This dissertation investigates the relationship between waste recycling and social change. Instead of complying with a prevailing notion of recycling as an environmental solution, or as material... Show moreThis dissertation investigates the relationship between waste recycling and social change. Instead of complying with a prevailing notion of recycling as an environmental solution, or as material conversion and trade, this research maintains that recycling is about people, their relation to objects and environments, their networks of interaction and modes of thoughts. The empirical focus of this dissertation is Tzu-chi recycling: a volunteer-operated, community-based, Buddhism-associated national movement in Taiwan since the 1990s. This research analyzes Tzu-chi recycling at three levels: individual, communal and institutional. It studies Tzu-chi recycling against the backdrop of Taiwan’s drastic social change: the economic and demographic restructuring, a movement of political localization, and the dynamic powers of religious phenomenon. By doing so, the dissertation shows post-authoritarian Taiwan through the lens of waste recycling, and understands waste recycling through Taiwan. Overall, it contends that in different forms of action and ways of seeing, Tzu-chi-associated members redefine recycling as a past-oriented strategy and a redemptive tool to deal with different consequences of modernity. From the vantage point of waste, this research sheds light on the entanglement between a society’s development and its waste as an examination of its continuum and rupture between present and past. Through the chapters of this dissertation, it becomes clear that, above all, rubbish is at the core of meaningful and coordinated social activity; it makes us who we are. Show less
Besides the official care for cultural heritage on Java, which in the 1920s and 1930s was under the responsibility of the Dutch Archeological Service, different attitudes towards heritage are... Show moreBesides the official care for cultural heritage on Java, which in the 1920s and 1930s was under the responsibility of the Dutch Archeological Service, different attitudes towards heritage are identified of which three are discussed more elaborately using three typical case studies. It will become clear how for the local population on Java statues and sites were still places of worship where offerings were made and rituals performed. This use of heritage often clashed with repairs undertaken by the Archeological Service, for instance, for constructional reasons, but which in practice sealed off the heritage for local people for whom it was a site of veneration still. On the other hand, local people sometimes also deliebrately destroyed heritage such as statues who would have had a negative agency. This chapter aims to contribute to how such responses and attitudes should be explained and what questions need to be addressed further to understand the meaning of cultural heritage for the people living nearby heritage sites to whom they are more than reminders of an ancient past. Show less
This dissertation focuses on the actors and agencies in the transnational Buddhist networks that were involved in the making of Buddhism in Indonesia from 1900 to 1959. Using the framework of... Show moreThis dissertation focuses on the actors and agencies in the transnational Buddhist networks that were involved in the making of Buddhism in Indonesia from 1900 to 1959. Using the framework of transnational networks, this dissertation endeavours to understand how Buddhism gradually secured a place in Indonesian society. By viewing the late-colonial and early post-colonial period as a continuum in which Buddhism continued to take root, it connects developments that have thus far been treated as separated by the demarcation line of Indonesian independence.Furthermore it argues that modern Buddhism in the Indonesian archipelago developed as a result of global and regional religious transformations. Particularly important was the spread of Theravada Buddhism in South and Southeast Asia. Especially, the dissertation investigates the dominant roles of lay people, Buddhist missionaries and intellectuals who were living in and travelling to colonial Indonesia. The Peranakan Chinese were the primary local actors in this process because of their pivotal role in the making of modern Buddhism from the beginning of the period under consideration until the post- independence years. The Peranakan Chinese community can be seen as a “place” where people from various backgrounds articulated their ideas about Buddhism and interacted with others. Show less
