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Journal articles on the topic 'Buddhist religious articles'
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1
Awang, Jaffary, Ahmad Faizuddin Ramli, and Zaizul Ab Rahman. "Muslim and Buddhist Encounters: Between Conflict and Harmony." Islamiyyat 44, no. 1 (June 1, 2022): 131–44. http://dx.doi.org/10.17576/islamiyyat-2022-4401-12.
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Recent public concern over Muslim–Buddhist relations in South and Southeast Asia has emerged because of massive violence against Muslim minority groups in the region's Buddhist-majority states. The Buddhist have expressed fear that the rise in the Muslim population would force out the Buddhists, as has happened in several historical records. Thus, in this article, we provide a preliminary analysis of Buddhist-Muslim relations from past to present as it unfolds the various forms of relations, conflicts, and harmonies. This article also analyses the driving factors that contribute to the relation of both religious societies in terms of politics, religion, and economics. This research is qualitative. The research method used is descriptive-analytical by emphasizing content analysis of data information from various books and articles covering the Muslim and Buddhism encounters. Despite certain polemics having occurred along the relationship, the study shows that Muslim-Buddhist encounter occurred in harmony, particularly when relation was rooted in tolerance. Studies affirm that disputed facts ought to be critically updated to establish the causes, which will also help address the misunderstanding between religious societies.
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Liu, Cuilan. "THE FALL OF A CHINESE BUDDHIST MONK: LAW AND STATE GOVERNANCE OF BUDDHISM IN POST-IMPERIAL CHINA." Journal of Law and Religion 35, no. 3 (December 2020): 432–49. http://dx.doi.org/10.1017/jlr.2020.34.
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AbstractIn August 2018, revelations of the sexual, financial, and administrative misconduct of a high-profile Chinese Buddhist monk named Xuecheng 學誠 were in the spotlight of domestic and international attention. The validity of the allegations and their social and religious impact have been widely debated, and this article focuses on the legal procedures used in handling the allegations and traces their source back to the Republican era (1911–1949). The state's governance of Buddhism and the efficacy of the Buddhist clergy's jurisdictional self-governance operating in Xuecheng's case in China today are significantly older than the People's Republic of China. As early as 1929, ordained Buddhists collectively denounced personal clerical privileges, in exchange for the state law's protection on monastic properties. Then, while protesting against unfavorable articles in the Charter of the Buddhist Association of China (Zhongguo fojiaohui zhang cheng 中國佛教會章程) proposed by the Nationalist government in 1936, the Buddhist clergy lost their legal jurisdiction over adjudicating internal disputes among ordained Buddhists. These two events have come to define the relationship between the state and the Buddhist establishment in contemporary China, where state law is harsh on religion while enforcement through legal practice is lax.
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Juwarso, Tata Ananta Nur, Dwi Sagitha Febrianti, Misdayanti, and Sulaiman. "Buddhist Economic: For Student Creativity Program in Entrepreneurship by Catera Zebuart Product." International Journal of Science and Society 4, no. 2 (July 4, 2022): 299–308. http://dx.doi.org/10.54783/ijsoc.v4i2.472.
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Several sources of primary Buddhist scriptures, secondary literature, and scientific articles were examined to find out what economic system was derived from the teachings of Buddhism described by Gautama Buddha. The principles of Buddhist economics are investigated from the personal and social ethics of the Buddhists that underlie the system. An economic system that adheres to Buddhist moral norms, and attitudes towards property and wealth that inspire in economic endeavors in particular entrepreneurial behavior. The method used is systematic content analysis. Entrepreneurship based on Buddhist values is also analyzed to be applied in the Student Creativity program in the field of Entrepreneurship. Generosity which is the principle of Buddhist economics in this study is also applied. Through an institution approved by the Directorate General of Buddhist Community Guidance together with the Directorate of Taxes, the Ministry of Finance, six formal institutions similar to the Amil Zakat Agency in Islamic Religious Institutions were obtained. Meanwhile, the selected product is based on the creative economy in the form of a conscious work of art called Catera Zebuart.
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Hoffman, F. J. "Buddhist Belief ‘In’." Religious Studies 21, no. 3 (September 1985): 381–87. http://dx.doi.org/10.1017/s0034412500017467.
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Recent articles in Religious Studies have underscored the questions of whether Buddhism presents any empirical doctrines, and whether, if it does, such doctrines are false or vacuous. In what follows I want to sketch an interpretation of Buddhism according to which it does not offer doctrines which are empirically false, on the one hand, or trivially true on the other. In doing so I take my cue from an earlier, and by now classic, paper by H. H. Price. For the exposition of Buddhism I take the Pali Nikāyas, the single most significant collection of texts in the Buddhist tradition. The particular doctrine which is the focus of discussion here is the kammavāda (Pali) or ‘karma view’ of early Indian Buddhism, for it is the focus of much of the recent literature cited above and a doctrine which some have thought amenable to statement in empirical terms.
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Muzafarova, N. R. "Socio-political view on the modern situation of northern buddhism in Russia." Abyss (Studies in Philosophy, Political science and Social anthropology), no. 1(27) (2024): 177–92. http://dx.doi.org/10.33979/2587-7534-2024-1-177-192.
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The purpose of the study is to study and comprehend the current state of northern Buddhism in our country within the framework of the social and political situation. Research objectives: collection, systematization and analysis of information about research on this topic. The article deals with the functioning of the most numerous in terms of the number of followers and significant for the Russian society Buddhist organizations and their leaders (D.B. Ayusheev, Elo Rinpoche, Telo Rinpoche, Shivalha Rinpoche, S.O. Saryglar, D.V. Tinley, O. Nidal), their negative and positive aspects of their activities are analyzed, the state of Buddhism in Buddhist (Buryatia, Kalmykia, Tyva) and non-Buddhist regions is assessed, their influence on the socio-political state of the regions and the country is determined. In the course of the study, the following conclusions were made: Northern Buddhism in Russia has a specific form of existence and development. The information obtained during the study can be applied in the teaching practice of higher education in the following subjects: philosophy, social science, sociology, religious studies Ch. N. Norbu), their negative and positive aspects of their activities are analyzed, the state of Buddhism in Buddhist (Buryatia, Kalmykia, Tyva) and non-Buddhist regions is assessed, their influence on the socio-political state of the regions and the country is determined. In the course of the study, the following conclusions were made: Northern Buddhism in Russia has a specific form of existence and development. The information obtained during the study can be applied in the teaching practice of higher education in the following subjects: philosophy, social science, sociology, religious studies. The object of the study is the current position of Northern Buddhism in the country. The subject of the study is the activities of Buddhist leaders in the country. To solve the tasks set in the work, general scientific research methods were used. The research material was selected from electronic sources, published monographs and articles by Russian and foreign authors. As work with available sources has shown, the degree of knowledge of the problem is insufficient and requires modern understandin.
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Freschi, Elisa, and Cathy Cantwell. "Introduction." Buddhist Studies Review 33, no. 1-2 (January 20, 2017): 1–7. http://dx.doi.org/10.1558/bsrv.31638.
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The bulk of the present volume focuses on the reuse of Buddhist texts. The Introduction gives some background to the topic of textual reuse in general and discusses the reasons for undertaking the analysis of textual reuse within Buddhist texts. It then elaborates on the extent of its pervasiveness within Buddhist literature through the example of Tibetan ritual texts. Lastly, it takes stock of the articles on text-reuse and discusses some general lines of interpretation of the phenomenon of textual reuse in Buddhism, highlighting the importance of the genre over that of the time and language of composition. Thus, philosophical or technical texts tend to quote explicitly, whereas ritual texts see the predominance of the conveyed message over the transparency of the transmission so that reuse is mostly silent. Religious texts of various forms come in between these two extremes.
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Armia, Muhammad Siddiq. "Implementing Islamic Constitutionalism: How Islamic Is Indonesia Constitution?" AL-'ADALAH 15, no. 2 (December 21, 2018): 437. http://dx.doi.org/10.24042/adalah.v15i2.3389.
