Relevant bibliographies by topics / Theravada buddhism

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

Academic literature on the topic 'Theravada buddhism'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Theravada buddhism"

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Mantche, Chow Chandra. "Theravada Buddhism in North-East India: a study of the Tai-Khamtis." International Review of Social Research 9, no. 1 (June 1, 2019): 28–37. http://dx.doi.org/10.2478/irsr-2019-0004.

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Abstract North-East India is an abode of colourful ethnic communities having distinct cultural pattern and way of life. Among the ethnic communities of North-East India, the Buddhist ethnic communities are significant as far as the history and culture of the region is concerned. Among the ethnic communities of the region, professing Theravada form of Buddhism the ethnic groups namely, Tai-Khamtis, Tai-Phakeys, Tai-Khamyangs, Tai-Turungs, Tai-Aitons, Singphos, Tikhak Tangsas, Chakmas, Moghs, Boruahs etc are prominent. Among the eight states of North-East India, the state of Arunachal Pradesh is notable for Theravada Buddhism.The Tai-Khamtis are the largest Theravada Buddhist community of Arunachal Pradesh. The paper attempts to glean on the Theravada Buddhism among the Tai-Khamtis living in present day Arunachal Pradesh and Assam.The methodology followed in the paper is both historical and analytical. The study reveals that Theravada Buddhism forms an intregal part of the life and culture of the Tai-Khamtis. They are the follower of Theravada form of Buddhism after Burmese (Myanmarees) tradition. Their tangible and intangible cultural heritage bears traits of South-East Asian culture. The religious belief and practices of the Tai-Khamtis are more or less similar to those of the Buddhists of South-East Asia. The study of the Theravada Buddhism is significant to appreciate India’s relations with South-East Asian countries in a proper perspective.
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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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Riasat, Mariam, Faiza Raees, and Gull-i. Hina. "BUDDHIST FOOD CULTURE: REPRESENTATION OF AHIMSA IN SOCIAL LIFE." Pakistan Journal of Social Research 05, no. 02 (June 30, 2023): 183–89. http://dx.doi.org/10.52567/pjsr.v5i02.1125.

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Buddhism is based on the concept of Ahimsa. The founder of Buddhism was Lord Buddha who came during 563-483 BCE. Before him Lord Mahavira and Hinduism also practiced Ahimsa non-violence. The non-violence leads to the rights of living and non-living thing. It is dividing as Jiva and Ajiva in Buddhism. The concept of non-violence leads to the no harm towards animals and it leads to the vegetarianism. But there are two traditions of Buddhism. They are Theravada and Mahayana Buddhism. One is very strict towards the vegetarianism, and other one is quite relax because of the circumstances. The both traditions are present in modern days China, Japan, Thailand, Sri Lanka, Tibet and Burma and other South Asian countries which are Buddhist. Theravada Buddhist monks promote the concept of Pure Meat and give some conditions about it if they fulfill those conditions then they can consume that meat. The main condition is if the weather condition of that area can-not helps them like in mountainous areas etc. But Mahayana Buddhists are very strict to their concept of Vegetarianism. They never consume meat at any cost. They won’t accept any kind of meat even if it is given to them in form of charity or any other ways. Keywords: Ahimsa, Buddhism, Animal Rights, Theravada Buddhism, Mahayana Buddhism, Vegetarianism
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Riasat, Mariam, Faiza Raees, and Gull-i. Hina. "BUDDHIST FOOD CULTURE: REPRESENTATION OF AHIMSA IN SOCIAL LIFE." Pakistan Journal of Social Research 05, no. 02 (June 30, 2023): 183–89. http://dx.doi.org/10.52567/pjsr.v5i02.1180.

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Buddhism is based on the concept of Ahimsa. The founder of Buddhism was Lord Buddha who came during 563-483 BCE. Before him Lord Mahavira and Hinduism also practiced Ahimsa non-violence. The non-violence leads to the rights of living and non-living thing. It is dividing as Jiva and Ajiva in Buddhism. The concept of non-violence leads to the no harm towards animals and it leads to the vegetarianism. But there are two traditions of Buddhism. They are Theravada and Mahayana Buddhism. One is very strict towards the vegetarianism, and other one is quite relax because of the circumstances. The both traditions are present in modern days China, Japan, Thailand, Sri Lanka, Tibet and Burma and other South Asian countries which are Buddhist. Theravada Buddhist monks promote the concept of Pure Meat and give some conditions about it if they fulfill those conditions then they can consume that meat. The main condition is if the weather condition of that area can-not helps them like in mountainous areas etc. But Mahayana Buddhists are very strict to their concept of Vegetarianism. They never consume meat at any cost. They won’t accept any kind of meat even if it is given to them in form of charity or any other ways. Keywords: Ahimsa, Buddhism, Animal Rights, Theravada Buddhism, Mahayana Buddhism, Vegetarianism
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5

