Thematische Bibliographien / Buddhisist Community

Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile
  5. Konferenzberichte
  6. Berichte der Organisationen

Auswahl der wissenschaftlichen Literatur zum Thema „Buddhisist Community“

Autor: Grafiati
Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Buddhisist Community"

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Shrestha, Kiran. „Buddhist Economics: An Ethnography of Tamang Community of Temal“. Research Nepal Journal of Development Studies 4, Nr. 1 (25.06.2021): 135–45. http://dx.doi.org/10.3126/rnjds.v4i1.38045.

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Buddhists Economics is economic science based on Buddhists Philosophy specially focused on the noble eightfold path. Ethnography denotes the detailed cultural ethnicity profile of a specified community. Thus it is an ethnicity graph of Tamangs of Temal Rural Municipality from Buddhists' economic perspective. To get the detailed cultural and economic profile of Tamang of Temal the study has been prepared. It is an ethnography of Tamang of Temal from Buddhist economics and right livelihood. Finally, Tamang is Buddhists but they are highly influenced by different ideologies and now turned into a different type of unique Temal Tamang Buddhists.
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Suranto, Suranto, und Widiyono Widiyono. „THE COMPLEXITIES OF THE MEANING OF BHĀVANĀ AMONG THE BUDDHIST COMMUNITY“. Jurnal Pencerahan 15, Nr. 02 (30.11.2022): 33–43. http://dx.doi.org/10.58762/jupen.v15i02.112.

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Interpretation of the teaching of Buddhism occurs among Buddhists, especially Buddhists Monastery of Dharma Surya Janggleng. This phenomenon shows the complexity that exists among Buddhists. The study of complexity among Buddhist is important because it can see how far the development of Buddhists in understanding the teaching of Buddhism. Research on the complexity of the meaning of bhāvanā as an attempt to see the understanding of Buddhist in interpreting the teaching of Buddhism. Through the theory of complexity, phenomena and conditions of the community in Janggleng hamlet, Tlogowungu village. Based on the theory of complexity and social analysis with the theory of meaning construction system. It can be concluded that this study explains that there is a complex meaning of bhāvanā among Buddhists. This form of complexity can be seen from the meaning of bhāvanā which is interpreted as Tirakat, bhāvanā for inner calm and self-control, bhāvanā for peaceful life and health, and bhāvanā for attaining supranatural powers. This complexity is a part of the diversity of community understanding that can be a source of contextual knowledge.
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Tan, Lee Ooi. „Conceptualizing Buddhisization: Malaysian Chinese Buddhists in Contemporary Malaysia“. Religions 13, Nr. 2 (21.01.2022): 102. http://dx.doi.org/10.3390/rel13020102.

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This article conceptualizes the term “Buddhisization” to understand religious manifestations of Buddhist communities in contemporary Malaysia. By Buddhisization, I refer to a process of influencing or being influenced to be a Buddhist. The purpose of this conceptualization, apart from basic description and definition, is to outline some contexts for the use of Buddhisization and rationale behind the process. Drawing on in-depth interviews with Malaysian Chinese Buddhists, this study proposes six aspects of Buddhisization from the common experiences of Malaysian Chinese Buddhists. These aspects are the formalization of the taking refuge ceremony, participation in Buddhist associations, Buddhist examination, popularization of meditation courses, Buddhist weddings and Buddhist funerals. From experiences in Malaysia, this article suggests that the Buddhist minority context has enabled the process of being Buddhist at individual and institutional levels through initiatives and efforts of the Buddhist community. Urban educated middle-class Chinese Buddhists are inclined towards an acceptance of Buddhisization. As a consequence, it has complicated the journey of nation building in multi-religiosity Malaysia.
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Masatsugu, Michael K. „‘Bonded by reverence toward the Buddha’: Asian decolonization, Japanese Americans, and the making of the Buddhist world, 1947–1965“. Journal of Global History 8, Nr. 1 (18.02.2013): 142–64. http://dx.doi.org/10.1017/s1740022813000089.

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AbstractThis article examines Asian and Japanese American participation in a post-Second World War global movement for Buddhist revival. It looks at the role that Buddhism and the World Fellowship of Buddhists organization played in shaping transnational networks and the development of a global Buddhist perspective. It contextualizes the growth of a ‘Buddhist world’ within the history of decolonization and Japanese American struggles to reconstruct individual and community identities thoroughly disrupted by the war. The article considers Asian Buddhist approaches toward recognition as national and world citizens rather than colonial subjects and their influence on Japanese American Buddhists’ strategies for combating racial and religious discrimination in the United States. Finally, the article examines how Japanese Americans joined Asian efforts to formulate a distinctly Buddhist response to the Cold War. Buddhists hoped that Buddhism might serve as a ‘third power’ that would provide a critical check on a world increasingly polarized by Cold War politics and threatened by the prospects of nuclear war.
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Kuah-Pearce, Khun Eng. „Engendering Religious Compassion“. Asian Journal of Social Science 43, Nr. 4 (2015): 357–75. http://dx.doi.org/10.1163/15685314-04304003.

