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Journal articles on the topic 'Buddhist Pagoda'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Patton, Thomas. "Phantasmagorical Buddhism: Dreams and Imagination in the Creation of Burmese Sacred Space." Religions 9, no. 12 (December 13, 2018): 414. http://dx.doi.org/10.3390/rel9120414.

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Despite the growing research done on sacred spaces in Buddhist Myanmar, no attention has yet been given to the role dreams play in the selection and development of such spaces. This article will address this lacuna by exploring how dreams are regarded by 20th–21st centuries Buddhists in Myanmar, as evidenced in autobiographies, ethnographic work, and popular literature in relation to the creation and evolution of sacred places. Although there are many kinds of sacred sites in Myanmar, this article will look specifically at Buddhist stupas, commonly referred to in Burmese as, pagoda or zedi. These pagodas, found in nearly every part of Buddhist Myanmar, are also those structures most prevalent in Buddhist dream accounts and often take on phantasmagorical qualities when those same Buddhists attempt to recreate the pagodas of their dreams.

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2

Shi, Jie. "To Die with the Buddha: The Brick Pagoda and Its Role in the Xuezhuang Tomb in Early Medieval China." T’oung Pao 100, no. 4-5 (April 10, 2014): 363–403. http://dx.doi.org/10.1163/15685322-10045p03.

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The important late fifth- or early sixth-century brick tomb at Xuezhuang in Dengxian (Henan) features a brick form at the rear wall, which remained mysterious until it has recently been shown to represent a Buddhist pagoda. This discovery sheds light on the purpose of the burial chamber, featuring the novel combination of vaulted ceiling, colonnade, and pagoda, as simulating an Indian-derived Buddhist temple (caitya). To reinforce this Buddhist context, the burial chamber simultaneously imitates the structure of a Buddhist votive stele (zaoxiangbei 造像碑), in which various Buddhist images, including the Buddha and bodhisattvas, apsaras, worshippers, and guardians, are carefully organized. The Xuezhuang tomb thus merges Buddhist structures with the traditional Chinese funerary structure, representing an entirely new manner in which funerary art and Buddhist art interacted with one another in early medieval China. While in earlier times Buddhist elements were subject to the unilaterally dominant funerary context, in the fifth to sixth centuries, as the importance of a specifically Buddhist context increased, the tomb occupant, whose coffin lay right before the pagoda, became an integral part of a simulated Buddhist structure as a worshipper symbolically poised to worship the pagoda or attend the “dead” Buddha in the concealed Buddhist “temple” that was the tomb. La tombe importante, datant de la fin du ve siècle ou du début du vie, découverte à Xuezhang (Dengxian, Henan) comporte une forme en briques sur son mur postérieur dont on n’a montré que récemment qu’il s’agissait d’une pagode bouddhiste. Cette découverte éclaire l’objet de la chambre funéraire: la combinaison d’un plafond en voûte, d’une colonnade et d’une pagode évoque un temple bouddhiste de style indien (caitya). Renforçant encore ce contexte religieux, la chambre funéraire imite en même temps la structure d’une stèle votive bouddhiste (zaoxiangbei 造像碑), dans laquelle les images du Bouddha, des bodhisattvas, des apsaras, des adorateurs et des gardiens sont soigneusement disposées. La tombe de Xuezhang combine de la sorte des structures bouddhistes et une structure funéraire chinoise traditionnelle; elle représente une manière entièrement nouvelle dans la Chine du début du Moyen Âge, dans laquelle interagissent l’art funéraire et l’art bouddhique. Alors qu’auparavant les éléments bouddhistes étaient subordonnés à un contexte exclusivement funéraire, aux ve-vie siècles le contexte spécifiquement bouddhique a gagné en importance; en conséquence, l’occupant de la tombe, dont le cercueil était placé directement devant la pagode, est devenu partie intégrante d’une structure bouddhique simulée en tant qu’adorateur placé symboliquement pour faire ses dévotions à la pagode, ou alors être au service du Bouddha “mort” dans le temple bouddhique caché qu’était devenue la tombe.

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3

Hayami, Yoko. "Pagodas and Prophets: Contesting Sacred Space and Power among Buddhist Karen in Karen State." Journal of Asian Studies 70, no. 4 (November 2011): 1083–105. http://dx.doi.org/10.1017/s0021911811001574.

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This paper analyzes multi-layered religious practices among local Buddhist Karen on the plains of Karen State in Burma, within the context of the larger socio-political dynamics of Burmese Buddhism. The purpose is threefold: first, to give ethnographic details of the hybrid nature of religious practices among Buddhist Pwo Karen, thereby demonstrating how sacred space and power are contested, despite the strong hand of the state; second, to challenge the assumed equation between non-Buddhist minorities on the one hand, and Buddhists as a lowland majority aligned to the state on the other; and third, to raise an alternative understanding to predominantly state-centered perspectives on Theravada Buddhism. Field-based observations on the young charismatic Phu Taki and his community, as well as on the practice of pagoda worship called Duwae that has hitherto been undocumented are presented. These are examined in relation to the changing religious policies of the regime, especially since the policies of “Myanmafication” of Buddhism by the reformist council began in 1980.

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4

Zhao, Jinchao. "Generating Sacred Space beyond Architecture: Stacked Stone Pagodas in Sixth-Century Northern China." Religions 12, no. 9 (September 6, 2021): 730. http://dx.doi.org/10.3390/rel12090730.

