Relevant bibliographies by topics / Buddhist

Academic literature on the topic 'Buddhist'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 March 2023

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Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Journal articles on the topic "Buddhist":

1

Ayusheeva, Dulma V. "The Problem of Dichotomy in the Classification of Buddhist Communities in the West." Study of Religion, no. 4 (2020): 69–75. http://dx.doi.org/10.22250/2072-8662.2020.4.69-75.

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The article reveals the concept of “two Buddhisms”, which distinguishes two key categories among Buddhist communities in the West: “ethnic”, represented by immigrants from Asian Buddhist countries and their descendants, and “converts”, or adherents of Western origin. This division into Asian and non-Asian Buddhists is often described as one of the main features of Buddhism in the West.The author concludes that the existing concept in its current form is outdated and requires revision and updating. However, the recognition of such approach as “outdated” in the research of modern Buddhism in Western countries is akin to the recognition of the “outdated” real picture of Buddhism in the West, which even in its modernity demonstrates two different approaches to the implementation of Buddhist teachings. This attitude also leads to the loss of high-quality scientific tools in theoretical and methodological aspects.
2

Hsu, Alexander O. "Coming to Terms with “Engaged Buddhism”: Periodizing, Provincializing, and Politicizing the Concept." Journal of Global Buddhism 23, no. 1 (July 7, 2022): 17–31. http://dx.doi.org/10.26034/lu.jgb.2022.1991.

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Whatever happened to “Engaged Buddhism”? Twenty years after a flurry of publication placing this global movement firmly on the map, enthusiasm for the term itself appears to have evaporated. I attempt to reconstruct what happened: scholars turned away from the concept for its reproducing colonialist understandings of traditional Buddhism as essentially world-rejecting, and they developed alternate discourses for describing Buddhist actors’ multifarious social and political engagements, especially in contemporary Asia. I describe the specific rise and fall of the term in Anglophone scholarship, in order for scholars to better grasp the evolution of contemporary Western, Anglophone Buddhisms, to better understand what Buddhists in Asia are in fact doing with the term, and to better think through what it might mean politically for us as scholars to deploy the term at all. In particular, I identify “Academic Engaged Buddhism” (1988–2009) as one hegemonic form of Engaged Buddhism, a Western Buddhist practitioner-facing anthological project of Euro-American scholars with potentially powerful but unevenly distributed effects on Buddhist thought and practice around the world.
3

Johnston, Lucas. "The "Nature" of Buddhism: A Survey of Relevant Literature and Themes." Worldviews: Global Religions, Culture, and Ecology 10, no. 1 (2006): 69–99. http://dx.doi.org/10.1163/156853506776114456.

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AbstractThis paper is a review of the scholarly conversation relating Buddhism to environmental issues, primarily in the United States. Topics of particular concern include important scholarly benchmarks in the field, and the nature of Buddhist ethics. Also considered are the relationships between Buddhism and other schools of thought that have been important in thinking about nature and the environment. In particular I focus on Deep Ecology and related philosophies, Buddhism and Christianity in Process thought, and the relationship between Buddhism and the natural sciences. I outline current practices performed worldwide by people who self-identify as Buddhists that clearly demonstrate environmental consciousness, sometimes actively participating in environmental movements in efforts to resist globalization and, often, Westernization. In the end, this survey perspective illustrates that there is no monolithic Buddhist tradition, but rather a substantial number of adapted (and adapting) Buddhisms.
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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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Williams-Oerberg, Elizabeth, Brooke Schedneck, and Ann Gleig. "Multiple Buddhisms in Ladakh: Strategic Secularities and Missionaries Fighting Decline." Religions 12, no. 11 (October 27, 2021): 932. http://dx.doi.org/10.3390/rel12110932.

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During fieldwork in Ladakh in July–August 2018, three authors from Asian studies, anthropology, and religious studies backgrounds researched “multiple Buddhisms” in Ladakh, India. Two case studies are presented: a Buddhist monastery festival by the Drikung Kagyü Tibetan Buddhist sect, and a Theravada monastic complex, called Mahabodhi International Meditation Center (MIMC). Through the transnational contexts of both of these case studies, we argue that Buddhist leaders adapt their teachings to appeal to specific audiences with the underlying goal of preserving the tradition. The Buddhist monastery festival engages with both the scientific and the magical or mystical elements of Buddhism for two very different European audiences. At MIMC, a secular spirituality mixes with Buddhism for international tourists on a meditation retreat. Finally, at MIMC, Thai Buddhist monks learn how to fight the decline of Buddhism through missionizing Theravada Buddhism in this land dominated by Mahayana and Vajrayana Buddhism. Paying attention to this multiplicity—to “multiple Buddhisms”—we argue, makes space for the complicated, ambiguous, and at times contradictory manner in which Buddhism is positioned in regards to secularism and secularity.
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Sun, Zhentao. "How Do Working-Class People in China Comment on Chinese-Language Buddhist Films?" Religions 13, no. 12 (November 29, 2022): 1162. http://dx.doi.org/10.3390/rel13121162.

