TCSE-Smith, blurb (final 9 August 2013) There are 400 million Buddhists in the world. Buddhists in Australia make up 3% of the population. So why have Buddhists had so little to say about educating youth? And, can Buddhism survive in Australia without educating youth? Sue Smith in Buddhist Voices in School answers why Buddhists are reluctant to ‘go public’ on education, and how Buddhism has much to offer the critical area of enhancing the wellbeing of young people. Here she distinguishes spiritual education from religion. Using case studies of Buddhist classes in primary schools Smith shows how a community adapted Buddha-Dharma to fit with contemporary education. The book describes how Social and Emotional Learning, inquiry and experiential approaches to education fit well with the intentions of Buddhism. In these classes students learned to meditate and explored ethics through a lively selection of Jataka tales. Voices from a Buddhist community, state school teachers, parents and also students inform the narrative of this book. It is the students themselves that reveal over time how they have developed calm, focus, kindness, resilience and better ability to make choices through their participation. The author concludes that the principles and techniques used in this program make potent contributions to current pedagogy. This book will be of great value to educators, academics and all those who have interest in Buddhism and who care about how children are educated.

EDITORS’ INTRODUCTION This volume is a collection of papers presented at the international workshop on “Buddhist Approach to Global Education in Ethics” which is being held on May 13, 2019, at International Conference Center Tam Chuc, Ha Nam, Vietnam on the occasion of the 16th United Nations Day of Vesak Celebrations 2019. The aim is to throw new light on the values of the global ethical system with a focus on the Buddhist approach in deepening our understanding of how Buddhist ethics can deliver a social change in the globalized world. REVIEW OF CONTENTS Prof. P. D. Premasiri in his paper titled “Universally valid ethical norms of Buddhism applicable to global education in ethics” deals with hindrance in determining the basis for global education in ethics and providing undeniable facts about the diversity involved in ethical norms, principles and attitudes of various global communities. The author also discusses the characteristics of Buddhist teaching on a humanistic approach to the moral life with perceptions of enlightened humans, i.e. ‘Knowledgeable Persons’ (vi¤¤å purisà). The paper places further emphasis on the necessity to draw the attention of educators to train the minds of humans on ethical choices in accordance with such decisions. The paper entitled “Teaching Buddhist Ethics through the Life of the Buddha and Jesus” by Abraham Velez De Cea has proposed a new approach to the Buddhist ethical way of teaching and its application through interpretations of the Buddha’s life from the perspective of virtue ethics and meditation. The purpose is to heighten the Buddhist contribution being made to global education in ethical issues. The paper is divided into two parts, Buddhist ethics as a form of virtue ethics and secondly, interpretation of the Buddha’s teachings from the perspective of virtue ethics and meditation.

This translation of a 1982 volume published in Bern (Paul Haupt Verlag) by a Swiss theologian with a longstanding interest in dialogue between Buddhism and Christianity features an examination of the Kyoto school of Japanese philosophers who attempted to engage with both Christianity and secular Wes

Between 1850 and 1966, tens of thousands of Buddhist sacred sites in China were destroyed, victims of targeted destruction, accidental damage, or simply neglect. During the same period, however, many of these sites were reconstructed, a process that involved both rebuilding material structures and reviving religious communities. The conventionally accepted narrative of Chinese Buddhism during the modern era is that it underwent a revival initiated by innovative monastics and laypersons, leaders who reinvented Buddhist traditions to meet the challenges of modernity. Gregory Adam Scott shows, however, that over time it became increasingly difficult for reconstruction leaders to resist the interests of state actors, who sought to refashion monastery sites as cultural monuments rather than as living religious communities. These sites were then intended to serve as symbols of Chinese history and cultural heritage, while their function as a frame for religious life was increasingly pushed aside. As a result, the power to determine whether and how a monastery would be reconstructed, and the types of activities that would be reinstated or newly introduced, began to shift from religious leaders and communities to state agencies that had a radically different set of motivations and values. Building the Buddhist Revival explores the history of Chinese Buddhist monastery reconstruction from the end of the Imperial period through the first seventeen years of the People's Republic. Over this century of history, the nature and significance of reconstructing Buddhist monasteries changes drastically, mirroring broader changes in Chinese society. Yet this book argues that change has always been in the nature of religious communities such as Buddhist monasteries, and that reconstruction, rather than a return to the past, represents innovative and adaptive change. In this way, it helps us understand the broader significance of the Buddhist "revival" in China during this era, as a creative reconstruction of religion upon longstanding foundations.

They say religion is a personal and private affair. But when a woman believes in a tradition, she has a relationship to that faith beyond her sacred space. Religious traditions' historically poor treatment of women has lead many to question why they believe. How has their tradition either embraced and enlightened, or excluded and confined women throughout history? Her Voice, Her Faith presents the personal and historical perspectives of women who not only live their faith day to day, but who also know their religion's history with women in general.

