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Journal articles on the topic 'Buddhist revival'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Laliberté, André. "Buddhist Revival under State Watch." Journal of Current Chinese Affairs 40, no. 2 (2011): 107–34. http://dx.doi.org/10.1177/186810261104000205.

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The Chinese Communist Party has shown tolerance, if not direct support, for the growth of Buddhism over the last few decades. Three explanations for this lenient attitude are explored in this article. The flourishing of Buddhism is encouraged by the state less for its propaganda value in foreign affairs than for its potential to lure tourists who will, in turn, represent a source of revenue for local governments. Buddhist institutions are also establishing their track record in the management of philanthropic activities in impoverished area where local governments lack the resources to offer s

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Tonsakulrungruang, Khemthong. "The Revival of Buddhist Nationalism in Thailand and Its Adverse Impact on Religious Freedom." Asian Journal of Law and Society 8, no. 1 (2021): 72–87. http://dx.doi.org/10.1017/als.2020.48.

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AbstractTriggered by the sense of crisis, the Thai state and Thai Buddhism are renewing their traditional relationship kindled by the monarch-led reform over a century ago. Thai Buddhism is reviving its lost aura and hegemony while the political conservatives are looking for legitimacy and collective identity in a time of democratic regression. The result is the rise of the Buddhist-nationalistic movement, Buddhist-as-Thainess notion. The phenomenon has grown more mainstream in recent years. These extreme Buddhists pressure the government to adopt a new constitutional relationship that brings

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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 (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

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Fisher, Gareth. "From Temples to Teahouses." Review of Religion and Chinese Society 7, no. 1 (2020): 34–61. http://dx.doi.org/10.1163/22143955-00701003.

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This article presents an overview of the nature of lay Buddhist revival in post-Mao China. After defining the category of lay practitioner, it outlines key events in the revival of lay Buddhism following the end of the Cultural Revolution. Following this, it describes three main aspects of the revival: the grassroots-organized formation of communities of lay Buddhists that gather at temples either to share and discuss the moral teachings of Buddhist-themed media or to engage in devotional activities; devotional and pedagogical activities organized for lay practitioners by monastic and lay lead

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Narasimhan, Shrinidhi. "Between the Global and Regional: Asia in the Tamil Buddhist Imagination." CASTE / A Global Journal on Social Exclusion 3, no. 1 (2022): 31–48. http://dx.doi.org/10.26812/caste.v3i1.356.

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At the turn of the nineteenth century, Madras became home to a movement that anticipated Ambedkar’s turn to Buddhism by nearly half a century. Founded in 1898, the Sakya Buddhist Society was led by Iyothee Thass (1845–1914) and became the first Dalit Buddhist revival of its kind in late colonial India. In this article, I explore the global dimensions of Sakya Buddhism through an intertextual reading of its journal, Oru Paica Tamilan, and the work of Asian Buddhists like Henry Olcott and Anagarika Dharmapala who were associated with the movement. I argue that Sakya Buddhism’s historical imagina

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Lin, Xiaoyu. "Buddhist Revitalization and Tai Xus Buddhist Modernist Movement in China." Communications in Humanities Research 4, no. 1 (2023): 198–203. http://dx.doi.org/10.54254/2753-7064/4/20220414.

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China gradually got rid of the influence of feudalism at the beginning of the 20th Century and stepped on its long and winding path of modernization". During the same period, a Buddhist Revival in the 1920s aimed at reforming Chinese Buddhism to cope with modern society and the modern mind. One of the most important figures of Buddhist Revival is Master Tai Xu. He advocated Three Revolutions Towards Chinese Buddhism in 1913, two years after the Revolution of 1911, which signified the beginning of The Republican China. This paper will analyze why Tai Xus reform was defined as a Buddhist Moderni

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Sinclair, Tara. "Tibetan Reform and the Kalmyk Revival of Buddhism." Inner Asia 10, no. 2 (2008): 241–59. http://dx.doi.org/10.1163/000000008793066713.