Balkrishna Govind Gokhale. "Theravada Buddhism and Modernization." Journal of Asian and African Studies 34, no. 1 (1999): 33–45. http://dx.doi.org/10.1163/156852199x00158.

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The twentieth century saw a revival of Buddhism in Sri Lanka and India. Though in both countries it was an instrument of choice it played different roles. The Buddhist revival in Sri Lanka led by Anagarika Dhammapala (1864-1993) though a "spin-off" from the Theosophical movement, became a basis for the Simhala renaissance involving a restatement of the faith and reaffirmation of its cultural values. In India Dr. B.R. Ambedkar (1891-1956) turned to Buddhism in his search for an alternate cultural identity for millions of untouchables (particularly the Mahar community) in his rebellion against the Hindu caste system and its ancialliary social by-product, untouchability. In both cases what was once perceived as an ascetical and renunciatory paradigm was turned into an instrument of political action and social activism.
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Suwito, Suwito. "STUDI KOMPARATIF KONSEP VEGETARIAN DALAM SUDUT PANDANG THERAVĀDA DAN MAHĀYANA." Jurnal Agama Buddha dan Ilmu Pengetahuan 7, no. 1 (October 29, 2021): 23–36. http://dx.doi.org/10.53565/abip.v4i1.295.

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This research examines the comparative study of the vegetarian concept from the Theravada and Mahayana point of view. Background of this research In today's modern era there are many views that have been developed, such as views on food. but many people misunderstand in interpreting someone who runs Vegetarian. Buddhism itself has several prominent sects of which the two major sects are Theravada and Mahāyana. The two sects belong to Buddhism but have different ways of achieving the highest happiness, as is the case with vegetarianism. However, this does not make the two views of Buddhism hostile, but these two views make people aware of the differences in the history of the formation of vegetarian views from each sect. The Theravāda view itself places more emphasis on attaining Nibbanaan while the Mahāyana focuses more on loving-kindness.
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Senarath, Sugath Mahinda. "A Buddhist approach on Freedom of expression: An Asian Approach." International Journal of Research and Innovation in Social Science VII, no. IV (2023): 1538–44. http://dx.doi.org/10.47772/ijriss.2023.7528.

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There are three major schools within Buddhism namely, Theravada(the school of the Elders ), Mahayana(the Great Vehicle) and Vajrayana(the Diamond Vehicle). There are many similarities among these different schools. This study focuses on freedom of expression based on Theravada Buddhism. The field of communication studies has mostly been represented by Western frames of reference. Some scholars, say such studies reflect Anglo -American bias. Buddhist phenomenological approach would be new genre for studying communication. The Buddhist approach can be applied for every social, economic, political and ethical ground. This paper shows that Asian traditional, philosophical teachings can be applied for contemporary communication issues and problems.
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Dang, Oanh Thi Kim. "THERAVADA BUDDHISM IN KHMER PEOPLE’S LIFE IN THE MEKONG DELTA – FROM THE ANGLE OF MARRIAGE." Science and Technology Development Journal 14, no. 3 (September 30, 2011): 79–86. http://dx.doi.org/10.32508/stdj.v14i3.1999.

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Theravada Buddhism, although it is a religion based on the principle of “ly gia cat ái” which means “leaving family and cutting off love, in reality, for the Khmer people in the Mekong River Delta, Theravada Buddhism has very clearly shown secularization into all aspects of Khmer people’s life. In Khmer traditional society, Theravada Buddhism teachings are the foundation for rules which operate social relationship, social management including both the power of community and of pagodas, which creates special features of Khmer traditional agricultural society, completely different from Vietnamese villages and communes. Particularly, in the field of marriage and family, from concepts, rules to wedding rituals, from rites and customs in daily life to funeral rituals of family life etc. all are absorbed and profoundly influenced by Theravada Buddhism ideology and philosophy. The paper aims to learn about influences, and direct as well as indirect impacts of Theravada Buddhism on marriage and family life of the Khmer in the Mekong Delta, contributing more data to prove the role of Theravada Buddhism in the life of Khmer people in the Mekong Delta.
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Foxeus, Niklas. "Esoteric Theravada Buddhism in Burma/Myanmar." Scripta Instituti Donneriani Aboensis 25 (January 1, 2013): 55–79. http://dx.doi.org/10.30674/scripta.67433.

