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Journal articles on the topic 'Rituals of Newar Buddhism'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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1

Maskarinec, Gregory G., Todd T. Lewis, Subarna Man Tuladhar, and Labh Ratna Tuladhar. "Popular Buddhist Texts from Nepal: Narratives and Rituals of Newar Buddhism." Asian Folklore Studies 61, no. 2 (2002): 345. http://dx.doi.org/10.2307/1178989.

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2

Levy, Robert I., and David N. Gellner. "Monk, Householder and Tantric Priest: Newar Buddhism and Its Hierarchy of Ritual." Man 28, no. 2 (June 1993): 391. http://dx.doi.org/10.2307/2803449.

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3

Lewis, Todd T. "Monk, Householder, and Tantric Priest: Newar Buddhism and Its Hierarchy of Ritual. David N. Gellner." History of Religions 35, no. 1 (August 1995): 93–95. http://dx.doi.org/10.1086/463412.

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4

Smith, Frederick M. "Growing Up: Hindu and Buddhist Initiation Rituals Among Newar Children in Bhaktapur, Nepal - By Niels Gutschow and Axel Michaels." Religious Studies Review 36, no. 1 (March 2010): 96–97. http://dx.doi.org/10.1111/j.1748-0922.2010.01412_2.x.

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5

Gazimzyanov, Ilgizar R., and Igor I. Dryemov. "Nord-Oriented Burial on the Muslim Burial Ground in Bulgar and the Issue of Interpretation of Iron Cones." Povolzhskaya Arkheologiya (The Volga River Region Archaeology) 4, no. 34 (December 15, 2020): 170–84. http://dx.doi.org/10.24852/pa2020.4.34.170.184.

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The burial of a nomad woman with the northern orientation on a Moslem burial ground of the second half of the 14th and early 15th centuries was found in Bulgar (burial 4, excavation CXXXIV). The findings from this burial are analyzed in the paper. Four beads of multicolored pasta, a knife, a bronze mirror and eight iron hollow cones were found in the grave. 37 burials with cones are taken into account as belonged to the Golden Horde population. Most of them were buried according to the Mongolian burial tradition with the northern orientation. These objects were found in burials with orientations of the northern direction (65%), as well as western (22%) and eastern ones (13%). Usually, the cones have been revealed within the vessels, flats or near them. The cones are associated with Buddhist religion and are used for making tsatsa. Tsatsa was made in rituals during funeral rites. The vessels might contain sacred ingredients in order to add them into the clay. The flats and fragments of metal vessels were used for aromatic smoking scars or as stands in the manufacture of tsatsa. On the author’s opinion, appearance of the iron cones in the Golden Horde burial complexes may be associated with the spread of Buddhism among the Mongols.

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FUJIMORI, Akiko. "Dasakarmapratistha in Newar Buddhism." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 61, no. 1 (2012): 512–09. http://dx.doi.org/10.4259/ibk.61.1_512.

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7

Lewis, Todd T. "Sukhavati Traditions in Newar Buddhism." South Asia Research 16, no. 1 (April 1996): 1–30. http://dx.doi.org/10.1177/026272809601600101.

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8

YOSHIZAKI, Kazumi. "Baha and Bahi in Newar Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 42, no. 2 (1994): 865–62. http://dx.doi.org/10.4259/ibk.42.865.

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YOSHIZAKI, Kazumi. "Printed Books and Manuscripts in Newar Buddhism." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 63, no. 1 (2014): 537–33. http://dx.doi.org/10.4259/ibk.63.1_537.

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10

Mrozik, S. "Todd T. Lewis, in collaboration with Subarna Man Tuladhar and Labh Ratna Tuladhar. Popular Buddhist Texts from Nepal: Narratives and Rituals of Newar Buddhism. Foreword by Gregory Schopen. Albany, State University of New York Press, 2000, xviii+236 pp., $59.50 (hardback) ISBN 0 7914 4611 5, $19.95 (paperback) ISBN 0 7914 4612 3." Religion 33, no. 2 (April 2003): 185–87. http://dx.doi.org/10.1016/s0048-721x(03)00037-x.

