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Journal articles on the topic 'Buddhisist Community'
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1
Shrestha, Kiran. "Buddhist Economics: An Ethnography of Tamang Community of Temal." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 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, and Widiyono Widiyono. "THE COMPLEXITIES OF THE MEANING OF BHĀVANĀ AMONG THE BUDDHIST COMMUNITY." Jurnal Pencerahan 15, no. 02 (November 30, 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, no. 2 (January 21, 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, no. 1 (February 18, 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, no. 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, no. 2 (October 24, 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, and Santacari Santacari. "Aṭṭhāsila: Embracing Buddhist Virtues at Gentha Dharma Prabhassa Monastery for Holistic Benefits." Subhasita: Journal of Buddhist and Religious Studies 1, no. 2 (June 9, 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, no. 1 (March 30, 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, no. 1 (September 14, 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, 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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Dayu, Dayu dhira wintako, Suharno, and Danang Try Purnomo. "AKULTURASI BUDAYA AKULTURASI BUDAYA JAWA DAN AGAMA BUDDHA DALAM PUJA BAKTI BUDDHA JAWI WISNU." Sabbhata Yatra: Jurnal Pariwisata dan Budaya 2, no. 2 (December 31, 2021): 102–20. http://dx.doi.org/10.53565/sabbhatayatra.v2i2.362.
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The result of this research was Jawi Vishnu Buddhist in Kutorejo Hamlet first entered and developed in 1955 brought by a character named Father Resi Kusuma Dewa. Jawi Vishnu Buddhist grew rapidly throughout Kutorejo Hamlet. Jawi Wisnu Buddhist experienced a decrease in the number of followers due to the G30/SPKI incident, Jawi Vishnu Buddhists united with Buddhism until now. There was a form of acculturation of Javanese culture and Buddhism in the process of Buddhist worship of Jawi Vishnu. This form of acculturation was found in the monastery building and the clothes of the Jawi Vishnu Buddhists who still wore Javanese traditional clothes. The offerings used in the Buddhist Worship process was a set of banana that was equipped with sekar kinang and also sari or money, Javanese mantras that had been previously believed. there was an effort to maintain the Buddhist tradition of Jawi Vishnu at Vihara Jati Damaloka. It was that the elders continued to invite the younger generation to participate in the management of the monastery. In addition, the administrators of the Vihara and Buddhist Jawi elders also cooperated with the government. In this case was the Directorate General of Buddhist Guidance in the formation of the Jawi Buddhist community.
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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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M K, Aadil, and Dr Satish Kumar. "Involvement of the Buddhist Society in Various Social Activities and Social Integration." International Journal of Language, Literature and Culture 3, no. 4 (2023): 29–35. http://dx.doi.org/10.22161/ijllc.3.4.5.
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According to conventional knowledge, Buddhist practice increases empathy and mutual understanding. To verify this hypothesis, we compared the levels of participation in and integration into different social activities of practicing Buddhists and non-Buddhists in Taiwan. Social activities, presence in the community, and membership in clubs, societies, and non-governmental organizations. This indicates that religious affiliation affects how people portray themselves in their work and how they see themselves in relation to others.
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Suyatno, Tri, Situ Asih, Novianti Novianti, and Mugiyo Mugiyo. "Social Behavior in Buddhist Communities in Central Java." Al Qalam: Jurnal Ilmiah Keagamaan dan Kemasyarakatan 18, no. 2 (March 6, 2024): 979. http://dx.doi.org/10.35931/aq.v18i2.3381.
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<p>The purpose of this study is to analyze the social behavior of Buddhist communities in Central Java. That in Buddhists in Central Java have Communication Patterns and Poa social behavior in society. The sample of this study is Pati Regency and Jepara Regency where these two districts are one of the bases of Buddhism in Central Java. The method in this study is a descriptive qualitative approach method. Where this research multiplies and collects information from sources with documentation methods, archival records, interviews, direct observation, participatory observation, and physical artifacts. The result of this study is the formation of Groupthink in the Buddhist community in Central Java Province, inseparable from the participation of leaders or administrators in Buddhist community groups. Buddhist community groups grow high cohesiveness, as for some evidence that states that Buddhist community groups have high cohesiveness, among others; (1) the existence of a relationship or relationship between individuals with one another is very close. (2) Sense of belonging or sense of belonging to the Group, (3) High loyalty to the Group, and (4) Solidarity among group members is very strong</p>
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Maes, Claire. "Flirtation with the other: an examination of the processes of othering in the PaliVinaya." Bulletin of the School of Oriental and African Studies 79, no. 3 (September 15, 2016): 535–57. http://dx.doi.org/10.1017/s0041977x16000549.
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AbstractThis article identifies and examines processes of othering in an early Indian Buddhist ascetic text, the PaliVinayaof the Theravādins. By means of: (1) a critical discussion of the fact that the PaliVinayaholds several terms for the early Buddhists' ascetic others; and (2) a close reading and analysis of a small group of – easily overlooked – PaliVinayapassages with explicit references to supposed practices of the early Buddhists' ascetic others, I make explicit two aspects of the processes of othering of the early Buddhist ascetic community. I show how through processes of othering Buddhistbhikkhus,or at the very least the monk-editors of the PaliVinaya,both negotiated a collective identity notion, and reflected on the significance of their own practices and values in direct relation to those of their ascetic others, whether real or imagined.
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Raxsa, Hana Prastila, Tri Yatno, and Niken Wardani. "PENGARUH LINGKUNGAN SOSIAL DAN POLA ASUH ORANG TUA TERHADAP MORAL REMAJA BUDDHIS DI KECAMATAN PONGGOK KABUPATEN BLITAR." Jurnal Pendidikan, Sains Sosial, dan Agama 4, no. 2 (June 3, 2020): 59–69. http://dx.doi.org/10.53565/pssa.v4i2.101.
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Moral decline in teenagers can be seen from the number of delinquency cases committed byjuveniles. The cause of the decline of moral teens can be influenced by the environmental community andparenting parents. Community environmental impacts on teenagers because teenagers do every dayinteraction with the surrounding environment. While parents are a major factor in giving moral education inthe family environment. Based on the observation of social and environmental researchers parenting parentshave an influence on the moral formation of adolescents. It is what lies behind the researcher to conductresearch in order to determine how much influence the social environment and upbringing of parents toadolescent moral Buddhist. This study used quantitative research methods to a survey conducted in theDistrict Ponggok Blitar June-September 2016. Subjects in this study were young Buddhist in DistrictPonggok. Instruments and techniques of data collection is done by using a questionnaire. Data wereanalyzed using SPSS versoin 15. Based on the research and analysis of the data showed that the influence ofsocial environment on adolescent moral Buddhists in Sub Ponggok amounted to 0,293. The influence ofparenting parents on adolescent moral Buddhist in Sub Ponggok at 0,170. While the influence of the socialenvironment and upbringing of parents to adolescent moral Buddhists in Sub Ponggok of 0,626.
