Jørn Borup is a scholar of religion specializing in Buddhism. He earned his Ph.D. with a project on contemporary Japanese Rinzai Zen Buddhism (published by Brill in a revised version), and has since then done research on Zen and spirituality, Pure Land and secularization and Soka Gakkai and business. Buddhism in the West has been another major focus with projects on transnational/diaspora Buddhism (Japanese Americans in Hawaii and Vietnamese in Denmark) and 10 years of mapping Buddhism in Denmark. He has participated in cooperative research projects on modern Buddhism, religious diversity, and the circulations of religious ideas and practices between East and West (’Eastspirit’). He is mainly interested in contemporary religion using sociological and anthropological methods, but as a trained historian of religion he is also including textual studies and historical perspectives. He is based in Denmark as an associate professor at the Dept. of the Study of Religion at Aarhus University, but takes any opportunity to go to Japan (and Asia) for fieldwork.
Decolonising the Study of Religion. Who Owns Buddhism?, 2023
Decolonising the Study of Religion analyses historical and
contemporary discussions in the study ... more Decolonising the Study of Religion analyses historical and contemporary discussions in the study of religion and Buddhism and critically investigates representations, possibilities, and challenges of a decolonial approach, addressing the important question: who owns Buddhism? This book will be of interest to researchers in the field of Religious Studies, Buddhism, Japanese religions, anthropology, Asian Studies and those interested in religion and decolonisation.
Introduktionsartikel om relevansen af (og bud på) undervisning i asiatisk religion i den gymnasia... more Introduktionsartikel om relevansen af (og bud på) undervisning i asiatisk religion i den gymnasiale religionsundervisning.
With two examples of 'old diaspora' in islands (Hindus in Mauritius and Buddhists in Hawaii) the ... more With two examples of 'old diaspora' in islands (Hindus in Mauritius and Buddhists in Hawaii) the authors discuss transformations of religious diaspora and diversity according to what they call the 'island effect'.
Introductory article on religious diversity in Asia, including discussions about demographies, st... more Introductory article on religious diversity in Asia, including discussions about demographies, strategies, hermeneutics, types and interpretations.
In a Japanese context, secularization has long been questioned but also accepted as a
fact. Apart... more In a Japanese context, secularization has long been questioned but also accepted as a fact. Apart from being an academic discussion, the question of a crisis in Buddhism is a topic of concern primarily for Buddhists themselves. Japanese scholars and clergy have touched upon the topic for many years, and the very idea of a crisis of Buddhism is part of the tradition’s own raison d’être in its continuous regeneration and revival attempts. The aim of this article is to investigate concrete responses to contemporary challenges for Buddhist institutions, with a specific focus on Jōdo Shinshū Honganjiha. How does the institution respond to the challenges of ‘funeral Buddhism’ and dark images of religion? How does it cope with the gloomy visions of depopulation and continued secularization? How does it handle folk religiosity and individualized spirituality, and what role do the ministers have in a new social reality where traditional norms of authority and tradition are no longer automatic? Three types of responses are suggested and analyzed (orthodoxy, accommodation and renewal), before concluding about characteristics particular to Honganjiha, but structurally recognizable for Japanese Buddhism in general. The methods used to investigate these questions involve studies of Honganjiha written material (reports, books, articles, homepages), and discussions and interviews with Honganjiha ministers.
