The Rich History Of Buddhist Culture
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Buddhism has had a rich history in the culture of Odisha, India. References in early Buddhist texts mention devotees from Utkal who received sacred hairs from Buddha. Buddhism then entered Odisha and influenced its social, cultural, and political life. During this period, Buddhism became very popular after Buddha defeated the religious faiths of Akariabzad. According to Buddhist texts, Kalinga obtained Buddha's tooth relic after his cremation, which was then enshrined and worshipped in the capital of Dantapure.
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12HIST 115 Annotated Bibliography Buddh
Buddhism originated in India and spread throughout Asia, influencing many regions including ancient China. It was introduced to China during the Han dynasty through missionaries from Central Asia like Sogdiana. Buddhism gained acceptance among the Chinese elite and imperial family, becoming widely adopted between 200-1000 CE. It incorporated Chinese beliefs and was an important contributor to Chinese culture and technology. Sites like the Borobudur temple in Indonesia demonstrate Buddhism's lasting impacts throughout Asia.
12HIST 115 Annotated Bibliography Buddh
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HIST 115 Annotated Bibliography:
Buddhist Influence on Ancient China
Kyami Clarke
HIST 115 6380 World History I (2218)
Professor Norman Rothman
September 4, 2021
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Guang, Xing. “Buddhist Impact on Chinese Culture.” Asian Philosophy 23, no. 4 (2013): 305–22. Accessed September 4, 2021. https://doi.org/10.1080/09552367.2013.831606
According to Xing Guang, Confucianism, Daoism, and Buddhism are the three major philosophical systems in Chinese traditional culture. The first two are aspects of Chinese culture, while Buddhism is an Indian religion. Despite disagreements between the three systems of thought, integration has become the norm in the evolution of Chinese cultural thought. As a result, Chinese culture has changed and developed with Confucianism at its core and Daoism and Buddhism supporting it by merging the three religions into one. Buddhism introduced new concepts and thought to China, encouraging, among other things, the development of Chinese philosophy, ethics, dialect, poetry, arts, faiths, and common belief. However, Buddhism is not a culturally confined religion. It incorporates and adapts local culture and philosophy. Arthur Wright has already compiled a historical overview of Buddhism's history in China and its four eras of cultural engagement with Chinese culture.
Buddhism, like other religions, has a liberal mindset and embraces whatever is good. Because of this mentality, The Buddha advised his lay followers to contribute to the local gods, an essential component of the culture. This method of thought has had a profound effect on Buddhists and has vast consequences for spreading Buddhism to other cultures. As a result, Whenever Buddhism has been transmitted, it has incorporated local cultures. Rather than causing conflict with them. As a result, when it arrived in China, it became Chinese Buddhism with Chinese cultural characteristics and color, as Buddhism assimilated numerous Chinese cultural aspects.
Hanguang, Zhou. “The Positive Influence of BUDDHISM upon the Development of Science and Technology in Ancient China.” Philosophy Study 9, no. 4 (April 28, 2019): 217–22. Accessed September 4, 2021. https://doi.org/10.17265/2159-5313/2019.04.005
Zhou Hanguang disagrees with Joseph Needham's assessment that "overall, its influence was highly inhibiting" and believes Buddhism has made a constructive contribution and significantly impacted the development of science and technology in ancient China. Since the arrival of Buddhism in China, only Great Vehicle books and thoughts have spread widely and exerted a profound influence in large areas of the country (except minority nationalities in Southwest China). According to early Little Vehicle theory, Buddhism had a tradition that kept it separate from secular society. When such a tradition emerged and became actively involved in secular society's everyday affairs, it was criticized by ...
