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Edited by Marine Carrin (Editor-in-Chief) and Michel Boivin, Marine Carrin, Paul Hockings, Raphaël Rousseleau, Tanka Subha, Harald Tambs-Lyche, Gérard Toffin (Associate editors)
Brill’s Encyclopedia of the Religions of the Indigenous People of South Asia Online strives to reflect the diversity of indigenous cultures of South Asia with its many language groups and religious traditions. Religion is taken in a broad sense and includes aspects of morality, symbolism, identity formation, environmental concerns, and art. The approach is contemporary and not a reconstruction of an anterior state, though this does not exclude talking about historical processes.
Brill’s Encyclopedia of the Religions of the Indigenous People of South Asia Online strives to reflect the diversity of indigenous cultures of South Asia with its many language groups and religious traditions. Religion is taken in a broad sense and includes aspects of morality, symbolism, identity formation, environmental concerns, and art. The approach is contemporary and not a reconstruction of an anterior state, though this does not exclude talking about historical processes.
Edited by Marine Carrin (Editor-in-Chief) and Michel Boivin, Marine Carrin, Paul Hockings, Raphaël Rousseleau, Tanka Subha, Harald Tambs-Lyche, Gérard Toffin (Associate editors)
Brill’s Encyclopedia of the Religions of the Indigenous People of South Asia Online strives to reflect the diversity of indigenous cultures of South Asia with its many language groups and religious traditions. Religion is taken in a broad sense and includes aspects of morality, symbolism, identity formation, environmental concerns, and art. The approach is contemporary and not a reconstruction of an anterior state, though this does not exclude talking about historical processes.
Brill’s Encyclopedia of the Religions of the Indigenous People of South Asia Online strives to reflect the diversity of indigenous cultures of South Asia with its many language groups and religious traditions. Religion is taken in a broad sense and includes aspects of morality, symbolism, identity formation, environmental concerns, and art. The approach is contemporary and not a reconstruction of an anterior state, though this does not exclude talking about historical processes.
This volume is a collection of studies of various religious groups in the changing religious markets of China: registered Christian congregations, unregistered house churches, Daoist masters, and folk-religious temples. The contributing authors are emerging Chinese scholars who apply and respond to Fenggang Yang’s tricolor market theory of religion in China: the red, black, and gray markets for legal, illegal, and ambiguous religious groups, respectively. These ethnographic studies demonstrate a great variety within the gray market, and fluidity across different markets. The volume concludes with Fenggang Yang reviewing the introduction of the religious market theories to China and formally responding to major criticisms of these theories.
This volume is a collection of studies of various religious groups in the changing religious markets of China: registered Christian congregations, unregistered house churches, Daoist masters, and folk-religious temples. The contributing authors are emerging Chinese scholars who apply and respond to Fenggang Yang’s tricolor market theory of religion in China: the red, black, and gray markets for legal, illegal, and ambiguous religious groups, respectively. These ethnographic studies demonstrate a great variety within the gray market, and fluidity across different markets. The volume concludes with Fenggang Yang reviewing the introduction of the religious market theories to China and formally responding to major criticisms of these theories.
The Field of Ritual Learning in Early China to 9 CE
Series:
Sinica Leidensia, Volume: 152
Ritual Learning is a key driver in the cultural dominance of Confucianism. In early China, Confucian officials derive political influence from the sub-discipline of ritual. Imperial regimes establish legitimacy through their state religion, headed by sacrifices to ancestors and to deities of Heaven and Earth. Ritual Learning allows Confucian-educated officials to assert control over these cults, and reshape dynastic legitimacy according to their own design, claimed to derive from the sage kings of antiquity. Confucianism is not just a philosophical and intellectual tradition. Through its ritual expertise, it has cultural and political power, like that of a religion, allowing it to perpetuate itself successfully over time, even in contemporary China.
The Field of Ritual Learning in Early China to 9 CE
Series:
Sinica Leidensia, Volume: 152
Ritual Learning is a key driver in the cultural dominance of Confucianism. In early China, Confucian officials derive political influence from the sub-discipline of ritual. Imperial regimes establish legitimacy through their state religion, headed by sacrifices to ancestors and to deities of Heaven and Earth. Ritual Learning allows Confucian-educated officials to assert control over these cults, and reshape dynastic legitimacy according to their own design, claimed to derive from the sage kings of antiquity. Confucianism is not just a philosophical and intellectual tradition. Through its ritual expertise, it has cultural and political power, like that of a religion, allowing it to perpetuate itself successfully over time, even in contemporary China.