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Religious constitutionalism has recently become a global discussion. Such a trend arises as a result of several countries that have a majority of religious adherents declare their constitution based on certain religions. Thailand, for example, provides special norms about Buddhism (Buddhist constitutionalism), the Vatican has special norms about Catholicism (Catholic constitutionalism), India has special norms about Hinduism (Hindu constitutionalism), Saudi Arabia has norms specifically about Islam (Islamic constitutionalism), and so on. This article analyzes whether or not the Islamic principles have been adopted in the Indonesian Constitution. These principles consist of protecting religion, soul, mind, offsprings, and property. The author uses the five principles as a standard in measuring the entire Indonesian Constitution which constitutes to the teachings of Islam (Islamic constitutionalism). The implementation of Islamic constitutionalism can be identified through articles in the constitution. This study concluded that, in general, the Indonesian constitution could be considered to have agreed to Islamic constitutionalism, although in some cases it still needs to be actualized more.
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Vanchikova, Tsymzhit P. "Об истории возрождения буддизма в Бурятии и Монголии в 1960–1970 гг. по архивным документам из личного архива П. Б. Балданжапова." Монголоведение (Монгол судлал) 13, no. 4 (December 30, 2021): 623–31. http://dx.doi.org/10.22162/2500-1523-2021-4-623-631.
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The purpose of the article is to provide new information about the initial stage of the process of restoration and revival of Buddhist traditions after the period of repression and atheistic prohibitions. It shows the role of representatives of the Buddhist clergy in the person of the Khambo lamas of the USSR and the MPR Zh.-D. Gomboev, S. Gombozhav and P. B. Baldanzhapov in establishing international relations between the countries, in the creation and opening of the Buddhist Institute in Ulaanbaatar at the Gandantekchenlin Monastery in 1970. The article is written mainly onthe source base of archival materials stored in the private personal archive of P. B. Baldanzhapov kept in the funds of the Center of Oriental Manuscripts and Xylographs of the IMBT SB RAS, such as personal correspondence, copies and drafts of letters of appeals to government and other administrative organizations, plans and programs of visits and receptions of foreign delegations, reports and messages, drafts of articles, photographs. While writing the article, such research methods were used as historical retrospective, which showed the reason for the decline of Buddhist traditions by the early 60s of the last century, a comparative method that allowed assessing the contribution of Buddhist figures in historical perspective, as well as content analysis used for working with archival documents. Results. It has been stated that since the late 50-ies the policy of the Soviet government towards all confessions, including Buddhist, has changed. The main reason for which were political interests of the state aimed at improving its political image in the world, in expanding international relations of the USSR with the states of Southeast Asia, which allowed the Central Religious Board of the Buddhists of the USSR to establish ties with foreign Buddhist organizations and prominent religious public figures of other countries. Since the mid-60-70-ies, due to the joint efforts of Buryat and Mongolian Buddhist figures, actions were initiated for obtaining permission to open a Buddhist educational institution in Ulan-Bator, with the opening of which in 1970 the main threat to the existence of the Buddhist church among the Mongolian peoples was solved t.e. the disappearance of the system of education and training of young lamas.
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AMAR, ABHISHEK S. "Buddhist Responses to Brāhmaṇa Challenges in Medieval India: Bodhgayā and Gayā." Journal of the Royal Asiatic Society of Great Britain & Ireland 22, no. 1 (January 2012): 155–85. http://dx.doi.org/10.1017/s1356186311000769.
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The sixth to twelfth centuries of the common era were marked by intense religious activity in all parts of India. In the Paramāra kingdom – the main focus of the articles in this special issue – the dominant religious forces were Jainism and the Śaiva traditions of Hinduism. While Buddhism was certainly present in central India, archaeological remains, inscriptions and post-medieval narratives suggest its role was much diminished compared to the early historic period. In substantial contrast, Buddhism remained a vibrant force in eastern India. Bodhgayā, as the site of the Buddha's enlightenment, had emerged as a sacred place by the time of Aśoka in the third century BCE and it evolved subsequently into one of the key centres of the Buddhist world. This importance is attested by existing remains at the site, including the Mahābodhi temple, monastic ruins and innumerable sculptures from medieval times.
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Lestari, Tri, Nadia Nadia, Ayu Andriyaningsih, Edi Sumarwan, and Sutiyono Sutiyono. "Buddhayana: Tradisi Agama Buddha Yang Membawa Kesatuan Dalam Kebhinekaan Indonesia." Jurnal Kajian dan Reviu Jinarakkhita Jurnal Gerakan Semangat Buddhayana (JGSB) 1, no. 1 (October 30, 2023): 10–16. http://dx.doi.org/10.60046/jgsb.v1i1.35.
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Buddhayana is a form of Buddhism adapted and accepted in a unique way in Indonesia. Buddhayana has become a symbol of harmony, unity and non-sectarianism in a pluralistic society. This research examines Buddhayana as a Buddhist tradition that has intersectarian, inclusivism and plurarism values that are in line with the value of diversity. The approach used in this research is qualitative with a literature review method through the search for primary and secondary information from various sources of books, articles, and the internet. The results of the study show that Buddhayana has successfully integrated local elements in its religious traditions, creating a unique form of Buddhism that suits the Indonesian social and cultural environment. This has been a positive contribution to interfaith harmony in Indonesia, providing a positive example of how different faiths can coexist peacefully. Buddhayana reinforces the notion of Indonesian diversity, reminding us of the importance of diverse religious cultures. Therefore, it is important to continue promoting the values of non-sectarianism and harmony so that Buddhayana and other religions remain agents of diversity in Indonesia. Buddhism in Indonesia is a successful example of interfaith harmony and religious adaptability in cultural diversity. Hopefully, the results of this research help to understand and appreciate the role of Buddhism in maintaining diversity and interfaith harmony in Indonesia and offer valuable insights into future challenges and opportunities
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Choe, Jiyeon, and Yeonjin Sang. "The Rebirth of Buddhism in India and its Religious Limits: Focusing on the Neo-Buddhism Movement." Korean Institute for Buddhist Studies 57 (August 31, 2022): 43–74. http://dx.doi.org/10.34275/kibs.2022.57.043.
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Buddhism in India once disappeared from India and revived in 1956 through Ambedkar's Neo-Buddhism Movement. This movement was for the liberation of Dalit. Currently, India's Buddhist population is estimated at 8.44 million, accounting for 0.7% of India's religious population. This figure is down from 0.74% of the 1961 Indian Census after 1956, and although there have been fluctuations in rise and fall since then, it has hardly increased and rather decreased. Although the influence of caste in India has not disappeared and discrimination against Dalits or human rights issues have not improved, the achievements of the Neo-Buddhism Movement have stopped.
The purpose of this paper is to review the purpose and current status of the Neo-Buddhism Movement and to analyze the limitations of the New Buddhism from a religious perspective. To this end, first of all, the purpose and characteristics of the new Buddhism are examined. Ambedkar chose Buddhism instead of Hinduism and led the Neo-Buddhism Movement for Dalit, focusing on rationality and social equality.
In addition, as a result of analyzing the current status of Neo-Buddhism Movement and articles related to conversion, it is found that the new Buddhism in India plays a limited role as a religion for Dalits. There is a lack of efforts by the Indian government and the state to recognize Buddhism as an institutional religion, and Hindutva hegemony inhibit the conversion of Dalits to nebulism. In this situation, for Dalit, the meaning of Buddhist conversion is only an alternative religion of Hinduism and does not work as a religion itself.
Such religious limitations are analyzed in two ways: the doctrinal level and the religious level. On the doctrinal level, the Neo-Buddhism is based on Ambedkar's understanding of Buddhism. The aspect of pain and the problem of liberation were excluded while practicing discipline, wisdom, and mercy for the purpose of equality and emphasizing morality. At the religious level, Neo-Buddhism is not much different from Hinduism in terms of custom and worship. This limitation of Neo-Buddhism prevented the Buddhism from acting as a personal religion.
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Barnes, L. Philip. "Light from the East? Ninian Smart and the Christian-Buddhist Encounter." Scottish Journal of Theology 40, no. 1 (February 1987): 67–83. http://dx.doi.org/10.1017/s0036930600017324.
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One of the most pressing tasks for the Christian theologian at the present time is the construction of a theology of the religions which can adequately account for the continuing diversity of religious belief and practice, and which offers a distinctively Christian approach to religious pluralism. In the last few decades this topic has increasingly commanded the attention of prominent writers (e.g. P. Tillich, W. Pannenberg, J. Moltmann). Not only has it become the subject of numerous monographs and articles, but it seems to have established itself as an indispensable theme within any comprehensive (systematic) presentation of the Christian Faith.
