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Journal articles on the topic 'Global Buddhism'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

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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Baumann, Martin (Author). "Global Buddhism: Developmental Periods, Regional Histories and a New Analytical Perspective." Journal of Global Buddhism 2 (January 1, 2001): 1–43. https://doi.org/10.5281/zenodo.1323520.

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For the first time in its history, Buddhism has become established on virtually every continent. During the twentieth century, Buddhists have set foot in Australia and New Zealand, in the Southern region of Africa, and in a multitude of European countries, as well as in South and North America. Just as Buddhism in no way forms a homogenous religious tradition in Asia, the appearance of Buddhism outside of Asia is likewise marked by its heterogeneity and diversity. A plurality of Buddhist schools and traditions is observable in many thus-denoted "Western" countries. The whole variety

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3

Hsu, Alexander O. "Coming to Terms with “Engaged Buddhism”: Periodizing, Provincializing, and Politicizing the Concept." Journal of Global Buddhism 23, no. 1 (2022): 17–31. http://dx.doi.org/10.26034/lu.jgb.2022.1991.

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Whatever happened to “Engaged Buddhism”? Twenty years after a flurry of publication placing this global movement firmly on the map, enthusiasm for the term itself appears to have evaporated. I attempt to reconstruct what happened: scholars turned away from the concept for its reproducing colonialist understandings of traditional Buddhism as essentially world-rejecting, and they developed alternate discourses for describing Buddhist actors’ multifarious social and political engagements, especially in contemporary Asia. I describe the specific rise and fall of the term in Anglophone scholarship,

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Ulanov, M. S. "BUDDHISM IN THE AGE OF GLOBALIZATION." BUDDHIST STUDIES 1, no. 8 (2024): 136–45. https://doi.org/10.30792/2949-5768-2024-8-136-145.

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The article examines the problem of adapting Buddhism to the modern global world. The author suggests considering Buddhism in the context of the concept of glocalization. In relation to Buddhism, glocalization can mean the adaptation of the Buddhist principle of the «Middle Way» in relation to the processes of globalization, avoiding the extremes of globalization and localization. The «flexibility», pragmatism and tolerance of Buddhism allow it to fit into modern global socio-cultural processes quite organically and painlessly, without losing its traditions and the originality of local forms.

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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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6

Meyers, Karin. "Buddhism, Naturalism, and Animism (or Loving Our More-Than-Human Kin): Global Philosophy at Work in an Age of Ecological Crisis." Philosophy East and West 75, no. 1 (2025): 23–42. https://doi.org/10.1353/pew.2025.a949583.

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Abstract: There is something deeply broken in how modern industrialized societies relate to the natural world. Many ecological theorists, as well as ecologically engaged Buddhists, draw on Buddhist ideas and practices to construct alternative, more wholesome ways of relating to the natural world. This can be understood as a kind of post-comparative global or “fusion” philosophy at work. In this essay, I reflect on fusion philosophy, Buddhism, and the ecological crisis. I argue against the common practice of naturalizing Buddhism, of adapting Buddhism in order to make it conform with specifical

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7

Salguero, C. Pierce. "Toward a Global History of Buddhism and Medicine." Buddhist Studies Review 32, no. 1 (2015): 35–61. http://dx.doi.org/10.1558/bsrv.v32i1.26984.

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The close relationship between Buddhism and medicine that has become so visible thanks to the contemporary ‘mindfulness revolution’ is not necessarily unique to the twenty-first century. The ubiquitous contemporary emphasis on the health benefits of Buddhist and Buddhist-inspired practice is in many ways the latest chapter in a symbiotic relationship between Buddhism and medicine that is both centuries-long and of global scope. This article represents the first steps toward writing a book that explores the global history of Buddhism and medicine ‘from Sarnath to Silicone Valley’. It identifies

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Abeydeera, Sashika, Helen Tregidga, and Kate Kearins. "Sustainability reporting – more global than local?" Meditari Accountancy Research 24, no. 4 (2016): 478–504. http://dx.doi.org/10.1108/medar-09-2015-0063.

