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Yusuf, Mohamad. "POTRET HARMONI KEHIDUPAN BERAGAMA: Studi Komperatif Relasi Islam-Buddha di Desa Tlogowungu, Kaloran, Temanggung dan Desa Blingoh, Donorojo, Jepara." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 17, no. 2 (October 1, 2016): 193. http://dx.doi.org/10.14421/esensia.v17i2.1287.
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The inter-religious harmony is not a rare thing in Indonesian society, there are a lot of practice at the grassroots level, which show that the Indonesian people are able to build religious harmony. However, due to the rise of religiously motivated violent incidents, both the case of intra-religion and inter-religious, and global-scale violence, the peaceful images of Islam are slowly replaced by the religious issues that are less encouraging. Based on that irony, this study tries to show a portrait of interfaith harmony between Islam and Buddhism in two different places; Tlogowungu, Temanggung and Blingoh, Jepara. Although both remain predominantly Muslim region, but the region becomes the centre of Buddhist people which is growing rapidly. This study shows that religious harmony between Muslims and Buddhists has a long historical roots. In addition to each doctrinal aspects of religion, the driving force of harmony also came from the role of local wisdom that exist in each region. Muslims and Buddhists are also equally establish relations of coexistence between religions patterned or mutually support the existence of each religion and cooperative patterns or work together in real.
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Clark, Kelly James. "Imaginings." European Journal for Philosophy of Religion 9, no. 3 (September 21, 2017): 17–30. http://dx.doi.org/10.24204/ejpr.v9i3.1993.
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In Branden Thornhill-Miller and Peter Millican’s challenging and provocative essay, we hear a considerably longer, more scholarly and less melodic rendition of John Lennon’s catchy tune—without religion, or at least without first-order supernaturalisms (the kinds of religion we find in the world), there’d be significantly less intra-group violence. First-order supernaturalist beliefs, as defined by Thornhill-Miller and Peter Millican (hereafter M&M), are “beliefs that claim unique authority for some particular religious tradition in preference to all others” (3). According to M&M, first-order supernaturalist beliefs are exclusivist, dogmatic, empirically unsupported, and irrational. Moreover, again according to M&M, we have perfectly natural explanations of the causes that underlie such beliefs (they seem to conceive of such natural explanations as debunking explanations). They then make a case for second-order supernaturalism, “which maintains that the universe in general, and the religious sensitivities of humanity in particular, have been formed by supernatural powers working through natural processes” (3). Second-order supernaturalism is a kind of theism, more closely akin to deism than, say, Christianity or Buddhism. It is, as such, universal (according to contemporary psychology of religion), empirically supported (according to philosophy in the form of the Fine-Tuning Argument), and beneficial (and so justified pragmatically). With respect to its pragmatic value, second-order supernaturalism, according to M&M, gets the good(s) of religion (cooperation, trust, etc) without its bad(s) (conflict and violence). Second-order supernaturalism is thus rational (and possibly true) and inconducive to violence. In this paper, I will examine just one small but important part of M&M’s argument: the claim that (first-order) religion is a primary motivator of violence and that its elimination would eliminate or curtail a great deal of violence in the world. Imagine, they say, no religion, too.Janusz Salamon offers a friendly extension or clarification of M&M’s second-order theism, one that I think, with emendations, has promise. He argues that the core of first-order religions, the belief that Ultimate Reality is the Ultimate Good (agatheism), is rational (agreeing that their particular claims are not) and, if widely conceded and endorsed by adherents of first-order religions, would reduce conflict in the world.While I favor the virtue of intellectual humility endorsed in both papers, I will argue contra M&M that (a) belief in first-order religion is not a primary motivator of conflict and violence (and so eliminating first-order religion won’t reduce violence). Second, partly contra Salamon, who I think is half right (but not half wrong), I will argue that (b) the religious resources for compassion can and should come from within both the particular (often exclusivist) and the universal (agatheistic) aspects of religious beliefs. Finally, I will argue that (c) both are guilty, as I am, of the philosopher’s obsession with belief.
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Sihlé, Nicolas. "Assessing and Adapting Rituals That Reproduce a Collectivity." Religion and Society 9, no. 1 (September 1, 2018): 160–75. http://dx.doi.org/10.3167/arrs.2018.090112.
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Tantrists, non-monastic religious specialists of Tibetan Buddhism, constitute a diffuse, non-centralized form of clergy. In an area like Repkong, where they present a high demographic density, large-scale supra-local annual ritual gatherings of tantrists are virtually synonymous with, and crucial for, their collective existence. In the largest of these rituals, the ‘elders’ meeting’ is in effect an institutionalized procedure for evaluating the ritual performance, its conditions and effects, and, if necessary, for adjusting aspects of the ritual. At a recent meeting, the ‘elders’ decided to abandon a powerful and valued but violent and problematical component of the ritual, due to its potential detrimental effects on the fabric of social relations on which the ritual depends for its continued existence. Thus, a highly scripted, ‘liturgy-centered’ ritual (per Atkinson) can be adapted to the social context. The specialists of these textual rituals demonstrate collectively an expertise that extends into the sociological dynamics surrounding the ritual.
