Relevant bibliographies by topics / State Buddhism

Contents

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

Academic literature on the topic 'State Buddhism'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "State Buddhism"

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Baumann, Martin. "Culture Contact and Valuation: Early German Buddhists and the Creation of a ‘Buddhism in Protestant Shape’." Numen 44, no. 3 (1997): 270–95. http://dx.doi.org/10.1163/1568527971655904.

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AbstractThis paper handles the question concerning the factors that control the degree of adaptability of a transplanted religion spread in a culturally alien context. It will be argued that the assumed superiority of both one's religion and one's culture are decisive factors for the willingness to adapt or to refuse adaptation. The theoretical issues will be illustrated by the adoption of Buddhism by its early German followers. Thus, the paper gives a brief survey of the historical development of the adoption of Buddhism in Germany. Characteristics of the early phases will be outlined as well as the state of affairs of Buddhism in Germany in the 1990's. Most remarkable is Buddhism's rapid growth which increased the number of Buddhist centres and groups fivefold since the mid 1970's.On the basis of this historic description a particular line of interpreting Buddhist teachings, that of a rational understanding, is outlined. The analysis of this adoption of Buddhism seeks to show that early German Buddhists interpreted and moulded Buddhist teachings in such a way as to present it as being in high conformity with Western morals and culture. This high degree of adapting Buddhist teachings led to an interpretation which can be characterized as a ‘Buddhism in Protestant shape.’ Buddhism was used as a means of protest against the dominant religion, that of Christianity, but at the same time its proponents took over many forms and characteristics of the religion criticized most heavily.
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Laliberté, André. "Buddhist Revival under State Watch." Journal of Current Chinese Affairs 40, no. 2 (June 2011): 107–34. http://dx.doi.org/10.1177/186810261104000205.

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The Chinese Communist Party has shown tolerance, if not direct support, for the growth of Buddhism over the last few decades. Three explanations for this lenient attitude are explored in this article. The flourishing of Buddhism is encouraged by the state less for its propaganda value in foreign affairs than for its potential to lure tourists who will, in turn, represent a source of revenue for local governments. Buddhist institutions are also establishing their track record in the management of philanthropic activities in impoverished area where local governments lack the resources to offer specific social services. Finally, the development of such activities has contributed to enhance cooperation between China and Taiwan, whose governments have a vested interest in the improvement of relations across the Strait. The article concludes that the growth of Buddhism in China results from the initiatives of Buddhists themselves, and the government supports this growth because it serves local politics well.
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Hayami, Yoko. "Pagodas and Prophets: Contesting Sacred Space and Power among Buddhist Karen in Karen State." Journal of Asian Studies 70, no. 4 (November 2011): 1083–105. http://dx.doi.org/10.1017/s0021911811001574.

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This paper analyzes multi-layered religious practices among local Buddhist Karen on the plains of Karen State in Burma, within the context of the larger socio-political dynamics of Burmese Buddhism. The purpose is threefold: first, to give ethnographic details of the hybrid nature of religious practices among Buddhist Pwo Karen, thereby demonstrating how sacred space and power are contested, despite the strong hand of the state; second, to challenge the assumed equation between non-Buddhist minorities on the one hand, and Buddhists as a lowland majority aligned to the state on the other; and third, to raise an alternative understanding to predominantly state-centered perspectives on Theravada Buddhism. Field-based observations on the young charismatic Phu Taki and his community, as well as on the practice of pagoda worship called Duwae that has hitherto been undocumented are presented. These are examined in relation to the changing religious policies of the regime, especially since the policies of “Myanmafication” of Buddhism by the reformist council began in 1980.
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Borchert, Thomas. "Worry for the Dai Nation: Sipsongpannā, Chinese Modernity, and the Problems of Buddhist Modernism." Journal of Asian Studies 67, no. 1 (February 2008): 107–42. http://dx.doi.org/10.1017/s0021911808000041.