Editor:
Richard Madsen
Since its announcement by Xi Jinping in 2015, “Sinicization” has become the slogan that guides Chinese official policy towards religion. What does it mean? What effects is it having on Chinese religions? Where will it lead? This book, with contributions from experts in the major religious traditions in China, is one of the first in English that answers these questions.
From the top down, Sinicization is a project to control all forms of religion in China, even ancient indigenous forms, to make them conform to the demands of its Party-State. From the bottom up, however, religious believers are using the slogan either to sincerely attempt to adapt traditional practices to their modern cultural context or to protect their faith by offering lip service to government demands – or some combination of the two.
From the top down, Sinicization is a project to control all forms of religion in China, even ancient indigenous forms, to make them conform to the demands of its Party-State. From the bottom up, however, religious believers are using the slogan either to sincerely attempt to adapt traditional practices to their modern cultural context or to protect their faith by offering lip service to government demands – or some combination of the two.
Editor:
Richard Madsen
Since its announcement by Xi Jinping in 2015, “Sinicization” has become the slogan that guides Chinese official policy towards religion. What does it mean? What effects is it having on Chinese religions? Where will it lead? This book, with contributions from experts in the major religious traditions in China, is one of the first in English that answers these questions.
From the top down, Sinicization is a project to control all forms of religion in China, even ancient indigenous forms, to make them conform to the demands of its Party-State. From the bottom up, however, religious believers are using the slogan either to sincerely attempt to adapt traditional practices to their modern cultural context or to protect their faith by offering lip service to government demands – or some combination of the two.
From the top down, Sinicization is a project to control all forms of religion in China, even ancient indigenous forms, to make them conform to the demands of its Party-State. From the bottom up, however, religious believers are using the slogan either to sincerely attempt to adapt traditional practices to their modern cultural context or to protect their faith by offering lip service to government demands – or some combination of the two.
“The echo of the stone/ where I carved the [Buddha’s] honorable footprints/ reaches the Heaven, […]”.
This book presents the transcription, translation, and analysis of Chinese (753 AD) and Japanese inscriptions (end of the 8th century AD) found on two stones now in the possession of the Yakushiji temple in Nara. All these inscriptions praise the footprints of Buddha, and more exactly their carvings in the stone. The language of the Japanese inscription, which consists of twenty-one poems, reflects the contemporary dialect of Nara. Its writing system shows a quite unique trait, being practically monophonic. The book is richly illustrated by photos of the temple and of the inscriptions.
This book presents the transcription, translation, and analysis of Chinese (753 AD) and Japanese inscriptions (end of the 8th century AD) found on two stones now in the possession of the Yakushiji temple in Nara. All these inscriptions praise the footprints of Buddha, and more exactly their carvings in the stone. The language of the Japanese inscription, which consists of twenty-one poems, reflects the contemporary dialect of Nara. Its writing system shows a quite unique trait, being practically monophonic. The book is richly illustrated by photos of the temple and of the inscriptions.
The Text and the Language
Series:
Languages of Asia, Volume: 25
“The echo of the stone/ where I carved the [Buddha’s] honorable footprints/ reaches the Heaven, […]”.
This book presents the transcription, translation, and analysis of Chinese (753 AD) and Japanese inscriptions (end of the 8th century AD) found on two stones now in the possession of the Yakushiji temple in Nara. All these inscriptions praise the footprints of Buddha, and more exactly their carvings in the stone. The language of the Japanese inscription, which consists of twenty-one poems, reflects the contemporary dialect of Nara. Its writing system shows a quite unique trait, being practically monophonic. The book is richly illustrated by photos of the temple and of the inscriptions.
This book presents the transcription, translation, and analysis of Chinese (753 AD) and Japanese inscriptions (end of the 8th century AD) found on two stones now in the possession of the Yakushiji temple in Nara. All these inscriptions praise the footprints of Buddha, and more exactly their carvings in the stone. The language of the Japanese inscription, which consists of twenty-one poems, reflects the contemporary dialect of Nara. Its writing system shows a quite unique trait, being practically monophonic. The book is richly illustrated by photos of the temple and of the inscriptions.