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Cousin-Thorez, Guilhem. "The General Buddhist Association of Vietnam 1951–1964 (Tổng Hội Phật Giáo Việt Nam): A Forgotten Step Towards the 1964 Buddhist Church." Russian Journal of Vietnamese Studies 5, no. 1S (December 16, 2021): 103–13. http://dx.doi.org/10.54631/vs.2021.s-103-113.
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This paper provides an overview of the Buddhist community in the 50s and 60s, addressing the creation of the first national Buddhist association: the General Buddhist Association of Vietnam (Tổng Hội Phật Gio Việt Nam, GBA). Most academic works sum up the GBA to the date of its foundation by three regional delegations of Buddhists believers in May 1951, and its participation in the political crisis of 1963, the so-called Buddhist Crisis. Its genesis, the internal structures of this first national association, the philosophy and new national narrative of its leaders, their conflictual and distant relationship with secular power and other Buddhists group, remains largely unknown. Providing a new set of contextual elements, this analysis of the GBAs history will contribute to our understanding of Vietnamese Buddhism history in the 20th century, in its continuities and inconsistencies. Essentially a failed first attempt to build a Buddhist church the history of the GBA is highly revealing of the long-standing aspirations of its creators and should be understood as a transitional step between early reform movement and the 1964 UBC. Emphasizing on cultural, social, and political matters, this paper is mainly based on barely used primary sources available in Vietnam.
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Borchert, Thomas. "Worry for the Dai Nation: Sipsongpannā, Chinese Modernity, and the Problems of Buddhist Modernism." Journal of Asian Studies 67, no. 1 (February 2008): 107–42. http://dx.doi.org/10.1017/s0021911808000041.
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Over the last thirty years or so, there has been a broad consensus about what constitutes modern forms of Theravāda Buddhism. “Buddhist modernism,” as it has been called, has been marked by an understanding of the Buddha's thought as in accord with scientific rationalism; increased lay participation, particularly in meditation practice and leadership of the Buddhist community; and increased participation by women in the leadership of the Sangha. In this paper, I call into question the universality of these forms by examining a contemporary Theravāda Buddhist community in southwest China, where Buddhism is best understood within the context of the modern governance practices of the Chinese state. Buddhists of the region describe their knowledge and practices not in terms of scientific rationality, for example, but within the ethnic categories of the Chinese state. I suggest that instead of understanding modern forms of Buddhism as a natural response to modernity, scholars should pay attention to how Buddhist institutions shift within the context of modern forms of state power.
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Park, Cheonghwan, and Kyungrae Kim. "Korean Buddhist International Aid Work: A Critical Comparison of the Join Together Society and the Global Community Association (Good Hands)." Religions 13, no. 9 (September 1, 2022): 815. http://dx.doi.org/10.3390/rel13090815.
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This paper critically scrutinizes the history and activities of South Korea’s two largest Buddhist international aid organizations, namely, the Join Together Society, founded in 1991 by Venerable Pomnyun, leader of Korea’s independent Jungto Society order of lay Buddhists, and the Global Community Association (Jiguchon Gongsaenghoe, Good Hands), founded by former Jogye Order president, Venerable Wolju (1935–2021). It examines the origins, organizations, and activities of both organizations, followed by a comparison of their similarities and differences, along with a discussion of their respective relationships to Korean Buddhist mainstream life and the advantages and disadvantages of each. They are significant, not only for the many benefits they have brought to their target communities abroad but also for what they represent to the Korean Buddhist community at home. As the Korean Buddhist establishment continues to grapple with a prolonged crisis of falling membership and loss of relevance within Korea’s increasingly agnostic society, the long-term sustainability of Korean Buddhist international efforts remains an open question. Nevertheless, the two organizations represent new visions for the modes of meaningful Buddhist praxis and engagement with the modern world that have a strong appeal to Korea’s younger, urbanized Buddhist laity. The further support and expansion of such activities by the Buddhist establishment might aid in reversing the current downward trends of belief.
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Masatsugu, Michael K. "““Beyond This World of Transiency and Impermanence””: Japanese Americans, Dharma Bums, and the Making of American Buddhism during the Early Cold War Years." Pacific Historical Review 77, no. 3 (August 1, 2008): 423–51. http://dx.doi.org/10.1525/phr.2008.77.3.423.
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This article examines the growing interest in Buddhism in the United States during the Cold War, analyzing discussions and debates around the authenticity of various Buddhist teachings and practices that emerged in an interracial Buddhist study group and its related publications. Japanese American Buddhists had developed a modified form of Jōōdo Shinshūū devotional practice as a strategy for building ethnic community and countering racialization as religious and racial Others. The authenticity of these practices was challenged by European and European American scholars and artists, especially the Beats, who drew upon Orientalist representations of Buddhism as ancient, exotic, and mysterious. In response, Japanese American Buddhists crafted their own definition of ““tradition”” by drawing from institutional and devotional developments dating back to fourteenth-century Japan as well as more recent Japanese American history. The article contextualizes these debates within the broader discussion of cultural pluralism and race relations during the Cold War.
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Pelzang, Rinchen. "The Meaning of Caring: A Buddhist Perspective." International Journal for Human Caring 24, no. 3 (September 1, 2020): 164–69. http://dx.doi.org/10.20467/humancaring-d-19-00050.
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A review of the literature reveals that an inclusive examination of the Buddhist perspective is needed to explain the diversity in meaning and scope of caring in nursing practice. This article briefly explains various definitions of caring according to the six major conceptualizations of caring from the Buddhist perspective: caring as a human trait; caring as a moral imperative; caring as an affect; caring as an interpersonal interaction; caring as a therapeutic intervention; and caring as a spiritual intervention. Buddhists view caring as love, trust, commitment, and ensuring a good relationship between nurses, the patient, family, and community.
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Skrzyński, Przemysław. "Działalność wspólnoty buddyjskiej „Koło Zen” w latach 1978–1980 w kontekście politycznych i administracyjnych uwarunkowań PRL." Studia Religiologica 54, no. 3 (December 1, 2021): 235–47. http://dx.doi.org/10.4467/20844077sr.21.015.16552.