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AbstractThe anti-religious campaigns of the Soviet Union in the 1930s eradicated Kalmyk Buddhism from the public sphere. Following perestroika the Kalmyks retain a sense of being an essentially Buddhist people. Accordingly, the new Kalmyk government is reviving the religion with the building of temples and the attempted training of Kalmyk monks, yet monasticism is proving too alien for young post-soviets. According to traditional Kalmyk Gelug Buddhism authoritative Buddhist teachers must be monks, so monastic Tibetans from India have been invited to the republic to help revive Buddhism. The su

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Filatov, Sergei B. "Buryatia: Is a Buddhist Vertical Possible?" Oriental Courier, no. 4 (2023): 231. http://dx.doi.org/10.18254/s268684310029208-6.

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In the 60s of 18th century, Russian government organized management structure of Buddhist religious life of the Buryats according to the traditional model for the empire — in the form of a vertical institution headed by Pandito Hambo Lama. In this form the Buddhist faith existed until 1917. Soviet government’s struggle with religion affected Buryat Buddhists to the same extent as other religions in the vast USSR. Before the Great Patriotic War, there was no legal Buddhism. In 1948 Buddhism in the USSR was legalized and existed officially only in Buryatia, where the Central Spiritual Administra

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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 centu

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Lee, Jarang. "The Inheritance of the Precept Tradition in 18th- and 19th-Century East Asian Buddhism and the Prelude to Modernity: Comparing the Korean and Japanese Precept Revival Movements." Religions 16, no. 4 (2025): 492. https://doi.org/10.3390/rel16040492.

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This article compares the precept revival movements in Korean and Japanese Buddhism in the early modern period. It examines how monks in both countries, in particular, in the Korean Hyujŏng lineage and the Japanese Shingon sect, restored and utilized the precept tradition to re-establish Buddhist identity in the midst of rapid political and social change. Although in different ways, Buddhism in the early modern period in both countries experienced state control and an anti-Buddhist milieu, making it difficult to maintain its religious identity. Various efforts were made to overcome this hardsh

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Chao (趙昕毅), Shin-yi. "Seekers and Seers: Lay Buddhists and Buddhist Revival in Rural China." Review of Religion and Chinese Society 9, no. 2 (2022): 222–48. http://dx.doi.org/10.1163/22143955-12340007.

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Abstract This paper explores lay Buddhism in contemporary rural North China through investigating the practice and practitioners of “Buddha-chanting” (nianfo 念佛) in relation to local religion, monastic Buddhism, and spirit mediums. The nianfo groups are led by and consist of ordinary villagers, overwhelmingly female. They meet in private houses or village temples of local deities. The groups are not subject to the authority of clergy, but individual group members, especially the leaders, may maintain a close relationship with a Buddhist monastery. These individuals are a link from monastic Bud

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Gildow, Douglas M. "Questioning the Revival." Review of Religion and Chinese Society 7, no. 1 (2020): 6–33. http://dx.doi.org/10.1163/22143955-00701002.

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A common narrative of Buddhist monasticism in modern China is that monastic institutions were virtually eliminated during the Cultural Revolution period (1966–1976) but have undergone continuous revival since that time. This simplistic narrative highlights differences in state-monastic relations between the Maoist and post-Maoist eras, even as it oversimplifies various developments. In this article, I analyze the notion of revival and assess the state of Han Buddhist monasticism in the prc. My focus is on clarifying the “basic facts” of monasticism, including the numbers and types of monastics

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Bahir, Cody R. "From China to Japan and Back Again: An Energetic Example of Bidirectional Sino-Japanese Esoteric Buddhist Transmission." Religions 12, no. 9 (2021): 675. http://dx.doi.org/10.3390/rel12090675.

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Sino-Japanese religious discourse, more often than not, is treated as a unidirectional phenomenon. Academic treatments of pre-modern East Asian religion usually portray Japan as the passive recipient of Chinese Buddhist traditions, while explorations of Buddhist modernization efforts focus on how Chinese Buddhists utilized Japanese adoptions of Western understandings of religion. This paper explores a case where Japan was simultaneously the receptor and agent by exploring the Chinese revival of Tang-dynasty Zhenyan. This revival—which I refer to as Neo-Zhenyan—was actualized by Chinese Buddhis

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Li, Yang, and Yingyan Peng. "Monk, official and Gentry: multiple writings of Jingshan annals and the regional sight of the late ming Buddhist revival." Trans/Form/Ação 45, no. 4 (2022): 213–38. http://dx.doi.org/10.1590/0101-3173.2022.v45n4.p213.