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Daniel, Katarzyna. "Generations of Stateless People: Many Years of The Rohingya’s Personal Security at Risk and the Support of the EU." Security Dimensions 35, no. 35 (March 31, 2021): 22–49. http://dx.doi.org/10.5604/01.3001.0014.8238.
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The Rohingya is an ethnic-religious Muslim minority that has struggled with serious human rights violations for decades. Indian migration to Burma, stimulated by British colonial rule, is pointed to as the main cause of the Muslim-Buddhist conflict. Although Indians in Burma currently constitute a fraction of the population (2.3%), resentment remained. The aim of the article is to analyze the threats to many aspects of the personal security of the Rohingya population. It is one of the most populous groups of stateless persons in the world; moreover, since the 1960s, this ethnic group has experienced oppression on a huge scale: from restrictions related to work and movement as well as difficult access to health care and education, through deprivation of civil rights , to physical violence and even death. All this is happening in the 21st century in front of the world. In order to better understand the Rohingya conflict with the Burmese army, the historical context and the course of the conflict were presented. The assistance activities of the European Union and possible solutions to this humanitarian crisis were also indicated.
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Kucukcan, Talip. "Nationalism and Religion." American Journal of Islam and Society 13, no. 3 (October 1, 1996): 424–28. http://dx.doi.org/10.35632/ajis.v13i3.2308.
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Following the spectacular disintegration of the Soviet Union, popularand academic interest in nationalism and religion gathered momentum. Inaddition to recent ethnic clashes and religious conflicts in many parts of theworld, particularly the Balkans, Central Asia, the Middle East, and manyAfrican states, questions have been raised about the relation betweennationalism and religion. What, if any, is the relationship between nationalismand religion? To what extent can religion influence the emergenceand maintenance of nationalism? Can religious beliefs and sentiments legitimizea nationalist ideology? What is meant by “religious nationalism,” andhow is it related to nation-states, resistance, and violence? These questionswere addressed during a one-day conference held at the London School ofEconomics, University of London on 22 March 1996. The well-attendedconference was organized by the Association for the Study of Ethnicity andNationalism, which was established in 1990 and has published the journalNations and Nationalism since March 1995.The first paper at the Nationalism and Religion conference was presentedby Bruce Kapferer (University College of London, London, UK).In his paper “Religious and Historical Metaphors in the Context ofNationalist Violence,” he addressed political action, the force of ideologies,and the relevance of mythological schemes to religious and ritual practiceby means of a case study of Sinhalese Buddhists in Sri Lanka and theevents of 1989-90. In his own words, his focus was “the dynamics ofremythologization, or the process . . . whereby current political and economicforces are totalized within mythological schemes constructed in historicalperiods relatively independent of the circumstances of contemporarynationalism” and “the force of such ideological remythologizations, that is,how such remythologizations can became a passionate dimension of politicalactivity and give it direction.”According to Kapferer, the relation of mythologization to routine religiousbeliefs and ritual practice is significant. In his paper, he argued that“nationalism is the creation of modernism and it is of a continuous dynamicnature whose power is embedded in and sanctified by the culture that hasoriginated in the rituals of religion which provide a cosmology for nationalism.Cosmology of religion as diverse as nationalism itself that is far fromuniversal claims but exists in diversity.” Kapferer’s theorization is based onhis research in Sri Lanka where, he thinks, continuing conflict is related tonationalism based on cosmologies. The case of Sri Lanka provides anSeminars, Conferences, Addresses 425excellent example of how the construction of state ideology is influencedby religious forces, in this case Buddhism. Kapferer asserted that religionhad a deep territorialization aspect and that nationalism, in this sense, mighthave functioned as reterritorialization of a particular land and postcolonialstate. One can discern from his statements that, in the construction of stateideology in Sri Lanka, myths written by monks and religious rituals wereused to create a nationalist movement that eventually developed into a violentand destructive force in the context of Sri Lanka. Kapferer believes thatthe hierarchical order of the Sri Lankan state is embedded in the cosmologyof ancient religious chronicles.Christopher Cviic (The Royal Institute of International Affairs, London,UK) analyzed another phenomenon taking place in WesternEurope. His paper, “Chosen Peoples and Sacred Territories: TheBalkans,” discussed the relationship between religion, nation, and statein the Balkans throughout history and analyzed how these forces haveplayed themselves out in current events. According to Cviic, historicaldevelopments in the Balkans can provide important clues to understandingthe ongoing Balkan crisis, in which the Orthodox Church hasassumed the status of a nationalist institution representing the Serbiannation. The roots of these developments and the creation of a mythical“chosen” Serbian nation legitimized by religion can be traced to thedefeat and fall of medieval Serbia at Kosova by the Ottomans. Thisdefeat meant that they lost the land.However, under the Ottoman millet system, non-Muslim communitieswere allowed to organize their religious life and legal and educationalinstitutions. This allowed the Serbs to preserve and develop their ethnicand religious identities under the leadership of the Orthodox Church.Thus, religion and identity became inextricably linked, and the OrthodoxChurch assumed an extremely important role in the public life of individualBalkan nations. Cviic pointed out that “in the case of the Serbs, theirOrthodox Church played an important role in the formation of the modemSerbian nation-state by nurturing the myth of Kosova, named after theKosova Polje defeat by the Turks. Essential to that myth was the view thatby choosing to fight at Kosova Polje, the Serbs had opted for the Kingdomof Heaven. Later on the myth grew into a broader one, representing theSerbs as the martyr/victim people with a sacred mission of wresting theirHoly Territory of Kosova from the infidel Muslims to whom it had fallen.A later variant of that myth defined Serbia in terms of wherever Serbiangraves were to be found.” ...
