Relevant bibliographies by topics / Monasteries, Buddhist

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Monasteries, Buddhist'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 March 2023

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Journal articles on the topic "Monasteries, Buddhist"

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Zuo, Yun. "Study on the Composition of Inner Mongolia Wudangzhao Monastery Building Complex." Applied Mechanics and Materials 357-360 (August 2013): 141–44. http://dx.doi.org/10.4028/www.scientific.net/amm.357-360.141.

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Tibetan Buddhist monasteries embody almost all achievements of the Tibetan community in religious, scientific, cultural and artistic. The erection of Tibetan Buddhist monasteries are closely related to the history of Tibetan Buddhism in Inner Mongolia. As the Tibetan Buddhism had been spread to Inner Mongolia in different periods, Tibetan Buddhist monasteries presented different features in its architectural style. Wudangzhao Lamasery is the grandest integral monastery complex still remaining in Inner Mongolia.Its buildings have high value of art and characteristically Tibetan Buddhist Architectural style on monasterys arrangement and style. Different types of the building gathered together form a Tibetan monastery, buildings complex reflected the intact standard of Tibetan Architecture. They express the Tibetan traditional mountain worship idea, and Buddhist the Mandala Cosmology and Three Realms idea.
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Barman, Rup Kumar. "Buddhist Culture of Contemporary West Bengal (Reflections on the Bengali-speaking Buddhists)." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 2, no. 2 (December 31, 2022): 70–82. http://dx.doi.org/10.53417/sjebs.v2i2.81.

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Since the inception of Buddhism, the people of Bengal have maintained a very close relationship with Buddhist ideologies. In fact, Bengal appeared as a dominant center of Buddhist culture in the early medieval period (sixth to twelfth century CE) both for its institutional flavour as well as for state- sponsorship. However, with the fall of royal patronage and the conversion of the Buddhists to other religious faiths, Buddhism gradually lost its prominence in Bengal. It was during the colonial period (1757 to 1947 CE), Buddhism again started reviving in different corners of Bengal principally in the early twentieth century. However, the ‘Partition of Bengal Province (in 1947) appeared as a serious setback for the fate of Buddhism in this region. The East Bengali Buddhists had started a new episode of the struggle for survival in India more precisely in West Bengal as ‘refugees’ or as ‘asylum seekers. After their migration to West Bengal, the Bengali-speaking Buddhists have aspired to build up several Viharas (monasteries), Sanghasrams (spiritual hermitage), temples, and institutions in Kolkata, Sub-Himalayan Bengal, and certain other districts of West Bengal. They have preserved and maintained the Buddhist socio-cultural traditions that they have inherited from the southeastern corner of former East Bengal. This paper highlights all these aspects of the Buddhist culture of West Bengal with a fresh outlook.
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Lin, Grace Cheng-Ying. "Pro-Life or Pro-Choice? Humanistic Buddhists’ Voices Surrounding Abortion in Contemporary Taiwan." International Journal of Religion 2, no. 1 (May 20, 2021): 61–80. http://dx.doi.org/10.33182/ijor.v2i1.1107.

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In Taiwan, abortion was legalized in 1984. This paper examines the voices surrounding abortion expressed by monasteries in Humanistic Buddhism, a prominent Buddhist philosophy practiced in modern Taiwan. Humanistic Buddhism emphasizes that it is a “religion of the people.” However, in addition to the law of karma and causality, the value of all life forms is prioritized based on the ethics of “non-harming (ahimsā).” When some monasteries insist that abortion is killing, resulting in karmic retribution, some express sympathy with a woman’s decision to abort. When some monasteries promote a newly popularized ritual to appease aborted fetuses, some are keenly critical of the exploitation of women and manipulation of scriptures. Through a discursive analysis, this paper demonstrates the wide spectrum of Buddhist narratives in response to reproductive politics embedded in the conflicts between modernity and tradition, as well as locality and globality.
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Tran Nam, Trung. "Tokugawa Shogunate's policy on Buddhism and its implications." Journal of Science Social Science 65, no. 8 (August 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 multifaceted impact on the bakufu government, as well as Buddhism. For Buddhism, the policies of the Tokugawa shogunate marked a period of restoration but tightly controlled by this religion in Japan. The privileges that Buddhism possesses have given great power to Buddhist temples to Japanese people from peasants to samurai. This was also a period of witness to the academic revival of the Japanese Buddhist sects. For the bakufu government, Buddhism was tightly controlled by the government, becoming an effective tool to fight against Christianity as well as managing and controlling the inhabitants, and strengthening the feudal social order.
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GEARY, DAVID. "Rebuilding the Navel of the Earth: Buddhist pilgrimage and transnational religious networks." Modern Asian Studies 48, no. 3 (July 18, 2013): 645–92. http://dx.doi.org/10.1017/s0026749x12000881.