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Abstract: When discussing the revival of Buddhism in the late Ming Dynasty, scholars lack the study of rich local records, specific regions and typical cases. Jingshan temple in Hangzhou provides such a sample. An outstanding manifestation of Jingshan Temple in the late Ming Dynasty is the emergency of a whole bunch of annals. Different groups such as monks, magistrates, and gentry all participated in the writing of the history of Jingshan diachronically in the same space. Different versions of Jingshan Annals reveal the interweaving of historical events, trends of the times, and the wishes of

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McLeod, Mark W. "The Way of the Mendicants: History, Philosophy, and Practice at the Central Vihara in Hồ Chí Minh City". Journal of Vietnamese Studies 4, № 2 (2009): 69–116. http://dx.doi.org/10.1525/vs.2009.4.2.69.

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The Mendicant Sect is a Buddhist movement that combines Theravada and Mahayana Buddhism. Based on fieldwork, analysis of ritual handbooks and other sect materials provided by informants, and readings of published works of Vietnamese monastics and scholars, this article introduces the sect's history and philosophy, describes its Central Vihara, and records a case study of its lay ritual practice, the Eight Precepts Ritual [Bát Quan Trai Giới]. In so doing, it illustrates the "revival of religion" thesis with a southern and Buddhist case study, while challenging the notion that Vietnamese Buddhi

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Li, Yu-Chen. "Taiwanese Nuns and Education Issues in Contemporary Taiwan." Religions 13, no. 9 (2022): 847. http://dx.doi.org/10.3390/rel13090847.

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In this article, I discuss the Buddhist educational profile of nuns in contemporary Taiwan by introducing the development of monastic education for women. Taiwanese women’s mass ordination created a Buddhist renaissance after postwar Taiwan, a national ordination system based on monastic discipline, as well as the revival of monastic education. Both ordination and monastic education are very strong institutional settings for women’s monastic identity. Its findings, firstly, shed light on how the increased opportunities for women’s education in Taiwanese Buddhism have continuously attracted you

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Lê, Adrienne Minh-Châu. "Toward National Buddhism: Thích Nhất Hạnh on Buddhist Nationalism and Modernity in the Journal Phật Giáo Việt Nam, 1956–1959". Journal of Vietnamese Studies 19, № 1 (2024): 9–48. http://dx.doi.org/10.1525/vs.2024.19.1.9.

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This article examines Thích Nhất Hạnh’s work as editor in chief of the first national Vietnamese Buddhist magazine, Phật Giáo Việt Nam (1956–1959). It contextualizes him as both a product and a torchbearer of the Vietnamese Buddhist revival movement that began around the time of his birth and argues that, in contrast to the globalist image he cultivated after his exile, Thích Nhất Hạnh was once the most outspoken Buddhist nationalist in Vietnam. His unique contribution to Vietnamese Buddhism in the 1950s was his relentless advocacy for a national organization that could facilitate Buddhist nat

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Sinh, Ninh Thị. "The Rise of Vietnamese Nuns: Views from the Buddhist Revival Movement (1931–1945)." Religions 13, no. 12 (2022): 1189. http://dx.doi.org/10.3390/rel13121189.

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In this article, with the aim of better understanding the development of Vietnamese Buddhist nuns, the period of the Buddhist revival movement is investigated. This event is considered a turning point for Vietnamese Buddhism. In addition, it will help to shed light on the status of Vietnamese nuns. In this article—which is mainly based on archival documents kept in the National Overseas Archives (the French colonial archives held at the Archives Nationales d’Outre-Mer) and the National Archives Center I, Buddhism periodicals, and memoirs—the status of Vietnamese women during the French colonia

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Bicheev, B. A. "Diary of the Kalmyk Lama Dorji Setenov’s Trip to Mongolia." Herald of an archivist, no. 3 (2023): 789–803. http://dx.doi.org/10.28995/2073-0101-2023-3-789-803.

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Socio-economic reforms of the turn of the 20th century had their effect on the ethnic outskirts of the Russian state. In the Kalmyk nomadic societies of the Astrakhan and Stavropol gubernias and in Kalmyk stanitsas of the Province of the Don Cossack Host, there began a revival movement among Buddhist priests, reconnection to the Buddhist world. The article is to study the renewal process in the Kalmyk monk community drawing on travel notes of the said monks made on pilgrimage to Tibet and Mongolia. Discourse problematics come from the need to analyze the revival movement and the process of ren

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Zhang, Xing. "The Transnational Experience of a Chinese Buddhist Master in the Asian Buddhist Network." Religions 14, no. 8 (2023): 1052. http://dx.doi.org/10.3390/rel14081052.

