Academic literature on the topic 'Drawing, Buddhist'
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Journal articles on the topic "Drawing, Buddhist"
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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 (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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Hayashi, Makoto. "Four Buddhist Intellectuals in Late 19th Century in Japan." Numen 66, no. 2-3 (2019): 185–206. http://dx.doi.org/10.1163/15685276-12341538.
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AbstractIn recent years, research on modern Buddhism, i.e., Buddhism from the Meiji Restoration (1868) onwards, has been flourishing in Japan. Drawing on existing scholarship, this paper attempts to elucidate the characteristics of the first stage of modern Japanese Buddhism. In the premodern period, Buddhist priests had been the only people able to articulate Buddhism. In the modern period, Buddhist intellectuals with Western academic knowledge re-articulated Buddhism, linking and negotiating between those inside and those outside the Japanese Buddhist world. I will focus on four Buddhist intellectuals and try to understand their involvement in politics, education, and public discourse, their resistance to the expansion of Christianity into the country, and their call for the institutional reform of Buddhism. These activities contributed significantly to the first stage of the development of modern Buddhism.
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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 (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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Pokorny, Lukas. "Japanese Buddhism in Austria." Journal of Religion in Japan 10, no. 2-3 (2021): 222–42. http://dx.doi.org/10.1163/22118349-01002004.
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Abstract Drawing on archival research and interview data, this paper discusses the historical development as well as the present configuration of the Japanese Buddhist panorama in Austria, which includes Zen, Pure Land, and Nichiren Buddhism. It traces the early beginnings, highlights the key stages and activities in the expansion process, and sheds light on both denominational complexity and international entanglement. Fifteen years before any other European country (Portugal in 1998; Italy in 2000), Austria formally acknowledged Buddhism as a legally recognised religious society in 1983. Hence, the paper also explores the larger organisational context of the Österreichische Buddhistische Religionsgesellschaft (Austrian Buddhist Religious Society) with a focus on its Japanese Buddhist actors. Additionally, it briefly outlines the non-Buddhist Japanese religious landscape in Austria.
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Goble, Geoffrey C. "Three Buddhist Texts from Dunhuang." Asian Medicine 12, no. 1-2 (2017): 265–78. http://dx.doi.org/10.1163/15734218-12341396.
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Abstract“Three Buddhist Texts from Dunhuang” provides an introduction to and translation of texts that are representative of the larger genre of Chinese Buddhist medical literature. These examples are indigenous Chinese Buddhist scriptures dating to the early ninth century. They were recovered in the early twentieth century at Dunhuang in western China. Although they often draw from Indian Buddhist sources, these texts are local Chinese products and are characterized by etiologies and therapeutics drawn from both Indian Buddhist traditions and Chinese worldviews. In these texts, disease is alternately the result of personal immorality, divine retribution, and collective misconduct. The prescribed therapies are also multiple, but consistently social in nature. These include worshiping buddhas and Buddhist deities, performing repentance rituals, copying Buddhist scriptures, sponsoring meals, and refraining from immoral behavior. As manuscripts essentially discoveredin situ, these texts provide valuable insight into on-the-ground worldviews, concerns, practices, and institutions in far western China. With their composite nature, drawing from established Indian Buddhist scriptures, folk beliefs, and governmental fiats, they are also suggestive of the strategies behind indigenous textual production.
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Fisher, Gareth. "Fieldwork on East Asian Buddhism." Fieldwork in Religion 5, no. 2 (2011): 236–50. http://dx.doi.org/10.1558/firn.v5i2.236.
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Recent interest in the contemporary practice of Buddhism in East Asia has led scholars of religion to undertake firsthand fieldwork among religious professionals and lay practitioners. Using three recent studies as examples, this paper argues that scholars of religion and Buddhism sometimes fail to maximize the potential of ethnographic fieldwork due to their focus on updating genealogies of Buddhist institutions. Drawing from a field-based study of lay Buddhists in contemporary Beijing, this paper advocates a “person-centered approach” that examines lay practitioners less as participants within a connected, institutionally-recognized narrative of Buddhism’s evolution in China and more as persons who use the social space of temples to find their place within a rapidly changing world, often in very different ways
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Verchery, Lina. "Both Like and Unlike: Rebirth, Olfaction, and the Transspecies Imagination in Modern Chinese Buddhism." Religions 10, no. 6 (2019): 364. http://dx.doi.org/10.3390/rel10060364.