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Over the last thirty years or so, there has been a broad consensus about what constitutes modern forms of Theravāda Buddhism. “Buddhist modernism,” as it has been called, has been marked by an understanding of the Buddha's thought as in accord with scientific rationalism; increased lay participation, particularly in meditation practice and leadership of the Buddhist community; and increased participation by women in the leadership of the Sangha. In this paper, I call into question the universality of these forms by examining a contemporary Theravāda Buddhist community in southwest China, where Buddhism is best understood within the context of the modern governance practices of the Chinese state. Buddhists of the region describe their knowledge and practices not in terms of scientific rationality, for example, but within the ethnic categories of the Chinese state. I suggest that instead of understanding modern forms of Buddhism as a natural response to modernity, scholars should pay attention to how Buddhist institutions shift within the context of modern forms of state power.
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Sablin, Ivan. "Official Buddhism in Russia’s Politics and Education - Religion, Indigeneity, and Patriotism in Buryatia." Entangled Religions 5 (November 26, 2018): 210–49. http://dx.doi.org/10.46586/er.v5.2018.210-249.

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Focusing on organized Buddhism in the Republic of Buryatia and analyzing the statements of Khambo Lama Damba Aiusheev of the Buddhist Traditional Sangha of Russia and the textbooks used for teaching religion in public schools, the article discusses the different aspects of the relations between religion and state as applied to Buddhism in contemporary Russia in general and Buryatia in particular. The imperial politics of diversity management and especially the legacies of confessional governance in the Russian Empire and the Soviet Union made the four “traditional religions”—Orthodox Christianity, Islam, Buddhism, and Judaism—an important part of “federal” nation-building. Despite the overall desecularization of the Russian state and the long history of relations between the state and organized Buddhism, the predominantly Buryat, centralized organization Buddhist Traditional Sangha of Russia did not assert its claim to represent all Russian Buddhists. State efforts to establish a system of four “traditional religions,” providing inter alia a spiritual foundation for Russian patriotism, also did not succeed. Buddhism remained decentralized in both administrative and semantic terms and did not lose its connections to the communities outside Russia. In Buryatia itself, Shamanism and Orthodox Christianity continuously challenged attempts to present Buddhism as the only Buryat “traditional religion.”
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Erokhin, B. R. "BUDDHIST HERITAGE OF KALINGA (ODISHA STATE, INDIA)." Bulletin of Udmurt University. Series History and Philology 30, no. 1 (March 21, 2020): 119–25. http://dx.doi.org/10.35634/2412-9534-2020-30-1-119-125.

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The interaction between autochthonous, Buddhist and Hindu traditions here is regarded through the historical perspective basing on the material presented in publications of the state’s historical school which describe the archaeological and epigraphic monuments of Odisha. Unlike the “brahminical” approach, which generally dominates the Indian historiography and diminishes the influence of Buddhism on the Indian subcontinent, the studies of the local school provide more attention to this factor forming the regional history. The introduction describes the early period of Kalinga's relationship with Buddhism. The main part of the article is dedicated to the evidence of the overwhelming presence of Buddhist tantric tradition and subsequent gradual adaptation of Buddhist images and symbols in Hinduism. Due attention is paid to the outstanding figures of Buddhism whose lives were connected with Odisha, and to the main archaeological sites of the state. The conclusion generalizes the historical process of assimilation of Buddhist ideas and practices on the Indian subcontinent, which ended in the 13-14 centuries by extinguishing Buddhism over the most part of the subcontinent.
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Tonsakulrungruang, Khemthong. "The Revival of Buddhist Nationalism in Thailand and Its Adverse Impact on Religious Freedom." Asian Journal of Law and Society 8, no. 1 (February 2021): 72–87. http://dx.doi.org/10.1017/als.2020.48.

