Academic literature on the topic 'Women – Religious aspects – Buddhism'
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Journal articles on the topic "Women – Religious aspects – Buddhism"
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SEEGER, MARTIN. "Reversal of Female Power, Transcendentality, and Gender in Thai Buddhism: The Thai Buddhist female saint Khun Mae Bunruean Tongbuntoem (1895–1964)." Modern Asian Studies 47, no. 5 (March 14, 2013): 1488–519. http://dx.doi.org/10.1017/s0026749x11000898.
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AbstractRecently we have seen an increasing number of publications, mostly of an ethnographic nature, describing and discussing the significant religious roles and achievements of Thai Buddhist women, not only in the field of Buddhist education, and with regard to their monastic roles, but also in terms of their roles as accomplished Buddhist practitioners. This paper examines the changes occurring in the status and position of women in Thai Buddhist practice. In this regard I focus on the analysis of one of the first widely acknowledged female saints of modern Thai Buddhism: Khun Mae Bunruean Tongbuntoem (1895–1964). Khun Mae Bunruean has obtained her increasing reputation through the advanced meditative achievements which her followers believe she possessed. I use hagiographical accounts of her as a focal point to unravel and examine Thai beliefs in relation to female sainthood in present-day Thai Buddhism. This is done by discussing gendered hagiographical writing against the background of relevant canonical and post-canonical Pali texts that have exerted authority in religious discourses on gender by informing and nurturing Thai religious value systems. This textual research is complemented by the ethnographic examination of Thai Buddhist beliefs and venerational practices which cannot be found in authoritative Pali texts but which still play a significant role in the understanding of the particularities of female saints in modern Thai Buddhism. I do not confine myself to hagiographical accounts and venerational practices directly linked to gender, but also devote some attention to other conspicuous aspects, elements, and expressions of Mae Bunruean's sainthood and her veneration.
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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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Long, Ahmad Sunawari, Khaidzir Hj Ismail, Kamarudin Salleh, Saadiah Kumin, Halizah Omar, and Ahamed Sarjoon Razick. "An Analysis of the Post-War Community Relations between Buddhists and Muslims in Sri Lanka: A Muslim’s Perspective." Journal of Politics and Law 9, no. 6 (July 31, 2016): 42. http://dx.doi.org/10.5539/jpl.v9n6p42.
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Sri Lanka is a multi-ethnic, multi-religious country comprising four of the world’s major religions: Buddhism, Hinduism, Islam and Christianity. Buddhists are the predominant ethnic group, constituting 70.19% of the total population, while Muslims make up the second largest minority in the country. There are many records in the history to prove well the cordial relationship between Buddhists and Muslims in Sri Lanka. However, in the past couple of years, particularly during the aftermath of the civil war, tension may be observed in the relationship between these two religious groups. This is due to a campaign undertaken by a several Buddhist nationalist groups whose intensions are to create a division among these respective societies. These groups have been carrying protests against Muslim social, cultural and religious aspects, including issuing Halal certification, slaughtering of cattle, conducting prayer services, etc. Moreover, they have disseminated misinterpretations about Muslims and Islam with derogatory speeches among the Buddhist public, for the purpose of accomplishing above division. Given the above backdrop, this paper attempts to determine the post-war relationship between Muslims and Buddhists in the country, including major interrupting factors, through analyzing Muslims’ point of views. According to the results, there is no remarkable fluctuation in the relationships between Muslims and Buddhists, and Muslims have posited that there are several social, cultural and religious practices them that act as significant barriers to maintaining a better community relationship with Buddhists, such as slaughtering of cattle for meals. Therefore, almost all of the Muslims have been demanding proper guidelines regarding the slaughtering of cattle, the Niqabs (face cover of Muslim women), and other factors related to interrupting a better interaction with the Buddhists for better cordiality, within the context of Sri Lanka.
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Ryzhkova, Anna V. "TRANSFORMATION OF CHAN-BUDDHIST MOTIFS IN MONASTERY POETRY OF THE SONG DYNASTY (GENDER ASPECT)." Alfred Nobel University Journal of Philology 1, no. 23 (June 2022): 107–17. http://dx.doi.org/10.32342/2523-4463-2022-1-23-10.