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AbstractCentral to the modern rebirth of Bodh Gaya as the place of Buddha's enlightenment is the growing influence of Buddhist missionaries and transnational religious networks on this pilgrimage landscape in North India. Although this process began in the late nineteenth century, it was not until after India's independence that Buddhism became an integral part of the nation-building project and a key site of post-colonial diplomacy with neighbouring Asian countries. Symbolic of these international and diplomatic ties are the increasing numbers of foreign Buddhist monasteries and temples that have acquired land around Bodh Gaya. This paper seeks to document the historical and transnational religious processes that support the growing globalization of Bodh Gaya and to survey the institutional means through which monasteries have elevated the Buddhist memory of the site. In tracing these different national and regional networks of Buddhism, I argue that there is an underlying tension between Buddhist culture anchored in the national polity and the forces of globalization and religious experience that seek to transcend it.
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Galmiche, Florence. "A Retreat in a South Korean Buddhist Monastery. Becoming a Lay Devotee Through Monastic Life." European Journal of East Asian Studies 9, no. 1 (2010): 47–66. http://dx.doi.org/10.1163/156805810x517661.

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AbstractIn South Korea, the distance between Buddhist monastics and lay devotees tends to reduce as monasteries and temples multiply in urban areas. Even the remote mountain monasteries have broadened their access to lay visitors. Nowadays monastic and lay Buddhists have more occasions to meet than before and the current intensification of their relationships brings important redefinitions of their respective identities. This paper explores how far this new spatial proximity signifies a rapprochement between monastic and lay Buddhists. Through an ethnographic approach and a participant observation methodology I focus on a one-week retreat for laity in a Buddhist monastery dedicated to meditation. This case study examines the ambiguous goal of this retreat programme that combined two aims: initiating lay practitioners to the monastic lifestyle and the practice of kanhwa son meditation; and establishing a group of lay supporters affiliated to the temple. This temporary monastic experience was directed towards an intense socialisation of the participants to the norms and values of an ascetic lifestyle, blurring some aspects of the border between lay and monastic practices of Buddhism. However, this paper suggests that this transitory rapprochement contributed to both challenge and strengthen the distinction between the renouncers (ch'ulga) and the householders (chaega).
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Kurapov, Andrey A. "Лама Зодбо-Аракба Самтанов в российской межведомственной переписке и на страницах астраханской периодической печати." Монголоведение (Монгол судлал) 13, no. 2 (November 30, 2021): 341–50. http://dx.doi.org/10.22162/2500-1523-2021-2-341-350.

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Introduction. The article examines historical sources dealing with Lama Zodbo-Arakba Samtanov, the Head Lama of Buddhists of the Kalmyk steppe in 1873–1886, in terms of interaction between the Russian state administration and Kalmyk Buddhists. Data and methods. The research is based on historical-descriptive and comparative methods of historical analysis. Its focus is on the archive documents, including the memorandum of 21 January 1880 directed by the Head Lama of Kalmyk Buddhists Zodbo-Arakba Samtanov to the Minister of State Property A. A. Liven and the 1886 article ”Smert´poslednego lamy” (Death of the Last Lama) in the local newspaper Astrakhanskii spravochnyi listok. Results. This paper has examined the historical sources pertaining to Lama Samtanov’s biography. Of particular interest for the research was the evidence of his participation in the interdepartment discussions on a number of urgent issues of the second half of the nineteenth century, such as the staff of Kalmyk Buddhist monasteries being reduced and the traditional Buddhist education of Kalmyks being restricted. Also, the article focuses on the description of the ritual of Lama’s cremation that took place on 14 December 1886. Conclusions. The second half of the nineteenth century saw a more active interaction between the Buddhists of the Kalmyk steppe and Russian state ministeries and departments dealing with Kalmyk affairs. The Kalmyk senior lamas participated in a dialogue with Russian officials in an effort to defend their system of Buddhist monasteries and the traditional rules and customs of the local Buddhists. Lama Samtanov’s memorandum is a vivid example of interaction between Kalmyk Buddhists and the administration of the Russian Empire. The article ”Death of the Last Lama” in Astrakhanskii spravochnyi listok that describes the ritual of Lama’s cremation is not only a valuable source but also the evidence that shows some of the local journalists’ positive attitudes towards the Buddhist monasteries’ role in the life of Kalmyks in the late nineteenth century.
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Shinde, Kiran. "“Imported Buddhism” or “Co-Creation”? Buddhist Cultural Heritage and Sustainability of Tourism at the World Heritage Site of Lumbini, Nepal." Sustainability 13, no. 11 (May 21, 2021): 5820. http://dx.doi.org/10.3390/su13115820.