Indian Buddhist literary sources contain both systematic and casual rejections of, broadly speaking, the caste system and caste discrimination. However, they also provide ample evidence for,... Show moreIndian Buddhist literary sources contain both systematic and casual rejections of, broadly speaking, the caste system and caste discrimination. However, they also provide ample evidence for, possibly subconscious, discriminatory attitudes toward outcastes, prototypically caṇḍālas. The rhetoric found in Indian Buddhist literature regarding caṇḍālas is examined in this paper. Show less
Java was once the origin of extraordinary Buddhist art, including a great number of Avalokiteśvara images, in stone, bronze and other metals. These representations of the Bodhisattva date from... Show moreJava was once the origin of extraordinary Buddhist art, including a great number of Avalokiteśvara images, in stone, bronze and other metals. These representations of the Bodhisattva date from between the seventh and the thirteenth century CE. They form the subject of this thesis. The earliest Avalokiteśvara images show him in his ascetic form, but over time he takes on a princely form with jewellery and a sacred thread. The majority of the Avalokiteśvara images were produced during the Central Javanese period and examples in stone can be found at Borobudur, Candi Mendut and the Plaosan Lor complex. The Javanese developed their own artistic language to depict Avalokiteśvara which we see in the style and combination of iconographic features. A few of the Javanese iconographic choices for Avalokiteśvara were local and not adopted in the rest of Insular Southeast Asia. The final depictions of Avalokiteśvara show him in a specific iconographic form, Amoghapāśa Lokeśvara. These images are linked to Candi Jago, near Malang in East Java. This thesis is an iconographic study and traces the development of Avalokiteśvara imagery in Java through time and in connection with developments elsewhere. Show less
This study focuses on the life, exploits and ideology of Guru Wuguang (1818-2000), an eclectic and influential Taiwanese Buddhist figure who studied Daoist alchemy, multiple forms of Chinese,... Show moreThis study focuses on the life, exploits and ideology of Guru Wuguang (1818-2000), an eclectic and influential Taiwanese Buddhist figure who studied Daoist alchemy, multiple forms of Chinese, Japanese and Tibetan Buddhism, as well as biology, thermodynamics, philosophy, theology, and occulture. This is done in order to understand what happens when a tradition ‘purified’ from its ‘mythical’ elements reincorporates itself in the tension between its ‘enchanted’ past and ‘scientific’ present. Wuguang is famous throughout the Chinese-speaking Buddhist world for resurrecting Zhenyan, a school of esoteric Buddhism said to have flourished in China during the Tang Dynasty. The academic community has largely ignored Wuguang, making this the first in-depth exploration of this figure, whose influence is truly global. Building upon David McMahan’s work on Buddhist modernism, Jason Josephson’s secular-religious-superstitious trinary, scholarly discourse concerning Weberian disenchantment, and employing the Religious Economy Model, I argue that Wuguang’s teachings represent an intentionally reenchanted form of Buddhist modernism aimed at harmonizing magic with modern science and philosophy. While scholarly discourse on Asian magic in the modern world has been confined to popular religion, this study additionally focuses on ‘High-Church Buddhism’ by analyzing Wuguang’s magico-scientific interpretation of complex Buddhist doctrine. Show less
From Prominence to Obscurity focuses on the Darumashū (Bodhidharma school), a little known but important agent in the formative history of Zen in Japan. In the late twelfth and thirteenth centuries... Show moreFrom Prominence to Obscurity focuses on the Darumashū (Bodhidharma school), a little known but important agent in the formative history of Zen in Japan. In the late twelfth and thirteenth centuries, the Darumashū – established by the monk Dainichi Nōnin (fl. 1189) – was considered representative of the Zen school, one of the budding movements in the Buddhist landscape of medieval Japan. Later the Darumashū was to disappear, marginalized and absorbed by competing claimants to Zen orthodoxy that would affirm themselves. Besides examining scattered references to Nōnin and his lineage, the dissertation considers relics and other objects that were venerated at the now vanished Darumashū temple Sambōji. In addition, the dissertation provides analyses and annotated translations of three long-neglected doctrinal treatises that emerged from the Darumashū itself, entitled Jōtōshōgakuron, Kenshōjōbutsugi and Hōmon taikō. Furthermore, it traces criticisms of the Darumashū in the writings of Eisai (1141-1215), Dōgen (1200-1215) and the Shingon monk Raiyu (1226-1304). Show less
