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1
Mathé, Thierry. "Le développement du bouddhisme en contexte italien. Aspects de la modernisation et du pluralisme religieux en Italie." Social Compass 57, no. 4 (December 2010): 521–36. http://dx.doi.org/10.1177/0037768610383373.
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The author presents a general overview of the development of Buddhism in Italy, where a religious modernization strategy has existed for some time, even though it has not led to major institutional deregulation of the Catholic Church. This can explain the small number of Italian Buddhists in comparison with those in similar countries. The author proposes a historical, statistical and institutional presentation of Buddhism in Italy and develops a comprehensive approach that shows that Italian Buddhists, even if deriving from different Buddhist traditions, share motivation similarities. Finally, he analyzes the social and religious specificity of the Italian context, and its effect on the emergence of new Buddhist communities.
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Gothóni, René. "Misreading and re-reading: interpretation in comparative religion." Scripta Instituti Donneriani Aboensis 17, no. 1 (January 1, 1999): 87–98. http://dx.doi.org/10.30674/scripta.67245.
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Religion should no longer only be equated with a doctrine or philosophy which, although important, is but one aspect or dimension of the phenomenon religion. Apart from presenting the intellectual or rational aspects of Buddhism, we should aim at a balanced view by also focusing on the mythical or narrative axioms of the Buddhist doctrines, as well as on the practical and ritual, the experiential and emotional, the ethical and legal, the social and institutional, and the material and artistic dimensions of the religious phenomenon known as Buddhism. This will help us to arrive at a balanced, unbiased and holistic conception of the subject matter. We must be careful not to impose the ethnocentric conceptions of our time, or to fall into the trap of reductionism, or to project our own idiosyncratic or personal beliefs onto the subject of our research. For example, according to Marco Polo, the Sinhalese Buddhists were 'idolaters', in other words worshippers of idols. This interpretation of the Sinhalese custom of placing offerings such as flowers, incense and lights before the Buddha image is quite understandable, because it is one of the most conspicuous feature of Sinhalese Buddhism even today. However, in conceiving of Buddhists as 'idolaters', Polo was uncritically using the concept of the then prevailing ethnocentric Christian discourse, by which the worshippers of other religions used idols, images or representations of God or the divine as objects of worship, a false God, as it were. Christians, on the other hand, worshipped the only true God.
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Rambelli, Fabio. "Materiality, Labor, and Signification of Sacred Objects in Japanese Buddhism." Journal of Religion in Japan 6, no. 1 (2017): 1–26. http://dx.doi.org/10.1163/22118349-00601001.
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Recent studies on Buddhist materiality tend to focus on specific objects and their ritual uses, without dedicating much attention to processes of production of those objects and their actual makers. This article begins to redress this situation by outlining a general theoretical framework for the study of Buddhist objects and material culture in general through their continuous transformations—a framework that takes into account not only the ontological status and phenomenological features of individual objects, but also their signification and the various types of labor involved in their production and fruition. After proposing a general typology of objects, in order to gain a better sense of the ontological extension of Buddhism, the article also discusses the types of labor and practical activities involved in the production and use of Buddhist objects. Next, it deals with different aspects that determine the value of Buddhist sacred objects, and addresses modes of transformation affecting Buddhist objects through time and space, envisioned here as instances of broader processes of semiotic transformation (semiomorphosis). While this paper mostly examines objects within the Japanese Buddhist tradition, it hopes to offer a contribution to the study of practical materiality and labor in other Buddhist traditions as well.
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Voyce, Malcolm. "Buddhism and the formation of the religious body: a Foucauldian approach." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 433–61. http://dx.doi.org/10.30674/scripta.67398.
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Poststructuralist debates around the body have demonstrated how our knowledge of the body is constituted in specific cultural and historical circumstances and in the context of particular relations of power. This article develops this approach to the body in Buddhism and thus attempts to show how the body has been represented within different discourses in Buddhist texts. Implicit in this account is the remedying of the failure in some Buddhist scholarship to recognise different types of bodies (negative and positive) and to show how these aspects of the body, as enumerated by texts, operate together to constitute forms of identities capable of being constituted within different historical moments out of the pressure of new social and material changes. At the same time the body is seen as being capable of self modification in terms of that discourse. The term ‘body’ is used here in the sense that it implies not only a physical aspect (flesh, bones, liquids etc.), but that it is connected to various cognitive and emotional capacities as outlined in the khandhas (see below) explanation of the human constitution. The author's concern in his treatment of the body is to avoid the problems of psychological analysis, as this form of analysis often implies the existence of a psyche or soul along with the ideas of complete individual self-determination.
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Laurent, Li, David Sheffield, and Fiona Holland. "Exploring Buddhism as a ‘Tool’ to Support Well-Being: An Interpretative Phenomenological Analysis of Western Adopters’ Experiences." Pastoral Psychology 70, no. 5 (July 14, 2021): 471–85. http://dx.doi.org/10.1007/s11089-021-00962-5.
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AbstractBuddhism is an ancient religion and philosophy of living that is practised worldwide. More recent interest in mindfulness as a practice and intervention in the West has highlighted Buddhist-derived concepts as useful in supporting health and well-being. As a result, the desire to understand Buddhism in its more complete form has strengthened. Although research into mindfulness and compassion is growing, there is a new interest in second-generation mindfulness, i.e. interventions that draw upon a more holistic use of Buddhist practices. To date, little research has explored this in Western contexts. For the current study, Nichiren Buddhists from the United Kingdom who had been practising for at least three years were recruited. Semi-structured interviews were conducted to explore their experience of this practice and how it informed their approach to daily life and, in particular, their health and well-being. Interpretive phenomenological analysis was employed as a method to understand the participants’ experiences. Three themes were generated using an inductive approach: (1) finding meaning—“All experiences have got so much value now”— which reflected the participants’ determination to seek purpose and value in all aspects of their life; (2) Buddhism as a needed ‘tool’—“I use it all the time”—which revealed their practice as an important method to help them manage their lives; and (3) agency—“I’m in control of my destiny”—which highlighted the participants’ engagement (supported by their Buddhist practice) in taking responsibility for their actions and responses. Findings indicate the need for future studies to further explore Buddhism as a mechanism for enhancing and sustaining well-being.
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Sholeh, Kabib. "KEBERAGAMAN MASYARAKAT DAN TOLERANSI BERAGAMA DALAM SEJARAH KERAJAAN SRIWIJAYA (SUATU ANALISIS HISTORIS DALAM BIDANG SOSIAL, BUDAYA, EKONOMI DAN AGAMA)." Siddhayatra: Jurnal Arkeologi 23, no. 1 (January 22, 2019): 1. http://dx.doi.org/10.24832/siddhayatra.v23i1.123.
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The kingdom of Sriwijaya was known as the greatest protector and follower of Buddhism in the archipelago of his time. The diversity of society, race and religion make Sriwijaya truly able to maintain peace, diversity and tolerance among religious people.. The purpose of this study is to analyze the diversity of society in the kingdom of Sriwijaya in various aspects of life, tolerance among religious communities between Buddhism, Islam and Hinduism, and the factors emergence of life tolerance in the kingdom of Srivijaya. The method used is historical method. The steps in historical methods include heuristics (data collection / source), verification (selection or source criticism), interpretation (historical interpretation) and the last is historiography (historical writing). This research explains the diversity of society in the Sriwijaya kingdom from indigenous peoples, Arabs, Indians and Chinese, and the foreign community is in the kingdom of Sriwijaya due to economic factors and they enter by trade. The diversity of the people in the kingdom of Sriwijaya is highly protected by the king of Sriwijaya kingdom so there is no emphasis, murder, threats from the king of Sriwijaya kingdom unless they do the rebellion will be burned. The king of the kingdom of Sriwijaya felt happy and respected the diversity of his people. The king of the kingdom of Sriwijaya is open to strangers, loving peace based on the unreliability of leadership in accordance with his Buddhist teachings. Such conditions have an impact on the policy of the king of Sriwijaya kingdom in addressing a difference in running beliefs and religions such as Buddhism, Islam, Hinduism and local beliefs. Sriwijaya highly upholds religious tolerance as depicted on the Hindu temple site Bumiayu temple, the arrival andsettlement of Muslim traders in the kingdom of Sriwijaya, so that the kingdom of Sriwijaya sent a letter to the Umayyads to request the sending of a mubaleq as king's adviser. All these evidences depict the king of the kingdom of Sriwijaya very tolerant of other religions.
