Relevant bibliographies by topics / Buddhism in Australia

Academic literature on the topic 'Buddhism in Australia'

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Published: 4 June 2021
Last updated: 20 February 2023

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Journal articles on the topic "Buddhism in Australia"

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Halafoff, Anna, Kim Lam, Cristina Rocha, Enqi Weng, and Sue Smith. "Buddhism in the Far North of Australia pre-WWII: (In)visibility, Post-colonialism and Materiality." Journal of Global Buddhism 23, no. 2 (December 8, 2022): 105–28. http://dx.doi.org/10.26034/lu.jgb.2022.1995.

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Buddhism was first established in Australia through flows of migrants in the mid-nineteenth century, and is currently Australia’s fourth-largest religion. Yet Buddhists have received significantly less scholarly attention than Christians, Jews and Muslims in Australia. Previous research conducted on Buddhism in Australia has also largely centered on the southern states, and on white Buddhists. This article shares findings of archival research on Buddhism in the far north of Australia, focused on Chinese, Japanese, and Sri Lankan communities working in mining, pearling, and sugar cane industries, pre-WWII. It documents the histories of exclusion, resistance and belonging experienced by Australia’s Buddhists in the far north of Australia pre-WWII, during times of colonial oppression and Japanese internment. In so doing, this article challenges dominant narratives of a white Christian Australia, and also of white Buddhism in Australia, by rendering Asian communities in scholarship on religion in Australia more visible.
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Halafoff, Anna, Cristina Rocha, and Juewei Shi. "Flows and Counterflows of Buddhism ‘South of the West’: Australia, New Zealand and Hawai‘i." Journal of Global Buddhism 23, no. 2 (December 8, 2022): 95–104. http://dx.doi.org/10.26034/lu.jgb.2022.3414.

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Introduction to the JGB Special Focus section, "Flows and Counterflows of Buddhism ‘South of the West’: Australia, New Zealand, and Hawaiʻi." In this special issue, we endeavour to explore horizontal flows and counter flows of Buddhism on ‘paths less travelled’ across the Pacific sea of islands, and ‘South of the West’ (Gibson 1992) rather than the usual ‘from Asia to Europe and the Americas’ story. As such, this special issue fits within the more recent scholarship on the globalisation of Buddhism that seeks to point to a more complex picture of historical and contemporary flows of Buddhist ideas, practices, objects and peoples across the globe.
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Spuler, Michelle. "Characteristics of Buddhism in Australia." Journal of Contemporary Religion 15, no. 1 (January 2000): 29–44. http://dx.doi.org/10.1080/135379000112125.

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Halafoff, Anna, Jayne Garrod, and Laura Gobey. "Women and Ultramodern Buddhism in Australia." Religions 9, no. 5 (May 2, 2018): 147. http://dx.doi.org/10.3390/rel9050147.

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Tokita, Alison. "A history of Buddhism in Australia." Japanese Studies 9, no. 4 (December 1989): 58–62. http://dx.doi.org/10.1080/10371398908522044.

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Scutt, Jocelynne A. "Religious Freedom and the Australian Constitution – Origins and Future." Denning Law Journal 30, no. 2 (August 8, 2019): 207–17. http://dx.doi.org/10.5750/dlj.v30i2.1766.

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The most recent Australian Census, conducted by the Australian Bureau of Statistics (ABS) in 2016 (with a 95.1 per cent response rate), confirms that Australia is ‘increasingly a story of religious diversity, with Hinduism, Sikhism, Islam, and Buddhism all increasingly common religious beliefs’.1 Of these, between 2006 and 2016 Hinduism shows the ‘most significant growth’, attributed to immigration from South East Asia, whilst Islam (2.6 per cent of the population) and Buddhism (2.4 per cent) were the most common religions reported next to Christianity, the latter ‘remaining the most common religion’ (52 per cent stating this as their belief). Nevertheless, Christianity is declining, dropping from 88 per cent in 1966 to 74 per cent in 1991, and thence to the 2016 figure. At the same time, nearly one-third of Australians (30 per cent) state they have no religion, this group reflecting ‘a trend for decades’ which, says the ABS, is ‘accelerating’
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Ezzy, Douglas, Gary Bouma, Greg Barton, Anna Halafoff, Rebecca Banham, Robert Jackson, and Lori Beaman. "Religious Diversity in Australia: Rethinking Social Cohesion." Religions 11, no. 2 (February 18, 2020): 92. http://dx.doi.org/10.3390/rel11020092.