In the West, Buddhism as a "world rejecting" religion based on ascetic renunciation and non-econo... more In the West, Buddhism as a "world rejecting" religion based on ascetic renunciation and non-economic spirituality is often invoked as a default narrative, and in many Buddhist cultures, immateriality is indeed promoted as a symbolic ideal of authenticity. Economy and materiality, however, are inherently part of Buddhism. This is notably the case in Japan, where monasteries, temples, and associations throughout history have been wealthy organizations. Contemporary temple Buddhism, however, faces economic threats from secularization, non-Buddhist ritual business, and new religious movements (NRMs). This article analyzes the economy in and of contemporary Japanese Buddhism and systems of value transactions. The concept of "prosper-ity Buddhism" and religious capital is explored by comparing temple Buddhism with two new religious movements: Soka Gakkai and Happy Science. It is argued that the transaction models of these two groups are different from those of temple Buddhism by being differently adjusted to the market through teachings, practices, and organizational structures legitimating more openly this worldliness and materiality. It is also argued that especially Soka Gakkai has transformed its value-exchange model by converting ideals of economic transactions into other kinds of non-material forms of capital. Finally, it is suggested that a capital perspective on (Japanese) Buddhism reveals both structural differences within kinds of Buddhism, and that "Prosperity Buddhism" can be a useful analytical concept with which to illustrate one such type.
ENGLISH ABSTRACT: Antinomian transgressions have played an important role in Chinese Chan Buddhis... more ENGLISH ABSTRACT: Antinomian transgressions have played an important role in Chinese Chan Buddhism (and to a lesser extent in Japanese Zen Buddhism). Wild, crazy, fierce and strange figures have, together with 'the enlightened layman', been used as expressions for the Chan/Zen universe, whose stile is quite unique in the history of religions. The present article investigates these transgressions' hermeneutic and per-formative logic as a contrast to the 'religion of order' which is also represented by Bud-dhism. I argue, that these in both phenomenological and historical perspective are expressions of post-axial religion. DANSK RESUMÉ: Antinomiske overskridelser har spillet en vaesentlig rolle i kinesisk chan-buddhisme (og i mindre udstraekning i japansk zen-buddhisme). Vilde, skøre, vold-somme og saere figurer har sammen med den 'ordinaere laegmand' vaeret brugt til udtryk for chan/zen-buddhismens univers, hvis stil er ganske unik i hele religionshistorien. Naervaerende artikel undersøger disse overskridelsers hermeneutiske og performative lo-gik som kontrast til den 'ordensreligion', buddhismen også repraesenterer. Jeg argumen-terer for, at disse både i religionsfaenomenologisk og-historisk perspektiv er udtryk for post-aksial religion. Der er en forførende paradoksikalitet ved ordensregimers brud på ortodoksiens strin-gens-når skidt, sex og groteskhed ryster normaliteten ikke kun som dennes momen-tane modpol, men som en stilsikker, performativ diskurs med egen vaerdi. Religion er på mange måder ordenssikrende og samfundsunderstøttende som et meningstilskri-vende system. Megen religion danner rammer for afbalancering og taemning af tilvae-relsens kaostruende dimensioner, med indbyggede processer for renselse eller afvaer-gelse af ontologiske eller semantiske urenheder. Men uden ordensbrud ville religion ikke have samme funktion eller mening. 1 Isaer post-aksiale religioner har måttet in-korporere sådanne brud, i moderniteten godt hjulpet på vej af generelle tendenser til eksistentialisering og psykologisering. Hellige fjolser (yurodivy) har vaeret ikoniske 1 Se Taussig 1998 generelt om overskridelser ('transgressions') i religion.
While historically sharing the characteristics of a universalistic religion and a modernist
gran... more While historically sharing the characteristics of a universalistic religion and a modernist
grand narrative, global Buddhism is mainly the product of a late modern development.
Centripetal forces with circulating ideas, practices, and institutions have been
part of a liberal market in an open exchange society with “open hermeneutics” and
an accessible universal grammar. Its global focus has triggered de-ethnification, deculturalization,
and de-territorialization, claiming transnational universality as a central
paradigm fit for a global world beyond isolationalist particularism. However, such
seemingly universalist versions of a global Buddhism in recent years, mainly in North
America, have been criticized for actually being representations of particular cultures
(e.g., “white Buddhism”) with benefits for only particular segments. This article investigates
the discourses of this new turn, involving questions of authority, authenticity,
identity, cultural appropriation, and representation. It is suggested that criticism
of global Buddhism should be seen as typical of what could be called “postglobal
Buddhism,” in which identity politics is a frame of reference serving as a centrifugal
force, signaling a new phase in “Western Buddhism.” The relevance for the study of
religion is further discussed with reflections on how to respond to post-global religious
identity politics without being consumed by either stark objectivism or subjectivist
go-nativism.