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The dissemination and acceptance of Chinese-language Buddhist films in China have not yet received much attention. This paper takes four Chinese-language Buddhist films as samples to analyze the Buddhist doctrines they contain and how they are reviewed by the Chinese working class. It points out that most Chinese working-class people are not Buddhists, their knowledge of Buddhist doctrines is relatively small and shallow, and they rely on their daily life experiences when enjoying Buddhist films, so they cannot understand Buddhist doctrines in Buddhist films that are too difficult or contrary to their daily life experiences. It argues that Chinese-language Buddhist films need to balance the missionary aspirations of Buddhism with the popular attributes of cinema so as to enhance the appeal and influence of Buddhism among the working class.
7

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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Abstract 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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Zhu, Qingzhi, and Bohan Li. "The language of Chinese Buddhism." International Journal of Chinese Linguistics 5, no. 1 (August 10, 2018): 1–32. http://dx.doi.org/10.1075/ijchl.17010.zhu.

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Abstract This is a more detailed introduction of the language of Chinese Buddhism based on our latest research of Buddhist Chinese, which is a modern Chinese historical linguistic category applied to a form of written Chinese originated for and used in Buddhist texts, including the translations into Chinese of Indian Buddhist scriptures and all Chinese works of Buddhism composed by Chinese monks and lay Buddhists in the past. We attempt to answer in this paper the following questions: What is Buddhist Chinese? What is the main difference between Buddhist Chinese and non-Buddhist Chinese? What role did this language play in the history of Chinese language development? And what is the value of this language for the Chinese Historical Linguistics?
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Narasimhan, Shrinidhi. "Between the Global and Regional: Asia in the Tamil Buddhist Imagination." CASTE / A Global Journal on Social Exclusion 3, no. 1 (May 6, 2022): 31–48. http://dx.doi.org/10.26812/caste.v3i1.356.

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At the turn of the nineteenth century, Madras became home to a movement that anticipated Ambedkar’s turn to Buddhism by nearly half a century. Founded in 1898, the Sakya Buddhist Society was led by Iyothee Thass (1845–1914) and became the first Dalit Buddhist revival of its kind in late colonial India. In this article, I explore the global dimensions of Sakya Buddhism through an intertextual reading of its journal, Oru Paica Tamilan, and the work of Asian Buddhists like Henry Olcott and Anagarika Dharmapala who were associated with the movement. I argue that Sakya Buddhism’s historical imaginaire of Dalits as indigenous Buddhists intersected with the political concerns that drove Asian Buddhist revivalist movements in important ways. I also show that the movement created a distinctly Tamil tradition of Buddhism for Dalits and attempted to reorient them towards the broader Buddhist world even as they had a notionally marginal presence within this landscape. In doing so, I propose the category of ‘pararegional’ as a way of thinking about seemingly uneven or unidirectional interactions between different spatial scales such as ‘global’ and ‘regional'.
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Smyer Yü, Dan. "Freeing Animals: Sino-Tibetan Buddhist Environmentalism and Ecological Challenges." Religions 14, no. 1 (January 12, 2023): 110. http://dx.doi.org/10.3390/rel14010110.

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Buddhist environmentalism in its varieties across the world is an integral part of the global environmental discourse centered on exploring new planetary ethics for sustainable futures. While recognizing the Buddhist role in global environmental movements, the author of this article proposes that the observable strength of Buddhist environmentalism is in local and global environmental advocacy grounded in the Buddhist ethics of interdependence, even as, canonically, Buddhism does not offer what is commonly recognized by scientists and scholars as traditional ecological knowledge or religious ecology. To substantiate this, this article offers a textual assessment of the Buddhist canon’s lack of systematic ecological knowledge, and a case study of how freeing domestic animals and advocating vegetarianism among contemporary Tibetan Buddhists in China, inclusive of non-Tibetan converts, mainly benefits human wellbeing and at the same time is entangled in social affairs that have little to do with the ecological wellbeing of the Tibetan Plateau and urban China. This debate is by no means intended to negate the successes of Buddhist environmentalism; instead, it draws fine lines between the claimed canonic basis of Buddhist ecology, the strength of Buddhist environmental advocacy, the everyday practices of Buddhism, and the aspirations for strengthening the ecological foundation of Buddhist environmental activism. Thinking in line with eco-Buddhists, the author concludes the article by proposing an Earth Sutra, a hypothetical future canonic text as the ecological basis of Buddhist environmentalism.
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Journal articles Dissertations / Theses Books

