Journal articles on the topic 'Buddhist temples – United States'
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Storch, Tanya. "Buddhist Universities in the United States of America." International Journal of Dharma Studies 1, no. 1 (2013): 4. http://dx.doi.org/10.1186/2196-8802-1-4.
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Dugan, Kate. "Buddhist Women and Interfaith Work in the United States." Buddhist-Christian Studies 27, no. 1 (2007): 31–50. http://dx.doi.org/10.1353/bcs.2007.0009.
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Wang, Ching-ning. "Living Vinaya in the United States: Emerging Female Monastic Sanghas in the West." Religions 10, no. 4 (April 4, 2019): 248. http://dx.doi.org/10.3390/rel10040248.
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From late January to early February 2018, the first Vinaya course in the Tibetan tradition offered in the United States to train Western nuns was held in Sravasti Abbey. Vinaya masters and senior nuns from Taiwan were invited to teach the Dharmaguptaka Vinaya, which has the longest lasting bhikṣuṇī (fully ordained nun) sangha lineage in the world. During this course, almost 60 nuns from five continents, representing three different traditional backgrounds lived and studied together. Using my ethnographic work to explore this Vinaya training event, I analyze the perceived needs that have spurred Western Buddhist practitioners to form a bhikṣuṇī sangha. I show how the event demonstrates the solid transmission of an Asian Vinaya lineage to the West. I also parallel this Vinaya training event in the West to the formation of the bhikṣuṇī sangha in China in the 4th and 5th centuries, suggesting that for Buddhism in a new land, there will be much more cooperation and sharing among Buddhist nuns from different Buddhist traditions than there are among monastics in Asia where different Buddhist traditions and schools have been well-established for centuries. This Vinaya training event points to the development of the bhikṣuṇī sangha in the West being neither traditionalist nor modernist, since nuns both respect lineages from Asia, and reforms the gender hierarchy practiced in Asian Buddhism. Nuns from different traditions cooperate with each other in order to allow Buddhism to flourish in the West.
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Huang, C. Julia. "Sacred or Profane? The Compassion Relief Movement’s Transnationalism in Taiwan, Japan, Malaysia, and the United States." European Journal of East Asian Studies 2, no. 2 (March 24, 2003): 217–41. http://dx.doi.org/10.1163/15700615-00202003.
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The Buddhist Compassion Relief Foundation (Tzu-Chi or Ciji) is primarily a lay Buddhist movement that focuses on relieving human suffering through secular action. Inspired and led by a Buddhist nun, Compassion Relief is at present the largest formal association in Taiwan, with increasing overseas expansion: in the last decade, Compassion Relief has persistently delivered relief goods to different contents, and overseas Chinese, especially emigrants from Taiwan, have formed branches in 35 countries. Overseas devotees carry out Compassion Relief missions by localising Compassion Relief ’s Buddhist charitable practice in their host societies and by forging and sustaining ties with the headquarters in Taiwan, especially through various forms of so-called ‘homecomings’. To what extent can Compassion Relief ’s overseas expansion be termed a manifestation of Buddhist universalism? To what extent can it be termed a religious-based Taiwan-centred Chinese transnationalism? Based on my field research in Taiwan and among Compassion Relief branches in the United States, Japan and Malaysia, this paper is a preliminary description of the structure of Compassion Relief transnationalism. It will show that this peculiar form of religious transnationalism is global in scope and cultural in form; it is sacred in motif and profane in terms if its practice.
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WooThak Chung. "Investigation Research on the Korean Buddhist Painting in the United States." Dongak Art History ll, no. 13 (June 2012): 33–63. http://dx.doi.org/10.17300/jodah.2012..13.002.
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Monnett, Mikel. "Developing a Buddhist Approach to Pastoral Care: A Peacemaker's View." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 59, no. 1-2 (March 2005): 57–61. http://dx.doi.org/10.1177/154230500505900106.
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As the United States becomes a more multicultural and multireligious society, the ranks of healthcare chaplains are no longer being limited solely to Judeo-Christian clerics. In an effort to increase interfaith understanding and ecumenical awareness, the author presents one model of healthcare chaplaincy that derives itself from a Buddhist perspective and how he uses it in his daily work at a large medical center in the United States.
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Helderman, Ira. "'The Conversion of the Barbarians': Comparison and Psychotherapists’ Approaches to Buddhist Traditions in the United States." Buddhist Studies Review 32, no. 1 (November 26, 2015): 63–97. http://dx.doi.org/10.1558/bsrv.v32i1.27024.
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The use of Buddhist teachings and practices in psychotherapy, once described as a new, popular trend, should now be considered an established feature of the mental health field in the United States and beyond. Religious studies scholars increasingly attend to these activities. Some express concern about what they view as the secularizing medicalization of centuries old traditions. Others counter with historical precedent for these phenomena comparing them to previous instances when Buddhist teachings and practices were introduced into new communities for healing benefit like medieval China. I reveal that a growing number of clinicians also describe their activities in comparison to moments of Buddhist transmission like medieval China. Drawing on the models of scholars like Robert Ford Campany and Pierce Salguero, I outline the possible benefits and limits of such comparisons. I ultimately conclude that scholars use comparison to normalize these contemporary phenomena as cohering to a historical pattern and their interpretations are subsequently employed by clinicians to legitimate their activities.
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Schoettmer, Patrick. "Zen and the Science of American Politics: Minority Religious Traditions and Political Engagement." Politics and Religion 6, no. 1 (February 6, 2013): 164–85. http://dx.doi.org/10.1017/s1755048312000752.
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AbstractAmerican Buddhism is a phenomenon that allows for the testing of a number of generally-held assumptions about how religion operates within the American context. Due to the fairly de-politicized character of the religion in the United States, Buddhism allows for the examination of religion-qua-religion insofar as its role in the political mobilization of believers. This study finds that Buddhist political engagement is driven in general by private religious practice rather than by communal or small-group religious participation, as social capital-oriented theories of religio-political engagement suggest. Furthermore, this appears likely to be due to the nature of Buddhist adherents in the United States (who are predominantly Caucasian converts to the faith and who enjoy a generally high socio-economic status.) Closer examination of the situation of Buddhists in the United States suggests that the resource-model of civic skill acquisition does hold among the most economically disadvantaged, but that other explanations help us better understand political engagement among more advantaged Buddhists.