This article analyzes the historical and contemporary relations between Buddhism, economy, and ma... more This article analyzes the historical and contemporary relations between Buddhism, economy, and materiality. It shows how, on the one hand, the sangha has been a preconditioning catalyst for and continuous generator of economic development, while, on the other hand, economic transactions and wealth generation have been preconditioning contexts for the development and maintenance of the Buddhist sangha. This is argued for by referring to two modes of economic transactions: a "secular economy," a byproduct of the sangha's engagement with the secular world, and a "religious economy," based on economic transactions related to Buddhist ideas, practices, objects, and institutions. Max Weber's ideas of the "Protestant ethic" and Robert Bellah's model of religious evolution are used as theoretical frameworks to analyze possible correspondences between religion, economy, and cultural evolution. It is suggested that Buddhism has also played a significant role in economic and civilizational development in (especially East) Asia.
Danish dharma. Buddhism and Buddhists in Denmark (in Danish).
First and only comprehensive inves... more Danish dharma. Buddhism and Buddhists in Denmark (in Danish).
First and only comprehensive investigation of Buddhism in Denmark, being part of the Danish Pluralism Project at Aarhus University.
(Udsolgt fra forlag, men kan lånes som e-bog via biblioteker)
Decolonising the Study of Religion. Who Owns Buddhism?, 2023
Decolonising the Study of Religion analyses historical and
contemporary discussions in the study ... more Decolonising the Study of Religion analyses historical and contemporary discussions in the study of religion and Buddhism and critically investigates representations, possibilities, and challenges of a decolonial approach, addressing the important question: who owns Buddhism? This book will be of interest to researchers in the field of Religious Studies, Buddhism, Japanese religions, anthropology, Asian Studies and those interested in religion and decolonisation.
Introduktionsartikel om relevansen af (og bud på) undervisning i asiatisk religion i den gymnasia... more Introduktionsartikel om relevansen af (og bud på) undervisning i asiatisk religion i den gymnasiale religionsundervisning.
With two examples of 'old diaspora' in islands (Hindus in Mauritius and Buddhists in Hawaii) the ... more With two examples of 'old diaspora' in islands (Hindus in Mauritius and Buddhists in Hawaii) the authors discuss transformations of religious diaspora and diversity according to what they call the 'island effect'.
Introductory article on religious diversity in Asia, including discussions about demographies, st... more Introductory article on religious diversity in Asia, including discussions about demographies, strategies, hermeneutics, types and interpretations.
In a Japanese context, secularization has long been questioned but also accepted as a
fact. Apart... more In a Japanese context, secularization has long been questioned but also accepted as a fact. Apart from being an academic discussion, the question of a crisis in Buddhism is a topic of concern primarily for Buddhists themselves. Japanese scholars and clergy have touched upon the topic for many years, and the very idea of a crisis of Buddhism is part of the tradition’s own raison d’être in its continuous regeneration and revival attempts. The aim of this article is to investigate concrete responses to contemporary challenges for Buddhist institutions, with a specific focus on Jōdo Shinshū Honganjiha. How does the institution respond to the challenges of ‘funeral Buddhism’ and dark images of religion? How does it cope with the gloomy visions of depopulation and continued secularization? How does it handle folk religiosity and individualized spirituality, and what role do the ministers have in a new social reality where traditional norms of authority and tradition are no longer automatic? Three types of responses are suggested and analyzed (orthodoxy, accommodation and renewal), before concluding about characteristics particular to Honganjiha, but structurally recognizable for Japanese Buddhism in general. The methods used to investigate these questions involve studies of Honganjiha written material (reports, books, articles, homepages), and discussions and interviews with Honganjiha ministers.
