Academic literature on the topic 'Buddhism and Conversion'
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Journal articles on the topic "Buddhism and Conversion"
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Han, Chenxing. "Contesting “Conversion” and “Reversion” among Young Adult Asian American Buddhists." Religions 10, no. 4 (April 11, 2019): 261. http://dx.doi.org/10.3390/rel10040261.
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This paper engages the perspectives of thirty young adult Asian American Buddhists (YAAABs) raised in non-Buddhist households. Grounded in semi-structured, one-on-one in-person and email interviews, my research reveals the family tensions and challenges of belonging faced by a group straddling multiple religious and cultural worlds. These young adults articulate their alienation from both predominantly white and predominantly Asian Buddhist communities in America. On the one hand, they express ambivalence over adopting the label of “convert” because of its Christian connotations as well as its associations with whiteness in the American Buddhist context. On the other hand, they lack the familiarity with Asian Buddhist cultures experienced by second- or multi-generation YAAABs who grew up in Buddhist families. In their nuanced responses to arguments that (1) American convert Buddhism is a non-Asian phenomenon, and (2) Asians in the West can only “revert” to Buddhism, these young adults assert the plurality and hybridity of their lived experiences as representative of all American Buddhists, rather than incidental characteristics of a fringe group within a white-dominated category.
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Barman, Rup Kumar. "Buddhist Culture of Contemporary West Bengal (Reflections on the Bengali-speaking Buddhists)." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 2, no. 2 (December 31, 2022): 70–82. http://dx.doi.org/10.53417/sjebs.v2i2.81.
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Since the inception of Buddhism, the people of Bengal have maintained a very close relationship with Buddhist ideologies. In fact, Bengal appeared as a dominant center of Buddhist culture in the early medieval period (sixth to twelfth century CE) both for its institutional flavour as well as for state- sponsorship. However, with the fall of royal patronage and the conversion of the Buddhists to other religious faiths, Buddhism gradually lost its prominence in Bengal. It was during the colonial period (1757 to 1947 CE), Buddhism again started reviving in different corners of Bengal principally in the early twentieth century. However, the ‘Partition of Bengal Province (in 1947) appeared as a serious setback for the fate of Buddhism in this region. The East Bengali Buddhists had started a new episode of the struggle for survival in India more precisely in West Bengal as ‘refugees’ or as ‘asylum seekers. After their migration to West Bengal, the Bengali-speaking Buddhists have aspired to build up several Viharas (monasteries), Sanghasrams (spiritual hermitage), temples, and institutions in Kolkata, Sub-Himalayan Bengal, and certain other districts of West Bengal. They have preserved and maintained the Buddhist socio-cultural traditions that they have inherited from the southeastern corner of former East Bengal. This paper highlights all these aspects of the Buddhist culture of West Bengal with a fresh outlook.
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Kumar, Sanjeev. "Ambedkar’s Journey of Conversion to Buddhism." Contemporary Voice of Dalit 11, no. 2 (October 31, 2019): 107–18. http://dx.doi.org/10.1177/2455328x19825959.
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The history of religious conversions has highlighted two aspects. One is the transformation in one’s spiritual and transcendental realm and the other is the social and the political domain that encompasses a sense of rejection of existing religious and philosophical world views as well as assertion of one’s political outlook. In this context, this article explores the contours of one of the most important political thinkers of modern India, that is, B. R. Ambedkar who embraced Buddhism after 40 years of his experiment with the Hindu religion. This article is divided into two parts; the first deals with Ambedkar’s engagement with Hinduism with a hope of reforming the same but having failed in his attempt for 20 years, he declared to leave the religion in 1936. The second part deals with Ambedkar’s both explicit and implicit deliberations for selecting the right noble faith, that is, Buddhism whose foundation was egalitarianism, based on equality and compassion. He used Deweyian experimentalism and Buddhist rationalism, to reject Hinduism and seek refuge in the reformed Buddhism, that is, Navayana Buddhism.
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I. Choudhary, Ajay. "BUDDHIST IDENTITY: A CASE STUDY OF BUDDHIST WOMEN’S NARRATIVES IN NAGPUR CITY." POLITICS AND RELIGION IN CONTEMPORARY INDIA 7, no. 1 (June 1, 2013): 113–32. http://dx.doi.org/10.54561/prj0701113c.
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Indian women rarely observed as independent identity due to its caste hierachization. Thus a woman identity along with an identity of being lower caste simultaneously makes her a victim of a rigidly imbibed patriarchy and the caste system in our society. Lots of conversion had taken place to transform the life of human beings. But the investigative studies done on these kinds of religious conversions mostly focused on men and gave less importance on its impact on women identity. Among these conversions, Dr. Ambedkar’s conversion to Buddhism had succeeded to a great extent in providing a new respectable identity to many. Yet the status of Buddhist women, among the Buddhist community, remained the most unexamined part of this conversion. Thus, this paper tries to examine whether the Buddhist identity succeeded to provide a sense of self respect and equal status to Buddhist women or what extent the Buddhist identity stood able to replace their stigmatized identity in public sphere by investigating the narrative provided by the Buddhist women about their own identity.