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This essay considers the importance of the transspecies imagination for moral cultivation in contemporary Chinese Buddhism. Drawing on scriptural, theoretical, and fieldwork-based ethnographic data, it argues that olfaction—often considered the most “animalistic” of the human senses—is uniquely efficacious for inspiring imaginative processes whereby Buddhists train themselves to inhabit the perspectives of non-human beings. In light of Buddhist theories of rebirth, this means extending human-like status to animals and recognizing the “animal” within the human as well. Responding to recent trends in the Humanities calling for an expanded notion of ontological continuity between the human and non-human—notably inspired by critical animal studies, post-humanism, the new materialism, and the “ontological turn”—this essay contends that Buddhist cosmological ideas, like those that demand the cultivation of the transspecies imagination, present resources for moral reflection that can challenge and enrich current mainstream thinking about humanity’s relation to the nonhuman world.
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Obuse, Kieko. "Finding God in Buddhism: A New Trend in Contemporary Buddhist Approaches to Islam." Numen 62, no. 4 (2015): 408–30. http://dx.doi.org/10.1163/15685276-12341379.
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The purported absence of a highest god who creates and governs the universe in the Buddhist worldview has often been regarded as an obstacle to dialogue and mutual understanding between Buddhists and Muslims. However, there has emerged a trend among contemporary Buddhist scholars to discuss a Buddhist equivalent of such a god in order to relate to Islam doctrinally. This article examines three examples of such an attempt, respectively representing the Theravāda, Tibetan, and Japanese Pure Land traditions, as endeavors in the theology of religions. The article demonstrates that these accounts all seek to overcome the psychological gap between Buddhists and Muslims created by perceived doctrinal remoteness between the two traditions, by drawing parallels between the Islamic concept of God and Buddhist notions of the ultimate reality, be it the dhamma, emptiness, Adi Buddha, or Amida Buddha. It will be argued that, although highly unconventional, this line of approach has been motivated by the agenda shared among these Buddhist scholars to promote interreligious harmony and understanding on a global scale. Such agendas tend to be developed in reaction to interreligious conflicts or through personal involvement with Muslims.
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Foxeus, Niklas. "“I am the Buddha, the Buddha is Me”: Concentration Meditation and Esoteric Modern Buddhism in Burma/Myanmar." Numen 63, no. 4 (2016): 411–45. http://dx.doi.org/10.1163/15685276-12341393.
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In postcolonial Burma, two trends within lay Buddhism — largely in tension with one another — developed into large-scale movements. They focused upon different meditation practices, insight meditation and concentration meditation, with the latter also including esoteric lore. An impetus largely shared by the movements was to define an “authentic” Buddhism to serve as the primary vehicle of the quest for individual, local, and national identity. While insight meditation was generally considered Buddhist meditationpar excellence, concentration meditation was ascribed a more dubious Buddhist identity. Given this ambiguity, it could be considered rather paradoxical that concentration meditation could be viewed as a source of “authentic” Buddhism.The aim of this article is to investigate the issue of identity and the paradox of authenticity by examining the concentration meditation practices of one large esoteric congregation and tentatively comparing its practices with those of the insight meditation movement. It will be argued that the movements represented two varieties of so-called modern Buddhism (rationalist modern Buddhism and esoteric modern Buddhism) drawing on different Buddhist imaginaries and representing two main trends that are largely diametrically opposed to one another. They therefore represent two ways of constructing an individual, local, and national identity.
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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 ethnographic study of a meditation retreat held at a Chinese Buddhist monastery in South China, this paper examines how Buddhist monastics have promoted a hybrid mode of embodied Buddhist meditation practices, mindfulness and psychoanalytic exercises for healing depression in lay people. With analysis of the teaching and approach of the retreat guided by well-educated Chinese meditation monastics, I argue that some young generation Buddhist communities have contributed to giving active responses towards the recent yearning for individualized bodily practices and the social trend of the “subjective turn” and self-reflexivity in contemporary Chinese society. The hybrid inclusion of mindfulness exercises from secular programs and psychoanalytic exercises into a vipassanā meditation retreat may reflect an attempt to re-contextualize meditation in Chinese Buddhism.
