January 2004
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99 Reads
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2 Citations
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January 2004
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99 Reads
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2 Citations
January 2002
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136 Reads
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5 Citations
World of Music
In rituals following a death in the Kathmandu Valley, members of the Buddhist Manandhar (Oil Presser) caste of Newars sound the neku buffalo horn, a specially venerated, even deified instrument. The horn is likened to a relic of the dead person through mythical and symbolic identification of the buffalo as a person's incarnation. Many practitioners believe that the neku sound is heard and recognized by the dead person as he or she journeys through the murky stages of death, disembodiment, and re-integration into a new mind-body complex. It is recognized as a helpful sound heard during previous transmigrations, when neku rituals also were performed. The dead person, whose progress toward rebirth may be hindered, follows the sound to find advantageous rebirth, and the living find healing, peace, and religious merit. Its mystical familiarity transcends the usually inscrutable boundaries of death and rebirth, and as Manandhar s contemplate it, they reconceptualize their own bodies and actualize Buddhist soteriological beliefs.
January 2002
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148 Reads
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6 Citations
World of Music
This article surveys over three hundred scholarly works that examine music and Buddhism, published in twelve different languages. As ethnographic and historical research broadens our knowledge of Buddhist musical cultures, inquiries into specific research topics bring both Buddhism and Buddhist music into sharper focus, particularly when pursued from cross-cultural perspectives. Buddhist musicology, in its ethnographic, folkloric, textual, historical, and musicological dimensions, has tremendous and broad-based momentum. It is a rapidly growing field with much to offer, particularly if lingering obstacles separating the many scholarly literatures on Buddhist music can be bridged.
May 2001
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25 Reads
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32 Citations
Field Methods
Pocket-size handheld computers are powerful, versatile, and rugged tools for taking down and managing ethnographic information. They can increase the speed of writing field data, allowing an ethnographer to take more detailed notes and retain information that might otherwise be lost. They also facilitate new, specifically electronic styles of data collection and management. As nonlinear inscription technologies, they can search, cross-reference, and crunch large data sets quickly in the field. Furthermore, they allow cultural data to be conceptualized and represented in many different configurations. This article specifically reviews the Sharp Wizard, Palm Pilot, Handspring Visor, and Psion.
September 2000
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77 Reads
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14 Citations
Popular Music & Society
... Buddhist chant has been studied in many different contexts, categorised as Buddhist chant, Buddhist devotional songs and commercial Buddhist music (Chen, 2005). Greene et al. (2002) examined cross-cultural perspectives in both Buddhism and Buddhist music which show that each literature on music and Buddhism has distinct characteristics. ...
January 2002
World of Music
... Mediums and possession states can bring communal disputes, wrongdoings, and grievances into the public space for arbitration and confrontation among the gods (Lecomte-Tilouine 2009). Buddhist healers can sound buffalo horns to reconceptualize the body and actualize soteriological beliefs about death and rebirth (Greene 2002). Regardless of the specific intervention or mechanism of healing, patients receive a satisfying explanation for sickness, psychological crisis, and sociological existence that is internally consistent with traditional Nepali beliefs (Macdonald 1976(Macdonald , 1979Oppitz 1993;Ortner 2009). ...
January 2002
World of Music
... Then, Psion (Series 3) and Sharp Wizard (OZ-8000) as the first full keyboard personal digital assistants (PDAs), and some pocket computers (e.g., HP 95LX Palmtop PC) were used QWERTY keyboard in 1991 (Greene 2001). ...
May 2001
Field Methods
... During the period of the Shah Dynasty and the hundred years of Rana's reign, music was limited to within the palaces, and common people did not have access to play and listen to music. Music was introduced publicly after the advent of Radio Nepal in 1950, providing the opportunity for Nepalese citizens to listen to music (Greene & Henderson 2000). In addition, it created possibilities for recording songs. ...
September 2000
Popular Music & Society