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Choe, Jiyeon, and Yeonjin Sang. "The Rebirth of Buddhism in India and its Religious Limits: Focusing on the Neo-Buddhism Movement." Korean Institute for Buddhist Studies 57 (August 31, 2022): 43–74. http://dx.doi.org/10.34275/kibs.2022.57.043.
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Buddhism in India once disappeared from India and revived in 1956 through Ambedkar's Neo-Buddhism Movement. This movement was for the liberation of Dalit. Currently, India's Buddhist population is estimated at 8.44 million, accounting for 0.7% of India's religious population. This figure is down from 0.74% of the 1961 Indian Census after 1956, and although there have been fluctuations in rise and fall since then, it has hardly increased and rather decreased. Although the influence of caste in India has not disappeared and discrimination against Dalits or human rights issues have not improved, the achievements of the Neo-Buddhism Movement have stopped.
The purpose of this paper is to review the purpose and current status of the Neo-Buddhism Movement and to analyze the limitations of the New Buddhism from a religious perspective. To this end, first of all, the purpose and characteristics of the new Buddhism are examined. Ambedkar chose Buddhism instead of Hinduism and led the Neo-Buddhism Movement for Dalit, focusing on rationality and social equality.
In addition, as a result of analyzing the current status of Neo-Buddhism Movement and articles related to conversion, it is found that the new Buddhism in India plays a limited role as a religion for Dalits. There is a lack of efforts by the Indian government and the state to recognize Buddhism as an institutional religion, and Hindutva hegemony inhibit the conversion of Dalits to nebulism. In this situation, for Dalit, the meaning of Buddhist conversion is only an alternative religion of Hinduism and does not work as a religion itself.
Such religious limitations are analyzed in two ways: the doctrinal level and the religious level. On the doctrinal level, the Neo-Buddhism is based on Ambedkar's understanding of Buddhism. The aspect of pain and the problem of liberation were excluded while practicing discipline, wisdom, and mercy for the purpose of equality and emphasizing morality. At the religious level, Neo-Buddhism is not much different from Hinduism in terms of custom and worship. This limitation of Neo-Buddhism prevented the Buddhism from acting as a personal religion.
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Raz, Gil. "‘Conversion of the Barbarians’ [Huahu ] Discourse as Proto Han Nationalism." Medieval History Journal 17, no. 2 (October 2014): 255–94. http://dx.doi.org/10.1177/0971945814545862.
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In the early medieval period, many Chinese viewed the growing popularity of Buddhism, and the rapid integration of Buddhism into Chinese religious life, as a challenge to their own civilisation. A major aspect of the resistance to the growing dominance of Buddhism was a discourse known as the ‘conversion of the barbarians’. This basic narrative of this discourse claimed that Laozi had journeyed west to India where he either became the Buddha or taught the Buddha. This discourse, which was elaborated in several Daoist texts into complex cosmological and mytho-historical narratives thus asserted the primacy of Daoism and relegated Buddhism to a secondary teaching, inferior to Daoism, suitable for ‘barbarians’ but not for Chinese. This article discusses the development of this discourse, focusing on texts written by Daoists during the fifth century when this discourse was particularly vehement. In this article I will show that this discourse was not merely resistant to Buddhism, but was also critical of various Daoist groups that had accepted Buddhist ideas and practices. Significantly, this discourse associated Daoism with the essence of Chinese civilisation, rather than as a distinct teaching.
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Lecourt, Sebastian. "Idylls of the Buddh': Buddhist Modernism and Victorian Poetics in Colonial Ceylon." PMLA/Publications of the Modern Language Association of America 131, no. 3 (May 2016): 668–85. http://dx.doi.org/10.1632/pmla.2016.131.3.668.
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This essay explores how Edwin Arnold's epic poem The Light of Asia (1879) popularized a formal analogy between Buddhism and Christianity. The poem was based on a series of missionary texts that had reshaped the Buddha's career into a close approximation of Jesus's in order to frame Buddhism as a fit object of Protestant conversion. Early anglophone readers in Sri Lanka, however, took it as evidence of Buddhism's equal stature and thus helped make The Light of Asia an international best seller and a touchstone for popular Buddhist nationalisms in the twentieth century. In this way Arnold's poem allows us to develop a more complex sense both of how literary forms globalize—how a literary construct can take on global purchase precisely because readers disagree over its meaning—and of the powerful role that specific literary media play in influencing these different interpretations.
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Gordon-Finlayson, Alasdair, and Michael Daniels. "Westerners converting to Buddhism: An exploratory grounded theory investigation." Transpersonal Psychology Review 12, no. 1 (2008): 100–119. http://dx.doi.org/10.53841/bpstran.2008.12.1.100.
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A ‘new Buddhism’ has been emerging in the Western world, for some time. An important area for research concerns the mechanisms by which people are engaging with the various traditions of this religion. Starting with sensitising concepts from religious conversion theory and transpersonal psychology, a grounded theory study was undertaken to investigate these mechanisms. Three committed Buddhists were interviewed and transcripts of their interviews carefully analysed to produce a higher-order explanation of the processes revealed. A model of religious conversion has emerged from the data that centres around a ‘Test for Fit’ between the potential convert and the religion in question. In terms of this model, religious conversion is the product of a successful match between the individual and a given religion in a social context that does not preclude the conversion. It was determined that while conversion theory offers the best currently available explanation to explain Westerners engaging with Buddhism, it needs to be expanded to account for the ‘Test for Fit’ model.