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AbstractTriggered by the sense of crisis, the Thai state and Thai Buddhism are renewing their traditional relationship kindled by the monarch-led reform over a century ago. Thai Buddhism is reviving its lost aura and hegemony while the political conservatives are looking for legitimacy and collective identity in a time of democratic regression. The result is the rise of the Buddhist-nationalistic movement, Buddhist-as-Thainess notion. The phenomenon has grown more mainstream in recent years. These extreme Buddhists pressure the government to adopt a new constitutional relationship that brings the two entities closer to a full establishment. They also target both religious minorities as well as non-mainstream Buddhists. The revival of Buddhist nationalism foretells rising tension as well as diminishing religious freedom.
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Harding, Andrew. "Buddhism, Human Rights and Constitutional Reform in Thailand." Asian Journal of Comparative Law 2 (2007): 1–25. http://dx.doi.org/10.1017/s2194607800000016.

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AbstractThe purpose of this article is to address the relationship between Buddhism, constitutional reform and human rights in Thailand. It poses the questions: To what extent is the Thai state Buddhist in character? How are we to describe the relationship between Buddhism and the state? Can and should human rights be supported or presented as being supported by Buddhism, or interpreted according to Buddhist ideas? The historical relationship between the state and the sangha is examined, in which the state used religion to bolster the state's legitimacy. The place of Buddhism, human rights and the Human Rights Commission under the 1997 constitutional reforms is then addressed, in the context in particular of the problem of insurgency in the Southern provinces. It is concluded that the constitution-makers rightly refused to make Buddhism the state religion but that attempts to disseminate human rights understanding in Buddhist terms are justified, provided inter-faith dialogue is part of this process.
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Kolosova, I. V. "Buddhism in Central Asia and Russia: History and Present Stata." Post-Soviet Issues 7, no. 2 (June 3, 2020): 237–49. http://dx.doi.org/10.24975/2313-8920-2020-7-2-237-249.

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The article considers the history of Buddhism in Central Asia and in Russia. It outlines the main periods of development and special features of Buddhism in the region, its influence on the local culture. It explorers the contemporary state of the Buddhist sangha in Russia and Central Asian countries.Central Asia has played an important role in the development of Buddhism as a world religion. In I-III centuries A.D. missionaries from Central Asia carried out the sermon of the Buddhist teachings. The archeological findings illustrate the massive spread of Buddhism on the wide territories of the region which were part of the Kushan Kingdom. The second period of the flourishing of Buddhist teaching falls on the V – first part of the VIII centuries, when the geography on Buddhism in the region expanded, and it peacefully co-existed with other religions.By IX century, when the territories of the contemporary Uzbekistan, Kyrgyzstan, Turkmenistan and Tadjikistan stayed under the rule of Umayyad and Abbaside Caliphate, Islam eventually ousted Buddhism from these lands.The third period of rise of Buddhism in the region started with the appearance of Dzungars who aspired to take hold of the lands of Kazahstan. From 1690 to 1760 Central Asian region had become an area of struggle for the hegemony between the Buddhist Dzungarian khanate and China. The Dzungars promoted the spread of Buddhism in the Eastern part of Kazahstan and Northern part of Eastern Turkestan. The entry of Western Turkestan into the Russian Empire put an end to external threats and internal feudal strife. It gave the start to the process of consolidation of the Central Asian nations, which recognized their belonging to Muslim Ummah. In the absence of Dzungar and Chinese factors the influence of Buddhism in the region almost stopped.By the end of the XX century with the renaissance of religiosity on the post-Soviet space the interest to Buddhism slightly raised. However, at the present moment the number of the Buddhists in the region is insignificant. Among the followers of Buddhism the main place is taken by the Korean diaspora, residing in Central Asia since 1937. There also exist some single neo-Buddhist communities in the region.Buddhism made its contribution to the development of the unique socio-cultural identity of Russia as Eurasian by it’s nature. Buryatia, Kalmykia, Tuva, as well as several parts of Altai, Irkutsk and Chita regions represent historical areas of the spread of Buddhist teaching. At the present moment the Russian Buddhist sangha contains of the major independent centers in Buryatia, Kalmykia, Tuva, Moscow and St.Petersburg.Buddhism plays and important part in socio-cultural space of Russia, gradually moving far beyond the borders of the regions of its traditional location. Popularity of the Buddhist philosophy derives from the range of grounds, among which are the closeness of some of its principles to contemporary scientific ideas, first of all to cognitive sciences, as well as openness to dialogue with other cultural and religious traditions, humanism, ethics of non-violence and ideas of common responsibility.
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Cohen, Paul T. "Buddhism Unshackled: The Yuan ‘Holy Man’ Tradition and the Nation-State in the Tai World." Journal of Southeast Asian Studies 32, no. 2 (June 2001): 227–47. http://dx.doi.org/10.1017/s002246340100011x.