Dissertations / Theses on the topic "Drawing, Buddhist"
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Jane, Sarah. "Fluid Experience." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1353468701.
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Grazziano, Gustavo. "Códice: o tempo em suspensão." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/16/16134/tde-01062017-161736/.
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Refletindo sobre uma sensação de leveza e dilatação da passagem temporal, a pesquisa elabora a expressão \"tempo suspenso\" e analisa de que maneira essa singular percepção pode ser transmutada em códices. Para sua compreensão, dialoga sobretudo com duas produções artísticas: Em busca do tempo perdido (1908-1922), de Marcel Proust, e A última tempestade (1991), de Peter Greenaway. A primeira foi escolhida por discutir uma sensação como estopim para a elaboração de uma poética. A segunda, por colocar o códice artesanal como receptáculo de um assunto. O campo formado pelas duas referências aglutina a temática levantada e representa princípios geradores e norteadores no desenvolvimento de uma sintaxe visual composta de referências históricas e formais da estrutura do códice. Ademais, para a compreensão da dilatação do tempo foram analisadas obras clássicas japonesas onde se encontram características próprias dos termos wabi-sabi e ma. Elas são a representação estética de um método no qual a práxis poética é um momento decisivo na estruturação do objeto final. A partir dos diálogos estabelecidos, foram realizados sete livros de artista, chamados de códices, cada um apresentado separadamente em capítulos formados por registros fotográficos e textos contextualizadores dos assuntos elaborados.Reflecting upon a soft and expanding sense of the passage of time, this re- search elaborates the term \"suspended time\", analyzing how this singular perception is possibly transformed into codex art. It dialogues mainly with two artistic works for further comprehension: Marcel Proust\'s In Search of Lost Time (1908-1922) and Peter Greenway\'s Prospero\'s Book (1991). The first one has been chosen for debating a sensation as the trigger for the elaboration of poetics. The second one for setting the handicraft codex as receptacle of a subject. The field formed by both works ties together the presented topic and represents the generative and guiding principles of a visual syntax made up of formal and historical references from the codex structure. Furthermore, in order to comprehend the expansion of time, classical Japanese works in which specific characteristics of the terms wabi-sabi and ma appear, have been analyzed. They are the aesthetic representation of a method in which the poetic praxis has a major role in the final object construction. Seven artists\' books named codex have been created out of the established discussion, each one is presented separately in chapters formed by photographic records and guiding texts about the formulated topics.
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Schwerk, Dagmar. "Drawing Lines in a Mandala: A Sketch of Boundaries Between Religion and Politics in Bhutan." 2019. https://ul.qucosa.de/id/qucosa%3A36142.
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In the first half of the 17th century, three major Buddhist governments that
combined a twofold religious and political structure under a Buddhist ruler
were established in the Tibetan cultural area (hereafter: Joint Twofold System
of Governance).1 In 1625/26,2 Bhutan was united under the rule of
a charismatic Tibetan Buddhist master, Zhabdrung Ngawang Namgyel (1594–
ca. 1651; hereafter: Zhabdrung); Tibet and Sikkim followed, both in 1642 –
although with significant differences in their respective institutionalisation.
The Bhutanese government as a constitutional monarchy with a
Buddhist king is the only one among the three still in existence today.
Bhutan’s transformation into a modern society along the lines of this Joint
Twofold System of Governance under the conditions of non-colonialisation
but with crucial and intense encounters of its societal elites with Western and Asian forms of modernity and secularity represents, therefore, a
unique case in point.
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CHANG, CHUN-CHIA, and 張峻嘉. "Drawing on the Mandala Model of Self to analyze Confucianism and Buddhism: A development of the three-level Mandala Model of Self." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/s9jqrn.