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Kalantarova, Olena. "Methodological pluralism through the lens of the buddhist doctrine of time kālacakra: an interview with dr. Jensine Andresen." Filosofska dumka (Philosophical Thought) -, no. 2 (June 12, 2021): 165–83. http://dx.doi.org/10.15407/fd2021.02.165.
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Modern dialogue between Western science and Buddhism raises an enormous range of cognitive issues that require interdisciplinary research. The idea of methodological pluralism (MP) arises here as an effective solution for such projects. Having immersed in the study of the background of its opponent, Western science touched the fairly old and specific way of reality cognition, which in certain aspects actually can be identified as a Tibetan-Buddhist version of the MP. In an interview with the professor from the United States, who for many decades has been engaged in research on the boundaries of various science disciplines, ethics, and religious studies, we tried to clarify the specifics of this so-called version of MP, which is set out in the Buddhist doctrine of time, K lacakra. Texts of this doctrine are included in the corpus of Buddhist canonical literature and form the basis for two classical Buddhist sciences: the science of stars (which is actually “social astronomy”); and the science of healing (which looks like a certain version of “psycho-medicine”). During the interview, we went directly to the possibility of using the Buddhist version of MP at least within the dialogue “Buddhism-Science”, to the need to understand the specifics of such an implementation, and to the mandatory combination of MP with an integrated approach. The interview was intended to raise the question that deals with transgressing the abovementioned dialogue from the “consumer” level (when we are looking for something that could be useful to the Western neuro-cognitivist) to the philosophical one, in order to formulate a criterion for recognizing a different way of thinking, and finally, to move on toward the semantic discussion, without which the integration phase of any kind of MP is impossible.
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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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Muzraevа, Delyash N. "О двух ойратских списках «Наказа Манджушри» из коллекции Н. Д. Кичикова (по материалам Кетченеровского краеведческого музея)." Oriental Studies 14, no. 2 (July 20, 2021): 347–63. http://dx.doi.org/10.22162/2619-0990-2021-54-2-347-363.
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Introduction. The written heritage of Kalmyk Buddhist priests, their daily practices, liturgical repertoire still remain a poorly studied page in the history of Buddhism among Mongolic peoples in the 20th century. The survived collections, clusters of religious texts prove instrumental in revealing most interesting aspects of their activities, efforts aimed at preservation of Buddhist teachings, their popularization and dissemination among believers. Goals. The paper examines two Oirat copies of the Precepts of the Omniscient [Manjushri] from N. D. Kichikov’s collection, transliterates and translates the original texts, provides a comparative analysis, and notes differences therein that had resulted from the scribe’s work, thereby introducing the narratives into scientific circulation. Materials. The article describes two Oirat manuscripts bound in the form of a notebook and contained in different bundles/collections of Buddhist religious texts stored at Ketchenery Museum of Local History and Lore. As is known, the collection is largely compiled from texts that belonged to the famous Kalmyk Buddhist monk Namka (N. D. Kichikov). Results. The analysis of the two Oirat texts with identical titles — Precepts of the Omniscient [Manjushri] — shows that their contents coincide generally but both the texts contain fragmented omissions (separate words, one or several sentences) that are present in the other. At the same time, when omitting fragments of the text addressed to the monastic community, the scribe was obviously guided by that those would be superfluous for the laity. Thus, our comparative analysis of the two manuscript copies demonstrates the sometimes dramatic role of the scribe in transmitting Buddhist teachings.
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Steineck, Christian. "Time is not fleeting: Thoughts of a Medieval Zen Buddhist." KronoScope 7, no. 1 (2007): 33–47. http://dx.doi.org/10.1163/156852407x164669.
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AbstractAwareness of impermanence is an attitude that permeates much of traditional Japanese culture. It is often seen to be grounded in Buddhist doctrine, which emphasizes the transiency of everything that exists. However, there are statements by the medieval Zen Master Dôgen (1200-1253) – a professedly orthodox Buddhist and arguably one of the most important religious minds from this country – that contradict this feeling. Arguing against over-emphasis on time's passage, Dôgen asserted the stationary aspects of time. Some of his modern readers took such statements as expressions of mystical insight into a world of timeless truth. A close reading of the sources suggests instead that Dôgen wanted to argue against eternalist as well as nihilist views. He developed a complex view of time, which accounts for its stable sequential order. This theory served to substantiate his claim that the Buddhist ideal could only be realized by continued religious practice.
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Lygdenova, Victoria V., and Elena G. Batonimaeva. "Matrilocal, Areal and Religious Symbolic in Traditional Wedding Rituals of the Tuvans and Buryats in Late 19th – Beginning of 21st Century." Archaeology and Ethnography 20, no. 7 (2021): 169–78. http://dx.doi.org/10.25205/1818-7919-2021-20-7-169-178.
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Purpose. The purpose of the paper is to reveal archaic matrilocal and the cult of fire, areal, shaman and late Buddhist symbols in wedding traditions of the Buryats and Tuvans. A comparative ethnographic method is applied in the research according to which the symbols are considered and compared in terms of synchronic and diachronic aspects. The paper is current due to representation of unity of nomadic family-tribal orientation based on the example of similarities in wedding traditions of Turk and Mongol peoples. High interest in wedding rituals in traditional society is connected with religious and magical elements that represent praying to local spirits for tribal development and safety. Results. As a result, the authors come to the following conclusions: firstly, similarity of many elements of wedding ceremonies is defined by nomadic traditions and ideals of a family tribal structure by northern Buryats to Turk peoples and southern Tuvans to Mongolia. Secondly, the late arrival of Buddhism to Barguzin valley and Tuva was a reason of preservation of archaic cults of shamanism. Conclusion. In summary, it is important to note that comparative analysis of wedding traditions among the Tuvans and the Buryats helps to reveal historical evolution and transformation not only in wedding traditions but in their traditional world view in general. Similarities in diachronic elements of the ritual show unity of many cults that point to tight interactions between the Tuvans and the Mongols, Buryats and the Turk neighborhood. For instance, archaic cults of mother and fire are similar among the Tuvans and the Buryats. Many Shaman and Buddhist cult symbols do not change in Tuvinian and Buryat culture because their philosophies have not been changed on their corresponding territories for a long time. To conclude, comparative research of wedding traditions of Turk and Mongol peoples offers rich material for future research of historical evolution of many cults because the wedding, as one of the most important stages in humans’ life, is always connected with religious rituals of initiation, safety and sanctification.
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Derson, I. Ketut Subagiasta, and Ida Bagus Dharmika. "Shifting on Usik Liau game in Wara ceremony towards Hindu Kaharingan society of Dayak Dusun." International research journal of management, IT and social sciences 5, no. 4 (July 31, 2018): 98–105. http://dx.doi.org/10.21744/irjmis.v5n4.271.