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Lumbini—the birthplace of Buddha—was declared a World Heritage Site (WHS) in 1997. This recognition came following sustained efforts by many international organizations and the UN-led master plan that was prepared in the 1970s. Almost 50 years in the making, the Lumbini sacred precinct (WHS) is still a work in progress. Based on the fieldwork conducted in December 2019, this paper examines international and domestic visitation patterns and the complexities of tourism management in Lumbini, and explores the challenges it faces in attracting an international community of Buddhist followers and those interested in Buddhist heritage. Situated amidst a rural hinterland comprising non-Buddhist populations, the Lumbini Sacred Garden master plan covers an area of about 4.5 km2. It has a special “monastic zone” for the construction of 39 international monasteries (13 plots for followers of Theravada and 29 plots for Mahayana monasteries) of which 13 have been built (notable are the Thai, Japanese, Burmese, Sri Lankan, Chinese, Bhutanese, Korean, and European monasteries). The unique architectural styles and following of rituals and cultural practices traditional to the sponsoring native country make these international monasteries into “attractions” for foreign and domestic tourists. This mixing pot of Buddhist cultural heritage can be understood using the conceptual approach of co-creation. However, in practical terms, it is perceived as “imported Buddhism”, based on the resources (both tangible and intangible) that international communities bring to Lumbini. The active role of international monasteries constrains opportunities for the participation of local businesses in the religious tourism economy. Moreover, the limited opportunities for interpretation of this co-created heritage reinforces a sense of alienation for the local community, and poses challenges for the sustainability of tourism and the vitality of Lumbini as a WHS.
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Williams-Oerberg, Elizabeth. "Buddhist Business and Benevolence in Leh, Ladakh." Journal of Human Values 27, no. 1 (December 27, 2020): 60–71. http://dx.doi.org/10.1177/0971685820973188.

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Due to a burgeoning tourism industry in the Indian Himalayan region of Ladakh, Buddhist monasteries now have lucrative means for generating income through tourism-related business and financial support from international sponsors and local business owners. Where previously Buddhist monasteries were dependent on the donations and labour of the lay community, currently, with the accumulation of surplus wealth, many Buddhist leaders of prominent monasteries have begun flipping this donor system around. Throughout this article, I look at how Buddhist monastic leaders have invested surplus economic resources into philanthropic projects as a way to ‘give back’ to the wider community. I argue that the philanthropic initiatives by Buddhist leaders in Ladakh help to position Buddhist monastics as taking a leading role in the social and economic transformation of the region, thus working to push back against processes of secularization that threaten to decrease the influence of Buddhist monastic institutions.
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Stiller, Maya. "Precious Items Piling up Like Mountains: Buddhist Art Production via Fundraising Campaigns in Late Koryŏ Korea (918–1392)." Religions 12, no. 10 (October 15, 2021): 885. http://dx.doi.org/10.3390/rel12100885.

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Considering visual culture alongside written source material, this article uncovers the socioeconomic aspect of Korean Buddhist monastic life, which has been a marginalized field of research. Arguing against the idea of an “other-worldly” Buddhism, the article specifically discusses the ways in which Buddhist monasteries conducted fundraising activities in late Koryŏ period (918–1392 CE) Korea. Via fundraising strategies, which targeted wealthy aristocrats as well as the commoner population, Buddhist monks managed the production and maintenance of Buddhist material culture, such as the construction of shrines, the casting of precious sculptures, and the carving of thousands of woodblocks used for the printing of sacred Buddhist scriptures. While the scholarship on Koryŏ Buddhism has traditionally focused on meditation, doctrine, state sponsored rituals, and temples’ relationships with the royal court, this study expands the field by showing that economic activities were salient features of Koryŏ Buddhism “on the ground.” By initiating and overseeing fundraising activities, Buddhist manager-monks not only gained merit, but also maintained the presence and physical appearance of Buddhist temples, which constitute the framework of Buddhist ritual and practice.
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Dissertations / Theses on the topic "Monasteries, Buddhist"

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Ngamprapasom, Peeti. "Renewable energy technology in Buddhist monasteries." Thesis, Ngamprapasom, Peeti (2010) Renewable energy technology in Buddhist monasteries. Masters by Coursework thesis, Murdoch University, 2010. https://researchrepository.murdoch.edu.au/id/eprint/4056/.