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The aim of this paper is to the study of the role of women Buddhists in the delivery of Buddhist compassion and the micro-politics of volunteerism from a feminist perspective. It sets out to ask a simple question: What attracts and motivates the Chinese women Buddhists to become actively engaged in religious volunteerism and commit their time, energies and resources into doing philanthropic works for the greater needs of their local and transnational communities. Ethnographically, I want to explore how through their understanding of the Buddhist teachings, these women Buddhists interpret and integrate their status, role and actions within their local socially-engaged Buddhist community. At the same time, to understand how, in today’s globalised world, these women focus and frame themselves as performers of emotive compassion in the local and global societies. Through this study, this paper argues that using a feminist perspective will shed light on the micro-politics of women’s involvement in Buddhist volunteerism in three areas: empowerment, social visibility and emotive philanthropy.
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Tseng (曾安培), Ampere A. „Buddhist Meditation and Generosity to Chinese Buddhists during the COVID-19 Pandemic“. Review of Religion and Chinese Society 9, Nr. 2 (24.10.2022): 198–221. http://dx.doi.org/10.1163/22143955-12340006.

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Abstract This article studies the practices of meditation and generosity among Chinese Buddhists in 2020 during the COVID-19 outbreak to provide insight into the interplay of religion, faith, well-being, and the pandemic more broadly, as well as to understand the specific ways in which Chinese Buddhists may draw on their faith to combat the ill effects of the pandemic. In particular, we trace the experience of Chinese Buddhists in mainland China, Taiwan, the United States, and other countries, identifying two popular Buddhist practices: meditation and generosity. We study their motivation for those practices, and the different ways Buddhist sites have sought to remain active in offering services to followers. We explore the role of faith in nurturing resiliency in the Chinese Buddhist community and conclude with specific recommendations for the prosperity of Chinese Buddhism during a pandemic and for leveraging specific tenets of the faith to reduce pandemic risks.
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Widhiastuti, Widhiastuti, und Santacari Santacari. „Aṭṭhāsila: Embracing Buddhist Virtues at Gentha Dharma Prabhassa Monastery for Holistic Benefits“. Subhasita: Journal of Buddhist and Religious Studies 1, Nr. 2 (09.06.2023): 97–106. http://dx.doi.org/10.53417/jsb.97.

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The practice of Aṭṭhāsila holds significant importance for Buddhists at the Gentha Dharma Prabhassa monastery, becoming an eagerly awaited annual program before the Tri-Holy Vesak Day. This study aims to delve into Buddhist perspectives on Aṭṭhāsila, its implementation, and the benefits it offers. Employing a qualitative descriptive method with an ethnographic approach, the research showcases the profound enthusiasm of Buddhists at the monastery towards the Aṭṭhāsila program. The findings demonstrate that the practice of Aṭṭhāsila not only enriches the individual lives of practitioners but also exerts positive influences on the economic well-being of their households (gharavasa). This study sheds light on the holistic impact of Aṭṭhāsila, revealing its significance in fostering a meaningful and virtuous life within the Buddhist community at the Gentha Dharma Prabhassa monastery. this study adds valuable knowledge to the field of religious studies, shedding light on the significance of Aṭṭhāsila in fostering spiritual growth, social harmony, and economic well-being within the context of the Buddhist community.
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Voyce, Malcolm. „Sharing Health-Related Data and Buddhism“. SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 3, Nr. 1 (30.03.2023): 13–24. http://dx.doi.org/10.53417/sjebs.v3i1.90.

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Health-related research funders, regulators and journals increasingly expect de-identified health research data to be shared widely. This article examines non-western reasons for decision-making in Thailand, a Buddhist country, to explore the extent to which Buddhist DACs should make decisions based on Buddhist norms. The method used in this study is a qualitative method with literature and sociology approaches. Meanwhile, the source of data came from the DAC and the perceptions of various Buddhists. The results of this study suggest that the social impact of big data on health has the support of Buddhists and the community so that there is data transparency that can be known by the wider community. In addition, health data is big data that can utilize technology in its management. In conclusion, data sharing raises concerns about the accuracy and reliability of data so that it needs supervision so that the data presented is the correct data.
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Tian, Yulu. „How Taiwanese Buddhism Responds to the Feminist Movement in Modern Taiwan“. Communications in Humanities Research 6, Nr. 1 (14.09.2023): 156–61. http://dx.doi.org/10.54254/2753-7064/6/20230171.