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Guang, Xing. “Buddhist Impact on Chinese Culture.” Asian Philosophy 23, no. 4 (2013): 305–22. Accessed September 4, 2021. https://doi.org/10.1080/09552367.2013.831606
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© Equinox Publishing Ltd. 2010, 1 Chelsea Manor Studios, Flood.docx
© Equinox Publishing Ltd. 2010, 1 Chelsea Manor Studios, Flood Street, London SW3 5SR
RST 29.1 (2010) 81–92 Religious Studies and Theology (print) ISSN 0892-2922
doi:10.1558/rsth.v29i1.81 Religious Studies and Theology (online) ISSN 1747-5414
Hinduism and the Global Village
K. R. SUNDARARAJAN
St. Bonaventure University
[email protected]
Abstract
As the world evolves into a “global village,” a community in which people
of different religious persuasions, ethnic and cultural diversities function-
ing together with common goals is being formed. However, this movement
stretches the theological and traditional resources of adherents of religions
whose doctrines have hitherto been silent on “believers versus non-believ-
ers” or “insiders versus outsiders” relationships. Against this backdrop, this
article examines the challenges that Hindus in diaspora-communities face,
especially the inevitability of interacting with other members outside the
Hindu faith. It is concluded that the notion of a “global village” presents an
opportunity to explore the possible resources and dynamism of the Hindu
tradition for a community living, where the community is constituted of
members of diverse religious groups.
Keywords
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Introduction
My purpose in this article is to look at a positive side of globalization, the
notion of a “Global village,” which is still a theoretical construct coming out
of the globalization process that has broken barriers of distance and commu-
nication, and to look at the theological and traditional resources of a religion
such as Hinduism, which has shaped the worldviews of a large number of
people of Indian origin, to support such a community where people of differ-
ent religious persuasions and ethnic and cultural diversities function together
with common purposes and goals. One of the consequence of globalization
RST v29i1.indb 81 10/12/2010 8:27:31 AM
82 Hinduism and the Global Village
© Equinox Publishing Ltd. 2010
has been the emergence of “diaspora-communities” consisting of people
from Asia, Africa, the Middle-East, and South America living in Europe and
America, whereas in the “colonial modern period” these diaspora-commu-
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Asia, Africa, and Caribbean regions. One consequence of globalization is
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modern world are able to reconnect themselves with their “source communi-
ties” and authenticate their religious beliefs and practices within a “traditional
framework.” This “reconnection” has interestingly enough given rise to what
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© Equinox Publishing Ltd. 2010, 1 Chelsea Manor Studios, Flood.docx
© Equinox Publishing Ltd. 2010, 1 Chelsea Manor Studios, Flood Street, London SW3 5SR
RST 29.1 (2010) 81–92 Religious Studies and Theology (print) ISSN 0892-2922
doi:10.1558/rsth.v29i1.81 Religious Studies and Theology (online) ISSN 1747-5414
Hinduism and the Global Village
K. R. SUNDARARAJAN
St. Bonaventure University
[email protected]
Abstract
As the world evolves into a “global village,” a community in which people
of different religious persuasions, ethnic and cultural diversities function-
ing together with common goals is being formed. However, this movement
stretches the theological and traditional resources of adherents of religions
whose doctrines have hitherto been silent on “believers versus non-believ-
ers” or “insiders versus outsiders” relationships. Against this backdrop, this
article examines the challenges that Hindus in diaspora-communities face,
especially the inevitability of interacting with other members outside the
Hindu faith. It is concluded that the notion of a “global village” presents an
opportunity to explore the possible resources and dynamism of the Hindu
tradition for a community living, where the community is constituted of
members of diverse religious groups.
Keywords
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Introduction
My purpose in this article is to look at a positive side of globalization, the
notion of a “Global village,” which is still a theoretical construct coming out
of the globalization process that has broken barriers of distance and commu-
nication, and to look at the theological and traditional resources of a religion
such as Hinduism, which has shaped the worldviews of a large number of
people of Indian origin, to support such a community where people of differ-
ent religious persuasions and ethnic and cultural diversities function together
with common purposes and goals. One of the consequence of globalization
RST v29i1.indb 81 10/12/2010 8:27:31 AM
82 Hinduism and the Global Village
© Equinox Publishing Ltd. 2010
has been the emergence of “diaspora-communities” consisting of people
from Asia, Africa, the Middle-East, and South America living in Europe and
America, whereas in the “colonial modern period” these diaspora-commu-
nities” of Indian origin were seen primarily in British colonial countries in
Asia, Africa, and Caribbean regions. One consequence of globalization is
that through improved communications the “diaspora-communities” in the
modern world are able to reconnect themselves with their “source communi-
ties” and authenticate their religious beliefs and practices within a “traditional
framework.” This “reconnection” has interestingly enough given rise to what
I would describe as “Hindu fundamentalism” in the Western world.
