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Although Buddhism is known for emphasizing the importance of
detachment from materiality and money, in the last few decades
Buddhists have become increasingly ensconced in the global market
economy. The contributors to this volume address how Buddhists have
become active participants in market dynamics in a global age, and
how Buddhists and non-Buddhists alike engage Buddhism economically.
Whether adopting market logics to promote the Buddha's teachings,
serving as a source of semantics and technologies to maximize
company profits, or reacting against the marketing and branding of
the religion, Buddhists in the twenty-first century are marked by a
heightened engagement with capitalism. Eight case studies present
new research on contemporary Buddhist economic dynamics with an
emphasis on not only the economic dimensions of religion, but also
the religious dimensions of economic relations. In a wide range of
geographic settings from Asia to Europe and beyond, the studies
examine institutional as well as individual actions and responses
to Buddhist economic relations. The research in this volume
illustrates Buddhism's positioning in various ways - as a religion,
spirituality, and non-religion; an identification, tradition, and
culture; a source of values and morals; a world-view and way of
life; a philosophy and science; even an economy, brand, and
commodity. The work explores Buddhism's flexible and shifting
qualities within the context of capitalism, and consumer society's
reshaping of its portrayal and promotion in contemporary societies
worldwide.
How do you govern 130,000 people from exile? Tibet - and the
struggles of diaspora Tibetans - are elements of an ongoing and
highly debated issue. The Dalai Lama's democratisation process
during his time in India from 1959-2011, and the subsequent
election of Lobsang Sangay as prime minister-in-exile, marked to
the Tibetan people the move away from a seemingly feudal societal
structure and traditional theocratic governance. Central to these
Tibetan democracy aspirations is the 'freedom struggle' in which
Tibetans dream of an ideal politics which includes both Tibetans
residing in Tibet and those in exile, with the ultimate goal of
returning to a self-ruled Tibet. However, some have questioned
whether the fight for democracy has helped or hindered a united and
free Tibet. To elucidate this complex debate Trine Brox has
undertaken extensive fieldwork investigating how democracy is
viewed and practised amongst Tibetans in exile. In so doing, she
explores how the Tibetans living in India imagine, organise and
negotiate governance that is modern and democratic, but uniquely
Tibetan. This is an important book for those with an interest in
Tibet, diaspora communities and democracy.
In what ways do Buddhists recognize, define, and sort waste from
non-waste? What happens to Buddhist-related waste? How do new
practices of Buddhist consumption result in new forms of waste and
consequently new ways of dealing with waste? This book explores
these questions in a close examination of a religion that is often
portrayed as anti-materialist and non-economic. It provides insight
into the complexity of Buddhist consumption, conceptions of waste,
and waste care. Examples include scripture that has been torn and
cannot be read, or an amulet that has disintegrated, as well as
garbage left behind on a pilgrimage, or the offerings of food and
prayer scarves that create ecological contamination. Chapters cover
mass-production and over-consumption, the wastefulness of
consumerism, the by-products of Buddhist practices like rituals and
festivals, and the impact of increased Buddhist consumption on
religious practices and social relations. The book also looks at
waste in terms of what is discarded, exploring issues of when and
why particular objects and practices are sorted and handled as
sacred and disposable. Contributors address how sacred materiality
is destined to wear and decay, as well as ideas about
redistribution, regeneration or recycling, and the idea of waste as
afterlife.
In what ways do Buddhists recognize, define, and sort waste from
non-waste? What happens to Buddhist-related waste? How do new
practices of Buddhist consumption result in new forms of waste and
consequently new ways of dealing with waste? This book explores
these questions in a close examination of a religion that is often
portrayed as anti-materialist and non-economic. It provides insight
into the complexity of Buddhist consumption, conceptions of waste,
and waste care. Examples include scripture that has been torn and
cannot be read, or an amulet that has disintegrated, as well as
garbage left behind on a pilgrimage, or the offerings of food and
prayer scarves that create ecological contamination. Chapters cover
mass-production and over-consumption, the wastefulness of
consumerism, the by-products of Buddhist practices like rituals and
festivals, and the impact of increased Buddhist consumption on
religious practices and social relations. The book also looks at
waste in terms of what is discarded, exploring issues of when and
why particular objects and practices are sorted and handled as
sacred and disposable. Contributors address how sacred materiality
is destined to wear and decay, as well as ideas about
redistribution, regeneration or recycling, and the idea of waste as
afterlife.
Although Buddhism is known for emphasizing the importance of
detachment from materiality and money, in the last few decades
Buddhists have become increasingly ensconced in the global market
economy. The contributors to this volume address how Buddhists have
become active participants in market dynamics in a global age, and
how Buddhists and non-Buddhists alike engage Buddhism economically.
Whether adopting market logics to promote the Buddha's teachings,
serving as a source of semantics and technologies to maximize
company profits, or reacting against the marketing and branding of
the religion, Buddhists in the twenty-first century are marked by a
heightened engagement with capitalism. Eight case studies present
new research on contemporary Buddhist economic dynamics with an
emphasis on not only the economic dimensions of religion, but also
the religious dimensions of economic relations. In a wide range of
geographic settings from Asia to Europe and beyond, the studies
examine institutional as well as individual actions and responses
to Buddhist economic relations. The research in this volume
illustrates Buddhism's positioning in various ways-as a religion,
spirituality, and non-religion; an identification, tradition, and
culture; a source of values and morals; a world-view and way of
life; a philosophy and science; even an economy, brand, and
commodity. The work explores Buddhism's flexible and shifting
qualities within the context of capitalism, and consumer society's
reshaping of its portrayal and promotion in contemporary societies
worldwide.
Since 1949, Tibetans and Uyghurs generally have been perceived as
the two most problematic members of the PRC's great family of
peoples and been the targets of 'carrot and stick' measures
designed to facilitate their integration into the PRC. In recent
years, a solution to the problem of Xinjiang and the Tibet has been
sought in accelerated economic development, yet this is perceived
by both groups with great suspicion. Addressing this situation, the
volume explores the arenas of socio-economic development and market
liberalization, popular culture, urban planning and relocation,
environment and ecological migration, civil society, education and
language, ethno-nationalism, as well as religious policies and
practices. It is especially topical at a time when fieldwork in the
regions where these two minorities live remains extremely difficult
and politically sensitive.
Since 1949, Tibetans and Uyghurs generally have been perceived as
the two most problematic members of the PRC's great family of
peoples and been the targets of 'carrot and stick' measures
designed to facilitate their integration into the PRC. In recent
years, a solution to the problem of Xinjiang and the Tibet has been
sought in accelerated economic development, yet this is perceived
by both groups with great suspicion. Addressing this situation, the
volume explores the arenas of socio-economic development and market
liberalization, popular culture, urban planning and relocation,
environment and ecological migration, civil society, education and
language, ethno-nationalism, as well as religious policies and
practices. It is especially topical at a time when fieldwork in the
regions where these two minorities live remains extremely difficult
and politically sensitive.
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