Transcription, Translation and Glossary of Anklesaria 1888
This edition gives a transcription of Anklesaria’s text, an English translation, a Gujarati-English glossary, an introduction to Gujarati-language works on ritual directions and a study on the relationship between Anklesaria’s text and the liturgical manuscripts in Yasna 3–8. Unlocking the meaning and performative aspects in this first-ever edition in any European language, of these core Zoroastrian rituals in India, Céline Redard and Kerman Dadi Daruwalla open up the Indian tradition for future research and highlight its importance.
Transcription, Translation and Glossary of Anklesaria 1888
This edition gives a transcription of Anklesaria’s text, an English translation, a Gujarati-English glossary, an introduction to Gujarati-language works on ritual directions and a study on the relationship between Anklesaria’s text and the liturgical manuscripts in Yasna 3–8. Unlocking the meaning and performative aspects in this first-ever edition in any European language, of these core Zoroastrian rituals in India, Céline Redard and Kerman Dadi Daruwalla open up the Indian tradition for future research and highlight its importance.
Adhyāyas 96 – 112. The Varāha Cycle and the Andhaka Cycle Continued
Skandapurāṇa V presents a critical edition of
Adhyāyas 92-112 from the
Skandapurāṇa, with an introduction and annotated English synopsis.
The text edited in this volume includes the extensive myth of Viṣṇu’s manifestation as the Boar (Varāha), who conquers Hiraṇyākṣa and wins back the Earth for the gods; its aftermath, which involves the birth of Varāha’s son Vṛka and Skanda’s finishing of Viṣṇu’s Boar manifestation; Devī’s instructions to the goddesses about donations, fasts and penances; and the continuation of the Andhaka cycle.
The introduction addresses the incorporation of Vaiṣṇava mythology in the text, the composition and revision of Adhyāya 112 in the different recensions, and the Dharmanibandha citations of Devī’s teachings.
The text edited in this volume includes the extensive myth of Viṣṇu’s manifestation as the Boar (Varāha), who conquers Hiraṇyākṣa and wins back the Earth for the gods; its aftermath, which involves the birth of Varāha’s son Vṛka and Skanda’s finishing of Viṣṇu’s Boar manifestation; Devī’s instructions to the goddesses about donations, fasts and penances; and the continuation of the Andhaka cycle.
The introduction addresses the incorporation of Vaiṣṇava mythology in the text, the composition and revision of Adhyāya 112 in the different recensions, and the Dharmanibandha citations of Devī’s teachings.
Adhyāyas 96 – 112. The Varāha Cycle and the Andhaka Cycle Continued
Skandapurāṇa V presents a critical edition of
Adhyāyas 92-112 from the
Skandapurāṇa, with an introduction and annotated English synopsis.
The text edited in this volume includes the extensive myth of Viṣṇu’s manifestation as the Boar (Varāha), who conquers Hiraṇyākṣa and wins back the Earth for the gods; its aftermath, which involves the birth of Varāha’s son Vṛka and Skanda’s finishing of Viṣṇu’s Boar manifestation; Devī’s instructions to the goddesses about donations, fasts and penances; and the continuation of the Andhaka cycle.
The introduction addresses the incorporation of Vaiṣṇava mythology in the text, the composition and revision of Adhyāya 112 in the different recensions, and the Dharmanibandha citations of Devī’s teachings.
The text edited in this volume includes the extensive myth of Viṣṇu’s manifestation as the Boar (Varāha), who conquers Hiraṇyākṣa and wins back the Earth for the gods; its aftermath, which involves the birth of Varāha’s son Vṛka and Skanda’s finishing of Viṣṇu’s Boar manifestation; Devī’s instructions to the goddesses about donations, fasts and penances; and the continuation of the Andhaka cycle.
The introduction addresses the incorporation of Vaiṣṇava mythology in the text, the composition and revision of Adhyāya 112 in the different recensions, and the Dharmanibandha citations of Devī’s teachings.