This is however, different from the “Christian fundamentalism” seen in
America. Hindu fundamentalism is more focused on removing some of t.
A03630106
International Journal of Humanities and Social Science Invention (IJHSSI) is an international journal intended for professionals and researchers in all fields of Humanities and Social Science. IJHSSI publishes research articles and reviews within the whole field Humanities and Social Science, new teaching methods, assessment, validation and the impact of new technologies and it will continue to provide information on the latest trends and developments in this ever-expanding subject. The publications of papers are selected through double peer reviewed to ensure originality, relevance, and readability. The articles published in our journal can be accessed online.
Interconnectedness of religion , geography, culture and history.pptx
The document discusses the origins and histories of several major world religions. It notes that prehistoric humans practiced early forms of religious belief as far back as 40,000 years ago. It then provides a timeline of important dates in the development of several religions, including the origins of Judaism, Christianity, Islam, Hinduism, Buddhism, and others. The document also discusses commonalities between the Abrahamic faiths of Judaism, Christianity, and Islam. It explores the religious diversity of regions like India, West Asia, China, and how geography influenced the spread of religious and cultural beliefs.
Buddhism Christianity Islam - Religions
Buddhism, Christianity, and Islam developed as institutionalized religions between the 1st and 7th centuries CE. As they spread across Asia, Africa, and Europe, each religion encountered new cultures and societies, adapting while also transforming local cultures. Buddhism spread from India to East and Southeast Asia, developing sects like Pure Land Buddhism in China. Christianity emerged from Judaism and expanded beyond Jews with the leadership of Paul. Islam was founded in the 7th century CE by the prophet Muhammad in West Asia. Both Christianity and Islam shaped the governments that promoted them, with Christianity influencing European empires and Islam providing the laws for Islamic empires.
3.india
India has over 1.2 billion people from many ethnic groups including Dravidians and Aryans. The Hindu caste system determines social status and occupation, with Brahmins as priests and Untouchables performing menial jobs. India's population density is very high due to the large population and geography. Major cities include Mumbai, Kolkata, and Delhi. India's ancient Indus Valley civilization influenced modern Hinduism and the caste system remains influential today, though now illegal. Significant empires like the Maurya and Gupta expanded India but were later invaded by Muslims, affecting religious demographics.
Indian art
Indian art has a long history, with early influences emerging as far back as 2500 BC during the Harappan period. Major developments include the arrival of Indo-Europeans around 1500 BC bringing new ideas, the conversion to Buddhism around 500 BC introducing new themes, and Alexander the Great's conquests in the 320s BC exposing India to Greek styles. The Guptan period saw the flowering of cave temples like Ajanta and Ellora between the 2nd-6th centuries. The arrival of Islam around 1000 AD brought new influences like iconoclasm and miniature painting styles. Indian art remains deeply influenced by religion and philosophy, and is characterized by spiritual themes and mystical relationships between man and god across diverse media.
Indian art
Indian art has evolved over millennia, with early themes emerging in the Harappan period around 2500 BC. Major developments include the arrival of Indo-Europeans introducing new ideas around 1500 BC, the rise of Buddhism around 500 BC bringing new themes, and influence from Alexander's conquests in the 320s BC. The Gupta period saw the carving of the Ajanta and Ellora caves between the 2nd-6th centuries AD depicting Buddhist scenes. Islamic influence from around 1000 AD brought new styles like miniature paintings. Indian art reflects its diversity of cultures and acceptance of outside influences, which it has blended into its traditions over time.
Pakistan Studies PST 321
This document provides an overview of the Indus Valley Civilization in Pakistan. It discusses the timeline of the civilization from 3800 BC to 1300 BC, noting its primary, middle, and last periods. It highlights Mohenjo Daro as the most important city, where signs of the civilization were first discovered in 1922 during excavations. Artifacts found there include ornaments, utensils, seals, carts, boats, toys, statues, and animal skeletons, showing the civilization had an advanced urban society with developed arts and crafts.