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Gender is a very important issue in religious studies. Although the issue of female identity was always ignored in a Buddhist society, we can find Buddhist attitudes towards women according to historical Buddhist texts. We find that Buddhists have a very ambivalent attitude towards female identity, acknowledging the equal spiritual potential of women while emphasizing their bad characteristics because of bad karma in the past. Because of the spread of Buddhist texts, this contradictory concept of gender has been extended to modern Buddhist society, leading to the obstacles of modern Buddhists responding to the female movement. This paper tries to analyze how Taiwanese Buddhism responds to the feminist movement in modern Taiwan. Through observing the efforts of two powerful Taiwanese local Buddhist organizations, we can see the efforts of Buddhist society in Taiwan to raise the status and level of learning of nuns, although based on accepting some discriminatory concepts of traditional Buddhist texts. The women's movement raised the social status and influence of nuns, allowing them to challenge the patriarchal Buddhist narrative and the traditional monastic system, and in turn instilled gender equality in the Buddhist community that monks and nuns are equalized.
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Long, Ahmad Sunawari, Zaizul Ab Rahman, Ahamed Sarjoon Razick und Kamarudin Salleh. „Muslim Socio-culture and Majority-Minority Relations in recent Sri Lanka“. Journal of Politics and Law 10, Nr. 2 (28.02.2017): 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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Dissertationen zum Thema "Buddhisist Community"

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Chatterjee, Sen Aparna. „Theravadi buddhists of Siliguri: study of socio- cultural distinctiveness and exchange“. Thesis, University of North Bengal, 2020. http://ir.nbu.ac.in/handle/123456789/4324.

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Whillis, Daniel Patrick. „Postsecular awakening : vision and commitment in a Western Buddhist community“. Thesis, University of Bristol, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.566829.

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This thesis presents a sustained engagement with the notion of postsecularism. While increasingly influential, this idea remains conceptually underdeveloped and empirically untested. The interpretation developed herein explores postsecularism as an ethos of awakening to the persistence of certain widely purported anxieties of the secular age, and to the possibility of their transcendence. On this understanding 'postsecularism' signifies something genuinely distinctive: irreducible to either the 'revival' or the 'privatization' of religion, or to the perpetuation of secularization. Whether or not it will thrive as a conceptual contribution remains to be seen, but what of its traction for developing forms of spiritual vision and commitment in an era of 'fragilized' meanings and identities? An exploration of 'Modern' or 'Western' Buddhism - traditionally the religion of 'awakening' - is particularly suited to such an enquiry. The Triratna Buddhist Community (formerly the Friends of the Western Buddhist Order) provides a pertinent case, given its overtly adaptive approach to Western modernity but continued emphasis on community. Fieldwork was carried out at one of its major urban centres - the Bristol Buddhist Centre. Twenty-five in-depth interviews were conducted with individuals who were typically moving from largely secular positions, into various levels of engagement with Buddhism, ranging from relative beginners to ordained Order Members. The theoretical and empirical analysis of the thesis moves beyond the popular paradigm of 'self- spirituality' and explores the significance of social practices on changing sensibilities of the self. Buddhism is found to provide a context for the embodied, collective learning of praxes - both emotional and cognitive - that gradually loosen attachment to certain central principles/anxieties of the secular age (e.g., rationalist suspicion, possessive individualism, and ethical emotivism). It thereby opens up space for the emergence of 'practical faith,' identity commitment, and resolute engagement with ethical values, pursued according to a principle of 'exemplification' rather than 'proselytisation.' Transformation is typically gradual, often disjointed, and involves the negotiation of considerable ambivalences, but does tend in a coherent and essentially postsecular direction. It is therefore argued that contemporary Buddhism can provide a useful, working example of postsecularism, the wider social significance of which nevertheless remains an open question.
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Jobrack, Stewart Evan. „Being Lao: An Ethnographic Study of a Lao-American Buddhist Community“. The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1492756924204915.

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Galbreath, Sarah L. „Community Planning with Religious Sites: Understanding the Relationship of Theravada Buddhist Temples in Khon Kaen, Thailand, and their Surrounding Community“. University of Cincinnati / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1530023994174655.

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Lienau, Amanda Marie. „The role of community and culture in spiritual growth for individuals who are converts to Buddhism“. Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1171895805.

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Le, Heux Benjamin. „An investigative and documentary study of music and change within a Buddhist community in Christchurch, New Zealand“. Thesis, University of Canterbury. Music, 2002. http://hdl.handle.net/10092/6567.