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Activity of the Buddhist Community „Zen Circle” in 1978–1980 in the Context of Political and Administrative Conditions of the Polish People’s Republic The article attempts to present the beginnings of the first Buddhist community in Poland, the „Zen Circle”, which crystallized and legalized its activity in the conditions of a state with an undemocratic political system. In the chronological aspect, it is a continuation of the content contained in the article entitled The Realization of the Buddha-dharma in the Construction of Socialist Society. On the Beginnings of the Path to the Legalization of the First Buddhist Community in the People’s Republic of Poland, focusing on the period when the painter Andrzej Urbanowicz (1938–2011) was the leader of the community. This text presents and analyzes the further efforts of Buddhists who, under the leadership of Andrzej Janusz Korbel (1946–2015), developed effective forms of religious and popularizing activity, and led to the registration of the community (1980), despite police and administrative repressions that began almost a decade earlier. In the second part of the article, I pre- sent some possible reasons for the decision taken by the Office for Religious Affairs to enter the „Zen Buddhist Community in Poland – Religious Association” into the register of associations. The lack of preserved documentation containing the formal argumentation of this decision prompts us to formule hypotheses that will be discussed in more detail in the doctoral dissertation being prepared.
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Foxeus, Niklas. "Performing the Nation in Myanmar." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 178, no. 2-3 (June 25, 2022): 272–305. http://dx.doi.org/10.1163/22134379-bja10040.
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Abstract In 2012, Buddhist nationalist movements in Myanmar started to emerge, disseminating a Buddhist nationalist discourse that aimed to protectively demarcate their nation from the perceived threat posed by Muslims. In sermons, monks exhorted their audiences to make nationalist vows to protect their nation, country, and Buddhism. The aim of this article is to investigate some ritual, discursive, and performative aspects of Buddhist nationalist sermons, and the social dynamics they entailed. The article first examines and analyses three recurrent discursive complexes of the Buddhist nationalist sermons delivered in 2013–2015; it will also look at how the monks drew on their social power and on discursive and performative power to create a boundary around their Buddhist nation and to mobilize Buddhists to protect it, thereby performing their nation. Second, the article examines two ways in which sermons that aimed to protect the Buddha’s dispensation (collectivistic religion) contributed to creating social cohesion and community.
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McKinley, Alexander. "Fluid Minds: Being a Buddhist the Shambhalian Way." Buddhist Studies Review 31, no. 2 (January 15, 2015): 273–91. http://dx.doi.org/10.1558/bsrv.v31i2.273.
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What are the criteria for counting something as Buddhist? This discipline-defining question has become increasingly perplexing as Buddhism is transmitted across the globe, taking new forms as it adapts to new contexts, especially as non-Buddhists increasingly come to participate in the meditation activities of Buddhist communities in the West. Through an ethnographic analysis of a Shambhala center in the southern United States, this article suggests that the best way to talk about such groups is neither through categorizing membership demographics, nor by ranking the different degrees of Buddhism practiced in Shambhala as more or less authentic, but rather by focusing on how the group ultimately coheres despite inevitable differences in opinion. Thus instead of defining what is ‘authentically’ Buddhist among Shambhalians, this article tracks the manner in which certain Buddhist forms of signification (especially meditation) are shared regardless of personal religious identities, forging a community through common interest.
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Juwarso, Tata Ananta Nur, Dwi Sagitha Febrianti, Misdayanti, and Sulaiman. "Buddhist Economic: For Student Creativity Program in Entrepreneurship by Catera Zebuart Product." International Journal of Science and Society 4, no. 2 (July 4, 2022): 299–308. http://dx.doi.org/10.54783/ijsoc.v4i2.472.
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Several sources of primary Buddhist scriptures, secondary literature, and scientific articles were examined to find out what economic system was derived from the teachings of Buddhism described by Gautama Buddha. The principles of Buddhist economics are investigated from the personal and social ethics of the Buddhists that underlie the system. An economic system that adheres to Buddhist moral norms, and attitudes towards property and wealth that inspire in economic endeavors in particular entrepreneurial behavior. The method used is systematic content analysis. Entrepreneurship based on Buddhist values is also analyzed to be applied in the Student Creativity program in the field of Entrepreneurship. Generosity which is the principle of Buddhist economics in this study is also applied. Through an institution approved by the Directorate General of Buddhist Community Guidance together with the Directorate of Taxes, the Ministry of Finance, six formal institutions similar to the Amil Zakat Agency in Islamic Religious Institutions were obtained. Meanwhile, the selected product is based on the creative economy in the form of a conscious work of art called Catera Zebuart.
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Chakma, Jyotiswi. "A Case Study on the Popular Rituals of Marma Buddhists in Bangladesh." Social Science Review 39, no. 1 (April 12, 2023): 199–209. http://dx.doi.org/10.3329/ssr.v39i1.64920.
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Marma is a microscopic Buddhist ethic community in Bangladesh, who mainly live in Chittagong Hill Tracts and follow Theravada Buddhism. Though they have every regards for the Bangladeshi National Jurisdictions, they have their own administrative body of jurisdiction. They have their own language, traditional dress and observe colorful popular rituals, through which they keep their identity as a distinct community. In this article, it has explored some popular rituals of Marma Buddhists and to uncover the meaning, and understand them regarding these rituals. Social Science Review, Vol. 39(1), June 2022 Page 199-209
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Loftus, Timothy. "Ambedkar and the Buddha's Sangha: A Ground for Buddhist Ethics." CASTE / A Global Journal on Social Exclusion 2, no. 2 (December 18, 2021): 265–80. http://dx.doi.org/10.26812/caste.v2i2.326.
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The saṅgha is one of the three jewels of the Buddhist tradition. While undervalued in many other Anglophone iterations of Buddhist modernism, Ambedkar’s approach to Buddhism placed a reconceptualized saṅgha at the center. Where traditional accounts often limit the boundaries of saṅgha to ordained monks and nuns, Ambedkar sought to include all lay Buddhists within its frame. He suggests that the role of the saṅgha is not, as many traditional accounts might suggest, the personal liberation of the monks and nuns who join it, but instead social service directed toward the community at large. Ambedkar’s commitment to the development of a religion that champions egalitarianism naturally lead to his inclusion of women as full participants in his image of the saṅgha, despite the historically patriarchal limits placed on them in many traditional Buddhist settings. This wide-tent approach to the saṅgha, along with its emphasis on service and egalitarian principles, are defining features of Ambedkar’s unique approach the Buddhist tradition.
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Binning, Amy. "Affective Futures and Relative Eschatology in American Tibetan Buddhism." Religion and Society 11, no. 1 (September 1, 2020): 45–60. http://dx.doi.org/10.3167/arrs.2020.110104.
