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Volume 30, 2023
Are Ethnocentric/Nationalist Buddhists Engaged Buddhists? Certainly Not.
Sallie B. King
James Madison University
This is a brief response to Donna Lynn Brown’s article, “Beyond Queen and King: Democratizing ‘Engaged Buddhism’,” (Journal of Buddhist Ethics Vol. 30, 2023) and indirectly to others who have argued that ethnocentric and/or nationalist Buddhism could be a part of Engaged Buddhism. To this question, I will argue that this is not possible. Secondarily, I take up the question of the “oneness” of Engaged Buddhism.
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Posted on on March 13th, 2023 in
Volume 30 2023 |
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Volume 30, 2023
Engaged Buddhism at Sixty-Five: Nuancing The Consensus
Christopher Queen
Harvard University
After more than 65 years of public activism and social service by engaged Buddhists in Asia and the West, it is time to reconsider the nature of engaged Buddhism and how faithfully it has been represented by scholars. In “Beyond Queen and King: Democratizing ‘Engaged Buddhism,’” Donna Lynn Brown argues that the category should be expanded to include “overlooked Buddhists” who may have traditional, ethnic, national, state-supported, or conservative orientations; those who perform social service; and those who engage in violence. Furthermore, Brown claims that engaged Buddhism is a narrative imposed by Western scholars on Asian Buddhists who may not know or approve of it. In this response, I will focus on three characteristics of engaged Buddhism that Brown and other scholars she cites have misunderstood or rejected in their critique: (1) the practice of compassionate service by engaged Buddhists; (2) the commitment of engaged Buddhists to nonviolent social change; and (3) the decentralized, hybrid, and evolving nature of engaged Buddhist ideology and praxis which reflects the contribution of voices and values from Asia and the West.
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Posted on on March 13th, 2023 in
Volume 30 2023 |
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Volume 30, 2023
Beyond Queen and King: Democratizing “Engaged Buddhism”
Donna Lynn Brown
University of Manitoba
What counts as Buddhist social engagement? Why, in Buddhist Studies, do certain forms of engagement and certain Buddhists often not count? This article argues that the limits that scholars Christopher S. Queen and Sallie B. King placed around Buddhist engagement in the 1990s—limits that produced a rough consensus in Buddhist Studies—should be democratized to include all Buddhists and their social engagement. For years, criticism of these limits and research that circumvents them have appeared without seriously undermining them. However, 2022 may mark a turning point. In that year, two publications, by Paul Fuller and Alexander Hsu, offered comprehensive and convincing arguments for considering all Buddhists’ socially oriented activities “engaged.” This article examines the consensus on the nature of Buddhist engagement, its origins in activism, research that dissents from it, and critiques it has faced. The article assesses dissent and critiques and considers why, until recently, they have had little effect. It then discusses why Fuller’s and Hsu’s publications represent a turning point and proposes new areas of research beyond those even these two scholars suggest.
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Posted on on February 2nd, 2023 in
Volume 30 2023 |
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Volume 30, 2023
Buddhist Visions of the Good Life for All. Edited by Sallie B. King. Routledge Critical Studies in Buddhism. Oxford and New York: Routledge, 2021, xvi + 256 pages, ISBN 978-0-367-56181-9 (hardback), $160, 978-1-00-310045-4 (e-book), $44.05.
Reviewed by Timothy Loftus
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Posted on on January 16th, 2023 in
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Volume 29, 2022
An Introduction to Engaged Buddhism. By Paul Fuller. London: Bloomsbury Academic, 2021, 248 pages. ISBN 978-1-350-12907-8 (hardback), $63.00/978-1-350-12906-1 (paperback), $19.47/ 978-1-350-12909-2 (e-book), $18.86.
Reviewed by Christopher Queen
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Posted on on April 26th, 2022 in
Volume 29 2022 |
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Volume 29, 2022
The Irish Buddhist: The Forgotten Monk Who Faced Down the British Empire. By Alicia Turner, Laurence Cox, and Brian Bocking. New York: Oxford University Press, 2020, 336 pages, ISBN 978-0-19-007308-4 (hardback), $39.95.
