By Linda Learman
This insightful quantity dispels the typical concept that Buddhism isn't really a missionary faith through revealing Asian Buddhists as energetic brokers within the propagation in their religion. It offers even as a brand new framework with which to check missionary task in either Buddhist and different spiritual traditions. incorporated are case reviews of Theravada, chinese language, and Tibetan Buddhist lecturers and congregations, in addition to the natural Land, Shingon, Zen, and Soka Gakkai traditions of Japan.
Contributors study either overseas and family missions and the actions of emigrant groups, displaying the assets and techniques garnered via late-nineteenth- and twentieth-century Buddhists who labored to uphold and additional their respective traditions, frequently lower than tricky conditions. in line with anthropological fieldwork and historic learn, the essays holiday new flooring and supply greater analytical instruments for learning undertaking task than formerly on hand. they supply instructive comparisons with Anglo-American Protestant missionary considering and provide insights into the inner dynamics of Sri Lankan and jap missions as they make their means in Protestant and Catholic societies. additionally incorporated are nuanced reports of 2 significant missionary figures in overdue twentieth-century chinese language Buddhism and a desirable examine the current Dalai Lama’s relationships together with his devotees and the yankee govt, seen via an exposition of the abiding culture inside Tibetan Buddhism that mixes undertaking job with the political ambitions of exiled lamas.
Contributors: Stuart Chandler; Peter B. Clarke; C. Julia Huang; Steven Kemper; Linda Learman; Sarah LeVine; Richard ok. Payne; Cristina Rocha; George J. Tanabe, Jr.; grey Tuttle.
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Extra info for Buddhist Missionaries in the Era of Globalization
24 07:22 THE SINHALA BUDDHIST ETHNOSCAPE Whatever other eﬀects nineteenth-century missionary discourse exerted on how Sri Lankans—monks, laypeople, historians of religion, and other academics— have conceptualized dharmaduta, Piyadassi’s travels suggest that he does not spend a lot of time trying to convert non-Buddhists. 24 07:22 38 • Steven Kemper itself around the globe. He leads meditation sessions. He talks about Dhamma to interested non-Buddhists. The skills required to do so entail considerably more than textual knowledge.
His description of Piyadassi as a ‘‘wandering monk’’ evokes an image of missionary Buddhism that resonates with the life of the early monkhood. But Piyadassi (like Narada and other dharmaduta monks today) had a ﬁxed residence, and the photographs at the end of Abeyesekera’s text better suggest the contexts where Sinhala monks pursue dharmaduta these days: feeding kangaroos in Australia, administering the eight precepts to a Swiss lawyer in a forest hermitage in Kandy, addressing the World Fellowship of Buddhists in Bangkok, speaking to students at the University of Stockholm, establishing a ritual space in the Netherlands, and trekking up Monte Bianco in Italy (165–190).
See, for example, Zurcher, The Buddhist Conquest of China, and ‘‘A New Look at the Earliest Chinese Buddhist Texts’’ (n. 22); Steven M. Tipton, Getting Saved from the Sixties (Berkeley and Los Angeles: University of California Press, 1982); Peter N. : Princeton University Press, 1991) and ‘‘Describing the Elephant: Buddhism in America,’’ Religion and American Culture: A Journal of Interpretation 11, no. Tweed, The American Encounter with Buddhism: 1844–1912 (Bloomington: Indiana University Press, 1992); Christopher S.