LEADER 04468oam 22005894a 450 001 9910154285303321 005 20240213185721.0 010 $a0-8248-7373-4 010 $a0-8248-7440-4 010 $a0-8248-6601-0 010 $a0-8248-6599-5 024 7 $a10.1515/9780824866013 035 $a(CKB)4340000000020936 035 $a(MiAaPQ)EBC4669054 035 $a(StDuBDS)EDZ0001718830 035 $a(OCoLC)964699066 035 $a(MdBmJHUP)muse54136 035 $a(DE-B1597)484108 035 $a(OCoLC)965772665 035 $a(DE-B1597)9780824866013 035 $a(OCoLC)1048736279 035 $a(ScCtBLL)6b5e8169-a3da-4f97-bcf5-b7b36cb1d503 035 $a(EXLCZ)994340000000020936 100 $a20160722d2017 uy 0 101 0 $aeng 135 $aurcnu|||||||| 181 $2rdacontent 182 $2rdamedia 183 $2rdacarrier 200 10$aArchitects of Buddhist Leisure$eSocially Disengaged Buddhism in Asia?s Museums, Monuments, and Amusement Parks /$fJustin Thomas McDaniel 210 1$aHonolulu :$cUniversity of Hawai?i Press,$d[2017] 210 4$d©[2017] 215 $a1 online resource (241 pages) 225 0 $aContemporary Buddhism 300 $aPreviously issued in print: 2017. 311 $a0-8248-6598-7 320 $aIncludes bilbiographical references and index. 327 $aMonuments and metabolism : Kenzo Tange and the attempts to bring new architecture to Buddhism's oldest site -- Ecumenical parks and cosmological gardens : Braphai and Lek Wiriyaphan and Buddhist spectacle culture -- Buddhist museums and curio cabinets : Shi Fa Zhao and ecumenism without an agenda. 330 $aBuddhism, often described as an austere religion that condemns desire, promotes denial, and idealizes the contemplative life, actually has a thriving leisure culture in Asia. Creative religious improvisations designed by Buddhists have been produced both within and outside of monasteries across the region?in Nepal, Japan, Korea, Macau, Hong Kong, Singapore, Laos, Thailand, and Vietnam. Justin McDaniel looks at the growth of Asia?s culture of Buddhist leisure?what he calls ?socially disengaged Buddhism??through a study of architects responsible for monuments, museums, amusement parks, and other sites. In conversation with noted theorists of material and visual culture and anthropologists of art, McDaniel argues that such sites highlight the importance of public, leisure, and spectacle culture from a Buddhist perspective and illustrate how ?secular? and ?religious,? ?public? and ?private,? are in many ways false binaries. Moreover, places like Lek Wiriyaphan?s Sanctuary of Truth in Thailand, Su?i Tiên Amusement Park in Saigon, and Shi Fa Zhao?s multilevel museum/ritual space/tea house in Singapore reflect a growing Buddhist ecumenism built through repetitive affective encounters instead of didactic sermons and sectarian developments. They present different Buddhist traditions, images, and aesthetic expressions as united but not uniform, collected but not concise: Together they form a gathering, not a movement.Despite the ingenuity of lay and ordained visionaries like Wiriyaphan and Zhao and their colleagues Kenzo Tange, Chan-soo Park, Tadao Ando, and others discussed in this book, creators of Buddhist leisure sites often face problems along the way. Parks and museums are complex adaptive systems that are changed and influenced by budgets, available materials, local and global economic conditions, and visitors. Architects must often compromise and settle at local optima, and no matter what they intend, their buildings will develop lives of their own. Provocative and theoretically innovative, Architects of Buddhist Leisure asks readers to question the very category of ?religious? architecture. It challenges current methodological approaches in religious studies and speaks to a broad audience interested in modern art, architecture, religion, anthropology, and material culture. 410 0$aContemporary Buddhism. 606 $aBuddhist architecture$zAsia 606 $aArchitecture and recreation$zAsia 615 0$aBuddhist architecture 615 0$aArchitecture and recreation 676 $a725/.76095 700 $aMcDaniel$b Justin$01025788 801 0$bMdBmJHUP 801 1$bMdBmJHUP 906 $aBOOK 912 $a9910154285303321 996 $aArchitects of Buddhist Leisure$92439556 997 $aUNINA