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Situating Buddhist Modernism within a Global Context: The Global Spread of Fo Guang Shan
The Localization of Music during the Late Stages of Buddhism’s Spread around the World: A Comparison of the Japanese and Dai Buddhist Music
This article begins with a discussion of several common elements and similar phenomena found in the history of music in the Buddhism of the Dai people of China and in Japanese Buddhism during the late stages of the spread of Buddhism around the world. Then, using these clues, the relevant documentary materials available in Chinese are used to further describe the early localization of music in Japan. Finally, based on a comparison of field surveys and relevant documentary data, a comparative analysis of these two schools of Buddhist music is made, taking into account their status and respective conditions within the opposed courses of globalization and localization, and in relation to being either a transmitter or receiver of musical ideas.
Geneaology and Taxonomy of the “Twentiethcentury Renjian Fojiao 人間佛教” Mapping a famen 法門 from Mainland China and Taiwan to Europe
Since the late Qing, Chinese Buddhists had been rethinking and restructuring Buddhist institutions and practices in order to fit a new historical period, the challenges posed in 1898 by the Hundred Days Reform and the movement (Goossaert 2006), and the framework created by the recent new phase of globalization (which includes, first of all, the successful spread of Christianity in Asia) (Tze Ming Ng 2012).
Issues of Acculturation and Globalization Faced by the Fo Guang Shan Buddhist Order
Ever since Buddhism began disseminating from India to other parts of the globe, it has had to find its way through a seemingly endless array of host cultures. As the world’s largest Buddhist order, Fo Guang Shan has successfully taken root in some 200 major cities across the five continents. How has Humanistic Buddhism as advocated by Fo Guang Shan’s founder Venerable Master Hsing Yun acculturated in a wide range of cultural locations across the world? This paper assesses the progress and acculturation of Fo Guang Shan, and discusses the factors of success and failures in terms of its acculturation strategies, changes in the approaches of Dharma propagation, and the acculturative stress experienced.
Transnational Networks of Dharma and Development: Engaged Buddhism in the Era of Globalization
The various Buddhist social reformation and liberation movements are broadly referred to as Engaged Buddhist movements. While addressing issues concerning their communities, they have also acquired global dimensions as evident from the transnational networking among Buddhists/Buddhist organizations in Asia, as well as in the West, and the multicultural following that has come to characterize these contemporary Buddhist social movements.
The Modernization and Globalization of Humanistic Buddhism and Chinese Buddhism
The most prominent element in the success of Humanistic Buddhism is the modernization and internationalization of Chinese Buddhism. Under the premise of returning to the original intents of the Buddha, advocates and practitioners of Humanistic Buddhism look forward to spreading the Dharma in ways that are readily embraced by people of current times. For example, in the 1950s and 1960s, Fo Guang Shan’s Venerable Master Hsing Yun was already advocating for reform in Buddhism: its ranks, its organizations, its administrative systems, its precepts, its means of propagating the Dharma, its education, its culture, and its internationalization.
Studies on Humanistic Buddhism III: Glocalization of Buddhism
Studies on Humanistic Buddhism III: Glocalization of Buddhism
Editor’s Preface：The Glocalization of Buddhism
Volume three of Studies on Humanistic Buddhism contains fourteen articles relating to the glocalization of Buddhism. Glocalization here refers to the spread of Buddhism globally as it situates itself locally. An increased flow of people, goods, and information has allowed Buddhism to rapidly spread across the world, and for greater interaction between Buddhist traditions. Concomitant with Buddhism’s globalization is its localization. As Buddhism settles into new environments, there is an acculturation process. The people who bring Buddhist teachings to a new area must acculturate to the local society in order to come up with skillful means to impart Buddhist teachings in a manner that is appropriate to the dominant culture, and that empowers them to carry on the Buddhist teachings themselves.
研究員-陳登翔
佛光山人間佛教研究院 助研究員 2024/02 迄今 佛光山人間佛教研究院 博士後研究 2023/09~2024/02 中央研究院社會學研究所 博士後研究 2021/01~2023/07 東海大學社會學系 兼任助理教授 2020/07~2021/07 東海大學社會學系 兼任講師 2020/02~2020/07 陳登翔 社會學、文化社會學、宗教社會學、社會心理學、質性研究方法 陳登翔 (2019).....
