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Mindfulness and Hasidic Modernism

Toward a Contemplative Ethnography

Don Seeman and Michael Karlin

have begun to make explicit use of mindfulness terminology in their promotion of what they take to be traditional Chabad Hasidic teachings. Our approach is indebted to the extensive critical literature on ‘Buddhist modernism’ ( Garfield 2015

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Post-war Blood

Sacrifice, Anti-sacrifice, and the Rearticulations of Conflict in Sri Lanka

Neena Mahadev

the humans who do engage in sacrifice to pacify their gods. Modernist Buddhist interventions, including those directed against sacrifice, impinge upon religiously plural spaces. By Buddhist modernism, I refer to efforts by Buddhist practitioners to

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So What Is the Anthropology of Buddhism About?

David N. Gellner

Mahāvamsa, were usable as a kind of charter for religiously infused nationalist feeling even before the modern era ( Kemper 1991 ). Thus, Buddhist nationalism is not only a consequence of modernism, although the story of Buddhist modernism is undoubtedly

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Affective Futures and Relative Eschatology in American Tibetan Buddhism

Amy Binning

:// . McMahan , David L. 2008 . The Making of Buddhist Modernism . New York : Oxford University Press . McMahan , David . 2017 . “ Buddhism, Meditation, and Global Secularisms .” Journal of Global

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A Contemplative Approach in the Framework of Environmental Education

The Potential of Mindfulness

Irida Tsevreni

Adams, MA : Storey Publishing . McMahan , David L. 2008 . The Making of Buddhist Modernism . Oxford : Oxford University Press . Merleau-Ponty , Maurice . 1968 . The Visible and the Invisible . Evanston : Northwestern University Press

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Belonging in a New Myanmar

Identity, Law, and Gender in the Anthropology of Contemporary Buddhism

Juliane Schober

renewed discourse about the kind of involvement in society that monks should have, that is, as socially engaged agents of Buddhist modernism, as teachers, or as disciplined sources of merit. Yet the debate also includes allegations about imposters, those

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On Rewriting Buddhism

Or, How Not to Write a History

Ananda Abeysekara

societies” was a “creative, heterogeneous adaptation” of Western modernity ( McMahan 2008: 14 ). This is precisely the problematic claim advanced by David McMahan (2008) in his The Making of Buddhist Modernism, which has all too often been uncritically

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Legacies, Trajectories, and Comparison in the Anthropology of Buddhism

Nicolas Sihlé and Patrice Ladwig

.7312/mcda15376 McMahan , David L . 2008 . The Making of Buddhist Modernism . New York : Oxford University Press . Messick , Brinkley M . 1993 . “ Written Culture .” Comparative Study of Social Transformation (CSST) Working Paper No. 96 . Michaud