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There are phenomena of Chan Buddhism as philosophical and religious dogma and embodiment of its rules in the center of the article. Study object is poetry of monks and nuns written during Song dynasty (lyrics of Dumu Jingang, Zhenru, Daoqian and Daoqiang). The study is based on the works of the Chinese (Hu Shih), Ukrainian (N. S. Isaieva), Russian (M.I. Vorobyova-Desyatovskaya, M.S. Ulanov), French (H.Ciхоus, C. Clement), Germany (S. Weigel) and American (N. Miller) researchers. However, in the same time we have noticed lack of the works addressed to analysis of the Chan poetry, its’ themes, images and symbols, so this space is ready and open for follow-up study. The main purpose of the article is to highlight the common and distinctive features of poetic works written by women and men as well as to designate level of themes transformation specific for Chan Buddhist poetry written by nuns and monks of Song Dynasty after analyzing meanings and poetics of their poetry. To achieve this goal, several methods were used – hermeneutic, historical and cultural, historical and literary, comparative methods as well as semantic and poetical analysis. This methodological base allow considering the lyrics of monks and nuns through the prism of the right explanation. Moreover, it help us to analyze gender and religious components, so we have highlighted the characteristics that are common and different for the Buddhist poetry of women and men. The article claims that particulary interesting point for researchers in feminist literary studies is the question of whether the text of a female author is different from the text of a male author. The French theorist of feminist literary studies E. Cixоus and the American psychologist N. Miller argue that the «female style» exists, but it is quite difficult to describe. According to the German literary critic S. Weigel and Doctor of Philology N.S. Isaeva, there are certain specific features that are inherent in works of art written by women (discontinuity, indentation, inconsistency, subjectivity, the desire for pleasure, the description of their own feelings), and for works written by men (logic, regularity, objectivity). If take a look at the issue of «female» and «male» style from the standpoint of Chan Buddhism, the closest position will be a completely different one. In some theoretical works concerning «feminine» it has been repeatedly emphasized that it does not oppose «masculine», because «feminine» by its nature denies the binary, dichotomy and hierarchy of created structures (including textual). Similarly, the chan denies any opposition and contrast. The results of our research show that Chan Buddhist poetry has a lot of themes created by using Chan Buddhist images and symbols. We have established that due to approach of Chan women and men are collateral because there is no dualism in the world, but after conducting a gender study we found that despite the principles of Chan Buddhism, it is still possible to identify similar and different features in the poetry of monks and nuns. We have found some transformation in the poetry written by men and women: at the level of themes, at the level of stylistic devices, as well as in the emotional component of poetry. Firstly, there are some themes which are found only in the poetry of monks: the theme of equality of everyone in front of Buddhist teachings, the theme of solitude (loneliness) or the theme of excommunication from the vain world, the theme of liberation from suffering (worries and attachments), the theme of meditative practices, the theme of accessibility of Chan teachings for everyone, the theme of suffering, the theme of harmony. Accordingly, in the lyrics of the nuns we found out the theme of joy, the theme of death, the theme of illusory contradictions. Secondly, there are small amount of stylistic devices in the Chan lyrics, but, despite this, we have concluded that only epithets are common to both the poems of monks and the poems of nuns. Antithesis and rhetorical questions are a sign of «male» style, and hyperbole is inherent in «female» style. Thirdly, the poetry of monks are objective and rational, what is a characteristic of «male» literature, while the poems of nuns are characterized by subjectivity and sensuality, what is a characteristic of «female» literature. On the contrary, we have detected that some themes are common for the monks’ and nuns’ poetry: theme of life’s worldliness, theme of meditation, theme of ease and lightness, theme of contradictions’ illusory, theme of isolation and solitude, theme of separation people to Chan Buddhists and laymen. To embody these themes authors used different images and symbols and such variety of stylistic devices shows that individual styles of writing in Chan Buddhism exist even though it may seem impossible in religious poetry, which conveys ideas of the certain religious doctrine. In summary, there is a plenty of Chan lyrics that have not been researches by Chinese scientists. Moreover, this poetry haven’t even been translated into other languages, hence, haven’t been analyzed and expounded by not Chinese researchers, so it is long-rage field to be researched.
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Hedi, Fathol, Abdul Ghofur Anshori, and Harun Harun. "Legal Policy of Interfaith Marriage in Indonesia." Hasanuddin Law Review 3, no. 3 (December 26, 2017): 263. http://dx.doi.org/10.20956/halrev.v3i3.1297.
