The international development system promotes global progress across all sectors through cooperation, collaboration, and assistance. However, this system, dominated by wealthy nations, often exacerbates income inequality and poverty, particularly in the Global South. Despite foreign aid, trade, and investments intended to reduce poverty, the disparity between rich and poor countries persists. Moreover, the role of multilateral institutions and development agencies often deepens, rather than alleviates, the challenges of poverty and inequality in these regions. The objective of the paper is to explain and examine the unequal status of the development system, poverty in the Global South compared to the global north. In the development race, the developed and rich countries go beyond their area for the development of the world, as their concern is to develop the world mutually. While conducting different development activities throughout the developing countries, the developed countries have considerable interest in the market and resources. Negative consequences of globalization, lack of capacity of developing countries in competition over market, and specific policies implemented to the developing countries are the primary reasons for the poor countries to manage inequality and poverty. As the WTO, IMF, and World Bank help in trade policies, assistance and loan to the developing countries they provide different set of rules to be followed by developing countries. Therefore, globalization, poverty, income inequality and dependency are the primary reasons for the gap of development in the global south. A library-based analytical approach has been utilized to conduct this research.
The article examines the main patterns of the presence and functioning of nudity in the ascetic and religious practices of those peoples for whom the open body and behaviour in the confessional sphere were complementary elements of spiritual life. It has been revealed that since ancient times, nudity has become a sign-symbol of asceticism, renunciation of the world, and submission to the will of supernatural forces. In a religious context, nudity is often seen as a symbol of purity and rejection of all worldly things. In Christianity, some saints (for example, Mary of Egypt) are constantly depicted naked, which is regarded as a sign of repentance and renunciation. In Buddhism and Jainism nudity can symbolize a lack of attachment. Nudity contains a huge number of culturally determined meanings, which are extremely difficult to list exhaustively: beauty, sin, vulnerability, sexuality, protest, innocence, naturalness, illness and much more. The meaning of the naked body changes dramatically depending on the social context in which it appears to the viewer. An open body can become a sign of a political challenge, a struggle against censorship, oppression and be used as a shock practice to draw attention to the problem.
History of scholarship and learning. The humanities
Oscar Julián Roca-Can, Sinuhé Estrada-Carmona, Gabriela Isabel Pérez-Aranda
Stress and anxiety are factors that hinder development and learning, in addition to presenting symptoms that impact mental health as they are consistent and chronic, therefore, the objective of this research is to know how stress and anxiety are related to achievement motivation in high school students. The methodology is quantitative, descriptive and correlational. The sample was made up of 150 high school students from the “Ermilo Sandoval Campos” Preparatory School located in the city of San Francisco de Campeche. The Depression, Anxiety and Stress Scale (DASS-21) and the Adolescent Motivation Scale (EM1) were applied. In this way, in accordance with the main objective of the research, it was found that the greater the stress, the greater the anxiety; however, none of these variables were related to achievement motivation. Women, for their part, present higher levels of stress and anxiety compared to men, which represents a statistically significant difference between both sexes. On the other hand, there are no statistically significant differences between men and women with regard to achievement motivation, even so, the average is higher in men compared to women. Likewise, the present investigation allowed us to know the emotional psychological level deficiencies of both sexes, however, the negative consequences in the female population stand out.
The word “Buddhism” conjures up a variety of images and connotations: monks meditating on hilltops, mindfulness, cheerful Buddha caricatures. It is unlikely that these depictions suggest engagement with societal issues. And yet, this is precisely what many Buddhist communities and traditions are involving themselves in around the world. Often referred to as “engaged Buddhism”, this development in the Buddhist tradition refers to the application of Buddhist principles and practices to situations of social and environmental suffering. Nevertheless, there are critics of this emerging trend who contend that Buddhists should refrain from engaging in societal issues, believing that such involvement contradicts the teachings of the Buddha and distracts from the ultimate goal of liberation. Built on two years of ethnographic research, this paper explores the ways in which a particular environmentally engaged Buddhist group known as “Extinction Rebellion Buddhists” adapt their religious beliefs and practices in response to the challenges posed by the Anthropocene, where concerns for our collective world have resulted in increasing interest in the ways in which humans actively care for the environment. In reformulating Buddhist principles and meditation as a “politics of care”, care becomes a tool for change, with the group not only confronting the pressing issues of the Anthropocene but also disrupting Buddhism’s traditionally inward-looking, other-worldly tendencies, carving out space for autonomy and transformation within the broader landscape of UK Buddhism.