Dissertations / Theses on the topic "Buddhist":

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Shields, James Mark. "Critical Buddhism : a Buddhist hermeneutics of practice." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102172.

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This study critically analyzes Critical Buddhism (hihan bukkyo ; hereafter: CB) as a philosophical and a religious movement; it investigates the specific basis of CB, particularly the philosophical categories of critica and topica, vis-a-vis contemporary theories of knowledge and ethics, in order to re-situate CB within modern Japanese and Buddhist thought as well as in relation to current trends in contemporary Western thought.
This study is made up of seven chapters, including the introduction and the conclusion. The introduction provides the religious and philosophical context as well as the motivations and intentions of the study. Chapter 2 with the title "Eye of the Storm: Historical and Political Context" is largely explanatory. After a brief analysis of violence, warfare and social discrimination within Buddhism and specifically Japanese traditions, some important background to the context in which Critical Buddhism arose is recalled. In addition, the development of so-called Imperial Way Zen (kodozen )---which represents in many respects the culmination of the 'false' Buddhism the Critical Buddhists attack---is examined. The following chapter on the roots of topica analyses a number of the larger epistemological and ethical issues raised by CB, in an attempt to reinterpret both 'criticalism' and 'topicalism' with reference to four key motifs in Zen tradition: experience (jikishi-ninshin: "directly pointing to the human mind [in order to realize the Buddha-nature]" [B.]); tradition (kyoge-betsuden: "an independent transmission apart from written scriptures" [M. 6, 28]); language (furyu-moji or furyu-monji: "not relying on words and letters" [M. 6]); and enlightenment (kensho jobutsu: "awakening to one's original Nature [and thus becoming a Buddha]" [Dan. 29]). Here and in Chapter 4, on "New Buddhisms: Problems in Modern Zen Thought," the CB argument against the many sources of topical thinking is outlined, paying particular attention to question of 'pure experience' (junsui keiken) developed by Nishida Kitaro and the Kyoto School. Chapter 5 on "Criticism as Anamnesis: Dempo/Dampo" develops the positive side of the CB case, i.e., a truly 'critical' Buddhism, with respect to the place of historical consciousness and the weight of tradition. Chapter 6, "Radical Contingency and Compassion," develops the theme of radical contingency, based on the core Buddhist doctrine of pratitya-samutpada (Jp. engi) as the basis for an effective Critical Buddhist epistemological and ethical strategy. The conclusion elaborates a paradigm for comparative scholarship that integrates the insights of Western philosophical hermeneutics, pragmatism, CB, and so-called 'Buddhist theology'. The implications of the Critical Buddhist project on the traditional understanding of the relation between scholarship and religion are examined, and also the reconnection of religious consciousness to social conscience, which CB believes to be the genius of Buddhism and which makes of CB both an unfinished project and an ongoing challenge.
2

Schmid, David Neil. "Yuanqi medieval Buddhist narratives from Dunhuang /." online access from Digital dissertation consortium, 2002. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3043951.

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Kotas, Frederic John. "Ojoden : accounts of rebirth in the pure land /." Thesis, Connect to this title online; UW restricted, 1987. http://hdl.handle.net/1773/11074.

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Jantrasrisalai, Chanida. "Early Buddhist Dhammakāya its philosophical and soteriological significance /." Connect to full text, 2008. http://hdl.handle.net/2123/4130.

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Thesis (Ph. D.)--University of Sydney, 2008.
Title from title screen (viewed June 16, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Department of Studies in Religion, Faculty of Arts. Includes bibliographical references. Also available in print form.
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Vignato, Giuseppe. "Chinese transformation of Buddhism the case of Kuan-yin /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Chiu, Angela Shih Chih. "The social and religious world of northern Thai Buddha images : art, lineage, power and place in Lan Na monastic chronicles (Tamnan)." Thesis, SOAS, University of London, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.617604.

