Dhamma Down Unda
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Buddhism in Australia and New Zealand.
Caution! Under Construction
Please be aware that this tag is still under construction and as such is missing information and may be changed or removed at any time. For all the content under consideration for this tag, see the “Dhamma Down Unda” folder on Google Drive.
Table of Contents
Readings (11)
Featured:
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the fuel for the ongoing arrival, dissemination and growth of both “convert” and “ethnic” Buddhism in New Zealand is a continuing interplay of import and export dynamics: as Buddhism is “demanded”, so it continues to be fetched or sent.
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We draw on three decades of the New Zealand census (1991-2018) to analyze demographic data about those who identify as Buddhist, and information from the NZ Charities Register to identify general characteristics of the diverse range of Buddhist organizations in the country.
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This article shares findings of archival research on Buddhism in the far north of Australia, focused on Chinese, Japanese, and Sri Lankan communities working in mining, pearling, and sugar cane industries, pre-WWII. It documents the histories of exclusion, resistance and belonging experienced by Australia’s Buddhists in the far north of Australia pre-WWII, during times of colonial oppression and Japanese internment.
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Buddhish deathcare is successful in Australia because of its compassionate and pragmatic approach. It also occupies a middle way, drawing on but also distinct from the biomedical, religious, and spiritual. In analysing the triangulation of buddhish death in this manner, this article advances our understanding of postmodern or new death movements, theories of worldview complexity in the post-secular age, and how Buddhism is contributing to both.
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One of the earliest Buddhist events to take place in New Zealand was a three-month retreat led by a Canadian Buddhist teacher known as Namgyal Rinpoche, on the shores of Lake Rotoiti, in 1973. This article will provide a qualitative case study of the retreat, and show how the practices and motivations of the group reveal and challenge the assumptions of some of the theoretical frameworks scholars have used to interpret the spread of dharma to the West.
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From the viewpoint of Buddhist organizations in Australia, they have always been concerned with social welfare and education issues, and this is not a new phenomenon.
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Although she had little money and no security as there were few Buddhist organizations to support her enterprise, charisma and dedication enabled Sister Dhammadinna to survive in Australia for eleven months [starting in 1951]. During this time she conducted what is believed to be the first Vesak ceremony in the country.
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