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This paper argues for a reconsideration of social cohesion as an analytical concept and a policy goal in response to increasing levels of religious diversity in contemporary Australia. In recent decades, Australian has seen a revitalization of religion, increasing numbers of those who do not identify with a religion (the “nones”), and the growth of religious minorities, including Islam, Buddhism, Hinduism, and Sikhism. These changes are often understood as problematic for social cohesion. In this paper, we review some conceptualizations of social cohesion and religious diversity in Australia, arguing that the concept of social cohesion, despite its initial promise, is ultimately problematic, particularly when it is used to defend privilege. We survey Australian policy responses to religious diversity, noting that these are varied, often piecemeal, and that the hyperdiverse state of Victoria generally has the most sophisticated set of public policies. We conclude with a call for more nuanced and contextualized analyses of religious diversity and social cohesion in Australia. Religious diversity presents both opportunities as well as challenges to social cohesion. Both these aspects need to be considered in the formation of policy responses.
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Halafoff. "Teaching about Sexual Abuse and Violence in Buddhism in Australia." Journal of Feminist Studies in Religion 37, no. 1 (2021): 141. http://dx.doi.org/10.2979/jfemistudreli.37.1.12.

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Metraux, Daniel A. "Soka Gakkai in Australia." Nova Religio 8, no. 1 (July 1, 2004): 57–72. http://dx.doi.org/10.1525/nr.2004.8.1.57.

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Japan's Soka Gakkai International (SGI) has established a small but growing chapter in Australia that in 2002 had about 2,500 members nationwide. Since its founding in the mid-1960s, SGI Australia (SGIA) has evolved into a highly heterogeneous movement dominated by ethnic Asians, of which a large number are Chinese from Southeast Asia. SGIA's appeal is both social and religious. A key factor for SGIA's growth is its emphasis on the concept of community. The fast pace of life, constant movement of people, and a sizeable growth of immigrants have created a sense of rootlessness among many Australians. SGIA's tradition of forming small chapters whose members often meet in each other's homes or community centers creates a tightly bonded group. SGIA members find their movement's form of Buddhism appealing because it is said to give them a greater sense of confidence and self-empowerment, permitting them to manage their own lives in a more creative manner.
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Phillips, Tim, and Haydn Aarons. "Choosing Buddhism in Australia: towards a traditional style of reflexive spiritual engagement1." British Journal of Sociology 56, no. 2 (June 2005): 215–32. http://dx.doi.org/10.1111/j.1468-4446.2005.00056.x.

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Dissertations / Theses on the topic "Buddhism in Australia"

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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 Philosophy
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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McAra, Sally. "A "stupendous attraction" : materialising a Tibetan Buddhist contact zone in rural Australia /." e-Thesis University of Auckland, 2009. http://hdl.handle.net/2292/5234.

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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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Amarasinghe, Amala Dilani. "A comparative analysis of facework strategies of Australians and Sri Lankans working in Australia." Thesis, Queensland University of Technology, 2011. https://eprints.qut.edu.au/45763/1/Amala_Amarasinghe_Thesis.pdf.

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This study investigates facework (communicative) strategies of Sri Lankans working in Australia and compares them with strategies used by Australians of European origin working in Australia. The study also explores the values of those Sri Lankans as a reflection of their facework, and how Sri Lankans have adjusted their facework to the Australian culture. The study used a survey questionnaire and interviewed Sri Lankans working in Australia for this investigation. The survey questionnaire was used to understand the facework similarities and difference between the Sri Lankans and Australians as explained in Oetzel and Ting-Toomey’s Face Negotiation Model. The survey revealed that Sri Lankans are higher in interdependent self construal, self face concern and other face concern than the Australians. Nonetheless, Sri Lankans are similar to the Australians in other facework strategies. The interviews clarified that Sri Lankans do not change their values by living in Australia, yet they make some changes to how they do things.
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Ozkan, Cuma. "A comparative analysis| Buddhist Madhyamaka and Daoist Chongxuan (Twofold Mystery) in the early Tang (618-720)." Thesis, The University of Iowa, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1540391.

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The interactions between Chinese religions has occupied an enormous amount of scholarly attention in many fields because there have been direct and indirect consequences resulting from the interactions among Buddhism, Daoism, and Confucianism. These religious traditions have obviously influenced each other in many respects such as rituals, doctrines, textual materials, philosophy and so on. Accordingly, I will, in this paper, critically analyze the implications of the interactions between Buddhism and Daoism by examining Twofold Mystery. Since Twofold Mystery is heavily dependent on Madhyamaka Buddhist concepts, this study will, on the one hand, examine the influence of Madhyamaka Buddhism on the development of Twofold Mystery. On the other hand, it will critically survey how Twofold Mystery remained faithful to the Daoist worldview.