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The Hindu Kaharingan society of Dayak Dusun in South Barito watershed has a very strong divine insight as reflected in the aspects of their lives. The religion was not in the major religions, Islam, Christianity, Catholicism, Buddhism, and Hinduism. It was not limited to the world of its tribal environment. It was related to the essential for its own ancestors. Hindu doctrine that was often seen generally regarding the implementation of the religious ceremonies. It was called yadnya. It defined as the sacred sacrifices were conducted sincerely. Due to the diversity for each activity, it was done in accordance with the concept included Desa (place), Kala (time), and Patra (situation and condition). Kaharingan Hindu society was located in the South Barito watershed. There was a mandatory ceremony to be performed. The Liau ancestors can be detached from suffering and misery and could reach the realm of eternity. It was Lummut mountain. Usik Liaugame still exists in the Hindu Kaharingan society although it was often classified that the game as a deviant behavior. Due to it was toward the values of Hinduism and positive law. The religious meaning values of the game were forwarded to the ancestors. The now game implementation ceremony has undergone a shift. The society was bound to the tradition. It was assumed that the game was a pure traditional ceremony was inserted with a gambling game made the event to do business for the momentary benefit. The ritual ceremony was mandatory to be implemented as a form of devotion to his ancestral devotion.
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Ardhana, I. Ketut. "FEMALE DEITIES IN BALINESE SOCIETY: LOCAL GENIOUS, INDIAN INFLUENCES, AND THEIR WORSHIP." International Journal of Interreligious and Intercultural Studies 1, no. 1 (October 1, 2018): 42–61. http://dx.doi.org/10.32795/ijiis.vol1.iss1.2018.36.
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One of the main issues that has been discussed in Indonesia regarding the democracy process in a modern world is about the feminism and gender issues. On the one hand, women are considered to play limited roles, whilst on the other hand, the men have always been considered to play a significant role. This can be traced back in the long process of the Balinese history not only in terms of political aspect, but also in the context of socio cultural aspects. It is important to look at what has happened in the Balinese societies, since Bali is known as a Hindu mozaic in Southeast Asia. The Balinese society has its own culture based on local culture that is strongly influenced by the Indian or Indic culture. The Balinese society is a patrilineal system, in which a man has a higher position, but in fact it was even Bali had a woman princess, who was of mixed Javanese and Balinese heritage, a wife of King Udayana of Bali between the 10th and 11th century. Both of them were considered as the Balinese kings at the same time. In the era of these two kings they were successful in integrating between Hinduism and Buddhism. Until now, the Balinese believe the soul of Mahendradatta as Durga. The main questions that will be addressed in this paper are firstly: how do the Balinese interpret the female deities? Secondly, how do they worship them? Thirdly, what is the meaning of this worship in terms of religious and cultural aspects in the modern and postmodern time? By discussing these issues, it is expected that we will have a better understanding on how the Balinese worship the female deities in the prehistoric, classical, and modern times in the context of a global or universal culture
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Long, Ahmad Sunawari, Zaizul Ab Rahman, Ahamed Sarjoon Razick, and Kamarudin Salleh. "Muslim Socio-culture and Majority-Minority Relations in recent Sri Lanka." Journal of Politics and Law 10, no. 2 (February 28, 2017): 105. http://dx.doi.org/10.5539/jpl.v10n2p105.
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Sri Lanka is a nation in which multi-religious, multi-ethnic multi-language people live. Buddhists are the majority, while Muslims form the second minority group next to Tamils. Since historical times, the community relationship between Buddhists and Muslims has been prevailing. However, recently, a disturbing trend has been widely spreading among the Buddhists and Muslims. This situation has emerged during the aftermath of the anti-Muslim campaigns set by a number of Buddhist Nationalist Groups (BNGs), with their main goal being to propagate incorrect opinions about the Muslims to promote negative views about their socio-culture, and to distort the idea of a peaceful relationship between Buddhists and Muslims in the country. Accordingly, in the past several years, they have campaigned against halal certification on consumer goods, hijab and niqab of Muslim women, cattle slaughtering, places of worship and prayer services, among others. Moreover, they spread out the illusion that the above aspects of Muslim socio-culture are notable threats to the Buddhist people. So, these aspects are assumed by the Buddhists to be obstacles for maintaining a community relationship with Muslims. On the above background, analyzing the extent to which the above aspects influence the majority-Buddhists and minority-Muslims relationship, and determining as to whether an unfastened relationship will prevail between them, are the main objectives of this study. Based on the results, it is certainly affirmed that the above Muslim socio-cultural aspects, except slaughtering of cattle, have not pushed their influences to damage the Buddhist-Muslim relationship in Sri Lanka. In this respect, it was found that the aspect of ‘slaughtering of cattle’ is the only obstacle to the Buddhist-Muslim relationship. Furthermore, the recent campaigns have not changed the Buddhists’ mood in terms of maintaining a better relationship with Muslims. Moreover, the campaigns did not change their habits in keeping up the relationships with Muslims, without any break as how they behaved during the war (1984-2009) and pre-war periods. However, it is worthy to note that the BNGs have succeeded through their campaigns to create a negative Muslim stereotype among a small population of Buddhists in Sri Lanka.
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Gable, Mike. "Engaged Buddhism Enhances Christian Missiology and Congregations Le bouddhisme engagé est un appui pour la missiologie et les communautés chrétiennes Engagierter Buddhismus fördert christliche Missiologie und Gemeinden El budismo comprometido amplifica la misionología y las congregaciones cristianas." Mission Studies 25, no. 1 (2008): 77–102. http://dx.doi.org/10.1163/157338308x293936.
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AbstractIn this article, the author explains how "liberative dialogue" with a Socially Engaged Buddhist may enhance the tasks of Christian missiology and North American Christian church congregations as they seek God's reign of personal and social harmony. By deeply listening to Engaged Buddhists such as the Vietnam monk Thich Nhat Hanh, we may discover new ways, become further convinced of our current practices, and possibly improve our methods to carry on Jesus' liberative mission as he proclaimed in Luke 4: 16–19. From the Christian Liberation perspective of Fr. Gustavo Gutiérrez, the author examines some of the different yet common themes, goals and methods that are shared by Engaged Buddhism. The insights gained from our investigation of these two men from Latin America and Asia will broaden our missiological horizons. Likewise, they will encourage our appreciation of meditation, inculturation, reconciliation, inter-religious dialogue, and action for solidarity in these faith traditions. The conclusion will offer a variety of contributions to Christian missiology and practical suggestions for our churches that are the fruit of deep listening and dialogue with Engaged Buddhism. At this time in history, God knows we need all the collaboration we can muster for individual and global justice and peace. Dans cet article, l'auteur explique comment le « dialogue de libération » avec un bouddhiste engagé socialement peut dynamiser les tâches de la missiologie chrétienne et des communautés ecclésiales nord-américaines dans leur recherche du royaume de Dieu, royaume d'harmonie personnelle et sociale. L'écoute profonde de bouddhistes engagés comme le moine vietnamien Thich Nhat Hanh peut nous faire découvrir des voies nouvelles, nous rendre plus convaincus dans nos pratiques habituelles, et peut être améliorer nos méthodes pour accomplir la mission libératrice de Jésus proclamée en Luc 4, 16–19. A partir de la perspective de la libération chrétienne du P. Gustavo Gutiérrez, l'auteur examine les thèmes, objectifs et méthodes du bouddhisme engagé, qui sont divers tout en gardant un aspect commun. Nos horizons missiologiques sont élargis par ces intuitions latinoaméricaines et asiatiques tout spécialement et cette étude nous fera apprécier la méditation, l'inculturation, la réconciliation, le dialogue interreligieux et l'activité de solidarité dans ces traditions de foi. La conclusion apportera sa contribution à la missiologie chrétienne et des suggestions pratiques à nos communautés, fruit de cette écoute profonde et de ce dialogue avec le bouddhisme engagé. A ce moment de notre histoire, Dieu sait si nous avons besoin de toute la collaboration que nous pouvons mettre en œuvre en