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A large number of stone blocks, stacked up in diminishing size to form pagodas, was discovered in northern China, primarily eastern Gansu and southeastern Shanxi. Their stylistic traits and inscriptions indicate the popularity of the practice of making stacked pagodas in the Northern dynasties (circa the fifth and sixth centuries CE). They display a variety of Buddhist imagery on surface, which is in contrast with the simplification of the structural elements. This contrast raises questions about how stone pagodas of the time were understood and how they related to contemporaneous pagoda buildings. This essay examines these stacked pagodas against the broader historical and artistic milieu, especially the practice of dedicating Buddhist stone implements, explores the way the stacked pagodas were made, displayed, and venerated, and discusses their religious significance generated beyond their structural resemblance to real buildings.

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5

Van, Vu Hong. "THE BUDDHISM CULTURAL HERITAGE IN THE CULTURAL LIFE OF VIETNAMESE PEOPLE." Humanities & Social Sciences Reviews 8, no. 3 (June 14, 2020): 811–23. http://dx.doi.org/10.18510/hssr.2020.8386.

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Purpose: This research focuses on analyzing how did Buddhism creates heritages, how did that the Buddhism heritage becomes the cultural heritage of the Vietnamese people, how have Buddhist heritage is involved in cultural life, and the contribution of Buddhist cultural heritage to Vietnamese culture. The value of Buddhism’s cultural heritage in the current life of the Vietnamese people. Methodology: It was a qualitative study and data were collected by observation, in-depth interviews; each interview took between 15 – 25 minutes. I have also studied many ancient documents that have valuable, records on the history of Buddhism in Vietnam; the epitaphs are kept in pagodas, temples, communal houses; the books of the history of Vietnam; documents of famous authors studying culture and religion. Main Finding: The results of this study showed, in history and the present, Buddhism holds an important position in the cultural life of Vietnamese people. Today, along with the development of the country, these legacies continue to contribute to the cultural activities of the people through many pagoda festivals and many religious activities, becoming an inseparable part of the cultural life of most Vietnamese people. Implications/Applications: This research can be used as teaching material in universities; in research institutes on religion and culture. It can also serve as a reference for tour guides in the process of introducing visitors to the cultural heritage of Buddhism in Vietnam. Novelty/Originality: This research explores ways to create the cultural heritages of Buddhism, how Buddhism’s cultural heritages become Vietnamese cultural heritages.

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6

Lim, Young-ae. "Buddhist Ritual and the Bronze Buddha Mold Excavated from the Western Five-Story Stone Pagoda of Hwaŏm Temple, Korea." Religions 11, no. 3 (March 19, 2020): 141. http://dx.doi.org/10.3390/rel11030141.

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This paper examines the bronze Buddha mold that was excavated from the western pagoda of Hwaŏm temple 華嚴寺. The research centers on the mold’s date of production, its function, and the reason it was enshrined in the Hwaŏmsa pagoda. The pagoda itself was constructed in the ninth century and is considered to be a Dharani pagoda because Wugoujingguang datuoluonijing (無垢淨光大陀羅尼經, The Great Dharani Sūtra) is enshrined within the structure. The act of placing the Buddhist scriptures in the pagoda was to benefit the structure’s benefactors by absolving them of their sins and granting blessings in their afterlives for their meritorious deeds. Of all the dhāraṇī, Wugoujingguang datuoluonijing is the most detailed and particularly emphasizes the act of repetition. The clarity and simplicity of its instructions made it especially popular in eighth-to-ninth-century Korea. The Hwaŏmsa Buddha mold was one of the tools used in the ritual described by Wugoujingguang datuoluonijing. Considering the sūtra’s insistence on repetition and replication, the mold was a very suitable implement. The use of inexpensive clay also allowed for the mass production of Buddha images that any individual could commission at little cost. Furthermore, this method of producing Buddha images made it easy for the temple to attract followers and thus raise funding for the construction of the pagoda. The clay Buddhas themselves were small, making it possible for one to keep the image on his person and carry it wherever he went. Ultimately, these actions were meant to bring the individuals closer to Buddha and his world.

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Winarni, Leni. "The Rohingya Muslim in the Land of Pagoda." JAS (Journal of ASEAN Studies) 5, no. 1 (November 13, 2017): 37. http://dx.doi.org/10.21512/jas.v5i1.1812.

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Regarding Southeast Asia as a multi-ethnics region, this paper attempts to examine about why Buddhist Community turns into religious violence against Rohingyas in the State of Rakhine (formerly known as Arakan). Through understanding the triggers of conflicts, this paper applies historical perspective to analyze why ethnic-religious conflict occur nowadays between Buddhist and Rohingya in Myanmar. This paper also discusses how the influence of history has constructed the government’s policy under military regime to exclude Rohingya. However, the ethno-religious conflict is either an indication of a weak state or failure state in managing diversity.Key words: Ethnic-

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8

Yu, Shuishan. "The Translation of Buddhism in the Funeral Architecture of Medieval China." Religions 12, no. 9 (August 27, 2021): 690. http://dx.doi.org/10.3390/rel12090690.

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This article explores the Buddhist ritual and architectural conventions that were incorporated into the Chinese funeral architecture during the medieval period from the 3rd to the 13th centuries. A careful observation of some key types of sacred architectural forms from ancient East Asia, for instance, pagoda, lingtai, and hunping, reviews fundamental similarities in their form and structure. Applying translation theory rather than the influence and Sinicization model to analyze the impact of Buddhism on Chinese funeral architecture, this article offers a comparative study of the historical contexts from which certain architectural types and imageries were produced. It argues that there was an intertwined mutual translation of formal and ritual conventions between Buddhist and Chinese funeral architecture, which had played a significant role in the formations of both architectural traditions in Medieval China.

