This text provides a comparative investigation of the affinities and differences of two of the most dynamic currents in World Buddhism: Zen Buddhism and the Thai Forest Movement. Defying differences in denomination, culture, and historical epochs, these schools revived an unfettered quest for enlightenment and proceeded to independently forge like practices and doctrines. The author examines the teaching gambits and tactics, the methods of practice, the place and story line of teacher biography, and the nature and role of the awakening experience, revealing similar forms deriving from an uncompromising pursuit of awaking, the insistence on self-cultivation, and the preeminent role of the charismatic master. Offering a pertinent review of their encounters with modernism, the book provides a new coherence to these seemingly disparate movements, opening up new avenues for scholars and possibilities for practitioners.

This book challenges the widespread view that Islam is a reactionary religion that defends tradition against modernity and individual freedom. Jean-Philippe Platteau shows how Islam is vulnerable to political manipulation and how the threat of religious extremism is especially high because Islam is not organized as a centralized church.

The intent here is not to offer a new metastrategy for global development but to underscore the need for diverse responses to the vast array of economic, social, and environmental dilemmas."--BOOK JACKET.

Rebuilding Buddhism describes in evocative detail the experiences and achievements of Nepalis who have adopted Theravada Buddhism. This form of Buddhism was introduced into Nepal from Burma and Sri Lanka in the 1930s, and its adherents have struggled for recognition and acceptance ever since. With its focus on the austere figure of the monk and the biography of the historical Buddha, and more recently with its emphasis on individualizing meditation and on gender equality, Theravada Buddhism contrasts sharply with the highly ritualized Tantric Buddhism traditionally practiced in the Kathmandu Valley. Based on extensive fieldwork, interviews, and historical reconstruction, the book provides a rich portrait of the different ways of being a Nepali Buddhist over the past seventy years. At the same time it explores the impact of the Theravada movement and what its gradual success has meant for Buddhism, for society, and for men and women in Nepal.

Part I. Buddhism in India: the interface between the ancient and the modern -- part II. Texts, politics and the Sangha in Sri Lanka -- part III. The revival of Buddhism in China -- part IV. Afterword

Following the upheavals of the Cultural Revolution, the People's Republic of China gradually permitted the renewal of religious activity. Tibetans, whose traditional religious and cultural institutions had been decimated during the preceding two decades, took advantage of the decisions of 1978 to begin a Buddhist renewal that is one of the most extensive and dramatic examples of religious revitalization in contemporary China. The nature of that revival is the focus of this book. Four leading specialists in Tibetan anthropology and religion conducted case studies in the Tibet autonomous region and among the Tibetans of Sichuan and Qinghai provinces. There they observed the revival of the Buddhist heritage in monastic communities and among laypersons at popular pilgrimages and festivals. Demonstrating how that revival must contend with tensions between the Chinese state and aspirations for greater Tibetan autonomy, the authors discuss ways that Tibetan Buddhists are restructuring their religion through a complex process of social, political, and economic adaptation. Buddhism has long been the main source of Tibetans' pride in their culture and country. These essays reveal the vibrancy of that ancient religion in contemporary Tibet and also the problems that religion and Tibetan culture in general are facing in a radically altered world.

A senior disciple of Ajaan Mun, Ajaan Khao Anālayo was one of the foremost meditation masters of our time. He always preferred to practice in remote, secluded locations and with such single-minded resolve that his diligence in that respect was unrivaled among his peers in the circle of Thai forest monks. In his frequent encounters with wild animals, Ajaan Khao exhibited a special affinity for elephants.