This article is devoted to the numerical symbols in Mongolian culture and religion (on the example of 108). Numbers have long been believed to have mystical significance in various cultures and religious traditions. One hundred and eight is an amazing number in world numerology. And Buddhism is no exception. Buddhism is the oldest religion in the world. The author studied the logic of explaining the symbolic meaning of the number 108 in the numerical code inherited from the symbolic thinking of the Mongols, and based on the literary and cultural sources of the Mongolian people, he tried to determine the importance that the ancestors of the modern Mongolians attached to this sacred number. The 108 numbers, which codify some of the teachings of the Buddhist religion, have been clarified by referring to the meanings that have been absorbed into the faith of worshiping and purifying the soul. The rights used by the Mongols could have 54, 27, 21, or 8 pieces. The number of mantras recited is determined by counting the beads. Each round is repeated 108 times. It is believed that after repeating any action 108 times, a person attains perfection. There is an oral legend in Mongolia that the person who recited mantras has “seashell teething” (“Dun shud”) on his palate, when the number of mantras counted by beads on the rosary is fully complete.
The focus of this Special Issue is on medieval Japanese religion. Although Kamakura “new” Buddhist schools are usually taken as unquestioned landmarks of the medieval religious landscape, it is necessary to add complexity to this static picture in order to grasp the dynamic and hybrid character of the religious practices and theories that were produced during this historical period. This Special Issue will shed light on the diversity of medieval Japanese religion by adopting a wide range of analytical approaches, encompassing various fields of knowledge such as history, philosophy, materiality, literature, medical studies, and body theories. Its purpose is to expand the interpretative boundaries of medieval Japanese religion beyond Buddhism by emphasizing the importance of mountain asceticism (Shugendō), Yin and Yang (Onmyōdō) rituals, medical and soteriological practices, combinatory paradigms between local gods and Buddhist deities (medieval Shintō), hagiographies, religious cartography, conflations between performative arts and medieval Shintō mythologies, and material culture. This issue will foster scholarly comprehension of medieval Japanese religion as a growing network of heterogeneous religious traditions in permanent dialogue and reciprocal transformation. While there is a moderate amount of works that address some of the aspects described above, there is yet no publication attempting to embrace all these interrelated elements within a single volume. The present issue will attempt to make up for this lack. At the same time, it will provide a crucial contribution to the broad field of premodern Japanese religions, demonstrating the inadequacy of a rigid interpretative approach based on sectarian divisions and doctrinal separation. Our project underlines the hermeneutical importance of developing a polyphonic vision of the multifarious reality that lies at the core of medieval Japanese religion.
This paper takes up Hadot’s call for more comparative work on Buddhism and Philosophy as a Way of Life by comparing Zen Master Hakuin Ekaku’s artwork Pilgrims with the graffiti artist Banksy’s The Street is in Play. Beyond the striking similarities in form and apparent tongue-in-cheek criticism of graffiti, this paper explains the context of Hakuin’s artwork and the text of his painting before exploring the importance of graffiti in the Platform Sutra of the Sixth Patriarch. I argue that by taking up Hadot’s call for more comparative work we find that Hakuin’s Zen bears fruitful points of comparison with Hadot’s account of philosophy as a way of life. Furthermore, a comparison of the two artworks of Banksy and Hakuin helps us better understand both figures via thematic elements of humor and socially disruptive writings.