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Baffelli, Erica, Jane Caple, Levi McLaughlin, and Frederik Schröer. "The Aesthetics and Emotions of Religious Belonging: Examples from the Buddhist World." Numen 68, no. 5-6 (September 20, 2021): 421–35. http://dx.doi.org/10.1163/15685276-12341634.
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Abstract The articles in this special issue illuminate the importance of aesthetics, affect, and emotion in the formation of religious communities through examples from the Buddhist world. This introduction reads across the contributors’ findings from different regions (China, India, Japan, and Tibet) and eras (from the 17th to the 21st centuries) to highlight common themes. It discusses how Buddhist communities can take shape around feelings of togetherness, distance, and absence, how bonds are forged and broken through spectacular and quotidian aesthetic forms, and how aesthetic and emotional practices intersect with doctrinal interpretations, gender, ethnicity, and social distinction to shape the moral politics of religious belonging. We reflect on how this special issue complicates the idea of Buddhist belonging through its focus on oft-overlooked practices and practitioners. We also discuss the insights that our studies of Asian Buddhist communities offer to the broader study of religious belonging.
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V, Gunapalasingam. "Small Deity Worship in Sri Lanka: A Comparative Study Based on Hindu and Buddhist Religious Traditions." International Research Journal of Tamil 3, no. 4 (September 15, 2021): 99–107. http://dx.doi.org/10.34256/irjt21413.
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The People who have not only multi ethnic, multi -religious and multi -languages in Sri Lanka but also, they follow different beliefs and cultural traditions as well. Hindu and Buddhist religious and cultural traditions are very prominent in Sri Lanka. Even though India is the root cause for the prevailing Hindu and Buddhist traditions in Sri Lanka, both the traditions and its worships and beliefs have unique and independent characteristics different from India. Small deity worship comprises of unique and independent characteristics in Sri Lanka. Small Deity worship in Hindu tradition: Kazhippu ritual, temple ritual, Kumara Deiva worship, Vairava worship, Pathini Amman worship, tree worship, Naga thampiran worship and small deity worship in Buddhist tradition: Thovil, Magapirith, katharagama deio, Bahirava, Pathini Deio, Bothi tree, Maga Naga are compared and identified unique and innovative characteristics among them. In this research, historical method, comparative method and descriptive method have been used. Data gathered from field work are considered as primary sources and data gathered from literature, research articles, manuscripts, etc. considered as secondary sources. Knowing origin and background of Hindu and Buddhist religion, identifying characteristics of small deity worship in Hindu and Buddhist tradition in Sri Lanka, discovering unique and innovative characteristics of small deity worship of Hindu and Buddhist traditions and evaluating values revealed by the two traditions are objectives of the research. Research area for this study is Magoya Divisional Secretary and Eravur Pattu Divisional Secretary. The conclusion of the research is that the small deity worships of the above two traditions fulfills psychological needs of the concerned people and small deity worship beliefs and traditions of Hindu and Buddhist religions will continue for long time.
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Ayusheeva, Marina Vasil'evna. "“Mongүol čaүajin-u bičig” as a source on Mongolian Buddhism." Genesis: исторические исследования, no. 10 (October 2020): 67–75. http://dx.doi.org/10.25136/2409-868x.2020.10.34142.
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The subject of this research is the chapter on Buddhist clergy from the ““Mongүol čaүajin-u bičig”, the Mongolian version of the “Code of the Chinese Chamber of External Relations”. The object of this research is the Manchurian policy with regards to Mongolian Buddhism. The article provides historiographical characteristics of the source in the old written Mongolian language, preserved in the Center of Oriental Manuscripts and Xylographs of the Institute for Mongolian, Buddhist and Tibetan Studies of the Siberian Branch of the Russian Academy of Sciences. The author conducts a detailed overview of the five books of the compilation of laws; and based on the content of the articles, examines the position the Buddhist Church in accordance to the Qing legislation. It is underlined that the manuscript version of “Mongүol čaүajin-u bičig” reflects the traditional legal norms of the XIX century with regards to Buddhist religion. The author indicates the dynamic structure of the source and its evolution in terms of requirements of the time. Special attention is given to the restrictive policy of the Qing Empire in relation to Buddhist religion, as well as the interaction between religion and secular government, development of legal norms based on the “Truthful Record of the Mongols under the Qing Dynasty”. The main conclusion consists in the statement that the vertical of secular government subordinated the religious organization. The novelty is defined by involvement of the new source for analyzing the state of Mongolian Buddhism.
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Gonzalez, Nathaniel J. "The “Hidden Hand” Orchestrating Communal Violence: Peacekeeping through Contested Framing in Central Myanmar, 2011–2021." Journal of Burma Studies 28, no. 1 (2024): 169–202. http://dx.doi.org/10.1353/jbs.2024.a923233.
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Abstract: Communal violence is shaped by competing claims over what precipitating events mean, how they are connected to broader group relations, and what should be done in response. This article argues that Buddhist-Muslim violence in Myanmar between 2011 and 2021 was shaped by a “frame contest” between those who argued that Buddhism needed to be protected from Muslims’ intent to take over the country and a counterframe arguing that the violence was ignited by the “hidden hand” of the military regime in an attempt to subvert the newly elected government. This “hidden hand” frame proved invaluable in mobilizing activists, religious leaders, and even government officials in support of a minority that they may otherwise have had little incentive to support. In other words, blaming the “hidden hand” for conflict contributed to successful peacekeeping in central Myanmar, regardless of whether this shady cadre of military officials was actually behind the violence. The argument is based on ethnographic evidence, newspaper articles, reports from nongovernmental organizations, and thirty-eight interviews conducted in Mandalay with a wide variety of respondents, including religious leaders, government officials, civil society leaders, residents, and others, in the period between 2016 and 2017. The findings from this article seek to contribute to the understanding of Buddhist-Muslim relations in this period and to broader theories of communal violence and its prevention.
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Muhammad Saekul Mujahidin. "Extremism and Islamophobia Against the Muslim Minority in Sri Lanka." American Journal of Islam and Society 40, no. 1-2 (July 3, 2023): 213–41. http://dx.doi.org/10.35632/ajis.v40i1-2.3135.
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Sri Lanka has witnessed many examples of anti-Muslim sentiment and violence since the end of the civil war, especially in 2014 when ethnic unrest affected many. Sinhalese monks and Buddhists appear to have played an important role in the unrest. The long war and ethnonationalist ideology have resulted in a political-religious shift associated with “Buddhist extremism,” which has an association with rioting and aggression against Muslims. The purpose of this study is to investigate how the attitude of Buddhist extremists in Sri Lanka towards Muslim minorities varies from time to time. This study uses the “library research” method where the main data includes books, journals, articles, and references related to research. Sri Lankan Islamophobia and anti-Muslim sentiment is manifested in several dimensions: such as campaigns against halal labels on food, Muslim women’s clothing, the slaughter of livestock in Muslim religious rituals, attacks on mosques and Muslim-owned businesses, mandatory cremation for all Sri Lankans regardless of the religion during the Covid-19 pandemic, and the closure of Islamic schools. Consequently, the government at the very least needs to enforce law and order in a fair and balanced manner for all citizens and ensure policies of multiculturalism and tolerance between religious communities are maintained.
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Anderson, Carol S., and Nirmala S. Salgado. "Introduction to papers on Women’s Leadership Roles in Therav?da Buddhist Traditions." Buddhist Studies Review 27, no. 1 (September 7, 2010): 15–16. http://dx.doi.org/10.1558/bsrv.v27i1.15.
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These papers were presented at a panel, organized by us and chaired by Liz Wilson, on ‘Women’s Leadership and Monastic Organizations in Therav?da Buddhist Traditions’, at the 2008 American Academy of Religion meeting, Chicago. Here, we bring together articles that examine the roots of the teachings on nuns in P?li literature with others which investigate issues relating to contemporary Therav?da nuns, as well as an analysis of relevant debates in ancient China. The objective of these papers is to contribute to discussion of the multiple ways in which professionally celibate women are represented, organized and empowered in the textual and contemporary traditions of P?li and Therav?da Buddhism, to study how representations of female monasticism are related to organizational structures of leadership and agency, and explore how debates over the need for ‘dual ordination’ have occurred in traditions other than the Therav?da.
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Pascal, Eva M. "Missionaries as bridge builders in Buddhist kingdoms: Amity amid radical difference." Missiology: An International Review 47, no. 1 (January 2019): 64–77. http://dx.doi.org/10.1177/0091829618814836.
