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The interaction between socialism and Buddhism has usually been perceived as being marked by antagonism, violence and oppression, however, it has often been overlooked that in certain historical periods’ models of ‘Buddhist Socialism’, ‘Dhammic Socialism’ or ‘Buddhist Marxism’ were widespread in Asia. As a political ideology that advocates a form of socialism based on the principles of Buddhism, it attracted the attention not only of religious professionals, but also of politicians and leaders of social reform movements. This book explores the concrete religious, political and historical constellations these movements were grounded in and gives a comprehensive overview of the diverse interactions of different types of Buddhism(s) and various form of socialism. By taking a look at the religious movements and specific propagators of Buddhist Socialism, a comparative framework is advanced to determine what similarities and differences there existed in regard to the connection of Buddhist teachings, socialist ideals and practices. A substantial introduction and several chapters will examine the ‘common core’ of these movements by focusing on topics such as social welfare and justice, the distribution of property, utopianism, anti-colonial resistance and secularism, and the book will progress to examine how Buddhism and Socialism were conceptualized to be an integral part of Asian modernities, contributing to the creation of social justice, welfare and new ways of interpreting and spreading the dhamma. Drawing on examples from a wide range of countries within Asia, this work will be of great interest to students and scholars alike.
Religious Bodies Politic examines the complex relationship between transnational religion and politics through the lens of one cosmopolitan community in Siberia: Buryats, who live in a semiautonomous republic within Russia with a large Buddhist population. Looking at religious transformation among Buryats across changing political economies, Anya Bernstein argues that under conditions of rapid social change—such as those that accompanied the Russian Revolution, the Cold War, and the fall of the Soviet Union—Buryats have used Buddhist “body politics” to articulate their relationship not only with the Russian state, but also with the larger Buddhist world. During these periods, Bernstein shows, certain people and their bodies became key sites through which Buryats conformed to and challenged Russian political rule. She presents particular cases of these emblematic bodies—dead bodies of famous monks, temporary bodies of reincarnated lamas, ascetic and celibate bodies of Buddhist monastics, and dismembered bodies of lay disciples given as imaginary gifts to spirits—to investigate the specific ways in which religion and politics have intersected. Contributing to the growing literature on postsocialism and studies of sovereignty that focus on the body, Religious Bodies Politic is a fascinating illustration of how this community employed Buddhism to adapt to key moments of political change.
To the surprise of many, the Dalai Lama recently declared that, 'I am a socialist'. While many Buddhists and socialists would be perplexed at the suggestion that their approaches to life share fundamental principles, important figures in the Buddhist tradition are increasingly framing contemporary social and economic problems in distinctly socialist terms. In this novel and provocative work, Terry Gibbs argues that the shared values expressed in each tradition could provide signposts for creating a truly humane, compassionate and free society. Hopeful about our potential to create the ‘good society’ through collective effort, Why the Dalai Lama is a Socialist is grounded in the fundamental belief that everyday human activity makes a difference.
Mikhail Gorbachev and Daisaku Ikeda are contemporaries raised in different cultures: Gorbachev is a statesman whose origins are the Marx-inspired world of communism while Ikeda is Buddhist inspired by the thirteenth century Japanese sage, Nichiren. Moral Lessons of the Twentieth Century emerged from a series of conversations between these two men. Together they explore their experiences of life amidst the turmoil of the twentieth century and together they search for a common ethical basis for future development. They conclude that values are born of culture and that peace, progress and social justice can only be achieved through sincere communication and cultural exchange. As the new century begins, they have sought to turn the spotlight on the challenges which face humanity. The book is a call for dialogue in pursuit of values that bridge culture and time.
In this study, a team of international scholars assess the manner in which Buddhist organizations and individuals have resisted, come to terms with, or in some cases allied themselves with the forces of war, modernity, westernization, nationalization, capitalism, communism, and ethnic conflict. By examining issues such as left-right divisions in the monastic order, the rise of organized lay movements, Buddhist social activism, as well as explicitly Buddhist inspired political activity, this book seeks to demonstrate that the emphasis on meditation and mental training is only one strand in this richly complex world historical tradition.
Death rituals and Buddhist imagery of the afterlife have been central to the development and spread of Buddhism as a social and textual tradition. Bringing together ethnographic, historical and theoretically informed accounts, the book presents in-depth studies of the Buddhist funeral cultures of mainland Southeast Asia and China.
For close to a thousand years Amida’s Pure Land, a paradise of perfect ease and equality, was the most powerful image of shared happiness circulating in the Japanese imagination. In the late nineteenth century, some Buddhist thinkers sought to reinterpret the Pure Land in ways that would allow it speak to modern Japan. Their efforts succeeded in ways they could not have predicted. During the war years, economist Kawakami Hajime, philosopher Miki Kiyoshi, and historian Ienaga Saburō—left-leaning thinkers with no special training in doctrinal studies and no strong connection to any Buddhist institution—seized upon modernized images of Shinran in exile and a transcendent Western Paradise to resist the demands of a state that was bearing down on its citizens with increasing force. Pure Land, Real World treats the religious thought of these three major figures in English for the first time. Kawakami turned to religion after being imprisoned for his involvement with the Japanese Communist Party, borrowing the Shinshū image of the two truths to assert that Buddhist law and Marxist social science should reinforce each other, like the two wings of a bird. Miki, a member of the Kyoto School who went from prison to the crown prince’s think tank and back again, identified Shinran’s religion as belonging to the proletariat: For him, following Shinran and working toward building a buddha land on earth were akin to realizing social revolution. And Ienaga’s understanding of the Pure Land—as the crystallization of a logic of negation that undermined every real power structure—fueled his battle against the state censorship system, just as he believed it had enabled Shinran to confront the world’s suffering head on. Such readings of the Pure Land tradition are idiosyncratic—perhaps even heretical—but they hum with the same vibrancy that characterized medieval Pure Land belief. Innovative and refreshingly accessible, Pure Land, Real World shows that the Pure Land tradition informed twentieth-century Japanese thought in profound and surprising ways and suggests that it might do the same for twenty-first-century thinkers. The critical power of Pure Land utopianism has yet to be exhausted.
This is the first comprehensive coverage of socially and politically engaged Buddhism in Asia, presenting the historical development and institutional forms of engaged Buddhism in the light of traditional Buddhist conceptions of morality, interdependence, and liberation.