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碩士玄奘大學
宗教與文化學系碩士班
106
Professor Tsung-San Mou proposed that Chinese philosophy is the core of Chinese culture and that three religions of Confucianism, Buddhism, and Taoism are the core of Chinese philosophy. The two core concepts of the three religions the subject and morality. Based on these two core concepts, he proposed the Perfect-Mature Theory (PMT). But the PMT lacks to list and explain the practice of self-cultivation. Professor Kwang-Kuo Hwang constructed the “Mandala Model of Self (MMS)”, which was based on the "Undiscovered Self" theory developed by Jung in his later years. In addition, the MMS also drew on the anthropologist Harris’s theory, which was based on the Western academic traditions, to analyze the way people behave via three levels: biologist individual, psychologist self, and sociological person. However, the MMS did not include the three religions leading to not precisely define subjects and morality, as well as their self-cultivation processes. Therefore, according to the “The path to enlightenment” written by Master Yin Shun based on the “Theory of practicing ways to Buddha”, Atisha and Tsongkhapa’s “the Theory of the Three-Type Graded Path for Practicing Attaining Buddha”, a three-layered MMS of the self-cultivation process based on Buddhism was constructed by the author. Based on the doctrines of the Mean with its concept of “what heaven confers is called nature” and Great Learning with its self-cultivation process from studying the phenomenon of the objects to the peaceful and prospering world, a three-layered MMS of the self-cultivation process based on Buddhism was constructed by the author. It is hoped that these two models could solve Professor Hwang’s problem and lead to later social science research inclusive of Confucianism and Buddhism.
Books on the topic "Drawing, Buddhist"
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Boheng, Wu, and Cai Zhuozhi, eds. Bai fo tu. Tian di tu shu you xian gong si, 1995.
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Kānčhanakun, Sētthaman. Sēn sāi lāi Thai chut phra, nāng, yak, ling: Phư̄nthān withī kānkhīan phāp Thai læ rūam phāp Thai samai tāng tāng. 2nd ed. Samnakphim Sētthasin, 2004.
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Dazu shi ke xian miao. Sichuan mei shu chu ban she, 1987.
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Khan, Ahmad Nabi. An illustrated guide, Gandhara: The enchanting land of Buddhist art and culture in Pakistan, with one hundred and forty photographic and line drawing illustrations. Dept. of Archaeology and Museums, Govt. of Pakistan, 1994.
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Fei tian ji yue zi liao. Liaoning mei shu chu ban she, 1988.
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Hakubyōga butsuzō chishiki jiten. Yūshikan, 2012.
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Tshe-riṅ Bzo-rigs Slob-grwaʼi lha sku bźeṅ thabs kyi sṅon ʼgro nag gros su bkod pa thar paʼi lam ston chen mo źes bya bźugs so =: The path to liberation : the Tsering Art School manual for the basic gradual stages of study of deity drawing. Shechen Publications, 2005.
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Weixiang, Shi, and Shi Dunyu, eds. Dunhuang bi hua xian miao ji. Shanghai shu dian chu ban she, 1995.
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Geometrical patterns of ancient icons. Agam Kala Prakashan, 2010.
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Institute, Lumbini International Research, ed. Buddhist iconography and ritual in paintings and line drawings from Nepal. Lumbini International Research Institute, 2008.
Book chapters on the topic "Drawing, Buddhist"
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Ford, Eugene. "Thailand and the International Buddhist Arena, 1956–1962." In Cold War Monks. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300218565.003.0004.
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This chapter discusses how the international festivals commemorating the 2,500th anniversary of the death of the Buddha accentuated the contradictions of a Southeast Asian Buddhist world that displayed signs of both increasing unity and persisting division. Responding to indicators of growing unity, Washington had by March 1957 formalized a Buddhism policy for influencing Theravada Buddhists as a political collective. Yet the drafters of the policy had also prudently considered that tensions were riven through what might have appeared, to less careful observers, as a well-consolidated Buddhist bloc. The upcoming festivals would showcase to the Americans the potential rewards of a coordinated, region-wide approach to Buddhist diplomacy, drawing on support from ostensibly private partners (the Asia Foundation) to contest advances from communist China.