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Liu, Yading. "Fo jiao ling yan ji yan jiu yi Jin Tang wei zhong xin /." Chengdu Shi : Sichuan chu ban ji tuan Ba Shu shu she, 2006. http://catalog.hathitrust.org/api/volumes/oclc/71742325.html.

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Revision and expansion of the author's Thesis (Ph. D.--Sichuan da xue, 2003).
"Sichuan da xue shi wu '211 gong cheng' zhong dian jian she xue ke xiang mu." 880-07 Includes bibliographical references.
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Li, Xin Jie. "Weituo : a protective deity in Chinese Buddhism and Buddhist art." Thesis, University of Macau, 2012. http://umaclib3.umac.mo/record=b2585607.

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Karmay, Samten Gyaltsen. "Origin and early development of the Tibetan religious traditions of the Great Perfection (Rdzogs Chen)." Thesis, SOAS, University of London, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368854.

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rDzogs chen, the "Great Perfection", is a philosophical and meditational system of Tibetan Buddhism. It is the counterpart of the Ch'an in Chinese Buddhism and Zen in Japan. Western writers on Tibetan Buddhism have viewed it as a survival of the Ch'an which was once known in Tibet in the eighth century A.D., but declined after the breakup of the Tibetan empire in the mid-ninth century A.D. This view is mainly derived from the attitude of the Tibetan Buddhist orthodox schools who regarded rDzogs chen as a resurrection of Ch'an the practice of which according to the Tibetan historical tradition was officially banned after the famous Sino-Indian Buddhist controversy around 790 A.D. in Tibet. The other interesting aspect of rDzogs chen is that it is a teaching adhered to by the Buddhist school, the rNying ma pa as well as by the Bonpo (followers of the Bon religion in Tibet). Although studies in Tibetan Buddhism have advanced much in recent years, the origin and historical development of rDzogs chen has remained totally unknown. The present Study therefore focuses mainly on the origin of its theories such as "Primordial Purity" which it sees as the basis for spiritual development, and its historical and literary development. The sources for this study are mainly ninth century documents from Central Asia and texts belonging to the tenth and eleventh centuries from Tibet itself. They shed new light on the origins of rDzogs chen and its philosophical conceptions.
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Smith, Buster G. Bader Christopher D. "American Buddhism a sociological perspective /." Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5310.

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Books on the topic "Buddhist":

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International Conference on "the State of Buddhism, Buddhists and Buddhist Studies in India and Abroad" (2009 Banaras Hindu Univeersity). Buddhism, Buddhists, and Buddhist studies. Delhi: Buddhist World Press, 2012.

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W, Mitchell Donald. Buddhism: Introducing the Buddhist experience. 2nd ed. New York: Oxford University Press, 2008.

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W, Mitchell Donald. Buddhism: Introducing the Buddhist experience. 2nd ed. New York: Oxford University Press, 2008.

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W, Mitchell Donald. Buddhism: Introducing the Buddhist experience. New York: Oxford University Press, 2002.

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Dhammikammuni, D. P. Buddhism and democracy: Theravāda Buddhist perception. Savannakhet, Laos: Wat Obmabuddhavas, 2010.

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Barua, Sumangal. Buddhist councils and development of Buddhism. Calcutta: Atisha Memorial Pub. Society, 1997.

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Hikata, Ryusho. Studies in Buddhism and buddhist culture. [Chiba-ken Narita-shi]: Naritasan Shinshōji, 1985.

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

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Buddhist Revitalization and Chinese Religions in Malaysia tells the story of how a minority community comes to grips with the challenges of modernity, history, globalization, and cultural assertion in an ever-changing Malaysia. It captures the religious connection, transformation, and tension within a complex traditional belief system in a multi-religious society. In particular, the book revolves around a discussion on the religious revitalization of Chinese Buddhism in modern Malaysia. This Buddhist revitalization movement is intertwined with various forces, such as colonialism, religious transnationalism, and global capitalism. Reformist Buddhists have helped to remake Malaysia’s urban-dwelling Chinese community and have provided an exit option in the Malay and Muslim majority nation state. As Malaysia modernizes, there have been increasing efforts by certain segments of the country’s ethnic Chinese Buddhist population to separate Buddhism from popular Chinese religions. Nevertheless, these reformist groups face counterforces from traditional Chinese religionists within the context of the cultural complexity of the Chinese belief system.
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Ciolek, T. Matthew, Jérôme Ducor, and Joe Wilson. Buddhist studies WWW virtual library: The Internet guide to Buddhism and Buddhist studies. [Canberra, ACT, Australia]: [Australian National University], 1994.