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9

Kholis, Nurman. "Vihara Avalokitesvara Serang: Arsitektur dan Peranannya dalam Relasi Buddhis-Tionghoa dengan Muslim di Banten." Jurnal Lektur Keagamaan 14, no. 2 (December 31, 2016): 327. http://dx.doi.org/10.31291/jlk.v14i2.504.

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The Vihara Avalokitesvara (a Buddhist place of worship) is located in Pama¬rican, Customs, Serang. This vihara is the oldest vihara in Banten and was built in the 16th century. Nuances of Chinese and Buddhist architecture may be seen in the dragon decoration among other things and in the menyeruapi burning paper of the pagoda and in the painting and sculpture of Kwan lm Pouw Sat, and the sculpture of Wie Tho Pou Sat. There is a large statue of the Buddha and a picture of the lotus flower. And yet there are Islamic nuances also. There is a relief depicting the wedding of Princess Ong Tin with Syarif Hidayatullah. This vihara is visited by many Muslims as well as by Buddhists. Keywords: Vihara, Buddha, Chinese, Islam, Banten Vihara Avalokitesvara berlokasi di Pamarican, Pabean, Serang. Vihara ini merupakan vihara yang tertua di Banten dan diperkirakan dibangun sekitar abad ke-16. Untuk mengungkapkan unsur-unsur etnis dan agama pada arsitektur vihara ini dianalisis secara semiotik. Berdasarkan analisis ini maka diketahui unsur-unsur bernuansa Tionghoa yaitu antara lain hiasan naga, tempat pembakaran kertas yang menyeruapi pagoda, lukisan dan patung Dewi Kwan Im, patung Kwan lm Pouw Sat, dan patung Wie Tho Pou Sat. Adapun unsur-unsur agama Buddha dalam vihara ini antara lain patung besar Buddha Gautama dan gambar bunga teratai. Selain itu juga terdapat unsur bernuansa Islam yaitu pada relief yang menggam¬barkan pernikahan Putri Ong Tin dengan Syarif Hidayatullah. Karena itu, vihara ini juga dikunjungi oleh banyak umat Islam. Kata Kunci: vihara, Buddha, Tionghoa, Islam, Banten

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10

Youm, Jung-Seop. "A Consideration on Structure of Buddhist Tower(Pagoda) and Tabdori(Go-round Pagoda)- Focusing on formation background of Buddhist Tabdori and East-asian Change." Journal of Korean Seon Studies 37 (April 30, 2014): 121. http://dx.doi.org/10.22253/jkss.2014.04.37.121.

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11

Cha, Juhwan, and Young Kim. "Design Principles of Early Stone Pagodas in Ancient Korean Architecture: Case Studies on the Stone Pagodas at Chŏngnimsa and Kamŭnsa Buddhist Temples." Religions 10, no. 3 (March 18, 2019): 208. http://dx.doi.org/10.3390/rel10030208.

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Ancient books on East Asian mathematics introduced to the Korean Peninsula enrich our understanding of the arithmetic notions that mold the creative thought processes of the ancients. They believed that all objects in the universe could be composed of circles and squares and all items could be expressed in terms of geometrical profiles. Through the combination of circles and squares, the ancient East Asians expressed the order of the world and unraveled it mathematically. These principles are evident in the construction principles of early Korean stone pagodas. In particular, the square root of 2 (√2) is a very important number in the delineation represented in the consolidation of inscribed and circumscribed circles with squares. Further, the square root of 2 is applied as a design principle in the construction of the stone pagodas at the temples Chŏngnimsa and Kamŭnsa. This article demonstrates that the ancients on the continuous impact of the Jiuzhang Suanshu and the Zhoubi Suanshu constructed the pagodas complying with design principles based on the arithmetic and geometric proportional systems of √2 times, which are intended to adjust compositional proportions and the gradual decrease in length to shape the tripartite partition of the foundation, the pagoda body, and the finial in stone pagodas.

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12

Jung, Ghichul. "On the Elevated Terrace at the Corner." Archives of Asian Art 69, no. 2 (October 1, 2019): 217–42. http://dx.doi.org/10.1215/00666637-7719422.

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Abstract In this study, I revisit the long-standing debate over the origin of the T'ongdosa ordination platform, drawing on Daoxuan's commentary on the sīmā (monastic boundary). I argue that the initial platform was far from the type of stone structure it is now, but rather was an exposed, leveled ground built on an elevated terrace at the northwest corner of the monastery proper. In combination with the ordination facility and the Buddhist pagoda, the initial ordination platform of T'ongdosa served as an important model for those subsequently built in Unified Silla and beyond.

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13

Guth, Christine M. E. "Word Embodied: The Jeweled Pagoda Mandalas in Japanese Buddhist Art, by O’Neal, Halle." Religion and the Arts 23, no. 5 (December 10, 2019): 593–95. http://dx.doi.org/10.1163/15685292-02305009.

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14

Bogel, Cynthea J. "Word Embodied: The Jeweled Pagoda Mandalas in Japanese Buddhist Art by Halle O'Neal." Monumenta Nipponica 75, no. 2 (2020): 333–41. http://dx.doi.org/10.1353/mni.2020.0028.

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15

Andreeva, Anna. "Word Embodied: The Jeweled Pagoda Mandalas in Japanese Buddhist Art by Halle O'Neal." Journal of Japanese Studies 47, no. 1 (2021): 123–27. http://dx.doi.org/10.1353/jjs.2021.0010.

