DOCSLIB.ORG

Appendix C: Defining the Religious Groups

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Appendix C: Defining the Religious Groups 231 THE FUTURE OF WORLD RELIGIONS: POPULATION GROWTH PROJECTIONS, 2010-2050 Appendix C: Defining the Religious Groups This study attempts to project the future number of people who will self-identify as Buddhists, Christians, Hindus, Muslims and Jews, as well as people associated with three other religious categories: the religiously unaffiliated, folk or traditional religions and “other” religions, which are consolidated into a single group. Buddhists The three major branches of Buddhism in the modern world are Mahayana Buddhism, Theravada Buddhism and Vajrayana (sometimes described as Tibetan) Buddhism. While affiliation with particular branches of Buddhism is not measured in most censuses and surveys, Mahayana Buddhism is widely believed to be the largest, because it is prevalent in several countries with very large Buddhist populations, particularly China, Japan, South Korea and Vietnam. Theravada Buddhism, the second-largest branch, is concentrated in such countries as Thailand, Burma (Myanmar), Sri Lanka, Laos and Cambodia. Vajrayana Buddhism, the smallest of the three major branches, is concentrated in Tibet, Nepal, Bhutan and Mongolia.107 The Buddhist population figures in this study also include members of other groups that identify as Buddhist, such as Soka Gakkai and Hoa Hao. Christians This analysis looks at Christians as a single religious group and does not project changes among Christian subgroups. About half of all Christians were Catholic as of 2010. An estimated 37% of Christians belonged to the Protestant faith, broadly defined to include Anglicans as well as members of independent and nondenominational churches. The Orthodox Communions, including the Greek and Russian Orthodox, made up 12% of Christians. Other Christian groups, which made up the remaining 1%, include the Church of Jesus Christ of Latter-day Saints (Mormons), Christian Scientists and Jehovah’s Witnesses. Estimates are based on self- identification. The intent is sociological rather than theological, and no set of beliefs (such as adherence to a particular creed) or practices (such as regular church attendance) is used to define who is a Christian. 107 Alternatively, some scholars consider there to be two main Buddhist branches – Mahayana and Theravada – and classify Vajrayana as part of the Mahayana branch. Other schools within the Mahayana tradition include Zen, Nichiren and Pure Land. See, for example, Williams, Paul. 2008. “Mahayana Buddhism: The Doctrinal Foundations.” Routledge. DEFINING THE RELIGIOUS GROUPS 232 PEW RESEARCH CENTER Folk or Traditional Religions Folk religions are closely tied to a particular people, ethnicity or tribe. In some cases, elements of other world religions are blended with local beliefs and customs. These faiths often have no formal creeds or sacred texts. Examples of folk religions include African traditional religions, Chinese folk religions, Native American religions and Australian aboriginal religions. Hindus Major traditions within Hinduism include Vaishnavism, which is devoted to worship of the god Vishnu, and Shaivism, organized around worship of the god Shiva. Because of a lack of census or survey data on subgroups of Hindus in most countries, however, reliable estimates of the global size of various Hindu traditions are not available. Jews The projections in this report are based on estimates of people who self-identify as Jewish when asked about their religion on national censuses and large-scale surveys. The figures do not include “cultural” or “ethnic” Jews – people who have Jewish ancestry and may consider themselves at least partially Jewish but who do not describe their current religion as Jewish. The worldwide figures in this report could be larger if a broader definition (such as having a Jewish grandparent) or smaller if a tighter definition (such as an unbroken line of matrilineal Jewish descent) were imposed.108 Muslims There are two major branches of Islam – Sunni and Shia. As of 2010, it was estimated that the overwhelming majority (87-90%) of Muslims were Sunnis; about 10-13% were Shia Muslims. However, with little data on population differences among Muslim subgroups around the world, this report does not project the future size of Sunni and Shia populations. 108 For more information on varying definitions of Jewishness and resulting population estimates, see DellaPergola, Sergio. 2011. “Jew- ish Demographic Policies: Population Trends and Options in Israel and the Diaspora.” The Jewish People Policy Institute, pages 21-25. www.pewresearch.org 233 THE FUTURE OF WORLD RELIGIONS: POPULATION GROWTH PROJECTIONS, 2010-2050 Other Religions “Other religions” is a residual category composed of groups not classified elsewhere. This very diverse category includes followers of religions that often are not measured separately in censuses and surveys: the Baha’i faith, Jainism, Shintoism, Sikhism, Taoism, Tenrikyo, Wicca, Zoroastrianism and many other religions. Because of a lack of data on these faiths in many countries, the individual religions within this category are not projected separately. Rather, they are combined and treated as a whole. This means the growth trajectories of specific religions in this category could vary greatly. (For more details on groups in this category, see Chapter 2, page 124.) The Religiously Unaffiliated The religiously unaffiliated population includes atheists, agnostics and people who do not identify with any particular religion. However, many of the religiously unaffiliated do hold some religious or spiritual beliefs. For example, surveys have found that belief in God or a higher power is shared by 7% of unaffiliated Chinese adults, 30% of unaffiliated French adults and 68% of unaffiliated U.S. adults.109 109 Beliefs and practices of unaffiliated adults in the United States are documented in the Pew Research Center’s October 2012 report “‘Nones’ on the Rise.” The Pew Research belief-in-God question measures belief in God or a universal spirit. French results are based on a Pew research analysis of 2008 International Social Survey Programme (ISSP) data; the ISSP survey measures belief in God or a “higher power of some kind.” Chinese results are based on a Pew Research analysis of the 2007 Spiritual Life Study of Chinese Residents survey, conducted by the Chinese polling firm Horizon. In China, the belief-in-God statistic includes belief in God, gods, spirits, ghosts or Buddha. DEFINING THE RELIGIOUS GROUPS 234 PEW RESEARCH CENTER Religious Composition by Country, 2010 and 2050 This table includes countries and territories with at least 100,000 people as of 2010. COUNTRY YEAR POPULATION CHRISTIAN MUSLIM UNAFFIL. HINDU BUDDHIST FOLK OTHER JEWISH Afghanistan 2010 31,410,000 0.1% 99.7% < 0.1% < 0.1% < 0.1% < 0.1% < 0.1% < 0.1% 2050 72,380,000 < 0.1 99.7 < 0.1 < 0.1 < 0.1 < 0.1 < 0.1 < 0.1 Albania 2010 3,200,000 18.0 80.3 1.4 < 0.1 < 0.1 < 0.1 0.2 < 0.1 2050 2,810,000 13.4 85.9 0.4 < 0.1 < 0.1 < 0.1 0.2 < 0.1 Algeria 2010 35,470,000 0.2 97.9 1.8 < 0.1 < 0.1 < 0.1 < 0.1 < 0.1 2050 46,580,000 0.2 98.0 1.8 < 0.1 < 0.1 < 0.1 < 0.1 < 0.1 Angola 2010 19,080,000 90.5 0.2 5.1 < 0.1 < 0.1 4.2 < 0.1 < 0.1 2050 41,470,000 90.5 0.2 5.2 < 0.1 < 0.1 4.1 < 0.1 < 0.1 Argentina 2010 