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Phillips, Russell E., Clara M. Cheng, and Carmen Oemig-Dworsky. "Initial Evidence for a Brief Measure of Buddhist Coping in the United States." International Journal for the Psychology of Religion 24, no. 3 (June 10, 2014): 215–27. http://dx.doi.org/10.1080/10508619.2013.808867.
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Di, Di. "Paths to Enlightenment: Constructing Buddhist Identities in Mainland China and the United States." Sociology of Religion 79, no. 4 (2018): 449–71. http://dx.doi.org/10.1093/socrel/sry003.
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Xu, Min. "Chinese art: A survey of collections and research materials in the United States." Art Libraries Journal 39, no. 2 (2014): 43–47. http://dx.doi.org/10.1017/s0307472200018319.
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During the 20th century a range of museums in the United States were engaged in acquiring Chinese art objects, developing major collections of painting and calligraphy, ancient bronze, Buddhist sculpture, ceramics and other decorative arts. Research materials on Chinese art have been collected by art libraries in major museums and the East Asian libraries of the main research universities. The author surveys significant Chinese art collections in museums and research libraries in the United States today.
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Karapanagiotis, Nicole. "Of Digital Images and Digital Media." Nova Religio 21, no. 3 (February 1, 2018): 74–102. http://dx.doi.org/10.1525/nr.2018.21.3.74.
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This article is a theoretical and ethnographic investigation of the role of marketing and branding within the contemporary ISKCON movement in the United States. In it, I examine the digital marketing enterprises of two prominent ISKCON temples: ISKCON of New Jersey and ISKCON of D.C. I argue that by attending to the vastly different ways in which these temples present and portray ISKCON online—including the markedly different media imagery by which they aim to draw the attention of the public—we can learn about an ideological divide concerning marketing within American ISKCON. This divide, I argue, highlights different ideas regarding how potential newcomers become attracted to ISKCON. It also illuminates an unexplored facet of the heterogeneity of American ISKCON, principally in terms of the movement’s public face.
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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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McKinley, Alexander. "Fluid Minds: Being a Buddhist the Shambhalian Way." Buddhist Studies Review 31, no. 2 (January 15, 2015): 273–91. http://dx.doi.org/10.1558/bsrv.v31i2.273.
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What are the criteria for counting something as Buddhist? This discipline-defining question has become increasingly perplexing as Buddhism is transmitted across the globe, taking new forms as it adapts to new contexts, especially as non-Buddhists increasingly come to participate in the meditation activities of Buddhist communities in the West. Through an ethnographic analysis of a Shambhala center in the southern United States, this article suggests that the best way to talk about such groups is neither through categorizing membership demographics, nor by ranking the different degrees of Buddhism practiced in Shambhala as more or less authentic, but rather by focusing on how the group ultimately coheres despite inevitable differences in opinion. Thus instead of defining what is ‘authentically’ Buddhist among Shambhalians, this article tracks the manner in which certain Buddhist forms of signification (especially meditation) are shared regardless of personal religious identities, forging a community through common interest.
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Pearson, Carol S. "Heroic Organizations and Institutions as Secular Temples: A Personal Outlook." Journal of Genius and Eminence 2, Volume 2, Issue 2: Winter 2017 (December 1, 2017): 126–32. http://dx.doi.org/10.18536/jge.2017.02.2.2.13.
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This personal reflection is an outgrowth of Campbell’s work that applies an archetypal analysis to the United States that has been piloted in organizational development efforts. An application of the author’s theories and models, the article identifies the founding archetype for the US as the Explorer and argues that other archetypes are currently obscuring it, resulting in what is being described as a culture war. This martial archetype, then, further obscures the Explorer and makes it difficult to restore a sense of healthy and authentic patriotism to America, patriotism founded on what is special about the country, rather than on pretentions to greatness in comparison to other nations. Returning attention to the Explorer archetype is necessary to restore unity and fellow feeling within the US and with its allies, so that we can work together to solve the looming problems before us, such as terrorism, income inequality, and climate change.
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Phillips, Russell E., Clara Michelle Cheng, Carmen Oemig, Lisa Hietbrink, and Erica Vonnegut. "Validation of a Buddhist Coping Measure Among Primarily Non-Asian Buddhists in the United States." Journal for the Scientific Study of Religion 51, no. 1 (March 2012): 156–72. http://dx.doi.org/10.1111/j.1468-5906.2012.01620.x.
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Baird, Ian G. "Lao Buddhist Monks' Involvement in Political and Military Resistance to the Lao People's Democratic Republic Government since 1975." Journal of Asian Studies 71, no. 3 (August 2012): 655–77. http://dx.doi.org/10.1017/s0021911812000642.
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There is a long history of Theravada Buddhist monk involvement in militarism in mainland Southeast Asia. Here, I examine recent Lao monk support for political and military activities directed against the communist Lao People's Democratic Republic government and its Vietnamese supporters since 1975. Monks have not become directly involved in armed conflict, as monastic rules do not allow participation in offensive violent acts, or arms trading, but they have played various important roles in supporting armed resistance against the Lao government. Some monks assisting insurgents have been shot in Thailand. Now most of the Lao insurgent-supporting monks live in the United States, Canada, and France, where a few continue to assist the political resistance against the Lao government, arguing that providing such support does not contradict Buddhist teachings. This article demonstrates how Lao Buddhist monks have negotiated religious conduct rules in the context of strong nationalistic convictions.
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Tseng (曾安培), Ampere A. "Buddhist Meditation and Generosity to Chinese Buddhists during the COVID-19 Pandemic." Review of Religion and Chinese Society 9, no. 2 (October 24, 2022): 198–221. http://dx.doi.org/10.1163/22143955-12340006.
