Lumbini Development Project

Plan, with progress report of the development works; includes historical account of Lumbini.

Lumbini, the Birthplace of the Lord Buddha, was inscribed on the World Heritage list in 1997. It is situated in an area commonly referred to as the 'Sacred Garden'. Archaeological remains testify to the authenticity of the place, which has become a major pilgrimage site. Nevertheless over two and a half millennia, the understanding of Lumbini has changed and different perceptions exist of what Lumbini might have been like at the birth of Lord Buddha. For the long-term safeguarding of this World Heritage site, overall understanding of the property is essential. This publication will provide a means for the various stakeholders to come to an understanding of each other's historical, religious, environmental and touristic perspectives of Lumbini.

Buddhism, 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, Suối 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.

The remarkable growth in religious tourism across the world has generated considerable interest in the impacts of this type of tourism. Focusing here on environmental issues, this book moves beyond the documentation of environmental impacts to examine in greater depth the intersections between religious tourism and the environment. Beginning with an in-depth introduction that highlights the intersections between religion, tourism, and the environment, the book then focuses on the environment as a resource or generator for religious tourism and as a recipient of the impacts of religious tourism. Chapters included discuss such important areas as theological views, environmental responsibility, and host perspectives.

Supported by Lumbini Development Trust, Durham University.

The prevalent global heritage discourse has been primarily Euro-centric in its origin, premise, and praxis. Diverse cultural, historical, and geographical contexts, such as that of Asia, call for more context-specific approaches to heritage management. This book explores this complexity of managing the cultural heritage in Asia. Case studies include sites of Angkor, Himeji Castle, Kathmandu Valley, Luang Prabang, Lumbini, and Malacca, and the book uses these to explore the religious worldviews, heritage policies, intangible heritage dimensions, traditional preservation practices, cultural tourism, and the notion of cultural landscape that are crucial in understanding the cultural heritage in Asia. It critiques the contemporary regulatory frameworks in operation and focuses on the issues of global impact on the local cultures in the region. The book goes on to emphasize the need for integrated heritage management approaches that encompass the plurality of heritage conservation concerns in Asian countries. Themes are discussed from the vantage point of heritage scholars and practitioners in the South, Southeast, and East Asia. This book thus presents a distinctive Asian perspective which is a valuable source for students and practitioners of heritage within and beyond the Asian context.

Over the last 50 years, Nepal has been considered an experiential model in determining the effectiveness and success of global human development strategies, both in theory and in practice. As such, it provides a rich array of in-depth case studies in both development success and failure. This edited collection examines these in order to propose a novel perspective on how human development occurs and how it can be aided and sustained. Aid, Technology and Development: The lessons from Nepal champions plural rationality from both a theoretical and practical perspective in order to challenge and critique the status quo in human development understanding, while simultaneously presenting a concrete framework with which to aid citizen and governmental organisations in the galvanization of human development. Including contributions by leading international social scientists and development practitioners throughout Nepal, this book will be of great interest to students, scholars and practitioners working in the field of foreign aid and development studies.