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Purpose In recognition of the potential for Buddhism to advance sustainability, this paper aims to investigate whether Buddhism appears to be informing the sustainability practices of corporations within a particular national context. Corporate sustainability reports are used as a site of analysis. Design/methodology/approach Sixteen corporate sustainability reports from a set of sustainability award-winning corporations in Sri Lanka, a country with a strong Buddhist presence, are analysed. Evidence of Buddhist principles and values related to sustainability is sought to ascertain the extent t

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Smyer Yü, Dan. "Freeing Animals: Sino-Tibetan Buddhist Environmentalism and Ecological Challenges." Religions 14, no. 1 (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 e

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10

Mattice, Sarah. "Shinran as Global Philosopher." Religions 13, no. 2 (2022): 105. http://dx.doi.org/10.3390/rel13020105.

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Gutoku Shinran 愚禿親鸞 (1173–1263) is one of Japan’s most creative and influential thinkers. He is the (posthumous) founder of what ultimately became Jōdo Shinshū, better known today as Shin Buddhism, the most widely practiced form of Buddhism in Japan. Despite this, his work has not received the global attention of other historical Japanese philosophical figures such as Kūkai 空海 (774–835) or Dōgen 道元 (1200–1253). The relationships of influence between Shin Buddhism in general—or Shinran’s work more specifically—and earlier Chinese sources, especially non-Buddhist sources, are complex, rarely exa

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Dunn, Samuel L., and Joshua D. Jensen. "Buddhism and Buddhist Business Practices." International Journal of Business Administration 10, no. 2 (2019): 115. http://dx.doi.org/10.5430/ijba.v10n2p115.

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The 21st century global business environment is more diverse and interconnected than ever before. As organizations continue to expand their global reach, business professionals often find themselves having to navigate challenging cultural and religious terrain, which they may not be prepared for. While it is impossible for someone to learn the intricacies of all cultures and religions throughout the world, one can seek to learn about some of the more prominent cultures and religions of the world – particularly those they have a high likelihood of engaging with at some point in his or her busin

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Kidpromma, Amnuaypond. "Buddhist Modernism and the Piety of Female Sex Workers in Northern Thailand." Religions 13, no. 4 (2022): 350. http://dx.doi.org/10.3390/rel13040350.

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This paper highlights Thailand’s distinctive form of Buddhist Modernism through an exploration of religious piety among female sex workers in the city of Chiangmai. The generally accepted key basis of Buddhist Modernism, as depicted by certain Western Buddhist scholars, is interaction and engagement with modernity. More specifically, it is seen as incorporating modern science into the Buddhist worldview, and as regarding meditation as a core practice of ‘true Buddhism’. Crucial components of popular Buddhism, such as magical monks and mystical rituals, are excluded from this depiction of Buddh

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Emory-Moore, Christopher. "Branding a New Buddhist Movement: The New Kadampa Tradition's Self- Identification as "Modern Buddhism"." Journal of Global Buddhism 21 (January 1, 2020): 11–28. https://doi.org/10.5281/zenodo.4030961.

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This article examines the New Kadampa Tradition's North American missionary deployment of the epithet "Modern Buddhism" in publicity, text, and teaching. I argue that while "Modern Buddhism" branding supports the NKT's international growth by promoting its founder's teachings as universally accessible and not Tibetan, those teachings are more continuous with traditional Geluk doctrine than with David McMahan's (2008) portrayal of Buddhist modernism. Specifically, I find minimal evidence of detraditionalization, demythologization, and psychologization in the NKT founder's 2011 book Modern Buddh

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14

Rocha, Cristina, and Martin Baumann. "Introduction: Buddhists and Scholars of Buddhism: Blurred Distinctions in Contemporary Buddhist Studies." Journal of Global Buddhism 9 (January 1, 2008): 81–82. https://doi.org/10.5281/zenodo.1307130.

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Kolesnyk, Ihor. "THE PHENOMENON OF BUDDHIST POSTMODERNISM: ADAPTATION OF THE TRADITIONAL TO GLOBAL CONDITIONS." Baltic Journal of Legal and Social Sciences, no. 1 (April 1, 2025): 201–8. https://doi.org/10.30525/2592-8813-2025-1-23.

