Korean Buddhist International Aid Work: A Critical Comparison of the Join Together Society and the Global Community Association (Good Hands)
This paper critically scrutinizes the history and activities of South Korea’s two largest Buddhist international aid organizations, namely, the Join Together Society, founded in 1991 by Venerable Pomnyun, leader of Korea’s independent Jungto Society order of lay Buddhists, and the Global Community A...
| Authors: | ; |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
2022
|
| In: |
Religions
Year: 2022, Volume: 13, Issue: 9 |
| Further subjects: | B
Joint Together Society
B Wolju B Pomnyun B Global Community Association B Good Hands B Buddhist NGO |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a This paper critically scrutinizes the history and activities of South Korea’s two largest Buddhist international aid organizations, namely, the Join Together Society, founded in 1991 by Venerable Pomnyun, leader of Korea’s independent Jungto Society order of lay Buddhists, and the Global Community Association (Jiguchon Gongsaenghoe, Good Hands), founded by former Jogye Order president, Venerable Wolju (1935–2021). It examines the origins, organizations, and activities of both organizations, followed by a comparison of their similarities and differences, along with a discussion of their respective relationships to Korean Buddhist mainstream life and the advantages and disadvantages of each. They are significant, not only for the many benefits they have brought to their target communities abroad but also for what they represent to the Korean Buddhist community at home. As the Korean Buddhist establishment continues to grapple with a prolonged crisis of falling membership and loss of relevance within Korea’s increasingly agnostic society, the long-term sustainability of Korean Buddhist international efforts remains an open question. Nevertheless, the two organizations represent new visions for the modes of meaningful Buddhist praxis and engagement with the modern world that have a strong appeal to Korea’s younger, urbanized Buddhist laity. The further support and expansion of such activities by the Buddhist establishment might aid in reversing the current downward trends of belief. | ||
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