Modern scholarship focuses on the lexical or syntactical features of Buddhist Chinese used in Chinese translations of Buddhist scriptures; however, the origins of the language have attracted relatively little attention. Our article explores the issue from the perspective of the speech community, and we argue that the community’s ethnicity played an important role in the pre-fourth-century development of Buddhist Chinese. Buddhist scriptures were mainly introduced to inland China via the Western Regions and the Han people were not officially allowed to be monks. In addition to the translated scripture’s readership, considerable numbers of scripture transmitters and translators were not Han Chinese, and Han Chinese translation assistants were mainly grassroots literati. We combined an analysis of language learning with an examination of the universal features of translated languages and views on translation, and we argue that the early Buddhist community generally could not write and did not need to read refined literary Chinese. The lifting of a ban on Han peoples converting to Buddhism from the fourth century onwards accelerated the development of Han Buddhist communities, and dramatically promoted the localization of Buddhism and scriptures, which marked a new era of translation and translated language. Our investigation into the framework of the Buddhist Chinese speech community provides new perspectives compared with philological studies on the Buddhist language and explains the early historical development of Buddhist Chinese.
Values and standards of contemporary Japan preserved a significant number of traditional elements. Commonly it is believed that economic achievements of this country and so called “economic miracle” of 60-80s last century were relevant to them. Behavior of Japanese in business contacts among themselves and with foreigners was also influenced by the specifics of natural conditions and combination of different cultural and religious values, born inside and brought from outside. For a long time many attempts were made to comprehend the reasons why the economic achievements of Japan have been so great. In 1980s and 1990s western literature on the negotiation's technique with the Japanese strived to find the “key” to the psychology of Japanese businessmen, to recognize the “logic” and “symbolism" of his behavior. The article does not have an ambition to give comprehensive answers to these questions. It presents only a general review of many assessments given in numerous studies on this subject, and express own assessment of both false and just, exaggerated or dependent on circumstances. And the topic itself is considered in a certain dynamics. It is emphasized that in the 90s the situation for Japanese business began to change. Alongside the growth of Japanese investments abroad, the mass entry of national companies into the international arena, Japanese negotiators began to change their behavior and adapt to external conditions. Nevertheless they managed to preserve the traditional system of values. The national business culture has adapted to international standards, while preserving its cultural “core”. Special attention is paid to the problem of the psychology in business negotiations and in the course of contacts. Such factors are considered as mutual understanding and trust; preliminary deep inquiring of the likelihood of success in negotiations; the role of language and the quality of translation; partner selection criteria; criteria for choosing the place and time of negotiations; behavior at the talks, on the sidelines and at receptions and other on the surface small, but very important elements. However the primary focus is on the choice of behavior strategy.
La Fundación MenteClara internacional y la Cátedra Psicología de la Salud de la Facultad de Psicología y Ciencias Sociales de la Universidad de Flores, Argentina, convocan a la participación de los estudiantes que se encuentran cursando la asignatura a la producción de artículos de revisión bibliográfica que contemplen en su desarrollo los constructos teóricos nucleares que incumben a la Psicología Positiva.
Mindfulness-Based Stress Reduction (MBSR) is applied in various fields such as medicine, cognitive science, business, and education. The mindfulness of Buddhism is at the center of MBSR, and this means that Buddhist meditation has a great effect on modern society. For Buddhist meditations on death, the <i>Aṅguttara Nikāya</i> suggests mindfulness of death (<i>maraṇasati</i>), referring to ten methods of mindfulness and meditation on impurity (<i>asubhānupassin</i>), which are expounded in the <i>Dīgha Nikāya</i>. In this article, I explore two meditations on death that could have a positive effect if applied to an area of education like MBSR. Through numerous experiments, terror management theory (TMT) has proved that many positive psychological changes occur when human beings contemplate death. TMT argues that when mortality salience is triggered, psychological changes occur, such as considering internal values, such as the meaning of life and happiness, or increasing the frequency of carrying out good deeds for others, rather than focusing on external values (e.g., wealth, fame, and appearance). The educational application of Buddhist meditations on death is used in the same context and has a similar purpose to TMT. In addition, I discuss that meditations on death also have the effect of cultivating “the power of acceptance for death”, which is gained by everyone, including those who practice and their loved ones. For educational applications of meditations on death, the mindfulness of death is related to death and temporality, and meditation on impurity can be applied by using death-related images. Moreover, based on the duration of a session and the training time per session, I note that these methods can be applied only to meditation or mixed with the content of death-related education, for example, the meaning of death, the process of dying, near-death experiences, and grief education.