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Parvin, Samad P., Saeid S. Sattarnejad, and Elham H. Hendiani. "The Victory of Islam over the Buddhist Religion (Reviewing the Inscriptions of the Shrine of Imamzadeh Mulla “Ma’sum” of Maragheh)." Golden Horde Review 8, no. 4 (December 29, 2020): 636–46. http://dx.doi.org/10.22378/2313-6197.2020-8-4.636-646.
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Research objectives: The main purpose of this article is to study the Quranic inscription of the Imamzadeh Ma’sum Temple in Maragheh. This inscription shows the evolution of religious beliefs during the Ilkhanid period in Iran which started from the seventh century AH and continued until the eighth century AH. The main religions of the Ilkhanid rulers were Buddhism and Christianity, but they gradually adopted Islam as the official religion of government. The influence of the process of conversion has left traces in some of the inscriptions of this period. Another purpose of this study is to introduce the Imamzadeh Ma’sum temple as one of the Buddhist temples in Iran. Research materials: In this study, the authors have used two methods, namely field research and library surveys. Regarding the first method, the temple of Imamzadeh Ma’sum was examined. Regarding the second method, the historical sources of the Ilkhanid period, such as the Jami’ al-tawarikh of Khajeh Rashid al-Din Faḍlullah Hamadani, were used. These works refers to the situation of Buddhists in Iran during the Ilkhanid period (i.e. the seventh century AH). Results and novelty of the research: The results of the authors’ research in this article have demonstrated that the temple of Imamzadeh Ma’sum of Maragheh was one of the Buddhist temples in Iran. This Buddhist temple was changed to an Islamic mosque after the conversion of Ghazan Khan in 694 AH. The surviving Qur’anic inscription inside the building refers to the victory of Islam over Buddhism.
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Ghadage, Tushar. "Ambedkarites in Making: The Process of Awakening and Conversion to Buddhism among Non-Mahar Communities in Maharashtra." CASTE / A Global Journal on Social Exclusion 1, no. 2 (October 31, 2020): 107–20. http://dx.doi.org/10.26812/caste.v1i2.220.
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Scholars have presented Buddhist discourse in Maharashtra- the western part of India, as an expression of protest and emancipation of the former untouchable caste Mahar. But in the recent past, people coming from different social backgrounds belonging to non-Mahar castes have adopted Buddhism. Now it has become the collective discourse of protest of different castes and tribes. This paper, an outcome of my anthropological study concerns with changing consciousness among non-Mahar castes regarding conversion to Buddhism as a tool of resistance to overcome caste inequalities. As the Brahmanical patriarchy is the basis of the nourishment of the caste system and hence the root of women’s oppression, women’s assertion for gender-equal society and its actual implementation on the ground constitutes a major part of the anti-caste movement. Therefore, this study would also seek the answer to the question of how Buddhism helps to rupture the caste patriarchy and its rigid structure. This can be precisely seen through how women are breaking those boundaries of castes. Therefore, this paper will also address the issue of women's emancipation through Buddhism and how it challenges the Brahmanical patriarchy and liberates its women followers from oppression.
Dissertations / Theses on the topic "Buddhism and Conversion"
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Eddy, Glenys. "Western Buddhist experience the journey from encounter to committment in two forms of western Buddhism /." Connect to full text, 2007. http://hdl.handle.net/2123/2227.
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Thesis (Ph. D.)--University of Sydney, 2007.Title from title screen (viewed 26 March 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Includes bibliographical references. Also available in print form.
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Vasi, Shiva. "Conversion to Zen Buddhism." Monash University, School of Political and Social Inquiry, 2004. http://arrow.monash.edu.au/hdl/1959.1/9601.
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Eddy, Glenys. "Western Buddhist Experience: The Journey From Encounter to Commitment in Two Forms of Western Buddhism." Thesis, The University of Sydney, 2007. http://hdl.handle.net/2123/2227.