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The achievement of independence in 1948 was in many ways a watershed in Burma’s history. At this time, a variety of Buddhist movements emerged that were part not only of a ‘Burmese Buddhist revival’, in which even the government was involved, but also a general re-enchantment of Asia. In the period following World War II, projects of nation-building and further modernization were implemented in many newly independent Asian nation states. The theories of modernization adopted by the rulers had presupposed that a new, rationalized and secularized order that had set them on the path of ‘progress’ would entail a decline of religion. However, instead there was a widespread resurgence of religion, and a variety of new, eclectic religious movements emerged in Southeast Asia. In the thriving religious field of postcolonial Burma, two lay Buddhist movements associated with two different meditation techniques emerged, viz.; the insight meditation movement and the concentration meditation movement. The latter consisted of a variety of esoteric congregations combining concentration meditation with esoteric lore, and some of these were characterized by fundamentalist trends. At the same time, the supermundane form of Buddhism became increasingly influential in the entire field of religion. The aim of the present article is to discuss how this supermundane dimension has reshaped the complex religious field in Burma, with particular emphasis on the esoteric congregations; to present the Burmese form of esoteric Theravāda Buddhism, and to situate the fundamentalist trends which are present in these contexts.
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A., Sanithabeevi. "FASCINATING STORIES ABOUT CAMBODIAN RELIGION-AN BREAKDOWN." International Journal of Advanced Research 11, no. 01 (January 31, 2023): 1079–83. http://dx.doi.org/10.21474/ijar01/16122.

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Cambodia is among the countries where people have the strongest and most absolute faith in religion in the world. Since the dawn of the nation, the holy spirit has been a crucial part of daily life. Nowadays, the imprint of traditional cults and creeds is apparent in both the lifestyle and the architecture of the Cambodian. Exploring Cambodian religion, you will step into a whole new world full of myths and legends. In general, Buddhism is the official Cambodian religion. About 97% of the Cambodian population are Buddhist followers. Most of them are Theravada Buddhist. Other popular religions include Islam (2.1%), Christianity (1.3%), and ethnic religions (0.3%). Buddhism plays such an essential part that Dhamma teachings in monasteries with Sangha (monks) developing in most of the temples in Cambodia. Over time the original beliefs of Theravada Buddhism did integrate with the local rituals to create an indigenous culture of the Cambodian.
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Dissertations / Theses on the topic "Theravada buddhism"

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Pracharart, Phramaha Laow Panyasiri. "The British practice of Theravada Buddhism." Thesis, University of Birmingham, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.521196.

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au, Aung Myint@correctiveservices wa gov, and Aung Myint. "Theravada Treatment and Psychotherapy: An Ecological Integration of Buddhist Tripartite Practice and Western Rational Analysis." Murdoch University, 2007. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20071130.121741.