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Gentry, James Duncan. "Substance and Sense| Objects of Power in the Life, Writings, and Legacy of the Tibetan Ritual Master Sog bzlog pa Blo gros rgyal mtshan." Thesis, Harvard University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3626633.

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This thesis is a reflection upon objects of power and their roles in the lives of people through the lens of a single case example: power objects as they appear throughout the narrative, philosophical, and ritual writings of the Tibetan Buddhist ritual specialist Sog bzlog pa Blo gros rgyal mtshan (1552-1624) and his milieu. This study explores their discourse on power objects specifically for what it reveals about how human interactions with certain kinds of objects encourage the flow of power and charisma between them, and what the implications of these person-object transitions were for issues of identity, agency, and authority on the personal, institutional, and state registers in sixteenth- and seventeenth-century Tibet.

My investigation of Sog bzlog pa's discourse on power objects shows how the genres of narrative, philosophy, and liturgy are related around such objects, each presenting them from a slightly different perspective. I illustrate how narratives depict power objects as central to the identity of Sog bzlog pa and his circle, mediating relations that are in turn social, political, religious, aesthetic, and economic in tone, and contributing to the authority of the persons involved. This flow of power between persons and objects, I demonstrate further, is connected to tensions over the sources of transformational power as rooted in either objects, or in the people instrumental in their ritual treatment or use. I show how this tension between objective and subjective power plays out in Sog bzlog pa's philosophical speculations about power objects and in his rituals featuring them. I also trace the persistence of this discourse after Sog bzlog pa's death in the seventeenth-century state-building activities of Tibet and Sikkim, and in the present day identity of Sikkim's Buddhist population. Power objects emerge as hybrid subject-object mediators, which variously embody, channel, and direct the flow of power and authority between persons, objects, communities, institutions, and the state, as they flow across boundaries and bind these in their tracks. Finally, I illustrate how this discourse of power objects both complicates and extends contemporary theoretical reflections on the relationships between objects, actions, persons, and meanings.

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Nguyen, Thanh C. "Recommendations and guidelines for designing Vietnamese Buddhist temples in Australia /." Title page, Contents and Abstract only, 1995. http://web4.library.adelaide.edu.au/theses/09ARCHM/09archmn576.pdf.

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McLaren, Greg 1967. "Translations under the trees : Australian poets' integration of Buddhist ideas and images." Phd thesis, Department of English, 2005. http://hdl.handle.net/2123/6830.

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Ingram, Evan. "Rebuilding Nara’s Tōdaiji on the Foundations of the Chinese Pure Land: A Campaign for Buddhist Social Development." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493371.

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This dissertation considers how Chinese models of Buddhist social organization and Pure Land thought undergirded the Japanese monk Chōgen’s campaign to restore the Great Buddha of Tōdaiji, destroyed in the Gempei civil war at the end of the 12th century. While Chōgen’s activities as chief solicitor of the campaign partially owed to his network of social connections earned through a selective Buddhist education, Chōgen’s three pilgrimages to China were crucial for providing much of the knowledge, methods, and technologies that made possible the largest religious and civil engineering project attempted in Japan to that time. Though nominally a Buddhist monk, Chōgen embodied the ideal of a polymath. In order to recreate Japan’s foremost Buddhist symbol, he was compelled to assume a wide range of responsibilities: fundraising among aristocrats and warriors; forming a network of lieutenants, donors, and common devotees; managing temple estates that provided revenues; developing transportation infrastructure to carry materials and supplies; casting the Great Buddha statue; overseeing religious rites; and finally, rebuilding Tōdaiji’s halls. These diverse activities required creative forms of religio-social networking and technologies not extant in Japan. During his travels to the Chinese port city of Ningbo, as well as the religious mountains of Tiantaishan and Ayuwangshan, Chōgen learned of Pure Land halls built by lay confraternities, and adopted them as models for the later sanctuaries he constructed around Japan for proselytization and fundraising purposes. He also borrowed organizational principles from Chinese Pure Land societies from the urban centers of Ningbo and Hangzhou in order to create a massive Pure Land network in his homeland that embraced former militants from the civil war, the imperial family, monastics from a wide range of institutions, and even the common populace – all of whom contributed to the Tōdaiji rebuilding effort. Ultimately, the fields of religion and technology that Chōgen imported from China not only enabled the reconstruction of Japan’s most important Buddhist temple, but also brought Japan into the fold of an emerging East China Sea religious macroculture of the late 12th and early 13th centuries that expanded with the activities of traders and later Japanese pilgrims who would emulate Chōgen’s voyages.
East Asian Languages and Civilizations
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Luong, Hien Thu. "Vietnamese Existential Philosophy: A Critical Appraisal." Diss., Temple University Libraries, 2009. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/44747.