Reviewed by Victor Forte
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Posted on on February 23rd, 2022 in
Volume 29 2022 |
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Volume 28, 2021
Coronavirus and Ill-fated Crowns: Buddhist Lessons in Pandemics and Politics
Alexander McKinley
Loyola University Chicago
Synthesizing three retellings of the story about the Buddha curing a plague in the ancient city of Vesāli, this article argues that lessons from the narrative can help us analyze the modern coronavirus pandemic and critique political responses to it. From the ancient Pāli commentary of Buddhaghosa to Sinhala vernacular retellings by a medieval monk named Buddhaputra and a colonial-era layman named Vijēvikrama, the critical force of the story has seemingly grown over time. Along the way, these authors emphasize how the endless expansion of the city due to the material desires of its rulers was bound to exacerbate suffering by their grasping at impermanent forms. This philosophical insight is applicable to current problems, where the limitless materialism of global capitalism has also been overextended, altering climates and ecologies to generate new pathogens like the coronavirus. Countries that promised uninterrupted economic growth during the pandemic have in turn suffered its worst consequences. The story of Vesāli therefore remains ripe for many more retellings in the modern world, teaching that attention to a higher ideal of transcendent truth is more fruitful than material enrichment alone.
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Posted on on August 15th, 2021 in
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Volume 28, 2021
If You Meet the Buddha on the Road: Buddhism, Politics, and Violence. By Michael Jerryson. New York: Oxford University Press, 2018, 240 pp., ISBN 978-0-19-068356-6 (hardback), $115.00.
Reviewed by Manuel Litalien
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Posted on on February 14th, 2021 in
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Volume 27, 2020
Violent Karma Stories in Contemporary Sinhala Buddhism
James Stewart
Deakin University
Buddhism is a religion normally respected for its message of non-violence. In this article I will discuss how images of violence are used as a means to compel Buddhists to act in accordance with Buddhist ethical principles. This will be shown through the examination of a contemporary newspaper series from the popular Sinhala language Lankādīpa Irida periodical. In it, we find a series of karma stories that illustrate how examples of violence can be found in modern Buddhistic narratives, both in written and pictorial forms. In this article it will be argued that these modern narratives have a precedent in much earlier, and in some cases ancient, Buddhist writings and art. I will argue that these modern narratives deviate from canonical karma stories in that they focus on the maturation of karma in this life while the former focus on the afterlife. The purpose of these modern stories is to assure the reader of the reality of karma and to entertain the reader with gruesome stories that feature the death of moral transgressors. Read article
Posted on on July 14th, 2020 in
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Volume 26, 2019
Disengaged Buddhism
Amod Lele
Boston University
Contemporary engaged Buddhist scholars typically claim either that Buddhism always endorsed social activism, or that its non-endorsement of such activism represented an unwitting lack of progress. This article examines several classical South Asian Buddhist texts that explicitly reject social and political activism. These texts argue for this rejection on the grounds that the most important sources of suffering are not something that activism can fix, and that political involvement interferes with the tranquility required for liberation. The article then examines the history of engaged Buddhism in order to identify why this rejection of activism has not yet been taken sufficiently seriously. Read article
Posted on on November 17th, 2019 in
Volume 26 2019 |
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Volume 26, 2019
A Comparative Analysis of Sustainability Views across the Saemaul Movement in South Korea and the Sarvodaya Shramadana Movement in Sri Lanka
Jungho Suh
University of Adelaide
This paper compares and contrasts the Saemaul Movement in South Korea and the Sarvodaya Shramadana Movement in Sri Lanka. The paper identifies and polarizes sustainability views played out from each of the two rural development movements, making use of content and discourse analysis techniques. Although the two movements commonly emphasize the mobilization of human resources available in rural villages, both are premised on contested sustainability views. The Saemaul Movement has been driven by a solely growth-oriented developmentalism and has strived for affluent rural villages whereas the Sarvodaya Shramadana Movement has been guided by a Buddhist ethic and has pursued a “no-poverty and no-affluence” society. The former is hardly concerned with the ecological dimension of sustainability, while the latter is very concerned about it. The former tends to risk eroding social capital whereas the latter weighs the overriding importance of social capital. The Sarvodaya Shramadana Movement recognizes interdependence between the economic, ecological, and social dimensions of sustainability, and also endeavors to put a holistic sustainability view into practice. Read article
Posted on on January 20th, 2019 in
Volume 26 2019 |
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Volume 25, 2018
The Politics of Buddhist Relic Diplomacy Between Bangladesh and Sri Lanka
D. Mitra Barua
Cornell University
Buddhists in Chittagong, Bangladesh claim to preserve a lock of hair believed to be of Sakyamuni Buddha himself. This hair relic has become a magnet for domestic and transnational politics; as such, it made journeys to Colombo in 1960, 2007, and 2011. The states of independent Ceylon/Sri Lanka and East Pakistan/Bangladesh facilitated all three international journeys of the relic. Diplomats from both countries were involved in extending state invitations, public exchanges of the relic and a state-funded, grand scale display of the relic.