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11

Michaels, A. "A Preliminary Grammar of Newar Life-Cycle Rituals." Journal of Hindu Studies 5, no. 1 (April 17, 2012): 10–29. http://dx.doi.org/10.1093/jhs/his013.

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12

Owens, Bruce McCoy. "Monk, Householder, and Tantric Priest: Newar Buddhism and Its Hierarchy of Ritual. By David N. Gellner. Cambridge Studies in Social and Cultural Anthropology. Cambrige: Cambridge University Press, 1992. xxiii, 428 pp. $79.95." Journal of Asian Studies 53, no. 1 (February 1994): 252–53. http://dx.doi.org/10.2307/2059610.

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13

Kahrs, E. G. "Monk, Householder, and Tantric Priest: Newar Buddhism and its Hierarchy of Ritual. By David N. Gellner (Cambridge studies in social and cultural anthropology 84.) Cambridge University Press: Cambridge, 1992. Pp. xiii, 428." Modern Asian Studies 28, no. 2 (May 1994): 439–47. http://dx.doi.org/10.1017/s0026749x0001249x.

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14

YOSHIZAKI, Kazumi. "On the Transformation of gandi in Newar Buddhism." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 41, no. 2 (1993): 901–898. http://dx.doi.org/10.4259/ibk.41.901.

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15

YOSHIZAKI, Kazumi. "Three Works on Newar Buddhism Published Recently in Japan." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 60, no. 1 (2011): 512–06. http://dx.doi.org/10.4259/ibk.60.1_512.

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YOSHIZAKI, Kazumi. "Should the Vajracarya Be a Monk in Newar Buddhism?" JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 45, no. 1 (1996): 308–4. http://dx.doi.org/10.4259/ibk.45.308.

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17

Huntington, Eric. "Image and Text in Newar Buddhist Ritual Manuals." Material Religion 13, no. 2 (March 6, 2017): 175–205. http://dx.doi.org/10.1080/17432200.2017.1289307.

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18

Sinclair, Iain. "Remaking Buddhism for Medieval Nepal: The Fifteenth-Century Reformation of Newar Buddhism - By Will Tuladhar-Douglas." Religious Studies Review 33, no. 2 (September 14, 2007): 174. http://dx.doi.org/10.1111/j.1748-0922.2007.00189_1.x.

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19

Shrestha, Pritisha. "Gufa, a Unique Cultural Ritual—a Tale of a Forbidden Sun and a Girl." Proceedings of the International Astronomical Union 11, A29A (August 2015): 146–47. http://dx.doi.org/10.1017/s1743921316002647.

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AbstractGufa, one of the traditional rituals, has been performed in Nepal since time immemorial by indigenous Newar people. In Gufa, a young girl who just had her first period is hidden in a sunless room for twelve consecutive days. This paper expounds the importance of ritual and its nexus with astronomy especially while interpreting how the daily motions of celestial objects have influenced the establishment and devolvement of a deep-rooted custom of Gufa.

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20

Emmrich, Christoph. "Ritual Period: A Comparative Study of Three Newar Buddhist Menarche Manuals." South Asia: Journal of South Asian Studies 37, no. 1 (January 2, 2014): 80–103. http://dx.doi.org/10.1080/00856401.2014.873109.

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21

Dang, Oanh Thi Kim. "THERAVADA BUDDHISM IN KHMER PEOPLE’S LIFE IN THE MEKONG DELTA – FROM THE ANGLE OF MARRIAGE." Science and Technology Development Journal 14, no. 3 (September 30, 2011): 79–86. http://dx.doi.org/10.32508/stdj.v14i3.1999.