vue de la justice et de la paix personnelle et globale. In diesem Artikel erklärt der Autor, wie der "befreiende Dialog" mit einem sozial engagierten Buddhisten die Perspektiven christlicher Missiologie und nordamerikanischer Gemeinden fördern kann, wenn sie Gottes Herrschaft für persönliche und soziale Harmonie suchen. Wenn wir aufmerksam hinhören auf engagierte Buddhisten wie den vietnamesischen Mönch Thich Nhat Hanh, können wir neue Weisen entdecken, von unseren aktuellen Praktiken besser überzeugt werden und möglicherweise unsere Methoden verbessern, die befreiende Mission Jesu weiterzuführen, wie er sie in Lukas 4,16–19 verkündete. Von der Perspektive christlicher Befreiung Gustavo Gutiérrez' untersucht der Autor einige der verschiedenen, aber auch gemeinsamen Themen, Ziele und Methoden, die auch engagierte Buddhisten teilen. Während unsere missiologischen Horizonte mit diesen Einsichten aus Lateinamerika und besonders auch Asien ausgeweitet werden, will diese Studie unsere Wertschätzung von Meditation, Inkulturation, Versöhnung, interreligiösem Dialog und Handeln für die Solidarität in diesen Glaubenstraditionen fördern. Die Schlussfolgerung bietet eine Bandbreite von Beiträgen zur christlichen Missiologie und praktische Anregungen für unsere Kirchen an, die die Frucht tiefen Hinhörens und Dialogs mit dem engagierten Buddhismus sind. Zu diesem geschichtlichen Zeitpunkt können wir weiß Gott jede Mitarbeit brauchen, die wir einbringen können, für persönliche und globale Gerechtigkeit und Frieden. En este articulo, el autor explica cómo el "diálogo liberador" con un budista socialmente comprometido puede fortalecer la misionología cristiana y a congregaciones eclesiales cristianas de América del Norte, ya que ellas buscan el reino de Dios de la armonía personal y social. Al escuchar profundamente a budistas comprometidos como al monje vietnamita Thich Nhat Hanh podemos descubrir nuevos caminos, convencernos más de nuestras prácticas actuales y probablemente mejorar nuestros métodos para llevar adelante la misión liberadora de Jesús como él la proclamó en Lucas 4,16–19. Desde la perspectiva de una liberación cristiana del P. Gustavo Gutiérrez, el autor analiza algunos de los temas, metas y métodos diferentes, sin embargo comunes que se comparten con el budismo comprometido. Como nuestros horizontes misionológicos se amplían desde estas comprensiones desde América Latina y particularmente desde Asia, este estudio nos animará en nuestra valoración de la meditación, inculturación, reconciliación, diálogo interreligioso y acción por la solidaridad en estas tradiciones de fe. La conclusión ofrecerá una seria de aportes a la misionología cristiana y sugerencias prácticas para nuestras iglesias que son el fruto de una escucha y un diálogo profundo con el budismo comprometido. En este momento de la historia, Dios sabe que necesitamos toda la colaboración que podamos suscitar, para la justicia y paz individuales y globales.
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Richardson, Peter, and Miori Nagashima. "Perceptions of danger and co-occurring metaphors in Buddhist dhamma talks and Christian sermons." Cognitive Linguistic Studies 5, no. 1 (August 30, 2018): 133–54. http://dx.doi.org/10.1075/cogls.00016.ric.
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Abstract This article focuses on an analysis of the perception of danger in a sample of conservative Evangelical Christian sermons and Thai Forest Tradition dhamma talks. Through the analysis of keywords, frames, conceptual metaphors, and patterns of agency in the use of metaphor, it seeks to explore how one Christian believer and one Buddhist practitioner conceptualize their ways of being religious. We argue that this specific set of dhamma talks has a primary focus on an individual actively progressing within the practice of meditation while interacting with elements that may be beneficial or harmful to that progress. In contrast, this particular sample of sermons has a primary focus on two groups or categories of people, fallen sinners and true Christians, and their strictly defined hierarchical relationship to God. Aspects of this relationship are often defined in terms of power, fear, and danger, with shifting intersections between active behavior and being acted upon by greater forces or powers. We conclude that a cognitive linguistic approach to analyzing perceptions of danger within a specified genre of religious discourse can be useful in producing a picture of how an individual religious believer within a particular context and moment in time views reality, their position within it, and their progression through it.
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Bokwa, Ignacy. "Trinitology towards Challenges of Pluralistic Theology of Religion Systematical, Moral and Theological Reflection." Teologia i Moralność 9, no. 2(16) (January 1, 2014): 167–81. http://dx.doi.org/10.14746/tim.2014.16.2.12.
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Nowadays pluralistic theology of religion is rightly regarded as one of the greatest threats to Christianity. It specifically concerns Christology. A threat to the Christian belief in the Trinity, which is created by pluralistic theology of religion, is seen more rarely. Many scholars consider pluralistic theology of religion as a further step of the modern fight against Christianity and the Church. The increasing spread of religions of the Far East plays a significant role. Pluralistic theology of religion refers to the basic ideas of Buddhism, trying to create a universal religion of the world. Pluralist theology of religion treats every religion of the world with affection- with the exception of Christianity. It is Christianity that is supposed to be tolerant and to adapt to other religions by means of losing its own identity. Pluralistic theology of religion relativizes the Person of Jesus Christ, undermining the uniqueness of the incarnation of God. Jesus of Nazareth was only a prominent man standing near Reality itself (God). Since Jesus Christ was not an ontological Son of God, the doctrine of the Trinity is being undermined. Representatives of pluralistic theology of religion reject the idea of a personal God, at the same time hitting in all monotheistic religions. From their point of view, God is for the human mind unattainable reality which no revelation is able to bring. Various religions are only stages of searching for the final Reality itself. Father, Son and Spirit are nothing more than a projection of human yearnings and religious pursuits. Faced with such claims, Christian theology cannot remain silent. One should be reminded of development of faith in the Triune God in the life of the Church. This is a theoretical- scientific dimension of the problem. It also has its practical and existential meaning. Although Immanuel Kant claimed that the doctrine of the Trinity has no practical importance, contemporary theological reflection presents a new aspect of this problem. Communio- theology comprehends the mystery of the Trinity as an event of constant communication in which Father gives Himself to the Son and so they create the Holy Spirit. The mystery of diversity reconciled in the unity stands at the beginning of every reality. The mystery of the Holy Trinity has its significance not only inside (life of the Church) but also outside (life of the secular, political and economic community). Nowadays the latter has a special meaning in particular. It is a theological and moral surface of the reflection, showing that one should not be afraid of multiplicity and diversity but treat them as an opportunity. In the era of new conflicts and divisions that are increasing and the renewal of the old traumas, it turns out that appeals of the representatives of pluralist theology of religion are fake and are supposed to challenge the principles of Christianity, whereas Christian theology offers modern societies interesting proposals acceptable not only for those who believe.
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Damai, Andry Hikari, Theodorus Aries Bryan Nugraha Setiawan Kusuma, and Andika Witono. "Komunikasi Visual Dalam Relief Karmawibhangga Candi Borobudur." PANALUNGTIK 3, no. 2 (December 28, 2020): 105–16. http://dx.doi.org/10.24164/pnk.v3i2.44.
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Relief is a 3-dimensional work of art carved on a rock that is related to religious teachings, both Hindu and Buddhist. Relief is used to show religious lessons to followers, one of the relief is the Karmawibhangga relief found in Borobudur Temple which explains about karma law lessons using the community background at that time. This research will discuss the problem of depicting life in Karmawibhangga relief which can be a visual communication medium in the Mataram Kuno era. The purpose of this research was to determine the role of reliefs related to the values of social life and the values of the great traditions of the Karmawibhangga relief at Borobudur Temple. This study used a descriptive analysis method with primary data based on direct observation of the Karmawibhangga relief object at Borobudur Temple, and secondary data in the form of photos from a collection from the Borobudur Temple Conservation Center, as well as literature studies. In visual communication, aesthetics is a part that contains aspects of natural configuration so as to convey the message as a whole. Relief Karmawibhangga is a visual communication medium that depicts life in the ancient Mataram era.