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The importance of renewable energy technologies has become increasingly evident in the public mind in recent times. This has arisen during instances of energy shortage and oil price shocks, coupled with emerging concerns as a result of climate change effects. The attraction of renewable, natural energy sources such as wind, solar, hydro, geo-thermal and biomass, compared to the detrimental environmental impact of existing resources is obvious. The promise of renewable energy technology has provided hope to society’s need for sustainable energy, as well as the survival of human kind in the future. However, in the transition from fossil-fuel based technologies to renewable energy technologies, obstacles to change arise from the incumbency of vested interests. Thus, there is a pressing need to demonstrate to the public that renewable energy resources are practicable. Buddhist monasteries can be instrumental in this task. In countries, such as, Thailand, Myanmar, and Sri Lanka, monasteries play a social role as public centres for their communities. Not only do they deliver Dharma from the Lord Buddha, but they also model and teach their adherents how to conduct their lives in harmony with nature and the environment. In this paper, two aspects of energy have been discussed in relation to their application to Buddhist monasteries, including the importance of energy efficiency and the significance of renewable technology. The Bodhiyana Buddhist monastery in Serpentine, was used as a site for a case study to examine both issues. The case study contains energy audits and renewable energy resource assessments which play a vital role in each of the issues. Subsequently, the paper explores the ‘Noble Eightfold Path’ of Buddhist doctrine by demonstrating the bridge to renewable energy technology. The terms ‘Right Livelihood’ and ‘Appropriate Technology’ are used in relationship between these two elements.
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Lau, Hoo-cheong. "Redevelopment of Miu Fat Buddhist Monastery." Hong Kong : University of Hong Kong, 1994. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25947114.

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Davis, Christopher Edward. "Early Buddhist monasteries in Sri Lanka : a landscape approach." Thesis, Durham University, 2013. http://etheses.dur.ac.uk/7013/.

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Early monasteries are popularly perceived as ‘otherworldly’, purposefully founded as isolated retreats far from human habitation. Such views were formed through the bias towards textual sources in early academic enquiry. Ethnographic (e.g. Gombrich 1971) and epigraphic (e.g. Schopen 1997a) research in South Asia has begun to challenge these traditional assumptions demonstrating the economic and social value of monastic communities. Recent AHRC-sponsored fieldwork in Anuradhapura (Sri Lanka), conducted by the Upper Malvatu-Oya Exploration Project (UMOEP), has identified similar discrepancies between traditional interpretations and archaeological evidence proposing that the Sri Lankan landscape was administered through Buddhist monasteries rather than secular towns. It is also postulated that monastic communities may have led the colonisation of uninhabited regions, sometimes with or without government support (Coningham et al. 2007). In response to this research context, the aim of this thesis is to test the working hypothesis that early Buddhist monasteries in Sri Lanka performed core administrative and economic functions in the Anuradhapura hinterland. Such roles for monasteries will be determined through a multidisciplinary approach analysing the archaeological data of UMOEP, augmented and integrated with textual, epigraphic, architectural and ethnographic evidence. From such an analysis the roles and functions of Buddhist monasteries in the Anuradhapura hinterland in relation to craft production, irrigation and agriculture will be ascertained as well as defining the patronage that monasteries received. Further to this, once such roles have been determined for the Anuradhapura hinterland, the discussion will be broadened, entering into a comparative dialogue with selective case-studies from Christian medieval Europe to inform and challenge assumptions in the wider discussion of monasticism in a global context.
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Thornton, Susanna. "Buddhist Monasteries in Hangzhou in the Ming and Early Qing." Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.719169.

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Rees, Gethin Powell. "Buddhism and donation : rock-cut monasteries of the Western Ghats." Thesis, University of Cambridge, 2011. https://www.repository.cam.ac.uk/handle/1810/252222.

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Kim, Sunkyung. "Decline of the law, death of the monk Buddhist texts and images in the Anyang Caves of late sixth-century China /." Click to view thedissertation via Digital dissertation consortium, 2005.

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Troughton, Thomas 1964. "Tibetan mind training : tradition and genre." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116035.