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Wuqian (1922–2010) was one of the most important modern Buddhist masters in the modern history of Sino-Indian Buddhist relations. In his early years, he studied all the major schools of the Buddhist tradition, focusing on Yogācāra philosophy, probably due to Xuanzang’s influence and in alignment with contemporary Buddhist trends. Furthermore, he became one of the few masters from the Central Plains who received systematic training in Tibetan Buddhist tantric rituals. He went to India in the middle of the 20th century. He dedicated his life to the revival of Buddhist thought in India, especiall

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Khabdaeva, A. K. "BUDDHIST MONASTERIES IN THE SOCIOCULTURAL CONTEXT OF MODERN CHINA." BUDDHIST STUDIES 2, no. 7 (2023): 67–78. https://doi.org/10.30792/2949-5768-2023-2-67-78.

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A Buddhist monastery is not only a religious, but also a social institution that has significant influence in Chinese society. Events in the history of China at the turn of the 19th and 20th centuries. had a negative impact on the life of Buddhist monasteries and led to the alienation of Buddhist communities from society. Acquaintance with European spiritual culture provoked a conflict between traditional Chinese and Western moral and ethical values. A huge contribution to the revival of Buddhist monasteries and their return to real life conditions was made by the reformers of Chinese Buddhism

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Fisher, Gareth. "In the Footsteps of the Tourists: Buddhist Revival at Museum/Temple Sites in Beijing." Social Compass 58, no. 4 (2011): 511–24. http://dx.doi.org/10.1177/0037768611421130.

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Only a fraction of the Buddhist temples in Beijing that once housed monastics now function as places for religious activity. Some were demolished while others were converted to schools, government buildings, or residences. Several of these former temples have been restored; however, some have not been reopened as official religious sites but rather as fee-charging museums. Other temples have been restored to religious use but remain encircled within fee-charging “parks” that cater mostly to tourists. Lay Buddhists in Beijing are challenging this “museumification” of Buddhist temples by seeking

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Prazniak, Roxann. "Ilkhanid Buddhism: Traces of a Passage in Eurasian History." Comparative Studies in Society and History 56, no. 3 (2014): 650–80. http://dx.doi.org/10.1017/s0010417514000280.

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AbstractBuddhism contributed to the culture and politics of thirteenth-century Eurasian intellectual exchange, depositing literary, artistic, and architectural traces subsequently eclipsed by layers of Islamic and Eurocentric history. Within extensive cross-continental networks of diplomatic and commercial activity, Ilkhanid Buddhism and the Buddhist revival of which it was a part drew serious attention among contemporary travelers, scholars, and statesmen including Ibn Taymiyah, Roger Bacon, and Rashid al-Din. This article argues that awareness of a Buddhist scholarly and political elite in t

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Shmushko, Kai. "The Spatiality of Buddhism in Shenzhen: Exploration Through Guattari’s Three Ecologies." Journal of Global Buddhism 25, no. 1 (2024): 93–117. http://dx.doi.org/10.26034/lu.jgb.2024.3816.

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This article explores the spatiality of Buddhism in the metropolis Shenzhen through its revitalization process in the past decades alongside the rapid expansion of the city. The author explores Buddhist practice communities within an urban village (chengzhongcun 城中村) and the central Buddhist temple build in the same neighbourhood. The article aims to illuminate some of the particularities and tensions of urbanization, environment, and the revival of Buddhism in the PRC. Building on Felix Guatarri's thesis of the three ecologies, the author presents a descriptive account of the main active comm

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Marston, John, and David Geary. "Nalanda Rising." Comparative Studies of South Asia, Africa and the Middle East 43, no. 1 (2023): 26–42. http://dx.doi.org/10.1215/1089201x-10375331.