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This thesis explores the nature of the socialization and commitment process in the Western Buddhist context, by investigating the experiences of practitioners affiliated with two Buddhist Centres: the Theravadin Blue Mountains Insight Meditation Centre and the Gelugpa Tibetan Vajrayana Institute. Commitment by participants is based on the recognition that, through the application of the beliefs and practices of the new religion, self-transformation has occurred. It follows a process of religious experimentation in which the claims of a religious reality are experientially validated against inner understandings and convictions, which themselves become clearer as a result of experimental participation in religious activity. Functionally, the adopted worldview is seen to frame personal experience in a manner that renders it more meaningful. Meditative experience and its interpretation according to doctrine must be applicable to the improvement of the quality of lived experience. It must be relevant to current living, and ethically sustainable. Substantively, commitment is conditional upon accepting and succesfully employing: the three marks of samsaric existence, duhkha, anitya and anatman (Skt) as an interpretive framework for lived reality. In this the three groups of the Eight-fold Path, sila/ethics, samadhi/concentration, and prajna/wisdom provide a strategy for negotiating lived experience in the light of meditation techniques, specific to each Buddhist orientation, by which to apply doctrinal principles in one’s own transformation. Two theoretical approaches are found to have explanatory power for understanding the stages of intensifying interaction that lead to commitment in both Western Buddhist contexts. Lofland and Skonovd’s Experimental Motif models the method of entry into and exploration of a Buddhist Centre’s shared reality. Data from participant observation and interview demonstrates this approach to be facilitated by the organizational and teaching activities of the two Western Buddhist Centres, and to be taken by the participants who eventually become adherents. Individuals take an actively experimental attitude toward the new group’s activities, withholding judgment while testing the group’s doctrinal position, practices, and expected experiential outcomes against their own values and life experience. In an environment of minimal social pressure, transformation of belief is gradual over a period of from months to years. Deeper understanding of the nature of the commitment process is provided by viewing it in terms of religious resocialization, involving the reframing of one’s understanding of reality and sense-of-self within a new worldview. The transition from seekerhood to commitment occurs through a process of socialization, the stages of which are found to be engagement and apprehension, comprehension, and commitment. Apprehension is the understanding of core Buddhist notions. Comprehension occurs through learning how various aspects of the worldview form a coherent meaning-system, and through application of the Buddhist principles to the improvement of one’s own life circumstances. It necessitates understanding of the fundamental relationships between doctrine, practice, and experience. Commitment to the group’s outlook and objectives occurs when these are adopted as one’s orientation to reality, and as one’s strategy for negotiating a lived experience that is both efficacious and ethically sustainable. It is also maintained that sustained commitment is conditional upon continuing validation of that experience.
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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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Eddy, Glenys. "Western Buddhist Experience: The Journey From Encounter to Commitment in Two Forms of Western Buddhism." Arts, 2007. http://hdl.handle.net/2123/2227.
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Doctor of PhilosophyThis thesis explores the nature of the socialization and commitment process in the Western Buddhist context, by investigating the experiences of practitioners affiliated with two Buddhist Centres: the Theravadin Blue Mountains Insight Meditation Centre and the Gelugpa Tibetan Vajrayana Institute. Commitment by participants is based on the recognition that, through the application of the beliefs and practices of the new religion, self-transformation has occurred. It follows a process of religious experimentation in which the claims of a religious reality are experientially validated against inner understandings and convictions, which themselves become clearer as a result of experimental participation in religious activity. Functionally, the adopted worldview is seen to frame personal experience in a manner that renders it more meaningful. Meditative experience and its interpretation according to doctrine must be applicable to the improvement of the quality of lived experience. It must be relevant to current living, and ethically sustainable. Substantively, commitment is conditional upon accepting and succesfully employing: the three marks of samsaric existence, duhkha, anitya and anatman (Skt) as an interpretive framework for lived reality. In this the three groups of the Eight-fold Path, sila/ethics, samadhi/concentration, and prajna/wisdom provide a strategy for negotiating lived experience in the light of meditation techniques, specific to each Buddhist orientation, by which to apply doctrinal principles in one’s own transformation. Two theoretical approaches are found to have explanatory power for understanding the stages of intensifying interaction that lead to commitment in both Western Buddhist contexts. Lofland and Skonovd’s Experimental Motif models the method of entry into and exploration of a Buddhist Centre’s shared reality. Data from participant observation and interview demonstrates this approach to be facilitated by the organizational and teaching activities of the two Western Buddhist Centres, and to be taken by the participants who eventually become adherents. Individuals take an actively experimental attitude toward the new group’s activities, withholding judgment while testing the group’s doctrinal position, practices, and expected experiential outcomes against their own values and life experience. In an environment of minimal social pressure, transformation of belief is gradual over a period of from months to years. Deeper understanding of the nature of the commitment process is provided by viewing it in terms of religious resocialization, involving the reframing of one’s understanding of reality and sense-of-self within a new worldview. The transition from seekerhood to commitment occurs through a process of socialization, the stages of which are found to be engagement and apprehension, comprehension, and commitment. Apprehension is the understanding of core Buddhist notions. Comprehension occurs through learning how various aspects of the worldview form a coherent meaning-system, and through application of the Buddhist principles to the improvement of one’s own life circumstances. It necessitates understanding of the fundamental relationships between doctrine, practice, and experience. Commitment to the group’s outlook and objectives occurs when these are adopted as one’s orientation to reality, and as one’s strategy for negotiating a lived experience that is both efficacious and ethically sustainable. It is also maintained that sustained commitment is conditional upon continuing validation of that experience.
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Murayama, Mitiyo Santiago. "O mito da conversão: o discurso proselitista dos líderes da Soka Gakkai no Brasil." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/1915.