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The influx of Taiwanese immigrants to New Zealand in the 1980s and 1990s has meant that many aspects of Chinese culture have been transplanted into the Western environment of New Zealand. Because of cultural isolation, many immigrants have attached themselves to ethnic enclaves of Taiwanese people, where Chinese is spoken and the culture is practised. Such enclaves have been created in Christchurch with one particular example based around a Buddhist temple, which belongs to the Fo Kuang organisation of Taiwan. The purpose of this study was twofold. Firstly, to investigate if change had occurred in the liturgical chant, as used in the Christchurch temple, when compared to the chant in Fo Kuang Shan, the Fo Kuang organisation's main temple in Taiwan, and secondly, was to establish reasons for this change to have taken place. A section of the Buddhist liturgy was chosen on which to base the comparison, and recent recordings from both temples were transcribed to gauge what change had occurred in the eight-year period that the Christchurch temple had been geographically separate from Taiwan. Interviews were also held with members of the Fo Kuang's clergy and members of the congregation of the Christchurch temple, to establish their religious background, and their knowledge of the Buddhist faith and music traditions. The transcriptions showed how the Christchurch temple's chant, although possessing a strong resemblance, has separated from the established tradition in Taiwan, and independently developed its own variation. This is mostly a simpler version, slow and unadorned, with several generic characteristics, such as the harmonisation of passages of the chant, which is unusual in a historical tradition that is strictly non-harmonised. The interviews showed how many of the Taiwanese immigrants have a heterogeneous and often confused religious background, extracted from the three main faiths of Chinese culture, Taoism, Confucianism and Buddhism. This has meant that knowledge of the fundamentals of Buddhism and its music practice has been minimal amongst many of the Christchurch temple's attendees, and has caused the chant in the temple to change considerably from its parent tradition in Taiwan.
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Hu, Hsiao-Lan. „PARTICIPATORY PEACEMAKING: SOCIO-ETHICAL IMPLICATIONS OF INTERDEPENDENT CO-ARISING AND THEIR RELEVANCE IN THE CONTEMPORARY WORLD“. Diss., Temple University Libraries, 2008. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/6956.

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Religion
Ph.D.
This dissertation studies the social and ethical implications of the core Buddhist teaching of Interdependent Co-Arising, which is the logic of Buddhist reasoning and the guiding principle of Buddhist ethics. By appealing to the Nikaya-s, the foundational texts recognized by all Buddhist schools on the one hand, and referencing contemporary socio-economic studies and poststructuralist feminist theories on the other, I revive and theorize about a dynamic sense of Buddhist social ethics, examine its relevance in the contemporary world, and make it acceptable and accessible to the largest number of Buddhists and non-Buddhist scholars and activists. This approach of appropriating non-Buddhist sources in order to make the Buddhist Dhamma relevant in alleviating dukkha is grounded in the Buddha's own teachings and examples. Poststructuralist feminist theories not only offer a much needed critique to the pervasive androcentrism in Buddhist circles, but are also useful in capturing the dynamic complexities that are conveyed by the teaching of Interdependent Co-Arising. In poststructuralist feminist language, any individual subject is a socio-psycho-physical compound shaped and delimited by socio-cultural sedimentations as well as by his/her mental formations, hence the Buddhist teaching of Non-Self. At the same time, it is due to people's repeated actions that socio-cultural sedimentations are formed and dukkha is created and perpetuated in the world. Therefore, in the Buddha's teachings, kamma inevitably has a social dimension and demands attention to the dukkha-producing social norms. Ethics is thus not a set of rigid, inalterable rules, but an ongoing process of striving to be ethical in the midst of ever-changing relations among ever-changing beings. And Sangha, one of the Three Jewels in which all Buddhists take refuge, is not a closed community bound by blood relation or geographical proximity, but an unending effort of building communities and working interconnections with multiple different others. The cessation of dukkha, in this view, is not a static existence where nothing happens, but a dynamic endeavor of working on one's behavioral, emotive, and conceptual transformation in order to alleviate dukkha and continuingly make peace in this world. It requires the participation of everyone entangled in the interconnected web of life.
Temple University--Theses
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d'Elena, Grisel. „The Gender Problem of Buddhist Nationalism in Myanmar: The 969 Movement and Theravada Nuns“. FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2463.