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Abstract. The author explores the phenomenon of Buddhist postmodernism due to the adaptation of traditional Buddhist teachings, ideas, and practices to modern global conditions. The article analyzes the key ideas of modernism and postmodernism, which form a specific coordinate system and create an intellectual background for Buddhist transformations. Special attention is paid to the concepts of postmodern philosophers who critically assess blind faith in progress, economic innovations, and political institutions. Postmodernism, in turn, is considered a critical paradigm that influences the ret

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Schumann, Matthias. "Reasserting the Buddhist Tradition: Lü Bicheng and Chinese Vegetarianism in a Global Context." Twentieth-Century China 49, no. 3 (2024): 211–32. http://dx.doi.org/10.1353/tcc.2024.a938047.

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Abstract: Examining the transnational activities of the famous poetess, journalist, and Pure Land Buddhist Lü Bicheng (1883–1943), this article explores how the Buddhist practices of vegetarianism and nonkilling were transformed during the early twentieth century within an increasingly globalized religious sphere. Lü traveled widely through Europe and North America, and, in her English-language writings and lectures, she presented vegetarianism and nonkilling not only as essential aspects of Buddhist practice but also as forces of social and political reform. Engaging with Buddhists and animal

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17

Elizabeth, Williams-Oerberg. "Youth Buddhism: The Centrality of "Youth" in Modern Buddhism." Journal of Global Buddhism 22, no. 2 (2021): 322–40. https://doi.org/10.5281/zenodo.5764619.

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Throughout this article, I propose the term "Youth Buddhism" in order to bring out an underdeveloped field of study—of Buddhism and youth—and to emphasize the instrumental role that youth play as both an imagined problem for religions as well as the central protagonists for Buddhist revitalization projects. Taking the case of Buddhism in Ladakh, India, social and religious leaders often proclaim their concern over the perceived lack of interest in Buddhism among youth. However, in taking a closer look at Ladakhi Buddhist youth engagement, a number of important developments appear. Examining Bu

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18

G. Sravanthi, G. Sravanthi, and Dr Ch Vamseedhar Dr Ch. Vamseedhar. "Buddha Dhamma and Its Relevance to Ambedkarite Thought: A Path to Social Justice and Equality." Journal of Research in Humanities and Social Science 13, no. 3 (2025): 173–80. https://doi.org/10.35629/9467-1303173180.

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Dr. B.R. Ambedkar’s engagement with Buddhism was a revolutionary act aimed at dismantling caste oppression and establishing an egalitarian society. His reinterpretation of Buddha Dhamma—often referred to as Navayana Buddhism—was not just a spiritual transformation but a socio-political movement against Brahmanical dominance. This research explores the core principles of Buddhism, including Dhamma (righteousness), Sila (morality), and Prajna (wisdom), and their relevance in addressing caste-based discrimination. Ambedkar’s reinterpretation of Buddhism emphasized rationality, social equality, an

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19

Peng, Chew Fong, and Chang Yin Liang. "FO GUANG CAI GEN TAN: TEACHING OF HUMANISTIC BUDDHISM IN PROMOTING SOCIETAL WELL-BEING." Malaysia Online Journal of Psyhcology and Counselling 12, no. 1 (2025): 11–22. https://doi.org/10.22452/mojpc.vol12no1.2.

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Abstract This article examined Fo Guang Cai Gen Tan, a significant work by Master Hsing Yun, within the context of Humanistic Buddhism. Master Hsing Yun, a contemporary Buddhist scholar and educator, created Fo Guang Cai Gen Tan to extend Hong Yingming’s Cai Gen Tan, integrating Buddhist teachings with the practical wisdom needed for modern life. This review highlights the educational, philosophical, and social contributions of Fo Guang Cai Gen Tan, analyzing its influence on Buddhism’s institutionalization, modernization, and internationalization. Zen principles, compassion, and ethical guida

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20

Langenberg, Amy Paris. ""Perhaps I'm Not a Global Citizen but a Global Listener Now": The Ethics of Study Abroad in Buddhist Spaces." Journal of Global Buddhism 25, no. 1 (2024): 118–34. http://dx.doi.org/10.26034/lu.jgb.2024.4228.