Volume 2: Fozu tongji, juan 39-42: From the Sui Dynasty to the Wudai Era
The
Fozu tongji by Zhipan (ca. 1220-1275) is a key text of Chinese Buddhist historiography. The core of the work is formed by the “Fayun tongsai zhi,” an annalistic history of Buddhism in China, which extends through
Fozu tongji, juan 34-48. Thomas Jülch now presents a translation of the “Fayun tongsai zhi” in three volumes. This second volume covers the annalistic display from the Sui dynasty to the end of the Wudai period. Offering elaborate annotations, Jülch succeeds in clarifying the backgrounds to the historiographic contents, which Zhipan presents in highly essentialized style. Jülch identifies the sources for the historical traditions Zhipan refers to, and when accounts presented by Zhipan are inaccurate or imprecise, he points out how the relevant matter is depicted in the sources Zhipan relies on. Consistently employing these means in reliable style Jülch defines a new standard for translations of medieval Chinese historiographic texts.
Volume 2: Fozu tongji, juan 39-42: From the Sui Dynasty to the Wudai Era
The
Fozu tongji by Zhipan (ca. 1220-1275) is a key text of Chinese Buddhist historiography. The core of the work is formed by the “Fayun tongsai zhi,” an annalistic history of Buddhism in China, which extends through
Fozu tongji, juan 34-48. Thomas Jülch now presents a translation of the “Fayun tongsai zhi” in three volumes. This second volume covers the annalistic display from the Sui dynasty to the end of the Wudai period. Offering elaborate annotations, Jülch succeeds in clarifying the backgrounds to the historiographic contents, which Zhipan presents in highly essentialized style. Jülch identifies the sources for the historical traditions Zhipan refers to, and when accounts presented by Zhipan are inaccurate or imprecise, he points out how the relevant matter is depicted in the sources Zhipan relies on. Consistently employing these means in reliable style Jülch defines a new standard for translations of medieval Chinese historiographic texts.
Intersections of Hindu Knowledge and Love in Nineteenth Century Bengal
Series:
Numen Book Series, Volume: 170
In
The Brahmo Samaj and its Vaiṣṇava Milieus: Intersections of Hindu Knowledge and Love in Nineteenth Century Bengal, Ankur Barua offers an intellectual history of the motif of religious universalism in the writings of some intellectuals associated with the Brahmo Samaj (founded in 1828). They constructed Hindu worldviews that were simultaneously rooted in some ancient Sanskritic materials and orientated towards contemporary universalist visions with western hues. These constructions were shaped by their dialectical engagements with three groups: members of the Bengali middle classes with sceptical standpoints (‘Young Bengal’), Christian missionaries, and Hindu Vaiṣṇava thinkers. In this genealogy of religious universalisms, Barua indicates how certain post-1900 formulations of the universalist compass of Hinduism were being enunciated across Brahmo circles from the 1820s.
Intersections of Hindu Knowledge and Love in Nineteenth Century Bengal
Series:
Numen Book Series, Volume: 170
In
The Brahmo Samaj and its Vaiṣṇava Milieus: Intersections of Hindu Knowledge and Love in Nineteenth Century Bengal, Ankur Barua offers an intellectual history of the motif of religious universalism in the writings of some intellectuals associated with the Brahmo Samaj (founded in 1828). They constructed Hindu worldviews that were simultaneously rooted in some ancient Sanskritic materials and orientated towards contemporary universalist visions with western hues. These constructions were shaped by their dialectical engagements with three groups: members of the Bengali middle classes with sceptical standpoints (‘Young Bengal’), Christian missionaries, and Hindu Vaiṣṇava thinkers. In this genealogy of religious universalisms, Barua indicates how certain post-1900 formulations of the universalist compass of Hinduism were being enunciated across Brahmo circles from the 1820s.
Historical and Comparative Perspectives
The Transnational Cult of Mount Wutai explores the pan-East Asian significance of sacred Mount Wutai from the Northern Dynasties to the present day. Offering novel readings of comparatively familiar visual and textual sources and, in many cases, examining unstudied or understudied noncanonical materials, the papers collected here illuminate the roles that both local actors and individuals dwelling far beyond Mount Wutai’s borders have played in its making and remaking as a holy place for more than fifteen hundred years. The work aims to contribute to our understanding of the ways that sacred geography is made and remade in new places and times.
Historical and Comparative Perspectives