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This thesis uses transnational and Black feminist frameworks to analyze Buddhist nationalist discourses of gender and violence against religious and ethnic minorities in Myanmar. Burmese Buddhist nationalists’ marginalization of the Muslim Rohingya ethnic minority is inextricably linked to their attempts to control Buddhist women. Research includes interviews with U Ashin Wirathu, the leader of the monastic-led nationalist group, the 969 Movement, and with other monks of the organization, as well as with non-nationalist monks, nuns and laywomen. I also analyze Theravada textual discourse as read by my subjects in light of the history of Myanmar to understand the ways the local Theravada tradition has marginalized women and non-Buddhists. By connecting the lack of bhikkhuni ordination and laws hindering Buddhist women from marrying non-Buddhist men with the portrayal of the Rohingya as a threat to the nation, I show how Buddhist nationalists attempt to consolidate power and forestall the democratization process.
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Liu, Yonghua 1970. „The world of rituals : masters of ceremonies (Lisheng), ancestral cults, community compacts, and local temples in late imperial Sibao, Fujian“. Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84524.

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From the establishment of the Ming to the fall of the Qing (1368--1911), the social and cultural scene of the Chinese countryside was greatly transformed. Lineages became the dominant social organization in many areas. Local temples became a familiar part of the rural landscape. Local culture was increasingly exposed to the influence of regional culture and gentry culture with the proliferation of market towns, the development of the printing industry and the rise of literacy. By investigating the history of ritual specialists and their rituals in a sub-county area in southeast China, this thesis shows how these social and cultural transformations took place and how the local population experienced them. Lisheng or masters of ceremonies, the focus of this thesis, played and still play an important role in the local social and symbolic life. Either along with or in the absence of other ritual specialists, they guided the laity through ritual procedures to communicate with ancestors, gods, and the dead. These rituals, and also the related liturgical texts, were the outcome of social and cultural transformations in the late imperial period. Through a detailed discussion of the history of the three important local institutions that were closely related to lisheng and their rituals, namely, lineages, community compacts, and temple networks, the thesis shows the limitations of the elitist interpretation of late imperial cultural transformations. Cultural integration and gentrification were without doubt important aspects of these processes. However, both may have oversimplified the complexity of the processes and exaggerate the influence of high culture. Cultural hybridization, the process in which elements from different cultural traditions were synthesized into a new, constantly changing cultural mosaic, provides a multipolar, interactional, and thus more complex approach to our understanding of cultural processes in late imperial China.
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Lac, Andrew. „A Kantian reading of Buddhist community“. Thesis, 2018. http://hdl.handle.net/1959.7/uws:51613.

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Keiji Nishitani, in his lectures On Buddhism (1982), argues that Buddhism is lacking a theory of Buddhist community. He believes that a historical consciousness and a social ethics are required for a theory of Buddhist community. German philosopher Immanuel Kant argues that a theory of religious community should contain an idea of an invisible church and an expression of a visible church. This is his theory of the church. This thesis will conduct a comparative analysis to see if Kant's notions of the invisible and visible church can express the essential components to a theory of Buddhist community. This paper finds that universal communicability is a requirement for a theory of Buddhist community to express itself as a visible church. Only when a religious community has universal communicably can it appeal to the unlearned and to those who can convince themselves of the moral truth of religion. Only in this sense, can a religious community be called a universal religion and become publicly accessible for it appeals to every kind of person. Overall, this thesis is fruitful in gaining a cross-cultural philosophical dialogue into the basis of a theory of religious community. This dialogue shows much promise of expressing the role of religious scripture and tradition, for the individual’s religious experience confirms what reason already knows to be the moral law of the heart.
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Bücher zum Thema "Buddhisist Community"

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Visva-Bharati. Centre for Buddhist Studies, Visva-Bharati. Department of Indo-Tibetan Studies, Visva-Bharati und India University Grants Commission, Hrsg. Bhikkhuni saṃgha and community. Delhi: Buddhist World Press, 2016.

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Tan, Lee. Buddhist Revitalization and Chinese Religions in Malaysia. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463726436.

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Buddhist Revitalization and Chinese Religions in Malaysia tells the story of how a minority community comes to grips with the challenges of modernity, history, globalization, and cultural assertion in an ever-changing Malaysia. It captures the religious connection, transformation, and tension within a complex traditional belief system in a multi-religious society. In particular, the book revolves around a discussion on the religious revitalization of Chinese Buddhism in modern Malaysia. This Buddhist revitalization movement is intertwined with various forces, such as colonialism, religious transnationalism, and global capitalism. Reformist Buddhists have helped to remake Malaysia’s urban-dwelling Chinese community and have provided an exit option in the Malay and Muslim majority nation state. As Malaysia modernizes, there have been increasing efforts by certain segments of the country’s ethnic Chinese Buddhist population to separate Buddhism from popular Chinese religions. Nevertheless, these reformist groups face counterforces from traditional Chinese religionists within the context of the cultural complexity of the Chinese belief system.
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The Maghs: A Buddhist community in Bangladesh. Dhaka: University Press, 1999.