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16

Nguyen, Hang T. M., and Hoang V. Nguyen. "Positive and Negative Emotions and Nonattachment in Vietnamese Buddhists." Asian Journal of Social Science Studies 3, no. 1 (March 1, 2018): 32. http://dx.doi.org/10.20849/ajsss.v3i1.324.

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Several research has shown that nonattachment, a Buddhist practice, could reduce negative emotions and improve positive emotions (Sahdra & Shaver, 2013; Sahdra, Shaver, & Brown, 2010; Wang, Wong, & Yeh, 2016; Wendling, 2012). We aimed to explore such influences in a sample of Vietnamese Buddhists (N = 472). Our methods included the State Trait Anxiety Inventory (STAI; Spielberger et al., 1983), the Nonattachment Scale (NAS; Sahdra et al., 2010), and a demographic and religious questionnaire. Results showed that positive emotion scores (M = 2.89, SD = .502) of participants were significantly higher than that of their negative emotion scores (M = 2.10, SD = .587, p < .001). People with strong religious commitment such as monks, lay-people who practiced at pagoda, and lay-people who practiced with sangha had higher positive emotion scores and less negative emotion scores than those whose religious commitment were weak. Nonattachment was positively correlated with positive emotions (r = .47, p < .01) and negatively correlated with negative emotions (r = -.37, p < .01). Nonattachment could also explain 21.7% positive emotions variance (p < .001) and 12.4% negative emotions variance (p < .001). Nonattachment and religious commitment could, therefore, influence greatly positive emotions in Buddhists. This result suggested a discussion about applying nonattachment to prevent emotional problems and improve psychological well-being.

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17

Hong, Mei-Xian, and Sung-Woo Kim. "Changes of Single Pagoda/Image Hall Buddhist Temple Site Plans in 5th-6thCentury China." Journal of the architectural institute of Korea planning & design 30, no. 7 (July 30, 2014): 123–31. http://dx.doi.org/10.5659/jaik_pd.2014.30.7.123.

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18

박아연. "Royal Family-Commissioned Buddhist Statues Enshrined inside the Stone Pagoda of Sujongsa Temple in 1493." KOREAN JOURNAL OF ART HISTORY ll, no. 269 (March 2011): 5–37. http://dx.doi.org/10.31065/ahak..269.201103.001.

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19

Winfield, Pamela D. "Word Embodied: The Jeweled Pagoda Mandalas in Japanese Buddhist Art (Harvard East Asian Monographs 412)." Material Religion 16, no. 1 (December 23, 2019): 123–24. http://dx.doi.org/10.1080/17432200.2019.1696573.

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20

Joo, Kyeong-Mi. "A Study on the Buddhist Reliquaries of the Three Storied Stone Pagoda in Bulguksa Temple." Journal for the Studies of Korean History 73 (November 30, 2018): 29–68. http://dx.doi.org/10.21490/jskh.2018.11.73.29.

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21

Amnuay-ngerntra, Somphong. "King Mongkut’s Political and Religious Ideologies Through Arcidtecture at Phra Nakhon Kiri." MANUSYA 10, no. 1 (2007): 72–88. http://dx.doi.org/10.1163/26659077-01001005.

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This research investigates King Mongkut’s vision of modernity as expressed through the medium of Phra Nakhon Kiri in Phetchaburi. King Mongkut used hierarchically traditional architecture as a means of bolstering national pride and legitimising claims to the right of kingship. Simultaneously, a political position of Siam as a modern state was manifested through European-Sino-Siamese hybrid architectural styles in the mid-nineteenth century. In addition, the bell-shaped pagoda style within the site complex reflected his religious reform directed at upgrading monastic practices and purifying the canon. His reformed Buddhist sect, Thammayut, is characterised as rational, intellectual, and humanistic. Such religious reform was integrated with scientific knowledge, which he had learned during his contact with Christian missionaries as a monk and later as king.

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22

Giac, Nguyen Van. "New insights around the Vo Tru and Tran Cao Van uprising in Phu Yen (1900)." Science & Technology Development Journal - Social Sciences & Humanities 5, no. 1 (April 19, 2021): first. http://dx.doi.org/10.32508/stdjssh.v5i1.649.

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In the context of increasing colonial exploitation policy of the colonial regime, following the period of struggling against the French imperialist aggression by the gathering of resistance centers across the country, some localities also rose up, including the rebellion led by Vo Tru and Tran Cao Van in Phu Yen. Due to the scarce local resources, moreover, it is heavily influenced by popular perceptions of folklore, the research topics so far about this event have been mostly inaccurate, arbitrarily inferred or copied, stereotyped; for example, the flag named ``Minh Trai Chu Te'', the fusion of religions or even of the idealization of Buddhism, the forces involved, the status of the leaders, etc. Based on the newly updated data source, this article conducts criticism of documents so far; at the same time, it provides reasonable explanations with the establishment of some new perceptions of the issue: Vo Tru was not from the circle of Buddhist monks, nor he and most of the party members were ``bandits of Buddhism''; Tu Quang/Da Trang Pagoda was not the headquarters or a main base for gathering forces of the insurgency; Vo Tru and Tran Cao Van were the two enthusiastic Confuciannist leaders who campaigned against the French colonialists. Since then, the uprising bearing the names of these two leaders was a continuation of the Can Vuong movement in Phu Yen and in the whole country in general. This is also a practical historical activity contributing to the restoration of this important event in a closer approach to the authenticity of history.

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23

SongIlGie. "A Study on the Early North Sung Period Buddhist Literatures Found in the Pagoda of Suzhou Ruiguangsi." Journal of Korean Library and Information Science Society 45, no. 1 (March 2014): 81–102. http://dx.doi.org/10.16981/kliss.45.1.201403.81.