Winter frit 8530_south_asia_
- The ruins of an ancient city called Mohhenjo-Daro were discovered in 1922 near the Indus River, revealing a well-planned city with large buildings, wide streets, sewage systems, and fortresses from a civilization that developed 4,500 years ago.
- Over centuries, many groups migrated to and invaded South Asia, both peacefully and through conquest, contributing to the diverse culture which later influenced other regions through the spread of Hinduism.
- Between 2000-1500 BC, invading Aryan groups swept down the Indus Valley, conquering the local farmers and introducing a class system dividing people into priests, warriors, and workers based on their religious texts called the Vedas.
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Traditional Chhau Dance Of Orissa
Chhau Dance is a traditional dance from eastern India that dramatizes stories from Hindu epics like the Mahabharata and Ramayana as well as local folklore through three distinct regional styles from Seraikella, Purulia, and Mayurbhanj. Its movements are based on martial arts, animal behaviors, and daily tasks, and it is performed exclusively by male dancers, especially during the spring festival of Chaitra Parva, to the sounds of reed pipes in nighttime outdoor spaces.
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The Paika Bidroha was a rebellion in 1817 in Odisha led by Bakshi Jagabandhu Bidyadhar against the British East India Company's rule over the region. The Paikas, who had previously served as peasant militias for the former Gajapati kings, lost their lands and faced exploitation when the British established control over the area and implemented new revenue systems. This led to a large-scale rebellion of Paikas against the British, which spread rapidly across Odisha and resulted in several clashes between the Paika forces and British troops.
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The Mukteshwar Temple in Bhubaneswar, Odisha is a 10th century Shiva temple considered a gem of Odisha architecture. Built in the Kalinga style using red sandstone, it features intricate carvings and sculptures that are testaments to the skilled craftsmanship of the period. The temple is located near other architectural masterpieces like the Parasurameswara Temple and the popular Lingaraj Temple in the city.
Manabasa Gurubar
Manabasa Gurubar is a legend from the ancient Odia scripture Laxmi Puran. It tells the story of a low-caste woman named Shriya who dared to pray and worship Goddess Laxmi, angering Balaram and getting expelled from the Jagannath Temple in Puri. As she left, Shriya cursed Balaram and his brother to go without food or shelter for 12 years. They realized their mistake and agreed for Laxmi to return only if discrimination based on caste or creed would end. The legend speaks against untouchability and emphasizes feminism and female empowerment.
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Gotipua Dance is an ancient dance form from Odisha that some consider a precursor to modern Odissi dance. It combines masculine and feminine elements with grace and strength. Gotipua originated centuries ago in the Puri Jagannath temple and is kept alive in the village of Raghurajpur. It involves groups of dancers, sometimes boys, enacting stories from the lives of Radha and Krishna through graceful movements and acrobatics.
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The Rich History Of Buddhist Culture
- 1. The Rich History of Buddhist Culture
- 2. The Rich History Of Buddhist Culture Contributions of Odisha towards the Buddhist culture is beyond measurable. In past, Buddhism occupied a prominent place in religious history of Odisha. Lord Buddha is rightly said the Light of Asia. The great Vaishnav poet Jayadev of Orissa of twelveth century A.D described Buddha as an incarnation of Lord Vishnu. Buddhism had influenced the social, cultural and political life of Kalinga. The relation of Orissa with Buddhism is very ancient. The early Buddhist texts Nikaya and Jatak mention the names of two merchants of Utkal; Tapassu and Bhallika who were the first devotees of Lord Buddha. They had also received the sacred hairs of Buddha and enshrined the “Kusha dhatu” at Kalinga. In this way the Buddhism entered in Orissa. During that period “Akiria bad” was established in Orissa and the followers of this ideology were strongly protesting the Buddhism in Orissa. When Buddha defeated the religious faiths of Akariabzad, Buddhism became very popular in the Soil of Orissa. According to Buddhist “Mahaparinirvana sutra”, Kalinga was one of the kingdoms to obtain the tooth-relic of Buddha after his Creamation at Kusinara. Bhikshu Khemathera had brought the sacred tooth relic of Buddha to Kalinga. This tooth relic was enshrined and worshipped at Dantapure,the then capital of Kalinga.