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Buddhism and Christianity are major world religions that both make universal and often competing claims about the nature of the world and ultimate reality. These claims are difficult to reconcile and often go to the core of Buddhist and Christian worldviews. This article looks at the age of encounter in the early modern period for ways Christians and Buddhists forged friendship through common spiritual commitments and action. Beyond seeking theological and philosophical exchange, convergences along spirituality and practice proved important vehicles for friendship. With the examples of Christian–Buddhist friendship from historical case studies, this article explores the ways contemporary Christian expressions of spiritual practice and advocacy allows Christians to connect with Buddhists. Early modern encounters have important lessons for furthering Christian–Buddhist friendship that may also be applied to other religious traditions.
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Menšíková, Tereza. "Negotiating Boundaries Between "Religious" and "Secular": A Struggle for the Sense of Collectivity Among Ambedkarite Buddhists in Maharashtra." Journal of Global Buddhism 24, no. 2 (December 20, 2023): 64–82. http://dx.doi.org/10.26034/lu.jgb.2023.3840.
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Since the first mass conversion of Dalits to Buddhism in 1956, followers of B. R. Ambedkar's vision have propagated Buddhism throughout India, creating various activist networks across, but not limited to, Maharashtra. Despite their aspirations for socio-political change and emancipation for marginalized communities experiencing caste discrimination, Ambedkarite Buddhists have faced challenges in mobilization and organization since the demise of Ambedkar. This article addresses the struggle of building a sense of collectivity within the Ambedkarite Buddhist population, offering insights from the perspective of young Ambedkarite Buddhists in Mumbai. The ethnographic study primarily focuses on interpreting the Ambedkarite Buddhist tradition and its position within the broader Buddhist framework and delves into the divergence in efforts to emplace Buddhism on the "religious-secular" spectrum among practitioners. The article aims to provide an interpretation of the challenges faced by the Ambedkarite Buddhists in pursuing a unified front for effecting social change in contemporary India.
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Masatsugu, Michael K. "‘Bonded by reverence toward the Buddha’: Asian decolonization, Japanese Americans, and the making of the Buddhist world, 1947–1965." Journal of Global History 8, no. 1 (February 18, 2013): 142–64. http://dx.doi.org/10.1017/s1740022813000089.
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AbstractThis article examines Asian and Japanese American participation in a post-Second World War global movement for Buddhist revival. It looks at the role that Buddhism and the World Fellowship of Buddhists organization played in shaping transnational networks and the development of a global Buddhist perspective. It contextualizes the growth of a ‘Buddhist world’ within the history of decolonization and Japanese American struggles to reconstruct individual and community identities thoroughly disrupted by the war. The article considers Asian Buddhist approaches toward recognition as national and world citizens rather than colonial subjects and their influence on Japanese American Buddhists’ strategies for combating racial and religious discrimination in the United States. Finally, the article examines how Japanese Americans joined Asian efforts to formulate a distinctly Buddhist response to the Cold War. Buddhists hoped that Buddhism might serve as a ‘third power’ that would provide a critical check on a world increasingly polarized by Cold War politics and threatened by the prospects of nuclear war.
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Norio Masuchika, Glenn. "Problems of scholar-created, synonymous subject terms in Buddhism." Library Review 63, no. 4/5 (July 1, 2014): 252–60. http://dx.doi.org/10.1108/lr-10-2013-0128.
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Purpose – The purpose of this paper is to show that scholars who choose not to use a well-established or acknowledged transliterated subject term, and instead decide for themselves to use synonyms, further complicate the process of doing comprehensive searches and greatly limit the ability to retrieve many pertinent works. In the research into world religions, there are transliterated words of a religious concept that can be used as subject terms. However, scholars in world religions have often not chosen the transliterated word, and instead have adopted words they believe are adequate synonyms of the transliterated word and use them to categorize their professional work. This paper shows how this practice severely lessens the ability to retrieve all pertinent work and causes problems for both world religion scholars wishing to perform comprehensive searches and librarian cataloger deciding on the proper subject terms to include in the construction of citations. Design/methodology/approach – The Buddhist transliterated term into English “sunyata” and the scholarly created, synonymous English subject terms “emptiness”, “nothingness”, “voidness” and “openness” were searched in an international database of religious and theological works. The lists of retrieved Buddhist works were then compared to see if the results of each independent search were identical. Findings – There is a very low rate of overlapping retrieval of Buddhist works when the term “sunyata” and each of the scholarly created synonyms are searched independently of each other. The use of scholar-created, synonymous subject terms instead of the transliterated term has greatly diminished comprehensive retrievals. Originality/value – There is a paucity of articles concerning the negative effects of scholarly created, synonymous search terms in general, and in world religions in particular. These results present the dangers of this practice.
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Mujahidin, Muhammad Saekul. "Islamophobia and Acts of Extremism Against Muslim Minorities in Sri Lanka Before and During the Covid-19 Pandemic." Alfuad: Jurnal Sosial Keagamaan 7, no. 1 (June 22, 2023): 52. http://dx.doi.org/10.31958/jsk.v7i1.9200.
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Sri Lanka has witnessed many examples of anti-Muslim sentiment and violence since the end of the civil war, especially in 2014 when an ethnic outbreak affected large numbers of people. Sinhala monks and Buddhists appear to have played an important role in covering it. Long wars and ethnonationalist ideology have resulted in a politico-religious shift related to “Buddhist extremism”, which engages in embracing and attacking Muslims. This study uses the "library research" method, whose main data includes: books, journals, articles, and references related to research. Sri Lankan Islamophobia and anti-Muslim sentiment manifests itself in several dimensions such as campaigns warning of Halal products in food, Muslim women's clothing (Burqa), slaughter of livestock in Muslim religious rituals, attacks on mosques and Muslim-owned businesses, and mandatory cremation. for all Sri Lankans regardless of religion at the time of the Corona Virus (Covid-19) outbreak, and the closure of Islamic schools.
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Cawley, Kevin N. "East Asian Buddhism and Korea’s Transnational Interactions and Influences." Religions 14, no. 10 (October 13, 2023): 1291. http://dx.doi.org/10.3390/rel14101291.
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No one can dispute the significant influence of Sinitic Buddhism in East Asia, but Korean Buddhists were also unquestionably close to the center of the development of different schools of Buddhism in mainland China, particularly in the Jiangnan region, which had historically drawn monks from the peninsula. This article will briefly cover the historical transnational Buddhist interactions between Korea and China, with an emphasis on doctrinal Buddhism, the significance of Ŭisang and Ǔich’ǒn, and the influence of Hangzhou’s Buddhist intellectual advancements. Even though the article’s main focus is on doctrinal contacts, we will also briefly discuss Chan Buddhism in China and how it influenced the texts and techniques of the Korean Sŏn (Zen) monk Chinul (1158–1210), who made an effort to integrate the doctrinal and meditational traditions, as did Ǔich’ǒn. This process of idea-cross-fertilization led to the Tripitaka Koreana, the largest collection of Buddhist texts in East Asia, created by Buddhists during the Koryŏ dynasty (918–1392), which is discussed below. This will aid in our understanding of these transnational exchanges and highlight the fact that Koreans were not only absorbing new ideas as they emerged in China, but they were also influencing them.
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Jenkins, Stephen. "Buddhist Challenges to the Contemporary Ethical Discourse of Violence versus Nonviolence: Reflection on the Articles." Buddhist Studies Review 38, no. 1 (July 14, 2021): 9–16. http://dx.doi.org/10.1558/bsrv.43212.
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Faizuddin Ramli, Ahmad, Mohamed Ashath, and Ahmad Moghri. "A Comparative Study on the Notion of Dialogue in Islam and Buddhism." Jurnal Akidah & Pemikiran Islam 25, no. 2 (December 28, 2023): 67–110. http://dx.doi.org/10.22452/afkar.vol25no2.3.