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Yuan Buddhism is a particular variant of Theravada Buddhism that prevails among the Tai-speaking people of the upper Mekong region. A salient feature of Yuan Buddhism is belief in ‘holy men’ who gain renown for their charismatic attributes and construction of religious monuments. I argue in this article that the modern ‘holy man’ tradition, initiated by the forest monk Khruba Siwichai, is a form of religious revivalism that combines the bodhisattva ideal with sacral kingship. This form of revivalism condemns the modern state for its failure to uphold Buddhist morality, resists state control and fosters visions of utopian Buddhist realms.
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Dissertations / Theses on the topic "State Buddhism"

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Shields, James Mark. "Critical Buddhism : a Buddhist hermeneutics of practice." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102172.

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This study critically analyzes Critical Buddhism (hihan bukkyo ; hereafter: CB) as a philosophical and a religious movement; it investigates the specific basis of CB, particularly the philosophical categories of critica and topica, vis-a-vis contemporary theories of knowledge and ethics, in order to re-situate CB within modern Japanese and Buddhist thought as well as in relation to current trends in contemporary Western thought.
This study is made up of seven chapters, including the introduction and the conclusion. The introduction provides the religious and philosophical context as well as the motivations and intentions of the study. Chapter 2 with the title "Eye of the Storm: Historical and Political Context" is largely explanatory. After a brief analysis of violence, warfare and social discrimination within Buddhism and specifically Japanese traditions, some important background to the context in which Critical Buddhism arose is recalled. In addition, the development of so-called Imperial Way Zen (kodozen )---which represents in many respects the culmination of the 'false' Buddhism the Critical Buddhists attack---is examined. The following chapter on the roots of topica analyses a number of the larger epistemological and ethical issues raised by CB, in an attempt to reinterpret both 'criticalism' and 'topicalism' with reference to four key motifs in Zen tradition: experience (jikishi-ninshin: "directly pointing to the human mind [in order to realize the Buddha-nature]" [B.]); tradition (kyoge-betsuden: "an independent transmission apart from written scriptures" [M. 6, 28]); language (furyu-moji or furyu-monji: "not relying on words and letters" [M. 6]); and enlightenment (kensho jobutsu: "awakening to one's original Nature [and thus becoming a Buddha]" [Dan. 29]). Here and in Chapter 4, on "New Buddhisms: Problems in Modern Zen Thought," the CB argument against the many sources of topical thinking is outlined, paying particular attention to question of 'pure experience' (junsui keiken) developed by Nishida Kitaro and the Kyoto School. Chapter 5 on "Criticism as Anamnesis: Dempo/Dampo" develops the positive side of the CB case, i.e., a truly 'critical' Buddhism, with respect to the place of historical consciousness and the weight of tradition. Chapter 6, "Radical Contingency and Compassion," develops the theme of radical contingency, based on the core Buddhist doctrine of pratitya-samutpada (Jp. engi) as the basis for an effective Critical Buddhist epistemological and ethical strategy. The conclusion elaborates a paradigm for comparative scholarship that integrates the insights of Western philosophical hermeneutics, pragmatism, CB, and so-called 'Buddhist theology'. The implications of the Critical Buddhist project on the traditional understanding of the relation between scholarship and religion are examined, and also the reconnection of religious consciousness to social conscience, which CB believes to be the genius of Buddhism and which makes of CB both an unfinished project and an ongoing challenge.
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Shannon, John Michael. "Buddhism and the state in Asia : a comparative study of historical relations between the sangha and the politics in Thailand and Japan /." Hong Kong : University of Hong Kong, 1999. http://sunzi.lib.hku.hk/hkuto/record.jsp?B21240437.