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Marriage is not just a bond between men and women, but the inner bond between a man and a woman based on the One and Only God. This research was a philosophical normative, thus the approaches used were philosophical, normative, and historical. Besides, a qualitative-descriptive strategy was used in finding a depth description of the law politics of interfaith marriage regulation in Indonesia based on the the 1974 Marriage Law. The results show that the interfaith marriage is not regulated in the 1974 Marriage Law, because: First, the rejection of the majority of Muslims and the faction in Parliament because the interfaith marriage is against the aqidah (matters of faith) of Islam; Second, the interfaith marriage is contrary to the marriage culture in Indonesia, because marriage contains legal, sociology and religious aspects; Third, the interfaith marriage is contrary to the theological teachings of religions in Indonesia that do not want interfaith marriages, such as Islam, Christianity, Protestantism, Hinduism and Buddhism. Furthermore, the interfaith marriage is inconsistent with the philosophical purposes of marriage in Indonesia where the purpose of marriage forms a happy and eternal family based on the One Supreme God.
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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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Fitzgerald, Kati. "Preliminary Practices: Bloody Knees, Calloused Palms, and the Transformative Nature of Women’s Labor." Religions 11, no. 12 (November 26, 2020): 636. http://dx.doi.org/10.3390/rel11120636.
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In this article, I explore the prostration accumulation portion of the Preliminary Practices of a specific group of Tibetan Buddhist women in Bongwa Mayma, a rural area of Yushu Tibetan Autonomous Prefecture in Qinghai Province. I focus specifically on the nuns and lay women who utilize this set of teachings and practices. The Preliminary Practices not only initiate practitioners into a specific tradition (that of the Drikung Kagyu and more specifically the Amitabha practices of this lineage), but also more fundamentally into Vajrayāna Buddhism as it is practiced in contemporary Tibet. Although monks and male lay practitioners in this region also tend to perform the same Preliminary Practices, I focus specifically on women because of their unique relationship with bodily labor. I begin this article with a discussion of the domestic and economic labor practices of contemporary Tibetan women in rural Yushu, followed by an analysis of Preliminary Practices as understood through the Preliminary Practice text and oral commentaries utilized by all interviewees and interviews (collected from 2016–2020) with female practitioners about their motivations, experiences, and realizations during the Refuge and prostration accumulation portion of their Preliminary Practices. Women themselves view bodily labor as a productive and inevitable aspect of life. On the one hand, women state openly that their domestic duties impede upon their ability to achieve religious realization. On the other, they frequently extol the virtues of hard work, perseverance, patience, and fortitude that their lives of labor helped them to cultivate. Prostration is meant to embody the act of going for Refuge, of submitting oneself to the teachings of the Buddha, to the path of the dharma, and to the community of religious practitioners with whom they will study and grow. Prostrations are meant to embody the extreme difficulty of Refuge, to remove obscurations, to crush the ego, and to confirm a dedication to endure the hardships on the path to realization. Buddhist women, despite their ambiguous relationship with physical labor, see the physical pain of this process as a transformative experience that allows them a glimpse of the spaciousness of mind and freedom from attachment-filled desire promised in the teachings they receive.
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Yates, Robin. "Medicine for Women in Early China: A Preliminary Survey." NAN NÜ 7, no. 2 (2005): 127–81. http://dx.doi.org/10.1163/156852605775248702.
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AbstractThis study reviews aspects of the history of medicine for women from approximately the third century BCE to the tenth century CE. It focuses on therapies during the months of pregnancy and childbirth as recorded in newly discovered texts, on the developing pharmacopeia, and on ritual procedures. It argues that acupuncture was used only rarely on pregnant women and that many cultural and religious beliefs and practices, including those drawn from the Buddhist, Daoist, and popular traditions, influenced procedures undertaken in preparation for and during the birth process.
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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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Brauner-Otto, Sarah R., and Lisa Pearce. "The Gendered Relationship between Parental Religiousness and Children’s Marriage Timing." Sociology of Religion 81, no. 4 (2020): 413–38. http://dx.doi.org/10.1093/socrel/sraa014.