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Yan, Yingwei, Kenneth Dean, Chen-Chieh Feng, Guan Thye Hue, Khee-heong Koh, Lily Kong, Chang Woei Ong, Arthur Tay, Yi-chen Wang, and Yiran Xue. "Chinese Temple Networks in Southeast Asia: A WebGIS Digital Humanities Platform for the Collaborative Study of the Chinese Diaspora in Southeast Asia." Religions 11, no. 7 (July 6, 2020): 334. http://dx.doi.org/10.3390/rel11070334.
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This article introduces a digital platform for collaborative research on the Chinese diaspora in Southeast Asia, focusing on networks of Chinese temples and associations extending from Southeast China to the various port cities of Southeast Asia. The Singapore Historical Geographic Information System (SHGIS) and the Singapore Biographical Database (SBDB) are expandable WebGIS platforms gathering and linking data on cultural and religious networks across Southeast Asia. This inter-connected platform can be expanded to cover not only Singapore but all of Southeast Asia. We have added layers of data that go beyond Chinese Taoist, Buddhist, and popular god temples to also display the distributions of a wide range of other religious networks, including Christian churches, Islamic mosques, Hindu temples, and Theravadin, which are the Taiwanese, Japanese and Tibetan Buddhist monasteries found across the region. This digital platform covers a larger area than the Taiwan History and Culture in Time and Space (THCTS) historical GIS platform but is more regionally focused than the ECAI (Electronic Cultural Atlas Initiative) By incorporating Chinese inscriptions, extensive surveys of Chinese temples and associations, as well as archival and historical sources, this platform provides new materials and new perspectives on the Chinese diaspora in Southeast Asia. This paper: (1) outlines key research questions underlying these digital humanities platforms; (2) describes the overall architecture and the kinds of data included in the SHGIS and the SBDB; (3) reviews past research on historical GIS; and provides (4) a discussion of how incorporating Chinese epigraphy of Southeast Asia into these websites can help scholars trace networks across the entire region, potentially enabling comparative work on a wide range of religious networks in the region. Part 5 of the paper outlines technical aspects of the WebGIS platform.
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Nithisathian, Kittichok, Lavanchawee Sujarittanonta, and John C. Walsh. "The Thick Black and White Ocean among Buddhist Pilgrimage Tourist Operators in Thailand." Journal of Social and Development Sciences 7, no. 3 (October 9, 2016): 11–19. http://dx.doi.org/10.22610/jsds.v7i3.1405.
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The White Ocean strategy proposed by Thai scholar Danai Chanchaochai addresses management based on Buddhist philosophy, and emphasizes the society first before looking to oneself. At the same time, there is also the concept of Black Ocean, or HòuhÄ“ixué (厚黑å¸) which translates to Thick Black Theory, proposed by Li Zongwu (æŽå®—å¾). Theoretically, an understanding of both white and black can lead the businessman to adjust his plans for better performance. Therefore, this research examines both Black and White concepts in the context of religious tourism, by collecting business data from tour operators that offer pilgrimage packages to Buddhists. It was found that the Buddhist aspect of the religious tour businesses puts “Blackness†profiteering goals in the background by building a “White†image of charity and donations, thus suggesting that the Black and White co-exists and are inseparable, similar to the middle path or yin-yang balance in nature.
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Ismail, Ismail. "Pembaruan Hukum Islam di Indonesia." TAJDID 26, no. 2 (October 12, 2019): 215. http://dx.doi.org/10.36667/tajdid.v26i2.331.
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In the early days of the entry of Islam in Indonesia the emphasis of Islamic teachings on legal aspects was not as strong as it is now. From the historical record, Islam that developed in Indonesia in the early days was very oriented towards tasawuf. This is because Islamic tasawuf who came to the archipelago, in certain aspects "fit" with the background of the local community influenced by Hindu-Buddhist asceticism and syncretism of local beliefs. In the next stage, Islam is oriented to Sufism, gradually becoming more oriented towards shari'ah. This change in orientation was partly due to a process of renewal or refinement that began in the 17th century and continues today. The Islamic law developing in Indonesia nowadays has got much changing from its origin, syafi’iyah to moderate. The modernity of Islamic law that take long time is provable by appearing of the national fiqh mazhab (religious sect). To get the better understanding on the happening process, the writer will divide into two periods of modernity. First is the initial period indicated by having ijtihad and self-releasing on taklid or fanatic attitude to a certain mazhab. The Second period load the effort to bear the mazhab that is suitable to the national personality. This is called National mazhab later.
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Linrothe, Rob. "Hidden in Plain Sight." Archives of Asian Art 70, no. 2 (October 1, 2020): 225–44. http://dx.doi.org/10.1215/00666637-8620384.
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Abstract This is a review article of Janet Gyatso's 2015 award-winning book, Being Human in a Buddhist World: An Intellectual History of Medicine in Early Modern Tibet. The art-historical aspects of the book—mainly confined to the first chapter, “Reading Paintings, Painting the Medical, Medicalizing the State” and based on a perceptive art-historical reading of a set of medical paintings and its copies—had yet to be reviewed by an academically-trained art historian. This review underscores the fine art-historical insights deserving the attention of art historians working in parallel contexts of the often tense relationship between religious and empirical epistemologies. At the same time, the evaluation of certain readings of the visual record lead to suggested revisions in the support they provide to Gyatso's primary argument. In addition, other precedents of depictions “from life” in Tibetan art history are offered to help contextualize claims of originality or uniqueness. Finally, an analysis is presented of less formal, freehand painting versus more formalized, iconometric execution, calibrated with vernacular subject matter versus iconographically predetermined themes. Both of the painting modes and subject types are combined in the painting set analyzed by Gyatso supporting her assessment of the innovation of the artists selected by the patron, Desi Sangyé Gyatso (1653–1705).
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Janik, Robert. "Hindu and Buddhist Religious and Philosophical Systems and their Influence on Pedagogy in Times of Globalization." Prace Naukowe Akademii im. Jana Długosza w Częstochowie. Pedagogika 23 (2014): 119–39. http://dx.doi.org/10.16926/p.2014.23.08.
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Pelliciardi, Vladimiro. "Factors Affecting International and National Tourist Arrivals (1974-2020) in Leh District (U.T. Ladakh, India)." European Journal of Sustainable Development 10, no. 1 (February 1, 2021): 736. http://dx.doi.org/10.14207/ejsd.2021.v10n1p736.
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Since 1974, tourists are attracted in Leh district for its mountainous landscape, environment, high altitude lakes, Indus River, beautiful villages and Himalayan people living in scenography valleys filled of Buddhist heritage sites. All makes this region a great place for adventure sports, sightseen, cultural and religious tourism. Tourism industry has rapidly become one of the most important aspects of District development paths. Visitors bring hard currency and spend money contributing to monetary economic boom that can have both positive and negative impacts on the society and territory. Tourism in Leh District has a short season (from May to October) but a highly profitable business especially with national visitors increasing by the day. This study, based on data collected from the Tourism Department in Leh, analyses the international and national tourist arrivals in time series to find out pattern and trends in the historical data and investigate global and local factors affecting tourist inflows (rises or falls) in the District. Yearly arrivals depends on several factors and issues as geopolitical and global economic problems, new trends in tourist destinations, film induced tourism, climate changes, natural disasters, pandemic and more. These unpredictable factors affect tourist flows, decreasing or increasing the arrivals even drastically. The long-term sustainability of the local development must not depend mainly on mass tourism because economic dependence on only one, although promising but fluctuating sector, pose several problems (e.g. impacts and pressure on infrastructures, environment and significant socio-cultural changes.
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Petersen, Esben. "Hans Haas, the Songs of Buddha, and Their Sounds of Truth." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 161–94. http://dx.doi.org/10.1163/22118349-01002002.