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Interfaith dialogue is a vital tool for promoting understanding and cooperation between different religious communities. This article presents a comparative study of the Islamic and Buddhist perspectives on interfaith dialogue. Drawing on primary sources from both religions, this study explores the theological foundations of interfaith dialogue and the practical strategies employed by Muslims and Buddhists in promoting interfaith understanding. The similarities and differences between the two religions’ approaches to interfaith dialogue are analysed, examining how their respective beliefs, practices, and histories shape their attitudes toward religious diversity. The research design is qualitative using library research by emphasizing content analysis on Islam and Buddhism scripture. The results show that the Islamic paradigm of interreligious dialogue is da‘wah (propagation, invitation or introducing Islam) which is rooted in Tawhid, in contrast, Buddhism promotes liberation from human suffering which is rooted in Bhavana and mindfulness. The study contributes to the principle of interfaith dialogue and provides insights into the potential of interfaith relations for sustaining harmony, peace, and mutual respect in diverse societies. Studies suggest the understanding of each fundamental to encourage Muslim and Buddhist scholars to produce comprehensive interreligious dialogue, theologically and philosophically.
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Smyer Yü, Dan. "Freeing Animals: Sino-Tibetan Buddhist Environmentalism and Ecological Challenges." Religions 14, no. 1 (January 12, 2023): 110. http://dx.doi.org/10.3390/rel14010110.
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Buddhist environmentalism in its varieties across the world is an integral part of the global environmental discourse centered on exploring new planetary ethics for sustainable futures. While recognizing the Buddhist role in global environmental movements, the author of this article proposes that the observable strength of Buddhist environmentalism is in local and global environmental advocacy grounded in the Buddhist ethics of interdependence, even as, canonically, Buddhism does not offer what is commonly recognized by scientists and scholars as traditional ecological knowledge or religious ecology. To substantiate this, this article offers a textual assessment of the Buddhist canon’s lack of systematic ecological knowledge, and a case study of how freeing domestic animals and advocating vegetarianism among contemporary Tibetan Buddhists in China, inclusive of non-Tibetan converts, mainly benefits human wellbeing and at the same time is entangled in social affairs that have little to do with the ecological wellbeing of the Tibetan Plateau and urban China. This debate is by no means intended to negate the successes of Buddhist environmentalism; instead, it draws fine lines between the claimed canonic basis of Buddhist ecology, the strength of Buddhist environmental advocacy, the everyday practices of Buddhism, and the aspirations for strengthening the ecological foundation of Buddhist environmental activism. Thinking in line with eco-Buddhists, the author concludes the article by proposing an Earth Sutra, a hypothetical future canonic text as the ecological basis of Buddhist environmentalism.
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Song, Grace J. "From Courtesan to Wŏn Buddhist Teacher: The Life of Yi Ch’ŏngch’un." Religions 14, no. 3 (March 10, 2023): 369. http://dx.doi.org/10.3390/rel14030369.
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This study examines the life of Yi Ch’ŏngch’un 李靑春 (1886–1955), one of the first female disciples of Wŏn Buddhism, a 20th-century Korean religious movement. Her story shows modernity’s impact on Korean women’s psyche and social roles, and the progressive initiative of male teachers who advanced gender equality in new Korean religious movements. A range of data, including periodicals, letters, and newspaper articles, enable us to understand the changing face of women during the process of modernization in Korea. This paper gives voice to the significant role of Yi Ch’ŏngch’un, an exceptional financial sponsor in the formative years of Wŏn Buddhism and an advocate for women’s rights. By highlighting her contributions, it becomes clear that the progressive males who pushed for gender equality relied on the support of female-ordained devotees to actualize the doctrine’s ideal.
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Andanti, Maria Fransisca, and Sutikyanto Sutikyanto. "Integrating Cultural Values Into Buddhist Sunday School Learning System." JURNAL INOVASI DAN MANAJEMEN PENDIDIKAN 4, no. 1 (May 3, 2024): 35–45. http://dx.doi.org/10.12928/jimp.v4i1.9369.
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This paper draws upon the possibility of integrating cultural values into Indonesia's Buddhist Sunday School (BSS) learning system. It employed George’s (2008) library research methods consisting of motivation or assignment, imagination, research questions (brainstorming), research plan (strategy), reference works and databases (tools and tactics), sources, evaluation, insight, thesis, argument and outline, and drafting and revising. By reviewing 25 journal articles and books regarding with culture and education, this paper proposed three things to establish cultural-based religious learning in BSS, which are strengthening cultural content and values in the learning process, building a community-based learning, and involving parents.
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Yulianti, Yulianti. "The Birth of Buddhist Organizations in Modern Indonesia, 1900–1959." Religions 13, no. 3 (March 3, 2022): 217. http://dx.doi.org/10.3390/rel13030217.
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In the early twentieth century, Indonesia was a predominantly Muslim majority colony under the Dutch Christian colonial authorities. The 1930 volkstelling (census record) conducted by the Dutch colonial government recorded four religions being practiced in the archipelago; Buddhism was not one of them. Nevertheless, sources such as newspapers and private magazines published by various organizations showed that Buddhism was being practiced in Java. In the 1930s, several organizations published books and translations on Buddhism. The first organization that exclusively identified itself as Buddhist, the Java Buddhist Association, was established in 1929 by Dutch Buddhists in West Java. Five years later, Peranakan Chinese in Batavia established a second Buddhist organization. This article seeks to explore two issues, namely: the history and development of Buddhist institutions during the late colonial and early post-Independence Indonesia; and the transnational networks of these institutions in the promotion of Buddhist knowledge in modern Indonesia.
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Mahadev, Neena. "Post-war Blood." Religion and Society 10, no. 1 (September 1, 2019): 130–50. http://dx.doi.org/10.3167/arrs.2019.100110.
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Since 2009, in the aftermath of Sri Lanka’s ethnic war, certain contingents of Sinhala Buddhists have lodged attacks against religious minorities, whom they censure for committing violence against animals in accordance with the dictates of their gods. Considering these interventions against sacrifice in spaces of shared Hindu and Buddhist religiosity, this article examines the economies of derogation, violence, and scapegoating in post-war Sri Lanka. Within Sinhala Buddhism, sacrifice is considered bio-morally impure yet politically efficacious, whereas meritorious Buddhist discipleship is sacrificial only in aspirational, bloodless terms. Nevertheless, both practices fall within the spectrum of Sinhala Buddhist religious life. Majoritarian imperatives concerning postwar blood impinge upon marginal sites of shared religiosity—spaces where the blood of animals is spilled and, ironically, where political potency can be substantively shored up. The article examines the siting of sacrifice and the purifying majoritarian interventions against it, as Buddhists strive to assert sovereignty over religious others.
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TALKO, Tetiana, Iryna GRABOVSKA, and Svitlana KAHAMLYK. "UKRAINIAN BUDDHISM AND NEOBUDDHISM IN WAR CONDITIONS." Almanac of Ukrainian Studies, no. 33 (2023): 76–84. http://dx.doi.org/10.17721/2520-2626/2023.33.11.
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The article is devoted to the analysis of the peculiarities of the functioning of Buddhist and neo- Buddhist movements in the conditions of the war in Ukraine. It is noted that the modernization of Ukrainian culture, which is accompanied by the development of post-secular trends, manifests itself not only in the revival and transformation of religious beliefs traditional for our people, but also in the spread of non-traditional and neo-religious teachings and movements, among which Buddhism and Neo-Buddhism occupy a special place. The revival of Buddhism in Ukraine in the 90s of the last century took place mainly with the mediation of Russia. In the situation that developed at that time, Buddhism acted as a kind of "agent" of Russian cultural expansion. In the conditions of the war against rashism, it largely became independent from Russian influence. Among the most striking manifestations of Buddhism in Ukraine is the sangha of the Mahayanist direction of the Nipponzan Myōhōji Order, whose representatives have suffered from racist aggression since 2014 and until today. As a result of the occupation by Russian terrorists of parts of the Donetsk and Luhansk regions, neo-religious groups, including Buddhists, were displaced from these territories. Seeking refuge, Ukrainian Buddhists were directly faced with the need to form a clear position in relation to Russia's military invasion of Ukraine, not hiding behind the general Buddhist notion of the absurdity of any war as a way to resolve conflicts. During the analysis, it was also established that under the influence of transformational processes in Western European Buddhism, domestic Buddhism is being modernized. In Ukraine, neo-Buddhist practices are identified with such directions and schools as Karma Kagyu, Zen Buddhism, Nittiren, White Lotus, as well as with Protestant and cyber Buddhism. Within the boundaries of neo-Buddhist teachings, the problem of Russia's aggressive war of aggression against Ukraine is discussed sporadically, but it is already possible to distinguish certain trends in the understanding and interpretation of its essence and the preference for a negative assessment of the moral component of rashist aggression, which certainly indicates positive shifts in the ideas of domestic followers of the doctrine and hope on the useful application of Buddhist methods and practices to improve the spiritual and psychological state of the Ukrainian community, as well as on the further development of antitotalitarian tendencies and tolerance towards non-traditional religious phenomena in its environment.
