Lost Horizon (1933) can be understood historically in relation to contemporary Western ideas about Buddhism, and in response to the sense of historical crisis of Western modernity. This paper also shows that elements of a more genuine Buddhism are extracted from orientalist materials and deployed by Hilton in ways that make the novel a carrier of quasi-Buddhist ideas.

Buddhism remains largely invisible in the urban and suburban landscape of London, adapting buildings that are already in place, with little material impact on the built environment, and has thus been less subject to contestation than other religious movements and traditions.

They scrutinised their actions to ensure they positioned themselves ethically in their everyday lives, particularly regarding sexuality. This reflexivity had a positive impact at the individual level, enabling them to construct a coherent biographical narrative. Yet, analysing this through the sociological lens of advantage and disadvantage, we posit that these accomplishments were facilitated by certain classed privileges.

I explore the specifically British history that informs the association between mindfulness and psychological resilience today. I show that the association between psychological resilience and mindfulness practice is the result of broader historical concerns about the nature of modern society and psychology. Taking a genealogical approach, I argue that changing patterns in British psychology and Buddhism, while framed in universalist registers, are constituted in and constitutive of a broader historical and political context.

“Buddhism” and “Ireland” were almost impossible to hold together. What we find instead are defectors from the imperial service class, “going native” in Japan, Ceylon or Ladakh and stepping outside both their own local culture and imperial arrangements tout court.

On the early history of Irish Buddhism, which faced immense headwinds due to Ireland’s strongly Catholic identity and marginal position within British imperialism.

Efforts to import the Theravāda monastic system in a partial manner did not succeed. The system eventually had to be swallowed whole, though rendered more palatable by specific innovations.

The inaugural article for the Journal of Global Buddhism covers the transplanting of the Thai Forest Tradition to Britain and covers in detail how this new sect uses the rhetoric of its ancient roots to appeal to modern sensibilities.

We conducted in-depth narrative interviews with 30 male meditators in London, United Kingdom, to explore the appeal Buddhism held for them.

Buddhism appeared to have the potential to promote wellbeing in biological, psychological, and social terms. From a gendered perspective, Buddhism offered men the opportunity to rework their masculine identity in ways that enhanced their wellbeing. This was a complex development, in which traditional masculine norms were upheld (e.g., Buddhism was constructed as a ‘rational’ framework of ideas/practices), yet also challenged (e.g., norms around alcohol abstinence).

It is possible that Hilditch asked Chinese residents in Manchester to assist him with the services but had been rejected, but their omission is more likely down to the fact he wanted to cement his status as the authority of the temple. By donning Chinese robes, Hilditch added a heightened sense of reality to the display than would have been created if he had worn English clothes, while simultaneously increasing his supposed authority; he played both museum guide and Buddhist Priest.

Hilditch’s understanding of China seems to parallel that of the Protestant missionaries who saw Buddhist rituals as ‘a kind of absurd theatre, in which a nation of actors engaged in stylized fictions full of sounds and fury but signifying nothing’ Given Hilditch’s slippery relationship with the truth, it is difficult to discern whether even he believed in his temple’s accuracy. However, his sense of entitlement to construct the temple and claim its authenticity does suggest that he had interiorized the British sense of authority over Chinese culture.

Insider input through home nurture, teaching materials, teacher expertise, insider input and pedagogy had already been applied to good effect in the classroom. However, in the areas of the Agreed Syllabuses for Religious Education, school ethos and national representation input was found lacking or skewed toward ‘convert’ Buddhist expectations, while the voice of the more numerous ‘migrant’ Buddhist community remained relatively unheard.

The case-studies are of two of the largest Western convert Buddhist movements in the UK—the Friends of the Western Buddhist Order (FWBO) and Soka Gakkai International-UK (SGI-UK)—and focus on their branches in the multicultural inner-city location of East London. The findings suggest that most Buddhists of colour in these movements come from the second generation of the diaspora.

For the FWBO, there is an apparently hegemonic discourse of middle-class whiteness that people of colour and working class members of this movement have to negotiate as part of their involvement. In contrast, for SGI-UK, the ethos is one of a moral cosmopolitanism that encourages intercultural dialogue thus facilitating the involvement of a considerably more multicultural and international following.

People of colour find that their practices of the techniques of the self provided by each movement enable them to feel more empowered in relation to their quotidian experience of racisms and racialisation, as well as encouraging them in a more anti-essentialist approach to identity that sees it as fluid and contingent.

We had decided to sell up and establish a forest monastery somewhere in the countryside.

How the first, Thai forest monastery came to be established in England.

… although they were wedded to scientific worldviews, science was not seen as offering meaning to them. Buddhism gave them what they needed, offering a scientifically-compatible ethical framework which they could draw upon in their day-to-day decision-making.

A deep, ethnographic study of young adult Buddhists in Britain.

The Lord Buddha bestowed the Sāsana impartially to all human beings. [Buddhism] can become the wealth of people at each and every level depending on the interest they take in it.

A dozen transcribed Dhamma talks delivered during Luangta Mahabua’s June 1974 trip to London.

… the boundary between colonizer and colonized always is dangerously and excitingly permeable

My interest is in the fact that the young Rudyard Kipling’s first exposure to Buddhism was in London, not India or Tibet or Japan; that he wrote the novel Kim for the most part from Rottingdean in Sussex; that most of the textual sources on which he drew were written and published in England, not Asia. My focus is upon the textualized Buddhism fashioned by Englishmen

[which] was, as Max Müller once labeled it, a form of madness, but the madness was not, as he intended, among Buddhists; it was the madness of Westerners confronted with concepts and doctrines so utterly incommensurable with their most cherished ideals that they could not be assimilated.

My analysis begins from the publications of comparative religion starting in the 1850s and 1860s, incorporates the lively dialogue about Buddhism that occurred in the periodical literature soon thereafter, and then focuses on the works of fiction, poetry, religion, and philosophy that emerged especially in the 1870s to the 1890s.

Dhammaloka’s life is a window into the relationships at the heart of empire, a glimpse into alternative possibilities of the struggle against colonialism. It is a way of thinking about the meaning of “Buddhism” at the start of its modern globalization. It is also, of course, a remarkable tale

The biography of a turn-of-the-century, plebeian agitator against the British colonial establishment and one of the first, Western monks.

You can hear an interview with Alicia Turner talking about the book on the New Books Network.

Tudong in Britain had begun.

An account of Ajahn Amaro’s months-long walk across England in the summer of 1982.