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Abstract The writings of German missionary Hans Haas (1868–1934) were seminal texts which greatly influenced how many Europeans came to understand Japanese Buddhism. Haas became a significant actor in this early reception of Japanese Buddhism after he began working as an editor for the journal Zeitschrift für Missionskunde und Religionswissenschaft while stationed in Japan from 1898–1909. Haas covered all areas and aspects of Japanese Buddhism, from editing and translating texts such as Sukhavati Buddhism (1910a) into German to cross-religious comparisons of Buddhist songs and legends. This paper seeks to identify various elements which contributed to the development of Japanese Buddhism in Europe, paying special attention to the role of Haas’s work. In particular, it seeks to reconstruct his understanding of Pure Land Buddhism by demonstrating how a Protestant interpretative scheme, particularly that of Lutheran Protestantism, dominated much of the early reception of Japanese Buddhism in Europe.
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Singh, Anand. "Female Donors at Sārnāth: Issues of Gender, Endowments, and Autonomy." International Review of Social Research 9, no. 1 (June 1, 2019): 6–17. http://dx.doi.org/10.2478/irsr-2019-0002.
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Abstract Buddhism has different threads of traits to be explored and scrutinized. One of the important aspects is to know role and status of women in Buddhism through their visual representations in religious ceremonies, donations of the images, etc. The role, rank and implications of their participation in religious ceremonies is matter of inquiry. In particular, it is quite stimulating to know that their engagement in religious activities are egalitarian or highly gendered. Sārnāthwas intentionally chosen by the Buddha as the place of his first sermon and its importance in Buddhism became unforgettable till it was finally destroyed in the medieval period. The role of women in religious activities started in the age of the Buddha.This sacred complex shows the gender variances in ritualistic participation and donations. Here, the influence of Buddhism on women’s autonomy in spiritual/sacredengrossment is a subject of contemplation.
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Herbrechtsmeier, William. "Buddhism and the Definition of Religion: One More Time." Journal for the Scientific Study of Religion 32, no. 1 (March 1993): 1. http://dx.doi.org/10.2307/1386910.
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Kryzheshevska, Lesya Yuriyivna. "Buddhism in Ukraine." Ukrainian Religious Studies, no. 43 (June 19, 2007): 120–29. http://dx.doi.org/10.32420/2007.43.1877.
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The end of the twentieth century is a turning point for many elements of human culture. Religious life is no exception. Thus, in the history of Ukraine, this time has become a period of radical change in existing world-view structures and ideologies, the birth of new ones and the revival of forgotten world-views. Religion has played and continues to play a significant role in this process. Under these conditions, numerous non-traditional religious trends began to emerge and take root on Ukrainian soil, one of which is Buddhism. The time of economic, political and, finally, meaningful and existent uncertainty, which has become a typical, "normal" phenomenon for Ukraine over the past 15 years, has caused among a certain number of Ukrainians to find meaningful stability in their lives and to make sense of it in the realm of unconventional denominations. Not the exception is Buddhism, which every year finds more and more of its adherents among Ukrainian citizens. About 100 Buddhist communities operate in Ukraine today, of which 43 already have official registration and legal personality.
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Subramony, Dr R. "The Time of Acharya Sankara." IJOHMN (International Journal online of Humanities) 1, no. 7 (December 14, 2015): 35. http://dx.doi.org/10.24113/ijohmn.v1i7.119.
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It was the time when Buddhism was on the decline in India after flourishing for nearly a thousand years. In the midst of the prevailing degenerate religious and social conditions, Sankara was fired with the zeal of re-establishing the supremacy of the Vedic religion and philosophy in all its purity and grandeur and cleansing society of all accretions and excess by assimilating to it the good points in Buddhism that were in harmony with the Vedic teachings.
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Parratt, John. "Barth and Buddhism in the theology of Katsume Takizawa." Scottish Journal of Theology 64, no. 2 (March 21, 2011): 195–210. http://dx.doi.org/10.1017/s0036930611000056.
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AbstractKatsume Takizawa (1909–1984) was one of the most innovative of twentieth-century Japanese philosophical theologians. His study with Barth (1935) led him to attempt to bring together aspects of Barth's theology with concepts derived from Jodo-shin and Zen. He found in both religions a basic relationship between God and man which transcended both identity and distinction, which he expressed in Nishida's concept of the self-identity of the absolute contradiction. This relationship he called ‘Emmanuel 1’. The fulfilment of the relationship is ‘Emmanuel 2’ and is reflected for Christians in Jesus.
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Bobirogli Sattorov, Eldor. "RELIGIOUS PROCESSES IN SOCIAL LIFE OF EARLY MEDIEVAL SUGHD." International Journal of Advanced Research 8, no. 10 (October 31, 2020): 152–54. http://dx.doi.org/10.21474/ijar01/11836.
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This article presents the problem of religious processes, one of the most significant aspects of early medieval Sogdian society.The article discusses facts about the development of Zoroastrianism and Buddhism. The influence of Turkish-Sogdian relations on religious processes is also shown.The archival documents of the Sogdian inscription found on Mount Mugh describe the processes related to religious processes.
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Gez, Yonatan N. "The Phenomenon of Jewish Buddhists in Light of the History of Jewish Suffering." Nova Religio 15, no. 1 (August 1, 2011): 44–68. http://dx.doi.org/10.1525/nr.2011.15.1.44.
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Studies on the practice of Buddhism in the West clearly show that, ever since the 1960s, Buddhism has won a significant following from individuals of Jewish background. This article explores the links between Jewish adoption of Buddhism (as a form of spiritual practice, philosophy, therapy or overarching religion) and the pains of Jewish history, and proposes that conversion may be an attempt to disassociate one's self not only from her or his own Jewishness, but from the entire Abrahamic religious model. At the same time, the trend is confronted by its countertrend, by which the disassociation from Judaism for the sake of engagement with Buddhism often seems to be temporary, partial, or both. It is argued that in such instances, engagement with Buddhism may serve post-Holocaust needs for spiritual convalescence while at the same time instilling a pluralistic spirit that holds vicarious ramifications for Jewish attitudes towards and relations with other faiths, Abrahamic and non-Abrahamic alike.
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Kumar, Sanjeev. "Ambedkar’s Journey of Conversion to Buddhism." Contemporary Voice of Dalit 11, no. 2 (October 31, 2019): 107–18. http://dx.doi.org/10.1177/2455328x19825959.
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The history of religious conversions has highlighted two aspects. One is the transformation in one’s spiritual and transcendental realm and the other is the social and the political domain that encompasses a sense of rejection of existing religious and philosophical world views as well as assertion of one’s political outlook. In this context, this article explores the contours of one of the most important political thinkers of modern India, that is, B. R. Ambedkar who embraced Buddhism after 40 years of his experiment with the Hindu religion. This article is divided into two parts; the first deals with Ambedkar’s engagement with Hinduism with a hope of reforming the same but having failed in his attempt for 20 years, he declared to leave the religion in 1936. The second part deals with Ambedkar’s both explicit and implicit deliberations for selecting the right noble faith, that is, Buddhism whose foundation was egalitarianism, based on equality and compassion. He used Deweyian experimentalism and Buddhist rationalism, to reject Hinduism and seek refuge in the reformed Buddhism, that is, Navayana Buddhism.
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Hongsuwan, Pathom. "The Myths of the Buddha’s Relics of the Tai People: Reflections on the Relationship Between Buddhism and Indigenous Beliefs." MANUSYA 8, no. 3 (2005): 1–14. http://dx.doi.org/10.1163/26659077-00803001.
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This article intends to analyze the relationship between Buddhism and the indigenous beliefs that are evident in the Tai myths of the Buddha’s relics. From the analysis of the characters and their symbolic behaviour, we can see that the religious beliefs of the Tai people were very complex. The relationship between religious beliefs shown in the myths of the Tai people shows various characteristics and can be categorized into three groups: first, the conflict between Buddhism and indigenous beliefs; second, the integration of indigenous beliefs into Buddhism; and third, the integration of Buddhism into indigenous beliefs. The kind of relationship that occurs in each group is due to the variety of aspects of these beliefs that co- exist. The conflict between Buddhism and indigenous beliefs is reflected in the myth’s plot, motif and character behaviour, which is due to the conflicting behaviour of the two completely opposite belief systems in the myths. The acceptance of each offer between the two belief systems is reflected in certain sets of motifs and character behaviour. The study of the integration of the two belief systems shows the development of the mythical characters and their behaviour, thus reflecting the religious thoughts and beliefs of the Tai people.