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In response to Tibetan social pressures in the 11th century, Atisa initiated a renewal of Buddhist monasticism that resulted in all Buddhist praxis outside of meditation being strictly framed by attitudes and behaviors informed by love and compassion. Atisa's teachings are exemplified in pithy sayings that point to the heart of bodhisattva practice, and this mind training practice developed into a tradition in the period immediately following his passing. The success of the method, and of the emulation of Atisa as exemplar of a perfect bodhisattva, led to the adoption of mind training throughout Tibetan Buddhism. "Tibetan Mind Training: Tradition and Genre" explains the relation between a native Tibetan literary genre and monastic Buddhist practice found in the 14th century compilation Mind Training: The Great Collection (theg pa chen po blo sbyong rgya tsa). The introduction provides context and presents methodology. Chapter one argues that 'blo sbyong' should be translated as 'mind training.' Chapter two has two broad arguments: a rebuttal of a conception of mind training as an essentially psychological preparation for other practices; and an explanation of its praxis as the interaction of mind and real objects. Chapter three explains the relation of mind training praxis and tradition, with reference to Atisa's reforms. Chapter four explains some characteristics of the literary genre of mind training.
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Lau, Hoo-cheong, and 劉浩昌. "Redevelopment of Miu Fat Buddhist Monastery." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1994. http://hub.hku.hk/bib/B31982050.

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Bridges, Alex Wallace. "Two Monasteries in Ladakh: Religiosity and the Social Environment in Tibetan Buddhism." Case Western Reserve University School of Graduate Studies / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=case1491502573183253.

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Shaw, Julia. "The sacred geography of Sanchi Hill : the archaeological setting of Buddhist monasteries in central India." Thesis, University of Cambridge, 2001. https://www.repository.cam.ac.uk/handle/1810/272040.

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Books on the topic "Monasteries, Buddhist"

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Buddhist monasteries of Himachal. New Delhi: Indus Publishing Co., 2004.

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Buddhist monasteries of Ladakh. Delhi: Sharada Publishing House, 2013.

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Hāṇḍā, Omacanda. Buddhist monasteries in Himachal Pradesh. New Delhi: Indus Pub. Co., 1987.

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L, Kelly Thomas, ed. The Buddhist monastery. New Delhi: Lustre Press, Roli Books, 1998.

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Baṛuẏā, Bipradāsa. Bāṃlādeśera bihāra o pratnasampada. Ḍhākā: Aritra, 2004.

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Gajrani, S. Ancient Buddhist monasteries: India and Nepal. Delhi: Kalinga Publications, 1998.

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Ladakh Buddhist culture and tradition. Delhi: Kalpaz Publications, 2007.

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Some Tibetan Buddhist monasteries of Nepal. Kathmandu: Nabeen Publications, 1999.

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Dugarov, R. N. Ocherki istorii i kulʹtury Amdo: VII-XIX vv. Ulan-Udė: Rossiĭskai͡a︡ akademii͡a︡ nauk, Sibirskoe otd-nie, Buri͡a︡tskiĭ nauch. t͡s︡entr, 1995.

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Sekhara, Kaḷalallē. Early Buddhist sanghas and vihāras in Sri Lanka: Up to the 4th century A.D. Varanasi: Rishi Publications, 1998.

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Book chapters on the topic "Monasteries, Buddhist"

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Sonam, Tenzin. "Incubating Western Science Education in Tibetan Buddhist Monasteries in India." In Science Education in India, 27–45. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-9593-2_2.

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Dean, Kenneth. "5. Whose Orders? Chinese Popular God Temple Networks and the Rise of Chinese Mahāyāna Buddhist Monasteries in Southeast Asia." In Buddhist and Islamic Orders in Southern Asia, edited by R. Michael Feener and Anne M. Blackburn, 99–124. Honolulu: University of Hawaii Press, 2019. http://dx.doi.org/10.1515/9780824877200-006.

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Amar, Abhishek S. "Reassessing the Muslim Attacks and the Decline of Buddhist Monasteries in the Thirteenth Century Magadha." In Encountering Buddhism and Islam in Premodern Central and South Asia, edited by Blain Auer and Ingo Strauch, 48–74. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110631685-003.

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Lee-Niinioja, Hee Sook. "Archetypal Characters of Sacred Places and Cultural Landscape: Sansa, Korean Buddhist Mountain Monasteries Comparing Cistercian Architecture." In Placemaking and Cultural Landscapes, 189–208. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-19-6274-5_11.