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Abstract This article studies the practices of meditation and generosity among Chinese Buddhists in 2020 during the COVID-19 outbreak to provide insight into the interplay of religion, faith, well-being, and the pandemic more broadly, as well as to understand the specific ways in which Chinese Buddhists may draw on their faith to combat the ill effects of the pandemic. In particular, we trace the experience of Chinese Buddhists in mainland China, Taiwan, the United States, and other countries, identifying two popular Buddhist practices: meditation and generosity. We study their motivation for those practices, and the different ways Buddhist sites have sought to remain active in offering services to followers. We explore the role of faith in nurturing resiliency in the Chinese Buddhist community and conclude with specific recommendations for the prosperity of Chinese Buddhism during a pandemic and for leveraging specific tenets of the faith to reduce pandemic risks.
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Yusuf, Imtiyaz. "Nationalist Ethnicities as Religious Identities." American Journal of Islam and Society 34, no. 4 (October 1, 2017): 112–31. http://dx.doi.org/10.35632/ajis.v34i4.808.
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For centuries, the Rohingya have been living within the borders of the countryestablished in 1948 as Burma/Myanmar. Today left stateless, having beengradually stripped of their citizenship rights, they are described by theUnited Nations as one of the most persecuted minorities in the world. Inorder to understand the complexity of this conflict, one must consider howBurma is politically transitioning from military to democratic rule, a processthat is open (much as was Afghanistan) to competition for resources by internationaland regional players such as the United States, China, India, Israel,Japan, and Australia.1 To be fair, the record of Southeast Asian Muslimcountries with Buddhist minorities is also not outstanding. Buddhist minoritiesidentified as ethnic groups have faced great discrimination in, amongothers, Bangladesh, Malaysia, Indonesia, and Brunei ...
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Salguero, C. "Varieties of Buddhist Healing in Multiethnic Philadelphia." Religions 10, no. 1 (January 13, 2019): 48. http://dx.doi.org/10.3390/rel10010048.
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While an increasing amount of attention has been paid in the last decade to mindfulness meditation, the broader impact of Buddhism on healthcare in the United States, or any industrialized Western countries, is still much in need of scholarly investigation. The current article presents preliminary results from an ethnographic study exploring the impact of a wide range of Buddhist institutions, practices, and cultural orientations on the healthcare landscape of the Philadelphia metropolitan area. By particularly focusing on segments of the population that are non-white and that have limited English language skills, one of the main goals of this project is to bring more diverse voices into the contemporary conversation about Buddhism and wellbeing in America. Moreover, as it extends far beyond the topic of meditation, this study also is intended to highlight a wider range of practices and orientations toward health and healing that are current in contemporary American Buddhism. Finally, this paper also forwards the argument that the study of these activities should be grounded in an appreciation of how individual Buddhist institutions are situated within specific local contexts, and reflect unique configurations of local factors.
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Romano, Lindsay E., and Doris F. Chang. "Right Mindfulness in Teacher Education: Integrating Buddhist Teachings with Secular Mindfulness to Promote Racial Equity." Education Sciences 12, no. 11 (November 2, 2022): 778. http://dx.doi.org/10.3390/educsci12110778.
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Despite decades of reform efforts, disparities in schooling persist based on race, threatening the economic and social wellbeing of the United States. Why are there still significant opportunity gaps despite decades of reform efforts to curb inequities? For one, these efforts often overlook the internal habits of mind, or inner nature of inequity, and the ways in which educators may perpetuate racism through unexamined racial biases. Secular mindfulness and its Buddhist origins could help address these harmful habits of mind and transform systems by providing tools for educators to examine their internalized beliefs around race. Realizing the potential of these practices to combat racial inequities in the classroom requires building a stronger bridge between Eastern Buddhism and the individual psychological emphasis of Westernized mindfulness. This critical theoretical paper will examine opportunities for mindfulness interventions in the United States educational context to address inequities through a deeper integration with Eastern contemplative traditions. Implications for researchers and practitioners will be presented to explore how mindfulness practices in the West might be expanded and utilized in service of racial justice.
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Barnes, M. Elizabeth, Julie A. Roberts, Samantha A. Maas, and Sara E. Brownell. "Muslim undergraduate biology students’ evolution acceptance in the United States." PLOS ONE 16, no. 8 (August 11, 2021): e0255588. http://dx.doi.org/10.1371/journal.pone.0255588.
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Evolution is a prominent component of biology education and remains controversial among college biology students in the United States who are mostly Christian, but science education researchers have not explored the attitudes of Muslim biology students in the United States. To explore perceptions of evolution among Muslim students in the United States, we surveyed 7,909 college students in 52 biology classes in 13 states about their acceptance of evolution, interest in evolution, and understanding of evolution. Muslim students in our sample, on average, did not agree with items that measured acceptance of macroevolution and human evolution. Further, on average, Muslim students agreed, but did not strongly agree with items measuring microevolution acceptance. Controlling for gender, major, race/ethnicity, and international status, we found that the evolution acceptance and interest levels of Muslim students were slightly higher than Protestant students and students who are members of the Church of Jesus Christ of Latter-day Saints. However, Muslim student evolution acceptance levels were significantly lower than Catholic, Jewish, Buddhist, and Hindu students as well as students who did not identify with a religion (agnostic and atheists). Muslim student understanding of evolution was similar to students from other affiliations, but was lower than agnostic and atheist students. We also examined which variables are associated with Muslim student acceptance of evolution and found that higher understanding of evolution and lower religiosity are positive predictors of evolution acceptance among Muslim students, which is similar to the broader population of biology students. These data are the first to document that Muslim students have lower acceptance of evolution compared to students from other affiliations in undergraduate biology classrooms in the United States.
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Marshall, Alison. "Religion as Culture." Studies in Religion/Sciences Religieuses 45, no. 4 (October 14, 2016): 476–94. http://dx.doi.org/10.1177/0008429816659096.