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The scope of this research is to make an attentive reading of the official proselytize speech from the lay Buddhist organization Brasil Soka Gakkai Internacional (BSGI), which is published in several journals, contextualizing it according the two sociological conversion paradigms: classic and contemporary. These paradigms are built upon three main axis concerning time, intensity and social networking of the convert. According the classic paradigm, the conversion occurs suddenly and unexpectedly; it is very intense, since the individual is supposed to go through a deep and totalizing transformation in this decision-making moment. Also, it is a completely solitary and autonomic way, without any influence of others. The new paradigm, the contemporary one, shows conversion as a long-term process, where the convert interacts with their social context, presenting itself as an alternative for the classic paradigm of the religious conversion
Esta pesquisa tem como objetivo fazer uma leitura do discurso proselitista oficial da organização leiga budista Associação Brasil Soka Gakkai Internacional publicado em seus diversos periódicos e contextualizá-lo segundo os dois paradigmas sociológicos da conversão religiosa, o clássico e o novo. Esses paradigmas estão relacionados em torno de três eixos principais relativos ao tempo, à intensidade e à rede social do convertido. Segundo o paradigma clássico, a conversão acontece de forma súbita, num momento repentino; caracteriza-se por ser muito intensa, já que o indivíduo passa por uma profunda e totalizante transformação nesse momento decisório; e ocorre de maneira solitária, sem a influência nem a participação de outros. O paradigma novo mostra a conversão como um processo que pode durar anos e é permeado por um diálogo do convertido com seu contexto social, apresentando-se dessa forma como uma alternativa para o paradigma clássico da conversão religiosa
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Bianchi, Maria Alessandra. "Contextes, institution, intersubjectivité dans le processus de conversion à un groupe religieux minoritaire : l'exemple du bouddhisme dzogchen." Thesis, Aix-Marseille, 2016. http://www.theses.fr/2016AIXM1017.
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Comment se fait le processus de conversion de certains acteurs sociaux occidentaux au bouddhisme dzogchen ? Afin de répondre à ce questionnement, cette étude, qui repose sur une méthodologie qualitative, a été menée auprès des groupes français et italiens de deux réseaux associatifs : la communauté dzogchen Internationale et Rigpa. Elle s’inscrit dans le courant de la sociologie compréhensive et cherche à rompre avec l’idée selon laquelle la conversion est une affaire exclusivement individuelle ou une expérience soudaine. En effet, cette recherche met en lumière les dynamiques relationnelles et processuelles qui permettent d’appréhender ce fait de conversion. Dans un contexte marqué par l’occidentalisation du bouddhisme et par les transformations du paysage religieux contemporain, la conversion au dzogchen s’opère, tout d’abord, par l’action « missionnaire » de certains agents, représentants d’une institution née de la routinisation du charisme du « maître ». Mais la conversion de l’acteur résulte également d’une adéquation aux propositions institutionnelles, qui entraîne l’acquisition d’un nouveau récit, d’une nouvelle manière de gérer ses émotions et prévoit la mobilisation de certains dispositifs rituels. Ce processus d’apprentissage a notamment lieu lors d’interactions intersubjectives entre les pratiquants dzogchen eux-mêmes et, entre les pratiquants dzogchen et les représentants de l’institution tibétaine. Ainsi, l’exemple des groupements dzogchen nous permet de mettre en valeur la dimension relationnelle de cette forme de religiosité, qui offre à l’individu qui se convertit des espaces de socialisation propres à une communitasHow does the conversion processes of certain western social actors to Dzogchen Buddhism work ? In order to answer such question, this study, carried out using qualitative research method, was conducted among French and Italian groups of two association networks: the International Dzogchen Community and Rigpa. This research is in line with the field of comprehensive sociology and tries to break away from the idea according to which conversion is solely an individual matter or a sudden experience. In fact, this research highlights the relational and procedural dynamics that allow the understanding of this type of conversion. In a context characterized by the westernization of Buddhism and by the transformations of the contemporary religious landscape, Dzogchen conversion results from two factors. First of all, conversion is an outcome of the “missionary” action of certain agents, representatives of an institution born from the routinization of the “master’s” charisma. The second less observed factor is how the conversion of a social actor results also from the adoption of institutional proposals, which leads to the acquisition of a new narrative, a new way of managing emotions and takes into account the involvement of certain rituals. This process of learning happens especially during intersubjective interactions between Dzogchen practitioners amongst themselves as well as between Dzogchen practitioners and representatives of the Tibetan institution. Therefore, through the example of such Dzogchen group we are able to highlight the relational dimension of this kind of religion, which provides the individual who converts with some socialization spaces proper to a communitas
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Andrade, Emerson da Costa. "Identidade e metamorfose: o budista convertido - um estudo psicossocial com convertidos ao budismo da BSGI de São Paulo." Pontifícia Universidade Católica de São Paulo, 2010. https://tede2.pucsp.br/handle/handle/16895.