40,410,000 85.2 1.0 12.2 < 0.1 < 0.1 0.8 0.3 0.5 2050 49,910,000 86.6 0.7 11.5 < 0.1 < 0.1 0.6 0.2 0.3 Armenia 2010 3,090,000 98.5 < 0.1 1.3 < 0.1 < 0.1 < 0.1 0.1 < 0.1 2050 3,230,000 97.4 1.1 1.3 < 0.1 < 0.1 < 0.1 0.1 < 0.1 Aruba 2010 110,000 91.9 0.2 6.0 < 0.1 0.1 1.3 0.1 0.4 2050 100,000 90.9 0.2 6.8 < 0.1 0.1 1.4 0.1 0.3 Australia 2010 22,270,000 67.3 2.4 24.2 1.4 2.7 0.7 0.8 0.5 2050 29,120,000 47.0 4.9 40.4 2.3 3.1 0.9 1.0 0.5 Austria 2010 8,390,000 80.4 5.4 13.5 < 0.1 0.2 < 0.1 0.1 0.2 2050 8,460,000 72.6 8.9 17.2 0.2 0.5 0.2 0.2 0.3 Azerbaijan 2010 9,190,000 3.0 96.9 < 0.1 < 0.1 < 0.1 < 0.1 < 0.1 < 0.1 2050 11,300,000 1.9 98.0 < 0.1 < 0.1 < 0.1 < 0.1 < 0.1 < 0.1 Bahamas 2010 340,000 96.0 0.1 3.1 < 0.1 < 0.1 0.3 0.3 < 0.1 2050 410,000 96.7 0.1 2.6 < 0.1 < 0.1 0.3 0.2 < 0.1 Bahrain 2010 1,260,000 14.5 70.3 1.9 9.8 2.5 < 0.1 0.2 0.6 2050 1,790,000 12.1 70.2 2.1 10.7 4.0 0.4 0.2 0.4 Bangladesh 2010 148,690,000 0.3 90.4 < 0.1 8.5 0.6 < 0.1 < 0.1 < 0.1 2050 198,960,000 0.3 91.7 < 0.1 7.3 0.6 < 0.1 < 0.1 < 0.1 Barbados 2010 270,000 95.2 1.0 1.9 0.4 < 0.1 < 0.1 1.4 < 0.1 2050 260,000 95.2 1.0 1.9 0.4 < 0.1 < 0.1 1.4 < 0.1 Belarus 2010 9,600,000 71.2 0.2 28.6 < 0.1 < 0.1 < 0.1 < 0.1 < 0.1 2050 8,510,000 71.2 2.4 26.2 < 0.1 < 0.1 < 0.1 < 0.1 < 0.1 Belgium 2010 10,710,000 64.2 5.9 29.0 < 0.1 0.2 0.2 < 0.1 0.3 2050 11,120,000 52.8 11.8 33.6 0.3 0.6 0.5 0.1 0.3 Belize 2010 310,000 87.6 0.1 8.9 0.2 0.5 1.5 0.1 1.0 2050 540,000 87.3 0.1 9.2 0.1 0.5 1.5 0.1 1.1 www.pewresearch.org 235 THE FUTURE OF WORLD RELIGIONS: POPULATION GROWTH PROJECTIONS, 2010-2050 COUNTRY YEAR POPULATION CHRISTIAN MUSLIM UNAFFIL.
Load more

Recommended publications
  • Complete Issue
    Center for Open Access in Science Open Journal for Studies in History 2020 ● Volume 3 ● Number 1 https://doi.org/10.32591/coas.ojsh.0301 ISSN (Online) 2620-066X OPEN JOURNAL FOR STUDIES IN HISTORY (OJSH) ISSN (Online) 2620-066X www.centerprode.com/ojsh.html [email protected] Publisher: Center for Open Access in Science (COAS) Belgrade, SERBIA www.centerprode.com [email protected] Editorial Board: Spyridon Sfetas (PhD) Aristotle University of Thessaloniki, Faculty of Letters, GREECE Ilya Evgenyevich Andronov (PhD) Moscow State Lomonosov University, Faculty of History, RUSSIAN FEDERATION Mirela-Luminita Murgescu (PhD) University of Bucharest, Faculty of History, ROMANIA Kostadin Rabadjiev (PhD) Sofia University “St. Kliment Ohridski”, Faculty of History, BULGARIA Snezhana Dimitrova (PhD) South-West University “Neofit Rilski”, Department of History, Blagoevgrad, BULGARIA Nikola Zhezhov (PhD) Ss. Cyril and Methodius University of Skopje, Faculty of Philosophy, NORTH MACEDONIA Vojislav Sarakinski (PhD) Ss. Cyril and Methodius University of Skopje, Faculty of Philosophy, NORTH MACEDONIA Amalia Avramidou (PhD) Democritus University of Thrace, Faculty of Classics and Humanities Studies, Komotini, GREECE Eleftheria Zei (PhD) University of Crete, Department of History and Archeology, Rethymno, GREECE Boyan Youliev Dumanov (PhD) New Bulgarian University, School of Graduate Studies, Sofia, BULGARIA Boryana Nikolaeva Miteva (PhD) Sofia University “St. Kliment Ohridski”, Faculty of History, Sofia, BULGARIA Florian Bichir (PhD) University of Piteşti, Faculty of Theology, Literature, History and Arts, ROMANIA Executive Editor: Goran Pešić Center for Open Access in Science, Belgrade Open Journal for Studies in History, 2020, 3(1), 1-24. ISSN (Online) 2620-066X __________________________________________________________________ CONTENTS 1 The Impact of 1918 on Bulgaria George Ungureanu 11 Influences of the East on Early Christian Iconography Maria Chumak Open Journal for Studies in History, 2020, 3(1), 1-24.