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Tibetan Buddhist prophecies of decline are largely unattended when it comes to practitioners’ lived experiences. This article considers such narratives through a focus on a community of American Buddhists in California. The relationship between Buddhist narratives of degenerating future and the American landscape is played out through the creation and distribution of sacred objects, which are potent containers for—and portents of—prophetic futures. Ruptures in time and landscape become, through the frame of prophecy, imaginative spaces where the American topography is drawn into Tibetan history and prophetic future. Narratives of decline, this article argues, also find common ground with salient American rhetoric of preparedness and are therefore far from fringe beliefs, but a more widely available way of thinking through quotidian life.
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Skrzyński, Przemysław. "„Realizacja Dharmy Buddhy w nurcie budownictwa socjalistycznego społeczeństwa”. O początkach drogi do legalizacji pierwszej wspólnoty buddyjskiej w PRL." Studia Religiologica 54, no. 3 (December 1, 2021): 217–33. http://dx.doi.org/10.4467/20844077sr.21.014.16551.
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“The Implementation of the Buddha-Dharma in the Construction of Socialist Society”. On the Beginning of Legalization of the First Buddhist Community in the Polish People’s Republic The pioneering community of Polish Buddhists called “Zen Circle”, operating in the 1970s, raised well-founded concerns of national public and administrative order bodies. This group, derived mainly from artistic and hippie environments, should be considered one of the most original and radical manifestations of an alternative and contesting culture to the reality of the People’s Republic of Poland. At the same time, the effectiveness of the activities undertaken by the community in the administrative field, led to a precedent situation in which its religious and non-religious activities were legalized. In this article, I reconstruct the administrative efforts made in the first period of community activity (1975–1978), but above all, I analyze the attitudes and motivations of the parties involved in the above-mentioned process: community members, decision-making officials and services responsible for the internal security of the country. Based both on the group’s internal materials and interviews with members, as well as on documents prepared by state bodies, I analyze the process of shaping the identity of the first Polish Buddhists.
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Schertenleib, Dimitri. "A blending of Buddhism, social engagement, and alternative agriculture from Thailand: the Maap Euang Meditation Center for Sufficiency Economy." Asiatische Studien - Études Asiatiques 75, no. 4 (November 1, 2021): 1171–200. http://dx.doi.org/10.1515/asia-2021-0048.
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Abstract Today, across all the places where the various Buddhist schools have established themselves, there is a broad phenomenon with heterogeneous characteristics and manifestations called engaged Buddhism or socially engaged Buddhism. What unites the advocates of this movement is the way the Buddhist notion of dukkha (i.e., ‘suffering’) is interpreted to include the economic, political, social, and even ecological dimensions of suffering in the contemporary world. Engaged Buddhists have reformulated the normative teachings of dukkha to make them relevant to current issues. In this paper, I present an example of ecologically and socially engaged Theravāda Buddhism of the Maap Euang Meditation Center for Sufficiency Economy, in Thailand near Bangkok. Members of this community have developed a form of engaged Buddhism that treats ideas of “sufficiency” economy and peasant agroecology. To understand this movement, I will argue that the discipline of Buddhist Studies needs to combine the study of ancient canonical texts with the study of their contemporary interpretations.
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Hayami, Yoko. "Pagodas and Prophets: Contesting Sacred Space and Power among Buddhist Karen in Karen State." Journal of Asian Studies 70, no. 4 (November 2011): 1083–105. http://dx.doi.org/10.1017/s0021911811001574.
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This paper analyzes multi-layered religious practices among local Buddhist Karen on the plains of Karen State in Burma, within the context of the larger socio-political dynamics of Burmese Buddhism. The purpose is threefold: first, to give ethnographic details of the hybrid nature of religious practices among Buddhist Pwo Karen, thereby demonstrating how sacred space and power are contested, despite the strong hand of the state; second, to challenge the assumed equation between non-Buddhist minorities on the one hand, and Buddhists as a lowland majority aligned to the state on the other; and third, to raise an alternative understanding to predominantly state-centered perspectives on Theravada Buddhism. Field-based observations on the young charismatic Phu Taki and his community, as well as on the practice of pagoda worship called Duwae that has hitherto been undocumented are presented. These are examined in relation to the changing religious policies of the regime, especially since the policies of “Myanmafication” of Buddhism by the reformist council began in 1980.
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Geary, David, and Kiran Shinde. "Buddhist Pilgrimage and the Ritual Ecology of Sacred Sites in the Indo-Gangetic Region." Religions 12, no. 6 (May 26, 2021): 385. http://dx.doi.org/10.3390/rel12060385.
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In contemporary India and Nepal, Buddhist pilgrimage spaces constitute a ritual ecology. Not only is pilgrimage a form of ritual practice that is central to placemaking and the construction of a Buddhist sacred geography, but the actions of religious adherents at sacred centers also involve a rich and diverse set of ritual observances and performances. Drawing on ethnographic research, this paper examines how the material and corporeal aspects of Buddhist ritual contribute to the distinctive religious sense of place that reinforce the memory of the Buddha’s life and the historical ties to the Indian subcontinent. It is found that at most Buddhist sites, pilgrim groups mostly travel with their own monks, nuns, and guides from their respective countries who facilitate devotion and reside in the monasteries and guest houses affiliated with their national community. Despite the differences across national, cultural–linguistic, and sectarian lines, the ritual practices associated with pilgrimage speak to certain patterns of religious motivation and behavior that contribute to a sense of shared identity that plays an important role in how Buddhists imagine themselves as part of a translocal religion in a globalizing age.
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Lesmana, Wiliem, Rustono Farady Marta, and Sulaiman Girivirya. "The Practice of Humanistic Buddhism for the Indonesia’s National Integrity." Jurnal Riset Komunikasi 4, no. 2 (August 15, 2021): 179–97. http://dx.doi.org/10.38194/jurkom.v4i2.303.
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In the midst of Indonesian society which is full of diversity, so there needs to be a sense of tolerance and respect for these differences in order to maintain the integrity of the nation, where this is in line with Buddhist teachings which also teach to be able to live in people’s lives so that the desired state of peace and prosperity will emerge. communicate as stated in the text of the 2020 Vesak message of Saṅgha Theravāda Indonesia is reviewed through the use of Buddhist communication theory as part of communication theory originating from the east and Buddhist semiotics to dissect the meaning of the text so that it can be practiced in daily life. The findings from the analysis of the text show that each paragraph in the text of the 2020 Vesak message of Saṅgha Theravāda Indonesia has a Buddhist-based communication delivery pattern that is beneficial not only for Buddhists but for the wider community about the importance of practicing the teachings of love in building a spirit of fraternity in order to maintain the integrity of the Indonesian nation.