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This paper aims to analyze the process of identity like metamorphosis, given the life history narratives of practitioners converted. Based on the theoretical concepts of Antonio da Costa Ciampa, we will study the identity, considering the psychosocial elements contained in the life and conversion to a new religion, in this case Buddhism. Through semi-directed interviews, we try record the living memory of individuals, to understand the metamorphosis that marked the different sectors of their lives, new meanings that have to be allocated to these facts, how they perceive themselves and what has changed in the social sphere. Also, this paper shows a brief survey about the Buddhism in Brazil and worldwide, addressing the psychosocial aspects of religion, and the analysis of identity in relation to understanding the metamorphosis in life stories. In this perspective we seek to develop grounds for the application of theoretical proposal about the issue of identity as a metamorphosis in search of emancipation
O presente trabalho tem como objetivo analisar o processo de identidade como metamorfose, diante das narrativas da história de vida dos praticantes convertidos. Com base nas concepções teóricas de Antonio da Costa Ciampa, estudaremos a identidade, considerando os elementos psicossociais contidos na vida e na conversão para uma nova religião, neste caso o budismo. Através de entrevistas semidirigidas, buscamos registrar a memória viva dos indivíduos, compreendendo as metamorfoses que marcaram os diferentes setores de suas vidas, os novos significados que passaram a atribuir a estes fatos, como se percebem e o que mudou na esfera social. Também, o presente trabalho mostra uma breve pesquisa sobre o budismo no Brasil e no mundo, abordando os aspectos psicossociais da religião, e a análise da Identidade no que se refere a compreender as metamorfoses nas histórias de vida. Nesta perspectiva buscaremos desenvolver fundamentos para a aplicação da proposta teórica sobre a questão da identidade como metamorfose em busca de emancipação
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Bártová, Zuzana. "Le bouddhisme comme style de vie organisé pour les classes moyennes dans la culture de consommation : analyse de la religiosité des pratiquants bouddhistes en France et en République tchèque." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK005.
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S’inscrivant dans une perspective de sociologie des religions, notre étude porte sur les formes organisationnelles relevant du bouddhisme de convertis et la religiosité des personnes engagées dans leurs lieux de pratique en France et en République tchèque dans le contexte de la culture de consommation. C’est l’aspect culturel de cette forme de société qui nous intéresse, à savoir le style de vie comme modèle culturel qu’elle propose et l’importance accordée à la construction identitaire. Une enquête de terrain nous a permis d’analyser le style de vie bouddhiste distinctif des classes moyennes urbaines qui s’appuie sur un cadre organisationnel et tout un ensemble de pratiques, de représentations et de valeurs. Il s’agit de montrer comment les pratiquants se conforment aux expressions de la culture de consommation, bien qu’ils envisagent leur style de vie comme alternatif. Par ailleurs, il est proposé de comprendre le style de vie bouddhiste organisé comme un exemple de la recomposition et de l’individualisation du religieux contemporainAdopting the methods and approaches of sociology of religion, this study examines organisational forms of convert Buddhism and the religiosity of persons in their places of religious practice in France and in the Czech Republic in the context of consumer culture. Our focus is on the cultural aspects of this form of society, with lifestyle as its cultural model and its emphasis on identity construction.Fieldwork data are used to analyse the distinctive Buddhist lifestyle of middle-class city-dwellers. This lifestyle relies on organisational structures and is composed of several dimensions (practices, representations, values). This study seeks to show how these dimensions conform to expressions of consumer culture, despite practitioners’ preference for an alternative conception of their lifestyle. Moreover, we suggest viewing this organised lifestyle as an example of reshaping and of individualisation of contemporary religion
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Niculescu, Mira. "Les juifs bouddhistes. Individualisme, bricolage et frontières dans la globalisation religieuse." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH184.
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L’intégration aussi soudaine que réussie du bouddhisme en Occident au XXe siècle a entraîné dans son sillage l’apparition d’une nouvelle figure du croire à trait d’union : les « juifs bouddhistes ». Dans le contexte actuel de l’individualisation du croire et de la globalisation du religieux, cette constellation de postures individuelles se revendiquant à la fois du judaïsme et du bouddhisme témoigne des produits créatifs de l’émergence d’un bouddhisme occidental.Connu principalement aux États-Unis sous le label de « jubu », où selon les estimations, de 6 à 30% des pratiquants bouddhistes occidentaux seraient d’origine juive, le phénomène des juifs dans le bouddhisme est pourtant un phénomène global. Comment s’exprime-t-il en France et en Angleterre, deux autres pôles essentiels de la diaspora juive et du bouddhisme en Occident ? Comment comprendre le succès du bouddhisme en Israël aujourd’hui ? Pourquoi les juifs deviennent-ils bouddhistes, et comment articulent-ils ce choix croyant avec leur identité juive ?Le phénomène des juifs bouddhiste, souvent décrit comme un phénomène post-Shoah, est d’abord un produit de la modernité juive ashkénaze post-Lumières. Dans cette recherche, à partir d’une sociologie croisée de la réception du bouddhisme et de celle des trajectoires croyantes individuelles basée sur une enquête ethnographique longitudinale multisituée conduite entre 2008 et 2018 et composée d’entretiens et d’analyse de récits de vie de pratiquants et enseignants bouddhistes d’origine juive aux États-Unis, en Angleterre, en France et en Israël, je tenterai de dresser un panorama comparatif et