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Abstract While the memory of the ancient Nalanda University has often been invoked in recent years as a symbol of educational excellence and pan-Asian unity, particularly with reference to the creation of a new international university in Bihar, India, these discourses often overlook and erase the significance of Nava Nalanda Mahviahra that was created in India's postindependence period as an institute devoted to the study of Buddhist texts and languages near the archeological site of the ancient university. This article looks at the Indian Buddhist scholar Jagdish Kashyap and his role in crea

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Badmatsyrenov, Timur, and Vladimir Rodionov. "Buddhist Revival and Buddhist Community Construction in Contemporary Buryatia." State Religion and Church in Russia and Worldwide 38, no. 1 (2020): 62–85. http://dx.doi.org/10.22394/2073-7203-2020-38-1-62-85.

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Lau, Ngar-Sze. "Equality of Access? Chinese Women Practicing Chan and Transnational Meditation in Contemporary China." Religions 13, no. 1 (2022): 61. http://dx.doi.org/10.3390/rel13010061.

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This paper examines how the Buddhist revival, the Chan revival, and recent popularity of transnational meditation practices have facilitated Chinese women practicing Buddhist meditation in contemporary China. With the influence of the opening of China and growing transnational networks, there has been an increasing number of Han Chinese monastics and lay people practicing transnational meditation, such as samādhi, vipassanā and mindfulness, in the past two decades. Despite the restriction of accessing Chan halls at monasteries, some Chinese nuns and laywomen have traveled to learn meditation i

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Vanchikova, Tsymzhit P., та Nomin D. Tsyrenova. "К истории монастыря Гандантегченлин". Монголоведение (Монгол судлал) 14, № 2 (2022): 393–404. http://dx.doi.org/10.22162/2500-1523-2022-2-393-404.

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Introduction. The article summarizes the history of the Gandantegchinlen Monastery (Mongolia). Goals. It aims at revealing the latter’s place and role in the history of Buddhism nationwide. Insights into the history and functioning structures of the Gandantegchinlen Monastery reveal certain historical links between Buddhist centers of Mongolia and Buryatia. Being a stronghold of Buddhist education, Gandantegchenlin has made (and still does) its essential impacts on the shaping and development of religious and philosophical educational systems among Mongolic peoples — and contributed to the dis

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Bobilin, Robert, George D. Bond, Richard Gombrich, and Grananath Obeyesekere. "The Buddhist Revival in Sri Lanka." Buddhist-Christian Studies 13 (1993): 261. http://dx.doi.org/10.2307/1389899.

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Balkrishna Govind Gokhale. "Theravada Buddhism and Modernization." Journal of Asian and African Studies 34, no. 1 (1999): 33–45. http://dx.doi.org/10.1163/156852199x00158.

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The twentieth century saw a revival of Buddhism in Sri Lanka and India. Though in both countries it was an instrument of choice it played different roles. The Buddhist revival in Sri Lanka led by Anagarika Dhammapala (1864-1993) though a "spin-off" from the Theosophical movement, became a basis for the Simhala renaissance involving a restatement of the faith and reaffirmation of its cultural values. In India Dr. B.R. Ambedkar (1891-1956) turned to Buddhism in his search for an alternate cultural identity for millions of untouchables (particularly the Mahar community) in his rebellion against t

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Lau, Ngar-sze. "Teaching Transnational Buddhist Meditation with Vipassanā (Neiguan 內觀) and Mindfulness (Zhengnian 正念) for Healing Depression in Contemporary China". Religions 12, № 3 (2021): 212. http://dx.doi.org/10.3390/rel12030212.

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This paper examines how the teaching of embodied practices of transnational Buddhist meditation has been designated for healing depression explicitly in contemporary Chinese Buddhist communities with the influences of Buddhist modernism in Southeast Asia and globalization. Despite the revival of traditional Chan school meditation practices since the Open Policy, various transnational lay meditation practices, such as vipassanā and mindfulness, have been popularized in monastic and lay communities as a trendy way to heal physical and mental suffering in mainland China. Drawing from a recent eth

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Shengying, Yan. "The reconstruction of Buddhist belief in the modern era, via master Taixu’s humanistic Buddhist thought." OOO "Zhurnal "Voprosy Istorii" 2023, no. 4-2 (2023): 220–25. http://dx.doi.org/10.31166/voprosyistorii202304statyi63.

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Tran Nam, Trung. "Tokugawa Shogunate's policy on Buddhism and its implications." Journal of Science Social Science 65, no. 8 (2020): 129–36. http://dx.doi.org/10.18173/2354-1067.2020-0057.