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Chia, Jack Meng-Tat. "Chuk Mor." In Monks in Motion. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190090975.003.0003.
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Chapter 2 examines the transnational life and career of Chuk Mor during the second half of the twentieth century. The chapter argues that Chuk Mor redefined the basis of “being Buddhist” in Malaysia by drawing on Taixu’s modernist ideas of Human Life Buddhism. As this chapter demonstrates, migratory circulations expanded, corrected, and modified understandings of Buddhist modernism and significantly transformed the religious landscape in postcolonial Malaysia. Chuk Mor encouraged intrareligious conversion by advocating a Malaysian Chinese Buddhist identity that emphasized this-worldly practice of Buddhism, promoted a vision of Buddhist orthodoxy (zhengxin fojiao), and established new Buddhist spaces for the promotion of religious education. By examining the Malaysian context with the idea of South China Sea Buddhism in mind, this chapter highlights the connected history of Buddhist communities in China and maritime Southeast Asia.
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Turner, Alicia. "The Irish Buddhist Wins Burmese Hearts." In The Irish Buddhist. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190073084.003.0003.
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This chapter deals with the period 1900–2, discussing the ordination and early Burmese career as a monk of the Irish Buddhist U Dhammaloka. It addresses the religious politics of his higher ordination, offers a detailed account of his prestigious ordination ceremony and examines the meaning of his monastic name “Dhammaloka.” During successful tours of rural Burma in the two years after his ordination Dhammaloka rapidly became a celebrity monk, drawing audiences of thousands with his call to revitalize Buddhism and his challenges to Christian missionaries. The chapter sets Dhammaloka in the wider context of the Burmese Buddhist politics of the day and assesses the extent to which he became a characteristic Theravada monk despite his Irish origins.
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Turner, Alicia. "A Controversial Tour of Ceylon." In The Irish Buddhist. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190073084.003.0010.
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In late 1909, the Sinhalese Buddhist activist Anagarika Dharmapala hosted the Irish Buddhist monk U Dhammaloka on a controversial tour of Ceylon (Sri Lanka). This tour is well-documented from many different perspectives: Dharmapala’s private diaries, his newspaper Sinhala Bauddhaya, the hostile colonial and missionary press, and transcriptions of Dhammaloka’s preaching. This chapter shows backstage tension between Dhammaloka and his hosts as they followed a punishing schedule of events drawing large audiences across Ceylon; conflict with Christians who wrote against the tour, attempted to disrupt it, and sought government intervention; and the actions of police and government. Dhammaloka’s abrupt departure from Ceylon appears as the culmination of these conflicts. The chapter offers a detailed insight into the day-to-day workings of contentious religious politics during the Buddhist revival.
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Gleig, Ann. "From the Boomers to Generation X." In American Dharma. Yale University Press, 2019. http://dx.doi.org/10.12987/yale/9780300215809.003.0008.
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The boomers represent an influential iteration of Buddhist modernism in the West. How, then, should the NextGen of teachers be positioned and understood in relationship to them? This chapter attempts to answer this question by exploring the experience of Gen X teachers. Drawing primarily on thirty-three interviews with Gen X teachers, it identifies what they see as the main characteristics and concerns of their generation. It considers how they locate themselves in relationship to the boomer generation as well as Asian Buddhism and how they are simultaneously continuing and countering the modernization process. Rather than present their perspectives as facts, the chapter offers them as “ideal types” that indicate the main directions Buddhist modernism is headed in a shifting American cultural landscape.
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Knitter, Paul. "Response to Part II." In Karl Barth and Comparative Theology. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284603.003.0014.
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Paul Knitter responds to the two essays on Barth and Buddhism in chapters 4 and 5 from his own unique perspective as a “double belonger,” one who is nurtured by and engages in both Christian and Buddhist practices. From that vantage point, and drawing from decades of theological scholarship in religious pluralism, Knitter critically engages Lai and Farwell, suggesting in the end that all efforts in comparative theology with Barth must acknowledge more honestly the inherent dualism and Christomonism in his approach.