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Theravada Buddhism, although it is a religion based on the principle of “ly gia cat ái” which means “leaving family and cutting off love, in reality, for the Khmer people in the Mekong River Delta, Theravada Buddhism has very clearly shown secularization into all aspects of Khmer people’s life. In Khmer traditional society, Theravada Buddhism teachings are the foundation for rules which operate social relationship, social management including both the power of community and of pagodas, which creates special features of Khmer traditional agricultural society, completely different from Vietnamese villages and communes. Particularly, in the field of marriage and family, from concepts, rules to wedding rituals, from rites and customs in daily life to funeral rituals of family life etc. all are absorbed and profoundly influenced by Theravada Buddhism ideology and philosophy. The paper aims to learn about influences, and direct as well as indirect impacts of Theravada Buddhism on marriage and family life of the Khmer in the Mekong Delta, contributing more data to prove the role of Theravada Buddhism in the life of Khmer people in the Mekong Delta.

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22

Park, Kwangsoo. "The Funerary Rites of Won Buddhism in Korea." Religions 11, no. 7 (June 30, 2020): 324. http://dx.doi.org/10.3390/rel11070324.

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Won Buddhism, established in 1916 by Founding Master Sot’aesan (少太山, 1891–1943), is one of the most active new religious movements in South Korea. When Korean society experienced a revolution in terms of values together with a swift transformation at the societal and national levels during the late 19th century, many novel religious movements emerged. Among these movements, Won Buddhism developed as one of Korea’s influential religions with an expanding role in society, both in performing the National funeral rites for deceased presidents and in the military religious affairs alongside Buddhism, Catholicism, and Protestantism. Unique interpretations of death underlie differences in rituals performed to pay homage to the dead. In this paper, I focus on the funerary rites of Won Buddhism. First, I will provide an introduction to Won Buddhism and subsequently give a brief overview of procedures involved in the death rituals of the religion. Finally, I will elaborate on the symbolism of the Won Buddhist funerary customs and discuss the deliverance service (K. ch’ŏndojae 薦度齋) as a practical demonstration of Won Buddhism’s teachings on birth and death.

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23

Gellner, David N. "Ritualized devotion, altruism, and meditation: The offering of the guru maala in Newar Buddhism." Indo-Iranian Journal 34, no. 3 (1991): 161–97. http://dx.doi.org/10.1163/000000091790083751.

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Gellner, David N. "Ritualized devotion, altruism, and meditation: The offering of the guru maṇḍala in Newar Buddhism." Indo-Iranian Journal 34, no. 3 (July 1991): 161–97. http://dx.doi.org/10.1007/bf00207252.

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25

Kim, Hanung. "Rainmakers for the Cosmopolitan Empire: A Historical and Religious Study of 18th Century Tibetan Rainmaking Rituals in the Qing Dynasty." Religions 11, no. 12 (November 24, 2020): 630. http://dx.doi.org/10.3390/rel11120630.

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Although Tibetan rainmaking rituals speak of important aspects of both history and religion, scholars thus far have paid only biased attention to the rituals and performative aspects rather than the abundant textual materials available. To address that issue, this article analyzes a single textual manual on Tibetan rainmaking rituals to learn the significance of rainmaking in late Imperial Chinese history. The article begins with a historical overview of the importance of Tibetan rainmaking activities for the polities of China proper and clearly demonstrates the potential for studying these ritual activities using textual analysis. Then it focuses on one Tibetan rainmaking manual from the 18th century and its author, Sumpa Khenpo, to illustrate that potential. In addition to the author’s autobiographical accounts of the prominence of weather rituals in the Inner Asian territory of Qing China, a detailed outline of Sumpa Khenpo’s rainmaking manual indicates that the developmental aspects of popular weather rituals closely agreed with the successful dissemination of Tibetan Buddhism in regions where Tibetan Buddhist clerics were active. As an indicator of late Imperial Chinese history, this function of Tibetan rainmaking rituals is a good barometer of the successful operation of a cosmopolitan empire, a facilitator of which was Tibetan Buddhism, in the 18th century during the High Qing era.

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26

Pinnington, Noel J. "Invented origins: Muromachi interpretations of okina sarugaku." Bulletin of the School of Oriental and African Studies 61, no. 3 (October 1998): 492–518. http://dx.doi.org/10.1017/s0041977x00019315.