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Joll, Christopher Mark. "Contextualizing Discrimination of Religious and Linguistic Minorities in South Thailand." Muslim World Journal of Human Rights 18, no. 1 (April 1, 2021): 1–25. http://dx.doi.org/10.1515/mwjhr-2020-0025.
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Abstract This article explores how scholarship can be put to work by specialists penning evidence-based policies seeking peaceful resolutions to long-standing, complex, and so-far intractable conflict in the Malay-Muslim dominated provinces of South Thailand. I contend that more is required than mere empirical data, and that the existing analysis of this conflict often lacks theoretical ballast and overlooks the wider historical context in which Bangkok pursued policies impacting its ethnolinguistically, and ethnoreligiously diverse citizens. I demonstrate the utility of both interacting with what social theorists have written about what “religion” and language do—and do not—have in common, and the relative importance of both in sub-national conflicts, and comparative historical analysis. The case studies that this article critically introduces compare chapters of ethnolinguistic and ethnoreligious chauvinism against a range of minorities, including Malay-Muslim citizens concentrated in the southern provinces of Pattani, Yala, and Narathiwat. These include Buddhist ethnolinguistic minorities in Thailand’s Northeast, and Catholic communities during the second world war widely referred to as the high tide of Thai ethno-nationalism. I argue that these revealing aspects of the southern Malay experience need to be contextualized—even de-exceptionalized.
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Grant, Patrick. "Imagining Buddhism in Sri Lanka: Walpola Rahula and Gamini Salgado." Studies in Religion/Sciences Religieuses 33, no. 3-4 (September 2004): 415–27. http://dx.doi.org/10.1177/000842980403300308.
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The modern Buddhist revival in Sri Lanka came to fruition in the period leading up to independence from Britain in 1948. By this time, a broad division had taken shape within Sri Lankan Buddhism between "modernists" and "traditionalists" (Gombrich 1991). These alternatives can be represented by Walpola Rahula's The Heritage of the Bhikkhu and Gamini Salgado's The True Paradise. Both offer an integral vision of Buddhism in the period preceding Independence, but neither deals adequately with the cultural and political complexities of Sri Lanka at that time. Yet these books—like the traditions from which they emerge—also complement one another in ways that intimate a more adequate view of the issues than is imagined by either independently. In such a view, Buddhism might especially discover itself a reconciler of the claims of cultural diversity and the search for a common politics.
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Jacobsen, Knut A. "Revivals of ancient religious traditions in modern India." Temenos - Nordic Journal of Comparative Religion 54, no. 1 (July 4, 2018): 63–77. http://dx.doi.org/10.33356/temenos.73114.
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The article compares the early stages of the revivals of Sāṃkhyayoga and Buddhism in modern India. A similarity of Sāṃkhyayoga and Buddhism was that both had disappeared from India and were revived in the modern period, partly based on Orientalist discoveries and writings and on the availability of printed books and publishers. Printed books provided knowledge of ancient traditions and made re-establishment possible and printed books provided a vehicle for promoting the new teachings. The article argues that absence of communities in India identified with these traditions at the time meant that these traditions were available as identities to be claimed.
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Lee, Seunghye. "The Material Culture of Buddhist Propagation: Reinstating Buddhism in Early Colonial Seoul." Religions 12, no. 5 (May 14, 2021): 352. http://dx.doi.org/10.3390/rel12050352.
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The restrictive measures against Buddhism under the Neo-Confucian Chosŏn dynasty resulted in the decline of Korean Buddhism at the start of the twentieth century. As the Chosŏn government started to make sweeping changes in the name of modernization, Korean Buddhist monks found an opportunity to revitalize their tradition through measures of reform. This paper examines one instance of attempts to bring Korean Buddhism back to the center of the country in the early twentieth century. The establishment of the Buddhist Central Propagation Space in 1920, examined thoroughly for the first time in this study, shows a meaningful yet ultimately unsuccessful attempt at modernizing Korean Buddhism in the dynamics of the colonial Buddhism. Moving beyond the nationalist critique of its founder Yi Hoegwang, who has been heavily criticized for his pro-colonialist undertakings in later historiography, I reconsider the significance of this propagation space in the history of Buddhist propagation and respatialization of Seoul during the early colonial period. My analysis of Three Gates in a Single Mind commissioned for this urban Buddhist temple in 1921 not only shows the diversity of modern Korean Buddhist paintings but also reveals a new role assigned to Buddhist icons in the changing context of Pure Land practice. I also discuss the seminal contribution of the court lady Ch’ŏn Ilch’ŏng to the founding of the propagation space, thereby restoring the voice of one important laywoman in the modernization of Korean Buddhism.
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De Cea, Abraham Vélez. "Dalai Lama and Religious Diversity." Interreligious Studies and Intercultural Theology 4, no. 1 (April 14, 2020): 49–60. http://dx.doi.org/10.1558/isit.40150.
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This article challenges exclusivist interpretations of the Buddha, and proposes alternative readings of early Buddhist texts that allow for the existence of the ultimate goal of the spiritual life outside Buddhism. The article clarifies the differences between exclusivist and non-exclusivist exegesis of the Buddha and suggests that exclusivist readings of his thought are a later scholastic development in the history of Buddhism. The main thesis of the article is that the Buddha cannot be considered an exclusivist because he did not understand the Dhamma and selfenlightened beings (paccekabuddhas) in sectarian terms as being the monopoly of any school. What the Buddha excludes from being paths to the final goal of the spiritual life are specific teachings incompatible with the Dhamma and the Noble Eightfold Path. This exclusion of specific teachings rather than of entire schools entails “specific exclusivism,” which is different from holding a sectarian “exclusivist view” of all non-Buddhists traditions anywhere and at any time.
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Foxeus, Niklas. "Esoteric Theravada Buddhism in Burma/Myanmar." Scripta Instituti Donneriani Aboensis 25 (January 1, 2013): 55–79. http://dx.doi.org/10.30674/scripta.67433.
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The achievement of independence in 1948 was in many ways a watershed in Burma’s history. At this time, a variety of Buddhist movements emerged that were part not only of a ‘Burmese Buddhist revival’, in which even the government was involved, but also a general re-enchantment of Asia. In the period following World War II, projects of nation-building and further modernization were implemented in many newly independent Asian nation states. The theories of modernization adopted by the rulers had presupposed that a new, rationalized and secularized order that had set them on the path of ‘progress’ would entail a decline of religion. However, instead there was a widespread resurgence of religion, and a variety of new, eclectic religious movements emerged in Southeast Asia. In the thriving religious field of postcolonial Burma, two lay Buddhist movements associated with two different meditation techniques emerged, viz.; the insight meditation movement and the concentration meditation movement. The latter consisted of a variety of esoteric congregations combining concentration meditation with esoteric lore, and some of these were characterized by fundamentalist trends. At the same time, the supermundane form of Buddhism became increasingly influential in the entire field of religion. The aim of the present article is to discuss how this supermundane dimension has reshaped the complex religious field in Burma, with particular emphasis on the esoteric congregations; to present the Burmese form of esoteric Theravāda Buddhism, and to situate the fundamentalist trends which are present in these contexts.
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Kreisel, Deanna K. "The Psychology of Victorian Buddhism and Rudyard Kipling’s Kim." Nineteenth-Century Literature 73, no. 2 (September 1, 2018): 227–59. http://dx.doi.org/10.1525/ncl.2018.73.2.227.