In the West, Buddhism as a "world rejecting" religion based on ascetic renunciation and non-econo... more In the West, Buddhism as a "world rejecting" religion based on ascetic renunciation and non-economic spirituality is often invoked as a default narrative, and in many Buddhist cultures, immateriality is indeed promoted as a symbolic ideal of authenticity. Economy and materiality, however, are inherently part of Buddhism. This is notably the case in Japan, where monasteries, temples, and associations throughout history have been wealthy organizations. Contemporary temple Buddhism, however, faces economic threats from secularization, non-Buddhist ritual business, and new religious movements (NRMs). This article analyzes the economy in and of contemporary Japanese Buddhism and systems of value transactions. The concept of "prosper-ity Buddhism" and religious capital is explored by comparing temple Buddhism with two new religious movements: Soka Gakkai and Happy Science. It is argued that the transaction models of these two groups are different from those of temple Buddhism by being differently adjusted to the market through teachings, practices, and organizational structures legitimating more openly this worldliness and materiality. It is also argued that especially Soka Gakkai has transformed its value-exchange model by converting ideals of economic transactions into other kinds of non-material forms of capital. Finally, it is suggested that a capital perspective on (Japanese) Buddhism reveals both structural differences within kinds of Buddhism, and that "Prosperity Buddhism" can be a useful analytical concept with which to illustrate one such type.
ENGLISH ABSTRACT: Antinomian transgressions have played an important role in Chinese Chan Buddhis... more ENGLISH ABSTRACT: Antinomian transgressions have played an important role in Chinese Chan Buddhism (and to a lesser extent in Japanese Zen Buddhism). Wild, crazy, fierce and strange figures have, together with 'the enlightened layman', been used as expressions for the Chan/Zen universe, whose stile is quite unique in the history of religions. The present article investigates these transgressions' hermeneutic and per-formative logic as a contrast to the 'religion of order' which is also represented by Bud-dhism. I argue, that these in both phenomenological and historical perspective are expressions of post-axial religion. DANSK RESUMÉ: Antinomiske overskridelser har spillet en vaesentlig rolle i kinesisk chan-buddhisme (og i mindre udstraekning i japansk zen-buddhisme). Vilde, skøre, vold-somme og saere figurer har sammen med den 'ordinaere laegmand' vaeret brugt til udtryk for chan/zen-buddhismens univers, hvis stil er ganske unik i hele religionshistorien. Naervaerende artikel undersøger disse overskridelsers hermeneutiske og performative lo-gik som kontrast til den 'ordensreligion', buddhismen også repraesenterer. Jeg argumen-terer for, at disse både i religionsfaenomenologisk og-historisk perspektiv er udtryk for post-aksial religion. Der er en forførende paradoksikalitet ved ordensregimers brud på ortodoksiens strin-gens-når skidt, sex og groteskhed ryster normaliteten ikke kun som dennes momen-tane modpol, men som en stilsikker, performativ diskurs med egen vaerdi. Religion er på mange måder ordenssikrende og samfundsunderstøttende som et meningstilskri-vende system. Megen religion danner rammer for afbalancering og taemning af tilvae-relsens kaostruende dimensioner, med indbyggede processer for renselse eller afvaer-gelse af ontologiske eller semantiske urenheder. Men uden ordensbrud ville religion ikke have samme funktion eller mening. 1 Isaer post-aksiale religioner har måttet in-korporere sådanne brud, i moderniteten godt hjulpet på vej af generelle tendenser til eksistentialisering og psykologisering. Hellige fjolser (yurodivy) har vaeret ikoniske 1 Se Taussig 1998 generelt om overskridelser ('transgressions') i religion.
While historically sharing the characteristics of a universalistic religion and a modernist
gran... more While historically sharing the characteristics of a universalistic religion and a modernist
grand narrative, global Buddhism is mainly the product of a late modern development.
