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Libros sobre el tema "Buddhisist Community"

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Autor: Grafiati
Publicado: 18 de mayo de 2024

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1

Visva-Bharati. Centre for Buddhist Studies, Visva-Bharati. Department of Indo-Tibetan Studies, Visva-Bharati y India University Grants Commission, eds. Bhikkhuni saṃgha and community. Delhi: Buddhist World Press, 2016.

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2

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

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Buddhist Revitalization and Chinese Religions in Malaysia tells the story of how a minority community comes to grips with the challenges of modernity, history, globalization, and cultural assertion in an ever-changing Malaysia. It captures the religious connection, transformation, and tension within a complex traditional belief system in a multi-religious society. In particular, the book revolves around a discussion on the religious revitalization of Chinese Buddhism in modern Malaysia. This Buddhist revitalization movement is intertwined with various forces, such as colonialism, religious transnationalism, and global capitalism. Reformist Buddhists have helped to remake Malaysia’s urban-dwelling Chinese community and have provided an exit option in the Malay and Muslim majority nation state. As Malaysia modernizes, there have been increasing efforts by certain segments of the country’s ethnic Chinese Buddhist population to separate Buddhism from popular Chinese religions. Nevertheless, these reformist groups face counterforces from traditional Chinese religionists within the context of the cultural complexity of the Chinese belief system.
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3

The Maghs: A Buddhist community in Bangladesh. Dhaka: University Press, 1999.

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4

The classical education and the community of Mahasangha in Sri Lanka. Colombo: Godage International Publishers, 2006.

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5

Chētthaisong, Mai. Rāingān kānwičhai rư̄ang nǣokhit khō̜ng phrasong Thai nai kānphatthanā chumchon karanī Nakhō̜n Sawan: Nakhornsawan, ideology about community development [of] Thai Buddhist monks. [Nakhon Sawan]: Sahawitthayālai Phutthachinnarāt, Witthayālai Khrū Nakhō̜n Sawan, 1989.

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6

Central Tibetan Administration-in-Exile (India). Planning Council. y Central Tibetan Administration-in-Exile (India). Planning Council. Tibetan Refugee Community Integrated Development Plan-II, 1995-2000. Dharamsala, India: Planning Council, Central Tibetan Administration of His Holiness the Dalai Lama, 1994.

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7

Thích, Nhá̂t Hạnh, ed. A Joyful path: Community, transformation, and peace. Berkeley, Calif: Parallax Press, 1994.

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8

Miller, Joyce. The Forest Hermitage: An ethnographic study of a Buddhist community in Warwickshire. [s.l.]: typescript, 1992.

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9

Imagining the course of life: Self-transformation in a Shan Buddhist community. Honolulu: University of Hawaii Press, 2006.

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10

Khong, Chan. Zhen ai de gong ke: Zui sui Yixing chan shi wu shi nian. Hong Kong: Plum Village Foundation Hong Kong, 2010.

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11

Passing the light: The Incense Light community and Buddhist nuns in contemporary Taiwan. Honolulu: University of Hawaiʻi Press, 2013.

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12

Labrang Monastery: A Tibetan Buddhist community on the inner Asian borderlands, 1709-1958. Lanham, Md: Lexington Books, 2011.

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13

Thích, Nhất Hạnh, ed. Chanting from the heart: Buddhist ceremonies and daily practices. Berkeley, Calif: Parallax Press, 2007.

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14

Thích, Nhất Hạnh, ed. Learning true love: Practicing Buddhism in a time of war : a nun's journey from Vietnam to France and the history of Thich Nhat Hanh's Buddhist community. Berkeley: Parallax Press, 2007.

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15

This-worldly nibbana: A Buddhist-feminist social ethic for peacemaking in the global community. Albany: State University of New York Press, 2011.

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16

Renunciation and empowerment of Buddhist nuns in Myanmar-Burma: Building a community of female faithful. Leiden: Brill, 2013.

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17

Manimala, Varghese J. Being, person, and community: A study of intersubjectivity in existentialism with special reference to Marcel, Sartre, and the concept of sańgha in Buddhism. New Delhi: Intercultural Publications, 1991.

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18

Srinivasa, Smriti. The mouths of people, the voice of god: Buddhists and Muslims in a frontier community of Ladakh. Delhi: Oxford University Press, 1998.

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19

Thīanthō̜ng, Krīsudā. Rāingān kānwičhai rư̄ang sưksā prīapthīap botbāt khō̜ng wat thīmī tō̜ bān nai ʻAmphœ̄ Bāngbān, Čhangwat Phra Nakhō̜n Sī ʻAyutthayā =: A comparative study of the role of wat on community in Amphoe Bangban, Changwat Phranakhon Si Ayutthaya. [Bangkok: Samnakngān Khana Kammakān Wičhai hǣng Chāt, 1999.