    [Show full text]
  • Mahayana Buddhism: the Doctrinal Foundations, Second Edition
    9780203428474_4_001.qxd 16/6/08 11:55 AM Page 1 1 Introduction Buddhism: doctrinal diversity and (relative) moral unity There is a Tibetan saying that just as every valley has its own language so every teacher has his own doctrine. This is an exaggeration on both counts, but it does indicate the diversity to be found within Buddhism and the important role of a teacher in mediating a received tradition and adapting it to the needs, the personal transformation, of the pupil. This divers- ity prevents, or strongly hinders, generalization about Buddhism as a whole. Nevertheless it is a diversity which Mahayana Buddhists have rather gloried in, seen not as a scandal but as something to be proud of, indicating a richness and multifaceted ability to aid the spiritual quest of all sentient, and not just human, beings. It is important to emphasize this lack of unanimity at the outset. We are dealing with a religion with some 2,500 years of doctrinal development in an environment where scho- lastic precision and subtlety was at a premium. There are no Buddhist popes, no creeds, and, although there were councils in the early years, no attempts to impose uniformity of doctrine over the entire monastic, let alone lay, establishment. Buddhism spread widely across Central, South, South-East, and East Asia. It played an important role in aiding the cultural and spiritual development of nomads and tribesmen, but it also encountered peoples already very culturally and spiritually developed, most notably those of China, where it interacted with the indigenous civilization, modifying its doctrine and behaviour in the process.
    [Show full text]
  • Thought and Practice in Mahayana Buddhism in India (1St Century B.C. to 6Th Century A.D.)
    International Journal of Humanities and Social Sciences. ISSN 2250-3226 Volume 7, Number 2 (2017), pp. 149-152 © Research India Publications http://www.ripublication.com Thought and Practice in Mahayana Buddhism in India (1st Century B.C. to 6th Century A.D.) Vaishali Bhagwatkar Barkatullah Vishwavidyalaya, Bhopal (M.P.) India Abstract Buddhism is a world religion, which arose in and around the ancient Kingdom of Magadha (now in Bihar, India), and is based on the teachings of Siddhartha Gautama who was deemed a "Buddha" ("Awakened One"). Buddhism spread outside of Magadha starting in the Buddha's lifetime. With the reign of the Buddhist Mauryan Emperor Ashoka, the Buddhist community split into two branches: the Mahasaṃghika and the Sthaviravada, each of which spread throughout India and split into numerous sub-sects. In modern times, two major branches of Buddhism exist: the Theravada in Sri Lanka and Southeast Asia, and the Mahayana throughout the Himalayas and East Asia. INTRODUCTION Buddhism remains the primary or a major religion in the Himalayan areas such as Sikkim, Ladakh, Arunachal Pradesh, the Darjeeling hills in West Bengal, and the Lahaul and Spiti areas of upper Himachal Pradesh. Remains have also been found in Andhra Pradesh, the origin of Mahayana Buddhism. Buddhism has been reemerging in India since the past century, due to its adoption by many Indian intellectuals, the migration of Buddhist Tibetan exiles, and the mass conversion of hundreds of thousands of Hindu Dalits. According to the 2001 census, Buddhists make up 0.8% of India's population, or 7.95 million individuals. Buddha was born in Lumbini, in Nepal, to a Kapilvastu King of the Shakya Kingdom named Suddhodana.