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name, No. Encountering Buddhism: Western psychology and Buddhist teachings. Albany, NY: State University of New York Press, 2003.

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Book chapters on the topic "Buddhist":

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Neather, Robert. "Buddhism and Buddhist texts." In Routledge Encyclopedia of Translation Studies, 46–52. 3rd ed. Third edition. | London ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315678627-11.

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Long, William J. "A Buddhist Alternative." In A Buddhist Approach to International Relations, 87–103. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-68042-8_6.

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AbstractThis chapter concludes with a summary of essential features of a Buddhist approach to thinking about the world, our role in it, and the type of political environments conducive to our higher nature. It notes that Buddhism has historically shaped a wide variety of societies in Asia and is adaptable to the Western world and to contemporary international challenges. Further, rather than being unscientific or otherworldly, Buddhist concepts are remarkably consistent with emerging findings in the natural and biological sciences.
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Sarao, K. T. S. "Buddhist Councils." In Buddhism and Jainism, 291–94. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_167.

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Chakkarath, Pradeep. "Buddhist Psychology." In Encyclopedia of Critical Psychology, 185–88. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-5583-7_31.

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Compson, Jane. "Buddhist Chaplaincy." In Encyclopedia of Psychology and Religion, 333–36. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9375.

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Goodman, Charles. "Buddhist Meditation." In A Companion to Buddhist Philosophy, 553–71. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118324004.ch36.

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de Silva, Padmasiri. "Buddhist Ethics." In Environmental Philosophy and Ethics in Buddhism, 55–89. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-26772-9_3.

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Vongsopha, Sayadej, and Richard Noonan. "Buddhist Education." In Education in the Asia-Pacific Region: Issues, Concerns and Prospects, 245–63. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-3319-8_10.

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Colledge, Ray. "Buddhist teachings." In Mastering World Religions, 223–29. London: Macmillan Education UK, 1999. http://dx.doi.org/10.1007/978-1-349-14329-0_28.

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Carter, John Ross. "Buddhist Ethics?" In The Blackwell Companion to Religious Ethics, 278–85. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997031.ch30.

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Conference papers on the topic "Buddhist":

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Minh Hang, Nguyen Thi. "Buddhist Non-Attachment Philosophy And Psychological Well-Being In Vietnamese Buddhists." In 5th icCSBs 2017 The Annual International Conference on Cognitive - Social and Behavioural Sciences. Cognitive-crcs, 2017. http://dx.doi.org/10.15405/epsbs.2017.01.02.14.

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Leick, Eva. "Encircling Transnational Peace through Khaita – Joyful Dances." In 8th Peace and Conflict Resolution Conference [PCRC2021]. Tomorrow People Organization, 2021. http://dx.doi.org/10.52987/pcrc.2021.004.

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Abstract This article investigates how Khaita- Joyful Dances promote an understanding of peace from a transrational and Buddhist perspective. Khaita dances have been created by the Buddhist Dzogchen master Namkhai Norbu as a practice of presence and collaboration, promoting an inner attitude of peace spreading from the individual to the group. Peace is hereby understood as a multi-faceted, intra- as well as interpersonal, dynamic state perceived and experienced not only by the intellectual mind but also through the body and subtle energies. This article is structured in three parts. First, I will explore peace theory in the context of Khaita. Second, I will illustrate the peace understanding promoted by the Tibetan artists through examples from the Khaita songs. The Tibetan song lyrics thereby express the wish for unification amongst Tibetans and the desire for (world) peace. Third, I will investigate the principles of accessible participation, equality as well as collaboration as parameters for peace experiences through examples from the Khaita practice sessions as well as Khaita Kordros, circle dances. The circle dances thereby offer an easy, non-hierarchical immersion in a diverse group of dancers and require presence and self-observation. KEYWORDS: transrational peace, peace theory, circle dance, Tibetan dance, Buddhism
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Alekseev-Apraksin, Anatoliy M., and Boris R. Erokhin. "Network Paradigm in Buddhist Studies." In Socio-Political and Religious Ideas and Movements in the 20th – 21st Centuries. University of Latvia, 2018. http://dx.doi.org/10.22364/sprim.2018.01.