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24

An, Dai-Whan, and Sung-Woo Kim. "Possibility of Circumambulation Facility of the Octagonal Pagoda of Goguryeo Buddhist Temple Site in the 5th Century." Journal of the architectural institute of Korea planning & design 30, no. 6 (June 30, 2014): 105–15. http://dx.doi.org/10.5659/jaik_pd.2014.30.6.105.

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25

Yoon, Yeo-chang. "A Study on Relief-carved Buddhist Guardians on the West Five-Story Stone Pagoda in Hwaeomsa Temple." RESEARCH INSTITUTE FOR THE MAHAN-BAEKJE CULTURE 32 (December 31, 2018): 121–46. http://dx.doi.org/10.34265/mbmh.2018.32.121.

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KIM, Sung Woo. "THE CHANGE OF SINGLE PAGODA-IMAGE HALL PATTERN OF THE BUDDHIST TEMPLE SITES AROUND BUYO, PAEKJE KINGDOM." Journal of Architecture and Planning (Transactions of AIJ) 63, no. 510 (1998): 243–49. http://dx.doi.org/10.3130/aija.63.243.

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27

Kim, Chuyeun. "A Study on the Buddhist Sculptures Enshrined inside the Five-story Stone Pagoda of Muryangsa Temple in Buyeo." Misulsa Yeongu : Journal of Art History 39 (December 31, 2020): 35–60. http://dx.doi.org/10.52799/jah.2020.12.39.35.

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28

Han, Joung-ho. "Changes in Sixteen-foot Buddha Statue and Nine-story Pagoda Buddhist Reliquary in Hwangnyongsa Temple after the Mongolian Invasion." JOURNAL OF THE RESEARCH INSTITUTE FOR SILLA CULTURE 57 (December 31, 2020): 329–50. http://dx.doi.org/10.37280/jrisc.2020.12.57.329.

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Han, Joung-ho. "Changes in Sixteen-foot Buddha Statue and Nine-story Pagoda Buddhist Reliquary in Hwangnyongsa Temple after the Mongolian Invasion." JOURNAL OF THE RESEARCH INSTITUTE FOR SILLA CULTURE 57 (December 31, 2020): 329–50. http://dx.doi.org/10.37280/jrisc.2020.12.57.329.

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30

Zhang, Xiao, Rongqing Ma, and Ruoyi Gao. "Detection of Changes of Ancient Buildings from Terrestrial Laser Scanning and Hyperspectral Imaging." Scanning 2021 (September 18, 2021): 1–10. http://dx.doi.org/10.1155/2021/3760592.

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Ancient buildings have various geometric and material changes caused by the historical and natural factors, and their comprehensive detection has also been a more important challenge. This way, in this paper, a flexible, scientific approach from terrestrial laser scanning and hyperspectral imaging is provided for this issue. It is possible to flexibly and accurately detect some potential crisis, which cannot be found in some surface phenomena of historical buildings. Furthermore, one of the main characteristic of this method is that the time and place of the two data acquisition need not be limited, but they can be accurately fused. Another one of the main features is that the fusion data can synthetically detect geometric and material changes of historical buildings. This method was applied to the case study of the Beijing Tianningsi Tower, an extremely dazzling pearl of the Chinese Buddhist pagoda, on which the signs of deformation and restoration were found in the tower shape and in the tower-body sculpture. It was possible to assess the typical physical, chemical, and biological changes of historical buildings, to provide scientific basis for comprehensive research. The results demonstrate that this method is feasible and applicable for detecting changes of ancient buildings and is applied to similar research using more analytical methods for multisource data.

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Kim, Sung-Woo. "Site Layout Design of Buddhist Temples of Single Pagoda-image Hall Pattern of Paekje Viewed through the Influential Relationship with China and Koguryo." Journal of the architectural institute of Korea planning & design 30, no. 8 (August 30, 2014): 163–72. http://dx.doi.org/10.5659/jaik_pd.2014.30.8.163.

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32

Porananond, Ploysri. "Tourism and the transformation of ritual practice with sand pagodas in Chiang Mai, Northern Thailand." Tourism Review 70, no. 3 (August 17, 2015): 165–78. http://dx.doi.org/10.1108/tr-07-2013-0040.

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Purpose – This study aims to examine the transformation process in traditional beliefs and practices in the use of sand in the Songkran Festival in Chiang Mai, Northern Thailand. Design/methodology/approach – This study uses historical and ethnographic methods to understand the transformation of the sand rituals in the Songkran Festival in Chiang Mai. The historical approach is used to investigate the past ritual practices of the sand pagoda, while the ethnographic approach is used to gather evidence about the recent practices surrounding the construction and deployment of the sand pagoda; the historical and archival research for this study has also accessed material from newspapers and photographs. Because observation and interviews are major methods of ethnographic research, participant observation at the sand pagoda rituals in the Songkran Festival was conducted, as well as interviews with the relevant interest groups to collect data on the rituals and the recent changes in these practices. Findings – The transformation process in the traditional beliefs and practices surrounding the construction of sand pagodas in the Songkran Festival in Chiang Mai, Northern Thailand, is a result of the influence of tourism, the development of a market economy and the accompanying commoditisation process and secularisation and the decline of Buddhism in the local communities in Chiang Mai. Research limitations/implications – This study has implications for other religious practices which have become increasingly staged and reinvented in the process of tourism development. It only examines one among many other elements in the increasingly touristic secularisation of formerly religious beliefs and practices. Practical implications – The paper contributes to an expanding literature on the transformation of traditional rituals as a consequence of external factors, especially tourism promotion and the ways in which formerly sacred spaces and activities become commoditised. Originality/value – This is the first study which focuses on the transformation of practices surrounding sand pagodas in the Songkran Festival in Chiang Mai, in relation to the promotion of tourism, processes of commoditisation and the declining importance of Buddhism.