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The classical education and the community of Mahasangha in Sri Lanka. Colombo: Godage International Publishers, 2006.

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Chētthaisong, Mai. Rāingān kānwičhai rư̄ang nǣokhit khō̜ng phrasong Thai nai kānphatthanā chumchon karanī Nakhō̜n Sawan: Nakhornsawan, ideology about community development [of] Thai Buddhist monks. [Nakhon Sawan]: Sahawitthayālai Phutthachinnarāt, Witthayālai Khrū Nakhō̜n Sawan, 1989.

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Central Tibetan Administration-in-Exile (India). Planning Council. und Central Tibetan Administration-in-Exile (India). Planning Council. Tibetan Refugee Community Integrated Development Plan-II, 1995-2000. Dharamsala, India: Planning Council, Central Tibetan Administration of His Holiness the Dalai Lama, 1994.

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Thích, Nhá̂t Hạnh, Hrsg. A Joyful path: Community, transformation, and peace. Berkeley, Calif: Parallax Press, 1994.

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Miller, Joyce. The Forest Hermitage: An ethnographic study of a Buddhist community in Warwickshire. [s.l.]: typescript, 1992.

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Imagining the course of life: Self-transformation in a Shan Buddhist community. Honolulu: University of Hawaii Press, 2006.

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Khong, Chan. Zhen ai de gong ke: Zui sui Yixing chan shi wu shi nian. Hong Kong: Plum Village Foundation Hong Kong, 2010.

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Buchteile zum Thema "Buddhisist Community"

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Sarao, K. T. S. „The Buddhist Perspective on Sustainable Development“. In Transition Strategies for Sustainable Community Systems, 39–50. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-00356-2_4.

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Kahandawa, K. A. J. „CHAPTER 4 Community well-being in Sri Lanka: a Buddhist perspective“. In Community Well-being in Biocultural Landscapes, 58–77. Rugby, Warwickshire, United Kingdom: Practical Action Publishing, 2014. http://dx.doi.org/10.3362/9781780448374.004.

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Kittiprapas, Sauwalak. „Buddhist Sustainable Development: Inner Happiness as a Direction for Sustainable Development“. In Community Quality-of-Life and Well-Being, 45–63. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-89559-4_4.

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Hirono, Miwa. „Christian Evangelism in a Tibetan Buddhist Community: The Jian Hua Foundation“. In Civilizing Missions, 101–29. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230616493_5.

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Guillou, Anne Yvonne. „The (Re)configuration of the Buddhist Field in Post-Communist Cambodia“. In The Appropriation of Religion in Southeast Asia and Beyond, 67–93. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-56230-8_3.

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Okabe, Mayumi. „Beyond Localities: Community Development and Network Construction Among the Buddhist Monks in Northern Thailand“. In Contemporary Socio-Cultural and Political Perspectives in Thailand, 83–93. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-7244-1_5.

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Mitchell, Scott A. „Conclusion“. In The Making of American Buddhism, 163–76. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197641569.003.0007.

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Abstract The conclusion summarizes The Making of American Buddhism and examines the continuing relevance of the Berkeley Buddhist community. Following the reconstruction of the temple and the end of the Bussei’s print run, participants in the community’s programs continued to study and promote Buddhism in the United States. Some figures, such as Alan Watts, popularized Buddhism for mass audiences. Others, such as Alex Wayman, went on to successful careers in the academy. In this way, the conclusion argues, Japanese American Buddhists at midcentury played a key role in the development of American Buddhism, Buddhist modernism, and academic Buddhist studies.
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Falcone, Jessica Marie. „Community/SANGHA“. In Battling the Buddha of Love, 19–43. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501723469.003.0003.

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In this chapter, I also introduce the readers to the particular transnational Tibetan Buddhist community working to build the Maitreya Statue. This chapter provides an overview of Global Buddhism today with special attention to issues of community and identity for FPMTers. In the literature on Global Buddhism, disparate communities of practice are often differentiated with imprecise or careless terminology: 1) for example, Jan Nattier’s use of “ethnic” vs. “elite,” which overstates racial and class factors; or, by using the term “convert,” which is anathema to some people labelled thusly. This chapter makes a substantive contribution to the issue of properly naming disparate practitioners, as I’ve posited a heritage spectrum of practitioners that more sensitively works to contextualize various Buddhists.
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„Buddhist Community“. In Six World Faiths. Continuum, 2002. http://dx.doi.org/10.5040/9781350933897.0026.