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Kelvin, Kelvin, Irvan Surjano, and Kabri Kabri. "Buddhist Community Empowerment in Health." WINTER JOURNAL: IMWI STUDENT RESEARCH JOURNAL 4, no. 2 (December 25, 2023): 132–41. http://dx.doi.org/10.52851/wt.v4i2.56.
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Empowering Buddhist communities in the health sector includes a series of concepts, views, and practices that integrate Buddhist religious values with health aspects. The concept of health empowerment, as the main foundation, provides a philosophical basis for efforts to improve the welfare of Buddhist communities. Furthermore, the Buddhist concept of health introduces a holistic view that includes physical, mental, and spiritual aspects as interrelated elements in achieving optimal health. The Buddhist approach to health emphasizes the principles of morality, awareness, and wisdom in maintaining a balanced life. Health science according to Buddhism provides an in-depth knowledge base regarding the relationship between mind and body, as well as ways to maintain overall health. Empowering herbal plants for health is one of the real implementations through exploring the potential of plants as a source of natural medicine. Mental health aspects from a Buddhist perspective are the main focus of community empowerment efforts. By adopting meditation practices and understanding the concept of dukkha (dissatisfaction), Buddhist communities can manage stress and improve their mental well-being. Apart from that, the development of health sciences also raises ethical controversies that need to be accommodated through a Buddhist perspective, integrating advances in science with the moral values believed in by the Buddhist community. Strengthening public health from a Buddhist perspective encourages active community participation in maintaining and improving collective health. By understanding and applying Buddhist teachings, people can form a proactive mindset towards health, build solidarity, and realize shared prosperity. Empowering the Buddhist community in the health sector is a vehicle for implementing religious values in improving the overall quality of life.
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Prayogi, Ryan, and Rina Ari Rohmah. "Toleransi Antarumat Beragama dalam Meningkatkan Persatuan Dan Kesatuan Bangsa di Desa Pasir Jaya." JUPIIS: JURNAL PENDIDIKAN ILMU-ILMU SOSIAL 12, no. 1 (April 30, 2020): 186. http://dx.doi.org/10.24114/jupiis.v12i1.16209.
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The writing of this article aims to find out the basic values that form the basis of tolerance and tolerance forms among Muslims, Buddhists and Christians in Pasir Jaya Village, Rambah Hilir District, Rokan Hulu Regency. The Research Participants are the Village Head, Community Leaders, and Prominent Islamic, Christian and Buddhist leaders, Youth Chairperson, PKK Chairperson and Pasir Jaya Village Community. This research site was conducted in Pasir Jaya Village, Rambah Hilir District, Rokan Hulu Regency, Riau Province. Data collection techniques using observation, interviews, documentation and analyzed qualitatively through data analysis techniques using data reduction, data display and data verification. This study concludes that the basic values on which tolerance is formed between Muslims, Christians and Buddhists are normatively found in religious values and cultural values. Meanwhile, empirically include: human values related to help, nationalism values related to cooperation and mutual cooperation, historical values related to respect, and democratic values related to deliberation. While the form of tolerance is manifested in social interaction and cooperation which includes: (1) Cooperation in development, (2) Participation in weddings, (3) participating in events of death, (4) Attitudes of respect and respect for religious celebrations, and (5) ) Deliberation in village activities.
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Latifah, Latifah, and Ary Budiyanto. "Fangsheng (放生) and Its Critical Discourse on Environmental Ethics in Buddhist Media." International Journal of Interreligious and Intercultural Studies 3, no. 1 (April 28, 2020): 42–47. http://dx.doi.org/10.32795/ijiis.vol3.iss1.2020.684.
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Religious views of a community group are very influential in determining their attitudes and behavior towards nature and the environment. On the one hand, there is a worldview correlation that affects attitudes that are less friendly to nature as well as human superiority among other creatures that makes it feel entitled to exploit nature. On the other hand, religious views are also a motivation for caring for and loving nature, as is the will of Buddhists to create happiness for all living things. Reflections on choosing a moderate way of life prevent greed that can cause damage to nature so that sustainable development can be realized. The media, especially digital media, represents the implementation of Buddhist environmental ethics in a variety of writing frames. This study aims to look at Fangshen (放生) ritual in critical discourse on environmental ethics perspective as represented in Indonesian Buddhist media such as Buddhazine, Kompasiana, Tionghoa.info, and etcetera. This research shows that the discourse on environmental ethics in Buddhist media is at the point of intersection between natural disasters as a result of karma (kamma), paramita funds to change karma, responsibility for protecting nature, and compassion for all beings.
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Hadion Wijoyo, I Putu Gelgel, and Ida Ayu Komang Arniati. "Factors that Cause the Monastery and Cetiya under the Auspices of the Pekanbaru MBI PC." Britain International of Humanities and Social Sciences (BIoHS) Journal 4, no. 1 (March 17, 2022): 162–76. http://dx.doi.org/10.33258/biohs.v4i1.605.
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The Indonesian Buddhist Council is one of the Buddhist Religious Councils that was established in 1955. One of the Riau branch administrators is Pekanbaru. Pekanbaru as the capital city of Riau Province houses 7 (seven) Viharas and Cetiyas. Each Vihara and Cetiya has its own problems such as the absence of activities other than Vesak and Kathina Celebrations (Buddhist holidays), including the lack of attention and guidance for administrators and devotees. This study uses a qualitative-analytic method with a religious and cultural approach. The results obtained are as follows. There are several factors that cause service not optimal, such as parking facilities, a service request system that is still manual, the lack of information on Vihara and Cetiya activities, the level of willingness and competence of priests and managers of places of worship that is still lacking. Second, PC MBI Pekanbaru has provided good guidance to Pandita, the manager of the house of worship, in making work plans so that services to the people are maximized, but this requires monitoring and evaluation in its implementation. In addition, PC MBI Pekanbaru has sought to civilize the community where Pekanbaru Buddhists are dominated by the Chinese ethnic group.
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Burnett, Richard. "Mindfulness in Schools: Learning Lessons from the Adults, Secular and Buddhist." Buddhist Studies Review 28, no. 1 (July 8, 2011): 79–120. http://dx.doi.org/10.1558/bsrv.v28i1.79.
