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Call for Paper: “Religions in Digital Asia II: Realities, Experiences, Visions”

[ndlr] Appel à communications.

Asian Research Center for Religion and Social Communication (ARC)
9th Roundtable Conference
© Facebook ARC

“Religions in Digital Asia II: Realities, Experiences, Visions”

Centurion University, Bubaneshwar, Odisha (India)

February 6-9, 2017

While one may yet be able to claim that the world has entered the digital age, as approximately half of the global population still lack access to the Internet, we can safely say that the world is well on its way towards fulfilling this term in its various dimensions  including  the  role  of  digital  technology  in  our  personal,  social, political, and even spiritual life.

In  2016,  the  Asian  Research  Center  organized  the  8th Annual  Roundtable Conference entitled “Religion in Digital Asia,” in which scholars in the field of religion and social communication across the region came to share the results of their investigations and reflections on different themes. The papers included both case studies as well as theoretical analysis pertaining to the effects and implications of digital technology on the religions and their adherents in Asia. Despite the rich and insightful perspectives presented at the conference, by its conclusion, the ARC board agreed that this theme has not been exhausted by any means. Many issues and questions remain for further scholarship by individuals in the field. This is the rationale for the decision to continue the discussion on the concern also as a theme for the 9th Annual ARC Roundtable Conference, which is entitled “Religion in Digital Asia II: Realities, Experiences, Visions.”

We invite scholars to submit paper proposals that could consider for example the following:

  • How does the nature of digital technology “mesh” with the fundamental nature  of  Asian  religious  traditions?  Are  there  any  aspects  of  this technology that are inherently contradictory to the spiritual foundations of certain traditions in Asia?

  • What is the role of digital technology in the inter-religious dialogue efforts taking place in Asia? Is digital technology being employed in a positive way or is it actually contributing to creating distance and conflict among religions?

  • Many Asian  traditions  such  as  Taoism  and  Buddhism  emphasize  the importance of nature in its philosophy and personal self-cultivation, what kind of effects does the digital age have on the spirituality of people hailing from these religious traditions?

  • Violence  either  depicted  or  advocated  in  the  name  of  religion  on  the Internet is prevalent. As a region characterized by tremendous cultural and religious diversity, what are the potential effects of this phenomenon on prospects for peace and harmony in Asia?

  • Asia is said to be the most digitally divided continent in the world because the region has some of the most digitally advanced countries as well as the least digitally advanced in the world. Are there any correlations between digital  advancement  and  religiosity  that  can  be  made  by  studies  of countries in the region?

  • As  age  old  religious  traditions  go  online  and  communities  establish themselves  in  cyberspace,  how  does  digital  technology  nourish  their spiritual life? Can digital technology enhance personal and communal life of online communities in ways that the traditional communities are not able to respond to?

  • Rituals are important to religion, and especially so in the Asian traditions. How have rituals been transformed by digital technology, and what kind of qualitative impact does this transformation have on the spirituality of religious adherents?

  • How  have  Asian  religious  leaders  employed  digital  technology  to participate  in  the  global  discourse  on  important  issues  such  as  climate change, poverty, religious persecution, etc.?

  • How have Asian traditions/religions employed the technology as a tool of communication  to propagate  their  messages  to  adherents  and  potential believers?

  • Many  so  called  Asian  values  have  their  roots  in  religious  and  cultural inculcation. How are these values reflected and lived out in the digital age? How might the digital age challenge these values?

  • What is the relationship between “digital-ness” and “Asian-ness”?
  • Are there special ways of religion through digital means of communication for migrants and Asians in diaspora? Where, when,  how and with what effect?

  • Are there any announcements or declarations of Asian religious bodies or leaders on digital communication or related fields?

The above questions are only suggestive of possible topics for scholars to engage in. Any other topics  appropriate and related to the theme of the Round Table are welcome!


Abstracts  of about 300 words are to be submitted until September 10, 2016  for peer review. Accepted final paper abstracts are expected until December 10, 2016.

Participation  in  ARC  Roundtables  is  limited  to  a  maximum  of  25  scholars. Accepted papers will be presented at the conference but also published in the ARC journal Religion and Social Communication of St. John’s University, Bangkok.

For  any  further  information  and  submission  kindly  contact:,  or with the subject line: ARC 9th Roundtable.

Source : VSG (Anthony Le Duc, Ph.D.)

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Philippe Langlet : Les Propos de l’éveillé Tuệ Trung – Un sage bouddhiste vietnamien au XIIIe siècle

[ndlr] Parution d’une belle étude de Philippe Langlet (1935-2013) sur le sage Tue Trung et plongée dans la pensée religieuse vietnamienne du XIIIe siècle. Présentation de l’éditeur.

Les Propos de l’éveillé Tuệ Trung – Tuệ Trung, thượng sĩ ngữ lục

Un sage bouddhiste vietnamien au XIIIe siècle (1230-1291)

Philippe Langlet


Les sagesses taoïste et bouddhiste se sont rencontrées et mutuellement enrichies dès le deuxième siècle, notamment dans la plaine du fleuve Rouge, alors extrémité méridionale, plus ou moins autonome de l’empire chinois. Pendant un millénaire, et non sans défendre leur particularisme, les moines lettrés du Giao Chi – An Nam ont participé activement à l’approfondissement de la civilisation, offrant finalement la perspective d’une haute spiritualité naturelle par la religion bouddhiste ou par une difficile intuition immédiate. Ce fut l’École de l’Esprit, pour laquelle on reprit au Xe siècle le terme indien dhyana, transcrit chan [na], vietnamien thiền, japonais zen. Méfiants envers les enseignements théoriques, ils y ont privilégié l’éveil personnel, aidé par des maîtres plutôt guides spirituels, auteurs de dialogues et de stances décourageant les spéculations intellectuelles, et menant aux évidences naturelles. La dynastie Trần s’est imposée au XIIIe siècle dans et hors de l’An Nam – Ðai Việt, alors avec le Japon bastions extrêmes de la résistance contre les invasions mongoles. Ses rois ont consolidé le rôle du bouddhisme comme l’âme nationale. Ils ont élaboré une littérature, dans l’esprit et la langue de la sagesse chinoise, mais en libre choix, qui en fait pour le Việt Nam un héritage culturel aussi important que les livres classiques confucéens. Les Propos du prince Trần Tung (1230-1291) mis en forme, Tuệ Trung thượng sĩ ngữ lục, sont parmi les œuvres les plus importantes qui nous sont parvenues.

Réf. : Philippe Langlet, Les Propos de l’éveillé Tuệ Trung – Tuệ Trung, thượng sĩ ngữ lục. Un sage bouddhiste vietnamien au XIIIe siècle (1230-1291), Paris, Les Indes savantes, coll. Religions, 2015.

Source : Les Indes savantes