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20

Sirikānčhana, Phattharaphō̜n. Nāthī khō̜ng phrasong tām phutthabanyat: Nǣokhit læ botbāt khō̜ng Phra Khamkhīan Suwannō nai kānphatthanā chumchon. Kō̜thō̜mō̜. [i.e. Krung Thēp Mahā Nakhō̜n]: Sathāban Thaikhadīsưksā, Mahāwitthayālai Thammasāt, 1993.

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21

Hanh, Nhat. Answers from the heart: Practical responses to life's burning questions. Berkeley, Calif: Parallax Press, 2009.

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22

Indonesia, National Geographic. Borobudur: The road to recovery : community-based rehabilitation work and sustainable tourism development. [Jakarta]: United Nations Educational, Scientific and Cultural Organization, 2011.

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23

Mahāwitthayālai Thammasāt. Samnak Sœ̄msưksā læ Bō̜rikān Sangkhom., Khana Song Čhangwat Chīang Rāi. y Chiang Rai (Thailand : Province), eds. ʻĒkkasān prakō̜p kānfưkʻoprom laksūt "khrōngkān sœ̄m khwāmrū thawāi phrasong phư̄a kānphatthanā sangkhom Thai". [Bangkok]: Rōngphim Mahāwitthayālai Thammasāt, 1996.

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24

Trsan, Viret Đại Hưng. Đroi luap mqac áo cà sa và chùng thâm / Trsan Viret Đại Hưng. [Sacramento, CA]: Làng, 2001.

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25

Thích, Nhá̂t Hạnh, ed. Plum Village chanting book. Berkeley, CA: Parallax Press, 1991.

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26

Thích, Nhá̂t Hạnh, ed. Plum village chanting and recitation book. Berkeley, CA: Parallax Press, 2000.

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27

The Buddha in the jungle. Seattle: University of Washington Press, 2003.

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28

Walters, Holly. Shaligram Pilgrimage in the Nepal Himalayas. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463721721.

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For roughly two thousand years, the veneration of sacred fossil ammonites, called Shaligrams, has been an important part of Hindu and Buddhist ritual practice throughout South Asia and among the global Diaspora. Originating from a single remote region of Himalayan Nepal, called Mustang, Shaligrams are all at once fossils, divine beings, and intimate kin with families and worshippers. Through their lives, movements, and materiality, Shaligrams then reveal fascinating new dimensions of religious practice, pilgrimage, and politics. But as social, environmental, and national conflicts in the politically-contentious region of Mustang continue to escalate, the geologic, mythic, and religious movements of Shaligrams have come to act as parallels to the mobility of people through both space and time. Shaligram mobility therefore traverses through multiple social worlds, multiple religions, and multiple nations revealing Shaligram practitioners as a distinct, alternative, community struggling for a place in a world on the edge.
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29

Les moines et moi: Comment 40 jours au monastère de Thich Nhat Hanh m'ont permis de retrouver l'équilibre et la joie de vivre. Paris: Le Courrier du livre, 2014.

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30

The ethic of traditional communities and the spirit of healing justice: Studies from Hollow Water, the Iona Community, and Plum Village. London: Jessica Kingsley Publishers, 2009.

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31

The Chinese factor. Dural Delivery Centre, NSW: Rosenberg Pub., 2008.

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32

Tan, Pamela. The Chinese factor. Dural Delivery Centre, NSW: Rosenberg Pub., 2008.

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33

De, Ranjit Kumar. Socio-political movements in India: A historical study of Tripura. New Delhi: Mittal Publiacations, 1998.

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34

De, Ranjit Kumar. Socio-political movements in India: A historical study of Tripura. New Delhi, India: Mittal Publications, 1998.

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35

Machida, Sōhō. Renegade Monk: Hōnen and Japanese Pure Land Buddhism. Berkeley: University of California Press, 1999.

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36

Hunter, Louise H. Buddhism in Hawaii: Its Impact on a Yankee Community. University of Hawaii Press, 2021.

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37

Vesely-Flad, Rima. Black Buddhists and the Black Radical Tradition. NYU Press, 2022. http://dx.doi.org/10.18574/nyu/9781479810482.001.0001.

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This book uplifts the distinctive voices and practices of Black people who embrace the religious tradition of Buddhism. The central thesis is that Buddhist teachings and practices liberate Black people from psychological suffering. Black liberation depends on healing intergenerational trauma, and forms of Buddhism facilitate the process of attaining inner freedom. In the practice of Buddhist teachings, meditators cultivate the capacity to see external causes and conditions, identify habitual patterns and refrain from harmful reactivity, and deconstruct false, degrading messages imparted in a white supremacist social order. A second argument is that Buddhist teachings (known as the dharma) practiced by Black Buddhists emphasize different aspects of Buddhism than are experienced in white convert Buddhist communities (known as sanghas), especially in devotional practices to ancestors and in prioritizing community uplift. A third argument is that the socially vilified Black body is, for Black Buddhists, a profound and reclaimed vehicle for liberation. In focusing on embodiment, Black Buddhists uplift the importance of feeling sensuality and joy. A fourth and final argument is that each of these core assertions fulfills the quest for psychological liberation in the Black Radical Tradition.
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38

Chinese community and Buddhist in Indonesia. Jakarta: Library of Congress Office, 2007.