diachronique du phénomène des juifs bouddhistes visant à mettre en lumière ses tendances globales, ses particularités locales, et son évolution depuis la contre-culture des années soixante. Parce qu’elle refuse le terme de conversion et s’exprime sous la forme de bricolages identitaires ou croyants, la posture de juif bouddhiste témoigne des liens entre l’individualisme religieux et le groupe, et demande de repenser le concept de syncrétisme dans le contexte de la globalisation religieuse contemporaineIn the wake of the introduction of Buddhism in the West in the XXth century, as sudden as successful, a new hyphenated religious posture has emerged: the “Jewish Buddhists”. In the current context of religious individualism and globalization, this constellation of individual stances claiming to be both Jewish and Buddhist is one of the creative outcomes of the emergence of a Western Buddhism. Mostly known in the states under the label “jubu”, where an estimate of 6 to 30% of the Western Buddhist practitioners would be of Jewish descent, the phenomenon of Jews in Buddhism is however a global phenomenon. How does it play in France and in England, two other essential loci of the Jewish diaspora and of Western Buddhism? How to account for the success of Buddhism in Israel today? Why do Jews become Buddhists, and how do they articulate this choice with their Jewish identity?The phenomenon of the Jewish Buddhists, mostly known as a post-Shoah phenomenon, is first and foremost a product of the post-Enlightenment Jewish Ashkenazi modernity. In this research, combining a sociology of the reception of Buddhism and of individual religious trajectories based on interviews and life-narrative analysis collected via a multisite longitudinal ethnographic fieldwork conducted between 2008 and 2018 between the United States, England, France and Israel, I will attempt to offer a comparative, diachronic panorama of the phenomenon of the Jewish Buddhists, aiming at shedding light on its global tendencies, its local specificities, and its evolution, from the Counter-Culture of the sixties till today.Because it rejects the term « conversion » and expresses itself under the shape of bricolages of identity and belief, the posture of Jewish Buddhist highlights the connections between religious individualism and the group, and calls for rethinking the concept of syncretism in the context of the contemporary religious globalization
Books on the topic "Buddhism and Conversion"
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The meaning of conversion in Buddhism. Birmingham: Windhorse, 1994.
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Sangharakshita. Ambedkar and Buddhism. Glasgow: Windhorse, 1986.
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Kapstein, Matthew. The Tibetan assimilation of Buddhism: Conversion, contestation, and memory. Oxford: Oxford University Press, 2000.
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Konversionen zum tibetischen Buddhismus: Eine Analyse religiöser Biographien. Göttingen: Oberdieck, 1988.
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The meaning of the Ambedkarite conversion to Buddhism and other essays. Mumbai: Popular Prakashan, 1997.
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Dissanayake, Wimal. Buddhist confessional poetry: Narratives of self-conversion : a reading of the Therigatha. Nugegoda: Sarasavi Publishers, 2013.
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Conradi, Peter J. Going Buddhist: Panic and emptiness, the Buddha and me. London: Short, 2004.
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Chen, Carolyn. Getting saved in America: Taiwanese immigrants converting to evangelical Christianity and Buddhism. Princeton, N.J: Princeton University Press, 2008.
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Mathé, Thierry. Le bouddhisme des français: Le bouddhisme tibétain et la Soka Gakkaï en France, contribution à une sociologie de la conversion. Paris: Harmattan, 2004.
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Mathé, Thierry. Le bouddhisme des Français: Le bouddhisme tibétain et la Soka Gakkaï en France : contribution à une sociologie de la conversion. Paris: L'Harmattan, 2005.
Find full textBook chapters on the topic "Buddhism and Conversion"
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Starkey, Caroline. "British Buddhist women and narratives of conversion." In Women in British Buddhism, 57–80. 1 [edition]. | New York : Routledge, 2019. | Series: Routledge critical studies in Buddhism: Routledge, 2019. http://dx.doi.org/10.4324/9781315110455-3.
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Tsuboi, Hideto. "転向を語ること ─ 小林杜人とその周辺 / Converters Tell Their Stories: Kobayashi Morito and His Networks." In Studi e saggi, 67–88. Florence: Firenze University Press, 2020. http://dx.doi.org/10.36253/978-88-5518-260-7.04.
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After the 'March 15 incident' on Japanese Communist Party members in 1928, many activists converted in prison, and "conversion period" (tenkō jidai) appeared. The converted people (tenkōsha) then wrote notes in which they described the ideological and spiritual changes that occurred during their imprisonment. The change was prompted by the teachings of Buddhism, mainly Jōdo Shinshū, and the presence of chaplains (kyōkaishi) who mediated the teachings. The tenkōsha abandoned their faith in Marxism, returned to Japanese traditional familism, became devoted to the Emperor of Japan, and some started to practice agricultural fundamentalism. In this article, I will focus on a person named Kobayashi Morito (1902 -1984), who wrote about his own experience of conversion in Until He Left the Communist Party (1932) and also edited the notes of other conversion people and published them as Notes of a Converter (1933) and Thought and Life of the Converted（1935）, and will analyze the stories of conversion experiences of various tenkōsha, reexamining how they accepted conversion, and at the same time focus on the contradictions and conflicts that occurred there.
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Abe, Masao. "Spirituality and Liberation: A Buddhist-Christian Conversation (with Paul F. Knitter)." In Buddhism and Interfaith Dialogue, 223–43. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-13454-0_19.