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Abstract In this article, we examine whether mother’s and father’s self-reported religiousness relates differently to the timing of their children’s marriages. Conceptualizing religion as one source of cultural schema about marriage that is likely to conflict with other schemas for living, and theorizing that women are more likely to experience structured ambivalence over religious schema and their enactment than men, we predict father’s religiousness will be associated with children’s marriage in accordance with religious dogma, whereas the experience of structured ambivalence yields a more complex relationship between mother’s religiousness and their children’s marriage. Using longitudinal data from the Chitwan Valley Family Study in Nepal, a primarily Hindu and Buddhist setting, we find contrasting associations between son’s marriage timing and mothers’ and fathers’ religiousness. This provides empirical support for theoretical frameworks that emphasize the gendered nature of religious identity and suggests the influence of religion on other aspects of life is gendered.
Dissertations / Theses on the topic "Women – Religious aspects – Buddhism"
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MacDonald, Kathleen Anne. "Sacred healing, health and death in the Tibetan Buddhist tradition." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32927.
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The Tibetan Buddhist approach to healing, health and death is rooted in the sacred. Its teachings and techniques create a road map guiding the practitioner through the process of purification called sacred healing. It encompasses foundational Buddhist teachings, sacred Buddhist medicine, and the esoteric healing pathways found in tantra and yoga, which together constitute a detailed and technical guide to healing. The mind is central to all aspects of Tibetan Buddhism. The ability to focus the mind through meditation during life enables the practitioner to prepare for death by experiencing the subtle aspects of the body and mind through the chakras. Both Tibetan spiritual teachers and doctors practise healing and help practitioners learn to focus their minds in preparation for death. The moment of death presents the greatest opportunity for attaining sacred health, but healing can also occur after death. The objective of this thesis is to present the Tibetan Buddhist understanding of sacred healing in relation to life, death, the bardos and suicide through its texts, teachings and techniques.
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Steinmetz, Mayumi Takanashi. "Artistic and Religious Aspects of Nosatsu (Senjafuda)." Thesis, University of Oregon, 1985. http://hdl.handle.net/1794/22962.
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195 pagesNosatsu is both a graphic art object and a religious object. Until very recently, scholars have ignored nosatsu because of its associations with superstition and low-class, uneducated hobbyists. Recently, however, a new interest in nosatsu has revived because of its connections to ukiyo-e. Early in its history, nosatsu was regarded as a means of showing devotion toward the bodhisattva Kannon. However, during the Edo period, producing artistic nosatsu was emphasized more than religious devotion. There was a revival of interest in nosatsu during the Meiji and Taisho periods, and its current popularity suggests a national Japanese nostalgia toward traditional Japan. Using the religious, anthropological, and art historical perspectives, this theses will examine nosatsu and the practices associated with it, discuss reasons for the changes from period to period, and explore the heritage and the changing values of the Japanese common people.
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Panaïoti, Antoine. "The Bodhisattva and the Übermensch : suffering and compassion after the Death of God." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609392.
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Ng, Suk-fun, and 伍淑芬. "Time and causality in Yogācāra Buddhism." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/206667.
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The research explores the interplay between causality and the notion of time in Yogācāra Buddhism. There has been a long debate over whether time is an objective reality with independent ontological status or, in contrast, a subjective experience that is dependent on mind. Until now, the two sides have failed to provide a clear and complete explanation of our temporal conception of things. A similar situation can be identified in the development of the notion of time in Indian philosophy. The concept of time (kāla) in the Indian tradition has evolved from cosmological speculations and the notion of divine power as developed in the Upanisads, where time is identified with Brahman (God), which is postulated as the ultimate ground of existence. On the other hand, in Buddhist philosophy our temporal conception of things is explained with our psychological experience. The limited investigation into the teachings of Yogācāra Buddhism has created a vacuum in our knowledge of the concept of time as understood by this particular Buddhist tradition. The thesis argues that concepts of time in Yogācāra are closely linked with its spiritual practice and its explanation for temporal experience as it occurs in the internal mind. It is the Vijñānavāda theory of causality that mediates between mind and spiritual practice. Here, time is defined as a nominal designation for an uninterrupted series of causal activities. When causality links with the flowing stream of time in the past, present and future, it creates the impression of a linear relation between the cause and the arising of the effect. In this thesis, primary sources in Sanskrit, Tibetan and Chinese are presented in order to show that there are doctrinal materials to support that it is around this central theme on which Yogācāra discussion on time hinger. The thesis demonstrates that the study of time in Yogācāra is divided into three strata: staring from the soteriological investigation by Maitreya and Asanga then developed into phenomenological inquiry in Vasubandhu’s idealistic position, and completed in the epistemological system of Dignāga and Dharmakīrti. This research is intended to fill a gap in the study of the Buddhist concept of time and to provide a possible resolution to the contemporary debate over the nature of temporal notions by examining it from the religious and philosophical perspectives found in Yogācāra Buddhism.published_or_final_version
Buddhist Studies
Doctoral
Doctor of Philosophy
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Tilak, Shrinivas 1939. "Religion and aging in Indian tradition : a textual study." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75680.
