Relevant bibliographies by topics / Buddhists of Ceylon

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Buddhists of Ceylon'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Buddhists of Ceylon"

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Kittelstrom, Amy. "The International Social Turn: Unity and Brotherhood at the World's Parliament of Religions, Chicago, 1893." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 243–74. http://dx.doi.org/10.1525/rac.2009.19.2.243.

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AbstractWhen the World's Parliament of Religions convened at the Columbian Exposition at Chicago in 1893, it brought together delegates of Judaism, Buddhism, Hinduism, Jainism, Islam, and several varieties of Christianity. Recent critics of the event have noted that the overwhelmingly Protestant organizers imposed their own culturally specific views of what constitutes religion on the non-Christian participants. But the guiding refrain of the Parliament—the unity of God and the brotherhood of man—reflects not only the specifically Social Gospel theology of the Protestant organizers but also a much wider consensus on the proper character, scope, and function of religion in a modernizing, globalizing, secularizing world. Buddhists from Japan, Hindus and Jains from India, and Buddhists from Ceylon actively participated in this international turn toward social religion as a way of pursuing their own culturally specific claims of distinct national identity, while Jews and Catholics in the United States equally adeptly claimed ownership of this central rhetoric of social religion in order to penetrate the American cultural mainstream.
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Lecourt, Sebastian. "Idylls of the Buddh': Buddhist Modernism and Victorian Poetics in Colonial Ceylon." PMLA/Publications of the Modern Language Association of America 131, no. 3 (May 2016): 668–85. http://dx.doi.org/10.1632/pmla.2016.131.3.668.

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This essay explores how Edwin Arnold's epic poem The Light of Asia (1879) popularized a formal analogy between Buddhism and Christianity. The poem was based on a series of missionary texts that had reshaped the Buddha's career into a close approximation of Jesus's in order to frame Buddhism as a fit object of Protestant conversion. Early anglophone readers in Sri Lanka, however, took it as evidence of Buddhism's equal stature and thus helped make The Light of Asia an international best seller and a touchstone for popular Buddhist nationalisms in the twentieth century. In this way Arnold's poem allows us to develop a more complex sense both of how literary forms globalize—how a literary construct can take on global purchase precisely because readers disagree over its meaning—and of the powerful role that specific literary media play in influencing these different interpretations.
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Silva, Kalinga Tudor. "Buddhism, Social Justice and Caste: Reflections on Buddhist Engagement with Caste in India and Sri Lanka." Society and Culture in South Asia 3, no. 2 (June 6, 2017): 220–32. http://dx.doi.org/10.1177/2393861717706297.

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Even though Buddhism probably had some emancipatory potential for the downtrodden from its inception in the sixth century BCE, this potential gradually declined in its establishment as an ideology of the ruling dynasties largely upheld by the religious practices of the masses in ancient and medieval Ceylon. The nineteenth century Buddhist revival in Ceylon under the leadership of Anagarika Dharmapala did contain some anti-colonial tendencies, but this new form of Sinhala Buddhism subsequently became an ideology of the Sinhala ruling classes in independent Sri Lanka. Against this background, the Navayana Buddhism invented by Dr Ambedkar built on the emancipatory potential of Buddhism by converting it into a moral foundation for the Dalit struggle against untouchability and inherited social disadvantages. This article explores the ambivalent and contradictory dynamics in the hegemonic and transformative tendencies in Buddhism within the larger South Asian context.
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ROWELL, GEORGE. "Ceylon's Kristallnacht: A Reassessment of the Pogrom of 1915." Modern Asian Studies 43, no. 3 (May 2009): 619–48. http://dx.doi.org/10.1017/s0026749x06002496.

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AbstractIn 1915 the south-western quadrant of Ceylon was convulsed by a week of rioting in which the Buddhist Sinhalese majority attacked a Muslim minority known as the Moors. The consensus amongst historians has long been that the pogrom (as it is best described) was the spontaneous result of religious tension and/or economic grievances at the popular level, with no leadership beyond the uncoordinated activities of local agitators. The consensus ignores significant evidence of wider orchestration, including the activities of itinerant gangs and other mobile agitators, the deliberate propagation of identical false rumours throughout the affected area, and the activities of individuals and societies associated with the Sinhala-Buddhist nationalist movement. Although the picture is far from complete, the best interpretation of the evidence is that this movement orchestrated the pogrom, albeit with varying degrees of success in each locality. That it was able to do so shows that Sinhala-Buddhist nationalism (as opposed to non-communalist, Ceylon-wide nationalism) was more deeply entrenched than is usually thought, which helps to explain Sri Lanka's political direction later in the century.
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Mishra, Siyaram. "Early Mistory of Buddhism in Ceylon." Indian Historical Review 29, no. 1-2 (January 2002): 340. http://dx.doi.org/10.1177/037698360202900238.