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Xiaodong, Yang. "Inscribing Scriptural Catalogs: Apropos of Two Southern Song Pagodas and Related Buddhist Monuments in the Sichuan Basin." T’oung Pao 106, no. 5-6 (December 31, 2020): 602–60. http://dx.doi.org/10.1163/15685322-10656p04.

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Abstract Commonly referred to in Chinese by the term jinglu, scriptural catalogs constitute a specific sort of Sinitic bibliographical literature that deals primarily with texts accepted in East Asian Buddhist circles as authoritative in matters of religion. The role that these catalogs played in the history of the Chinese Buddhist canon has become the subject of various important studies, but still oft-neglected are the functional places that such texts filled in the sphere of Buddhist devotional practice. To try to redress the balance, this essay brings into focus a small but significant group of Southern Song (1127-1279) Buddhist monuments in the Sichuan basin. Not only do these monuments allow us a rare glimpse into the devotional uses and symbolic functions of scriptural catalogs, but they offer a vantage point from which to view at least a part of what premodern Buddhists in the Sichuan basin actually believed and practiced.

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Moe, David Thang. "Being Church in the Midst of Pagodas." Mission Studies 31, no. 1 (February 26, 2014): 22–43. http://dx.doi.org/10.1163/15733831-12341307.

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Abstract The Protestant Christian existence in Myanmar can be characterized by three significant phases: the first phase led by foreign missionaries; the second led by foreign missionary-trained local pastors; and the current third phase in which the local Christian churches need to be theologically and missiologically rooted. Despite its two hundred years of existence in the nation (since Adoniram Judson’s mission in 1813), Christianity remains alienated in society, primarily because of Christians’ exclusion from the national religion, Buddhism. Taking the third phase as a major concern for a theology of mission in the twenty-first century in Myanmar’s pluralistic context, where the churches exist in the midst of the Buddhist pagodas, I will propose a theology of embrace as a missiological response to the problem of exclusion.

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Chiu, Chen-Yu, Philip Goad, Peter Myers, and Nur Yıldız Kılınçer. "Jørn Utzon's synthesis of Chinese and Japanese architecture in the design for Bagsværd Church." Architectural Research Quarterly 22, no. 4 (December 2018): 339–60. http://dx.doi.org/10.1017/s1359135518000696.

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In his essay of 1983, ‘Towards a Critical Regionalism’, Kenneth Frampton referred to the Bagsværd Church as a primary exemplar, briefly citing the architect's representation of ‘the Chinese pagoda roof’ in this project, to emphasise the importance of crosscultural inspiration in the creation of ‘critical regionalism’. Peter Myers followed Frampton in his 1993 ‘Une histoire inachevée’, arguing for the significant role that Chinese architecture played as a source for Utzon's Bagsværd Church design and further variations on the theme of Chinese and Japanese exemplars on Utzon's work follows. Françoise Fromonot established the importance of the 1925 edition of the Yingzao-fashi (State Building Standard, first published in 1103 ad) and Johannes Prip-Møller's 1937 Chinese Buddhist Monasteries for Utzon; Philip Drew pointed out the significance of the work of Chinese writer Lin Yutang (1895–1976) and historian Osvald Sirén (1879–1966) as important channels through which Utzon perceived East Asian art and architecture; while in 2002, Richard Weston suggested Das Japanische Wohnhaus (1935), written by Japanese architect Tetsuro Yoshida (1894–1956), as a formational influence in Utzon's early perception of Japanese building culture. However, none of these works attempt to clarify the precise role that Chinese and Japanese precedents play in Utzon's architectural career. Two more recent studies, by Philip Goad and Michael Asgaard Andersen, have confirmed the role of Chinese architecture in Utzon's church design and have introduced new evidence and details, but there are still unanswered questions about the exact nature of these influences. This article attempts to address the detailed process of Utzon's cross-cultural practices for his design of the Bagsværd Church in order to reveal how Utzon interpreted specific ideas, ideals, and artefacts from East Asian building culture.

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Myagmarsuren, Gombodorj. "PAGBA LAMA LODOIZHALTSAN AND HIS TEACHINGS." Culture of Central Asia: written sources 13 (December 16, 2020): 46–68. http://dx.doi.org/10.30792/2304-1838-2020-13-46-68.

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The spreading of Buddhism has implanted a profound effect on the social, political and ideological culture and tradition of the Mongolian. A vivid example of this can be seen in the relationship between the Tibetan monks such as Lama Pagba and the Mongol princes of the Yuan Dynasty. For example, Lama Pagba wrote numerous literary works on the basis of Buddhist teachings and sent them to the rulers of the Yuan Dynasty, such as Chingim, the prince, Mangal, Zevegtumur, Nomugan and Tumurbukh. The purpose of this article is to analyze these sources.

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Tran, Loan Thi, and Mai Thi Ngoc Nguyen. "The Process of Handling Materials before Digitizing the Heritage of Woodblocks of Vinh Nghiem Pagoda." Atlanti 27, no. 1 (October 16, 2017): 253–58. http://dx.doi.org/10.33700/2670-451x.27.1.253-258(2017).