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The purpose of the present study is to recover from selected Hindu and Buddhist texts ideas and images of aging and illumine their historical, semantic and metaphysical dimensions. The results of this endeavor indicate that as cultural adaptive systems, both religion and gerontology share a common concern in seeking to provide aging with purpose and meaning. Further, the internal logic and semantics expressing this relationship in the texts examined are governed by the formal and literary modes of simile, metaphor and myth. The analysis of such age-sensitive concepts as jara (aging), asrama (stages of life), kala (time), parinama (change), karma (determinate actions), kama (desire), and vaja (rejuvenatory and revitalizing force) suggest that the bond between the traditional Indian values of life and gerontology is particularly close and mutual.
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Ghose, Lynken. "Emotion in Buddhism : a case study of Aśvaghoṣas Saundarananda." Thesis, McGill University, 1999. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36592.
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The principal subject of this thesis is the place of emotion in Buddhist practice. Asvaghos&dotbelow;a's epic poem, the Saundarananda , has served as a case study. The bulk of the information in the preliminary chapters has been presented in order to provide a background to Asvaghos&dotbelow;a's thinking. In this regard, there are two principal streams of thinking that feed into Asvaghos&dotbelow;a's work: the aesthetic and the Buddhist. A great part of this thesis has been devoted to the process of translating the concept of emotion into a corresponding concept in Asvaghos&dotbelow;a's Saundarananda. However, my primary motivating interests here have been the role of emotion in meditative attitude, and the place of emotion in the mind of the enlightened sage.
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Shearer, Megan Marie. "Tibetan Buddhism and the environment: A case study of environmental sensitivity among Tibetan environmental professionals in Dharamsala, India." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2904.
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The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.
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Yuen, Suk-yee Helena. "Buddhist mediation: a transformative approachto conflict resolution." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B4501579X.
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Freyre, Roach Eduardo Francisco. "Buddhist and Wittgensteinian approaches toward language." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/206610.
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This Dissertation explores the Buddhist and the Wittgensteinian approaches towards language and shows their confluences. The Introductory Chapter exposes the State of Art of Buddhist-Wittgenstein comparative studies in the scope of East-West cross-cultural studies. Chapter Two presents the arguments against predicaments of self and the private language of sensations in Buddhism and Wittgenstein. The idea that the language is connected with mind activity and social conventions or agreements is also recurrent in Buddhism. From this premise it deduces that language does not only names things and intervenes in the reproduction of the self-identification and the assumption of ontological self. In Buddhism the assumption of grammar self leads to the assumption of ontological self (or grammar acquisition of self). Rejecting the ontologization of the grammar self, Buddhism and Wittgenstein argue against solipsism, nominalism and private language-sensations arguments. Chapter Three is devoted to the Buddhist and Wittgenstein approaches the inexpressibility of the Mystical. It compares how both philosophies analyse the free will, the suffering and happiness. Finally, Chapter Four compares the Buddha`s parable “leaving the raft behind” and the Wittgenstein aphorism “throw away the ladder”. It can be observed affinities between the Nāgārjuna possitionlessness (the relinquishing of all views), the Zen meditation, and the Wittgenstein’s idea of philosophy as elucidation and therapy. The last two sections explain the use of language in Mindfulness and Vajrayana yoga from the perspective of the Wittgensteinian theory of language-games.published_or_final_version
Buddhist Studies
Master
Master of Buddhist Studies
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Yeung, Wan-king Susanna, and 楊運瓊. "Ālayavijñāna : a comparative study from the perspective of quantum physics and other Buddhist doctrinal systems." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/208542.