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Today’s Chinese Communist Party (CCP), which came to power in 1949, continues to recognize religion and Christianity as part of the dominant Western culture, and as the means to establish relationships and promote religion and culture. When faced with a moral or ethical dilemma the CCP looks to a Confucian past for traditions just as the Canadian state draws on the Protestant and Catholic cultures of its so-called founding peoples. The Chinese state has additionally attempted to manage religious engagement by propping up select Buddhist temples and working through grassroots personal webs of connection to household religious altars, enshrined deities, and communal practices. In China and in Canada, states claim neutrality but in both cases and for different reasons religion is treated as culture. The paper’s ethno-historical approach draws on over 15 years of fieldwork and historical research throughout the Chinese cultural sphere (China, Taiwan, Hong Kong, Singapore, the Philippines, and Canada). Looking across histories and nations it traces state governance in China and Canada, webs of connections, and personal interactions that have shaped religious identities and the resurgence of Chinese temple life and select religious cults.
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Helderman, Ira P. "Drawing the Boundaries between “Religion” and “Secular” in Psychotherapists' Approaches to Buddhist Traditions in the United States." Journal of the American Academy of Religion 84, no. 4 (February 17, 2016): 937–72. http://dx.doi.org/10.1093/jaarel/lfw003.
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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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Allendorf, Fred W., and Bruce A. Byers. "Salmon in the Net of Indra: a Buddhist View of Nature and Communities." Worldviews: Global Religions, Culture, and Ecology 2, no. 1 (1998): 37–52. http://dx.doi.org/10.1163/156853598x00046.
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AbstractThe rapid decline of salmon over the last hundred years in the western United States has occurred to a large extent because of the way people have viewed salmon. In this paper, we briefly examine several views of salmon and offer another view, one based on enduring themes of Buddhist thought and practice. We examine the understanding of the interdependence and unity of all things as the common foundation of both Buddhism and ecology. Finally, we provide guidelines for applying this understanding to the conservation of salmon, as well the relationship of humans to 'nature' in general.
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Masatsugu, Michael K. "““Beyond This World of Transiency and Impermanence””: Japanese Americans, Dharma Bums, and the Making of American Buddhism during the Early Cold War Years." Pacific Historical Review 77, no. 3 (August 1, 2008): 423–51. http://dx.doi.org/10.1525/phr.2008.77.3.423.
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This article examines the growing interest in Buddhism in the United States during the Cold War, analyzing discussions and debates around the authenticity of various Buddhist teachings and practices that emerged in an interracial Buddhist study group and its related publications. Japanese American Buddhists had developed a modified form of Jōōdo Shinshūū devotional practice as a strategy for building ethnic community and countering racialization as religious and racial Others. The authenticity of these practices was challenged by European and European American scholars and artists, especially the Beats, who drew upon Orientalist representations of Buddhism as ancient, exotic, and mysterious. In response, Japanese American Buddhists crafted their own definition of ““tradition”” by drawing from institutional and devotional developments dating back to fourteenth-century Japan as well as more recent Japanese American history. The article contextualizes these debates within the broader discussion of cultural pluralism and race relations during the Cold War.
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Porter, Noah. "Professional Practitioners and Contact Persons Explicating Special Types of Falun Gong Practitioners." Nova Religio 9, no. 2 (November 1, 2005): 62–83. http://dx.doi.org/10.1525/nr.2005.9.2.062.
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This study, based on ethnographic fieldwork in the United States with Falun Gong practitioners, explores the role of "contact persons" and "professional practitioners." The role of contact persons has been misinterpreted by some scholars as being more authoritative than my fieldwork suggests; in instances in which contact persons overstep their authority, other practitioners speak up to contradict them. Professional practitioners are the only practitioners who are relatively isolated from society by living in temples. By showing the non-hierarchical nature of these social roles, I demonstrate how Falun Gong is able to organize regular events despite being a decentralized network of peers. This case study provides a model for understanding the kind of globally dispersed, technologically aware religious movements that are likely to become more common in the future.
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Palmer, Norris W. "Negotiating Hindu Identity in an American Landscape." Nova Religio 10, no. 1 (August 1, 2006): 96–108. http://dx.doi.org/10.1525/nr.2006.10.1.96.
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ABSTRACT: This article asserts that, for Hindus living in the United States, temple spaces serve not only as places to replicate imported cultural patterns, but also as arenas in which resistance and assimilation to the new host culture may be both measured and moderated. Furthermore, Hindu religious identities formed in diasporic temples balance resistance and assimilation, not only to the culture of the larger society, but also to competing Hindu cultural expectations expressed within temple practices. In other words, while certain practices mark resistance to American ideological demands, other practices serve to delineate and reinforce differences between particular religious identities. Drawing on research at the Shiva Vishnu Temple in Livermore, California, the article examines two prominent signifiers by which American Hindu identity is constructed and negotiated: "our children's futures" and "geography matters."
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Campbell, Tim, Bret Shaw, Evelyn Hammond, Luye Bao, Shiyu Yang, Peter Jurich, and Sara Fox. "Qualitative interviews of practitioners of Buddhist life release rituals residing in the United States: implications for reducing invasion risk." Management of Biological Invasions 12, no. 1 (2021): 178–92. http://dx.doi.org/10.3391/mbi.2021.12.1.12.
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Jevtic, Miroljub. "Multicultural constitutionalism - squaring circle." Medjunarodni problemi 66, no. 3-4 (2014): 249–64. http://dx.doi.org/10.2298/medjp1404249j.
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A number of European countries, as well as the United States, Canada and Australia in the second half of the 20th century, received many immigrants from Hindu, Buddhist and Islamic region. This has created a specific situation which did not exist at the time of the formation of these states. At a time when those states were formed the vast majority of the population belong to the Christian political culture. As a result, secular constitutions were created. Because Christian theology can accept the secular principle of organization of the state .Immigrants have brought their cultural and political model. For example, an Islamic political model excludes secularism and demand theocracy. Thus, if the question of eventual transformation of the constitution is posed autochthon population and Muslims can not make a compromise, if each side insists on its model. This means that the multicultural constitution is impossible.