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Hettiarachchi, Shanthikumar. "Sufficiency and Material Development: A Post-secular Reflection in the Light of Buddhist Thought." European Review 20, no. 1 (January 4, 2012): 114–30. http://dx.doi.org/10.1017/s1062798711000354.
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The notion of ‘sufficiency consciousness’ is a way of life to be adopted towards attitude change in a world that craves for absolutist secularity and religious dogmatism. The paper explores aspects of sufficiency that could promote material development, and as such require a total attitude change and behaviour remodification of public life. It is obvious that performance-driven targets, accelerated growth, investment and prosperity-driven agenda by market forces alone would lead to a skewed understanding of both the notion of sufficiency and material development. Hence, a proposition for value-based sense of material development, ethical buying and consumption have all become survival strategies for civil society groups and organisations to effect change from within. In the Buddhist scheme of thought, two significant core concepts of wisdom and compassion impact on social change and behaviour. Developing non-material values generated by wisdom and compassion are proposed as a lifelong pursuit in understanding human tendencies such as greed, clinging, and craving to amass wealth and excessive indulgence. Such an approach and an analysis evoke a sense of sufficiency alongside appropriate and sustainable material development. The use of certain economic indexes and other technical data in the paper indicate and symbolise the extent to which material progress is emphasised over and above the non-material. A possible development of an index such as Gross National Happiness (GNH) as proposed by the Thai specialists is included as an alternative to the sole-material-progress-based data discourses. Cultivating oneself with compassion juxtaposed by wisdom challenges all to uphold goodness as part of being human. Opposition to such a view of life and a way of life is problematic in the light of the current phenomena of theatrical performance of violence to redress grievances as well as limitless confidence in economic growth and greedy investment plans. It is a value-laden counterpoint to the zero tolerance that can address the larger socio-political issue of the alterity1 that both help to understand what actually sufficiency means in the array material development. Wisdom becomes a guide to action with compassion, while compassion expands the capacity of wisdom to understand the part and the whole. It is in this interplay of value-tracking that one is able to realise the importance of human activity that can evolve checks and balances, which are imperative to measure material development and social progress. ‘Sufficiency consciousness’ and material development are healthy, vibrant and adaptive aspects for civil society groups as well as other institutions to participate critically in ‘religious affairs’ in a ‘secular realm’ with what life offers. The non-material basis of wisdom and compassion offers a wholesome view of ‘sufficiency consciousness’, which is fundamental to material development, economic activity, political governance, institutional arrangements and campaign strategies, for civil society groups to achieve their potential. Wisdom steers compassion while compassion transforms wisdom in those engaged in human activity, which is both about ‘here’ and the ‘not yet’.
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Deegalle, Mahinda. "Is Violence Justified in Therav¯da Buddhism?" Ecumenical Review 55, no. 2 (April 2003): 122–31. http://dx.doi.org/10.1111/j.1758-6623.2003.tb00187.x.
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Yong, Amos. "Buddhism, Conflict and Violence in Modern Sri Lanka." Mission Studies 24, no. 1 (2007): 165–66. http://dx.doi.org/10.1163/157338307x191787.
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Halafoff. "Teaching about Sexual Abuse and Violence in Buddhism in Australia." Journal of Feminist Studies in Religion 37, no. 1 (2021): 141. http://dx.doi.org/10.2979/jfemistudreli.37.1.12.
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Abeysekara, Ananda. "THE SAFFRON ARMY, VIOLENCE, TERROR(ISM): BUDDHISM, IDENTITY, AND DIFFERENCE IN SRI LANKA." Numen 48, no. 1 (2001): 1–46. http://dx.doi.org/10.1163/156852701300052339.