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Pornpanomchai, Chomtip, Juti Wongkorsub, Terapong Pornaudomdaj, and Pimluk Vessawasdi. "Buddhist Amulet Recognition System (BARS)." In 2010 Second International Conference on Computer and Network Technology. IEEE, 2010. http://dx.doi.org/10.1109/iccnt.2010.128.

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Hsieh, Chao-Hsien, Chien-Hui Liou, Chang-Wei Hsieh, Pai-Feng Yang, Chi-Hong Wang, Li-Kang Ho, and Jyh-Horng Chen. "Buddhist Meditation: An fMRI Study." In 2007 Joint Meeting of the 6th International Symposium on Noninvasive Functional Source Imaging of the Brain and Heart and the International Conference on Functional Biomedical Imaging. IEEE, 2007. http://dx.doi.org/10.1109/nfsi-icfbi.2007.4387741.

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"Thai Buddhist Amulet Recognition System." In International Academy of Engineers. International Academy of Engineers, 2014. http://dx.doi.org/10.15242/iae.iae1214005.

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Kumari, Poonam, and Wanbing Shi. "Buddhist Education Management in Peking University." In 3rd International Conference on Judicial, Administrative and Humanitarian Problems of State Structures and Economic Subjects (JAHP 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/jahp-18.2018.174.

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Yang, Xuelan. "Landscape Art in Chinese Buddhist Temples." In 2017 International Conference on Sports, Arts, Education and Management Engineering (SAEME 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/saeme-17.2017.61.

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Gomboeva, Aryuna V., Tsokto V. Zhigmytov, and Ludmila G. Sandakova. "Buddhist foundations of modern cognitive technologies." In Eurasian paradigm of Russia: values, ideas and experience. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0814-2-30-35.

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R.De Silva, Dilakshi. "Buddhist philosophical teachings for environmental conservation." In 2nd International Conference on Social Science, Humanities and Education. Acavent, 2019. http://dx.doi.org/10.33422/2nd.icshe.2019.06.327.

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Reports on the topic "Buddhist":

1

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

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Abstract:
The topic of this research report is an important one in the context of Asia’s rapid economic development in recent years, and the need to rethink development policy and especially methodologies of development communications, so the mistakes of the past will not be replicated. Thus, the study is an important initiative at this period of time. The research takes as a case study the Buddhism for Development Project (BDP) implemented at Ban Bungsanthueng village in the Khammouane Province by its Buddhist Volunteer Spirit for Community network (BVSC network). The fieldwork took place at the BDP’s training centre in Vientiane and the Buddhist initiatives at Ban Bungsanthueng. The research demonstrates how the BDP and its network apply participatory approaches through interpersonal communication, such as sermon delivery, Dhamma (Buddhist teachings) talk, and daily interaction with villagers and project members.
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Menuez, Paolo. The Downward Spiral: Postmodern Consciousness as Buddhist Metaphysics in the Dark Souls Video Game Series. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.6049.

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Miller, Laura. The Let Going: Death, Buddhism and Connection. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.1800.

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Cao, Shudian, and Kim Geok Soh. Mindfulness-Based Intervention on the Recovery of Mental Fatigue: A Systematic Review. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, December 2021. http://dx.doi.org/10.37766/inplasy2021.12.0022.

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Review question / Objective: Can mindfulness-based intervention recover mental fatigue? Condition being studied: Mental fatigue: mental fatigue is a psychobiological state caused by a prolonged period of demanding cognitive activity, and it has implicated many aspects of daily life. It results in an acute feeling of tiredness and a decreased cognitive ability. Mindfulness: Mindfulness is rooted in Buddhism, and it is defined as the awareness that emerges from paying attention to objects on purpose and without judging the unfolding of experience. In a successful mindfulness mediation, meditators experience current feelings, thoughts, and bodily sensations clearly and plainly without judging or evaluating them and acting on the sensation.
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Yilmaz, Ihsan, and Nicholas Morieson. Civilizational Populism Around the World. European Center for Populism Studies (ECPS), July 2022. http://dx.doi.org/10.55271/pp0012.

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This article addresses an issue of growing political importance: the global rise of civilizational populism. From Western Europe to India and Pakistan, and from Indonesia to the Americas, populists are increasingly linking national belonging with civilizational identity—and at times to the belief that the world is divided into religion-based civilizations, some of which are doomed to clash with one another. As part of this process, Hinduism, Buddhism, Islam, and Christianity have all been commandeered by populist parties and movements, each adept at using the power of religion—in different ways and drawing on different aspects of religion—to define the boundary of concepts such as people, nation, and civilization.

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