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An assertion that psychotherapy is an independent science and a self-authority on human mind and behaviour has uprooted its connection with philosophy and religion. In practice, the scientist-practitioner model of psychotherapy, a seemingly dualistic model, prefers determinism of science to free will of choice in humans. In particular, the model does not see reason and emotion as co-conditioning causes of human behaviour and suffering within the interdependent aggregates of self, other, and environment. Instead, it argues for wrong reasoning as the cause of emotional suffering. In Western thought, such narrative began at the arrival of scripted language and abstract thought in Greek antiquity that has led psychotherapy to think ignorantly that emotions are un-reasonable therefore they are irrational. Only rational thinking can effectively remove un-reasonable emotions. This belief creates confusion between rational theory and rational method of studying change in emotion because of the belief that science cannot objectively measure emotions. As a result, rational epistemologies that are ignorant of moral and metaphysical issues in human experience have multiplied. These epistemologies not only construct an unchanging rational identity, but also uphold the status of permanent self-authority. Fortunately, recent developmental psychology and cognitive neuroscience research have quashed such ideas of permanent self-identity and authority. Buddhist theory of Interdependent Arising and Conditional Relations sees such identity and authority as arisen together with deluded emotional desires of greed and hatred. These desires co-condition interdependent states of personal feeling and perception (metaphysics), conceptual thinking and consciousness (epistemology) and formation of (moral) emotion and action within the context of self other-environment matrix. Moral choices particularly highlight the intentional or the Aristotelian final cause of action derived from healthy desires by valued meaning makings and interpretations. Theravada formulation aims to end unhealthy desires and develop the healthy ones within the matrix including the client-clinician-therapeutic environment contexts. Theravada treatment guides a tripartite approach of practicing empathic ethics, penetrating focus and reflective understanding, which integrates ecologically with Western rational analysis. It also allows scientific method of studying change in emotion by applying the theory of defective desires. In addition, interdependent dimensions of thinking and feeling understood from Theravada perspective present a framework for developing theory and treatment of self disorders. Thus, Theravada treatment not only allows scientific method of studying change in emotion and provides an interdependent theory and treatment but also ecologically integrates with Western rational analysis. Moreover, Theravada approach offers an open framework for further development of theoretical and treatment models of psychopathology classified under Western nomenclature.
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Myint, Aung. "Theravada treatment and psychotherapy: an ecological integration of Buddhist tripartite practice and Western rational analysis." Thesis, Myint, Aung (2007) Theravada treatment and psychotherapy: an ecological integration of Buddhist tripartite practice and Western rational analysis. PhD thesis, Murdoch University, 2007. https://researchrepository.murdoch.edu.au/id/eprint/218/.

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An assertion that psychotherapy is an independent science and a self-authority on human mind and behaviour has uprooted its connection with philosophy and religion. In practice, the scientist-practitioner model of psychotherapy, a seemingly dualistic model, prefers determinism of science to free will of choice in humans. In particular, the model does not see reason and emotion as co-conditioning causes of human behaviour and suffering within the interdependent aggregates of self, other, and environment. Instead, it argues for wrong reasoning as the cause of emotional suffering. In Western thought, such narrative began at the arrival of scripted language and abstract thought in Greek antiquity that has led psychotherapy to think ignorantly that emotions are un-reasonable therefore they are irrational. Only rational thinking can effectively remove un-reasonable emotions. This belief creates confusion between rational theory and rational method of studying change in emotion because of the belief that science cannot objectively measure emotions. As a result, rational epistemologies that are ignorant of moral and metaphysical issues in human experience have multiplied. These epistemologies not only construct an unchanging rational identity, but also uphold the status of permanent self-authority. Fortunately, recent developmental psychology and cognitive neuroscience research have quashed such ideas of permanent self-identity and authority. Buddhist theory of Interdependent Arising and Conditional Relations sees such identity and authority as arisen together with deluded emotional desires of greed and hatred. These desires co-condition interdependent states of personal feeling and perception (metaphysics), conceptual thinking and consciousness (epistemology) and formation of (moral) emotion and action within the context of self-other-environment matrix. Moral choices particularly highlight the intentional or the Aristotelian final cause of action derived from healthy desires by valued meaning makings and interpretations. Theravada formulation aims to end unhealthy desires and develop the healthy ones within the matrix including the client-clinician-therapeutic environment contexts. Theravada treatment guides a tripartite approach of practicing empathic ethics, penetrating focus and reflective understanding, which integrates ecologically with Western rational analysis. It also allows scientific method of studying change in emotion by applying the theory of defective desires. In addition, interdependent dimensions of thinking and feeling understood from Theravada perspective present a framework for developing theory and treatment of self disorders. Thus, Theravada treatment not only allows scientific method of studying change in emotion and provides an interdependent theory and treatment but also ecologically integrates with Western rational analysis. Moreover, Theravada approach offers an open framework for further development of theoretical and treatment models of psychopathology classified under Western nomenclature.
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4

Myint, Aung. "Theravada treatment and psychotherapy : an ecological integration of Buddhist tripartite practice and Western rational analysis /." Myint, Aung (2007) Theravada treatment and psychotherapy: an ecological integration of Buddhist tripartite practice and Western rational analysis. PhD thesis, Murdoch University, 2007. http://researchrepository.murdoch.edu.au/218/.