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Okina , a ritual play without plot, a collection of old songs and dialogues interspersed with dances, can be seen in many parts of Japan, performed in various versions. In village festivals, it may be put on by local people using libretti derived from oral traditions, and in larger shrines professional players might be employed to perform it at the New Year. Puppets enact Okina dances at the start of Bunraku performances and Kabuki actors use them to open their season. Such Okina performances derive from Nō traditions, and as might be expected, the Nō schools have their own Okina, based on texts deriving from the Edo period, which they perform at the start of celebratory programmes. These ‘official’ versions feature, among other roles, two old men: Okina and Sanbasō (). Before the fifteenth century, when Nō traditions were being established, it was common for a third old man known as Chichi no jō () to appear as well (I shall refer to this ‘complete’ form as Shikisanban, three ritual pieces, a term used by Muromachi performers). These old men are marked out from all other Nō roles by their use of a unique type of mask, having a separated lower jaw connected by a cord (the so-called kiriago).Erika de Poorter, in her introduction to Okina, suggests that actors dropped the third section because its Buddhist content conflicted with a trend away from Buddhism towards Shinto (a trend she refers to as ‘the spirit of the times’). She supports her theory by adducing a similar ideological shift in contemporaneous interpretations of Okina and legends about the origins of Nō. De Poorter tells us little about these interpretations, as is perhaps appropriate for an introductory essay. This study, however, aims to give a full account of them, starting with a Buddhist reading, recorded near the beginning of the Muromachi period, proceeding to interpretations current among performers in the fifteenth century, and concluding with the purely Shinto explanation taught by the Yoshida lineage in the mid-sixteenth century.

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Krist, Stefan. "Shamanic Sports: Buryat Wrestling, Archery, and Horse Racing." Religions 10, no. 5 (May 7, 2019): 306. http://dx.doi.org/10.3390/rel10050306.

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This paper presents the religious aspects of the historical and present forms of the traditional sports competitions of the Buryats—a Mongolian ethnic group settled in Southern Siberia, Northern Mongolia, and North-Eastern China. Both historically and in our time, their traditional sports have been closely linked to shamanic rituals. This paper provides insights into the functions of these sports competitions for Buryat shamanic rituals—why they have been, and still are, an inevitable part of these rituals. They are believed to play an important role in these rituals, which aim to trick and/or please the Buryats’ spirits and gods in order to get from them what is needed for survival. The major historical changes in the Buryats’ constructions of their relationship to their imagined spiritual entities and the corresponding changes in their sports competitions are described. The effects of both economic changes—from predominantly hunting to primarily livestock breeding—and of changes in religious beliefs and world views—from shamanism to Buddhism and from Soviet Communist ersatz religion to the post-Soviet revival of shamanism and Buddhism—are described. Special attention is given to the recent revival of these sports’ prominent role for Buddhist and shamanist rituals.

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Usmanova, E. R., I. I. Dremov, I. P. Panyushkina, and A. V. Kolbina. "MONGOL WARRIORS OF THE JOCHI ULUS AT THE KARASUYR CEMETERY, ULYTAU, CENTRAL KAZAKHSTAN." Archaeology, Ethnology & Anthropology of Eurasia 46, no. 2 (June 29, 2018): 106–13. http://dx.doi.org/10.17746/1563-0110.2018.46.2.106-113.

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We present an archaeological study of medieval burials of warriors in the Karasuyr cemetery in the northwestern Betpakdala desert, near the southern Ulytau range in central Kazakhstan. The region was an eastern province of the Golden Horde, a ritual center of Jochi’s clan and later Mongol rulers until the late 16th century. The excavated part of the cemetery includes fi ve burials. Four were those of males (three Mongoloid and one Caucasoid), and one was that of a female. Based on artifacts and the results of radiocarbon analysis, the burials date to the late 13th and early 14th century. Artifacts include birch-bark quivers, iron and bone arrowheads, fragments of laminar armor, and knives. The burial rite, the artifacts, and the physical type of the individuals suggest that three of them were Mongol warriors buried according to the Tibetan Buddhist rite, following an unknown military confl ict during the Jochi Ulus rule––the fi rst such burials to be excavated. Absence of weapons and the scarcity of other artifacts in the grave of the Caucasoid male indicate a subordinate position in the military group. The cemetery refl ects the early expansion of Buddhism beyond Tibet before the spread of Islam across the northern fringes of the Eurasian steppe.