Centripetal forces with circulating ideas, practices, and institutions have been
part of a liberal market in an open exchange society with “open hermeneutics” and
an accessible universal grammar. Its global focus has triggered de-ethnification, deculturalization,
and de-territorialization, claiming transnational universality as a central
paradigm fit for a global world beyond isolationalist particularism. However, such
seemingly universalist versions of a global Buddhism in recent years, mainly in North
America, have been criticized for actually being representations of particular cultures
(e.g., “white Buddhism”) with benefits for only particular segments. This article investigates
the discourses of this new turn, involving questions of authority, authenticity,
identity, cultural appropriation, and representation. It is suggested that criticism
of global Buddhism should be seen as typical of what could be called “postglobal
Buddhism,” in which identity politics is a frame of reference serving as a centrifugal
force, signaling a new phase in “Western Buddhism.” The relevance for the study of
religion is further discussed with reflections on how to respond to post-global religious
identity politics without being consumed by either stark objectivism or subjectivist
go-nativism.
This article analyzes the historical and contemporary relations between Buddhism, economy, and ma... more This article analyzes the historical and contemporary relations between Buddhism, economy, and materiality. It shows how, on the one hand, the sangha has been a preconditioning catalyst for and continuous generator of economic development, while, on the other hand, economic transactions and wealth generation have been preconditioning contexts for the development and maintenance of the Buddhist sangha. This is argued for by referring to two modes of economic transactions: a "secular economy," a byproduct of the sangha's engagement with the secular world, and a "religious economy," based on economic transactions related to Buddhist ideas, practices, objects, and institutions. Max Weber's ideas of the "Protestant ethic" and Robert Bellah's model of religious evolution are used as theoretical frameworks to analyze possible correspondences between religion, economy, and cultural evolution. It is suggested that Buddhism has also played a significant role in economic and civilizational development in (especially East) Asia.
Danish dharma. Buddhism and Buddhists in Denmark (in Danish).
First and only comprehensive inves... more Danish dharma. Buddhism and Buddhists in Denmark (in Danish).
First and only comprehensive investigation of Buddhism in Denmark, being part of the Danish Pluralism Project at Aarhus University.
(Udsolgt fra forlag, men kan lånes som e-bog via biblioteker)
Det tintinske univers er på mange måder sammenligneligt med et religionsvidenskabeligt. Denne art... more Det tintinske univers er på mange måder sammenligneligt med et religionsvidenskabeligt. Denne artikel undersøger førstnævnte med sidstnævnte (og vice versa), med slet skjulte referencer til Hans Jørgen Lundager Jensens forfatterskab og faglighed.
Buddhafigurer som havenisser og wellnesssymboler. Buddha som reklame for futonsenge, IKEA-møble... more Buddhafigurer som havenisser og wellnesssymboler. Buddha som reklame for futonsenge, IKEA-møbler og sportstøj. Buddhistisk meditation i dameblade og på virksomhedskurser. En måde at måle buddhismen i Danmark på, er ved kortlægning af organiseret buddhisme og skønsmæssig indkredsning af den levende og praktiserede buddhisme. En anden er at undersøge en mere indirekte udbredelse af buddhismen som kulturelt fænomen. Det sidste er denne artikels foku.
Sammenhængen mellem religion og integration har de sidste år været genstand for debat. Artiklen k... more Sammenhængen mellem religion og integration har de sidste år været genstand for debat. Artiklen kommer ind på begreber og sammenhænge relateret til området (migration, diaspora, assimilation, etnicitet, kultur) og ser på religionens mulige rolle som negativ eller positiv ressource i integrationsspørgsmål.
At tælle buddhister er væsentligt til generelt at få en forståelse og afgrænsning af, hvad man dy... more At tælle buddhister er væsentligt til generelt at få en forståelse og afgrænsning af, hvad man dybest set forstår ved ’buddhist’ og ’buddhisme’. Det hører til den bredere disciplin, som kan kaldes religiøs demografi (Johnson and Grim 2013). Buddhismen i Danmark er en rigtig god case til at diskutere religiøs demografi. Da langt de fleste buddhister herhjemme og i Vesten generelt er immigranter (og efterkommere) fra buddhistiske lande i Asien, vil hovedfokus også her være på disse.