The history of the earliest transmission of Indian Buddhism to Tibet in the 7th– 8thcenturies is in essence the story of the transmission of its scriptures. Tibetan translations of Sanskrit texts from the early imperial period, along with manuscripts translated from the 11thcentury onwards, contributed to the formation of Buddhist scriptural collections. Today different versions of the Tibetan Kangyur survive in the interior and at the margins of the Tibetan cultural world. This Perspectives piece serves as a modest introduction to the illustrated Prajñāpāramitā manuscripts and handwritten Buddhist canons preserved in the Indian north-western Himalayas. Their further study will undoubtedly advance our knowledge of Ladakh’s cultural and religious heritage and offer critical insights in the formation of Tibetan canonical literature. The purpose of this overview is to highlight the results of initial findings, explain how they relate to existing knowledge, and raise important themes for additional enquiries.
The Japanese Buddhist clergy’s collaboration with the Japanese war machine during the Fifteen Year War (1931–1945) is notorious. Yet the struggles of ordinary lay Buddhist youths during World War II remain less publicized. This article examines the case of a young Shinshū Buddhist soldier, Hirose Akira, 廣瀬明 (1919–1947), and scrutinizes the diary he kept between 1939 and 1946. Mobilized between February 1942 and January 1945, Hirose became increasingly disillusioned, especially when he witnessed injustices and the officers’ thoughtlessness in ordering junior soldiers to make sacrifices while enjoying their privileges. His diary reveals an early skepticism toward the Japanese embrace of expansionism and the hypocrisy of its justifications for the war of aggression waged against China and Asia as a whole. Independently from the battle’s fate, by 1944 Hirose considered that Japan was already defeated because of what he saw as “her own people’s ego and selfishness.”
The articlefocuses on how the Christian presents a teaching doctrine of difference. Based on the research results, although Christian doctrine contains the exclusive doctrines, it isfound in its scripturesthe inclusive (humanist) doctrines. Christianity teaches that fanatics to human values as substantial religious values.This situation strengthens that every religion, including Islam, Buddhism, Hinduism, has inclusive teaching of difference. Being religious fanaticism is important, but behaving extremists is not necessarily, especially those who are different. There are many ways that can be done to cultivate the attitude form of religious harmony such as disseminating pluralism, organizing interfaith dialogue, and studying religious studies.
This paper presents a qualitative analysis of the accounts offered by individuals (n = 7) convicted of a sexual offense who describe themselves as Buddhists. Data were collected through semi-structured interviews within a custodial environment and analyzed using interpretative phenomenological analysis (IPA). This paper presents the two superordinate themes that emerged from the data: (i) Better as a Buddhist and (ii) Ebb and Flow. Reflections and analysis from the Buddhist prison chaplain are integrated within the analysis of prisoner-participant data. Implications of the analysis are discussed with reference to interventions that use Buddhist principles, factors that underpin factors that help reduce reoffending and those that fit with the formation of a desistance narrative for religious individuals who have committed sexual offenses
Religious plurality is condition which no one can reject it but it must be thought how to respond the issue. So far, many recorded attitude show various respond about it. This work will elaborate the issue from religious people’s perspective, especially the figures in Kapul village, Halong districts of Balangan regency. Actually, it is Dayak’s region. But, there are many religious followers such Islam, Catholics, Hinduism, Buddhism, and local religion. They live together in harmony. This research is a qualitative one with sociological approach as the main theory of Max Weber’s charismatic. While the methods are direct observation, interview, and documentation.It concluded that Dayak figures believe that everyone can choose their religion without force and pressure so then they can respect another highly. Even in the village, every community will attend an event that hold by other religious communities. They believe that all of them are originated from the same ancestor so religion cannot change this principle.