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The study of global Buddhism through a study abroad encounter presents invaluable opportunities for teachers and students at liberal arts institutions to contemplate the conundrum of global citizenship, a standard aim of liberal education in North America. When studying abroad, students become viscerally aware of their own positionality, which is reflected back to them constantly as they move through the social and cultural landscapes of Buddhist Asia. This reflection leaves them eager to raise, to the level of critical thinking, what is quite literally an embodied experience of difference and

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21

Pyysiäinen, Ilkka. "BUDDHISM, RELIGION, AND THE CONCEPT OF "GOD"." Numen 50, no. 2 (2003): 147–71. http://dx.doi.org/10.1163/156852703321506141.

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AbstractIt is here argued that, although the Buddha and the buddhas are not regarded as gods by Buddhists, they clearly fulfill the criteria of "counter-intuitive agents" as they have been presented by Pascal Boyer. To the extent that religion can be understood as human thought, action, and experience that involve counter-intuitive representations, Buddhism does not have to be the problematic touchstone for a global concept of religion.

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22

Carter, James. "Buddhism, Resistance, and Collaboration in Manchuria." Journal of Global Buddhism 10 (January 1, 2009): 193–216. https://doi.org/10.5281/zenodo.1306876.

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23

Tatiana V., Bernyukevich. "Science and Religion in the 21st Century: Buddhist Vector." Humanitarian Vector 16, no. 2 (2021): 74–79. http://dx.doi.org/10.21209/1996-7853-2021-16-2-74-79.

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The article analyzes the relationship between Buddhism and science, presented in the works and activities of Buddhist leaders and scholars. The aim of the study is to determine the specifics of the relationship between Buddhism and science, associated with both the peculiarities of the development of modern science and the peculiarities of the religion itself. The study is based on an integrated approach that allows to identify the problem of relations between Buddhism and science at different levels: the doctrinal provisions of Buddhism, the texts of Buddhist leaders and their activities, the

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Berkwitz, Stephen C. "Resisting the Global in Buddhist Nationalism: Venerable Soma's Discourse of Decline and Reform." Journal of Asian Studies 67, no. 1 (2008): 73–106. http://dx.doi.org/10.1017/s002191180800003x.

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This article examines Buddhist nationalism as an effort to resist the intrusion of globalizing forces into local religious and cultural heritage. By analyzing the discourse, persona, and life of Venerable Gangodawila Soma (1948–2003), a renowned and controversial Buddhist monk from Sri Lanka, the author demonstrates that Buddhist nationalism is largely a discursive formation that affirms an essential relationship between Buddhism and nation over against external forces that threaten their existence. A charismatic and skillful preacher, Venerable Soma employed a variety of media to reverse the

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Tsomo, Karma Lekshe. "Socially Engaged Buddhist Nuns: Activism in Taiwan and North America." Journal of Global Buddhism 10 (January 1, 2009): 459–85. https://doi.org/10.5281/zenodo.1307114.

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Ip, Hung-yok. "Buddhist Activism and Chinese Modernity." Journal of Global Buddhism 10 (January 1, 2009): 145–92. https://doi.org/10.5281/zenodo.1306874.

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Ip, Hung-yok. "The Power of Interconnectivity: Tan Sitong's Invention of Historical Agency in Late Qing China." Journal of Global Buddhism 10 (January 1, 2009): 323–74. https://doi.org/10.5281/zenodo.1307108.

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Yuan, Yuan. "Chinese Buddhist Nuns in the Twentieth Century: A Case Study in Wuhan." Journal of Global Buddhism 10 (January 1, 2009): 375–412. https://doi.org/10.5281/zenodo.1307110.

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DeVido, Elise A. "The Influence of Chinese Master Taixu on Buddhism in Vietnam." Journal of Global Buddhism 10 (January 1, 2009): 413–58. https://doi.org/10.5281/zenodo.1307112.