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Kalantarova, Olena. "Methodological pluralism through the lens of the buddhist doctrine of time kālacakra: an interview with dr. Jensine Andresen." Filosofska dumka (Philosophical Thought) -, no. 2 (June 12, 2021): 165–83. http://dx.doi.org/10.15407/fd2021.02.165.
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Modern dialogue between Western science and Buddhism raises an enormous range of cognitive issues that require interdisciplinary research. The idea of methodological pluralism (MP) arises here as an effective solution for such projects. Having immersed in the study of the background of its opponent, Western science touched the fairly old and specific way of reality cognition, which in certain aspects actually can be identified as a Tibetan-Buddhist version of the MP. In an interview with the professor from the United States, who for many decades has been engaged in research on the boundaries of various science disciplines, ethics, and religious studies, we tried to clarify the specifics of this so-called version of MP, which is set out in the Buddhist doctrine of time, K lacakra. Texts of this doctrine are included in the corpus of Buddhist canonical literature and form the basis for two classical Buddhist sciences: the science of stars (which is actually “social astronomy”); and the science of healing (which looks like a certain version of “psycho-medicine”). During the interview, we went directly to the possibility of using the Buddhist version of MP at least within the dialogue “Buddhism-Science”, to the need to understand the specifics of such an implementation, and to the mandatory combination of MP with an integrated approach. The interview was intended to raise the question that deals with transgressing the abovementioned dialogue from the “consumer” level (when we are looking for something that could be useful to the Western neuro-cognitivist) to the philosophical one, in order to formulate a criterion for recognizing a different way of thinking, and finally, to move on toward the semantic discussion, without which the integration phase of any kind of MP is impossible.
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Feener, R., and Philip Fountain. "Religion in the Age of Development." Religions 9, no. 12 (November 23, 2018): 382. http://dx.doi.org/10.3390/rel9120382.
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Religion has been profoundly reconfigured in the age of development. Over the past half century, we can trace broad transformations in the understandings and experiences of religion across traditions in communities in many parts of the world. In this paper, we delineate some of the specific ways in which ‘religion’ and ‘development’ interact and mutually inform each other with reference to case studies from Buddhist Thailand and Muslim Indonesia. These non-Christian cases from traditions outside contexts of major western nations provide windows on a complex, global history that considerably complicates what have come to be established narratives privileging the agency of major institutional players in the United States and the United Kingdom. In this way we seek to move discussions toward more conceptual and comparative reflections that can facilitate better understandings of the implications of contemporary entanglements of religion and development.
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Demissie, Dawit, Daniel Alemu, and Abebe Rorissa. "An Investigation into user Adoption of Personal Safety Devices in Higher Education Using the Unified Theory of Acceptance and Use of Technology (UTAUT)." Journal of the Southern Association for Information Systems 8, no. 1 (July 1, 2021): 50–68. http://dx.doi.org/10.17705/3jsis.00017.
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Educational institutions are temples of knowledge that require the utmost safety and security. To ensure that, they are implementing safety measures, including the use of personal safety devices. Adoption of such devices is uneven and not well understood. The main focus of the current study is to investigate the adoption of Peace of Mind (POM), a personal safety device, by students at a liberal arts college in the United States. The Unified Theory of Acceptance and Use of Technology served as the theoretical framework. Findings from a sample of 405 students confirmed that performance expectancy, trusting belief, facilitating conditions, and social influence had direct effects on the students’ behavioral intention to use POM. Based on our findings, we discuss concrete implications for various stakeholders such as higher learning institutions and businesses involved in the innovation and diffusion of personal safety devices. We also make specific recommendations for future research.
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Crump, Juliette T. "“One Who Hears Their Cries”: The Buddhist Ethic of Compassion in Japanese Butoh." Dance Research Journal 38, no. 1-2 (2006): 61–74. http://dx.doi.org/10.1017/s0149767700007336.
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In the San Francisco Weekly in 2002, reviewer Bernice Yeung referred to butoh as a “bizarre and mysterious art.” Although it has become a leading postmodern and international art form in the last thirty years and is familiar to contemporary arts festival viewers around the globe, butoh is still referred to as bizarre, tortured, disturbing. As a butoh practitioner who has seen many butoh performances in Tokyo, the United States, Canada, and Sweden from 1981 to 2006, I have come to believe that its grotesque elements, though important, do not constitute the core of butoh. Rather, it is the basic Buddhist value of compassion that inspires butoh's content and powerful expression. In the above remarks by Ohno and Hijikata, the founders of this esoteric art form, stretching out a hand or stepping a crippled step forward in crisis are acts of compassion, and it may be this compassionate aspect of butoh that engenders its appeal.
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Brown, Sara Black. "From Meditation to Bliss: Achieving the Heights of Progressive Spiritual Energy through Kirtan Singing in American Gaudiya Vaishnava Hinduism." Religions 12, no. 8 (August 4, 2021): 600. http://dx.doi.org/10.3390/rel12080600.
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Kirtan is a musical worship practice from India that involves the congregational performance of sacred chants and mantras in call-and-response format. The style of kirtan performed within Gaudiya Vaishnava Hinduism is an expression of Bhakti Yoga, “the yoga of love and devotion”, and focuses on creating a personal, playful, and emotionally intense connection between the worshipper and their god—specifically, through words and sounds whose vibration is believed to carry the literal presence of Krishna. Kirtan is one of many Indian genres that uses musical techniques to move participants through a progression of spiritual states from meditation to ecstasy. Kirtan-singing has become internationally popular in recent decades, largely thanks to the efforts of the Hare Krishna movement, which has led to extensive hybridization of musical styles and cultural approaches to kirtan adapted to the needs of a diasporic, globalized community of worshippers. This essay explores the practice of kirtan in the United States through interviews, fieldwork, and analysis of recordings made at several Krishna temples and festivals that demonstrate the musical techniques that can be spontaneously deployed in acts of collective worship in order to create intense feelings of deep, focused meditation and uninhibited, expressive bliss.