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In 1603, Tokugawa Ieyasu established the Tokugawa Shogunate, ushering in a long period of Japanese peace. In order to maintain social stability, the Tokugawa Shogunate has issued a series of policies in the fields of politics, economy, culture, and society. For Buddhism, the bakufu forced families to register for permanent religious activities at a local temple; required the sects to make a list of monasteries in their sects; banned the construction of new monasteries; encouraged the learning and researching discipline of monasteries throughout the country. These policies have had a multifacet

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Tsybenova, E. B. "BUDDHIST VOCABULARY IN THE MODERN BURYAT LANGUAGE." BUDDHIST STUDIES 2, no. 9 (2024): 142–46. https://doi.org/10.30792/2949-5768-2024-9-142-146.

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The article examines the identification of new trends in the verbal culture of the Buryats as the return of the vocabulary of spiritual culture from the fund of archaisms to active use in the modern Buryat language. The lexical dearchaization of Buddhist terms and concepts, which for some time was little used and uncommon, is facilitated by the attitude of society to the revival of spiritual traditions, cultural values and social realities lost in the course of history or «pushed» into the background. The fact that the dearchaized Buddhist vocabulary was organically actualized in the speech of

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Pimenova, Ksenia. "Les sources du savoir. Le renouveau du bouddhisme et du chamanisme chez les Touvas de la Sibérie du Sud (résumé de thèse)." Slavica Occitania 36, no. 1 (2013): 317–33. https://doi.org/10.3406/slaoc.2013.2627.

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The Sources of Knowledge. The Revival of Buddhism and Shamanism among Tuvas in South Siberia (summary of PhD thesis) The PhD thesis of Ksenia Pimenova, defended in 2012 at the EHESS (Paris), studies the institutional, identity and ritual aspects of the post-soviet revival of the traditional religions of the Tuvas in South Siberia (Russia). It focuses on the notion of religious knowledge in Buddhism and Shamanism from a diachronic and synchronic perspective. It explores their respective mechanisms of knowledge transmission in the past and analyses their reconstruction and social organization du

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Scott, Gregory Adam. "Buddhist building and the Buddhist revival in the work of Holmes Welch." Studies in Chinese Religions 3, no. 3 (2017): 204–19. http://dx.doi.org/10.1080/23729988.2017.1392192.

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Bazarov, Andrey A. "Перевод (адаптация) буддийских канонических текстов с тибетского и старомонгольского языков на бурятский". Oriental Studies 13, № 3 (2020): 652–60. http://dx.doi.org/10.22162/2619-0990-2020-49-3-652-660.

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Introduction. The article deals with Tibetan/Mongolian-to-Buryat translation (adaptation, Cyrillic) of Buddhist canonical texts. Goals. The study of causes and essence of the process is relevant enough, since the research problem relates to actual changes in the traditional book culture of Buryats, and issues of preserving the Buryat language in modern conditions. Materials. The work analyzes archaeographic works stored at the Institute of Mongolian, Buddhist and Tibetan Studies SB RAS (2006-2015) as well as a set of Buddhist canonical texts published in Buryatia in the pre-revolutionary perio

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Kharanutova, Darima Sh, Larisa B. Budazhapova та Nikolay S. Baikalov. "Заимствованная буддийская лексика бурятского языка в историко-лингвистическом освещении". Монголоведение (Монгол судлал) 15, № 4 (2023): 742–56. http://dx.doi.org/10.22162/2500-1523-2023-4-742-756.

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Introduction. The article is devoted to Buddhist terms, which represent a significant layer in the lexical system of the Buryat language. The borrowed Buddhist vocabulary of the Buryat language is the result of the enteringprocessof Buddhist terms into the Buryat language taken place over centuries. It was not stable, it, like any process, had periods of decline and activity. Of course, borrowing of Buddhist terms is a consequence of the development of Buddhist ideas. The main purpose of the study is to describe the features of borrowed Buddhist terms, which are the result of an inextricable c

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Arpana Raj. "Resurgence of Buddhism in Indian and Chinese Diplomacy." Creative Launcher 7, no. 2 (2022): 20–30. http://dx.doi.org/10.53032/tcl.2022.7.2.03.