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30

Bingenheimer, Marcus. "Writing History of Buddhist Thought in the Twentieth Century: Yinshun (1906-2005) in the Context of Chinese Buddhist Historiography." Journal of Global Buddhism 10 (January 1, 2009): 255–90. https://doi.org/10.5281/zenodo.1306881.

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Jones, Charles B. "Modernization and Traditionalism in Buddhist Almsgiving: The Case of the Buddhist Compassion Relief Tzu-chi Association in Taiwan." Journal of Global Buddhism 10 (January 1, 2009): 291–319. https://doi.org/10.5281/zenodo.1307104.

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Yu, Xue. "Buddhist Contribution to the Socialist Transformation of Buddhism in China: Activities of Ven. Juzan during 1949–1953." Journal of Global Buddhism 10 (January 1, 2009): 217–53. https://doi.org/10.5281/zenodo.1306878.

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Blumenthal, James. "Toward A Buddhist Theory of Justice." Journal of Global Buddhism 10 (January 1, 2009): 321–49. https://doi.org/10.5281/zenodo.1307106.

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Swann, Nick. "Soft Decoloniality and Decolonising the Displays at Chiddingstone Castle, Kent." Journal of the British Association for the Study of Religion (JBASR) 25 (September 13, 2023): 29. http://dx.doi.org/10.18792/jbasr.v25i0.70.

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In the UK many popular misconceptions concerning Buddhist thought, practice, and material culture endure based on the colonial-era understanding of ‘Buddhism’ originating from the long 19th century. While academic Buddhist Studies has taken a more critical stance since the 1960s, a more nuanced understanding has not, by and large, percolated out of academia and dislodged earlier more simplistic ideas. Decolonising exercises such as those undertaken by national museums in the UK go some way to addressing this by presenting Buddhist cultures as dynamic and varied, and contextualising earlier col

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Kiron, Md Ashikuzzaman Khan. "Emperor Ashoka, the Chief Patron of Buddhism: A Review." Dhammacakka Journal of Buddhism and Applied Buddhism 1, no. 1 (2025): 75–79. https://doi.org/10.3126/djbab.v1i1.76166.

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Background: The role of Emperor Ashoka is the main reason behind the position Buddhism has reached in the present world. He is one of the patrons of Buddhism. It was under his auspices that the third Buddhist council was held that Buddhism was able to establish itself in the position it has in the world today. Objective: The purpose of this study is to present a holistic assessment of how Emperor Ashoka was able to reach the present position by patronizing Buddhism. The article is presented in total three phases. Namely: To present a brief introduction to Emperor Ashoka; To assess and present

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Amstutz, Galen. "Global Communication versus Ethno-Chauvinism." Journal of Religion in Japan 3, no. 2-3 (2014): 141–76. http://dx.doi.org/10.1163/22118349-00302004.

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Globalization intensifies the range, intensity, and diversity of interactions among world societies, but along with phenomena of hybridization, glocalization, or creolization it is just as likely to produce counter-reactive phenomena of resistance or conservative radicalization. In the case of the major Japanese Buddhist tradition of Shin Buddhism, the interactive possibilities that could have been theoretically imagined for its modern encounter with North American society were overwhelmed by the ethno-chauvinism which became embedded in the nikkei population particularly in the context of ear

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Lecourt, Sebastian. "Idylls of the Buddh': Buddhist Modernism and Victorian Poetics in Colonial Ceylon." PMLA/Publications of the Modern Language Association of America 131, no. 3 (2016): 668–85. http://dx.doi.org/10.1632/pmla.2016.131.3.668.

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This essay explores how Edwin Arnold's epic poem The Light of Asia (1879) popularized a formal analogy between Buddhism and Christianity. The poem was based on a series of missionary texts that had reshaped the Buddha's career into a close approximation of Jesus's in order to frame Buddhism as a fit object of Protestant conversion. Early anglophone readers in Sri Lanka, however, took it as evidence of Buddhism's equal stature and thus helped make The Light of Asia an international best seller and a touchstone for popular Buddhist nationalisms in the twentieth century. In this way Arnold's poem

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Gustiari, Amelia, Sulastri Sulastri, and Zurmailis Zurmailis. "Hybrid Narratives: Exploring Cultural Fusion in The Goats in the Cemetery by Kanogpong Songsompun." Muslim English Literature 2, no. 1 (2023): 23–35. http://dx.doi.org/10.15408/mel.v2i1.33023.