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AbstractThis paper proposes alternative approaches to conceptualizing the relation between religion and violence, Buddhism and terror(ism). An important body of scholarship seeks to theorize religion and violence as transparent objects of disciplinary knowledge in terms of their supposed difference or interrelation, while chronically failing to appreciate them as discursive categories. The relation between religion and violence, the paper contends, is not available for disciplinary canonization as it is conventionally conceived in the now familiar terms of "Buddhism Betrayed?," "religious violence," "religious terrorism," etc. Rather the questions, terms, and parameters defining which persons, practices, and knowledges can and cannot count as religion or violence, civilization or terror are produced, battled out, and subverted in minute contingent conjunctures. Put differently, they are authorized to come into (central) view and fade from view, to emerge and submerge, to become centered and decentered within a microspace of competing authoritative "native" debates and discourses.
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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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Shaffer, Ryan. "Book review: Peter Lehr. 2020. Militant Buddhism: The Rise of Religious Violence in Sri Lanka, Myanmar and Thailand." Journal of Asian Security and International Affairs 8, no. 2 (July 28, 2021): 275–78. http://dx.doi.org/10.1177/23477970211017747.
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Jerryson, Michael. "Appropriating a space for violence: State Buddhism in southern Thailand." Journal of Southeast Asian Studies 40, no. 1 (January 7, 2009): 33–57. http://dx.doi.org/10.1017/s0022463409000034.
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In southern Thailand, monasteries once served as focal points for different communal identities to negotiate shared space and, with it, shared identities. However, since martial law was declared in 2004, Muslims in southern Thailand do not frequent monasteries. Instead, soldiers and police occupy monastery buildings and protect the perimeters from attacks. In addition, there are now military monks, soldiers who are simultaneously ordained monks, who work to protect the monasteries. This article argues that the Thai State's militarisation of monasteries and the role of Buddhist monks fuel a religious dimension to the ongoing civil war in southern Thailand.
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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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Krüger, J. S. "'Enkelwees' : 'n Vroeë Boeddhistiese gedig." Religion and Theology 1, no. 1 (1994): 18–26. http://dx.doi.org/10.1163/157430194x00033.
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AbstractThis article offers an Afrikaans translation of a poem (the Khaggavisanasutta - literally, 'the sutta of the rhinoceros horn') from the Suttanipata, which in all probability contains some of the oldest portions of the Pali canon. Like the other poems in this collection, this one also reflects a stage before the monastic institutionalisation of Buddhism, praising the laying aside cf all violence and the solitary life.
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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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Davis, Leesa S. "Enacting the Violent Imaginary: Reflections on the Dynamics of Nonviolence and Violence in Buddhism." Sophia 55, no. 1 (April 2016): 15–30. http://dx.doi.org/10.1007/s11841-016-0524-2.
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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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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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Hoffman, Frank J. "Review of Buddhism, Conflict and Violence in Modern Sri Lanka, edited by Mahinda Deegalle." Buddhist Studies Review 24, no. 1 (May 1, 2007): 122–23. http://dx.doi.org/10.1558/bsrv.v24i1.122.
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Lopez, Manuel. "Review: If You Meet the Buddha on the Road: Buddhism, Politics, and Violence, by Michael Jerryson." Nova Religio 24, no. 4 (May 1, 2021): 118–19. http://dx.doi.org/10.1525/nr.2021.24.4.118.
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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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Titlestad, Michael, and Michael Kissack. "'I am Christiaan Jordan, a White Man': Liberal Anxieties and the Politics of Transition in Sheila Fugard's The Castaways." Religion and Theology 13, no. 2 (2006): 125–49. http://dx.doi.org/10.1163/157430106778540642.
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AbstractThis article assesses the contribution that Sheila Fugard's short novel, The Castaways, makes towards an understanding of the dilemmas of white identity in South Africa during the apogee of white hegemony in the mid 1970s. The novel's protagonist, Christiaan Jordan, is emblematic of a white liberal individual, who acknowledges his/her complicity in the historical violence that has been inflicted on the defeated and colonised indigenous subjects of white rule. Such individuals sought a transition to a more just future, but dreaded the violence that might attend such a transformation. We examine Jordan's embrace of Buddhism as an attempt to evade the logic of violent confrontation, demonstrating the profound difficulties involved in the translation of Buddhist philosophy into political practice. We conclude with an affirmation of the value of secular liberal democracy for the minimization of violent political conflict, despite the imperfections and compromises that this perspective implies.
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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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Walton, Matthew J., and Michael Jerryson. "The Authorization of Religio-political Discourse: Monks and Buddhist Activism in Contemporary Myanmar and Beyond." Politics and Religion 9, no. 4 (July 27, 2016): 794–814. http://dx.doi.org/10.1017/s1755048316000559.