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This paper explores the adult mindfulness landscape, secular and Buddhist, in order to inform an approach to the teaching of mindfulness in secondary schools. The Introduction explains the background to the project and the significant overlap between secular and Buddhist practices. I explain what mindfulness is and highlight a number of important practical differences between the teaching of mindfulness in the adult world and in schools. ‘Balancing Calm and Insight’ looks at mindfulness through a lens infrequently explored in the therapeutic literature, and suggests that a slight shift in the centre of gravity towards Calm might be appropriate. ‘Defining Objectives’ considers how difficult it is to clearly articulate the objective of mindfulness in schools given a new context in which it functions as neither clinical application nor spiritual practice. A range of alternatives is considered. ‘Building a Scaffolding’ explains the importance of context in both Buddhist and secular practice. To succeed, mindfulness should be nested within a broader framework of understanding, or what Kabat-Zinn calls a ‘scaffolding’. I suggest that perhaps the best ‘scaffolding’ for mindfulness in schools is its sense of possibility. ‘Ethics and Community’ describes how ethics are more important in secular mindfulness than they at first appear. The shape ethics might take in a school context is considered, then an assessment of the role of the teacher and what equivalent there might be for what Buddhists call sa?gha, or Community.
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Shipton, Warren, Jared Wright, Tonya Wright, and Nilubon Srisai. "Reaching Thai Buddhists and Those with a Background in Thai Buddhist Beliefs." Journal of Adventist Mission Studies 14, no. 2 (2018): 66–73. http://dx.doi.org/10.32597/jams/vol14/iss2/12/.
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"One of the greatest challenges for those working across cultures is to understand the unique features of the host culture and the dominant religious beliefs and practices found in the society represented. If this is to be done acceptably, the written and spoken language must be mastered and personal friendships formed with community members. Much damage has been done by Western missionaries arriving with preconceived ideas on evangelism taken from their home country and with an attitude of being holders of superior knowledge in many areas of thought beyond that held by the host culture. Catholic missionary activity has been on-going in Thailand since 1665, Protestants since 1828, and by Adventists since 1906 (Insom 2006:43; Carmody 2017:54). The early pioneers showed great energy and persistence and one cannot help but have great admiration for them. The experiences and successes recorded have been many and varied. The techniques adopted have included literature evangelism, evangelistic outreach efforts, healing ministries, health promotion, education (primary to tertiary), radio ministry, relief work, and other activities. The overall impact of the total mission effort by all denominations has been minimal with Christians representing an estimated 0.74-1.2 percent of the population (Carmody 2017:49; Christian Presence Map 2018)."
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TALKO, Tetiana, Iryna GRABOVSKA, and Svitlana KAHAMLYK. "UKRAINIAN BUDDHISM AND NEOBUDDHISM IN WAR CONDITIONS." Almanac of Ukrainian Studies, no. 33 (2023): 76–84. http://dx.doi.org/10.17721/2520-2626/2023.33.11.
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The article is devoted to the analysis of the peculiarities of the functioning of Buddhist and neo- Buddhist movements in the conditions of the war in Ukraine. It is noted that the modernization of Ukrainian culture, which is accompanied by the development of post-secular trends, manifests itself not only in the revival and transformation of religious beliefs traditional for our people, but also in the spread of non-traditional and neo-religious teachings and movements, among which Buddhism and Neo-Buddhism occupy a special place. The revival of Buddhism in Ukraine in the 90s of the last century took place mainly with the mediation of Russia. In the situation that developed at that time, Buddhism acted as a kind of "agent" of Russian cultural expansion. In the conditions of the war against rashism, it largely became independent from Russian influence. Among the most striking manifestations of Buddhism in Ukraine is the sangha of the Mahayanist direction of the Nipponzan Myōhōji Order, whose representatives have suffered from racist aggression since 2014 and until today. As a result of the occupation by Russian terrorists of parts of the Donetsk and Luhansk regions, neo-religious groups, including Buddhists, were displaced from these territories. Seeking refuge, Ukrainian Buddhists were directly faced with the need to form a clear position in relation to Russia's military invasion of Ukraine, not hiding behind the general Buddhist notion of the absurdity of any war as a way to resolve conflicts. During the analysis, it was also established that under the influence of transformational processes in Western European Buddhism, domestic Buddhism is being modernized. In Ukraine, neo-Buddhist practices are identified with such directions and schools as Karma Kagyu, Zen Buddhism, Nittiren, White Lotus, as well as with Protestant and cyber Buddhism. Within the boundaries of neo-Buddhist teachings, the problem of Russia's aggressive war of aggression against Ukraine is discussed sporadically, but it is already possible to distinguish certain trends in the understanding and interpretation of its essence and the preference for a negative assessment of the moral component of rashist aggression, which certainly indicates positive shifts in the ideas of domestic followers of the doctrine and hope on the useful application of Buddhist methods and practices to improve the spiritual and psychological state of the Ukrainian community, as well as on the further development of antitotalitarian tendencies and tolerance towards non-traditional religious phenomena in its environment.
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Munisah, Munisah, and Eko Prasetyo. "Ngurisan Tradition in the View of Buddhism." Subhasita: Journal of Buddhist and Religious Studies 1, no. 1 (February 11, 2023): 57–74. http://dx.doi.org/10.53417/jsb.96.
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The Ngurisan tradition is an ancestral heritage that is hereditary. The purpose of the Buddhist community carrying out the Ngurisan tradition is as a form of gratitude, thanks to parents for being blessed with a child and to pray for and cleanse the child from unwanted things. The problem to be studied is the implementation of the Buddhist Ngurisan tradition. The purpose of this research is to find out the process and meaning of Ngurisan tradition of Buddhist community in Mareje village, Lembar sub-district, West Lombok regency. This research was conducted on the Buddhist community in Mareje Village, Lembar District, West Lombok Regency. This research uses a qualitative approach, namely ethnographic study with data collection techniques including interviews, observation, and documentation. Ngurisan tradition is a celebration event in the form of a haircut tradition ceremony intended for children. The procession of the Ngurisan tradition includes activities (1) Family-level consensus (2) Bau Tomplak (taking materials) (3) Bait Jelo (determining a good day) (4) Jelo Gaur (The third day before the peak day of Ngurisan) (5) Jelo Naikan (the second day before the peak day). (6) Jelo gawe (peak day) and (7) Metun baok (activities after the event is over). The Ngurisan devotional ceremony uses offerings in the form of candles, incense, water, flowers, fruit, and food in the form of rice. The Ngurisan tradition means that children who have been drained can be given health, welfare, and in the future can live a life full of happiness. As for custom, it is an obedience or respect for the ancestors. A child has an obligation to be devoted to parents, maintain family honor and traditions, keep the inheritance well and pray for them when they have died. Religiously, it can be a way to deepen and increase faith (Saddha) for Buddhists. Buddhism also defines the Ngurisan tradition as a form of merit offering (patidana).
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Hunsberger, George R. "Conversion and Community: Revisiting the Lesslie Newbigin—M. M. Thomas Debate." International Bulletin of Missionary Research 22, no. 3 (July 1998): 112–17. http://dx.doi.org/10.1177/239693939802200308.
