The muslim slavs of Bosnia and Herzegovina (with reference to the Sandzak of Novi Pazar): Islam as national identity

Using results from a 2010 survey conducted in the Republic of Buryatia, this paper compares the responses of Russians and Buryats on questions of religious practice and belief, as well as the role of religion and religious organizations in the political sphere of contemporary Russia. Buryats more commonly identify with a religion and more frequently attend religious services in comparison to Russians living in the republic. There is greater consonance between the two groups on the public role of religion, with both Russians and Buryats generally supportive of the recent extension of religious education into schools and the creation of national holidays for all traditional religions, among other issues.     

回族与信仰其他宗教之民族的关系

回族信仰伊斯兰教,回族对非伊斯兰教的宗教文化表示排斥,但在日常生活和社会交往活动中又能够与其他宗教如佛教、道教和平相处,对其他宗教信仰者表示理解和尊重。这种社会交往行为对于当代不同民族宗教之间的和解与交流具有一定的启示意义。     

Studies in Dhāraṇī Literature I: Revisiting the Meaning of the Term <Emphasis Type="Italic">Dhāraṇī</Emphasis>

The Mahāyāna Buddhist term dhāraṇī has been understood to be problematic since the mid-nineteenth century, when it was often translated as “magical phrase” or “magical formula” and was considered to be emblematic of tantric Buddhism. The situation improved in contributions by Bernhard, Lamotte and Braarvig, and the latter two suggested the translation be “memory,” but this remained difficult in many environments. This paper argues that dhāraṇī is a function term denoting “codes/coding,” so that the category dhāraṇī is polysemic and context-sensitive. After reviewing Western scholarship, the article discusses dhāraṇī semantic values and issues of synonymy, the early applications of mantras, the sonic/graphic background of coding in India extended into Buddhist applications, and the soteriological ideology of dhāraṇīs along with some of its many varieties.     

佛教与佛学

佛教是一种宗教 ,佛学是一门学问 ,二者相互区别 ,但又有着内在的联系。一些佛学知识 ,可以帮助人们加深对深入到人们日常生活之中的佛教文化的理解。     

西南佛教的典型意义

西南地区的佛教有汉传佛教、藏传佛教和南传上座部佛教三种,另外云南还曾流行过阿阇梨教.西南因其濒临佛教发祥地,是佛教传入中国的首经之地,其向西南渗入并拓展的过程,即是佛教中国化、民族化的过程.佛教对中国的影响,以西南为最典型.     

RELIGIOUS INTOLERANCE IN POST-CIVIL WAR SRI LANKA

Post-civil war, Buddhism has gone from being a privileged religion in Sri Lanka to a hegemonic religion. If the ethnic conflict with the Liberation Tigers of Tamil Eelam calcified Sinhalese Buddhist sensibilities, the comprehensive victory over the group has emboldened Sinhalese Buddhist nationalists who insist on majority superordination and minority subordination. This essay discusses how the nationalist ideology undergirding Sinhalese Buddhist majoritarianism has exacerbated religious intolerance especially towards the island's Muslims and Christian Evangelicals.     

INDIA’S SOFT POWER DIPLOMACY UNDER THE MODI ADMINISTRATION: BUDDHISM,DIASPORA AND YOGA

This paper examines the Narendra Modi administration's use of three specific soft power assets of India – Buddhism, Diaspora, and Yoga – in diplomacy in service of the country's national interests. It attempts to address the following questions: What is the main purpose of the Modi administration's soft power strategy and the reasons behind the promotion and utilization of these three assets? What are the impediments to India's soft power projection ability? Finally, how can the Modi administration better exploit India's soft power advantages? This paper demonstrates how the Modi administration is making efforts to project India's soft power in the service of larger strategic goals. The use of soft power is designed to complement India's conventional diplomacy, boost its international image, project it as a peaceful rising power, improve relations with other countries, and help attract foreign investment, technology, and tourists in order to promote economic growth and development.     

Cultural and Spiritual Constructions of Mental Distress and Associated Coping Mechanisms of Tibetans in Exile: Implications for Western Interventions

The Tibet-TPO project in Dharamsala, North India aims to provideculturally sensitive psychosocial support to Tibetan refugees.In this study we have examined the cultural and spiritual constructionsof mental distress of Tibetan exiles from a secondary analysisof previously published data. Tibetans refugees' constructionsof mental distress were intimately linked to cultural, religiousand political factors. Family and religious support were regardedas key coping strategies, yet many new refugees lacked bothfamily support and detailed knowledge and understanding of TibetanBuddhism. Not all of those interviewed were positive about ‘westernapproaches’ to dealing with mental distress, but thoseusing the service seemed to do so in a pragmatic and integrativeway. We conclude that culturally sensitive psychosocial supportcan usefully ‘fill a gap’, especially for new refugeeswho lack both family support and access to, or understandingof, traditional religious coping mechanisms.     

东南亚的儒释道文化

从宗教信仰角度看,东南亚的11个国家中,越南和新加坡属于祖宗崇拜、儒释道为主的文化。此外,在东南亚众多的族群、6亿多人口中,越南的京族和各国的华侨华人以祖宗崇拜和信奉儒释道为主,人口约有1.5亿。     

“青少年传统文化教育”学术研讨会综述

<正>2010年11月20日,由北京东方道德研究所主办的"青少年传统文化教育"学术研讨会在北京举行,来自国际儒联、清华大学、中国人民大学、北京师范大学、北京社科院、北京团市委、首都精神文明办、北京联合大学、北京青年政治学院等单位的专家学者分别就青少年传统文化教育的重要性、青少年传统文化教育的模式、如何深入推广中华传统文化普及教育实验等主题展开讨论,共同探讨新形势下加强青少年传统文化教育、促进青少年健康成长的有效模式和途径。