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This article is based on the survey results of woodblocks of Vinh Nghiem Pagoda, in Tri Dung commune, Yen Dung district, Bac Giang province, Vietnam. From the survey results, the author group wishes to release the value of woodblocks of Vinh Nghiem Pagoda in history and at present on with regards to two aspects, archives and transmission of Vietnamese Buddhism tradition in general and Truc Lam Buddhism in particular. Especially, on the basis of assessing the process of handing the heritage of materials, the author group has learnt strengths and weaknesses of Vietnam in the process of handling woodblocks, an important phase in the digitization process.

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Bowring, Richard. "Halle O'Neal: Word Embodied: The Jeweled Pagoda Mandalas in Japanese Buddhist Art. (Harvard East Asian Monographs 412.) xvii, 292 pp. Cambridge, MA: Harvard University Asia Center, 2018. ISBN 978 0 674 98386 1." Bulletin of the School of Oriental and African Studies 82, no. 3 (October 2019): 583–85. http://dx.doi.org/10.1017/s0041977x19001058.

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Hüwelmeier, Gertrud. "Bazaar Pagodas – Transnational Religion, Postsocialist Marketplaces and Vietnamese Migrant Women in Berlin." Religion and Gender 3, no. 1 (February 19, 2013): 76–89. http://dx.doi.org/10.1163/18785417-00301006.

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After the fall of the Berlin Wall and the breakdown of the East German Socialist government, thousands of former contract workers from Vietnam stayed in the then reunified Germany. Due to their resulting precarious economic situation, a large number of these migrants became engaged in small business and petty trade. Some of them, women in particular, have become successful entrepreneurs and wholesalers in recently built bazaars in the eastern parts of Berlin. Most interestingly, parts of these urban spaces, former industrial areas on the periphery of Germany’s capital, have been transformed into religious places. This article explores the formation of female Vietnamese Buddhist networks on the grounds of Asian wholesale markets. It argues that transnational mobilities in a post-socialist setting encourage border-crossing religious activities, linking people and places to various former socialist countries as well as to the Socialist Republic of Vietnam. Further, by considering political tensions between Vietnamese in the eastern and western part of Berlin, this contribution illustrates the negotiation of political sensitivities among diasporic Vietnamese in reunited Germany. Based on ethnographic fieldwork among female lay Buddhists, it focuses on entrepreneurship and investigates the relationship between business, migration and religious practices.

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Kim, Dong Ha. "Relief figures in Buddhist pagodas of Silla Dynasty." Journal of Buddhist Thought and Culture 7 (December 2015): 69–112. http://dx.doi.org/10.33521/jbs.2015.7.0.69.

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WANG, Huey-Jiun. "THE BUDDHIST TEMPLES' POLICY AND THE ERECTION OF BUDDHIST PAGODAS IN NORTHERN WEI LOYANG." Journal of Architecture and Planning (Transactions of AIJ) 59, no. 457 (1994): 225–32. http://dx.doi.org/10.3130/aija.59.225_1.

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Monteith, Francesca, and Andrew Harris. "Big Buddhas, pilgrims and pagodas: an examination of the social geography of Buddhist sites in Rongxian, southern Sichuan." World Archaeology 51, no. 1 (January 1, 2019): 33–46. http://dx.doi.org/10.1080/00438243.2019.1591298.

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Hattori, Katsuhiko. "Buddhist Temples and Pagodas in Loyang during the Northern Wei." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 35, no. 2 (1987): 617–21. http://dx.doi.org/10.4259/ibk.35.617.

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Dang, Oanh Thi Kim. "THERAVADA BUDDHISM IN KHMER PEOPLE’S LIFE IN THE MEKONG DELTA – FROM THE ANGLE OF MARRIAGE." Science and Technology Development Journal 14, no. 3 (September 30, 2011): 79–86. http://dx.doi.org/10.32508/stdj.v14i3.1999.

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Theravada Buddhism, although it is a religion based on the principle of “ly gia cat ái” which means “leaving family and cutting off love, in reality, for the Khmer people in the Mekong River Delta, Theravada Buddhism has very clearly shown secularization into all aspects of Khmer people’s life. In Khmer traditional society, Theravada Buddhism teachings are the foundation for rules which operate social relationship, social management including both the power of community and of pagodas, which creates special features of Khmer traditional agricultural society, completely different from Vietnamese villages and communes. Particularly, in the field of marriage and family, from concepts, rules to wedding rituals, from rites and customs in daily life to funeral rituals of family life etc. all are absorbed and profoundly influenced by Theravada Buddhism ideology and philosophy. The paper aims to learn about influences, and direct as well as indirect impacts of Theravada Buddhism on marriage and family life of the Khmer in the Mekong Delta, contributing more data to prove the role of Theravada Buddhism in the life of Khmer people in the Mekong Delta.

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Nianchen, Ren. "METALLIC ARCHITECTURE OF CHINA IN LATE MIDDLE AGES: TYPOLOGY AND ARTISTRY." Architecton: Proceedings of Higher Education, no. 4(72) (December 28, 2020): 12. http://dx.doi.org/10.47055/1990-4126-2020-4(72)-12.

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The article considers the use of copper-alloy and iron casting technology in China from the Song dynasty (960–1279 AD) to the Qing dynasty (1644–1912 AD) inclusive. The architectural typology covers cult buildings – Buddhist and Tibetan-Buddhist pagodas, Taoist temples, and secular park pavilions. The specifics of the technology and artistic expressiveness distinguishing Chinese metallic architectural structures are identified based on concrete examples using the formal stylistic method of art analysis and technical analysis method. It is concluded that the metallic architecture did not work out new structural and art forms, the casting technique reproducing the structures and décor of wooden prototypes. This was associated with both the conservatism of visual perception and centuries-long standardized forms of cult and palace architecture. The casting technology potentialities enabled the structural and decorative features of wooden prototypes to be reproduced in every detail.

