Buddhism since the Cultural Revolution

Welch, Holmes

doi:10.1017/s030574100004457x

Cited by 6 publications

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“…While full collectivization happened only in the late 1950s (Clarke 2017), the most zealous CCP cadres had earlier confiscated landed property of religious institutions to meet the state objectives of modernization, as documented by Jan Kiely (2016) in the case of Suzhou. During the Cultural Revolution , the BAC faced near extinction, as much property was destroyed and monastics had to return to lay life, while lay followers were forced to hide their beliefs (Welch 1969). The pressure on Buddhists was disproportionately felt among Tibetan and Mongol minorities: Buddhism represented a key element of their social organization, and they viewed religious persecution by Red Guards in ethnic terms as an attack by the Han majority against minority nationalities.…”

Section: The Buddhist Association Of Chinamentioning

confidence: 99%

Buddhism and Comparative Constitutional Law

2022

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Buddhism and Comparative Constitutional Law offers the first comprehensive account of the entanglements of Buddhism and constitutional law in Sri Lanka, Myanmar, Thailand, Cambodia, Vietnam, Tibet, Bhutan, China, Mongolia, Korea, and Japan. Bringing together an interdisciplinary team of experts, the volume offers a complex portrait of “the Buddhist-constitutional complex,” demonstrating the intricate and powerful ways in which Buddhist and constitutional ideas merged, interacted and co-evolved. The authors also highlight the important ways in which Buddhist actors have (re)conceived Western liberal ideals such as constitutionalism, rule of law, and secularism. Available Open Access on Cambridge Core, this trans-disciplinary volume is written to be accessible to a non-specialist audience.

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Section: The Buddhist Association Of Chinamentioning

confidence: 99%

Buddhism and Comparative Constitutional Law

2022

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The Buddhist Association of China and Constitutional Law in Buddhist Majority Nations

Laliberté¹

2022

Buddhism and Comparative Constitutional Law

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This chapter looks at the Buddhist Association of China (BAC), which claims authority over the largest Buddhist community in the world, as it has tried in recent years to assert itself as an influential actor on the global stage. The BAC has acted with the full support of the Chinese Communist Party (CCP), via one of its key instruments for influence in Chinese societies and abroad, the United Front Work Department (UFWD, herein United Front) (Brady 2019). The goal of this chapter is to understand how the emergence of the BAC affects constitutional law in countries where Buddhism plays an important role in the political and legal system.I will introduce the BAC as the main institution representing Buddhists today in the People's Republic of China (PRC) and examine the relationship between the BAC and the CCP United Front. Next, I assess the BAC efforts to establish itself as one of the prime movers among Buddhist international organizations and interpret the significance of this increasing visibility. The chapter dovetails with a broader research agenda headed by Yoshiko Ashiwa and David Wank (2020), examining how the United Front operationalizes Buddhist activities outside China. THE BUDDHIST ASSOCIATION OF CHINAThe BAC claims authority over the largest Buddhist community in the world. Estimating the precise size of the community is difficult, in part because, as in other East Asian societies, many people practice what Michael Carrithers calls "polytropy," which means that they simultaneously practice more than one religion (2000). The BAC estimateswhich err on the conservative side and are reproduced routinely by the official mediaof the total number of Buddhists in China suggest that there are around 100 million adherents (ZFX 2017a). Recently conducted sociological surveys, however, point to widely divergent numbers, depending on 285

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Report from China: A Post-Cultural Revolution Look at Buddhism

John¹,

Strong²

1973

The China Quarterly

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Since August 1966, apart from the scattered reports of a few visitors, the western world has seen nothing substantial of Buddhism in China. In this field, as in many others, the outbreak of the Cultural Revolution brought an almost total eclipse. But today Buddhism is beginning to re-emerge. There are two principal signs of this: in Peking, the Chinese Buddhist Association is starting to function again; and, throughout the country, a number of Buddhist monasteries are once more open to visitors. In addition, there are numerous minor indications: Peking University, for example, is planning a course on Chinese Philosophy which would include lectures on the history of Buddhism; Buddhist art treasures are on display in many of the recently re-opened museums; Mao Tse-tung is said to have patterned his calligraphy on that of a Buddhist monk in Hunan; and handicraft factories are once again producing ivory Kuan-yins and miniature pagodas for export.

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Buddhism since the Cultural Revolution

Cited by 6 publications

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Buddhism and Comparative Constitutional Law

Buddhism and Comparative Constitutional Law

The Buddhist Association of China and Constitutional Law in Buddhist Majority Nations

Report from China: A Post-Cultural Revolution Look at Buddhism

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