Voice Made Visible is an exploration of voice training and performance practice based on the use and application of Multi-Octave Vocal Range techniques. "Multi-Octave" is understood as the arsenal of sounds that exists uniquely within each human voice, beyond the comfortable average octave that we use in everyday life. In Voice Made Visible, Rafael Lopez-Barrantes builds on the voice work created by Alfred Wolfsohn and developed by Roy Hart and his company in France to assist students, artists, and those interested in the performing arts with their vocal practice. He draws from over three decades of multi-cultural performance and teaching, sharing the three fundamental pillars of his system: Fiction, News, and Body Source. This book will help readers unfold their understanding of the voice by strengthening it and inspire them to create new vocal paths for the stage, camera, and voice acting, as well as for their own personal expressive growth. Voice Made Visible is an invaluable resource for students of Acting and Voice courses, as well as working performing artists. For supplemental material, including pedagogical audio-visual clips, please visit www.barrantesvoicesystem.com.

Much of the literature about stress and its effects on children is focused on how these various groups can learn how to “cope,” “adapt,” and/or “manage” stress. Practicing mindfulness, on the other hand, is about becoming familiar with how one responds to stress and, as important, how one can differentiate between stressors that generate beneficial actions and ones that escalate distress and discomfort. It was the latter approach that characterized the year-long mindfulness project that a group of racial, ethnic, and culturally diverse fifth graders in a local Boston public school participated in during the AY2016-2017. The facilitator of the project met with participating students for an average of 75 minutes, once per week. In large and small group discussions and numerous creative techniques and processes (e.g., photography, symbolic art) the participants explored, documented, and assessed how they experienced various forms of mindfulness and how those processes informed their thinking, emotions, and actions. As important, participating in the project provided the young people with opportunities to become ‘mindfulness ambassadors’ who brought mindfulness into their families, school, and respective communities. Engaging in mindfulness practices provided the young people with opportunities to develop life-long, skillful ways to become familiar with their minds, increase their self-awareness, more effectively respond to difficult thoughts and emotions, and provide strategies to foster positive connections with others. In addition, sharing and exploring strategies for developing a mindful perspective contributed to creating an environment for learning that intersected with young people’s capacity to be critical thinkers and thoughtful decision-makers. The greatest contribution of the book is that it is threaded with the voices of young girls and boys who speak about themselves, their thoughts and emotions, their experiences with fear, anxiety, success, and failure with directness, honesty, and a confidence in their skills and abilities. Their participation in the project demonstrates the possibilities classroom teachers have to integrate mindfulness practices into the school day. As important, teachers are invited to hone their own mindfulness practices to ensure that they are intentionally working with their own thoughts, emotions, and assumptions as they relate to the students they teach.

Though India is no longer a Buddhist country, Buddhism held its place among Indian faiths for nearly seventeen centuries (500 B.C.--A.D. 1200). During this long stretch of time the Buddhist monks were organized in Sanghas in most parts of the country and their activities and achievements have profoundly influenced India`s traditional culture. There are monumental remains of Buddhist monastic life scattered all over India: in the south there are about a thousand cave-monasteries, among them Ajanta, world-famous for its exquisite mural paintings; in the north, less spectacular, the ruins of monastic edifices from Taxila in the west to Paharpur in the east. A connected history of the Buddhist monks of ancient India, their activities, their monastic establishments and their contributions to Indian culture, is available for the first time in this work, which is remarkable also for its pervading human interest. In reconstructing the history of the emperors and kings who were patrons of Buddhism, the early missionaries and the illustrious monk-scholars of later times, the author has used sources in four languages--Pali, Sanskrit, Chinese and Tibetan. Contents The primitive sangha, The asoka-satavahana age 250 BC-AD 100 and its legacy, In the Gupta age (AD 300-550) and after, Eminent monk-Scholars of India, Monastic Universities, (AD 500-1200), Bib., Index.

Buddhist studies is a rapidly changing field of research, constantly transforming and adapting to new scholarship. This creates a problem for instructors, both in a university setting and in monastic schools, as they try to develop a curriculum based on a body of scholarship that continually shifts in focus and expands to new areas. Teaching Buddhism establishes a dialogue between the community of instructors of Buddhism and leading scholars in the field who are updating, revising, and correcting earlier understandings of Buddhist traditions. Each chapter presents new ideas within a particular theme of Buddhist studies and explores how courses can be enhanced with these insights. Contributors in the first section focus on the typical approaches, figures, and traditions in undergraduate courses, such as the role of philosophy in Buddhism, Nagarjuna, Yogacara Buddhism, tantric traditions, and Zen Buddhism. They describe the impact of recent developments-like new studies in the cognitive sciences-on scholarship in those areas. Part Two examines how political engagement and ritual practice have shaped the tradition throughout its history. Focus then shifts to the issues facing instructors of Buddhism-dilemmas for the scholar-practitioner in the academic and monastic classroom, the tradition's possible roles in teaching feminism and diversity, and how to present the tradition in the context of a world religions course. In the final section, contributors offer stories of their own experiences teaching, paying particular attention to the ways in which American culture has impacted them. They discuss the development of courses on American Buddhism; using course material on the family and children; the history and trajectory of a Buddhist-Christian dialog; and Buddhist bioethics, environmentalism, economic development, and social justice. In synthesizing this vast and varied body of research, the contributors in this volume have provided an invaluable service to the field