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Chen, Huaiyu. "The Road to Redemption: Killing Snakes in Medieval Chinese Buddhism." Religions 10, no. 4 (April 4, 2019): 247. http://dx.doi.org/10.3390/rel10040247.

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In the medieval Chinese context, snakes and tigers were viewed as two dominant, threatening animals in swamps and mountains. The animal-human confrontation increased with the expansion of human communities to the wilderness. Medieval Chinese Buddhists developed new discourses, strategies, rituals, and narratives to handle the snake issue that threatened both Buddhist and local communities. These new discourses, strategies, rituals, and narratives were shaped by four conflicts between humans and animals, between canonical rules and local justifications, between male monks and feminized snakes, and between organized religions and local cultic practice. Although early Buddhist monastic doctrines and disciplines prevented Buddhists from killing snakes, medieval Chinese Buddhists developed narratives and rituals for killing snakes for responding to the challenges from the discourses of feminizing and demonizing snakes as well as the competition from Daoism. In medieval China, both Buddhism and Daoism mobilized snakes as their weapons to protect their monastic property against the invasion from each other. This study aims to shed new light on the religious and socio-cultural implications of the evolving attitudes toward snakes and the methods of handling snakes in medieval Chinese Buddhism.

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Ahmed, Syed Jamil. "Caryā Nŗtya of Nepal When “Becoming the Character” in Asian Performance Is Nonduality in “Quintessence of Void”." TDR/The Drama Review 47, no. 3 (September 2003): 159–82. http://dx.doi.org/10.1162/105420403769041455.

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Taking issue with Phillip Zarrilli's influential 1990 essay on what it means to “become the character” in Asian performance, Ahmed argues that Zarrilli's construct is problematic when viewed from a Buddhist perspective. Ahmed's case study is Caryā Nŗtya, a ritual dance performed near Kathmandu in Nepal for over a thousand years.

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Hong, Yeon-pyo. "Hunting rituals and inclusion of Buddhism in Kimhyungamho’s narrative form." East Asian Ancient Studies 37 (March 30, 2015): 93–125. http://dx.doi.org/10.17070/aeaas.2015.03.37.093.

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32

Lewis, Todd. "AvadānasandJātakasin the Newar Tradition of the Kathmandu Valley: Ritual Performances of Mahāyāna Buddhist Narratives." Religion Compass 9, no. 8 (August 2015): 233–53. http://dx.doi.org/10.1111/rec3.12159.

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33

Czaja, Olaf. "Mantras and Rituals in Tibetan Medicine." Asian Medicine 14, no. 2 (March 19, 2020): 277–312. http://dx.doi.org/10.1163/15734218-12341454.

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Abstract This article will explore the relationship between Tibetan medicine and Tibetan Buddhism by analyzing early Tibetan medical treatises. It will investigate mantras, meditative visualizations, and rituals that were used to prevent and to cure diseases and will study their medical context. Some of the questions addressed will be: Are these techniques employed in the case of special diseases or at particular stages of medical treatment? If so, how firmly are they established in medical texts? Are they just accessary parts and not really “medical,” or do they form an integral part of medical expertise in premodern Tibet? This article will thus question our current understanding of Tibetan medicine from an emic textual perspective on healing practices.

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Sekimori, Gaynor. "Star Rituals and Nikkō Shugendō." Culture and Cosmos 10, no. 1 and 2 (October 2006): 217–50. http://dx.doi.org/10.46472/cc.01210.0221.

