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== Contemporary Expansion in Latin America == |
== Contemporary Expansion in Latin America == |
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The Contemporary expansion of |
The Contemporary expansion of Buddhism in Latin America refers to the of across Brazil and .<ref>{{Cite journal |last=Rafael Shoji |first=Null |date=2017-01-01 |title=Budismo Funerário Nikkei no Brasil: Interculturalidade versus Etnicidade |url=https://www.scienceopen.com/hosted-document?doi=10.13169/decohori.3.0161 |journal=Decolonial Horizons |language=en |volume=3 |pages= |doi=10.13169/decohori.3.0161 |issn=2545-8728}}</ref> |
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==== Establishment in Brazil ==== |
==== Establishment in Brazil ==== |
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Latest revision as of 23:19, 9 December 2025
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Contemporary Expansion in Latin America
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The Contemporary expansion of Buddhism in Latin America refers to the growth of immigrant Buddhist practices distributed mainly across Brazil and other South American nations.[1]The movement has developed shaped by the migration history of the 20th century, centering on ancestor worship and funeral rites rather than just meditation.[1] It commonly faces the “dilemma of adaptation or extinction” as communities must choose between maintaining ethnic exclusivism or opening up interculturally to local populations.[1] Today, the expansion continues to play a central role in preserving group identity, operating largely through ethnic enclaves while navigating the challenges of cultural integration.
Establishment in Brazil
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Brazil represents the largest hub for Chinese Buddhism in South America. The introduction of the religion followed a trajectory from satisfying the needs of immigrants to evangelizing the local population. Frank Usarski identifies this as a shift from “ethnic Buddhism” to a mission-oriented approach (Usarski 2012).
The Zulai Temple (Templo Zu Lai) in Cotia, São Paulo, stands as the central node of this network. Established after the consecration of the temple grounds in 1992, Zu Lai serves as the headquarters for Fo Guang Shan in South America (Templo Zu Lai n.d.). Rafael Shoji describes the strategy employed here as “nativization.” This process involves adapting rituals and administrative structures to fit Brazilian legal and cultural expectations while maintaining doctrinal orthodoxy (Shoji 2004).
A key element of this nativization is the training of indigenous clergy. Denise Lopes and Rafael Shoji highlight the “Course of Advanced Buddhist Studies” at the Buddhist University established by Zu Lai. This program grants a “diploma” that legitimizes Brazilian practitioners. It creates a class of mediators who bridge the gap between the Chinese monastic leadership and the Portuguese-speaking laity (Lopes and Shoji 2008).
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