    [Show full text]
  • Buddhist " Protestantism" in Poland
    Occasional Papers on Religion in Eastern Europe Volume 13 Issue 2 Article 5 4-1993 Buddhist " Protestantism" in Poland Malgorzata Alblamowicz-Borri University of Paris Follow this and additional works at: https://digitalcommons.georgefox.edu/ree Part of the Christianity Commons, and the Eastern European Studies Commons Recommended Citation Alblamowicz-Borri, Malgorzata (1993) "Buddhist " Protestantism" in Poland," Occasional Papers on Religion in Eastern Europe: Vol. 13 : Iss. 2 , Article 5. Available at: https://digitalcommons.georgefox.edu/ree/vol13/iss2/5 This Article, Exploration, or Report is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Occasional Papers on Religion in Eastern Europe by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. BUDDHIST "PROTESTANTISM" IN POLAND by Malgorzata Ablamowicz - Borri Malgorzata Ablamowicz - Borri (Buddhist) received a master's degree at Universite de Paris X. This article is an resumme of her thesis.1 She also presented this topic at the UNESCO at the Tenth Congress of Buddhist Studies iti Paris, July 18-21, 1991. Currently she lives in Santa Barbara, California. I. Phases of Assimilation of Buddhism in the Occident I propose to divide the assimilation of Buddhism in the Occident into three phases: 1. The first phase was essentially intellectual; Buddhist texts were translated and submitted to philosophical analysis. In Poland, this phase appeared after World War I when Poland gained independence. Under the leadership of Andrzej Gawronski, Stanislaw Schayer, Stanislaw Stasiak, Arnold Kunst, Jan Jaworski and others, the Polish tradition of Buddhist studies formed mainly in two study centers, Lwow (now in Ukraine) and Warsaw.
    [Show full text]
  • I: Chinese Buddhism and Taoism
    SPECIAL REPORT: The Battle for China’s Spirit I: Chinese Buddhism and Taoism Degree of Key findings persecution: 1 Revival: Chinese Buddhism and Taoism have revived Chinese significantly over the past 30 years from near extinction, Buddhism but their scale and influence pale in comparison to the LOW pre–Chinese Communist Party (CCP) era. With an Taoism estimated 185 to 250 million believers, Chinese VERY LOW Buddhism is the largest institutionalized religion in China. 2 Intrusive controls: A large body of regulations and Trajectory of bureaucratic controls ensure political compliance, but persecution: unfairly restrict religious practices that are routine in other countries. Unrealistic temple registration Chinese Buddhism requirements, infrequent ordination approvals, and official intervention in temple administration are among Consistent the controls that most seriously obstruct grassroots monastics and lay believers. Taoism Consistent 3 Under Xi Jinping: President Xi Jinping has essentially continued the policies of his predecessor, Hu Jintao, with some rhetorical adjustments. For CCP leaders, Chinese Buddhism and Taoism are seen as increasingly important channels for realizing the party’s political and economic goals at home and abroad. In a rare occurrence, a Chinese Buddhist monk was sentenced to prison in 2016 on politically motivated charges. 4 Commodification: Economic exploitation of temples for tourism purposes—a multibillion-dollar industry—has emerged as a key point of contention among the state, clergy, and lay believers. 5 Community response: Religious leaders and monks are becoming increasingly assertive in trying to negotiate free or relatively inexpensive access to temples, and are pushing back against commercial encroachment, often with success. 26 Freedom House Visitors walk past the statue of a bodhisat- tva in a scenic park in Zhejiang Province.