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In this globalized and information age, it requires to move ahead with the time and bring required changes in the methods of diplomacy. Both India and China are trying to make use of their status as ancient and rich civilizations for the revival of age-old linkages based on cultural and religious exchanges. Both the countries are preaching the lessons of Peace and Harmony in their foreign policy and trying to make use of the Buddhist wave as cultural diplomacy. The resurgence of Buddhism led to the use of Buddhism as a cultural bridge between countries and has become the need of the hour. More

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Silva, Kalinga Tudor. "Buddhism, Social Justice and Caste: Reflections on Buddhist Engagement with Caste in India and Sri Lanka." Society and Culture in South Asia 3, no. 2 (2017): 220–32. http://dx.doi.org/10.1177/2393861717706297.

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Even though Buddhism probably had some emancipatory potential for the downtrodden from its inception in the sixth century BCE, this potential gradually declined in its establishment as an ideology of the ruling dynasties largely upheld by the religious practices of the masses in ancient and medieval Ceylon. The nineteenth century Buddhist revival in Ceylon under the leadership of Anagarika Dharmapala did contain some anti-colonial tendencies, but this new form of Sinhala Buddhism subsequently became an ideology of the Sinhala ruling classes in independent Sri Lanka. Against this background, th

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Amogolonova, Darima. "A Symbolic Person of Buddhist Revival in Buryatia." Inner Asia 17, no. 2 (2015): 225–42. http://dx.doi.org/10.1163/22105018-12340043.

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This paper deals with the personality of Hambo Lama Ayusheev—head of the Buddhist Traditional Sangha of Russia. The author argues that his influence over the public sphere goes far beyond the limits of religion: it reflects and defines the state of Buryat public thought. He shows all-round devotion and loyalty to the Russian authorities, thus receiving support and appreciation from them. He tries his best to maintain Buryat ethnicity through revival of traditional economy and culture and simultaneously he emphasises the sub-ethnic prejudices; thus the authority of Hambo Lama legitimises and st

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MILLER, EDWARD. "Religious Revival and the Politics of Nation Building: Reinterpreting the 1963 ‘Buddhist crisis’ in South Vietnam." Modern Asian Studies 49, no. 6 (2014): 1903–62. http://dx.doi.org/10.1017/s0026749x12000935.

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AbstractScholars have portrayed the 1963 ‘Buddhist crisis’ in South Vietnam as a struggle for religious freedom, as a political conspiracy, or as a manifestation of ancient religious beliefs and practices. This paper, in contrast, argues that the crisis emerged from a clash of modernizing visions. The Buddhist-led protests that took place in South Vietnam in 1963 were linked to the Vietnamese Buddhist revival, a nationalist reform movement that began during the early twentieth century. The protests also reflected growing Buddhist anxieties about the Ngo Dinh Diem government's nation-building a

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Oh, Seung Hee. "Seeing as Worldmaking: Ten Views of a Lingbi Rock and Yogācārin Epistemology in Late Ming China." Religions 13, no. 12 (2022): 1182. http://dx.doi.org/10.3390/rel13121182.

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This paper examines Wu Bin’s (c. 1543–c. 1626) Ten Views of a Lingbi Rock (1610) from the perspective of Buddhist epistemological notions in seventeenth-century China. In studying a series of gazes focusing on a single object—a stone with a very complex surface—my discussion posits an act of excessive seeing as a process of making worlds. I take a theoretical cue from contemporaneous intellectual discourses, especially those that flourished with the revival of Yogācāra Buddhism in late Ming China. This paper will show how an art object comes into being in perceivable worlds interconnected by t

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Kumari, Dr Ritu, and Rup Kumar. "The Pride of Bihar and a Milestone in the Tourism & Economic Development of Bhagalpur." International Journal of Research in Social Science and Humanities 06, no. 02 (2025): 50–59. https://doi.org/10.47505/ijrss.2025.2.8.

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VikramshilaUniversity, an eminent center of Buddhist learning in ancient India, was established by King Dharmapala of the Pala Dynasty in the 8th-9th century CE (Sharma, 2018). Located in Kahalgaon, Bhagalpur, Bihar, the university played a crucial role in higher education and Buddhist studies. This research paper explores the historical, educational, and architectural significance of Vikramshila, its contribution to tourism, and its potential impact on the economic development of Bhagalpur. The study highlights government initiatives for the revival of Vikramshila as a heritage and educationa

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Wang, Xing. "Hongzan’s Maitreya Belief in the Context of Late Imperial Chinese Monastic Revival and Chan Decline." Religions 13, no. 10 (2022): 890. http://dx.doi.org/10.3390/rel13100890.