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Star rituals in Japan are offerings made to the stars and constellations to increase fortune and ensure long life. They are highly influenced both by Chinese models and Esoteric Buddhism. State ritual tended to focus on the Pole Star, especially in its Buddhist deified form, Myōken Bosatsu. Today, hoshi matsuri (star festivals) are widely performed as annual ritual events held particularly at the beginning of spring. This paper takes as its starting point the unusual prevalence of shrines known as star shrines (Hoshi no Miya) in the vicinity of Nikkō, and examines the significance of stars in the traditions of medieval Nikkō Shugendō, its role in the proliferation of Hoshi no Miya in the region, and the existence today of a star rite dedicated to Myōken in the form of the 'Honoured Star Monarch' (Sonjōō), as a major ritual within the revivified Nikkō Shugendō.

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35

Kristianto, Paulus Eko. "Memahami Mahâyâna dan Hînayâna dalam Filsafat Timur." GEMA TEOLOGIKA 3, no. 1 (April 25, 2018): 19. http://dx.doi.org/10.21460/gema.2018.31.346.

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Since the death of Buddha, Buddhism has become very popular and growing. This was marked by the presence of two great schools of Buddhism namely Mahāyâna and Hînayâna. These two streams have similarities and differences in rituals and faith proclamation. This article, explains various characteristics of the two streams into their sub-streams. Such characteristics are not meant to divide the concept of seeing and living the Buddha, but to enrich the horizon of thought about it.

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Konior, Jan. "Confession Rituals and the Philosophy of Forgiveness in Asian Religions and Christianity." Forum Philosophicum 15, no. 1 (June 1, 2010): 91–102. http://dx.doi.org/10.35765/forphil.2010.1501.06.

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In this paper I will take into account the historical, religious and philosophical aspects of the examination of conscience, penance and satisfaction, as well as ritual confession and cure, in Confucianism, Buddhism and Taoism. I will also take into account the difficulties that baptized Chinese Christians met in sacramental Catholic confession. Human history proves that in every culture and religion, man has always had a need to be cleansed from evil and experience mutual forgiveness. What ritual models were used by Confucianism, Buddhism and Taoism? To what degree did these models prove to be true? What are the connections between a real experience of evil, ritual confession, forgiveness and cure in Chinese religions and philosophies?

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Baker, Don. "Constructing Korea’s Won Buddhism as a New Religion." International Journal for the Study of New Religions 3, no. 1 (August 3, 2012): 47–70. http://dx.doi.org/10.1558/ijsnr.v3i1.47.

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Won Buddhism is one of the largest and most respected of Korea’s new religions, yet it still encounters difficulties in wining recognition as a new religion because of the use of Buddhism in its name and some Buddhist elements in its doctrines. To strengthen its claim to independent religious status, Won Buddhism makes sure its worship halls, its rituals, and its clerical wear are quite different from what is seen in traditional Korean Buddhism. It also emphasizes elements in its teachings that differ from those of traditional Buddhism. In addition, over the last few decades, it has become one of the most active promoters of inter-religious dialogue in Korea. Acting as an independent partner in inter-religious dialogue strengthens Won Buddhism’s claim that it is not simply another Buddhist denomination but is a separate and distinct religion in its own right.

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38

Werner, Karel. "Remaking Buddhism for Medieval Nepal. The Fifteenth-Century Reformation of Newar Buddhism (Routledge Critical Studies in Buddhism). By Will Tuladhar-Douglas. pp. xiv, 238. London and New York, Routledge, 2006." Journal of the Royal Asiatic Society of Great Britain & Ireland 19, no. 1 (January 2009): 141–44. http://dx.doi.org/10.1017/s1356186308009279.

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39

Yoshizaki, Kazumi. "Two Vajrācāryas in Opposition over a Succession of the Tradition of Newar Buddhist Ritual Dance." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 68, no. 2 (March 20, 2020): 942–38. http://dx.doi.org/10.4259/ibk.68.2_942.

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40

HERAT, Manel. "Functions of English vs. Other Languages in Sri Lankan Buddhist Rituals in the UK." Acta Linguistica Asiatica 5, no. 1 (June 30, 2015): 85–110. http://dx.doi.org/10.4312/ala.5.1.85-110.