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The short story "The Goats in the Cemetery" by Kanogpong Songsompun, a Buddhist writer from Southern Thailand, incorporated Islamic terminologies as its opening and closing lines, highlighting the presence of hybridity between Islam and Buddhism in the region. This research aimed to explore and analyze the depiction of hybridity between Islam and Buddhism in Southern Thailand, as observed in Songsompun's writing. The focus was on the coexistence and mutual respect between the majority Malay-Muslim villagers and the Thai-Buddhist capital holders in the face of a modernization program. This rese

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Varnavskiy, Pavel. "BURYAT TRADITIONAL BUDDHISM IN THE CONTEXT OF GLOBALIZATION AT THE BEGINNING OF THE 21ST CENTURY." Philosophy and Religious Studies 22, no. 541 (2020): 113–24. http://dx.doi.org/10.22353/prs20201.12.

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At the beginning of the 21st century, the traditional Buryat sangha faces a new challenge, which is connected to processes of increasing globalization that concern all the greater territories of Russia. This paper examines Buryat Buddhism in the light of a variety of global tendencies that are characteristic of contemporary religious processes. How does Buddhism in the form of the traditional Buryat sangha react to its entry into the ‘condition of globality’? The author argues that, as a reaction to globalization, Buddhism supports the formation of a ‘glocal’ religiocultural meta-narrative tha

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Tarocco, Francesca. "Introduction: Buddhists and the Making of Modern Chinese Societies." Journal of Global Buddhism 18 (January 1, 2017): 68–71. https://doi.org/10.5281/zenodo.1247959.

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Sodargye, Khenpo, and Yü Dan Smyer. "Revisioning Buddhism as a Science of the Mind in a Secularized China: A Tibetan Perspective." Journal of Global Buddhism 18 (January 1, 2017): 91–111. https://doi.org/10.5281/zenodo.1248043.

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Huang, C. Julia. "Scientific and Sacramental: Secularization of Buddhism and Sacralization of Medical Science in Tzu Chi (Ciji)." Journal of Global Buddhism 18 (January 1, 2017): 72–90. https://doi.org/10.5281/zenodo.1248036.

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Tarocco, Francesca. "Technologies of Salvation: (Re)locating Chinese Buddhism in the Digital Age." Journal of Global Buddhism 18 (January 1, 2017): 91–111. https://doi.org/10.5281/zenodo.1284254.

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Rahimi, Enayatullah. "The Historical and Cultural Role of Buddhist Centers and Missionaries in Afghanistan." Social Science and Humanities Journal 9, no. 04 (2025): 7458–69. https://doi.org/10.18535/sshj.v9i04.1756.

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Abstract Siddhartha Gautama, known as Buddha, was the founder of Buddhism. In Sanskrit, he is referred to as Gautama, and in Pali, as Gotama. Born into an aristocratic family of the Shakya clan in the Kapilavastu region now known as Lumbini, Nepal he was raised in luxury by his father, King Suddhodana, to shield him from life's hardships. However, the young prince’s contemplation led him to renounce his privileged life, eventually sparking a philosophical movement that gained global recognition. Afghanistan, due to its proximity to India, has historically been influenced by cultural and religi

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Srivastava, Mitashree. "Buddhism and Modernity a Case Study of International Pilgrims and Tourists at Bodh Gaya." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 10, no. 1 (2010): 93–103. http://dx.doi.org/10.1177/0972558x1001000108.

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Bodh Gaya is the most important sacred centre of Buddhism. In recent times it has witnessed a revival as more Buddhists and tourists from abroad are visiting this place. The Buddhism is one of the world religions and Bodh gaya has been declared the world heritage site. This paper describes the ways in which international visitors, both pilgrims and tourists across cultures contribute to the promotion of Buddhism on the global scene. It also describes the life styles, daily doings, philosophical orientations, belief patterns and motives of the participants including tourists.