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Philosophy
Ph.D.
In this study I present a new understanding of Vietnamese existentialism during the period 1954-1975, the period between the Geneva Accords and the fall of Saigon in 1975. The prevailing view within Vietnam sees Vietnamese existentialism during this period as a morally bankrupt philosophy that is a mere imitation of European versions of existentialism. I argue to the contrary that while Vietnamese existential philosophy and European existentialism share some themes, Vietnamese existentialism during this period is rooted in the particularities of Vietnamese traditional culture and social structures and in the lived experience of Vietnamese people over Vietnam's 1000-year history of occupation and oppression by foreign forces. I also argue that Vietnamese existentialism is a profoundly moral philosophy, committed to justice in the social and political spheres. Heavily influenced by Vietnamese Buddhism, Vietnamese existential philosophy, I argue, places emphasis on the concept of a non-substantial, relational, and social self and a harmonious and constitutive relation between the self and other. The Vietnamese philosophers argue that oppressions of the mind must be liberated and that social structures that result in violence must be changed. Consistent with these ends Vietnamese existentialism proposes a multi-perspective ontology, a dialectical view of human thought, and a method of meditation that releases the mind to be able to understand both the nature of reality as it is and the means to live a moral, politically engaged life. This study incorporates Vietnamese existential philosophy from 1954-1975 into the flow of the Vietnamese philosophical tradition while also acknowledging its relevance to contemporary Vietnam. In particular, this interpretation of Vietnamese existentialism helps us to understand the philosophical basis of movements in Vietnam to bring about social revolution, to destroy forms of social violence, to reduce poverty, and to foster equality, freedom, and democracy for every member of society. By offering a comparison between Vietnamese existential thinkers and Western existentialists, the study bridges Vietnamese and the western traditions while respecting their diversity. In these ways I hope to show that Vietnamese existentialism makes an original contribution to philosophical thought and must be placed on the map of world philosophies.
Temple University--Theses
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Books on the topic "Buddhism in Australia"

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Croucher, Paul. Buddhism in Australia, 1848-1988. Kensington, NSW, Australia: New South Wales University Press, 1989.

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Adam, Enid. The Buddhists in Australia. Canberra: Australian Govt. Pub. Service, 1996.

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Adam, Enid. Buddhism in Western Australia: Alienation or integration? Perth, W.A: Arts Enterprise Pub., 1995.

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Becoming Buddhist: Experiences of socialization and self-transformation in two Australian Buddhist centres. New York: Continuum International Pub. Group, 2012.

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Conference, on Buddhism (2007 Forestdale Qld ). Buddhism: Answers to 12 common questions based on the Mahayana, Theravada and Vajrayana points of view : proceedings of the Conference on Buddhism held in Forestdale, Brisbane, Australia on 8 December 2007. Toowong, Qld: Buddhist Education Services For Schools, 2008.

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The international expansion of a modern Buddhist movement: The Soka Gakkai in Southeast Asia and Australia. Lanham, MD: University Press of America, 2001.

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Transcendence and violence: The encounter of Buddhist, Christian and primal traditions. New York, NY: Continuum, 2004.

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Spuler, Michelle. Developments in Australian Buddhism: Facets of the diamond. London: RoutledgeCurzon, 2003.

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Developments in Australian Buddhism: Facets of the diamond. New York: RoutledgeCurzon, 2002.

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Tsering, Chope Paljor, and Chope Paljor Tsering. The nature of all things: The life story of a Tibetan in exile. South Melbourne, Vic: Lothian Books, 2004.

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Book chapters on the topic "Buddhism in Australia"

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Smith, Sue Erica. "Buddhism in Australia." In Buddhist Voices in School, 9–18. Rotterdam: SensePublishers, 2013. http://dx.doi.org/10.1007/978-94-6209-416-1_2.

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"8. The Development of Buddhism in Australia and New Zealand." In Westward Dharma, 139–51. University of California Press, 2019. http://dx.doi.org/10.1525/9780520936584-010.

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Bocking, Brian. "Charles Pfoundes and the Forgotten First Buddhist Mission to the West, London 1889-1892: Some Research Questions." In Translocal Lives and Religion: Connections between Asia and Europe in the Late Modern World, 171–92. Equinox Publishing, 2021. http://dx.doi.org/10.1558/equinox.31744.