    [Show full text]
  • Buddhism.Htm Buddhism
    file:///H|/DG%20Work/Religious%20Services%20TRM/Buddhism.htm Buddhism Religious Practices Religious Items Requirements for Membership Medical Prohibitions Dietary Standards Burial Rituals Sacred Writings Organizational Structure History ■ The Life of Shakyamuni Buddha ■ Early Buddhist Developments (500 B.C.E. - 0 C.E.) ■ The Development of Mahayana Buddhism (0 C.E. - 500 C.E.) ■ Tantra and Ch'an (500 C.E.-1000 C.E.) ■ The Fourth Period (1000 C.E. - present) Theology ■ Buddhism and Common Beliefs in India ■ The Four Noble Truths ■ The Noble Eight-fold Path ■ Concept of Deity ■ The Three Marks of Existence ■ The Nature of the Buddha's Teachings ■ The Paramitas Glossary of Buddhist Terms Religious Accouterments (with Pictures) There are three major Buddhist traditions: Theravada, Mahayana, and Vajrayana. Theravada Buddhism is mainly practiced in the Southeast Asian countries of Sri Lanka, Thailand, and Myanmar (Burma). Mahayana Buddhism is primarily practiced in China, Korea, and Japan. Vajrayana Buddhism is practiced in the Central Asian areas of Tibet and Mongolia, and in the Shingon school in Japan. The Dalai Lama is representative of this tradition. In addition, many independent Buddhist groups have formed following the teachings of a specific leader. This is especially true of Buddhism in the United States. To do no evil, To cultivate the good, To purify one’s mind. This is the teaching of the Buddha. Dhammapada, 183 RELIGIOUS PRACTICES Required Daily Observances. Although differences may be seen among the Buddhist traditions, most observe the following: acts of devotion (bowing, making offerings of incense and food, and honoring sacred objects); upholding the precepts and the six paramitas through meditation; and the study and chanting of sacred writings in developing wisdom, compassion, and the attainment of Buddhahood.
    [Show full text]
  • The Buddhist Tradition
    The Buddhist Tradition Religious Beliefs and Healthcare Decisions by Paul David Numrich uddhism originated as a movement of spiritual Brenunciants who followed Siddhartha Gautama, a prince of the Shakya people in northern India around 500 B.C.E. (before the common era, often designated B.C.). Legend recounts that after Siddhartha confront- ed the realities of old age, illness, and death, he Contents renounced his privileged social position to seek spiri- Beliefs Relating to Healthcare 2 tual salvation. Through years spent studying spiritual Overview of 3 practices and practicing disciplined meditation he dis- Religious Morality and Ethics covered a kind of transcendent clarity of perspective, The Individual and 4 which is referred to as enlightenment or nirvana. The the Patient-Caregiver Relationship prince Siddhartha thereafter became known as the Family, Sexuality, and Procreation 5 Buddha (Enlightened One) and Shakyamuni (Sage of the Shakyas). Genetics 6 Buddhism spread throughout Asia and divided into Organ and Tissue Transplantation 7 three major branches, each with distinctive beliefs, Mental Health 8 practices, and cultural nuances: Theravada Buddhism Medical Experimentation 9 in southern and Southeast Asia (the modern coun- and Research tries of Sri Lanka, Myanmar, Thailand, Laos, Death and Dying 9 Cambodia, and Vietnam), Mahayana Buddhism in Special Concerns 11 eastern Asia (China, Korea, and Japan), and Vajrayana Buddhism in central Asia (mainly Tibet). Each major branch includes various sub-branches and groups; for instance,
    [Show full text]
  • Week 1 Replacement
    History of Buddhism Early Buddhism Soon after the Buddha’s death, the first Buddhist Council was held to record the Buddha’s sayings (suttas). These became the basis of the Pali Canon, which has been the orthodox text of reference throughout the history of Buddhism. The teachings were passed down orally for several centuries. Buddhism remained a fairly minor religion until King Ashoka converted in about 260 BCE. He spread Buddhism far beyond the confines of India as shown here: Buddhist proselytism at the time of king Ashoka (260–218 BCE). (Taken from Wikipedia) This tradition remains today in the Theravadan school. The name of the school means "Teachings of the Elders" which implies that this was the most conservative school of Buddhism, a school that has attempted to conserve the original teachings of the Buddha. The emphasis is on ethics and monastic discipline. The Theravadins goal is the achievement of the state of Arahant (lit. "worthy one", "winner of Nibbana"), a life where all (future) birth is at an end, where the holy life is fully achieved, where all that has to be done has been done, and whereupon there is no more returning to the worldly life. Theravada has for many centuries been the predominant religion of Sri Lanka and continental Southeast Asia. Rise of Mahayana (1st c.BCE–2nd c.CE) Mahāyāna (literally "great vehicle"; from the Indian language of Sanskrit) originated in the Indian subcontinent from 1st century BCE as a response to the rather narrow way in which the Buddha’s teachings had come to be practised.