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AbstractThrough the example of contemporary Buddhist nationalist groups in Myanmar, this article draws attention to the cultural authorization of religio-political discourse. The symbolic power of a monk's pronouncements is amplified because of the cultural reverence attached to his vocation as a Buddhist monk, even without doctrinal references or ritual practices. A monk's cultural position within Burmese Buddhism particularly strengthens his authority when he frames his preaching and actions as a defense of Buddhism. Without attention to these cultural institutions and the religious authority they confer, the resonance and influence of monks' words cannot be completely understood. Furthermore, without directly responding to the logic of these authorizing discourses, responses intended to counter the violence emerging from Buddhist nationalism and promote tolerance will be ineffective.
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Pournaghash-Tehrani, Said, Hadi Bahrami Ehsan, and Somaye Gholami. "Assessment of the Role of Religious Tendency in Domestic Violence." Psychological Reports 105, no. 3 (December 2009): 675–84. http://dx.doi.org/10.2466/pr0.105.3.675-684.
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The present study assessed relationships between religiosity and the perpetration of violence by husbands and wives toward one another in an Iranian context. 180 Iranian couples living in Iran were administered the Islamic Religious Tendency and Domestic Violence questionnaires. Patterns of relationship between aspects of religious tendency and expressed violence were similar in men and women. There was a negative correlation between Religiosity, Religious Valuation, and self-reported Domestic Violence of husbands and wives. Religious Disorganization was positively correlated with expressed Domestic Violence of husbands and wives. Finally, the results of a regression analysis revealed that only Religiosity and Religious Disorganization predicted self-reported Domestic Violence of husbands and wives.
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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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Rohmawati, Rohmawati. "ANTROPOLOGI KEKERASAN AGAMA : Studi Pemikiran Jack David Eller." Sabda : Jurnal Kajian Kebudayaan 13, no. 2 (December 31, 2018): 179. http://dx.doi.org/10.14710/sabda.13.2.179-190.
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This article aims to study the anthropology of religious violence in Jack David Eller's perspective. The conclusions are: (1) violence, anthropologically, is not an objective quality of a concept and a judgment, depending on the person who sees it. Some violence is considered good and ordered as rights and obligations; (2) the factors supporting violence are: constituents of cultural violence, integration into groups, identities, institutions, interests, and ideologies; (3) religious violence is practiced in all religions because there are some aspects of violence in religious doctrine; (4) religious violence has various forms: sacrifice, martyrdom, persecution, holy war, ethno-religious conflict, abuse, crime and murder.
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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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Mahadev, Neena. "Post-war Blood." Religion and Society 10, no. 1 (September 1, 2019): 130–50. http://dx.doi.org/10.3167/arrs.2019.100110.
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Since 2009, in the aftermath of Sri Lanka’s ethnic war, certain contingents of Sinhala Buddhists have lodged attacks against religious minorities, whom they censure for committing violence against animals in accordance with the dictates of their gods. Considering these interventions against sacrifice in spaces of shared Hindu and Buddhist religiosity, this article examines the economies of derogation, violence, and scapegoating in post-war Sri Lanka. Within Sinhala Buddhism, sacrifice is considered bio-morally impure yet politically efficacious, whereas meritorious Buddhist discipleship is sacrificial only in aspirational, bloodless terms. Nevertheless, both practices fall within the spectrum of Sinhala Buddhist religious life. Majoritarian imperatives concerning postwar blood impinge upon marginal sites of shared religiosity—spaces where the blood of animals is spilled and, ironically, where political potency can be substantively shored up. The article examines the siting of sacrifice and the purifying majoritarian interventions against it, as Buddhists strive to assert sovereignty over religious others.
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Lowe, Scott. "Review: Sex and Violence in Tibetan Buddhism: The Rise and Fall of Sogyal Rinpoche, by Mary Finnigan and Rob Hogendoorn." Nova Religio 24, no. 1 (July 29, 2020): 91–93. http://dx.doi.org/10.1525/nr.2020.24.1.91.
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Kervel, Mojca. "Postmodern Angst and Zen Buddhism in Ruth Ozeki‘s A Tale for the Time Being." Ars & Humanitas 12, no. 1 (July 20, 2018): 56–72. http://dx.doi.org/10.4312/ah.12.1.56-72.