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Ritzinger, Justin R. "Original Buddhism and Its Discontents: the Chinese Buddhist Exchange Monks and the Search for the Pure Dharma in Ceylon." Journal of Chinese Religions 44, no. 2 (July 2, 2016): 149–73. http://dx.doi.org/10.1080/0737769x.2016.1165442.

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Frykenberg, Robert Eric. "Book Review: Vain Debates: The Buddhist-Christian Controversies of Nineteenth-Century Ceylon." International Bulletin of Missionary Research 21, no. 3 (July 1997): 138–39. http://dx.doi.org/10.1177/239693939702100325.

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G., E., and Heinz Bechert. "Buddhismus: Staat und Gesellschaft in den Ländern des Theravāda-Buddhismus, Band I: Grundlagen, Ceylon (Sri Lanka)." Journal of the American Oriental Society 111, no. 1 (January 1991): 214. http://dx.doi.org/10.2307/603851.

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BOGUSIAK, MAŁGORZATA. "Religie Indii w relacjach arcybiskupa Władysława Michała Zaleskiego opublikowanych w „Misjach Katolickich" (1891-1897)." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 167–72. http://dx.doi.org/10.14746/amp.2010.17.13.

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Archbishop Władysław Zaleski was one of the best known Polish missionaries in history of Catholic Church. He spent over 30 years in India, where he founded first theological seminary in Ceylon and established indigenous hierarchy in Indian Church. During his mission he used to write a lot of letters, which were published in periodical “Missye Katolickie”. This text presents archbishop’s attitude toward religions he met in India - Buddhism and Hinduism. As many missionaries in his times he believed that only Christianity is true religion and other people outside Catholic Church were pagans. In his opinion those Indian indigenous religions were worshiping devil. Text shows also Zaleski’s opinion about Budda and nirvana.
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Casinader, Niranjan, Roshan De Silva Wijeyaratne, and Lee Godden. "From sovereignty to modernity: revisiting the Colebrooke-Cameron Reforms – transforming the Buddhist and colonial imaginary in nineteenth-century Ceylon." Comparative Legal History 6, no. 1 (January 2, 2018): 34–64. http://dx.doi.org/10.1080/2049677x.2018.1469273.

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Dissertations / Theses on the topic "Buddhists of Ceylon"

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Brekke, Torkel. "The politics of religious identity in South Asia in the late nineteenth century." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.310298.

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Bhattacharya, Sandhya. "State of Buddhism in Ceylon (Srilaṅkā) as depicted in the Pali chronicles." Varanasi : Pilgrims Pub, 2003. http://catalog.hathitrust.org/api/volumes/oclc/54073510.html.

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Books on the topic "Buddhists of Ceylon"

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Ling, Trevor. The Buddha: Buddhist civilization in India & Ceylon. London: Temple Smith, 1985.

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Ling, Trevor Oswald. The Buddha: Buddhist civilization in India and Ceylon. London: Temple Smith, 1985.

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Ling, Trevor Oswald. The Buddha: Buddhist civilization in India and Ceylon. Aldershot: Gower, 1997.

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Gombrich, Richard F. Buddhist precept and practice: Traditional Buddhism in the rural highlands of Ceylon. London: Kegan Paul International, 1995.

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Gombrich, Richard F. Buddhist precept and practice: Traditional Buddhism in the rural highlands of Ceylon. 2nd ed. Delhi: Motilal Banarsidass Publishers, 1991.

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Samasta Laṅkā Bauddha Mahā Sammēlanaya 74 vana saṃvatsarikaya 71 vana sammēlana vārta saha ayavăya vārta 1993 varṣaya sandahā. Koḷamba: Samasta Laṅkā Bauddha Mahā Sammēlana, 1993.

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Ceylon lectures. 2nd ed. Delhi, India: Sri Sadguru Publications, 1986.

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Paranavitana, Senarat. The stūpa in Ceylon. Colombo: Colombo Museum, 1988.

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Services, Asian Educational, ed. Pictures of Buddhist Ceylon and other papers. New Delhi: Asian Educational Services, 1999.

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1877-1968, Barnouw Adriaan Jacob, ed. Buddhist art in India, Ceylon, and Java. New Delhi: Asian Educational Services, 1998.

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Book chapters on the topic "Buddhists of Ceylon"

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Turner, Alicia. "A Controversial Tour of Ceylon." In The Irish Buddhist, 197–222. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190073084.003.0010.