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Chia, Jack Meng-Tat. "Migrants, Monks, and Monasteries." In Monks in Motion, 12–45. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190090975.003.0002.

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Chapter 1 provides the historical background to Chinese migration and the spread of Buddhism to maritime Southeast Asia between the nineteenth century and the 1940s to set the stage for the discussion of the three monks in this study. In rough chronological order, this chapter tells the history of Chinese migration to colonial Southeast Asian states, arrival of Chinese Buddhism, and the South China Sea Buddhist networks that connected China and Southeast Asia. During this period, Buddhist monks came to the Malay Archipelago and propagated ideas of Buddhist modernism to the overseas Chinese communities. By the end of the 1940s, communist victory in the Chinese civil war led to the establishment of the People’s Republic of China and the evacuation of the Kuomintang government to Taiwan; this period also marked the beginning of decolonization in maritime Southeast Asia.
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Scott, Gregory Adam. "National Salvation." In Building the Buddhist Revival, 131–74. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190930721.003.0004.

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This chapter addresses the period from 1928 to 1949, spanning the Nanjing Decade and the Second Sino-Japanese War. During this era of preparation for invasion and all-out war, Buddhist monasteries come to symbolize a Chinese civilization under threat and were rebuilt in part to serve as symbols of Chinese cultural heritage. The chapter examines a number of monasteries near the new capital of Nanjing, including one transformed into a monument for the war dead, as well as Xingjiao Monastery near the wartime base of Xi’an in the northwest of China. It argues that the pressures of the war propelled Chinese Buddhist monasteries into a new level of national importance, but their perceived value was increasingly in their history rather than in any living religious community on the site.
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Scott, Gregory Adam. "Cultural Relics." In Building the Buddhist Revival, 175–216. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190930721.003.0005.

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This final chapter looks at the first seventeen years of the People’s Republic of China, during which time over a hundred Buddhist sites were repaired or rebuilt. These sites were put to use as showcases for Buddhist culture in New China and as stages for cultural diplomacy with other Asian countries that shared a Buddhist past. Two sites examined in some detail are Guangji Monastery and Yonghe Temple, both in the new capital of Beijing. A key question is how Buddhist monasteries fit into the new bureaucracy; as the cases of these two monasteries demonstrate, the reconstructions were intended to create static monuments to cultural heritage, not living religious communities.
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Nichols, Brian J. "Interrogating Religious Tourism at Buddhist Monasteries in China." In Buddhist Tourism in Asia, 183–205. University of Hawaii Press, 2020. http://dx.doi.org/10.2307/j.ctvgs09c4.14.

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Sadler, A. W. "Engakuji and Kenchōji: The Social Morphology of Two Kamakura Temples." In Buddhist Temples of Kyōto and Kamakura, 93–104. Equinox Publishing, 2013. http://dx.doi.org/10.1558/equinox.21202.

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Suzuki, Beatrice Lane. "Tōfukuji." In Buddhist Temples of Kyōto and Kamakura, 61–64. Equinox Publishing, 2013. http://dx.doi.org/10.1558/equinox.21135.

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Conference papers on the topic "Monasteries, Buddhist"

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"Environmental Conservation in Buddhist Monasteries for Sustainable Tourism." In Emirates Research Publishing. Emirates Research Publishing, 2015. http://dx.doi.org/10.17758/erpub.e1115071.

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MAZUR, T. G. "BUDDHIST MONASTERIES AND STATE POWER IN RUSSIA AND CHINA." In Scientific conference, devoted to the 95th anniversary of the Republic of Buryatia. Publishing House of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Science, 2018. http://dx.doi.org/10.30792/978-5-7925-0521-6-2018-305-306.

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Lidu, Joy Yi. "Cross-cultural Buddhist monastery ruins on the Silk Road and beyond: the layout and function of Buddhist monasteries reconsidered." In Third International Workshop of the Gandhāra Connections Project. Archaeopress Archaeology, 2020. http://dx.doi.org/10.32028/9781789696950-11.

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ABAEVA, L. L. "RESTORATION OF BUDDHIST MONASTERIES OF BURYATIA DURING THE POST-WAR PERIOD (IN THE CONTEXT OF “THE PROVISION ON BUDDHIST CLERGY OF THE USSR” OF 1946)." In Scientific conference, devoted to the 95th anniversary of the Republic of Buryatia. Publishing House of the Buryat Scientific Center of the Siberian Branch of the Russian Academy of Science, 2018. http://dx.doi.org/10.30792/978-5-7925-0521-6-2018-302-304.

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