    [Show full text]
  • SNOW LION TRAVEL TOLL FREE NUMBER NEWSLETTER & CATALOG OFFER 1-800-950-0313 Page 16
    BULK RATE U.S. POSTAGE PAID ITHACA, NY 14851 Permit No. 746 Deliver to current resident SPECIAL ORDER FROM OUR NEW SNOW LION TRAVEL TOLL FREE NUMBER NEWSLETTER & CATALOG OFFER 1-800-950-0313 page 16 VOLUME 5, NUMBER 1 SNOW LION PUBLICATIONS PO BOX 6483, ITHACA, NY 14851, (607)-273-8506 TIBETANS AND NAVAJO INDIANS IN SPIRITUAL DIALOGUE by Peter Gold A special spiritual encounter ideal beings—their deities—abide. took place at the Museum of In- The most vivid tools of this trans- dian Arts and Culture in Santa Fe, formation into holiness/whole- New Mexico, on December 12, ness/healing are the "sand 1989. paintings" or sand mandalas. Navajo chanter ("medicine- Mr. Francisco's sand painting man") Lesley Francisco joined described an episode in the Bless- Geshe Topgyal Rinpoche and ing Way's "mythic" teachings monks from Shartse College of concerning four Holy People (tute- Ganden Monastery in an experien- lary deities) responsible for think- tial dialogue structured around the ing, planning and creating this, creation, consecration and use of the Navajos' fifth world-reality. sand mandalas in their respective Since he worked alone, Mr. Fran- healing traditions. cisco chose the more simple sand For several days prior to this eve- rendition which takes linear rath- er than circular form. But their ning, Mr. Francisco had been con- Photo: Don Farber structing a sand painting derived meanings are identical. His dry from the Blessing Way lineage of painting depicted Holy People of the Navajo religion. Blessing Way the four directions sitting in the Statement of His Holiness the Dalai Lama teachings and practices serve to es- creation hogan-dwelling.
    [Show full text]
  • 14Th Sakyadhita International Conference on Buddhist Women Karma Lekshe Tsomo University of San Diego, [email protected]
    University of San Diego Digital USD Theology and Religious Studies: Faculty Department of Theology and Religious Studies Scholarship 6-2015 Compassion & Social Justice: 14th Sakyadhita International Conference on Buddhist Women Karma Lekshe Tsomo University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe, "Compassion & Social Justice: 14th Sakyadhita International Conference on Buddhist Women" (2015). Theology and Religious Studies: Faculty Scholarship. 5. https://digital.sandiego.edu/thrs-faculty/5 This Conference Proceeding is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Sakyadhita 14th International Conference on Buddhist Women “Compassion and Social Justice” Yogyakarta, Indonesia June 23 to 30, 2015 COMPASSION & SOCIAL JUSTICE Edited by Karma Lekshe Tsomo PUBLISHED BY Sakyadhita Yogyakarta, Indonesia © Copyright 2015 Karma Lekshe Tsomo No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, photocopying,
    [Show full text]
  • Chinese Ceremonial Music in Mahayana Buddhism in Southern Thailand