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Shannon, John Michael. "Buddhism and the state in Asia: a comparativestudy of historical relations between the sangha and the politics inThailand and Japan." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1999. http://hub.hku.hk/bib/B31952318.

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Shi, Longdu. "Buddhism and the state in medieval China : case studies of three persecutions of Buddhism, 444-846." Thesis, SOAS, University of London, 2016. http://eprints.soas.ac.uk/23582/.

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In the history of Buddhism in China, three major persecutions took place between the fifth and the ninth centuries. In the present research, I propose to study them together and in their broader context as a means of understanding the relationship between Buddhism and the state in medieval China. Although a further episode of repression of the Buddhist community occurred in southern China in the tenth century, I will argue that the first three great persecutions marked a fundamental transition in the interaction between Buddhism and Chinese society. As an attempt to study the social and political history of Buddhism in medieval China, this thesis shall accord some space to the development of the monastic community and economy during the time under examination. It will furthermore lay emphasis on the long-term factors of Buddhist development, thus hoping to shed new light on the cultural, economic, social and political reasons for the religious persecutions. As these persecutions were carried out under the orders of the ruling secular authorities, and most of the assumed reasons are related to the imperial policies, the present research is a case study through which the interaction between Buddhism and the state in medieval China will be investigated.
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Kwan, Chinachote Sriprapha Petcharamesree. "Buddhism and human rights : forest monks' perspectives on human rights and the Songha administration /." Abstract, 2007. http://mulinet3.li.mahidol.ac.th/thesis/2550/cd399/4536976.pdf.

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Vermeersch, Sem Andre Claudine. "The power of Buddha: the ideological and institutional role of Buddhism in the Koryo dynasty." Thesis, SOAS, University of London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251749.

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Bhattacharya, Sandhya. "State of Buddhism in Ceylon (Srilaṅkā) as depicted in the Pali chronicles." Varanasi : Pilgrims Pub, 2003. http://catalog.hathitrust.org/api/volumes/oclc/54073510.html.

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Iguchi, Gerald Scott. "Nichirenism as modernism imperialism, fascism, and buddhism in modern Japan /." Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2006. http://wwwlib.umi.com/cr/ucsd/fullcit?p3222992.

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Thesis (Ph. D.)--University of California, San Diego, 2006.
Title from first page of PDF file (viewed September 20, 2006). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 314-328).
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Ladwig, Patrice. "From revolution to reform : ethics, gift giving and sangha-state relationships in Lao Buddhism." Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.612264.

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Ron, Roy. "Powerful warriors and influential clergy : interaction and conflict between the Kamakura bakufu and religious institutions." Thesis, University of Hawaii at Manoa, 2003. http://hdl.handle.net/10125/3071.