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This paper shows that the early Qing Chinese Buddhist monk Zaisan Hongzan’s belief in Maitreya and Tuṣita Heaven pure lands, as reflected in his collection of miracle tales and biographies, should be understood in a broader socio-religious context of Chan decline and monastic revival in late imperial China. It is important to notice that instead of advocating for the combination of Chan and Amitābha’s Pure Land of Bliss practice, Hongzan proposed the most severe criticism of the Chinese Chan tradition since the Song dynasty. Through both his personal doctrinal writings and the narrative strate

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Marston, John. "Death, Memory and Building: The Non-Cremation of a Cambodian Monk." Journal of Southeast Asian Studies 37, no. 3 (2006): 491–505. http://dx.doi.org/10.1017/s0022463406000750.

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This article examines one case of the ceremonial preservation of a Buddhist monk's body in rural Cambodia. While consistent with Buddhist relic veneration traditions and regional death ritual patterns, the case shows local actors and conditions influencing practice. The study discusses whether there is a recent efflorescence of such practices in Cambodia and whether the ‘post-socialist’ moment has tended to foster their revival.

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Dillon, Jane. "case study on the Consecration of Space at Mahidol University Salaya Campus." Poligrafi 27, no. 105/106 (2022): 105–25. http://dx.doi.org/10.35469/poligrafi.2022.333.

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This article presents the phenomenon of religious revival in the twentieth century through a case study of phenomenology at Mahidol University Salaya campus, Thailand. The principal scope of this study is on the socio-religious construct of the contemporary Buddhist community at Mahidol University Salaya campus. The revival of religion at the university has transformed the campus into a religious space that juxtapositions its secular academic framework.

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Krause, Carsten. "The Invention and Vicissitudes of the “Three Great Marvelous Traditions” (san da youliang chuantong 三大优良传统) in Contemporary Chinese Buddhism". Review of Religion and Chinese Society 10, № 1 (2024): 38–77. http://dx.doi.org/10.1163/22143955-12340015.

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Abstract Religious life after the Cultural Revolution was more than just a revival of traditions. Much depended on the theoretical framing provided by Buddhist elites, the most prominent of whom became Zhao Puchu (1907–2000). As president of the Buddhist Association of China, he (re-)introduced the so-called renjian fojiao 人间佛教 (Buddhism for a Human Realm) as “guiding thought” and connected it with the “Three Great Marvelous Traditions,” which he identified as “equal weighting of agriculture and chan,” “strong concern for scientific research,” “friendly international exchange.” This article ex

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Krist, Stefan. "Shamanic Sports: Buryat Wrestling, Archery, and Horse Racing." Religions 10, no. 5 (2019): 306. http://dx.doi.org/10.3390/rel10050306.

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This paper presents the religious aspects of the historical and present forms of the traditional sports competitions of the Buryats—a Mongolian ethnic group settled in Southern Siberia, Northern Mongolia, and North-Eastern China. Both historically and in our time, their traditional sports have been closely linked to shamanic rituals. This paper provides insights into the functions of these sports competitions for Buryat shamanic rituals—why they have been, and still are, an inevitable part of these rituals. They are believed to play an important role in these rituals, which aim to trick and/or

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Grant, Patrick. "Imagining Buddhism in Sri Lanka: Walpola Rahula and Gamini Salgado." Studies in Religion/Sciences Religieuses 33, no. 3-4 (2004): 415–27. http://dx.doi.org/10.1177/000842980403300308.

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The modern Buddhist revival in Sri Lanka came to fruition in the period leading up to independence from Britain in 1948. By this time, a broad division had taken shape within Sri Lankan Buddhism between "modernists" and "traditionalists" (Gombrich 1991). These alternatives can be represented by Walpola Rahula's The Heritage of the Bhikkhu and Gamini Salgado's The True Paradise. Both offer an integral vision of Buddhism in the period preceding Independence, but neither deals adequately with the cultural and political complexities of Sri Lanka at that time. Yet these books—like the traditions fr

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