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Collective-Karma-Cluster-Concepts in Chinese Canonical Sources: A Note 中国典籍中的因果集群概念:注释
Q1 Arts and Humanities Pub Date : 2023-12-20 DOI: 10.26034/lu.jgb.2023.3821
Jessica Zu
This is a preliminary research note on the cluster concepts of collective karma in Chinese Canonical sources. The goal is to draw scholarly attention to this vast, understudied area of research and to invite more scholars to join this collective effort.
这是一篇关于《中国正典》中集体业力群概念的初步研究笔记。目的是引起学者们对这一广阔而研究不足的研究领域的关注,并邀请更多学者加入这一集体努力。
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引用次数: 0
Negotiating Boundaries Between "Religious" and "Secular": A Struggle for the Sense of Collectivity Among Ambedkarite Buddhists in Maharashtra 协商 "宗教 "与 "世俗 "之间的界限:马哈拉施特拉邦安贝德卡尔派佛教徒的集体意识之争
Q1 Arts and Humanities Pub Date : 2023-12-20 DOI: 10.26034/lu.jgb.2023.3840
Tereza Menšíková
Since the first mass conversion of Dalits to Buddhism in 1956, followers of B. R. Ambedkar's vision have propagated Buddhism throughout India, creating various activist networks across, but not limited to, Maharashtra. Despite their aspirations for socio-political change and emancipation for marginalized communities experiencing caste discrimination, Ambedkarite Buddhists have faced challenges in mobilization and organization since the demise of Ambedkar. This article addresses the struggle of building a sense of collectivity within the Ambedkarite Buddhist population, offering insights from the perspective of young Ambedkarite Buddhists in Mumbai. The ethnographic study primarily focuses on interpreting the Ambedkarite Buddhist tradition and its position within the broader Buddhist framework and delves into the divergence in efforts to emplace Buddhism on the "religious-secular" spectrum among practitioners. The article aims to provide an interpretation of the challenges faced by the Ambedkarite Buddhists in pursuing a unified front for effecting social change in contemporary India.
自 1956 年达利特人首次大规模皈依佛教以来,安贝德卡(B. R. Ambedkar)愿景的追随者在印度各地传播佛教,并在马哈拉施特拉邦(但不仅限于马哈拉施特拉邦)建立了各种活动网络。尽管安贝德卡尔派佛教徒渴望社会政治变革和解放遭受种姓歧视的边缘群体,但自安贝德卡尔逝世后,他们在动员和组织方面一直面临挑战。本文从孟买年轻安贝德卡尔派佛教徒的视角出发,探讨了在安贝德卡尔派佛教徒中建立集体意识的斗争。人种学研究主要侧重于解释安贝德卡尔派佛教传统及其在更广泛的佛教框架中的地位,并深入探讨了修行者在努力将佛教置于 "宗教-世俗 "光谱中的分歧。文章旨在解读安贝德卡尔派佛教徒在当代印度寻求统一战线以实现社会变革所面临的挑战。
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引用次数: 0
Ravana's Kingdom: The Ramayana and Sri Lankan History from Below 拉瓦纳的王国罗摩衍那》和斯里兰卡的自下而上的历史
Q1 Arts and Humanities Pub Date : 2023-12-20 DOI: 10.26034/lu.jgb.2023.4086
Bhadrajee S. Hewage
adaptions and
改编和
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引用次数: 0
Karma as a Means of Wartime Political Mobilization: A Reading of Chinese Buddhists’ Response to the Second Sino-Japanese War, 1937-1945 作为战时政治动员手段的因果报应:解读中国佛教徒对 1937-1945 年第二次中日战争的反应
Q1 Arts and Humanities Pub Date : 2023-12-20 DOI: 10.26034/lu.jgb.2023.3981
Joey Yiqiao Yan
The concept of karma is of great significance for scholars of modern China seeking to comprehend the impact of Buddhism on the Second Sino-Japanese War. This paper explores the sociopolitical function of karma within China’s wartime society and its profound implications for Nationalist politics. It examines how karma was articulated by wartime Chinese Buddhists as a means of Nationalist mobilization for China's war effort. Moreover, this paper situates the discourse on karma within the framework of modern nationalism by comparing the sociopolitical utilization of karma by Chinese and Japanese Buddhists during the war. As such, it reveals that the divergent interpretations of karma by Buddhists in the two nation-states had enduring and far-reaching consequences on their respective societies.