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Deanna K. Kreisel, “The Psychology of Victorian Buddhism and Rudyard Kipling’s Kim” (pp. 227–259) This essay demonstrates that Rudyard Kipling’s Kim (1901) engages deeply with several aspects of Buddhist thought that were also of central concern to nineteenth-century British psychology. It describes several central tenets of Buddhism as understood by Victorian exegetes, paying particular attention to the ways this discourse became surprisingly approbatory over the course of the century. It also performs close readings of three key passages in Kipling’s novel dealing with identity, will, and self-discipline that illuminate the author’s understanding of the subtleties of Buddhist thought. Its attention to the ways in which Kipling’s novel engages Asian religious practice, particularly the “esoteric” practices of meditation and trance, complicates an entrenched reading of the novel as championing British triumphalism; it does so by challenging earlier interpretations of the religious elements in Kim as constituting straightforward evidence for the novel’s endorsement of the imperial project.
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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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Batomunkueva, S. R. "The Mahakala cult in Tibet: some aspects of its history." Orientalistica 3, no. 4 (December 28, 2020): 1114–30. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1114-1130.
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The article offers a research on Mahakala cult in Tibet. Mahakala is a deity common to Hinduism and Buddhism. It appears also as protector deity known as dharmapala – the Protector of Buddhist Doctrine. The author addresses some issues regarding the genesis of this cult, namely materials and historical facts about how it did appear in the Tibetan Buddhist pantheon, and how it did subsequently receive its further development and became popular inTibet. The author uses the already published scholarly works to illustrate some of the main forms of the deity manifestation and their functional aspects. She also draws attention to the ways of Mahakala teaching lineages and transmissions as well as religious practices, which did exist in the early stages of the cult formation. The article emphasizes the importance of the deity cult inTibet, as well as the prevalence of the Mahakala Six-Armed manifestation. This ancient and multifaceted cult was tightly connected with that of the deities in ancientIndia became firmly rooted in the Buddhist pantheon. Subsequently it gained significant popularity not only in the “Land ofSnows” but also in all other areas where the Tibetan Buddhism was spread.
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Shulman, Eviatar. "The Protective Buddha: On the Cosmological Logic of Paritta." Numen 66, no. 2-3 (April 11, 2019): 207–42. http://dx.doi.org/10.1163/15685276-12341533.
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AbstractParitta — ritual chanting — is a central institution in Theravāda Buddhism, with deep roots in all historical forms of Buddhism in Asia. Nevertheless, no study provides a convincing framework for how the protective potency of the Buddha and his words is understood. Earlier strands of scholarship highlighted the psychological aspects of ritual chanting that were thought to have a positive effect on participants. Later scholars emphasized the role of paritta in the training of monks. These studies do not explain “how paritta works,” that is, for example, why, according to the views encapsulated in the texts themselves, bringing the Buddha to mind can act against demons or change reality. This article offers a close reading of the central texts of the genre in order to conceptualize the metaphysical understanding they employ. It thus provides insights regarding the unique ontological position and cosmological function of the Buddha according to the texts.
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Kurkliński, Lech. "Cultural and religious attitude to banking in the great world religions." Annales. Etyka w Życiu Gospodarczym 20, no. 7 (February 25, 2017): 63–75. http://dx.doi.org/10.18778/1899-2226.20.7.05.
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The article examines the attitude of the great world religions (Judaism, Christianity, Islam, Buddhism, Hinduism, and Confucianism) toward the world of finance, including banking. The issue of usury plays a key role in the evolution of ethical aspects related to obtaining compensation for money lending. The presented analysis also focuses on other aspects of banking activities, such as saving, investing and the institutional development of the banking sector. The author underlines the far-reaching convergence between the religions in this area, in spite of the considerable variation in historical and geographical conditions of their formation. The importance of cultural (religious) differences, including some fundamental nuances that affect the banking management in different regions. For successful development, large multinational corporations have to take into consideration the above-mentioned circumstances, regardless of the globalisation processes.
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Linke, Thomas. "Thomas Linke: Rudolf Otto: Parallelen und Wertunterschiede im Christentum und Buddhatum." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 27, no. 2 (October 1, 2020): 311–50. http://dx.doi.org/10.1515/znth-2020-0017.
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Abstract This is a new (and for the first time complete) edition of a speech about Buddhism by Rudolf Otto from 1913. This speech is his first academic reflexion of his journey around the world and his most detailed explanation of his view on this religion. In the first part of his speech Otto compares Buddhism with Christianity and finds a lot of parallels. In the second part he defines differences between these two religions and proclaims – from a Christian perspective – Christianity as more valuable than Buddhism. The preface puts the speech into its context: Otto’s relationship to and his knowledge of Buddhism (1), the history of publication of this speech (2), Otto’s specific view on Buddhism in comparison to his contemporaries (3), the meaning of this speech in his œuvre (4) and explanations about the edition (5). The editor has the opinion, that this speech is an important transition from Ottos philosophy of religion to his main work The Idea of the Holy. It further is a good example of what Otto means when speaking about the comparison of religions.
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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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Susumu, Shimazono. "Japanese Buddhism and the Public Sphere: From the End of World War II to the Post-Great East Japan Earthquake and Nuclear Power Plant Accident." Journal of Religion in Japan 1, no. 3 (2012): 203–25. http://dx.doi.org/10.1163/22118349-12341237.
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Abstract Until the 1990s, a commonly held view in Japan was that Buddhism had withdrawn from public space, or that Buddhism had become a private concern. Although Buddhist organizations conducted relief and support activities for the people affected at the time of the Great Hanshin Earthquake in 1995, they were often seen to be out of place, and little attention was given to them by the media. However recently there are areas in which Buddhism can be seen as playing new roles in the public sphere. Religious organizations seem to be expected to perform functions in fields that lie outside the narrow definition of religion. These expectations are becoming stronger among Buddhist organizations as well. In this paper, I describe some areas in the public sphere in which Buddhist groups are starting to play important roles including disaster relief, support of the poor and people without relatives, provision of palliative care and spiritual care, and involvement in environmental and nuclear plant issues.
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Gaitanidis, Ioannis. "A “Nihilist Philosophy?”." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 271–98. http://dx.doi.org/10.1163/22118349-01002006.
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Abstract Contrary to other European countries, where Buddhism has been studied since at least the 19th century, this paper shows that there are no known direct channels of transmission of Japanese Buddhism between Japan and Greece. Connections have, however, been made through other European countries, where, for example, Italy continues to play a major role. Moreover, these transmissions have taken a very long time to spread beyond the immediate circle of one or two key figures, because such traditions have been met with suspicion by the larger population, which remains influenced by a Christian Orthodox outlook. The establishment of Zen meditation centers in today’s urban centers, however, shows that the legal and official protections from which the Greek Church continues to benefit are not a reflection of devout sentiment among the population. This paper illustrates that under Greece’s conservative Orthodox climate, Japanese Buddhism has become simultaneously “Japanese culture” and a philosophy open to “all religions.”
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DESSEIN, Bart. "Progress and Free Will: On the Buddhist Concept of “Time” and Its Possibilities for Modernity." Asian Studies 4, no. 1 (February 29, 2016): 11–33. http://dx.doi.org/10.4312/as.2016.4.1.11-33.
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An even only cursory glance at the way Buddhism is experienced, interpreted, and lived in the contemporary world––both Western and Oriental––reveals Buddhism’s multiple “modern faces”. This paper does not intend to describe all or even a selected group of these many faces, but attempts to contribute to our understanding of how peculiar developments within Buddhist philosophy have made it possible that such a variety of “Buddhist modernities” could develop. It is shown that it is the peculiar Buddhist interpretation of the concept of time that has provided the basis on which the various modern features of Buddhism could build, because the Buddhist interpretation of time contains an aspect of progress and free will. It is suggested that these two aspects increased the prominence given to the individual adept in the Mahāyāna. The article then claims that it precisely are the ideas of rationality, progress and individualism that are also characteristic for the modern world that contain the possibility for Buddhism to develop its multitude of modern faces.