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The article addresses issues concerning objective, or systemic, violence which legitimizes and conditions other forms of violence – psychological, economic, sexual, physical, etc. These issues are approached from the perspective of frustrations and traumas experienced by individuals as a consequence of the shift of the sociohistorical paradigm, which has so far been principally governed by the mechanisms and interests of global postindustrial capitalism. Through the analysis of the status of reality and subject in A Tale for the Time Being, a 2013 novel by Japanese-American author Ruth Ozeki, I first identify the violent and traumatic aspects of contemporary conditions as experienced by the protagonists in the novel. Then, Ozeki’s literary scenario for improving quotidian existence of individuals via internalization of Dogen’s Zen Buddhist principles is assessed from the perspective of the philosophical definitions of the categories of subject and reality in postmodernity, as well as in relation to the actual conditions in the global consumerist societies of the digital age. The article maintains that Ozeki’s solution of the protagonists’ existential crises is rather significant since the fundamental premises of Zen Buddhism correspond to the metaphysical structuring of postmodernity. The novel hence illuminates the productive facets of the fractal nature of postmodern individuals, as well as the role literature can play in their concretisation.
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Krevel, Mojca. "Postmodern Angst and Zen Buddhism in Ruth Ozeki‘s A Tale for the Time Being." Ars & Humanitas 12, no. 1 (July 20, 2018): 56–72. http://dx.doi.org/10.4312/ars.12.1.56-72.
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The article addresses issues concerning objective, or systemic, violence which legitimizes and conditions other forms of violence – psychological, economic, sexual, physical, etc. These issues are approached from the perspective of frustrations and traumas experienced by individuals as a consequence of the shift of the sociohistorical paradigm, which has so far been principally governed by the mechanisms and interests of global postindustrial capitalism. Through the analysis of the status of reality and subject in A Tale for the Time Being, a 2013 novel by Japanese-American author Ruth Ozeki, I first identify the violent and traumatic aspects of contemporary conditions as experienced by the protagonists in the novel. Then, Ozeki’s literary scenario for improving quotidian existence of individuals via internalization of Dogen’s Zen Buddhist principles is assessed from the perspective of the philosophical definitions of the categories of subject and reality in postmodernity, as well as in relation to the actual conditions in the global consumerist societies of the digital age. The article maintains that Ozeki’s solution of the protagonists’ existential crises is rather significant since the fundamental premises of Zen Buddhism correspond to the metaphysical structuring of postmodernity. The novel hence illuminates the productive facets of the fractal nature of postmodern individuals, as well as the role literature can play in their concretisation.
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Park, Cheonghwan, and Kyungrae Kim. "Covid-19 and Korean Buddhism: Assessing the Impact of South Korea’s Coronavirus Epidemic on the Future of Its Buddhist Community." Religions 12, no. 3 (February 24, 2021): 147. http://dx.doi.org/10.3390/rel12030147.
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While the Covid-19 pandemic has altered many aspects of life in South Korea over 2020, its impact on South Korea’s religious landscape has been enormous as the country’s three major religions (Catholicism, Buddhism, and Protestant Christianity) have suffered considerable loses in both their income and membership. Despite these challenges, however, Buddhism’s public image has actually improved since the start of the epidemic due to the rapid and proactive responses of the nation’s largest Buddhist organization, the Jogye Order of Korean Buddhism (K. Daehan bulgyo jogyejong). This article critically examines the Jogye Order’s response to the epidemic and its impact on the order thus far, along with discussions regarding the order’s future. In particular it will examine the results of three conferences held by the order in response to the epidemic and the resulting recommendations on how Korean Buddhism should adapt to effectively address the many challenges brought by the pandemic. These recommendations include establishing an online Buddhist education system, further engaging the order’s lay supporters through various social media platforms, upgrading the current lay education program with virtual learning options that directly address problems faced by the general public during the pandemic, and distributing virtual meditation classes world-wide for those who remain in quarantine or social isolation. By adopting these changes, the Jogye Order will be able to play a crucial role in promoting mental stability and the cultivation of positive emotions among the many suffering from anxiety, social isolation and financial difficulties during the pandemic.
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Konior, Jan. "Confession Rituals and the Philosophy of Forgiveness in Asian Religions and Christianity." Forum Philosophicum 15, no. 1 (June 1, 2010): 91–102. http://dx.doi.org/10.35765/forphil.2010.1501.06.
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In this paper I will take into account the historical, religious and philosophical aspects of the examination of conscience, penance and satisfaction, as well as ritual confession and cure, in Confucianism, Buddhism and Taoism. I will also take into account the difficulties that baptized Chinese Christians met in sacramental Catholic confession. Human history proves that in every culture and religion, man has always had a need to be cleansed from evil and experience mutual forgiveness. What ritual models were used by Confucianism, Buddhism and Taoism? To what degree did these models prove to be true? What are the connections between a real experience of evil, ritual confession, forgiveness and cure in Chinese religions and philosophies?
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Ganz, Shoshannah. "“The Reason for War is War”: Western and Eastern Interrogations of Violence in Michael Ondaatje’s Anil’s Ghost." East-West Cultural Passage 20, no. 2 (December 1, 2020): 94–113. http://dx.doi.org/10.2478/ewcp-2020-0013.