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39

Sutcliffe, Sylvia y Barry Sutcliffe. A Buddhist Community: Class Room Pack. Canterbury Press, 1996.

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40

Shields, James Mark. Extremes Meet. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190664008.003.0006.

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Chapter 6, “Extremes Meet: Radical Buddhists of Early Shōwa,” examines the intellectual discussions on modernity of the 1930s, as well as the struggles of Buddhist leaders, priests, scholars, and laypeople to adjust to the rising tide of nationalism. The chapter focuses in particular on the Youth League for Revitalizing Buddhism (Shinkō Bukkyō Seinen Dōmei 新‎興‎仏‎教‎青‎年‎同‎盟‎), led by Nichiren Buddhist layman Seno’o Girō. The case of Seno’o is used to explore some of the problems and tensions inherent in “engaged Buddhism,” as well as the use of the Lotus Sutra and Nichiren/Nichirenist ideas as a locus for progressive Buddhist politics. The chapter ends with a discussion of the life and work of Sano Manabu 佐‎野‎学‎ (1892–1953), a leader of the interwar communist movement who “converted” to the imperial cause while espousing an alternative form of Buddhist Marxism.
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41

Smith, Sue Erica. Buddhist Voices in School: How a Community Created a Buddhist Education Program for State Schools. BRILL, 2013.

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42

Smith, Sue Erica. Buddhist Voices in School: How a Community Created a Buddhist Education Program for State Schools. Springer, 2013.

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43

Buddhist Voices In School How A Community Created A Buddhist Education Program For State Schools. Sense Publishers, 2013.

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44

Bao, Jiemin. Creating a Buddhist Community: A Thai Temple in Silicon Valley. Temple University Press, 2015.

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45

Bao, Jiemin. Creating a Buddhist Community: A Thai Temple in Silicon Valley. Temple University Press, 2015.

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46

Bao, Jiemin. Creating a Buddhist Community: A Thai Temple in Silicon Valley. Temple University Press, 2015.

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47

Belogurova, Anna. Communism in South East Asia. Editado por Stephen A. Smith. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199602056.013.013.

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In South East Asia the Marxist message came primarily to address issues of nation-building. The article traces the development of communist parties from their early diasporic networks and engagement with the Comintern, to their relations with the colonial powers, to the establishment of communist-ruled states after the Second World War, through to the Cold War and US efforts to contain communism. The article looks at the various forms that communism took in the region, from hybrid Chinese associations in British Malaya and Hồ Chí Minh’s Indochina network, to the constitutional party of Sukarno’s Indonesia, to the semi-Buddhist Burmese Way to Socialism of Ne Win, to the neo-dynastic communism of Pol Pot. Special attention is paid to the interplay between nationalism, internationalism, and communism.
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48

A Thousand Hands: A Guidebook to Caring for Your Buddhist Community. Sumeru Press Inc., 2016.

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49

Appleton, Naomi y Peter Harvey, eds. Buddhist Path, Buddhist Teachings: Studies in Memory of L.S. Cousins. Equinox Publishing, 2019. http://dx.doi.org/10.1558/isbn.9781781796375.

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This collection brings together scholarly contributions relating to the research of Lance Cousins (1942-2015), an influential and prolific scholar of early Buddhism. Cousins’ interests spanned several related fields from the study of Abhidhamma and early Buddhist schools to Pāli literature and meditation traditions. As well as being a scholar, Cousins was a noted meditation teacher and founder of the Samatha Trust. The influence of Cousin’s scholarship and teaching is felt strongly not only in the UK but in the worldwide Buddhist Studies community. The volume is introduced by Peter Harvey and the following chapters all speak to the core questions in the field such as the nature of the path, the role of meditation, the formation of early Buddhist schools, scriptures and teachings and the characteristics and contributions of Pāli texts. The volume is of interest to students and scholars in Buddhist Studies, Religious Studies and Asian Studies as well as Buddhist practitioners.
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50

Poceski, Mario. Contemporary Chinese Buddhist Traditions. Editado por Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.15.

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The chapter presents an overview of contemporary Chinese Buddhism, broadly conceived, along with a survey of the major historical developments and defining responses to modernity articulated in the course of the turbulent twentieth century. After situating the growth and adaptation of Buddhism within the broad sweep of Chinese history, it highlights the ways in which the Buddhist community tried to revive and to reform its tradition during the Republican era. The central part of the chapter describes the institutional revival and renewed interest in Buddhism during the post-Mao era, along with a discussion of the mechanisms of governmental control over Buddhism. Also covered are the remarkable Buddhist resurgence that over the last several decades has been taking place in Taiwan, the scope of female participation in the development of contemporary Buddhism, and the ongoing globalization of Buddhist organizations and practices.
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