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Wilson, Jeff. "Blasphemy as Bhāvana." Nova Religio 22, no. 3 (February 1, 2019): 8–35. http://dx.doi.org/10.1525/nr.2019.22.3.8.
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Over the course of the twentieth century, Buddhism came to be associated widely with peace, tolerance, and calm detachment in the Western popular imagination. This association was created in opposition to depictions of Christianity as violent, intolerant, and irrational. Buddhism, as the imagined perfect Other, held considerable appeal for counterculture seekers disenchanted with mainstream cultures. While many Buddhist groups played upon these stereotypes to enhance their image and support recruitment, one new Buddhist movement—the Friends of the Western Buddhist Order—went further, employing ritualized “therapeutic blasphemy” to eradicate Christian conditioning in their members and critique mainstream society. Such actions baffled many other Buddhists, but make sense when seen as efforts to heighten in-group solidarity, proclaim distinctive identity, and take the assumption of Buddhism’s superiority over Christianity to its ultimate conclusion. This article attempts to explain why Buddhists might develop intolerant practices, and to assess the costs and benefits of such practices.
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McKinley, Alexander. "Fluid Minds: Being a Buddhist the Shambhalian Way." Buddhist Studies Review 31, no. 2 (January 15, 2015): 273–91. http://dx.doi.org/10.1558/bsrv.v31i2.273.
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What are the criteria for counting something as Buddhist? This discipline-defining question has become increasingly perplexing as Buddhism is transmitted across the globe, taking new forms as it adapts to new contexts, especially as non-Buddhists increasingly come to participate in the meditation activities of Buddhist communities in the West. Through an ethnographic analysis of a Shambhala center in the southern United States, this article suggests that the best way to talk about such groups is neither through categorizing membership demographics, nor by ranking the different degrees of Buddhism practiced in Shambhala as more or less authentic, but rather by focusing on how the group ultimately coheres despite inevitable differences in opinion. Thus instead of defining what is ‘authentically’ Buddhist among Shambhalians, this article tracks the manner in which certain Buddhist forms of signification (especially meditation) are shared regardless of personal religious identities, forging a community through common interest.
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Masatsugu, Michael K. "““Beyond This World of Transiency and Impermanence””: Japanese Americans, Dharma Bums, and the Making of American Buddhism during the Early Cold War Years." Pacific Historical Review 77, no. 3 (August 1, 2008): 423–51. http://dx.doi.org/10.1525/phr.2008.77.3.423.
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This article examines the growing interest in Buddhism in the United States during the Cold War, analyzing discussions and debates around the authenticity of various Buddhist teachings and practices that emerged in an interracial Buddhist study group and its related publications. Japanese American Buddhists had developed a modified form of Jōōdo Shinshūū devotional practice as a strategy for building ethnic community and countering racialization as religious and racial Others. The authenticity of these practices was challenged by European and European American scholars and artists, especially the Beats, who drew upon Orientalist representations of Buddhism as ancient, exotic, and mysterious. In response, Japanese American Buddhists crafted their own definition of ““tradition”” by drawing from institutional and devotional developments dating back to fourteenth-century Japan as well as more recent Japanese American history. The article contextualizes these debates within the broader discussion of cultural pluralism and race relations during the Cold War.
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Tilakaratne, Asanga. "Religious Diversity and Dialogue." Interreligious Studies and Intercultural Theology 4, no. 1 (April 14, 2020): 61–75. http://dx.doi.org/10.1558/isit.40152.
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With the understanding that one’s views on religious diversity shapes one’s attitude to interreligious dialogue, in this article I try to articulate how the Buddha perceived the phenomenon of religious diversity and then to discuss how this perception could inform the Buddhist practice of interreligious dialogue. I begin this discussion with reference to the diversity of views held by the Roman Catholics themselves on interreligious dialogue and the Colonial and more recent history of dialogue in the local context of Sri Lanka. Next I move on to discuss Buddhism’s own self-understanding as a non-theistic system. In order to support the non-theistic claim of Buddhism I produce two arguments, one philosophical and the other experiential, both derived from the discourses of the Buddha. Having supported the non-theist stance of Buddhism, I propose that the Buddhist attitude is to be open to religious diversity while upholding the position that nirvana is the ultimate goal irreducible to any other similar goals. The discussion shows that to accept diversity is not necessarily to accept pluralism in religion, and that this position does not preclude Buddhists from engaging in interreligious dialogue.
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Apriyanto, Rio, Dia Anjani, Burmansah Burmansah, and Tupari Tupari. "Buddhayana: Memahami Peran Ashin Jinarakkhita dalam Pengembangan Spiritual Umat Buddha." Jurnal Kajian dan Reviu Jinarakkhita Jurnal Gerakan Semangat Buddhayana (JGSB) 1, no. 1 (October 30, 2023): 1–9. http://dx.doi.org/10.60046/jgsb.v1i1.39.
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Spiritual development among Indonesian Buddhists has received a strong boost through the role of Ashin Jinarakkhita, in the course of his dedicated life, Ashin Jinarakkhita has become a major pillar in enriching the spiritual experience of Indonesian Buddhists. Her teachings and practices have influenced many individuals, leading them on a journey towards a deeper understanding of Buddhism. This article will review this pivotal role, exploring the various ways in which Ashin Jinarakkhita has contributed to strengthening the spiritual and religious foundation of Indonesian Buddhists. This research utilizes the library research method to collect secondary data related to Ashin Jinarakkhita's role. The results of this research show that Ashin Jinarakkhita has become an important pillar in the spiritual development of Indonesian Buddhists. Over the course of his life, Ashin Jinarakkhita has been dedicated to spreading Buddhism, providing spiritual guidance, and establishing places of worship and Buddhist education. In addition, his role in promoting peace, interfaith tolerance, and moral leadership has helped strengthen the spiritual and ethical foundation of Indonesian Buddhist society
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De Cea, Abraham Vélez. "Dalai Lama and Religious Diversity." Interreligious Studies and Intercultural Theology 4, no. 1 (April 14, 2020): 49–60. http://dx.doi.org/10.1558/isit.40150.
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This article challenges exclusivist interpretations of the Buddha, and proposes alternative readings of early Buddhist texts that allow for the existence of the ultimate goal of the spiritual life outside Buddhism. The article clarifies the differences between exclusivist and non-exclusivist exegesis of the Buddha and suggests that exclusivist readings of his thought are a later scholastic development in the history of Buddhism. The main thesis of the article is that the Buddha cannot be considered an exclusivist because he did not understand the Dhamma and selfenlightened beings (paccekabuddhas) in sectarian terms as being the monopoly of any school. What the Buddha excludes from being paths to the final goal of the spiritual life are specific teachings incompatible with the Dhamma and the Noble Eightfold Path. This exclusion of specific teachings rather than of entire schools entails “specific exclusivism,” which is different from holding a sectarian “exclusivist view” of all non-Buddhists traditions anywhere and at any time.
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Schedneck, Brooke. "Western Buddhist Perceptions of Monasticism." Buddhist Studies Review 26, no. 2 (October 5, 2009): 229–46. http://dx.doi.org/10.1558/bsrv.v26i2.229.
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This paper explores the contemporary encounter between Western cultures and the Buddhist tradition of monasticism. I have investigated attitudes towards this institution in the forms of contemporary Buddhist memoirs, blog websites, interviews, and dharma talks. This article argues that the institution in general is not ideal for some Western Buddhists— it is seen by some as too restricting or anti-modern. Others find value in monasticism; they are aware of those who critique the institution, and offer instead a model that removes anti-modern elements that they see as problematic. As an extension of these attitudes, this article also draws on the issue of female monasticism. Western Buddhists argue that all women should have the choice to be ordained because this shows that Buddhism is modern. I conclude that Western Buddhists are interested in creating a modern, universal tradition, and this can be seen by analyzing conceptions about monastic life.