On the construction of Zen in the West and the networks surrounding and creating these. P. Antes,... more On the construction of Zen in the West and the networks surrounding and creating these. P. Antes, A. W. Geertz and R. R. Warne (eds.) New Approaches to th Study of Religion. Vol 1: Regional, Critical and Historical Approaches pp: 451-487.
Buddhism in the West has reached beyond the enclosures of monastic buildings and meditation cente... more Buddhism in the West has reached beyond the enclosures of monastic buildings and meditation centers, meeting the masses at the market, in films, books, magazines and ads, often portrayed as anything but religion. This article investigates relations between media, popular culture and religion and analyses representations of Buddhism in Danish mass media, relating it to opinion surveys, statistics and developments of Danish Buddhist groups. It discusses the mediatization, entertainmentization, commodification and popularization of Buddhism and concludes that such representations serve as cultural narratives, regenerating and transforming both the culture and the religion.
Zen Buddhism has for decades fascinated the West, and the former elitist tradition has in contemp... more Zen Buddhism has for decades fascinated the West, and the former elitist tradition has in contemporary times become part of broad popular culture. Zen is for Buddhists, but it is also part of a general “Easternization ” and alleged “spiritual revolution ” narrative. In Japan, both Zen and “spirituality ” are important factors in both media and the lived religious environment. This article aims to investigate how and to what extent “Zen ” and “spirituality ” are related as narratives and religious practices in a contemporary Japanese context. While there are overlaps, it is argued that the two domains are separate and that such a division is based on general differences in culturally constrained narratives (Western/Japanese, Zen/spirituality). Besides focusing on a concrete Japanese context, the article also contributes to research on global and transnational (Zen) Buddhism as well as to the field of comparative spirituality.
The academic study of religion, with its concepts and theories that originate in a Western, Prote... more The academic study of religion, with its concepts and theories that originate in a Western, Protestant context, has justly been criticized in postmodern and identity-focused discourses, in recent years under the umbrella of decolonization and social justice activism. It has been suggested that allegedly universally-applicable theories and methodologies are relativized and revealed as particularized Eurocentrism in the hegemonic representations of “white” or “Western” power regimes. While acknowledging such reorientations in the philosophy, sociology, psychology, and history of religion, this article also critically investigates and discusses the “critical study of religion.” It is suggested that the revisionist deconstruction emphasized by contemporary identity perspectives, with their discourses of difference and re-essentialized understandings of religion and culture, are not only problematic as theoretical orientations. Radical identity politics also imply methodological constrai...
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contemporary discussions in the study of religion and
Buddhism and critically investigates representations,
possibilities, and challenges of a decolonial approach,
addressing the important question: who owns Buddhism?
This book will be of interest to researchers in the field of
Religious Studies, Buddhism, Japanese religions,
anthropology, Asian Studies and those interested in religion
and decolonisation.
fact. Apart from being an academic discussion, the question of a crisis in Buddhism
is a topic of concern primarily for Buddhists themselves. Japanese scholars and
clergy have touched upon the topic for many years, and the very idea of a crisis of
Buddhism is part of the tradition’s own raison d’être in its continuous regeneration
and revival attempts. The aim of this article is to investigate concrete responses to
contemporary challenges for Buddhist institutions, with a specific focus on Jōdo
Shinshū Honganjiha. How does the institution respond to the challenges of ‘funeral
Buddhism’ and dark images of religion? How does it cope with the gloomy visions
of depopulation and continued secularization? How does it handle folk religiosity
and individualized spirituality, and what role do the ministers have in a new social
reality where traditional norms of authority and tradition are no longer automatic?
Three types of responses are suggested and analyzed (orthodoxy, accommodation
and renewal), before concluding about characteristics particular to Honganjiha, but
structurally recognizable for Japanese Buddhism in general. The methods used to
investigate these questions involve studies of Honganjiha written material (reports,
books, articles, homepages), and discussions and interviews with Honganjiha
ministers.
grand narrative, global Buddhism is mainly the product of a late modern development.