This article explores the politics of such high profile diplomatic arrangements. For the Bangladeshi Buddhist minority, these international relic exchanges help them temporarily overcome their marginalized position in a predominantly Muslim society and generate religious sympathy among the Buddhist majority in Sri Lanka. Such Buddhist fellowship and sympathy results in sponsorship for Bangladeshi Buddhist novices to attend monastic trainings in Sri Lanka and the donation of Buddhist ritual artifacts like Buddha statues, monastic robes, begging bowls, and so forth, for Buddhist institutions in Bangladesh.
But how do the relic exchanges benefit the Islamic state of Bangladesh and the Sri Lankan government? That question leads to an analysis of the relic exchanges in relation to global and trans-national politics. I argue that the repeated exchanges of the relic are part and parcel of creating “good” governance images for both Sri Lankan and Bangladeshi governments for both a domestic and transnational audience respectively.
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Posted on on August 21st, 2018 in
Volume 25 2018 |
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Volume 25, 2018
Theravāda Buddhist Encounters with Modernity. Edited by Juliane Schober and Steven Collins. Routledge, 2017, 168 pages, ISBN 978-1138192744 (hardback), U.S. $138.01.
Reviewed by Ananda Abeysekara
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Posted on on August 15th, 2018 in
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Volume 25, 2018
Is a Buddhist Praxis Possible?
Charles R. Strain
DePaul University
The question that forms the title of this essay may well evoke an instant response: “Of course, why not?” This answer assumes a vague and quite elastic understanding of praxis. Latin American Liberation theologians saw praxis, to the contrary, as arising from a dialectic of critical reflection and practice. Following the example of Liberation Theology, this paper argues the thesis that the pieces of the puzzle of an adequate critical reflection on Buddhist praxis exist but they have yet to be put together into a Buddhist theory of political transformation akin to any number of Liberation Theologies. The following definition of praxis serves as a heuristic device to examine engaged Buddhist theoretical contributions to a Buddhist praxis: Praxis is action that is: (1) symbolically constituted; (2) historically situated; (3) critically mediated by a social theory; and (4) strategically and politically directed. After examining each of these components in turn, the article concludes by asking what might be the “vehicle” of a distinctively Buddhist praxis.
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Posted on on February 28th, 2018 in
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Volume 24, 2017
Vegetarianism and Animal Ethics in Contemporary Buddhism. By James J. Stewart. London: Routledge, 2015, ISBN 1138802166 (hardback), $128.94.
Reviewed by Amy Defibaugh
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Posted on on October 1st, 2017 in
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Volume 24, 2017
Tradition, Power, and Community among Buddhist Nuns in Sri Lanka
Nirmala S. Salgado
Augustana College
This article focuses on the relationship between two aspects of monastic comportment among Buddhist nuns in Sri Lanka. How nuns present themselves is embedded both in a discourse of power and in a discourse of morality. Their comportment is the subject of public debate insofar as it relates to disputes about tradition and the recognition of the higher ordination of Theravāda nuns. Yet that comportment also relates to the cultivation of moral dispositions (sῑla), such as restraint and discipline, which are intrinsic to tradition and the daily work of nuns in the communal life of a nunnery. The article argues that nuns live a communal form of life in which their cultivation of moral dispositions relates to questions about power and tradition that they cannot ignore, even though they may seek to do so.
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Posted on on September 25th, 2017 in
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Volume 24, 2017
Dharma Dogs: Can Animals Understand the Dharma? Textual and Ethnographic Considerations
James Stewart
University of Tasmania
Pāli textual sources occasionally mention the existence of unusual animals with an aptitude for the Buddha’s dharma. In the Jātaka, clever animals do good deeds and are thus reborn in better circumstances. In the Vinaya, the Buddha declares to a serpent that he should observe Buddhist holy days so he can achieve a human rebirth. But can animals develop spiritually? Can they move towards enlightenment? In this article I will be examining textual and ethnographic accounts of whether animals can hear and understand the dharma. Using ethnographic research conducted in Sri Lanka, I will show that although animals are thought to passively benefit from being in proximity to dharma institutions, there seems to be agreement amongst the monks interviewed that animals cannot truly understand the dharma and therefore cannot practice it. Animals are therefore severely hampered in their spiritual advancement. However, these ethnographic and textual findings do indicate that passively listening to dharma preaching, whether it is understood or not, has spiritually productive consequences.