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Carmody, Denise Lardner, und John Tully Carmody. „The Sangha“. In Serene Compassion, 48–66. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195099690.003.0004.

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Abstract Sangha denotes both the whole Buddhist community, all who take ref uge in the Three Jewels, and the monastic part of that community. Together, with special symbolic power deriving from the monastic community, lay Buddhists, monks, and nuns have contributed to social peace by embodying values counter to samsaric culture-ways of discipline and nonviolence opposing karmic ways of selfishness and grasping. The Buddhist teachings about chastity (one of the five precepts of core Buddhist ethics, which we consider in Chapter 6) are a good ex ample of how the sangha has made its social mark.
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Konferenzberichte zum Thema "Buddhisist Community"

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„From Commentary to Philosophy, or Lectio and Disputatio in Indian Buddhist Commentarial Literature“. In Visions of Community. Vienna: Austrian Academy of Sciences Press, 2018. http://dx.doi.org/10.1553/0x0038c0e8.

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„The Formation of Tibetan Buddhist Texts and the Construction of Tibetan History Narratives: A Critical Review of Recent Scholarship of Western Academia on the “Dark Age of Tibetan History”“. In Visions of Community. Vienna: Austrian Academy of Sciences Press, 2018. http://dx.doi.org/10.1553/0x003901b3.

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Feliz, Nerea. „Temple in a House“. In 2016 ACSA International Conference. ACSA Press, 2016. http://dx.doi.org/10.35483/acsa.intlp.2016.4.

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In 2011, 15 families of the Burmese refugee community on Buffalo’s Westside collectively purchased a vacant house in Buffalo at 349 Plymouth Ave. They wanted to convert the house to a Buddhist temple and residence for three monks. ‘Temple in a House’ is an adaptive project designed in collaboration with local architect and artist Dennis Maher (University at Buffalo), which presented a significant challenge: that of trying to reconcile a very radical change of program, use, and cultural references. Beyond the project’s unique socio-economic characteristics pertaining to Buffalo, this project has global implications. Changing world demographics, as a result of different economic and migratory dynamics, are increasingly asking designers to negotiate complex cultural, social, religious, and economic systems.
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Aprilyana Sembiring, Idha, Edi Ikhsan, Rosnidar Sembiring und Yohanes Orlando. „Acculturation of Islamic and Buddhist Religious Norms in the Culture of the Akit Community in Rupat Island, Riau Province“. In International Conference on Natural Resources and Sustainable Development. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009900100002480.

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Hock, Hans Henrich. „Foreigners, Brahmins, Poets, or What? The Sociolinguistics of the Sanskrit “Renaissance”“. In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.2-3.

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A puzzle in the sociolinguistic history of Sanskrit is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) instead viewed the “Sanskrit Renaissance” as the brahmins’ attempt to combat these foreign invaders. Ostler (2005) attributed the victory of Sanskrit to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The hypothesis that the early-CE public appearance of Sanskrit was a sudden event is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, as shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests … that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis”, ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial in his argument is the claim that kāvya literature was a foundational characteristic of this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic. He ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most important, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.
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Carrasco Hortal, Jose. „Resonar en el paisaje: formas de reciprocidad natural-artificial desde la arquitectura“. In Jornadas sobre Innovación Docente en Arquitectura. Grup per a la Innovació i la Logística Docent en l'Arquitectura (GILDA), 2023. http://dx.doi.org/10.5821/jida.2023.12302.

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Design with a resounding way of being in the world through a Design Unit at the University of Alicante that anchors its exercises at the hinterland that surrounds our cities; try to evaluable and compare it. These are the main goals of the learning process that this paper explains. To do this, the Design Unit works from how a Buddhist community understand the landscape; from lessons about the animist and the vibrant; and from lessons on kinetic architecture. The Osgood technique is used so that the students make their own assessment of the experience. The system works as a questionnaire on concepts (theoretical dimensions, transversal competencies, scope of the method) in which to choose a suitable position from 1 to 7. Three of the concepts are selected to generate a visual model at the digital representational space Rhinoceros that allows a certain emphasis or discourse about the results. Diseñar con una forma resonante de estar en el mundo en un curso de arquitectura que ancla sus ejercicios a la espalda de nuestras ciudades y tratar de hacer evaluable dicho valor. Son los intereses de un taller de arquitectura en la UA y, para ello, el taller trabaja con las formas cómo una comunidad budista usa el territorio; con lo animista o vibrante; y desde lecciones sobre arquitectura cinética. Se usa la técnica de Osgood para que el alumnado realice su propia valoración de la experiencia. El sistema funciona como un cuestionario sobre conceptos (dimensiones teóricas, competencias transversales, alcance del método) en los que escoger una posición del 1 al 7 que se considere que refleja mejor el trabajo. Tres de los conceptos son seleccionados para generar un modelo visual en Rhinoceros que permite poner énfasis en una parte de la crítica o discurso acerca de los resultados.
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Uya, Yifan. „Collaborative Vibration: The Mythic Journey of A Coal Boy“. In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.119.