    Chinese Ceremonial Music in Mahayana Buddhism in Southern Thailand Dissertation zur Erlangung des Doktorgrades der Philosophie (Dr. Phil.) vorgelegt der Philosophischen Fakulät der Martin-Luther-Universität Halle-Wittenberg, Fachbereich Musikwissenschaft/Musikethnologie von Frau Rewadee Ungpho geb. am 07.06.2010 CONTENT ZUSAMMENFASSUNG i THAI ORTHOGRAPHY: CONSONANTS 1 1 INTRODUCTION 3 2 THAI-CHINESE IN SOUTHERN THAILAND: AN OVERVIEW 8 2.1 Chinese Society 8 2.2 Buddhism in Thailand 10 2.3 Buddhist Temple and Chinese Life 13 2.4 The Teaching of Buddha in Sutras 15 3 BUDDHISM IN SOUTHERN THAILAND 22 3.1 The Dvaravati Period 22 3.2 The Srivijaya Period 23 3.3 The Sukhothai Period 24 3.4 The Ayutthaya Period 26 3.5 The Thonburi Period 27 3.6 The Rattanakosin Period 28 3.7 Mahayana Buddhism in Thailand Today 31 4 CHINESE CEREMONIES AND MAHAYANA BUDDHISM 33 4.1 The Chinese Calendar System 33 4.2 Ceremonies in the Cycle of the Year 34 4.2.1 Chinese New Year 35 4.2.2 Dispelling Misfortune Ceremony 36 4.2.3 Ancestor Worship 37 4.2.4 Paying the Respect to the Deity Ceremony 38 4.2.5 The Festival of Leaving the Basket for Charity 45 4.2.6 The Moon Festival 52 4.3 Ceremonies in the Cycle of Life 52 4.3.1 Ordination Ritual 53 4.3.2 Funeral Ceremony 55 4.3.3 Merit-Transferring Ceremony 55 5 THETSAKAN KIN CHE (fl∏…¢”∆¢’∫fl©): THE VEGETARIAN 63 ۿ FESTIVAL 5.1 The Character Symbol of Thetsakan kin che 65 5.2 Five Pungent Herbs 67 5.3 Pak Tao: The Northern Dipper 69 5.3.1 The Incarnation of Nine Stars in a Buddhist Sutra 74 5.3.2 The Incarnation of Nine Stars
    [Show full text]
  • Tibetan Buddhism in the (Post)Modern World
    Intercultural Communication Studies XV: 1 2006 Chuang Tibetan Buddhism, Symbolism, and Communication Implications in the (Post)modern World Rueyling Chuang, California State University, San Bernardino Abstract This paper explicates ontological and philosophical underpinnings of Tibetan Buddhism and its relevancy to human communication and interactions. Taking from the author's personal journey and practice of Tibetan Buddhism, and her research interests in intercultural communication, this paper provides examples that integrate essential Tibetan Buddhism teachings, cosmology and communication concepts, specifically with regard to symbolism, cultural values, spirituality, and (post)modernity. Essential Tibetan Buddhist teachings such as mind, body and speech, path to enlightenment, rituals, non-dualistic reality and impermanence are depicted to illustrate its relevancy to communication and everyday life in this (post)modern world. Introduction Tibetan Buddhist teachings have increasingly been integrated with western psychology (e.g., Moacanin, 2003) and postmodernism (Olson, 2000). Among all the sects of Buddhism, Tibetan Buddhism and its spiritual leader, the Holy Dalai Lama, have received most attention and fascination from people in the contemporary world, both from the East and the West. Buddhist teachings of non-duality, non-attachment and selflessness transcend fixation with dichotomy and self-absorption. Specifically, Tibetan Buddhist ideas of nature of the mind, loving kindness, an ultimately clear and calm mind, wisdom, and compassion offer insight into human emotions and self-transformation in this sometimes chaotic, fragmented and stressful (post)modern world. Tibetan Buddhism, with its tantric (Vajrayana) tradition, offers skillful means to help individuals reach enlightenment in this lifetime. These methods are communicated through religious rituals (e.g., initiation ceremony), religious objects (e.g., thunderbolt), meditation, mantras, sacred paintings (Thangka), and mandalas.
    [Show full text]