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Posted on on February 22nd, 2017 in
Volume 24 2017 |
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Volume 21, 2014
Bhikkhunī Academy at Manelwatta Temple: A Case of Cross-Tradition Exchange
Cheng Wei-yi
Hsuan Chuang University
This article is the result of an investigation continued from an earlier article on an exchange between Buddhists in Taiwan and Sri Lanka (“A Cross-Tradition Exchange Between Taiwan and Sri Lanka,” Journal of Buddhist Ethics, vol. 18, 2011). In that article, I investigated the exchange between a Mahāyāna Taiwanese nunnery and a Theravāda Sri Lankan missionary monk. After the initial exchange, described in the 2011 article, a more permanent institute for the education of Sri Lankan Buddhist nuns has been established. This article describes the cross-tradition exchange behind the founding of the educational institute and its implication for exchanges across different Buddhist traditions in Asia.
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Posted on on June 4th, 2014 in
Volume 21 2014 |
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Volume 20, 2013
Buddhist Funeral Cultures of Southeast Asia and China. Edited by Paul Williams and Patrice Ladwig. Cambridge: Cambridge University Press, 2012, ISBN: 9781107003880 (paper-back), $39.99.
Reviewed by Nicolas Sihlé
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Posted on on March 10th, 2014 in
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Volume 21, 2014
“We Love Our Nuns”: Affective Dimensions of the Sri Lankan Bhikkhunī Revival
Susanne Mrozik
Mount Holyoke College
In this paper I examine lay responses to the Sri Lankan bhikkhunī revival of the late 1990s. Drawing on ethnographic research conducted between 2010 and 2012, I argue that laity have very different concerns than do the scholars, activists, government officials, and monastic authorities engaged in public debate over the scriptural validity of the controversial revival. The primary concern of laity is whether or not they can get their religious needs met at their local bhikkhunī temple, not whether or not the bhikkhunī revival conforms to Theravāda monastic regulations (Vinaya). Taking a rural farming village as a case study, I focus particular attention on the affective ties between laity and nuns, demonstrating that laity in this village express their support for the bhikkhunī revival in the language of love (Sinhala: ādayara, ādare). I analyze what laity mean by the word “love” in the context of lay-nun relationships, and what this can tell us about the larger dynamics of the Sri Lankan bhikkhunī revival.
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Posted on on February 1st, 2014 in
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Volume 20, 2013
Some Problems with Particularism
Damien Keown
Goldsmiths College, University of London
This article suggests that due to a restricted understanding of the nature and scope of ethical theory, particularism discounts prematurely the possibility of a metatheory of Buddhist ethics. The textual evidence presented in support of particularism is reconsidered and shown to be consistent with a metatheoretical reading. It is argued that writers who have adopted a particularist approach based on W. D. Ross’s “Principalism”—such as Tessa Bartholomeusz in her study of just war ideology in Sri Lanka—have failed to give a satisfactory analysis of the moral dilemmas they have identified. Although particularism rightly draws attention to stories as important sources of moral data, it fails to disprove that the diversity of such evidence can be explained by a single comprehensive theory.
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Posted on on September 22nd, 2013 in
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Volume 20, 2013
Buddhist Reflections on “Consumer” and “Consumerism”
Peter Harvey
University of Sunderland
This article starts with a characterization of “consumerism” and the idea of “the consumer.” It then explores Buddhist attitudes on wealth and “Buddhist economics” before drawing on these to develop a critical assessment of consumerism as an ineffective and wasteful route to human happiness.
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Posted on on September 22nd, 2013 in
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Volume 20, 2013
Locations of Buddhism: Colonialism and Modernity in Sri Lanka. By Anne M. Blackburn. Chicago: The University of Chicago Press, 2010, xxii + 237 pages, ISBN-13 978-0-226-05 507-7 (cloth); ISBN-10 0-226-05 507-8 (cloth), $45.00.