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Abstract Michael Ondaatje’s Anil’s Ghost (2000) is set in civil war-torn Sri Lanka. This contemporary violent moment becomes a rupture through which the writer interrogates the division between Western and Eastern ways of approaching a violent situation. This essay sets out to investigate historical instances of violence and justifications for violence in the Buddhist context. The essay then turns to Buddhist scholars’ contemporary critical examination of violence and war in light of the teachings of ancient Buddhist texts. Then, having established the Buddhist history and contemporary debate around violence and war, the essay explores how Ondaatje comments on this history through the contemporary moment of civil war in Sri Lanka. The essay argues that rather than illustrating the need for a purer Buddhism or the separation between the political and the religious, as some scholars have argued in relation to Anil’s Ghost, according to Ondaatje, the only way to approach the problem of violence with any hope of reaching understanding is through appreciating the different ways of knowing offered by the East and the West.
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Wiranto, Erham Budi. "PREJUDICE REDUCTION DALAM AJARAN AGAMA-AGAMA." Jurnal Studi Agama dan Masyarakat 16, no. 2 (January 1, 2021): 132–48. http://dx.doi.org/10.23971/jsam.v16i2.2252.
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Religion was regarded as a source of prejudice against others who are different, even a source of hatred. In fact, as complex teachings, religions had opposite role, reducing prejudice. This study attempted to find religious values that can be useful for prejudice reduction. With a qualitative method, religious values reducing prejudice were explored from five religions, namely Hinduism, Buddhism, Catholicism, Christianity and Islam. Data were collected through studying religious texts, both from the main sources and the works of religious leaders. The finding found that all religions had fundamental values that could reduce prejudice. These values generally were in the form of respect for diversity, prohibition of acting unfairly, and prohibiting acts of violence. This finding was expected to refute the assumption that religion was a source of prejudice, hatred and horizontal conflict.
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MAGOMEDKHANOV, MAGOMEDKHAN M., ROBERT CHENCINER, and SAIDA M. GARUNOVA. "ETHNO-RELIGIOUS AND LEGAL ASPECTS OF THE PRE-SOVIET GOVERNMENT OF THE DAGESTAN REGION." Study of Religion, no. 1 (2019): 29–37. http://dx.doi.org/10.22250/2072-8662.2019.1.29-37.
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The article studies ethno-religious / confessional and legal aspects in the pre-Soviet practice of government of the Dagestan region. The Russian Empire was one of the most varied in the world with regard to the ethnic and religious relations. By the end of the 19th century, the Russian Empire covered an area of almost 22.5 million square km., and its 125.7 million population included, in addition to Russians (about 42.0%), two hundred peoples, followers of various religions and beliefs, including Islam (11.1%), Judaism (4, 2%) and Buddhism (0.5%). With the incorporation of Dagestan into Russia, in 1868 the feudal form of government or the Khanate(s) was abolished. The institutions of civil self- government of rural societies were adapted to the general imperial goals of government and subordinated to the tsarist administration. In general, administrative and territorial delimitation at grassroots level corresponded to the traditional divisions of rural societies. The former administrative division into “naibstva” (administrative units, from Arabic نَائِب (nāʾib) assistant, deputy head) was retained...
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Gabriel, Theodore. "Deegalle, Maheenda, ed. 2006. 'Buddhism, Conflict and Violence in Modern Sri Lanka'. London:Routledge. xv + 277 pp. ISBN 0-415-35920-1 (hbk)." Fieldwork in Religion 4, no. 1 (January 15, 2010): 107–8. http://dx.doi.org/10.1558/firn.v4i1.107.
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Szczurek, Przemysław. "Potyczki Kryszny z Buddą. Kilka uwag o polemicznej wymowie Bhagawadgity wobec wczesnego buddyzmu." Argument: Biannual Philosophical Journal 7, no. 1 (June 1, 2017): 33–69. http://dx.doi.org/10.24917/20841043.7.1.3.
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Krishna’s skirmishes with the Buddha. Remarks on the polemical meaning of the Bhagavadgītā towards early Buddhism: The paper discusses the issue of the confrontation of the Bhagavadgītā with some aspects of the early Buddhist doctrine as presented in the Pāli canon. The confrontation points to the Bhagavadgītā as being a poem of the (broadly understood) orthodox current of Indian religious thought, which also contains some polemical elements, these mostly addressed to the most powerful heterodox religious current in the first centuries B.C. (which is most probable the date of the Bhagavadgītā’s composition). Several parts of the famous Sanskrit poem are compared and confronted with the respective parts of the Pāli canon in order to demonstrate, firstly, the different approaches of both currents, mostly in ethics and metaphysics, and secondly, the Bhagavadgītā’s reaction to particular elements of early Buddhism. The first six chapters of the Sanskrit poem have been subjected to analysis in this respect.
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Yilmaz, Ihsan, Nicholas Morieson, and Mustafa Demir. "Exploring Religions in Relation to Populism: A Tour around the World." Religions 12, no. 5 (April 25, 2021): 301. http://dx.doi.org/10.3390/rel12050301.