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Aśvaghoṣa, Bodhisattva, and Tripiṭaka Dharma. "Treatise on Awakening Mahāyāna Faith, in One Fascicle." In Treatise on Awakening Mahāyāna Faith. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190297701.003.0002.
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Dasheng qixin lun大乘起信論, or the Treatise on Awakening Mahāyāna Faith, has been one of the most important texts of East Asian Buddhism since it first appeared in sixth-century China. It outlines the initial steps a Mahāyāna Buddhist needs to take to reach enlightenment, beginning with the conviction that the Mahāyāna path is correct and worth pursuing. The Treatise addresses many of the doctrines central to various Buddhist teachings in China between the fifth and seventh centuries, attempting to reconcile seemingly contradictory ideas in Buddhist texts introduced from India. It provided a model for later schools to harmonize teachings and sustain the idea that, despite different approaches, there was only one doctrine, or Dharma. It profoundly shaped the doctrines and practices of the major schools of Chinese Buddhism: Chan, Tiantai, Huayan, and to a lesser extent Pure Land. It quickly became a shared resource for East Asian philosophers and students of Buddhist thought. Drawing on the historical and intellectual contexts of Treatise’s composition and paying sustained attention to its interpretation in early commentaries, this new annotated translation of the classic makes its ideas available to English readers like never before. The introduction orients readers to the main topics taken up in the Treatise and gives a comprehensive historical and intellectual grounding to the text. This volume marks a major advance in studies of the Treatise, bringing to light new interpretations and themes of the text.
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Yukich, Grace. "Progressive Activism among Buddhists, Hindus, and Muslims in the U.S." In Religion and Progressive Activism. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479854769.003.0011.
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Grace Yukich’s chapter observes that most of the research in the field (including in this volume) focuses on activism emerging out of Christian congregations, and on the ways their efforts are positioned in relation to the religious Right and/or secular progressives. Yukich argues that this focus limits the field’s understanding of progressive political action by Buddhist, Hindu, and Muslim groups. The chapter further notes that these faith traditions may be overlooked in part because they are not necessarily “congregational” in form and do not orient themselves toward these U.S.-centric political reference points. Drawing on in-depth interviews with Buddhists, Hindus, and Muslims in the U.S., the chapter discusses alternative paths through which members of these groups understand and engage in social change.
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Murray, Julia K. "A heavenly aura." In British Academy Lectures 2013-14. British Academy, 2015. http://dx.doi.org/10.5871/bacad/9780197265864.003.0004.
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Although concepts and practices related to the veneration of relics are usually identified with Buddhism in China, this article will suggest that they are also relevant to Confucius (551-479 BC) and ‘Confucianism’. Ideas about the special efficacy of great persons and things associated with them predate Buddhism, which spread from India to China in the 1st century AD. The display of personal items that had once belonged to Confucius and places that figured in his biography powerfully evoked the ancient sage to scholarly pilgrims who visited his home area and temple in Qufu, Shandong. Drawing on Buddhist scholarship for working definitions and typologies, the material forms of relic-related practices in the Confucian milieu, particularly at Qufu, are investigated. Analysis is also given of a now-destroyed shrine, near modern Shanghai, in which multiple media were employed to replicate relics of Confucius and bring his beneficent presence to a place he never visited.
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Frydenlund, Iselin. "Protecting the Sāsana through Law." In Secularism, Religion, and Democracy in Southeast Asia. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199496693.003.0008.
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This chapter is about Myanmar’s rapid political and social change, after decades-long isolation under military rule. It raises questions about the role of religious actors in the democratization processes. In 2015, four laws to ‘protect race and religion’ were passed in Myanmar’s Parliament, during a critical time in Myanmar’s political transition to democracy, and in the same year as the country’s first free elections in 25 years. The laws seek to regulate marriages between Buddhist women and non-Buddhist men, to prevent forceful conversion through state control of conversion from one religion to another, to abolish polygamy, and to promote birth control and family planning in certain regions of the country. Drawing on empirical data from Myanmar, the chapter argues that the rise of Buddhist nationalism during Myanmar’s democratization process primarily needs to be understood as a form of cultural defence in times of transition, cultural change, and societal insecurity.