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An assertion that psychotherapy is an independent science and a self-authority on human mind and behaviour has uprooted its connection with philosophy and religion. In practice, the scientist-practitioner model of psychotherapy, a seemingly dualistic model, prefers determinism of science to free will of choice in humans. In particular, the model does not see reason and emotion as co-conditioning causes of human behaviour and suffering within the interdependent aggregates of self, other, and environment. Instead, it argues for wrong reasoning as the cause of emotional suffering. In Western thought, such narrative began at the arrival of scripted language and abstract thought in Greek antiquity that has led psychotherapy to think ignorantly that emotions are un-reasonable therefore they are irrational. Only rational thinking can effectively remove un-reasonable emotions. This belief creates confusion between rational theory and rational method of studying change in emotion because of the belief that science cannot objectively measure emotions. As a result, rational epistemologies that are ignorant of moral and metaphysical issues in human experience have multiplied. These epistemologies not only construct an unchanging rational identity, but also uphold the status of permanent self-authority. Fortunately, recent developmental psychology and cognitive neuroscience research have quashed such ideas of permanent self-identity and authority. Buddhist theory of Interdependent Arising and Conditional Relations sees such identity and authority as arisen together with deluded emotional desires of greed and hatred. These desires co-condition interdependent states of personal feeling and perception (metaphysics), conceptual thinking and consciousness (epistemology) and formation of (moral) emotion and action within the context of self-other-environment matrix. Moral choices particularly highlight the intentional or the Aristotelian final cause of action derived from healthy desires by valued meaning makings and interpretations. Theravada formulation aims to end unhealthy desires and develop the healthy ones within the matrix including the client-clinician-therapeutic environment contexts. Theravada treatment guides a tripartite approach of practicing empathic ethics, penetrating focus and reflective understanding, which integrates ecologically with Western rational analysis. It also allows scientific method of studying change in emotion by applying the theory of defective desires. In addition, interdependent dimensions of thinking and feeling understood from Theravada perspective present a framework for developing theory and treatment of self disorders. Thus, Theravada treatment not only allows scientific method of studying change in emotion and provides an interdependent theory and treatment but also ecologically integrates with Western rational analysis. Moreover, Theravada approach offers an open framework for further development of theoretical and treatment models of psychopathology classified under Western nomenclature.
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Kim, Wan Doo. "The Theravadin doctrine of momentariness : a survey of its origins and development." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313501.

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Tinti, Paola. "Between two civilisations : history and self representation of Bangladeshi Buddhism." Thesis, University of Oxford, 1998. http://ora.ox.ac.uk/objects/uuid:fe2861b7-4ec2-4830-810d-a6f60a3e4246.

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Buddhism is believed to have all but died out in India following the thirteenth century Muslim invasion. However, in Bengal groups of non-Bengali people have continued to practice Therāvada Buddhism, which they are said to have imported from nearby Burma, or which they were converted to from other forms of Buddhism after migrating to Bengal. Their practices were "reformed" in 1856 by Burmese monks. An analysis of the historical material reveals a tendency by non-Buddhist Bengalis to downplay any relationship between the Buddhist traditions of Burma and Bangladesh, and to represent Buddhism as a phenomenon of the past. This reinterpretation of historical data is part of the formation process of a Bangladeshi national identity. That this process is in progress is confirmed by the existence in Bangladesh of a centralised and standardised educational system, having among its aims the integration of the national population. Religious education, in Bangladesh as elsewhere, plays within this system an important role in national integration. On the other hand, certain institutions of Bangladeshi Buddhism, such as temporary ordination, and features like the importance attributed to the Mahāmuni temple (which houses a replica of a very sacred Buddha image from Burma) confirm the historical connection between the Bangladeshi and the Southeast Asian Buddhist traditions. Any remaining doubts about the nature of Bangladeshi Buddhism are dispelled by the reading of a devotional song belonging to the genre known as Bauddha pālā kīrtana. The kīrtana, a ballad originating within the Hindu devotional movements, is very popular among all Bengalis, with no distinction of faith. The subject of this text, deriving from an apocryphal birth-story of the Buddha of Southeast Asian origin, reveals once again a link between the Buddhist traditions of Southeast Asia and Bangladesh, its Indian style just indicating regional taste.
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Chamchoy, Paveena. "The efficacies of trance-possession ritual performances in contemporary Thai Theravada Buddhism." Thesis, University of Exeter, 2013. http://hdl.handle.net/10871/15758.