Full textBooks on the topic "Women – Religious aspects – Buddhism"
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Perera, L. P. N. Sexuality and the women in Buddhism. Colombo, Sri Lanka: Karunaratne & Sons, 1995.
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Buddhism after patriarchy: A feminist history, analysis, and reconstruction of Buddhism. Albany: State University of New York Press, 1993.
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Charming cadavers: Horrific figurations of the feminine in Indian Buddhist hagiographic literature. Chicago, IL: University of Chicago Press, 1996.
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Turning the wheel: American women creating the new Buddhism. San Francisco: Harper & Row, 1988.
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Turning the wheel: American women creating the New Buddhism. Boston, Mass: Beacon Press, 1993.
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1956-, Cabezón José Ignacio, ed. Buddhism, sexuality, and gender. Albany, NY: State University of New York Press, 1992.
Find full textBook chapters on the topic "Women – Religious aspects – Buddhism"
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Silk, Jonathan A. "Forbidden Women. A Peculiar Buddhist Reference." In Aspects of Research into Central Asian Buddhism, 371–78. Turnhout: Brepols Publishers, 2008. http://dx.doi.org/10.1484/m.srs-eb.4.2017020.
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Satha-Anand, Suwanna. "Truth over Convention: Feminist Interpretations of Buddhism." In Religious Fundamentalisms and the Human Rights of Women, 281–91. New York: Palgrave Macmillan US, 1999. http://dx.doi.org/10.1057/9780230107380_25.
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Peach, Luanda Joy. "Buddhism and Human Rights in the Thai Sex Trade." In Religious Fundamentalisms and the Human Rights of Women, 215–26. New York: Palgrave Macmillan US, 1999. http://dx.doi.org/10.1057/9780230107380_19.
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Khroul, Victor. "Digitalization of Religion in Russia: Adjusting Preaching to New Formats, Channels and Platforms." In The Palgrave Handbook of Digital Russia Studies, 187–204. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42855-6_11.
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AbstractExamining the “digital” as a challenge to one of the most traditional spheres of private and public life of Russians, the chapter is focused on institutional aspects of the religion digitalization in the theoretical frame of mediatization. Normatively, digitalization as such does not contradict the dogmatic teaching of any traditional for Russia religion, in Christianity, Judaism, Islam and Buddhism theologically it is being considered as a neutral process with good or bad consequences depending on human will. Therefore, functionally digital technologies are seen by religious institutions as a shaping force, one more facility (channel, tool, space, network) for effective preaching while the core of religious practices still remains based on non-mediated interpersonal communication.
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Deshingkar, Priya, and Doudou Dièye Gueye. "It’s a Journey That Only God Knows: Understanding Irregular Migration in Senegal Through a Religious Lens." In IMISCOE Research Series, 35–55. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-97322-3_3.
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AbstractThe authors use the lens of religion to understand how migrants from Senegal embarking on high-risk journeys across the Sahara and the Atlantic conceptualise migration, cope with hardship and give meaning to their experiences. The paper aims to provide insights into religious belief systems and their intersection with the process of irregular migration and human smuggling from the impoverished Kolda region of Senegal. The research adds to the scant literature on how migrants draw on their spiritual beliefs in preparing for and enduring harrowing journeys with a high risk of harm and death. Migrants are aware of the risks as they receive information in real time from other migrants and also because many are returne migrants or deportees. But the risks do not deter them as they seek to fulfil their role as good family providers and heed the guidance of Marabout Islamic teachers rather than information campaigns to prevent irregular migration. The study also sheds light on hitherto under-recognised gendered aspects of the infrastructure of migration facilitation in Kolda: while migration is male dominated, women play a critical role in mobilising religious and financial support. The authors conclude that there is a mismatch between the way that migrants take decisions to migrate and the understanding of external agencies that continue efforts to dissuade them through risk information campaigns.
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"Education, Buddhism, and Women." In Religious Influences in Thai Female Education (1889-1931), 40–63. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgf3mt.9.
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"Female Stereotypes in Early Buddhism: The Women of the Therīgāthā." In Female Stereotypes in Religious Traditions, 151–69. BRILL, 1995. http://dx.doi.org/10.1163/9789004378889_009.