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Acknowledging the Anthropocene crisis, my research examines myth and myth-making to reimagine the role of Claude Lévi-Strauss’ bricoleur concept. Following Joseph M. Coll’s Taoist and Buddhist systemic thinking inspired theory of sustainable transformation, the practice-led project evolves into the making of an essayist film that conveys a specific personal myth.My research reckons that a bricoleur should perceive myth-making as an organic growing organisation that acquires intuition and posteriori knowledge. And focus on a narrative that evolves into the mythic identity of a piece of coal and a bar-tailed godwit corresponding to designated oppositional values and semiotic assets. Apart from the practitioner works of Stan Brakhage, Chris Marker and Adam Curtis, my research also dives into Elysia Crampton Chuquimia, Howie Lee and Yaksha‘s musical languages to explore the other narrative possibilities when re-examining history in a socially conscious manner. As the film soundtrack is also part of the myth-making production. My practice-led project inevitably evolves into the subject of the self as the production presents a negotiation through metaphors and signifiers concerning memory, history and experience. The filmmaking echoes a search for the wisdom of self-acceptance. It adopts Stephen Yablo’s understanding of conceivability to generate and regenerate meaningful assets. Concepts are planted to grow into newer representations compromising posteriori knowledge and self-realisations, with informal syllogistic reasoning concerning the epistemological nature of imagination and the transformative structure of myth. The contextual knowledge of my research examines the subject of myth and myth-making through Jacques Lacan's theory of fantasy, Jungian analytical psychology and Claude Lévi-Strauss knowledge of structural linguistics. It adopts Lévi-Strauss’ canonical myth formula concerning the missing discussion of experience, community, and the wilder contexts of shamanology. Maurice Merleau-Ponty's phenomenological body and Martin Heidegger's thoughts on the philosophy of technology concerning the body-to-technology relation and the notion of symbolic light and darkness. With critics on the instrumentalist stance of technology and Rene Descartes's modal metaphysics concerning Arnold Gehlen’s conservative alert of mankind’s debased condition of modern existence, my research proposes that myth-making is a necessary altruistic form of social technology that can transform experience into wisdom. Acknowledging that will is the priority for behaviour change. The production examines the Dao of myth and myth-making as a specific technological answer to resolve David Attenborough's calling for a global transformation and collaboration in his book A Life of Our Planet. To further develop such a technology, my research seeks a systemic understanding of myth and myth-making. Therefore, my research hypothesis a wholistic and heuristic methodology, namely Daoist bricoleur. By experiencing a personal myth, I celebrate my Manchu and Chinese culture origin and the complexity of my upbringing. My research visits the endangered Manchu Ulabun storytelling tradition and reckons the film production rely on the structural establishment of critical mythic fragments founded on autobiography and social conventions. As a permanent resident of New Zealand born in a coal-mining town in eastern Inner Mongolia, China, with an unverifiable ancestral clan name related to Kangxi, Yongzheng and Qianlong Emperor of the Qing Dynasty and much more.
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Berichte der Organisationen zum Thema "Buddhisist Community"

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Seneviratne, Kalinga. Exploring the role of Buddhist monks’ and nuns’ engagement in community development as catalysts for social change and sustainable development in Lao People’s Democratic Republic: A case study of the Buddhism for Development Project at Ban Bungsanthueng, Nongbok District, Khammouane Province, by Toung Eh Synuanchanh. Unitec ePress, November 2018. http://dx.doi.org/10.34074/thes.revw4499.

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The topic of this research report is an important one in the context of Asia’s rapid economic development in recent years, and the need to rethink development policy and especially methodologies of development communications, so the mistakes of the past will not be replicated. Thus, the study is an important initiative at this period of time. The research takes as a case study the Buddhism for Development Project (BDP) implemented at Ban Bungsanthueng village in the Khammouane Province by its Buddhist Volunteer Spirit for Community network (BVSC network). The fieldwork took place at the BDP’s training centre in Vientiane and the Buddhist initiatives at Ban Bungsanthueng. The research demonstrates how the BDP and its network apply participatory approaches through interpersonal communication, such as sermon delivery, Dhamma (Buddhist teachings) talk, and daily interaction with villagers and project members.
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