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This thesis is a study of the contemporary forms of trance-possession rituals performed in Thai Buddhism. It explores the way in which the trance-possession rituals are conceptualised by Thai Buddhist people as having therapeutic potentiality, through the examination of the ritual efficacy that is established through participants’ lived experience. My main research question focuses on how trance-possession rituals operate within a contemporary Thai cultural context and what are the contributory factors to participants’ expressing a sense of efficacy in the ritual. This thesis proposes that applied drama can be used as a ‘lens’ to examine the participants’ embodied experiences, particularly in relation to the ritual’s potential efficacy. In addition, the thesis also draws on discourses from anthropology, to enable a clearer understanding of the Thai socio-cultural aspects. I proceed to examine the efficacy of trance-possession ritual by focusing on the Parn Yak chanting ritual and rituals in sak yant, the spiritual tattoo tradition, as the two examples. Through the interdisciplinary study as mentioned above, these rituals are investigated and interpreted through several aspects. This study uses interviews with monks, participants and people involved with rituals as well as documentary and archival research. As part of my research, I also critically reflect upon my ethnographic experiences, between 2006-2012, of a variety of these rituals that are performed in temples around central Thailand. My attendance at the Parn Yak rituals in and around Bangkok involved both complete participation as well as observation. For the rituals of sak yant tattooing, I observed a tattoo master’s practices at Wat Bang Phra temple in Nakhon Pathom province. This thesis intends to offer an alternative approach to examine participants’ experiences of efficacy during and after the rituals. The research examines the therapeutic transformation of participants through the embodied process during rituals, and suggests that participants’ embodiment during lived experience in ritual together with their historical and sociocultural context influence the ways that they articulate their sense of efficacy in the ritual. The thesis offers insights and ideas for further exploration of Thai Buddhist rituals as culturally therapeutic performances.
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Thero, Rangama Chandawimala. "The impact of the Abhayagiri practices on the development of Theravada Buddhism in Sri Lanka." Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/hkuto/record/b40203876.

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Galbreath, Sarah L. "Community Planning with Religious Sites: Understanding the Relationship of Theravada Buddhist Temples in Khon Kaen, Thailand, and their Surrounding Community." University of Cincinnati / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1530023994174655.

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Nilsson, Erik. "Forces of change : A theoretical analysis of syncretism between Theravada Buddhism and animistic indigenous beliefs in Thailand." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-8073.

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Urak Lawoi is the name of one of the sea nomadic tribes which lives along the shores of Myanmar, Thailand and Malaysia. They are spread on many of the islands in the Andaman Sea archipelago and Ko Lanta is the main settlement. Urak Lawoi is regarded as the indigenous people of the island and they live there as a minority together with Muslims and Thai-Chinese.  The traditional religion and culture of Urak Lawoi is built upon the animistic belief of their ancestors. In the last 20 years Ko Lanta has experienced a tremendous process of change caused by increasing tourism. The conditions of the Urak Lawoi and their way of life have dramatically changed. The fact that this process brings consequences for the traditional culture and religion is obvious, but in what direction is it developing? To be able to interpret and expound the material from my field studies among Urak Lawoi on Ko Lanta in October-December 2009, I have done a literature search to investigate the animistic traditions and the syncretistic nature of belief in Thailand. I have also tried to find theories about the process of religious change and the forces working behind them. In this essay I am trying to do a theoretical analysis of the field study material using theories and parallel examples I have found in the literature.
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Books on the topic "Theravada buddhism"

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J, Hoffman Frank, and Deegalle Mahinda Ven, eds. Pāli Buddhism. Richmond: Curzon, 1996.

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Bareau, André. The Buddhist schools of the Small Vehicle. Honolulu: University of Hawaiʻi Press, 2013.

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Singh, Indra Narain. Philosophy of universal flux in theravada Buddhism. Delhi: Vidyanidhi Prakashan, 2002.

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Andhra University. Dept. of Philosophy., ed. Facets of Buddhist philosophy: Theravada and Mahayana. Visakhapatnam: Dept. of Philosophy & Religious Studies, Andhra Univ., 2003.

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A, Jackson Peter, ed. Buddhadāsa: Theravada Buddhism and modernist reform in Thailand. Chiang Mai: Silkworm Books, 2003.

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Bullitt, John. Access to insight: Readings in Theravada Buddhism. Lincoln, MA: John Bullitt, 1995.

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Indonesia, Sangha Theravada, ed. Pengabdian tiada henti--: Sangha Theravada Indonesia 20th abdi dhamma. [Jakarta: Bodhi, 1996.