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Yoon, Joonseob. "Study on the Hamgyeong Shamanic Epic Senggut through the Relationship of Shamanism and Buddhism." Society Of Korean Oral Literature 76 (March 31, 2025): 155–87. https://doi.org/10.22274/koralit.2025.76.005.

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Understanding the stories of different Seo-in told in Senggut in its entirety is the aim of this article. The creation myth, the god of production myth, and the flood myth—the beginning, middle, and end of Senggut—are told in Seoka Seoin, Cheonyeon Jangjaebi, and Samjeseok. The purpose of these stories is to spread Buddhism, presenting that when you no longer believe in Buddhism, a new world will emerge as a result of global flooding, so you must pay Buddhist homage to Seoin who propagated and stabilized Buddhism in a confused world. It says that Samjeseok, Seo-in’s successor, finally appears

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Sirisugatha Thero, Palawatthe. "A Study on the Applicability of Buddhist Environmental Psychological Philosophy in Global Pandemic Conditions-ගෝලීය වසංගත තත්ත්වයන් තුළ බෞද්ධ පාරිසරික මනෝවිද්‍යාත්මක දර්ශනයේ අදාළත්වය පිළිබඳ අධ්‍යයනයක්". Sri Lanka Journal of Social Development 1, № 2 (2021): 20–30. https://doi.org/10.4038/sljsd.v1i2.23.

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The pandemic, which originated in China in December 2019, was declared a global pandemic in a very short period of time. As a result, normal human life has been disrupted, and psychological disorders have become widespread. The continued and expanding spread of such catastrophic conditions is directly influenced by environmental factors caused by human activities.Buddhism is an environmental philosophy. Buddhism rejects any kind of environmental harm, whether it affects living or non-living entities. The Buddhist perspective emphasizes that by developing individual character, one can act in a

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Pradhan, Sonam Yangden, and Lallianchhunga. "The Evolution of Buddhism in India and Tibet: A Historical Analysis." Asian Journal of Advanced Research and Reports 18, no. 8 (2024): 163–68. http://dx.doi.org/10.9734/ajarr/2024/v18i8718.

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Buddhism as one of the world's major religions originated in India and later spread to Tibet. It evolved distinctively in each region. The interplay between Indian and Tibetan Buddhism is a fascinating study of cultural and religious exchange. This article explores the history of Buddhism in India, the historical and spiritual development of Tibet, the spread of Buddhism from India to Tibet, and its reintroduction to India, focusing on the religious, cultural and socio-political dynamics. The study employs a comparative historical analysis methodology, utilising both primary and secondary sour

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Эрендженова, Юлия. "Целесообразность дискуссий ученых и буддистов в контексте поиска решений глобальных проблем". Vek globalizatsii, № 4 (30 грудня 2023): 116–27. http://dx.doi.org/10.30884/vglob/2023.04.09.

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The article presents an analysis of the convergence of scientists and Buddhists in terms of its expediency for solving universal problems. It has been determined that such areas of modern science as quantum physics and neurobiology are of great interest to the Buddhist interpretation of being (the theory of emptiness) and meditative mind control systems. It is revealed that in collaboration with scientists Buddhists’ intentions can be driven by the idea of “skillful means” provided for the dissemination of Buddhist truths for the sake of suffering sentient beings, including the proponents of t

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Shah, PhD, Binod, and KiranKumari Sah KiranKumari Sah. "Exploring the Relevance of a Buddhist perspectiveon Business Ethics." International Journal of Business and Management Invention 14, no. 6 (2025): 46–52. https://doi.org/10.35629/8028-14064652.

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This research explores the intersection of Buddhist ethics and modern business practices, delving into how the core teachings of Buddhism, such as the Four Noble Truths, the Eightfold Path, and concepts like compassion and non-attachment, can provide a unique framework for ethical decision-making in business. In a rapidly changing global economy where businesses are often criticized for unsustainable practices, exploitation, and the pursuit of profit at all costs, Buddhism offers a paradigm that challenges conventional capitalist principles by promoting mindfulness, ethical conduct, and long-t

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