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Qader, Md Abdul, Mohammad Mustafizul Rahman Rasel PSC, and Mir Rumi Mustafizur Rahman. "Far-stretching Strategy of Myanmar Junta to Forcefully Displace the Rohingya: Bangladesh, Regional and International Responses." International Journal of Research and Innovation in Social Science 06, no. 07 (2022): 576–81. http://dx.doi.org/10.47772/ijriss.2022.6733.
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The world continues to see large refugee flows, and the challenges comprising these population migrations are anticipated to become increasingly complicated as a result of rising social, economic, ethnic and especially religious conflicts. In the south-east Asia, this problem has become acute with Rohingya refugees. Northern Rakhine State in Myanmar is predominantly Buddhist and authoritarian despite a majority Arakan Muslim population and a minority Rakhine Buddhist population. Exclusionary citizenship laws and military actions against Arakanese Muslims, often known as Rohingyas, have forced them to depart Myanmar and seek refuge in Bangladesh. This circumstance pictured the inhuman role of the material world to the persecuted Rohingya refugees. The manuscript aimed at delineating Myanmar’s long-term oppressive and illegal strategy of dislocating Rohingya, and the attitude of the host-state Bangladesh, the regional and global superpowers, and instruments in this respect. The short article is designed in accordance with the qualitative method where information has been collected from different sources predominantly from scholarly articles. The manuscript has also suggested that the buzzword ”Rohingya issue” can be solved only if the Sino-Indian mutual understanding takes liberal steps with neutral support towards Bangladesh and Myanmar including asylum-seeker Rohingya refugees
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McAra, Sally, and Mark R. Mullins. "Buddhism in Aotearoa New Zealand: Multiple Sources and Diverse Forms." Journal of Global Buddhism 23, no. 2 (December 8, 2022): 161–84. http://dx.doi.org/10.26034/lu.jgb.2022.1996.
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This article presents a provisional survey of Buddhists and Buddhist organizations in Aotearoa/New Zealand, identifying their key characteristics in terms of national origin, ethnicity, and areas of geographical concentration. We draw on three decades of the New Zealand census (1991-2018) to analyze demographic data about those who identify as Buddhist, and information from the NZ Charities Register to identify general characteristics of the diverse range of Buddhist organizations in the country. Based on this demographic data, we identify three main types of Buddhist institutions: (1) centers/temples serving heritage or “migrant” communities from Asian countries with Buddhist heritage; (2) centers which we refer to as “Pākehā/Multi-ethnic” because they serve newer Buddhists (“converts”) who are primarily but not exclusively Pākehā (NZ European), and (3) “multi-ethnic” organizations that include varying combinations of heritage and non-heritage Buddhists. Within each of the three categories we see diverse organizational forms and streams of distinctive Buddhist traditions, including sectarian, ethnic, and hybrid forms, each of which have contributed to a diverse religious landscape in significant ways. Most Buddhist centers are in urban areas, with 70 percent in or near Auckland, Wellington, and Christchurch. The main Buddhist traditions are almost equally represented across these institutions with 35 percent identified as Mahayana, 32 percent as Theravada, and 35 percent as Vajrayana (and 0.7% as mixed). The number of Buddhists in New Zealand has increased over the past three decades from 12,705 to 52,779, and approximately 80 percent identify with at least one of the Asian ethnic groups. Buddhists constitute only 1.1 percent of the total population, with at least 134 centers of varying sizes across the country. However, Buddhism may be exerting a cultural influence beyond these numbers, as recent research identified Buddhists as the “most trusted” religious group in contemporary New Zealand. In presenting this preliminary survey, we aim to provide a base for more in-depth investigations.
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Harriyadi, Harriyadi. "Studi Pendahuluan Bentuk Simbol Penyatuan dalam Tradisi India Kuno yang Ditemukan di Indonesia." AMERTA 39, no. 2 (December 20, 2021): 113–28. http://dx.doi.org/10.24832/amt.v39i2.113-128.
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Abstract. Preliminary Study Of Unification Symbols Form From Ancient India Tradition Found In Indonesia. Humans and symbols have a bond that cannot be separated from each other because they always appear in a community group. During the Hindu-Buddhist period in Indonesia, various signs related to religion appeared. One of the religious practices that developed is the worship of the union of life. This study aims to identify the form of symbols and the meaning of the worship of the unification of life for the Hindu-Buddhist period. This study was conducted by collecting data on the worship of the union of life from various secondary sources in research reports, journals, and articles. Data collection is also focused on finding data on artifacts in Indonesia associated with symbols of the unification of life. The data collection results between mythology in India and artifacts in Indonesia are then synthesized to obtain a form of embodiment of the unification of life during the Hindu-Buddhist period in Indonesia. The study results show that the concept of the unification of life is symbolized in the linga-yoni, mudrā bodhyagrimudrā, and shatkona. Depictions of the yoni phallus and shatkona can be found in Indonesia. In Buddhism in Indonesia, the concept of the unification of life is symbolized in the mudrā bodhyagrimudrā found in the Mahavairocana Buddha statue. The gesture of the bodhyagrimudrā hand is a representation of the union of males and females. The depiction of the unification of life is more aimed at fulfilling religious needs, namely to achieve release (moksha) in Hinduism and achieve nirvana in Buddhism. Abstrak. Manusia dan simbol memiliki ikatan yang tidak dapat dipisahkan satu sama lain karena selalu muncul dalam suatu kelompok masyarakat. Pada masa Hindu-Buddha di Indonesia muncul berbagai simbol yang berkaitan dengan religi. Salah satu praktik religi yang berkembang adalah pemujaan penyatuan kehidupan. Kajian ini bertujuan untuk mengidentifikasi bentuk simbol dan makna pemujaan penyatuan kehidupan bagi masyarakat pada masa Hindu-Buddha. Kajian ini dilakukan dengan cara mengumpulkan data mengenai pemujaan terhadap penyatuan kehidupan dari berbagai sumber sekunder berupa laporan penelitian, jurnal, dan artikel. Pengumpulan data juga difokuskan untuk mencari data objek artefak di Indonesia yang berhubungan dengan simbol penyatuan kehidupan. Hasil dari pengumpulan data antara mitologi di India dan artefak di Indonesia kemudian disintesiskan untuk mendapatkan bentuk perwujudan penyatuan kehidupan pada masa Hindu-Buddha di Indonesia. Hasil kajian menunjukkan bahwa konsep penyatuan kehidupan disimbolkan dalam lingga-yoni, mudrā bodhyagrimudrā, dan shatkona. Penggambaran lingga yoni dan shatkona dapat ditemukan di Indonesia. Dalam agama Buddha di Indonesia konsep penyatuan kehidupan disimbolkan dalam mudrā bodhyagrimudrā yang dijumpai pada arca Buddha Mahavairocana. Sikap tangan bodhyagrimudrā merupakan representasi penyatuan laki-laki dan perempuan. Penggambaran penyatuan kehidupan lebih ditujukan untuk pemenuhan kebutuhan religi, yaitu mencapai pelepasan (moksha) dalam agama Hindu dan mencapai nirwana dalam agama Buddha.
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Terentyev, Andrey A. "Buddhism and War." Chelovek 33, no. 6 (2022): 120. http://dx.doi.org/10.31857/s023620070023383-8.
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Buddhism is considered to be one of the most peaceful religions. But at the same time, there have been and are ongoing wars in which Buddhists are participating. In this regard, it seems important to understand whether any violence, and participation in the war, as well as propaganda or support for the war by Buddhist figures, is a violation of the spirit and letter of the Buddhist precepts — a departure from the principles of Buddhism under pressure from the state, propaganda or other factors and circumstances, or they have some justification and foundation in the core teachings of the Buddha. Such studies, of course, were made both abroad and in Russia. The most important publications on this topic are cited in this article. However, all of them are built on the material of individual areas of Buddhism. In this work an attempt is made to reconsider the available data in order to clearly formulate the position or positions of Buddhism regarding murder and wars on the basis of its general principles and the relevant texts of both main trends of Buddhism — early (Theravada) and Mahayana. This seems to be important for an adequate understanding of the contradictory attitudes of the Buddhists of Russia towards this issue.
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McCargo, Duncan. "The Politics of Buddhist identity in Thailand's deep south: The Demise of civil religion?" Journal of Southeast Asian Studies 40, no. 1 (January 7, 2009): 11–32. http://dx.doi.org/10.1017/s0022463409000022.