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ʼOṅʻ, Rvhe. Theravāda foundation. Yangon: Myawaddy Bookhouse, 1997.

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Gombrich, Richard F. Theravāda Buddhism: A social history from ancient Benares to modern Colombo. London: Routledge & Kegan Paul, 1988.

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Bhikkhu, Bodhi, and Bodhi Nyanaponika, eds. Numerical discourses of the Buddha an anthology of suttas from the Anguttara Nikaya. Walnut Creek, Calif: AltaMira, 1999.

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Book chapters on the topic "Theravada buddhism"

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Usarski, Frank, and Rafael Shoji. "Theravada Buddhism." In Encyclopedia of Latin American Religions, 1–3. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-08956-0_100-1.

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Usarski, Frank, and Rafael Shoji. "Theravada Buddhism." In Encyclopedia of Latin American Religions, 1541–43. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_100.

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Fathi, Karim. "Theravada Buddhism." In Encyclopedia of Sciences and Religions, 2268. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_201295.

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Bresnan, Patrick S. "Theravada Buddhism." In Awakening, 251–69. 7th ed. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003223559-13.

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Šamánková, Dita, Marek Preiss, and Tereza Příhodová. "Personality and Ethics in Theravada Buddhism." In The Contextual Character of Moral Integrity, 199–216. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-89536-9_10.

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Deegalle, Mahinda. "Theravada Buddhism." In Interreligious Philosophical Dialogues, 17–41. Routledge, 2017. http://dx.doi.org/10.4324/9781315115474-2.

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Bresnan, Patrick S. "Theravada Buddhism." In Awakening, 243–61. Routledge, 2017. http://dx.doi.org/10.4324/9781315160689-13.

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"Protestant Buddhism." In Theravada Buddhism, 185–209. Routledge, 2006. http://dx.doi.org/10.4324/9780203016039-10.

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"Protestant Buddhism." In Theravada Buddhism, 134–52. Routledge, 2006. http://dx.doi.org/10.4324/9780203130254-13.

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"Current trends, new problems." In Theravada Buddhism, 210–24. Routledge, 2006. http://dx.doi.org/10.4324/9780203016039-11.

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Conference papers on the topic "Theravada buddhism"

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Mao, Ning, and Michael McAleer. "Theravada Buddhism Beliefs' Motives for Thai Luxury Fashion Consumption." In 2017 International Conference on Economics, Finance and Statistics (ICEFS 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/icefs-17.2017.41.

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Kersalé, Patrick. "At the Origin of the Khmer Melodic Percussion Ensembles or “From Spoken to Gestured Language”." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.11-5.

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Abstract:
Frescoes representing melodic percussion orchestras have recently appeared in the central sanctuary of the Angkor Wat temple. They prefigure two orchestras existing today in Cambodia: the pin peat and the kantoam ming. These two ensembles are respectively related to Theravada Buddhism ceremonies and funerary rituals in the Siem Reap area. They represent a revolution in the field of music because of their acoustic richness and their sound power, supplanting the old Angkorian string orchestras. This project analyzes in detail the composition of the fresco sets and establishes a link with the structure of Khmer melodic percussion orchestras. The analysis of some graphic details, related to other frescoes and bas-reliefs of Angkor Wat, also makes it possible to propose a dating. The study embodies one of an anthropological ethnomusicology, while also incorporating a discourse analysis, so to frame the uncovering of new historiographers of music and instrumentation, so to re describe musical discourses, more so to shed new light on melodic percussion of Angkorian music.
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WIMALADHAMMA, KANDEGODA. "The Concept of Justice in Aristotle s and Theravada Buddhist Ethics." In Second International Conference on Advances in Management, Economics and Social Science - MES 2015. Institute of Research Engineers and Doctors, 2015. http://dx.doi.org/10.15224/978-1-63248-046-0-137.

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Zhang, Qiuying. "The Analysis of Aesthetic Perception of Theravada Buddhist Architecture in Xishuangbanna." In Proceedings of the 2018 5th International Conference on Education, Management, Arts, Economics and Social Science (ICEMAESS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icemaess-18.2018.121.

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W.G., Indunil Philip Shantha, and Svetlana Rykova. "Karma and Sin: Foundation of Moral Philosophy in Theravāda Buddhism and Eastern Orthodoxy." In 4th International Symposium on Social Science (ISSS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/isss-18.2018.85.

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