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This paper focuses on the functions of English versus other languages in Sri Lankan Buddhist rituals. The framework for this paper is based on a previous work on the language of Hindu rituals by Pandharipande (2012). This study aims to examine the following research questions: what languages are used for practicing Buddhism? Is English used in Buddhist rituals? What mechanisms are used to sanction change? and (4) Will English replace Sinhala and Pali in the UK? In order to answer these research questions, I collected data by attending Sri Lankan Buddhist festivals and event in the UK and recording sermons and speeches used during these festivals to gather information regarding language use and language change. The study proved to be a worthy investigation, as unlike in Sri Lanka where only either Sinhala or Pali is sanctioned in Buddhist practice, in the UK, Sinhala is undergoing language shift and is being replaced by English during Buddhist sermons and other activities. Although prayers and ritual chantings are still in Pali, most of these are explained to the congregation using English. In addition, the use of English is also sanctioned by the Buddhist clergy, through the use of the internet and other media for purposes of promoting Buddhism and reaching young Sri Lankans born in the UK.

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K.C., Ganga. "Traditional Marriage Customs in Maharjan Community of Lalitpur District: An Ethnographic Exploration." Journal of Population and Development 1, no. 1 (November 27, 2020): 33–45. http://dx.doi.org/10.3126/jpd.v1i1.33102.

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The paper investigates how and why the traditional forms of marriage systems are sustained. This paper describes the marriage practices among Maharjan, and explains how it is anthropologically interesting. The main purpose of this research paper is to examine traditional marriage practices of the Maharjan people as well as the procedures from beginning to end of the marriage. Nepal is a multiethnic and multicultural country along with ecological variation and hidden ethno history. Most of them have their specific language, religion, cultural practices, food habits, festivals, rites and rituals. Among the 59 indigenous ethnic groups of Nepal, the Newars are one of them. Among the different groups of Newar, Maharjan is one sub-group. The present study is ardent to the Maharjan people of Ghachhe Tole of Patan in general and their practice of traditional marriage in particular. This study has been steered by retaining both exploratory cum descriptive research design using the qualitative data. The data of the present study is based on primary as well as secondary sources. In this exploration more detailed account of the traditional marriage practice and processes amongst the Maharjan people is presented in an intricate manner. The entire procedures of the Maharjan marriage, and their innumerable rites and rituals are explained clearly.

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Heo, Nam-Jin. "A Study on the Annual Rituals and Religious Life in Won-Buddhism." Religions of Korea 47 (February 29, 2020): 9–43. http://dx.doi.org/10.37860/krel.2020.02.47.9.

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Kim, Sung-Soo. "The Inner Asian Rituals correlated with Tibetan Buddhism during the 17th century." Journal of Ming-Qing Historical Studies 50 (October 31, 2018): 89–127. http://dx.doi.org/10.31329/jmhs.2018.10.50.89.

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Yu, Xue. "Re-Creation of Rituals in Humanistic Buddhism: A Case Study of FoGuangShan." Asian Philosophy 23, no. 4 (November 2013): 350–64. http://dx.doi.org/10.1080/09552367.2013.831609.

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BELIBOU, Alexandra. "Tibetan Sacred Dances." BULLETIN OF THE TRANSYLVANIA UNIVERSITY OF BRASOV SERIES VIII - PERFORMING ARTS 13 (62), SI (January 20, 2021): 17–24. http://dx.doi.org/10.31926/but.pa.2020.13.62.3.2.

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Entering the world of Tibetan spirituality, we observe a multitude of rituals that involve movement and music, used by the monks for various therapeutic and ritualic purposes. The history of Tibetan dance – the Cham tradition - runs in parallel with the history of Buddhism on this territory. Information on these rituals and dances is found in very few Tibetan documents, almost none in European works, and recently in several works printed in English. This can be explained by their oral transmission in special schools, as well as in secret initiations. As the title mentions, in this article, we will discuss the sacred dances of the Tibetans and not the folk ones. Thus, in the following pages, we will mention some of the dances practiced within the sacred rituals by Tibetan monks.

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Tomažin, Irena. "The Attentive Creator of Contemporary Rituals." Maska 31, no. 177 (June 1, 2016): 126–28. http://dx.doi.org/10.1386/maska.31.177-178.126_1.