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The Irishman “Captain” Charles James William Pfoundes (b. Wexford, Ireland 1840, d. Kobe, Japan 1907) emigrated from Ireland in 1854 and joined the colonial navy in Australia. By the age of 23 he was a seasoned mariner with experience of captaining a Siamese naval vessel. He arrived to live in Japan in 1863 and quickly learned Japanese. Embarking on what would be a lifelong interest in Japanese customs and culture he became a well-known intermediary between Japanese and foreigners in the troubled period around the Meiji Restoration of 1868 and contributed to the new Japanese merchant shipping industry. In 1878 he returned to the UK, in the 1880s acquiring a reputation as a prolific speaker on Japan in London. In 1889 he launched, under the aegis of the newly-formed Kaigai Senkyō-Kai (Overseas Propagation Society) in Kyoto, a Buddhist mission in London called the Buddhist Propagation Society which operated until 1892. This forgotten but highly active Japanese-sponsored Buddhist mission to London, the cosmopolitan hub of the global British empire, predates by ten years the so-called “first” Buddhist missions to the West led by Japanese immigrants to California in 1899 and by almost two decades the “first” Buddhist mission to London of Ananda Metteyya (Allan Bennett) from Burma in 1908. Recent research into Pfoundes’s 1889 mission, including his confrontations with Theosophy and links to Spiritualism and progressive reform movements, offers new insights into the complex, lively and contested character of global religious connections in the late 19th century and particularly the early influence of Japan in the development of emerging “global” Buddhism(s). This chapter builds on existing published material to raise a number of issues surrounding Pfoundes’s Buddhist activities in London, with questions which may resonate for researchers dealing with other “transnational encounters” in the field of religion.
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Turner, Alicia. "Dhammaloka’s Last Years and a Mysterious Death." In The Irish Buddhist, 223–50. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190073084.003.0011.

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This chapter discusses the radical Irish Buddhist monk U Dhammaloka’s trial for sedition in Moulmein and subsequent court appeal in Rangoon, setting these in the wider context of Burmese, Indian, and imperial politics. It explores the reasons for his apparent flight to Australia after his binding-over was completed, attempts by the Burmese police to pursue him there, and the report of his death in Melbourne. It also explores his connections with Australian Theosophy and temperance and a possible link to Thursday Island. The chapter reflects on Dhammaloka’s significance in terms of his personal consistency as a Buddhist, the challenge social movements in his time faced in trying to see beyond the horizon of colonialism, and the plebeian cosmopolitanism exemplified by Dhammaloka himself, which would soon become forgotten with the rise of ethnically based nation-states.
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Lam, Kim. "Young Buddhists in Australia." In Routledge International Handbook of Religion in Global Society, 268–76. Routledge, 2020. http://dx.doi.org/10.4324/9781315646435-22.

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Ayusheeva, D. V. "BUDDHIST ORGANIZATIONS IN AUSTRALIA AND NEW ZEALAND." In Buddhist studies: studies, 200–206. Buryat Scientific Center of SB RAS Press, 2019. http://dx.doi.org/10.31554/978-5-7925-0573-5-2019-2-200-206.

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Turner, Alicia. "Epitaph." In The Irish Buddhist, 251–54. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190073084.003.0012.

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This short chapter discusses the last days of the anti-colonial Irish Buddhist monk U Dhammaloka, following his reported death in Australia. It discusses sightings in Singapore, the Federated Malay States (Malaysia), and Siam (Thailand), as well as reports of time spent in Cambodia. The last recorded sightings are in Singapore in late 1913, including diary entries from the Sinhalese Buddhist activist Anagarika Dharmapala. It is not known what happened next, and surprising given his celebrity that the facts were not recorded. Did he perhaps die far from media attention following the outbreak of war, or change his identity in response to renewed police pressure?
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Greenhalgh, Michael. "Virtual Reality, Relative Accuracy: Modelling Architecture and Sculpture with VRML." In Images and Artefacts of the Ancient World. British Academy, 2005. http://dx.doi.org/10.5871/bacad/9780197262962.003.0006.

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This chapter evaluates current possibilities for the attainment of a realistic context over the web by attempting to match the basic requirements of art history scholarship and teaching against what is currently offered and what can be expected in the future. It surveys some ongoing research in the field from the perspective of an observer and a user. The first section of the chapter discusses virtual reality modelling language (VRML) and describes a project of the Supercomputer Group at the Australian National University. This project aimed to model, using VRML, the Buddhist stupa at Borobudur. The chapter also discusses a second project which deals with the Piazza de Popolo at Rome and the reasons why this project did not employ VMRL. The second section of the chapter examines some other ways in which an ordinary lecturer may use various simple technologies to conjure context, and with more flexibility, detail and accuracy that VRML can ever achieve.
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