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Syrtypova, S. K. D. "Interpretation of the image of the Goddess Tara by Zanabazar compared to that by his predecesors and followers (from Sri Lanka to Siberia)." Orientalistica 3, no. 2 (May 31, 2020): 348–78. http://dx.doi.org/10.31696/2618-7043-2020-3-2-348-378.
Full textAbstract:
In continuation of the study of the art heritage of Zanabazar (1635–1723), we have traced the connection between the textual and art systems of the Buddhist cult ofTaragoddess. This goddess was of particular importance for the master Zanabazar. In his turn, Zanabazar was recognized as the incarnation of the great Tibetan scholar Jetsun Taranatha (1575–1634), whose name means “Protected byTara”. Undur-Gegen Zanabazar had deep spiritual relationship with the Savior Goddess both from his previous incarnations as well as directly transmitted by his teachers, especially the IV Panchen Lama Lobsan Choiky Gyaltsen (1570–1662). The article deals with outstanding sculptural images of Tara by Dzanabazar and also by the artists of earlier times and by the followers of his style who came fromSri Lanka,Nepal,Tibet,Mongolia, Buryatia. The actual objects are currently preserved in various collections throughout the world. Among them that of the British Museum in London, the Metropolitan and the Rudin Museums in the United States, the Potala in Lhasa, the State Hermitage and the Russian Ethnographical Museum in St. Petersburg and Mongolian museums of Ulaanbaatar. Specific examples show how the canonical Buddhist standards of iconography were implemented under the influence of different regional ethnic craft traditions. The works by famous Buddhist artists, such as Sonam Gyaltsen (16th cent.), Choiing Dorje (1604–1664) as well as little-known Buryat masters of the late 19th century were used to compare with the masterpieces by Zanabazar.
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Armstrong, Thomas. "Backtalk: Keep religion out of mindfulness." Phi Delta Kappan 101, no. 4 (November 25, 2019): 72. http://dx.doi.org/10.1177/0031721719892986.
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Mindfulness practices have become increasingly common in the United States and elsewhere in the world. The fact that mindfulness originally emerged out of Buddhism raises questions about whether public school teachers using it in their classrooms are violating the separation of church and state. Thomas Armstrong argues that contemporary mindfulness rests on a solid foundation of scientific research and can help students improve their self-regulation, executive functioning, sustained attention, and other school-worthy skills. There is a danger, however, that injecting Buddhist or Hindu-associated gestures, postures, words, or concepts into the teaching may violate the First Amendment. Public school teachers are enjoined to be scrupulously vigilant in presenting mindfulness practices in a totally secular way.
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Sarkar, Swargodeep. "Protection Rohingyas through International Adjudication-Decoding Provisional Measures of International Court of Justice in The Gambia vs. Myanmar." Musamus Law Review 3, no. 1 (October 14, 2020): 1–9. http://dx.doi.org/10.35724/mularev.v3i1.3090.
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United Nations Secretary-General Antonio Guterres acknowledged Rohingya, “one of, if not the, most discriminated people in the world”. In Myanmar, a country with a Buddhist majority, around a million Rohingya who is the minority having their language and culture, have been persecuted for decades. In the year 2014 census, Myanmar excluded Rohingya by denying basic citizenship. Thousands of Rohingya have fled to neighbouring States after facing persecution orchestrated by Myanmar security forces with the help of local Buddhist mobs. In this background, the Gambia with the help of Organisation of Islamic Cooperation filed the case in the International Court of Justice, alleging that the actions perpetrated by Myanmar violated the provisions of Genocide Convention 1948 to which both States are the parties. Myanmar rightly questioned the standing of Gambia as the interest of Gambia was not threatened or at stake. So, in the absence of a cause of action or rights of the Gambia not affected even remotely, the International Court of Justice should not entertain the case. One of the major issues before the Court whether the Gambia has stood without being affected directly from the violations alleged to have been committed on the Rohingya. The present author will discuss the provisional measures rendered by the ICJ on 23rd January 2020 and the challenges such as jurisdiction, admissibility, urgency or irreparable prejudice condition, faced by the Court with a special focus on the “Plausibility requirement” in provisional measures.
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Nikesh Sharma and Vinod Sharma. "Study of Spiritual Head and Major Departments Under Kashag of Buddhist Government in Exile in India." East Asian Journal of Multidisciplinary Research 1, no. 8 (September 30, 2022): 1673–84. http://dx.doi.org/10.55927/eajmr.v1i8.1161.
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This paper attempts to describe about Buddhism from what has been learned in the different religions in different sessions. It presents an introduction to Budhist spiritual head, major departments under Kashag and institutional departments of Budhist Government in Exile in India. His Holiness the 14h Dalai Lama, Tenzin Gyatso, is the head of state and the spiritual leader of the Tibetan people. On 10 December, 1989, his Holiness was awarded with the Noble peace Prize. Furthermore it will discuss the spread of Buddhism and the diverse sects that developed in South and East Asia including some of their core beliefs and practices. The discourse will then jump to Buddhism present in the western world, specifically in the United States. The Kashag (Cabinet) is the apex executive organ of the Central Tibetan Administration and its members are ministers of the CTA. The Charter of the Tibetans in Exile stipulates that the Kashag should have a maximum of eight members.
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Griffith, R. Marie. "Body Salvation: New Thought, Father Divine, and the Feast of Material Pleasures." Religion and American Culture: A Journal of Interpretation 11, no. 2 (2001): 119–53. http://dx.doi.org/10.1525/rac.2001.11.2.119.