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HUH JEONG IM and 이은주. "A Study on Teaching Methods Using Buddhist Pagodas in Elementary Art Education." Journal of Art Education 25, no. ll (August 2009): 163–85. http://dx.doi.org/10.35657/jae.2009.25..007.

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Pérez Prieto, Victorino. "Espacios sagrados en el cristianismo y otras religiones." Actas de Arquitectura Religiosa Contemporánea 2, no. 2 (October 29, 2013): 92–97. http://dx.doi.org/10.17979/aarc.2011.2.2.5059.

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La arquitectura como arte cosmogónico y religioso. El espacio sagrado. La arquitectura tiene una función sagrada, como generadora de un cosmos nuevo en respuesta al desamparo humano; espacio creado para conjurar el horror vacui ante el cosmos y poner orden en un caos lleno de malos espíritus. Todo espacio es sagrado; cualquier lugar es válido para comunicarnos con la Divinidad. Pero hay lugares donde nos es más fácil entrar en contacto con el Misterio; espacios naturales o creados por los humanos y legitimados por la tradición: altares, templos y santuarios, lugares para el culto, la oración y el retiro. Los espacios sagrados en el cristianismo y otras religiones. a) Iglesias católicas, protestantes y ortodoxas. Las iglesias católica, ortodoxa y protestantes, aunque nacidas del común tronco cristiano, son diferentes. Sus distintas concepciones teológicas llevaron a diferentes concepciones de la liturgia que condicionan sus templos: presbiterio con altar y ambones, y lugar para la reserva eucarística en el catolicismo; santuario, iconostasio… en la ortodoxia; el lugar para la Palabra y el coro en los protestantes. b) El espacio sagrado en otras religiones. Características fundamentales para el culto y la oración de otras religiones: mezquitas musulmanas (patios, mihrab, iwanes, fuentes, textos del Corán); sinagogas judías (tabernáculo, tebá con el amud y la menorá); stupas y pagodas hindúes y buddhistas (túmulos funerarios con reliquias, estructuras que representan el cosmos buddhista); santuarios shintó (con su torii).Espacios sagrados ecuménicos e interreligiosos. En la ciudad secular necesitamos seguir construyendo espacios sagrados; particularmente espacios ecuménicos e interreligiosos, por la gran importancia del proceso migratorio y de intercomunicación cultural y religiosa. a) Necesitamos no solo espacios ecuménicos-interconfesionales cristianos, sino también espacios interreligiosos, que tengan en cuentan las características fundamentales de los espacios religiosos apuntados. Sobre todo en centros públicos de tránsito para diversas religiones y culturas (hospitales, aeropuertos). Tres ejemplos: las capillas multiconfesionales de los hospitales Bretonneau y Trousseau (Paris) y el Texas Children’s Hospital (Houston). Tres magníficas ideas llevadas ya a cabo. Tienen el handicap de estar centradas en las religiones monoteístas (judaísmo, islam y cristianismo), aunque abiertas a todos, no contemplan de modo igualmente expreso la realidad de las religiones orientales (hinduismo, buddhismo).

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신용철. "The Historical Background and Significance of Buddhist Pagodas in Andong According to Yeonggaji." KOREAN JOURNAL OF ART HISTORY 264, no. 264 (December 2009): 63–94. http://dx.doi.org/10.31065/ahak.264.264.200912.003.

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Eun Gyeng, Yang. "The Background to the Origins and Appearance of Silla's Buddhist Monastery with Twin Pagodas." Korean Journal of Art History 308 (December 31, 2020): 35–71. http://dx.doi.org/10.31065/kjah.308.202012.002.

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Nguyen, Canh Khac. "Autonomous institutions in the Southern Khmer’s traditional rural society." Science and Technology Development Journal 16, no. 3 (September 30, 2013): 5–14. http://dx.doi.org/10.32508/stdj.v16i2.1642.

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Inherently as the inhabitants of agricultural practices specializing in water rice cultivation, the Southern Khmer, once settling down on the Southern land and primarily gathering in the Mekong Delta, grouped themselves into units of residency, later organized into traditional autonomous societal units with two institutions of autonomy which bore such communal democracy values as phum and srok. In addition, when settling down on the Southern land, the Khmer people brought with them their religion – Theravada, and on this land, Buddhism of the Southern Khmer could both meet the spiritual need of the mass and be the consolidating catalyst to gather up community members. The elements of ethnic culture of the water rice inhabitants combined with those of Buddhist culture not only exerted great influence on their living style, on their material and mental culture, but also deeply engraved themselves in their autonomous mechanism, creating a particular feature of fundamental and typical nature belonging to the Southern Khmer’s traditional rural society. That is the autonomous mechanism of phum and srok which is closely related to and intertwined with the management system of pagodas in order to efficiently manage and regulate the society. Until the 1975 Liberation, phum and srok management and regulating system bearing traditional features of the Southern Khmer had ceased to exist. Although the management system of feudal government and of later governmental regimes already replaced the traditional management system, their imprint and influence still impose deep impacts on various aspects of the Khmer people’s current lives. In the framework of this research, the paper focuses on analyzing the traditional autonomous institutions and on how the mixed intertwining nature of these institutions made up special features of the Southern Khmer’s societal organization.

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