Centripetal forces with circulating ideas, practices, and institutions have been
part of a liberal market in an open exchange society with “open hermeneutics” and
an accessible universal grammar. Its global focus has triggered de-ethnification, deculturalization,
and de-territorialization, claiming transnational universality as a central
paradigm fit for a global world beyond isolationalist particularism. However, such
seemingly universalist versions of a global Buddhism in recent years, mainly in North
America, have been criticized for actually being representations of particular cultures
(e.g., “white Buddhism”) with benefits for only particular segments. This article investigates
the discourses of this new turn, involving questions of authority, authenticity,
identity, cultural appropriation, and representation. It is suggested that criticism
of global Buddhism should be seen as typical of what could be called “postglobal
Buddhism,” in which identity politics is a frame of reference serving as a centrifugal
force, signaling a new phase in “Western Buddhism.” The relevance for the study of
religion is further discussed with reflections on how to respond to post-global religious
identity politics without being consumed by either stark objectivism or subjectivist
go-nativism.
First and only comprehensive investigation of Buddhism in Denmark, being part of the Danish Pluralism Project at Aarhus University.
(Udsolgt fra forlag, men kan lånes som e-bog via biblioteker)
contemporary discussions in the study of religion and
Buddhism and critically investigates representations,
possibilities, and challenges of a decolonial approach,
addressing the important question: who owns Buddhism?
This book will be of interest to researchers in the field of
Religious Studies, Buddhism, Japanese religions,
anthropology, Asian Studies and those interested in religion
and decolonisation.
fact. Apart from being an academic discussion, the question of a crisis in Buddhism
is a topic of concern primarily for Buddhists themselves. Japanese scholars and
clergy have touched upon the topic for many years, and the very idea of a crisis of
Buddhism is part of the tradition’s own raison d’être in its continuous regeneration
and revival attempts. The aim of this article is to investigate concrete responses to
contemporary challenges for Buddhist institutions, with a specific focus on Jōdo
Shinshū Honganjiha. How does the institution respond to the challenges of ‘funeral
Buddhism’ and dark images of religion? How does it cope with the gloomy visions
of depopulation and continued secularization? How does it handle folk religiosity
and individualized spirituality, and what role do the ministers have in a new social
reality where traditional norms of authority and tradition are no longer automatic?
Three types of responses are suggested and analyzed (orthodoxy, accommodation
and renewal), before concluding about characteristics particular to Honganjiha, but
structurally recognizable for Japanese Buddhism in general. The methods used to
investigate these questions involve studies of Honganjiha written material (reports,
books, articles, homepages), and discussions and interviews with Honganjiha
ministers.
grand narrative, global Buddhism is mainly the product of a late modern development.
Centripetal forces with circulating ideas, practices, and institutions have been
part of a liberal market in an open exchange society with “open hermeneutics” and
an accessible universal grammar. Its global focus has triggered de-ethnification, deculturalization,
and de-territorialization, claiming transnational universality as a central
paradigm fit for a global world beyond isolationalist particularism. However, such
seemingly universalist versions of a global Buddhism in recent years, mainly in North
America, have been criticized for actually being representations of particular cultures
(e.g., “white Buddhism”) with benefits for only particular segments. This article investigates
the discourses of this new turn, involving questions of authority, authenticity,
identity, cultural appropriation, and representation. It is suggested that criticism
of global Buddhism should be seen as typical of what could be called “postglobal
Buddhism,” in which identity politics is a frame of reference serving as a centrifugal
force, signaling a new phase in “Western Buddhism.” The relevance for the study of
religion is further discussed with reflections on how to respond to post-global religious
identity politics without being consumed by either stark objectivism or subjectivist
go-nativism.
First and only comprehensive investigation of Buddhism in Denmark, being part of the Danish Pluralism Project at Aarhus University.
(Udsolgt fra forlag, men kan lånes som e-bog via biblioteker)