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In India in the late 1960s and early 1970s, Bishop Lesslie Newbigin and M. M. Thomas debated the nature of conversion and Christian community. The importance of the subject was underlined by the findings of sociological research that in major urban centers such as Madras there were thousands of Indians who believed in “Jesus as the only God” though they had no visible connection with the Christian church. The Bangalore theologian Kaj Baago sharpened the issue by asking, “Must Buddhists, Hindus and Muslims become Christians in order to belong to Christ?” Baago wished to advocate the kind of Christian witness that might lead to “the creation of Hindu Christianity or Buddhist Christianity.” On the occasion of the March 1966 Nasrapur Consultation on mission Newbigin launched the debate by responding. first to Baago. By 1969 the debate became focused in published discussions between Newbigin and his friend M. M. Thomas. The following essay reacquaints us with the issues as Newbigin and Thomas saw them. As we approach the twenty-first century in Christian mission, the issues taken up in the Newbigin-Thomas debate remain as relevant as ever.
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Zhamsueva, Darima S. "Функциональное назначение некоторых обрядов бурят, посвященных всеобщему благополучию и лучшему перерождению." Монголоведение (Монгол судлал) 14, no. 4 (December 30, 2022): 721–31. http://dx.doi.org/10.22162/2500-1523-2022-4-721-731.
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Introduction. Nowadays lay Buddhist rites pertaining to everyday life and dealing with community, group, family, individual and household causes are viable, needed, and productive enough. Goals. The study aims at revealing most stable household / family rites of the Buryats and determining their essentials and features. Methods. Traditional classification and systematization methods have proved instrumental in identifying stable and changeable properties, local features of family / household rites across various Buddhist ethnic groups in Buryatia. The method of comparative historical analysis serves to define the actual processes of preserving and transforming life cycle rites. Those of observation, interview, and interrogation make it possible to characterize the present-day religious consciousness of lay Buddhists and reveal certain changes in traditional Buryat attitudes and customs that emerged due to historical processes to have yielded some formal peculiarities of basic rituals and rites. The paper pays special attention to the revived everyday rite of sangaril. Results. Field data show that cult practices have preserved only what is best remembered without books and experts, i.e. what is familiar since olden times, most common, and requires no high theological qualifications — if there is a significant loss of the bookish tradition, and in the absence of Buddhist ritual experts of Tibetan origin. So, those are everyday rites most closely connected with folk customs and dealing with economic and household needs of believers that prove most persistent. In other words, what is most closely connected with everyday life does survive and exist. Conclusions. Traditional family and everyday rites, such as oboo, sangaril, maani, funeral and Sagaalgan-related ones (New Year), collective worshipping of sahiusan-protectors for family well-being, are currently perceived as folk customs and viewed as integral elements of the original Buryat ethnic tradition. To date, those are religious ideas and beliefs of the public that serve a most characteristic phenomenon in religious life of Buryatia’s Buddhists, rather than activities of the official clergy. Our observations also attest to that religious efforts of believers tend to increase.
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Hidayatulloh, M. Taufik. "AKTIVITAS DAN RELASI SOSIAL MAJELIS AGAMA BUDDHA TANTRAYANA ZHENFO ZONG KASOGATAN DI KALIMANTAN BARAT." Dialog 38, no. 2 (December 31, 2015): 157–66. http://dx.doi.org/10.47655/dialog.v38i2.41.
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This study aims at firstly reporting the activities and organization structure of Tantrayana Zhenfo Kong Budhha forum Kasogatan Indonesia in West Borneo. Secondly, it is explaining the internal conflicts among Buddhists and the resolutions. The study was conducted in West Borneo in 2015 by involving the Tantrayana Zhenfo Kong Budhha forum, regional ministry office (Buddha division, community counseling of Pontianak city and Kubu Raya regency), Forum of Interreligious relation (FKUB) of West Borneo, some religious figures, and forum administrators. 12 researchers conducted this study. Data were collected through in-depth interviews and documentary study. The data were analyzed by following Miles and Huberman’s sequences, namely data reduction, data display, and conclusion. The results of this study indicate that the Budhha forum of Tantrayana Zhenfo Kong Kasogatan Indonesia has sufficient facilities in terms of houses of worship, Buddhist counseling, and children care. Additionally, it is found that there are some emerging conflicts, such as: conflicts in education and conflicts of conversion. In terms of social relationship with local people, Buddhists in west Borneo are involved in social gathering for only particular events. On the other hands, they have a relatively close relationship with the government.
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Badmatsyrenov, Timur, and Vladimir Rodionov. "Buddhist Revival and Buddhist Community Construction in Contemporary Buryatia." State Religion and Church in Russia and Worldwide 38, no. 1 (2020): 62–85. http://dx.doi.org/10.22394/2073-7203-2020-38-1-62-85.
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Zahniser, A. H. Mathias. "Ritual Process and Christian Discipling: Contextualizing a Buddhist Rite of Passage." Missiology: An International Review 19, no. 1 (January 1991): 3–19. http://dx.doi.org/10.1177/009182969101900101.
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The study of ritual process has shown that the liminal phase of a typical rite of passage suspends social structures and provides an anti-structure or sense of community in which formation is facilitated or effected. One such rite accompanying the passage from childhood to adulthood effects this “bonding to meaning” in a particularly striking way. As such it represents a ritual structure particularly useful for the discipling of new or immature believers, particularly, though not exclusively, those from traditional religious backgrounds. The Buddhist Shin Byu ceremony in which Burmese children are formed into adult Buddhists by following the Buddha's own transition from wealth to enlightenment provides a test case for critical contextualization. Can a similarly structured rite of passage for Christian discipling be modeled after some inaugural events in the life of Jesus?
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Sentot, Santacitto, Uun Triya Tribuce, and Aryanto Firnadi. "The Meaning of Buddhist Statue Symbols In Borobudur, Mendut And Plaosan Temples Based on Buddhist Literature." Eduvest - Journal of Universal Studies 3, no. 1 (January 20, 2023): 18–33. http://dx.doi.org/10.36418/eduvest.v3i1.715.