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This article sets out to criticise arguments by scholars such as Charles Keyes and Donald Swearer, who have framed their readings of Thai Buddhism through a lens of ‘civic’ or ‘civil’ religion. Drawing on fieldwork conducted in the southern border provinces, the paper argues that religious tolerance is declining in Thailand, and that anti-Muslim fears and sentiments are widespread among Buddhists. Some southern Buddhists are now arming themselves, and are creating militia groups in the face of growing communal violence. In the rest of Thailand, hostility towards Muslims, coupled with growing Buddhist chauvinism, is being fuelled by developments in the south.
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THOMAS, Jolyon Baraka. "Varieties of Religious Freedom in Japanese Buddhist Responses to the 1899 Religions Bill." Asian Journal of Law and Society 3, no. 1 (February 9, 2016): 49–70. http://dx.doi.org/10.1017/als.2016.1.
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AbstractHistorians have often described early-twentieth-century Japanese Buddhists as ignorant of the importance of religious freedom, myopically focused on their parochial agendas, and sycophantically aligned with the state. Such depictions assume that the attitudes of a minority of elite Buddhist clerics represent majority Buddhist opinion; they also problematically treat religious freedom as a universal principle rather than a historically contingent concept subject to the conflicting claims of competing interest groups. This article highlights the contingency of religious freedom law and the diversity of its interpretation by introducing three discrete attitudes that surfaced in Buddhist responses to a controversial Bill advanced by the Japanese government in December 1899. Tracing differences between statist, corporatist, and latitudinarian interpretations of religious freedom, it shows that religious freedom is never unitary or uniform in any time or place.
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Sablin, Ivan. "Official Buddhism in Russia’s Politics and Education - Religion, Indigeneity, and Patriotism in Buryatia." Entangled Religions 5 (November 26, 2018): 210–49. http://dx.doi.org/10.46586/er.v5.2018.210-249.
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Focusing on organized Buddhism in the Republic of Buryatia and analyzing the statements of Khambo Lama Damba Aiusheev of the Buddhist Traditional Sangha of Russia and the textbooks used for teaching religion in public schools, the article discusses the different aspects of the relations between religion and state as applied to Buddhism in contemporary Russia in general and Buryatia in particular. The imperial politics of diversity management and especially the legacies of confessional governance in the Russian Empire and the Soviet Union made the four “traditional religions”—Orthodox Christianity, Islam, Buddhism, and Judaism—an important part of “federal” nation-building. Despite the overall desecularization of the Russian state and the long history of relations between the state and organized Buddhism, the predominantly Buryat, centralized organization Buddhist Traditional Sangha of Russia did not assert its claim to represent all Russian Buddhists. State efforts to establish a system of four “traditional religions,” providing inter alia a spiritual foundation for Russian patriotism, also did not succeed. Buddhism remained decentralized in both administrative and semantic terms and did not lose its connections to the communities outside Russia. In Buryatia itself, Shamanism and Orthodox Christianity continuously challenged attempts to present Buddhism as the only Buryat “traditional religion.”
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Laycock, Joseph, and Natasha Mikles. "Is Nessie a Naga?" Bulletin for the Study of Religion 43, no. 4 (December 2, 2014): 35–40. http://dx.doi.org/10.1558/bsor.v43i4.35.
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In 2014 Lama Gelongma Zangmo of Scotland sparked curiosity when she suggested that the Loch Ness monster or “Nessie” is actually a naga––a fantastic creature from Buddhist mythology. Visitors to her Tibetan practice center on the shores of the Loch will be able to leave offerings to Nessie. Without exaggerating the significance of these offerings within the larger context of Zangmo’s practice, this article suggests that efforts to ritually incorporate Nessie into a Buddhist cosmology is an index of broader changes in Buddhism’s arrival to the West. First, Zangmo’s open discussion of cosmology, ritual, and supernatural beings is a marked distinction from “Protestantized” Western Buddhism, which has historically presented Buddhism as a rational and philosophical alternative to Christianity. This suggests that Buddhists in the West have become less concerned with conforming to Protestant notions of “proper” religion. Second, Zangmo’s praxis is significant to broader patterns of how Asian religions adapt to Western topography. Whereas Asian immigrants have sometimes re-imagined Asian sacred sites in Western countries, Zangmo was taken the opposite strategy of “Buddhicizing” a local monster. This suggests that similar transformative moves can be expected as a globalized world continues to transplant religious traditions from one continent to another.
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Hoang, Nguyen Quy. "The Doctrine of Not-self (anattā) in Early Buddhism." International Review of Social Research 9, no. 1 (June 1, 2019): 18–27. http://dx.doi.org/10.2478/irsr-2019-0003.
Full textAbstract:
Abstract Anattā or the Not-Self is a very important concept of Buddhism, which distinguishes it from other religions. there are some ways to explain this doctrine and many debates were happened between Buddhist schools and between Buddhists and the Brahmanists on this issue. Early Buddhism analyse that self is the combination of five aggregates (skandhas), and each of them is not the self. Based on this explanation, Buddhists think wrongly that anattā is ‘No-self. Deeply understand and practice of the not-self concept will help practitioners of Buddhism to be free from all sufferings. So, one needs to have a clear understanding on this concept. The purpose of this paper is to present a comprehensive view of Not-self (anattā) doctrine in Early Buddhism. All its related aspects are presented in succession. This article investigates the doctrine of anattā, it is also examined with other related doctrines in Early Buddhism. By analyzing method, the meaning of Not-self (anattā) in Early Buddhism is proposed by the author. (//https:www.abebooks.de/buchsuchen/titel/anatta/)
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Parvin, Samad P., Saeid S. Sattarnejad, and Elham H. Hendiani. "The Victory of Islam over the Buddhist Religion (Reviewing the Inscriptions of the Shrine of Imamzadeh Mulla “Ma’sum” of Maragheh)." Golden Horde Review 8, no. 4 (December 29, 2020): 636–46. http://dx.doi.org/10.22378/2313-6197.2020-8-4.636-646.
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Research objectives: The main purpose of this article is to study the Quranic inscription of the Imamzadeh Ma’sum Temple in Maragheh. This inscription shows the evolution of religious beliefs during the Ilkhanid period in Iran which started from the seventh century AH and continued until the eighth century AH. The main religions of the Ilkhanid rulers were Buddhism and Christianity, but they gradually adopted Islam as the official religion of government. The influence of the process of conversion has left traces in some of the inscriptions of this period. Another purpose of this study is to introduce the Imamzadeh Ma’sum temple as one of the Buddhist temples in Iran. Research materials: In this study, the authors have used two methods, namely field research and library surveys. Regarding the first method, the temple of Imamzadeh Ma’sum was examined. Regarding the second method, the historical sources of the Ilkhanid period, such as the Jami’ al-tawarikh of Khajeh Rashid al-Din Faḍlullah Hamadani, were used. These works refers to the situation of Buddhists in Iran during the Ilkhanid period (i.e. the seventh century AH). Results and novelty of the research: The results of the authors’ research in this article have demonstrated that the temple of Imamzadeh Ma’sum of Maragheh was one of the Buddhist temples in Iran. This Buddhist temple was changed to an Islamic mosque after the conversion of Ghazan Khan in 694 AH. The surviving Qur’anic inscription inside the building refers to the victory of Islam over Buddhism.
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Ashcraft, Jessica, and Isaac Calvert. "Teaching, Learning and the Buddha: Educative Principles from the Nidāna-Kathā." Religions 14, no. 9 (August 24, 2023): 1093. http://dx.doi.org/10.3390/rel14091093.
Full textAbstract:
This article investigates core ideas and principles of teaching and learning as found in the Nidāna-Kathā, a sacred Buddhist text that describes the lives and learning journeys of the Buddha. A three-tiered, exhaustive textual analysis revealed the following themes: resolve and responsibility, supererogatory effort, pabbajja, tradition, becoming, pedagogy and joy. Due in part to the noteworthy openness of a Buddhist conceptualization of canonicity, teachers have seldom drawn upon Buddhist sources (either living or written) to establish what might be termed Buddhist approaches to teaching and learning. While the purpose of this article is not to essentialize Buddhism nor its approach to education, by focusing on a single, primary source text detailing the Buddha’s teaching and learning journeys, we seek to put forth a few Buddhist educative principles that, though not representative of all Buddhisms, are at least grounded historically, mythically and archetypically. We hope this article acts as a call for future research to further explore Buddhist approaches to education based on either historical sources or the lived experiences of its generations of inheritor–practitioners.