Reviewed by Nathan McGovern
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Posted on on July 14th, 2013 in
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Volume 18, 2011
A Cross-Tradition Exchange Between Taiwan and Sri Lanka
Wei-Yi Cheng
Hsuan Chuang University
This paper uses as an example an alms-offering ceremony that took place on October 5, 2010 to illustrate cross-tradition exchanges between Asian Buddhists of different geographic locations. This ceremony had been intended to give alms to all of the bhikkhunīs in Sri Lanka and was thus itself noteworthy. However, the attention of this paper is on the two main players behind this ceremony. One is a Sri Lankan monk who has been a long term Theravāda missionary in Mahāyāna Taiwan, and the other is a Taiwanese nunnery which has not limited its works to Taiwan. This paper wishes to shed light on cross-tradition exchanges among Asian Buddhists.
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Posted on on June 26th, 2011 in
Volume 18 2011 |
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Volume 18, 2011
Attracting the Heart: Social Relations and the Aesthetics of Emotion in Sri Lankan Monastic Culture. By Jeffrey Samuels. Honolulu: University of Hawai‘i Press, 2010, xxx + 167 pages, ISBN: 978-0824833855 (cloth), US $36.00.
Reviewed by Mavis L. Fenn
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Posted on on June 6th, 2011 in
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Volume 15, 2008
Eight Revered Conditions: Ideological Complicity, Contemporary Reflections and Practical Realities
Nirmala S. Salgado
Augustana College
Scholarly debates focusing on the “Eight Revered Conditions,” a list of conditions suggestive of the dependence of nuns on monks in early Buddhism, have long been the focus of scholarly debates. These debates, centering on the legitimation of a patriarchal Buddhism, have reached an impasse. Here I argue that this impasse logically flows from questionable reconstructions of the imperative and authoritative nature of these eight conditions in early Buddhism, perceived as Buddhavacana, or the word of the Buddha. In contemporary Sri Lanka, practitioners’ reflections on the eight conditions suggest that they function less as imperative injunctions than as markers defining social and moral boundaries, in terms of which monastics conceptualize their world. I demonstrate that scholarly presuppositions of the hierarchical nature of the controversial conditions are contested by perspectives of current praxis, and may also possibly be questioned, at least theoretically, by the process of reconstructing earlier Buddhist realities.
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Posted on on May 10th, 2010 in
Volume 15 2008 |
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Volume 13, 2006
In Defense of Dharma: Just-war Ideology in Buddhist Sri Lanka. By Tessa J. Bartholomeusz. London: RoutledgeCurzon, 2002, 209 pages, ISBN 0700716823 (paper), US $37.95.
Reviewed by Annewieke Vroom
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Posted on on April 27th, 2010 in
Volume 13 2006 |
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Volume 10 2003
Bath Conference on “Buddhism and Conflict in Sri Lanka”
Theravāda Attitudes Toward Violence
Dr. Mahinda Deegalle
Recording, Translating and Interpreting Sri Lankan Chronicle Data
Bhikku Professor Dhammavihari
Response to Ven. Prof. Dhammavihari
Prof. Heinz Bechert
The Buddha’s Attitude Toward Social Concerns as Depicted in the Pāli Canon
Dr. Mudagamuwe Maithrimurthi
An Analysis of the Selected Statements Issued by the Mahanayakas on the North-East Problem of Sri Lanka
Ven. Akuratiye Nanda
The Place for a Righteous War in Buddhism
Prof. P.D. Premasiri
The Role of the Sangha in the Conflict in Sri Lanka
Prof. Asanga Tilakaratne
Buddhism, Ethnicity, and Identity: A Problem of Buddhist History
Prof. Gananath Obeyesekere
Posted on on April 26th, 2010 in
Volume 10 2003 |
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Volume 10, 2003
Portraits of Buddhist Women. By Ranjini Obeyesekere. Albany: SUNY Press, 2001. ISBN: 0791451127.