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New Thought undertones suffused the New Day, a periodical published by Father Divine's Peace Mission Movement, during the 1930s. Bold-faced headlines such as “That Which You Vividly Visualize You Will Materialize” or “The Invisible Is the Reality of the Visible” were clear signposts of that highly influential yet utterly decentral-ized movement that swept across the United States beginning in the latter decades of the nineteenth Century Somewhat more surprising, however, would have been the mixing of these more conventional mind-cure sentiments with ones that highlighted the importance of material substance and the sacredness of human flesh: witness titles such as “Your Bodies Are the Temples of God” and “The Physical Bodies Are the Realizers.” Even more startling may have been titles like “The Material Food We Eat… Is the Actual Tangibilization of the Personification of God's Word, God's Love and God's Presence” and “God Is God in a Body Just Like a Doctor Is a Doctor in a Body—God Has a Body Just Like a Doctor Has.”
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Huang, Yu-Hsiang. "The Use of Parallel Computing to Accelerate Fire Simulations for Cultural Heritage Buildings." Sustainability 12, no. 23 (November 30, 2020): 10005. http://dx.doi.org/10.3390/su122310005.
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This study proposes an optimization design to improve the accuracy of fire risk models by combining the results of the UFSM (Urban Fire Spread Model, Japan) with the United States (US) Fire Simulation Software FDS6.7.3 (Fire Dynamics Simulator, FDS). Using parallel processing, the simulation time was dramatically reduced, and this may assist the risk factor analysis of buildings in a large area. Fire destroyed all seven main structures of the Shuri Castle World Heritage site on 31 October 2019, and this tool may have identified risk factors, which could have been mitigated and potentially prevented the building loss. Other historical buildings may benefit from using this tool to identify their relevant risk factors. This study completed a full-scale simulation of the 76 m × 45 m × 15 m area, which contained the nine temples, with 6.4 million grids for a simulation time of 600 s in 45 h. This tool can assist in input-data risk factor analysis and contribute to the improvement of protection technology for cultural heritage buildings.
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Morello SJ, Gustavo, Mikayla Sanchez, Diego Moreno, Jack Engelmann, and Alexis Evangel. "Women, Tattoos, and Religion an Exploration into Women’s Inner Life." Religions 12, no. 7 (July 8, 2021): 517. http://dx.doi.org/10.3390/rel12070517.
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In this article, we study women’s tattoos from a lived religion perspective. We describe how women’s tattoos express their inner lives, the religious dynamics associated with tattooing, and how they negotiate them with others. The sample used came from surveys and interviews targeting tattooed women at a confessional college on the East Coast of the United States. Women appropriate a prevalent cultural practice like body art to express their religious and spiritual experiences and ideas. It can be a Catholic motto, a Hindu or Buddhist sign, or a reformulated goddess, but the point is that women use tattoos to express their inner lives. We found that women perceive workplace culture as a hostile space for them to express their inner lives through tattoos, while they are comfortable negotiating their tattoos with their religious traditions. And they do so in a Catholic university.
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Blackman, Alexandra Domike. "Religion and Foreign Aid." Politics and Religion 11, no. 3 (March 15, 2018): 522–52. http://dx.doi.org/10.1017/s1755048318000093.
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AbstractForeign aid allocations represent one of several important economic policy tools used by governments to realize their foreign policy objectives. Using a conjoint survey of respondents in the United States, this paper shows that recipient country religion is a significant determinant of individual-level foreign aid preferences. In particular, respondents express a preference for giving to Christian-majority countries in contrast to Muslim- or Buddhist-majority countries. This effect is comparable with that of other important determinants of support for foreign aid, such as a country's status as a U.S. ally or trade partner. Importantly, the preference for Christian recipient countries is especially pronounced among Christian, and most notably Evangelical Christian, respondents. This paper explores two potential mechanisms for the effect of religion: country religion as a heuristic and an individual-level preference for giving to co-religionists.
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Fairdosi, Amir. "New Blood: Policy-Making in a Freshman Congressional Office." PS: Political Science & Politics 46, no. 04 (September 30, 2013): 872–74. http://dx.doi.org/10.1017/s1049096513001352.
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As the United States Congress began its 113th session, 72 freshman members arrived on Capitol Hill to represent their congressional districts for the first time. It would be universally heralded as the most diverse freshman class in history, containing four new African Americans, 10 new Latinos, five new Asian Americans, 24 new women, the first two Hindus, the first Buddhist, the first non-theist to openly acknowledge her belief prior to getting elected, and four new LGBT members, including the first openly bisexual congresswomen and the first openly gay congressman of color. But for all their diversity, each of them had at least one thing in common: none of them had ever been a member of Congress before. How do freshman policy-makers legislate? What unique challenges do they face? What accounts for variations in their legislative activity?
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Dunaevskiy, Evgeniy. "ARCHITECTURAL AND CONSTRUCTIVE FEATURES OF ORTHODOX CHURCHES OF THE WESTERN UKRAINIAN DIASPORA." Urban development and spatial planning, no. 78 (October 29, 2021): 173–91. http://dx.doi.org/10.32347/2076-815x.2021.78.173-191.
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As the title implies the paper deals with the architectural and design features of the Orthodox Churches of the Western Ukrainian Diaspora, the principles of their placement in the development of cities and towns. The purpose of the publication is to study the Orthodox architecture of the Ukrainian diaspora, to determine the main stages of formation, development of Orthodox Church building outside Ukraine.
The article spotlights a number of political, economic and social circumstances that have forced many Ukrainians to travel to other countries. The four largest waves of immigration have been identified. The importance of religion in the formation of the Ukrainian diaspora, which united immigrants, helped to organize their cultural and artistic aspects of life; revive traditions; to study the native Ukrainian language and be in the circle of like-minded people. Thus, Ukrainian Orthodox church architecture developed and became outside the ethnic Ukrainian lands.
At the moment, there is a lack of sufficient scientific base that covers the sacred development of the Ukrainian diaspora, especially Orthodox church architecture. The article presents scholars who have studied the architecture, art, culture and Orthodox shrines of the Ukrainian diaspora.
The article examines countries such as Canada, the United States, Australia and Western Europe. The author identifies architectural and design features and urban planning principles based on four architectural and spatial types.