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Borobudur, Mendut, and Plaosan temples are representative temples in Buddhist temple architecture in Indonesia. These three temples were built with different backgrounds in their time but have a common function as places of worship. One of the main characteristics in the building of this temple is the presence of Buddha statues with their spiritual function in the religious activities of Buddhists. This research uses qualitative research methods with a phenomenological approach. Data is processed and analyzed with several stages, namely data condensation, data presentation, and drawing conclusions. The results of the study show that the Buddha statue is interpreted as an important main symbol in temple buildings. This symbol is related to the sacred meaning of the temple and puja activities carried out by the community. The Buddha statue is the most important symbol because it directly represents the Buddha. These Buddha statues are found in all three temples with different names but as Buddhist symbols, have the same characteristics. All three stand out because they are in the middle and tend to be larger in size than other objects, and without a doubt that Buddha statues symbolizing Buddha itself are certainly discussed in Buddhist literature. Although in making Buddhist statues in the three temples look different such as the sitting position of the statues, the shape of the mudras, and the ornaments that adorn them, there are similarities in the components of the statues based on Buddhist literature. The similarity of these components is contained in one sermon (sutta) that explains the characteristics or signs of a Buddha is the Lakkhaṇa Sutta in Dīghanikāya. It is said in the literature that Buddha had 32 signs of the body as a great man
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Sentot, Santacitto, Uun Triya Tribuce, and Aryanto Firnadi. "The Meaning of Buddhist Statue Symbols In Borobudur, Mendut And Plaosan Temples Based on Buddhist Literature." Eduvest - Journal of Universal Studies 3, no. 1 (January 20, 2023): 18–33. http://dx.doi.org/10.59188/eduvest.v3i1.715.
Full textAbstract:
Borobudur, Mendut, and Plaosan temples are representative temples in Buddhist temple architecture in Indonesia. These three temples were built with different backgrounds in their time but have a common function as places of worship. One of the main characteristics in the building of this temple is the presence of Buddha statues with their spiritual function in the religious activities of Buddhists. This research uses qualitative research methods with a phenomenological approach. Data is processed and analyzed with several stages, namely data condensation, data presentation, and drawing conclusions. The results of the study show that the Buddha statue is interpreted as an important main symbol in temple buildings. This symbol is related to the sacred meaning of the temple and puja activities carried out by the community. The Buddha statue is the most important symbol because it directly represents the Buddha. These Buddha statues are found in all three temples with different names but as Buddhist symbols, have the same characteristics. All three stand out because they are in the middle and tend to be larger in size than other objects, and without a doubt that Buddha statues symbolizing Buddha itself are certainly discussed in Buddhist literature. Although in making Buddhist statues in the three temples look different such as the sitting position of the statues, the shape of the mudras, and the ornaments that adorn them, there are similarities in the components of the statues based on Buddhist literature. The similarity of these components is contained in one sermon (sutta) that explains the characteristics or signs of a Buddha is the Lakkhaṇa Sutta in Dīghanikāya. It is said in the literature that Buddha had 32 signs of the body as a great man
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Сергеев, Александр. "Features of Buddhism in China in the 19th Century According to the Works of the Missionary Saint Gury (Karpov), Archbishop of Tauride." Праксис, no. 3(5) (November 15, 2020): 181–90. http://dx.doi.org/10.31802/praxis.2020.5.3.014.
Full textAbstract:
В статье рассматривается труд «Обеты буддистов и обряд возложения их у китайцев» посвященный особенностям Буддизма в Китае, составленный и переведенный миссионером святителем Гурием (Карповым), архиепископом Таврическим. Данная работа архиепископа Гурия напечатана в сборнике Трудов членов Российской Духовной миссии в Пекине и считается ценным вкладом в европейскую науку. В ней в частности, святителем Гурием выделяются буддисты ведущие безбрачную жизнь и семейную жизнь, описываются основные предметы воздержания для буддистов выраженные в определенных следующих заповедях и предлагается схема обетов буддистов, структура иерархии Буддийского общежития, говорится о роли отшельников и мирян в Буддизме, затрагивается тематика молитвенной практики и предлагается описание самых страшных преступлений и видов порока в Буддизме. Описывая данные положения, крымский миссионер ссылался в своем труде на образцовый буддийский требник, отталкивался от личных наблюдений и разговоров с Хэшанами и согласовывал свои выводы о Буддизме с китайцем, который отлично зналкитайский язык и понимал язык Буддизма. Таким образом можно сказать, что особый акцент делается на анализе и структурировании сведений о Буддизме, выделяются основные аспекты возложения буддийских обетов и показываются вероучительные, нравственно-аскетические, иерархические и административные особенности китайского Буддизма девятнадцатого века, которые полезно знать миссионерам, ведущим полемику с людьми, исповедующими Буддизм. The article is devoted to the work "Buddhist vows and the rite of laying them on the Chinese", which is devoted to the peculiarities of Buddhism in China, compiled and translated by the missionary Saint gurius (Karpov), Archbishop of Taurida, published in the collection of works of members of the Russian Ecclesiastical Mission in Beijing and is considered a valuable contribution to European science. In this work, in particular, Saint Gury singled out Buddhists who lead a celibate lifestyle and family life, described the main themes of abstinence for Buddhists, expressed in the following specific commandments and vows of the Buddhist hierarchy of the Buddhist community, mentioned the role of hermits and lay people in Buddhism, also touched upon the practice of prayer and the description of the most terrible crimes and vices in Buddhism. Describing these provisions, the Crimean missionary referred in his work to an exemplary Buddhist Breviary based on personal observations and conversations with Heshans, and coordinated his conclusions about Buddhism with a Chinese who knew Chinese perfectly and understood the language of Buddhism. Thus, we can say that special attention is paid to the analysis and structuring of information about Buddhism, highlighting the main aspects of Buddhist vows, as well as showing the doctrinal, moral, ascetic, hierarchical and administrative features of Chinese Buddhism of the XIX century, which are useful for missionaries who conduct polemics with people who profess Buddhism.
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McLellan, Janet, and Marybeth White. "Social, Religious, and ‘Spirit-based’ Capital within Cambodian and Lao Buddhist Communities in Ontario." Studies in Religion/Sciences Religieuses 44, no. 2 (May 29, 2015): 160–77. http://dx.doi.org/10.1177/0008429815580781.
Full textAbstract:
While an extensive literature supports the correlation of social capital with newcomer adaptation and integration, few studies demonstrate the challenges faced by refugee communities with low levels of social and religious capital. Cambodian and Lao Buddhists in Ontario, Canada, have had significant resettlement struggles, particularly in their ability to re-create religious traditions and practices. Theravada Buddhist monks, who embody much of each community’s social and religious capital, face extensive adaptive modifications to meet the conflicting demands placed upon them. A new term, “spirit-based capital,” is introduced to present monastic interactions with the spirit world as a benefit for individual and community health and well-being. The predominant pneumacentric (spirit-centered) religiosity of first generation refugees suggests that spirit-based capital can play an important compensatory role for newcomers who lack other forms of social and religious capital.