Reviewed by Justin McDaniel
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Posted on on April 26th, 2010 in
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Volume 5, 1998
Echoes of Nalinika: A Monk in the Dock
Enid Adam
Edith Cowan University
How can Nalinika, one of the Buddhist Jātaka tales, be used in the Perth District Court in Perth, Western Australia, as an illustration in the defence of a Buddhist monk from Sri Lanka? In the dock sat Pannasara Kahatapitye, a high-ranking monk from Colombo, facing eleven charges of sexual assault. Was this a case of cultural, religious, and political bias and misunderstanding, or of a monk breaking monastic vows and practicing immorally? Was this man a charlatan or a genuine monk being framed by dissident Sinhalese groups in Australia? Over ten days the drama developed as evidence was given before judge and jury. Throughout, the accused sat motionless in the dock, smiling benignly at all in the courtroom. Innocent or guilty? This paper describes how the issues were resolved as seen from the author’s role as a consultant to the crown prosecutor, and examines their implications for the general Buddhist community in Western Australia.
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Posted on on April 8th, 2010 in
Volume 05 1998 |
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Volume 6, 1999
In Defense of Dharma: Just-War Ideology in Buddhist Sri Lanka
Tessa Bartholomeusz
Florida State University
Sri Lankan Buddhists avail themselves of a variety of Buddhist stories, canonical and post-canonical, to support their point of view regarding war. And because there are no pronouncements in the stories attributed to the Buddha or in those stories told about him that declare unequivocally and directly that war is wrong, the military metaphors of the stories allow for a variety of interpretations. Some Buddhists argue that the stories directly or indirectly permit war under certain circumstances, while others argue that war is never acceptable. Whether they justify war or not, these Buddhists engage the stories, sometimes the very same ones, to argue their points of view.
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Posted on on April 7th, 2010 in
Volume 06 1999 |
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Volume 4 1997
A Bibliography on Sinhala Buddhism
Mahinda Deegalle
Kyoto University
Scholars identify the Theravāda form of Buddhism that grew in Sri Lanka as Sinhala Buddhism. The adjective Sinhala is both a reference to an ethnic group—Sinhala people, the majority population in Sri Lanka—and to an Indo-European language—Sinhala, spoken by the Sinhala public. Thus, Sinhala Buddhism has two meanings—Buddhism in the Sinhala language and Buddhism practiced by the Sinhala people.
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Posted on on April 7th, 2010 in
Volume 04 1997 |
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Volume 6, 1999
Buddhist Fundamentalism and Minority Identities in Sri Lanka. Edited By Tessa J. Bartholomeusz and Chandra R. de Silva. New York: State University of New York Press, 1998, 320 pages, ISBN 0-7914-3834-1, US $19.95.
Reviewed by Mavis L. Fenn
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Posted on on April 7th, 2010 in
Volume 06 1999 |
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Volume 5 1998
Relics, Ritual and Representation in Buddhism: Rematerializing the Sri Lankan Theravada Tradition. By Kevin Trainor. Cambridge: Cambridge University Press, 1997, xiv + 223 pages, ISBN 0-521-5820-6, $60.00.
Reviewed by Tessa Bartholomeusz
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Posted on on April 7th, 2010 in
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Volume 5 1998
The Religious World of Kīrti Srī: Buddhism, Art, and Politics in Late Medieval Sri Lanka. By John Clifford Holt. New York and Oxford: Oxford University Press, 1996, x + 147 pages, ISBN 0-19-510757-8, $26.95.
Reviewed by Mahinda Deegalle
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Posted on on April 7th, 2010 in
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Volume 5 1998
Engaged Buddhism: Buddhist Liberation Movements in Asia. Edited by Christopher S. Queen and Sallie B. King. New York: State University of New York, 1996, xii + 446 pages, ISBN 0-7914-2844-3, $24.95.
Reviewed by Mavis L. Fenn
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Posted on on April 7th, 2010 in
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Volume 4 1997
Women Under the Bo Tree: Buddhist Nuns in Sri Lanka. By Tessa Bartholomeusz. Cambridge: Cambridge University Press, 1994, xx, 284 pages, 0-5214-6129-4 (cloth), $59.95.
Reviewed by Kate Blackstone
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Posted on on April 7th, 2010 in
Volume 04 1997 |
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Volume 3 1996
The Presence of the Past: Chronicles, Politics and Culture in Sinhala Life. By Steven Kemper, The Wilder House Series in Politics, History and Culture. Ithaca, N.Y. and London: Cornell University Press, 1991, xiv +244 pages, ISBN: 0-8014-2395-3, US$29.95.
Reviewed by Nirmala S. Salgado
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Posted on on April 6th, 2010 in
Volume 03 1996 |
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