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In late 1909, the Sinhalese Buddhist activist Anagarika Dharmapala hosted the Irish Buddhist monk U Dhammaloka on a controversial tour of Ceylon (Sri Lanka). This tour is well-documented from many different perspectives: Dharmapala’s private diaries, his newspaper Sinhala Bauddhaya, the hostile colonial and missionary press, and transcriptions of Dhammaloka’s preaching. This chapter shows backstage tension between Dhammaloka and his hosts as they followed a punishing schedule of events drawing large audiences across Ceylon; conflict with Christians who wrote against the tour, attempted to disrupt it, and sought government intervention; and the actions of police and government. Dhammaloka’s abrupt departure from Ceylon appears as the culmination of these conflicts. The chapter offers a detailed insight into the day-to-day workings of contentious religious politics during the Buddhist revival.
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Norman, K. R. "Pāli and the languages of early Buddhism." In Indo-Iranian Languages and Peoples. British Academy, 2003. http://dx.doi.org/10.5871/bacad/9780197262856.003.0006.

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This chapter goes back to the beginnings of Buddhism, in fact to that ancient problem: What language or languages did the Buddha speak? It discusses Old Indo-Aryan and the origin of the Prakrit dialects, the language(s) of the Buddha and the Jina, Old Māgadhī, the migration of the Buddhist teachings, the writing down of the canon in Ceylon, anomalous forms in the Theravādin canon, anomalous forms and the Aśokan inscriptions, and why anomalies remain in the Pāli canon.
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Chajes, Julie. "Hindu and Buddhist Thought." In Recycled Lives, 160–83. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190909130.003.0008.

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Chapter 7 describes Blavatsky’s activities in India and Ceylon. The chapter argues that it is reasonable to assume Indian influences contributed, at least in part, to Blavatsky’s eventual acceptance of reincarnation. It shows that Blavatsky framed her later ideas in Vedantic terms provided by notable early Indian Theosophists such as Mohini M. Chatterji (1858–1936) and Tallapragada Subba Row (1856–1890). These came together with other influences in a modernising depiction of Theosophy as the esoteric essence of Hinduism and Buddhism that was offered as an alternative to Ernst Haeckel’s materialist monism. The chapter reveals Blavatsky’s reincarnationism as involving an entanglement of Western philosophies with the interpretations of Vedanta of Western-educated Hindu elites alongside academic Orientalism.
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Turner, Alicia. "The Vagabond Traveler’s Account." In The Irish Buddhist, 157–70. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190073084.003.0008.

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In May 1905 the American “vagabond writer,” Harry Franck, interviewed the Irish Buddhist monk U Dhammaloka at length in India, and watched him in action debating with a Christian evangelist. Franck’s book, published in 1910, would briefly make Dhammaloka a global celebrity. This chapter introduces Franck and considers his experiences in Ceylon. It discusses his assessment of Dhammaloka’s credibility, as ex-hobo and Buddhist traveler, and explores the interview with Dhammaloka and the debate about Christianity. It shows Dhammaloka’s ability to arrange for Franck and his two companions to find board and lodging at monasteries in Chittagong and Rangoon. Most importantly, it shows us how Dhammaloka appeared to the eyes of his “poor white” beachcombing peers.
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Loos, Tamara. "British Ceylon and India." In Bones Around My Neck. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501704635.003.0006.

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This chapter examines Prisdang's exceptionally public life as a monk in Lanka. Over the course of his fifteen years in Lanka, Prisdang founded two free schools for impoverished children, acted as guide and interlocutor for many foreign guests, and rubbed shoulders with leading Theosophists, foreign royalty, authors, and political figures from around the world. In his writings from the period, he viewed Lankan Buddhism through the lens of imperialism's patronizing contempt, but with a twist. Yet, endlessly energetic and a showman at heart, he still could not suppress his apparent need to be at the center of politics, let alone exorcise his desire to return to Siam.
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"3. The 1915 Sinhala Buddhist-Muslim Riots in Ceylon." In Leveling Crowds, 36–81. University of California Press, 1996. http://dx.doi.org/10.1525/9780520918191-005.

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"Buddhism As The “Religion Of Science”: From Colonial Ceylon To The Laboratories Of Harvard." In Handbook of Religion and the Authority of Science, 115–40. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004187917.i-924.38.

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"Chapter XI. The Text On The “Dhāraṇī Stones From Abhayagiriya” A Minor Contribution To The Study Of Mahoeyoena Literature In Ceylon." In Figments and Fragments of Mahayana Buddhism in India, 306–13. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824874629-013.

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"7. In the Footprints of the Buddha: Ceylon and the Quest for the Origin of Buddhism in Early Modern Japan – A Minor Episode in the History of the Japanese Imagination of India." In Buddhism and the Dynamics of Transculturality, 151–68. De Gruyter, 2019. http://dx.doi.org/10.1515/9783110413083-007.

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