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Introduction: Towards an analysis of Buddhist secular grammars

Published online by Cambridge University Press:  09 March 2021

Ruth Streicher
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Introduction
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Journal of Southeast Asian Studies , Volume 52 , Issue 1 , March 2021 , pp. 2 - 6
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Copyright © The National University of Singapore, 2021

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References

1 Habermas, Jürgen, ‘Notes on post-secular society’, New Perspectives Quarterly 25, 4 (2008): 17–29CrossRefGoogle Scholar.

2 Foxeus, Niklas, ‘The Buddha was a devoted nationalist: Buddhist nationalism, ressentiment, and defending Buddhism in Myanmar’, Religion 49, 4 (2019): 661–90CrossRefGoogle Scholar; Gravers, Mikael, ‘Anti-Muslim Buddhist nationalism in Burma and Sri Lanka: Religious violence and globalized imaginaries of endangered identities’, Contemporary Buddhism 16, 1 (2015): 1–27CrossRefGoogle Scholar; Schonthal, Benjamin and Walton, Matthew J., ‘The (new) Buddhist nationalisms? Symmetries and specificities in Sri Lanka and Myanmar’, Contemporary Buddhism 17, 1 (2016): 81–115CrossRefGoogle Scholar.

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9 Mahmood, Saba, Religious difference in a secular age: A minority report (Princeton: Princeton University Press, 2015)CrossRefGoogle Scholar. A second line of inquiry important for the field is critical studies of religious freedom, which often intersects with the construction of religious minorities. Sullivan, Winnifred Fallers, Hurd, Elizabeth Shakman, Mahmood, Saba and Danchin, Peter G., Politics of religious freedom (Chicago: University of Chicago Press, 2015)CrossRefGoogle Scholar; Hurd, Elizabeth Shakman, Beyond religious freedom: The new global politics of religion (Princeton: Princeton University Press, 2015)Google Scholar; Berger, Benjamin L., Law's religion: Religious difference and the claims of constitutionalism (Toronto: University of Toronto Press, 2015)CrossRefGoogle Scholar.

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13 I want to thank one of the anonymous reviewers for highlighting this point. See also Borchert, Thomas, ‘Introduction. Theravada Buddhism in colonial contexts’, in Theravada Buddhism in colonial contexts, ed. Borchert, T. (London: Routledge, 2018), pp. 1–17CrossRefGoogle Scholar.

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16 For instance, Adolf Bastian, known as the ‘founder’ of ethnography in Germany, refers to the Hinayana school of Buddhism in his travel account of Siam: Bastian, Adolf, Reisen in Siam im Jahre 1867 (Jena: Hermann Constenoble, 1867)Google Scholar.

17 Bloembergen, Marieke and Eickhoff, Martijn, ‘Exchange and the protection of Java's antiquities: A transnational approach to the problem of heritage in colonial Java’, Journal of Asian Studies 72, 4 (2013): 1–24CrossRefGoogle Scholar.

18 Skilling, Peter, ed., How Theravāda is Theravāda? Exploring Buddhist identities (Chiang Mai: Silkworm, 2012)Google Scholar; Todd LeRoy Perreira, ‘Whence Theravāda? The modern genealogy of an ancient term’, in ibid., pp. 443–571.

19 Talal Asad, ‘Thinking about religion through Wittgenstein’, paper given at the Makerere Institute of Social Research, May 2020, https://misr.mak.ac.ug/file-download/download/public/1082 (accessed 3 June 2020), p. 29.

20 Ibid.

21 Conrad, Sebastian, ‘Religion in der globalen Welt’, in 1750–1870. Wege zur modernen Welt, ed. Conrad, Sebastian and Osterhammel, Jürgen (München: C.H. Beck, 2016), pp. 559–626Google Scholar.

22 Bénédicte Brac de la Perrière, ‘“Don't say it is religion!” versus “Don't make it look like politics!”: The vicissitudes of secularity in transitional Burma’, paper given at the Association of Asian Studies Annual Conference, Seattle, 2016.