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In her book Conversations with Meredith Monk, Bonnie Marranca publishes four conversations that occurred between 2008 and 2013, that is, in Monk’s mature period of creation, hence affording the artist occasion to reflect on her past work. Among other things, she affirms that her relationship to her work is informed by her practice of Buddhism. She refers to directorial method of “weaving” together the different media she uses when constructing her stage works, allowing her to connect the different worlds contained within different media and in so doing experience herself as an integrated being. She describes the creation of a work as the search for something fundamental, understanding each work as its own world, which she listens to and whose laws she searches for in an uninterrupted dialogue with the work as the subject. For her, the stage is a holy space, a space for ritual between performers and audience, in which an important role is played by shared time, unrepeatable and transient. The conversations with Monk reveal how her creative process heeds the internal desires of the creation and simultaneously ignores the instructions of established aesthetic guidelines.

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BAJRACHARYA, Manik. "A Study of Tantric Rituals in Nepalese Buddhism Samadhi of Tara in Saptavidhanuttarapuja." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 55, no. 3 (2007): 1144–49. http://dx.doi.org/10.4259/ibk.55.1144.

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Sihlé, Nicolas. "Assessing and Adapting Rituals That Reproduce a Collectivity." Religion and Society 9, no. 1 (September 1, 2018): 160–75. http://dx.doi.org/10.3167/arrs.2018.090112.

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Tantrists, non-monastic religious specialists of Tibetan Buddhism, constitute a diffuse, non-centralized form of clergy. In an area like Repkong, where they present a high demographic density, large-scale supra-local annual ritual gatherings of tantrists are virtually synonymous with, and crucial for, their collective existence. In the largest of these rituals, the ‘elders’ meeting’ is in effect an institutionalized procedure for evaluating the ritual performance, its conditions and effects, and, if necessary, for adjusting aspects of the ritual. At a recent meeting, the ‘elders’ decided to abandon a powerful and valued but violent and problematical component of the ritual, due to its potential detrimental effects on the fabric of social relations on which the ritual depends for its continued existence. Thus, a highly scripted, ‘liturgy-centered’ ritual (per Atkinson) can be adapted to the social context. The specialists of these textual rituals demonstrate collectively an expertise that extends into the sociological dynamics surrounding the ritual.

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O’Lemmon, Matthew. "Spirit cults and Buddhist practice in Kep Province, Cambodia." Journal of Southeast Asian Studies 45, no. 1 (January 10, 2014): 25–49. http://dx.doi.org/10.1017/s0022463413000623.

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This article focuses on the growth of spirit cults in Cambodia since the end of the Democratic Kampuchea regime through an examination of the most common type of tutelary spirit,neak ta, in Kompong Tralach in Kep Province. The role ofneak tais discussed in relation to Buddhism through their representation in local legends and myths, as reported by villagers and monks, and as the focus of rituals and ceremonies, including some conducted in a Buddhist temple, Wat Kompong Tralach. This provides ethnographic data showing that during and following the destruction of Buddhism under the Khmer Rouge, and the resulting loss of monks and knowledgeable lay Buddhist specialists, Cambodians turned increasingly to older traditions such as the belief in the power and efficacy ofneak tato help fill a void. This examination of the enduring place and growing importance of beliefs such as theneak tacult within Khmer cosmology and religious practice following decades of war and recovery deepens our understanding of the reconstruction of Buddhism in Cambodia.

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FUJITANI, JAMES. "Penance in the Jesuit Mission to Japan, 1549–1562." Journal of Ecclesiastical History 67, no. 2 (March 3, 2016): 306–24. http://dx.doi.org/10.1017/s002204691500161x.

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The early modern Japanese Church developed syncretistic practices in which Roman Catholicism came to function similarly to Buddhism and Shintō. This study examines the development of such practices, with particular focus on penitential rituals. It argues that certain of these rites were produced in the very early years of the mission through extensive discussions between European priests and Japanese Christians. They were compromises that were both hard-fought and intentional.

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