Such stylistic trends as: eclectic were common; "Citation" of a certain style of architecture or "stylization"; creative reworking of historical styles of Ukrainian architecture "stylization"; modernist-abstract, which is characterized by geometrization and continuous simplification of form. To illustrate these statements, the author of the article developed diagrams and tables.
In conclusion, the purpose and objectives of the publication based on the studied temples were revealed. About 180 Orthodox churches in Canada, 60 churches in the United States, 12 Orthodox churches in Australia and sacred buildings in Western Europe of the Ukrainian diaspora were analyzed.
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Davis, Bret W. "Is Philosophy Western?" Journal of Speculative Philosophy 36, no. 2 (July 1, 2022): 219–31. http://dx.doi.org/10.5325/jspecphil.36.2.0219.
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ABSTRACT This article examines East Asian as well as Western perspectives on the major metaphilosophical question: Is philosophy Western? Along with European philosophy, in the late nineteenth century the Japanese imported what can be called “philosophical Euromonopolism,” namely, the idea that philosophy is found exclusively in the Western tradition. However, some modern Japanese philosophers, and the majority of modern Chinese and Korean philosophers, have referred to some of their traditional Confucian, Daoist, and Buddhist discourses as “philosophy.” This article discusses debates in East Asia as well as in the United States and Europe over the discipline-defining question of whether the academic field of philosophy should include Asian and other non-Western traditions of profound and rigorous—even if methodologically as well as conceptually unfamiliar—thinking about fundamental matters. It argues that, henceforth, the field of philosophy should be conceived as dialogically cross-cultural rather than as exclusively Western.
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Liu, Peng. "Seeking the Dharma on the World Stage: Lü Bicheng and the Revival of Buddhism in the Early Twentieth Century." Religions 10, no. 10 (September 27, 2019): 558. http://dx.doi.org/10.3390/rel10100558.
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This article focuses on the Chinese woman writer Lü Bicheng 呂碧城 (1883–1943) and her relationship with the worldwide movement for the revival of Buddhism in the early twentieth century. Lü rose up in the context of the “new woman” ideal and transcended that ideal as she rejected the dualistic thinking that was prevalent in her time. She embraced both reason and religion, as well as both modern and traditional ideas. Her story demonstrates that religion and the creation of the “new woman” were not mutually exclusive in her life. In the 1920s and 1930s, Lü traveled extensively in the United States and Europe and eventually converted to Buddhism after she witnessed its popularity in the West. During this period, she successfully created a social space for herself by utilizing Buddhist sources to engage in intellectual dialogues on paranormal phenomena and animal protection. At the same time, she carved out a place for Buddhism in the discourse on the convergence and divergence of science and religion after the First World War (1914–1918).
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Folan, Lucie. "Wisdom of the Goddess: Uncovering the Provenance of a Twelfth-Century Indian Sculpture at the National Gallery of Australia." Collections: A Journal for Museum and Archives Professionals 15, no. 1 (March 2019): 5–41. http://dx.doi.org/10.1177/1550190619832383.
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The history of Prajnaparamita, Goddess of Wisdom, a twelfth-century Indian Buddhist sculpture in the National Gallery of Australia collection, has been researched and evaluated through a dedicated Asian Art Provenance Project. This article describes how the sculpture was traced from twelfth-century Odisha, India, to museums in Depression-era Brooklyn and Philadelphia, through dealers and private collectors Earl and Irene Morse, to Canberra, Australia, where it has been since 1990. Frieda Hauswirth Das (1886–1974), previously obscured from art-collecting records, is revealed as the private collector who purchased the sculpture in India in around 1930. Incidental discoveries are then documented, extending the published provenance of objects in museum collections in the United States and Europe. Finally, consideration is given to the sculpture’s changing legal and ethical position, and the collecting rationales of its various collectors. The case study illustrates the contributions provenance research can make to archeological, art-historical, and collections knowledge, and elucidates aspects of the heterodox twentieth-century Asian art trade, as well as concomitant shifts in collecting ethics.
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Karbal, Mohamed. "The New Cold War." American Journal of Islam and Society 11, no. 2 (July 1, 1994): 264–66. http://dx.doi.org/10.35632/ajis.v11i2.2432.
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The collapse of the Soviet Union, which resulted in the demise of thefonner bipolar system in international relations, has led writers to offerpredictions about the future framework of international political relationships.Francis Fukuyama posits the end of history as a result of the endof the cold war. Samuel Hlllltington speculates that the post-cold warworld will be divided according to differences in civilizations: a "clashof civilizations." Unlike Hwttington, Mark Juergensmeyer argues that anyfuture conflict will have a religious nature. Hwttington predicts that thestruggle will occur on the international level, whereas Juergensmeyer saysit will take place on the nation-state level, for religious nationalism willchallenge the dominant secular ideology that now rules nation-states.Before proceeding, two important elements asserted by Juergensmeyershould be kept in mind: the conflict between secular nationalismand religious nationalism will take place in the Third World and will beconfined to the borders of the nation-state. In other words, Islamic movementswill not be united and their concern will be limited to their respectivecmmtries. Based on these assertions, we can assume that the WestwiH remain secular and unthreatened by religious revolts, and that theconflict may develop from the national to the international level (i.e.,between western secular states and nonwestem nation-states dominatedby religious groups).The book is based on interviews conducted by the author withleaders of various religious groups and an analysis of their writings. Muslim,Hindu, Buddhist, Sikh, and Jewish movements are studied. In thefirst chapter, "The Loss of Faith in Secular Nationalism," the authorexamines the emergence of nationalism in the Third World through theworks of Hans Kohn and Donald Smith. The main theme here is the religiousrejection of secular nationalism. He asserts that secular nationalistsare perceived by religious nationalists as partners in a western-led globalconspiracy against religion:An example occurred in 1991 during the Gulf War: Islamic politicalgroups in Egypt reversed their initial condemnation of Iraq'sinvasion of Kuwait when the United States sent thousands of ...