因果报应的概念对于研究近代中国的学者理解佛教对第二次中日战争的影响具有重要意义。本文探讨了因果报应在中国战时社会中的社会政治功能及其对国民党政治的深远影响。本文探讨了战时中国佛教徒如何将因果报应表述为国民党动员中国抗战的一种手段。此外,本文通过比较中国和日本佛教徒在战争期间对因果报应的社会政治利用,将因果报应的论述置于现代民族主义的框架内。因此,本文揭示了两个民族国家的佛教徒对因果报应的不同解释对各自社会产生了持久而深远的影响。
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引用次数: 0
Mapping Modern Mahayana: Chinese Buddhism and Migration in the Age of Global Modernity 映射现代大乘:全球现代性时代的中国佛教与移民
Q1 Arts and Humanities Pub Date : 2023-12-20 DOI: 10.26034/lu.jgb.2023.4048
Justin Ritzinger
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引用次数: 0
Sera Monastery 色拉寺
Q1 Arts and Humanities Pub Date : 2023-12-20 DOI: 10.26034/lu.jgb.2023.4047
Richard Payne
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引用次数: 0
Interpersonal Karma: A Note 人际因果关系:说明
Q1 Arts and Humanities Pub Date : 2023-12-20 DOI: 10.26034/lu.jgb.2023.3811
Justin Ritzinger
It has been twenty years since Jonathan S. Walters sought to dislodge the ingrained understanding of karma as a purely individual phenomenon. Since then, interesting work has been done on this issue, but less than one might hope and much of it siloed, addressing either texts or ethnography, either this region or that one. One of the most exciting aspects of a recent symposium on lived karma was the opportunity to explore these issues with scholars of widely varied expertise. One theme that emerged is what I will term “interpersonal karma.” Across the Buddhist world, we find not only that our relationships are constituted by karmic affinities, but also that in many contexts those relationships are seen as the media through which karma unfolds. These understandings not only provide frameworks for interpreting relationships but underwrite ritual technologies through which people can form, maintain, or disperse these affinities.
自乔纳森-S-沃尔特斯(Jonathan S. Walters)试图摆脱将因果报应视为纯粹个人现象这一根深蒂固的认识以来,已经过去二十年了。从那时起,人们在这个问题上做了一些有趣的工作,但比人们希望的要少,而且很多工作都是孤立的,不是针对文本就是针对民族志,不是针对这个地区就是针对那个地区。最近一次关于活生生的因果关系的研讨会最令人兴奋的一点是,我们有机会与具有广泛不同专业知识的学者一起探讨这些问题。出现的一个主题就是我所说的 "人际因果报应"。在整个佛教世界中,我们不仅发现我们的人际关系是由业力亲和力构成的,而且在许多情况下,这些人际关系被视为业力展开的媒介。这些理解不仅为诠释人际关系提供了框架,而且为仪式技术提供了基础,通过这些技术,人们可以形成、维持或驱散这些亲缘关系。
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引用次数: 0
Introduction: Critical Notes on the Lived Karma Conference 导言:活生生的因果报应会议批判性说明
Q1 Arts and Humanities Pub Date : 2023-12-20 DOI: 10.26034/lu.jgb.2023.3828
Susanne Kerekes, Jessica Zu
No abstract available.
无摘要。
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引用次数: 0
Sociokarma and Kindred Spirits: An Acknowledgement 社会奥卡玛与同类精神:致谢
Q1 Arts and Humanities Pub Date : 2023-12-20 DOI: 10.26034/lu.jgb.2023.3988
Susanne Kerekes
Jonathan S. Walters’ sevenfold sociokarma typology considers only two broad categories of karma: that of an individual agent or that of an institution or social group. This brief study reframes Walters’ sociokarma away from agent-centered myopia to relation-centered analysis. With illustrations from the contemporary Thai religious landscape, we can observe how various forms of relational karma intuitively account for spirits and material objects as a given. In other words, “collective karma” must also address entanglements; Entanglements of not only individual agents, be they persons or institutions, but also of ancestors, ghosts, deities, and various material culture—an agency of relations. Hence, ultimately, this note calls for the acknowledgement of spirits and “stuff” as inclusive in conceptions of collective karma.
Jonathan S. Walters 的七重社会因果关系类型学只考虑了两大类因果关系:个体代理人的因果关系或机构或社会群体的因果关系。这篇简短的研究重新构建了沃尔特斯的社会因果关系,从以代理人为中心的近视转向以关系为中心的分析。通过当代泰国宗教景观的实例,我们可以观察到各种形式的关系因果报应是如何直观地将精神和物质对象视为既定事实的。换句话说,"集体因果关系 "还必须解决纠葛问题;纠葛不仅包括个人或机构,还包括祖先、鬼魂、神灵和各种物质文化--一种关系机构。因此,本说明最终呼吁在集体因果报应的概念中承认精神和 "东西 "的包容性。
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引用次数: 0
Universal Karma 宇宙因果报应
Q1 Arts and Humanities Pub Date : 2023-12-20 DOI: 10.26034/lu.jgb.2023.3823
Gareth Fisher
Drawing on recent ethnographic research at a temple-based Buddhist charitable foundation in mainland China, this study joins recent scholarship that questions an understanding of karma as a solely individual soteriological enterprise. It shows how both volunteers and paid staff at the charitable foundation, many of whom were practicing Buddhists, focused on helping both people and other sentient beings as soteriological goals in their own right apart from a consideration of individual karmic benefit. Inspired by environmental awareness, this soteriological orientation saw the karmic fate of all beings as inextricably bound together, an orientation we can refer to as universal karma.
本研究利用最近对中国大陆一家以寺庙为基础的佛教慈善基金会进行的人种学研究,与最近的学术研究一起,对将因果报应理解为一项纯粹的个人救赎事业提出了质疑。研究表明,该慈善基金会的志愿者和受薪员工(其中许多人是信奉佛教的)如何将帮助他人和其他有情众生作为其自身的救赎目标,而不考虑个人的因果报应。受环保意识的启发,这种救赎导向认为众生的因果命运是密不可分的,我们可以把这种导向称为普世因果报应。
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引用次数: 0
期刊
Journal of Global Buddhism
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