Philosophy. Psychology. Religion, Islam. Bahai Faith. Theosophy, etc.
This essay examines the unusual evangelical work of Marilla Baker Ingalls, an American Baptist missionary to Burma from 1851–1902. By the time of her death in Burma at the age of 75, Ingalls was known as one of the most successful Baptist evangelists among Burmese Buddhists. To understand the extraordinary dynamic of Ingalls’ expanding Christian community, this essay focuses on two prominent objects at the Baptist mission: A life-sized dog statue that Ingalls kept chained at the edge of her property and a massive banyan tree covered with biblical illustrations and revered by locals as an abode of divine beings. This essay argues that these objects transformed Ingalls’ American Baptist Christianity into a kind of Burmese religion that revolved around revered objects. Through an examination of the particular shrine practices that pulled people into the Baptist mission, this essay reflects on the larger context of religious encounter, conflict, and representation in modernizing Burma.
Este artículo busca analizar comparativamente la estructura social del Departamento de Alto Paraná (Paraguay) y la Provincia de Misiones (Argentina) en relación a los procesos de “desterritorialización” y “reterritorialización” de grupos subordinados económicamente a partir de evidencia empírica construida por el investigador a través de las Encuestas Permanentes de Hogares (EPHs) de Argentina y Paraguay. El primer objetivo específico consiste en demostrar que, si bien las categorías de “inseguridad” y “delito” aparecen asociadas a estos espacios, estos no forman parte de los principales motivos aducidos por las personas que afirman haberse mudado. Otro objetivo específico es discutir teórica y conceptualmente el uso de los conceptos de “región” o de “territorio” como meros límites políticos-administrativos, para incorporar a su análisis la dimensión que dicho concepto tiene en los procesos de construcción identitarios de las distintas clases sociales. La estrategia de análisis de los datos fue multimétodo y consistió en construir de un nomenclador de estratos socio-ocupacionales de la población económicamente activa a partir de tres variables simultáneas (el código de actividad, la categoría de actividad y el tamaño del establecimiento), para luego comparar los resultados entre ambas muestras. Los principales hallazgos de esta investigación demuestran que las clases medias y populares de cada una de las estructuras socio-ocupacionales analizadas son aquellas que más están sujetas a procesos de desterritorialización y de reterritorialización.
Abstract:This article seeks to comparatively analyze the social structure of the Department of Alto Paraná (Paraguay) and the Province of Misiones (Argentina) in relation to the processes of "deterritorialization" and "reterritorialization" of economically subordinated groups based on empirical evidence Through the Permanent Household Surveys (EPHs) of Argentina and Paraguay. The first specific objective is to demonstrate that, although the categories of "insecurity" and "crime" appear to be associated with these spaces, they do not form part of the main reasons given by people who claim to have moved. Another specific objective is to discuss theoretically and conceptually the use of the concepts of "region" or "territory" as mere political-administrative boundaries, to incorporate into its analysis the dimension that this concept has in the identity construction processes of the different classes social. The data analysis strategy was multimethod and consisted in constructing a nomenclator of socio-occupational strata of the economically active population from three simultaneous variables (activity code, activity category and establishment size) for later compare the results between both samples. The main findings of this research show that the middle and popular classes of each of the socio-occupational structures analyzed are those that are most subject to processes of deterritorialization and reterritorialization.
The main aim of this article is to show the principal acts of martyrdom that have been found in nearly all the world major religious traditions. Martyrdom as a phenomenon peculiar to monotheistic religions (Christianity, Judaism, Islam) has also analogies in Far East belief systems (e.g. Buddhism, Shinto, Hinduism, Sikhism). The phenomenon of suicide martyrdom – not only specific to Islamic religion – forms of fundamental values of self-sacrifice as a supreme ideal – a God (gods) – given opportunity – for salvation of the soul, as much as for redemption of society and state. The text presents the ideals and religious ideologies and convictions which refer to martyrs who sacrifice their life for the sake of great value principle. Martyr, one who voluntarily suffers death rather than deny his religion by words or deeds; such action is afforded special, institutionalized recognition in most major religions of the world.