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Mahadev, Neena. "Conversion and Anti-conversion in Contemporary Sri Lanka: Pentecostal Christian Evangelism and Theravada Buddhist Views on the Ethics of Religious Attraction." In Proselytizing and the Limits of Religious Pluralism in Contemporary Asia, 211–35. Singapore: Springer Singapore, 2013. http://dx.doi.org/10.1007/978-981-4451-18-5_11.
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Underwood, Alfred Clair. "Conversion in Early Buddhism." In Conversion: Christian and Non-Christian, 67–79. Routledge, 2019. http://dx.doi.org/10.4324/9780429058967-5.
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Chia, Jack Meng-Tat. "Chuk Mor." In Monks in Motion, 46–76. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190090975.003.0003.
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Chapter 2 examines the transnational life and career of Chuk Mor during the second half of the twentieth century. The chapter argues that Chuk Mor redefined the basis of “being Buddhist” in Malaysia by drawing on Taixu’s modernist ideas of Human Life Buddhism. As this chapter demonstrates, migratory circulations expanded, corrected, and modified understandings of Buddhist modernism and significantly transformed the religious landscape in postcolonial Malaysia. Chuk Mor encouraged intrareligious conversion by advocating a Malaysian Chinese Buddhist identity that emphasized this-worldly practice of Buddhism, promoted a vision of Buddhist orthodoxy (zhengxin fojiao), and established new Buddhist spaces for the promotion of religious education. By examining the Malaysian context with the idea of South China Sea Buddhism in mind, this chapter highlights the connected history of Buddhist communities in China and maritime Southeast Asia.
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"LIFE OF BUDDHA FROM HIS APPEARANOE AS A THACHER AT BENARES TO THE CONVERSION OF RAHULA." In Chinese Buddhism, 63–69. Routledge, 2013. http://dx.doi.org/10.4324/9781315011868-10.
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Cox, Laurence. "Esotericism Against Empire: Irish Theosophy." In Buddhism and Ireland: From the Celts to the Counter-Culture and Beyond, 173–203. Equinox Publishing, 2013. http://dx.doi.org/10.1558/equinox.21747.
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This chapter discusses the problem of non-conversion, with a view to understanding Buddhism and Ireland. Dublin Theosophy was not purely a literary phenomenon, but also a new religious movement opposed to exclusivist Christianity. This chapter further explores the role of Buddhism in the formation of Irish Theosophy and the religious politics of the choices within Irish Theosophy which explain the absence of a post-Theosophical Buddhist development. It also discusses the 1890s counter-culture of which Theosophy was part.
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"CHAPTER II. LIFE OF BUDDHA FROM HIS APPEARANCE AS A TEACHER AT BENARES TO THE CONVERSION OF RAHULA." In Chinese Buddhism, 27–33. Piscataway, NJ, USA: Gorgias Press, 2003. http://dx.doi.org/10.31826/9781463207724-006.
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Jahanbegloo, Ramin. "Ambedkar’s Philosophy of Heresy." In In Praise of Heresy, 74–85. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190130541.003.0006.
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B.R. Ambedkar’s big heretic choice was his conversion to Buddhism on October 11, 1956. This conversion was, in fact, the most countering example of his heresy. In this regard, it has been an integral part of his philosophical and political struggle against the Indian apartheid. Dr. Ambedkar did not convert to Buddhism in order to escape the caste system. He converted in order to fight the caste mentality. As we can see, for Ambedkar conversion was a great struggle for choice and autonomy. He saw the moral legitimacy and political value of conversion in its heretic feature of gaining freedom. Far from treating freedom as a mere word, he considered it as the power of having a dissident voice. He saw a direct link between conversion and social freedom of the Untouchables.
Conference papers on the topic "Buddhism and Conversion"
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Arta, Ketut Sedana. "Vihara in the Middle of Thousand Temples (History, Process, and Implications of Religious Conversion from Hinduism to Buddhism in Alasangker Village, Buleleng District, Buleleng Regency-Bali)." In Proceedings of the 4th International Conference on Law, Social Sciences, and Education, ICLSSE 2022, 28 October 2022, Singaraja, Bali, Indonesia. EAI, 2023. http://dx.doi.org/10.4108/eai.28-10-2022.2326373.
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Hadzantonis, Michael. "Eden’s East: An ethnography of LG language communities in Seoul, South Korea." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.8-4.
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Motivated by social inclusion, lesbian and gay communities have long attempted to negotiate languages and connected discourses. Social ascriptions act to oppress these communities, thus grounding Cameron’s (1985) Feminism and Linguistic theory. This practice of language negotiation significantly intensifies in regions where religious piety (Hinduism, Christianity, Buddhism, Islam) interacts with rigid social structure (Confucianism, Interdependency), mediating social and cultural positioning. Consequently, members of LG communities build linguistic affordances, thus (re)positioning selves so to negotiate ascribed identities and marginalizations. Paradoxically, these communities model discourses and dynamics of larger sociocultural networks, so as to contest marginalizations, thus repositioning self and other. Through a comparative framework, the current study employs ethnography, as well as conversation and discourse analyses, of LG communities, to explore ways in which these communities in Seoul (Seoul) develop and employ adroit language practices to struggle within social spaces, and to contest positivist ascriptions.