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The dramatic years of the Genpei War (1180-1185) ended with a fundamental restructuring of Japanese polity. Replacing the established system of a single ruling elite with a dual structure of court and bakufu had far-reaching effects on Japanese society, economy, and religion. Eastern Japan, which once was considered the land of barbarians, became the home of a new warrior elite, and the headquarters of their military government in Kamakura. This geographical separation from the court contributed to the political independence of the bakufu, in turn allowing warriors to distinguish themselves as a unique social elite. As such, warriors turned to develop not only a new social identity, but also a vibrant local economy, comparable only to that of Kyoto. While Japanese society was transforming itself in unprecedented scope, Buddhism and Buddhist institutions were experiencing a revival in popularity among their elite patrons. Concern over the age of mappo which the Genpei War brought to the fore, had both courtiers and warriors seeking religious guidance. The result was not only re-popularization of already established doctrines, but also a new emphasis on Amidism, and the promotion of new doctrines by reformer monks. This time, however, clergy and religious institutions benefitted not only from the traditional patrons at court. Kamakura warriors, who were genuinely concerned with their present and future existences, who realized the practical benefits of religious patronage, or who imitate court practices, proved to be generous patrons. This dissertation seeks to examine the role of religion, religious institutions, and clergy in the development of Kamakura's warrior society. The basic assumption is that when profound changes were occurring in Japanese society and religion, they inevitably were interrelated in some ways. Indeed, between the initial stages of the Genpei War until his death, Minamoto Yoritomo promoted the construction of large religious institutions to support both his political and religious needs, an approach that became an integral part of bakufu policy. Then, when warriors in general realized the many ways they could benefit from religious patronage, they engaged in construction of their own clan temples, while supporting those under bakufu patronage.
Thesis (Ph. D.)--University of Hawaii at Manoa, 2003.
Includes bibliographical references (leaves 313-342).
Mode of access: World Wide Web.
Also available by subscription via World Wide Web
xi, 342 leaves, bound ill., maps 29 cm
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Books on the topic "State Buddhism"

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ʻAnākhāmī, ʻĒt ʻĒt. Phuttharat =: Buddhist state. Krung Thēp: Sayāmmit Phaplitching Hao, 2010.

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State, society, and religious engineering: Towards a reformist Buddhism in Singapore. 2nd ed. Singapore: Institute of Southeast Asian Studies, 2009.

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Gimello, Robert M., 1942- contributor, ed. The state, religion, and thinkers in Korean Buddhism. [Seoul, Korea]: Institute for Buddhist Culture, Dongguk University, 2014.

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Sangha, state, and society: Thai Buddhism in history. Honolulu: University of Hawaii Press, 1986.

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Santi Asoke Buddhism and Thai state response. Åbo: Åbo akademis förlag, 1996.

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Whalen-Bridge, John, and Pattana Kitiarsa, eds. Buddhism, Modernity, and the State in Asia. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137326171.

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Dunnell, Ruth W. The great state of white and high: Buddhism and state formation in eleventh-century Xia. Honolulu: University of Hawai'i Press, 1996.

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Buddhist western Himalaya. New Delhi: Indus Pub. Co., 2001.

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Forest monks and the nation-state: An anthropological and historical study in northeastern Thailand. Singapore: Institute of Southeast Asian Studies, 1993.

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Kokubunji no sōken. Tōkyō: Yoshikawa Kōbunkan, 2011.

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Book chapters on the topic "State Buddhism"

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Jerryson, Michael. "The Buddhist State of Exception." In Buddhism and the Political Process, 145–66. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1007/978-1-137-57400-8_8.

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Keyes, Charles F. "Buddhists Confront the State." In Buddhism, Modernity, and the State in Asia, 17–39. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137326171_2.

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Kuah, Khun Eng. "Buddhism, Moral Education and Nation-Building." In Social Cultural Engineering and the Singaporean State, 27–42. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-6971-0_3.

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Roshi, Ōtani Tetsuō, and Ingrid Shugetsu Appels. "Why Dōgen Now? Lessons from Zen Buddhism for Management." In Another State of Mind, 37–49. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137425829_4.

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Darlington, Susan M. "Sacred Protests and Buddhist Environmental Knowledge." In Buddhism, Modernity, and the State in Asia, 245–62. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137326171_11.

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Falk, Monica Lindberg. "Do Buddhist “Nuns” Need the Thai Sangha?" In Buddhism, Modernity, and the State in Asia, 229–44. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137326171_10.

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Nichols, Brian J. "Advancing the Ethnographic Study of Han Buddhism in China." In State of the Field and Disciplinary Approaches, edited by André Laliberté and Stefania Travagnin, 139–62. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110547801-007.

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Whalen-Bridge, John, and Pattana Kitiarsa. "Introduction: “Buddhist Politics” as Emptiness: History and the Forms of Engagement in Asia." In Buddhism, Modernity, and the State in Asia, 1–14. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137326171_1.