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Birtalan, Ágnes. "Ritual Texts Dedicated to the White Old Man with Examples from the Classical Mongolian and Oirat (Clear Script) Textual Corpora." In Sources of Mongolian Buddhism, 269–93. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190900694.003.0013.
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This chapter examines some examples from the ritual text corpora written in “Classical Mongolian” and in Oirat “Clear Script,” dedicated to the veneration of the Mongolian nature deity, the White Old Man. The deity’s mythology, iconography, and the variety of ritual genres connected to him have been extensively studied. However, the rich textual corpus, especially the newly discovered Oirat incense offering texts and the various aspects of the White Old Man’s contemporary popularity among all Mongolian ethnic groups, evokes the revision of the deity’s ethos. Being a primordial nature spirit of highest importance became integrated later into the Buddhist pantheon and returned as syncretic deity into the folk religious practice. The chapter examines the similarities and differences between the Classical Mongolian and Oirat offering text versions and provides a glimpse into the newly invented religious practices dedicated to the deity.
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Sharma, Manu. "Divine shadows: Indian Devadasis between religious beliefs and sexual exploitation." In Women and Religion, 79–92. Policy Press, 2018. http://dx.doi.org/10.1332/policypress/9781447336358.003.0005.
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This chapter explores the origin and growth of the Devadasi system and highlights the present status of Devadasis in Indian society. The term Devadasi is a Sanskrit word, which literally translates to ‘female slave of God’. In contemporary times, for various sociohistorical reasons, the Devadasi tradition appears to have lost its status and is equated synonymously with prostitution and slavery in India. The chapter questions the importance of the religious factor in explaining the logic of the Devadasis' institution. Conversely, the element of caste and socioeconomic background are two fundamental aspects that must be taken into account. These factors, strictly interwoven, contribute to keeping this practice alive.
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"Where Are the Women in the Refuge Tree? Teacher, Student, and Gender in Buddhism." In Religious Feminism and the Future of the Planet : A Christian-Buddhist Conversation. Bloomsbury Academic, 2001. http://dx.doi.org/10.5040/9781474287166.ch-003.
Full textConference papers on the topic "Women – Religious aspects – Buddhism"
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Габазов, Тимур Султанович. "ADOPTION: CONCEPT, RELIGIOUS AND HISTORICAL AND LEGAL ASPECTS." In Социально-экономические и гуманитарные науки: сборник избранных статей по материалам Международной научной конференции (Санкт-Петербург, Апрель 2021). Crossref, 2021. http://dx.doi.org/10.37539/seh296.2021.54.40.012.
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В статье раскрываются устоявшиеся понятия усыновления и их историческое видоизменение с учетом положений Древнего Рима. Приводятся статистические данные работы судов общей юрисдикции за 1 полугодие 2019 года по исследуемой категории дел как Российской Федерации в целом, так и одного из субъектов - Чеченской Республики. Анализируется отношение таких основных мировых религий как христианство, буддизм и ислам к вопросу усыновления, а также к способам, с помощью которых можно и нужно преодолевать данную социальную проблему. В работе делается акцент на усыновление детей, имеющих живых биологических родителей, а не только сирот, и дается анализ в изучении вопроса усыновления на примере чеченского традиционного общества до начала ХХ века и в настоящее время, а также исследуются виды усыновления. Вводится понятие «латентное усыновление» и раскрывается его сущность. Выявляются разногласия между нормами обычного права и шариата, которые существуют у чеченцев, а также раскрываются негативные стороны тайны усыновления. И в заключение статьи разрабатываются рекомендации по взаимообщению и взаимообогащению между приемными родителями и биологическими родителями усыновляемого. The article reveals the established concepts of adoption and their historical modification, taking into account the provisions of Ancient Rome. Statistical data on the work of courts of general jurisdiction for the 1st half of 2019 for the investigated category of cases of both the Russian Federation as a whole and one of the constituent entities - the Chechen Republic are presented. It analyzes the attitude of such major world religions as Christianity, Buddhism and Islam to the issue of adoption, as well as to the ways by which this social problem can and should be overcome. The work focuses on the adoption of children with living biological parents, and not just orphans, and analyzes the study of adoption on the example of a Chechen traditional society until the beginning of the twentieth century and at the present time, as well as explores the types of adoption. The concept of “latent adoption” is introduced and its essence is revealed. Disagreements are revealed between the norms of customary law and Sharia that exist among Chechens, as well as the negative aspects of the secret of adoption are revealed. And in the conclusion of the article, recommendations are developed on the intercommunication and mutual enrichment between the adoptive parents and the biological parents of the adopted.