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This paper explores the emerging scholarship investigating the relationship between religion(s) and populism. It systematically reviews the various aspects of the phenomenon going beyond the Western world and discusses how religion and populism interact in various contexts around the globe. It looks at Islam, Hinduism, Buddhism, Judaism, and Christianity and how in different regions and cultural contexts, they merge with populism and surface as the bases of populist appeals in the 21st century. In doing so, this paper contends that there is a scarcity of literature on this topic particularly in the non-Western and Judeo-Christian context. The paper concludes with recommendations on various gaps in the field of study of religious populism.
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MOYAR, MARK. "Political Monks: The Militant Buddhist Movement during the Vietnam War." Modern Asian Studies 38, no. 4 (October 2004): 749–84. http://dx.doi.org/10.1017/s0026749x04001295.
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From November 1963 to July 1965, the militant Buddhist movement was the primary cause of political instability in South Vietnam. While the militant Buddhists maintained that they represented the Buddhist masses and were fighting merely for religious freedom, they actually constituted a small and unrepresentative minority that was attempting to gain political dominance. Relying extensively on Byzantine intrigue and mob violence to manipulate the government, the militant Buddhists practiced a form of political activism that was inconsistent with traditional Vietnamese Buddhism. The evidence also suggests that some of the militant Buddhist leaders were agents of the Vietnamese Communists.
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McCargo, Duncan. "The Politics of Buddhist identity in Thailand's deep south: The Demise of civil religion?" Journal of Southeast Asian Studies 40, no. 1 (January 7, 2009): 11–32. http://dx.doi.org/10.1017/s0022463409000022.
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This article sets out to criticise arguments by scholars such as Charles Keyes and Donald Swearer, who have framed their readings of Thai Buddhism through a lens of ‘civic’ or ‘civil’ religion. Drawing on fieldwork conducted in the southern border provinces, the paper argues that religious tolerance is declining in Thailand, and that anti-Muslim fears and sentiments are widespread among Buddhists. Some southern Buddhists are now arming themselves, and are creating militia groups in the face of growing communal violence. In the rest of Thailand, hostility towards Muslims, coupled with growing Buddhist chauvinism, is being fuelled by developments in the south.
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McCleary, Rachel M., and Leonard W. J. van der Kuijp. "The Market Approach to the Rise of the Geluk School, 1419–1642." Journal of Asian Studies 69, no. 1 (February 2010): 149–80. http://dx.doi.org/10.1017/s0021911809991574.
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Religious pluralism characterized Tibetan Buddhism by the eleventh or twelfth century, allowing for the development of many schools and sects with little differentiation in religious products. The early Ming dynasty (1368–1424) saw a significant shift in policy on Tibetan affairs compared to the Mongolian Yuan dynasty (1271–1368). Relative disengagement from Tibet translated into a liberalization of local politics, resulting in a shift from secular politics and clan wealth to ecclesiastical monastic institutions. The Geluk sect formed during this period, introducing superior technology in its organizational characteristics—celibacy, ordained abbots, casuistical adherence, scholastic training, and doctrinal orthodoxy—that distinguished it from other schools and sects. With the loss of its major Tibetan patron, the Gelukpa faced a serious challenge from its fiercest competitor, the Karmapa, and raised the stakes by introducing the incarnate position of the Dalai Lama and his labrang (financial estate). This allowed the Gelukpa to directly compete with the Karmapa for wealthy patrons. By forming an alliance with the Mongols, the Gelukpa were willing to counter violence with violence to become the monopoly religion.
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Kucera, Dusan. "Religious Roots of Innovative Thinking." International Journal of Management Science and Business Administration 1, no. 12 (2015): 7–16. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.112.1001.
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The study is based on the identifying religious (spiritual) factors important for innovative thinking in entrepreneurship and management. The author uses the Weber´s inspiring perspective analyzing the capitalism through the innovative religious concepts. It means that besides philosophical, sociological and psychological aspects there are very important and powerful religious roots which have a major impact on the emergence, development, and maintenance of the economic environment, business and management. These “self-transcendent” factors are described as fundamental roots used till today in the general spiritual concepts creating the needed frame and support of innovative thinking in entrepreneurial and managerial activities looking for any “new spirit of capitalism”. Identified spiritual character of business potentials is distinguished by positive and negative spiritual (religious) factors based on world’s religions. General religious (spiritual) factors are reflected on the background of basic selected religious systems Judaism, Christianity (Protestantism, Roman Catholicism and Eastern Orthodoxy) Islam, Hinduism, Buddhism and other Asian directions. The study culminates in the discovery of religiosity of the capitalism itself. All the above-mentioned points are important contribution for better understanding of current multi-cultural and multi-religious growing trends.