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Deegalle, Mahinda. "“Foremost among Religions”: Theravada Buddhism’s Affairs with the Modern Sri Lankan State." In Buddhism, Modernity, and the State in Asia, 41–61. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137326171_3.

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Ladwig, Patrice. "Schools, Ritual Economies, and the Expanding State:The Changing Roles of Lao Buddhist Monks as “Traditional Intellectuals”." In Buddhism, Modernity, and the State in Asia, 63–91. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137326171_4.

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Conference papers on the topic "State Buddhism"

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Seglins, Valdis. "A BUDDHIST STATUE MADE FROM METEORITE." In 6th SWS International Scientific Conference on Arts and Humanities ISCAH 2019. STEF92 Technology, 2019. http://dx.doi.org/10.5593/sws.iscah.2019.1/s07.021.

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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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Kumari, Poonam, and Wanbing Shi. "Buddhist Education Management in Peking University." In 3rd International Conference on Judicial, Administrative and Humanitarian Problems of State Structures and Economic Subjects (JAHP 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/jahp-18.2018.174.

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Gaibov, Vasif, and Aleksandr Nikitin. "On the Early Stage of the Spread of buddhism beyond India." In Antiquities of East Europe, South Asia and South Siberia in the context of connections and interactions within the Eurasian cultural space (new data and concepts). Institute for the History of Material Culture Russian Academy of Sciences, 2019. http://dx.doi.org/10.31600/978-5-907053-34-2-128-129.

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Liu, Mei. "A Vicious Circle Caused by Buddhist-Muslim Conflicts in Rakhine State." In 2016 2nd International Conference on Economy, Management, Law and Education (EMLE 2016). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/emle-16.2017.88.

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Kumari, Poonam, and Wanbing Shi. "Experience and Enlightenment of the Indian Buddhist Education." In 3rd International Conference on Judicial, Administrative and Humanitarian Problems of State Structures and Economic Subjects (JAHP 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/jahp-18.2018.181.

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Bocutoğlu, Ersan. "An Economic Eurasian Tale: Rakhine State." In International Conference on Eurasian Economies. Eurasian Economists Association, 2017. http://dx.doi.org/10.36880/c09.02030.

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Genocide or, to say the least, ethnic cleansing towards Muslims in Rakhine State, Myanmar, conducted by fanatic Buddhist monks and the military has been on the agenda in recent months. This opening speech aims at finding out real causes of this inhumane incident and investigating whether or not it is solely a result of some kind interreligious conflict in Myanmar. My research has convinced me that Rakhine inter-ethnic question has international economic and security related roots that deserve close and detailed investigation. In my point of view, the Rakhine Question depends heavily on economic security considerations such as: a) security of natural gas and petrol reservoirs in Rakhine State and pipelines connecting Rakhine State to China, b) security of railway link connecting Kyaukpyu Deep Water Sea Port in Kyaukpyu Special Economic Zone in Rakhine State to China which has developed by China to bypass Malacca Strait. The potential that Muslim dominated Rakhine State may cause security threats to some of the foreign Chinese investments in Myanmar in medium term should be taken as a main cause that gives way to ethnic cleansing against Muslim Rakhine population.
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Needham, Susan, and Karen Quintiliani. "Prolung Khmer (ព្រល ឹងខ្មែរ) in Sociohistorical Perspective." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-1.

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In this article we selectively review Cambodia’s history through the lens of Prolung Khmer (ព្រលឹងខ្មែរ, meaning “Khmer Spirit” or “Khmer Soul”), a complex, multivalent ideological discourse that links symbols and social practices, such as Angkor, Buddhism, Khmer language (written and spoken), and classical dance, in an essentialized Khmer identity. When Cambodians began arriving in the United States in 1975, they immediately and self-consciously deployed Prolung Khmer as a means for asserting a unique cultural identity within the larger society. Through diachronic and ethnographic analyses of Prolung Khmer, we gain a holistic understanding of how it serves as an ideological metaphor for Khmer culture.
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