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Jenko, Aladin. "Divorce problems Divorce from a man does not occur except in court model." In INTERNATIONAL CONFERENCE OF DEFICIENCIES AND INFLATION ASPECTS IN LEGISLATION. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicdial.pp238-250.
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"Divorce is considered a form of family disintegration that leads to the demolition of the family and family pillars after its construction through the marriage contract and then the termination of all social ties between husband and wife and often between their relatives. Divorce rates have risen to frightening levels that threaten our Islamic societies. Among the most important causes of divorce in our society are the following: The failure of one or both spouses in the process of adapting to the other through the different nature of the spouses and their personalities, the interference of the parents, the lack of harmony and compatibility between the spouses, the bad relationship and the large number of marital problems, the cultural openness, the absence of dialogue within the family. Several parties have sought to develop possible solutions to this dangerous phenomenon in our society, including: Establishment of advisory offices to reduce divorce by social and psychological specialists, and include the issue of divorce within the educational and educational curricula in a more concerned manner that shows the extent of the seriousness of divorce and its negative effects on the individual, family and society, and the development of an integrated policy that ensures the treatment of the causes and motives leading to divorce in the community, as well as holding conferences. Scientific and enlightening seminars and awareness workshops and the need for religious institutions and their media platforms to play a guiding and awareness role of the danger and effects of divorce on family construction and society, and to educate community members about the dangers of divorce and the importance of maintaining the husband’s bond and stability. As well as reviewing some marriage legislation and regulations, such as raising the age of marriage and reconsidering the issue of underage marriage, which is witnessing a rise in divorce rates. Among the proposed solutions is the demand to withdraw the power of divorce from the man's hands and place it in the hands of the judge, to prevent certain harm to women, or as a means to prevent the frequent occurrence of divorce. The last proposition created a problem that contradicts the stereotypical image of divorce in Islamic law, for which conditions and elements have been set, especially since Islamic Sharia is the main source of personal status laws in most Islamic countries. Therefore, the importance of this research is reflected in the study of this solution and its effectiveness as a means to prevent the spread of divorce, and not deviate from the pattern specified for it according to Sharia."
Reports on the topic "Women – Religious aspects – Buddhism"
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M., K. Discrimination, Marginalisation and Targeting of Ahmadi Muslim Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.014.
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Ahmadi Muslims are criminalised for practising their faith in Pakistan which has resulted in widespread discrimination and continuous, sporadic acts of violence leading many to flee their cities or their country altogether. This is not always an option for those who are poor and socioeconomically excluded. A recent study into the experiences and issues faced by socioeconomically excluded women from the Ahmadiyya Muslim community has found that Ahmadi Muslim women in particular are marginalised, targeted, and discriminated against in all aspects of their lives, including in their lack of access to education and jobs, their inability to fully carry out their religious customs, day-to-day harassment, and violence and lack of representation in decision-making spaces.
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Humanitarian Ration Cuts: Impacts on Vulnerable Groups. Institute of Development Studies, June 2022. http://dx.doi.org/10.19088/k4d.2022.125.
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Humanitarian ration cuts have had a wide range of devastating impacts on individuals, households, groups, and communities, who rely on this aid for survival. Humanitarian rations can include in-kind transfers, food vouchers or cash transfers: the focus in this report is on in-kind food rations. This report discusses various impacts of humanitarian ration cuts on vulnerable groups, and on displaced persons as a whole—identified through a broad survey of academic, donor, and non-governmental organisation (NGO) literature and news reporting on different aspects of ration cuts. The focus is primarily on refugee populations and sub-groups of refugees, such as women and children. There was inadequate information on impacts on the elderly, persons with disabilities, LGBTQI+ communities, and ethnic or religious minorities. The elderly and persons with disabilities are often overlooked in the design and implementation of programming; and in data collection (Jote & Tekle, 2022; Nisbet et al., 2022). Much of the literature also centres on sub-Saharan Africa.