Узбекистан

[Женя]

Ребята!
А вы не в курсе есть ли буддисты в Узбекистане. А конкретнее
в Намангане, Ташкенте и Фергане.
И как там вообще обстановка с буддизмом?

[Ассаджи]

Когда-то в Узбекистане обстановка с буддизмом была совсем другой. Название города "Бухара" происходит от слова "вихара" - то есть буддийский монастырь.
А сейчас ...

[sidhi]

Первый буддист которого я встретил когда служил в армии был узбеком из Ташкента

[Ассаджи]

Можно спросить на форуме
http://www.forum.uz/

[Борис]

Иль Чё Сыним (русский, из Киргизии) рассказывал, что вместе с ним в Корее обучается какой-то товарищ из Узбекистана. Правда, русский или узбек - я не уточнял.

[Борис]

Ассаджи:

//Название города "Бухара" происходит от слова "вихара" //

Лихо...
А каков источник этих сведений, Дмитрий?

[Ассаджи]

Первоначальное сообщение от Борис
Ассаджи:

//Название города "Бухара" происходит от слова "вихара" //

Лихо...
А каков источник этих сведений, Дмитрий?

Исследования историков.

На русском языке об этом можно прочитать в статьях в интернете:
http://nervana.nm.ru/buddism/budasia.htm
http://uzbek.kazan.ws/cgi-bin/guide....d_article=9176
http://www.uza.uz/photo/silkroad/bukhara/index.html

На английском:
http://www.salaam.co.uk/themeofthemo...2/bukhara.html
http://www.orexca.com/bukhara.shtml

c. The Conquest of Central Asia. Grunebaum, op. cit., pp. 67-9.
In 664 the army reached Kabul in what is now Afghanistan, ten years later it crossed the Oxus to Bukhara whence the victor brought a bodyguard of two thousand archers, first to Basra, and shortly afterwards to Samarkand. These conquests and the consequent Arab settlement of Khorasan then were extended further with Basra as their base. They brought the Muslims into contact with a highly cultivated world of relatively small city states, basically Sogdian in speech and culture, bordering on the west with the Khwaresmians (who were also related to the Iranians) of modern Khiva, and all interspersed with Turkish tribes who often furnished the ruling families.
This plethora of peoples created a colourful juxtaposition of religions. The heathen shamanism of the Turks, the Nestorian version of Christianity, even Buddhism in the great temple centre of Balkh (Bactra) (the family of the Barmakid Viziers, later to become so famous, acquired its name from the office of Parmak or principal [Sanskrit Pramukha] of the Buddhist Monastery of Nava Vihara [Naubahar] which was held by its ancestors), and in the monastery to which Bukhara owes its name, not to mention the Zarathustrians and the Manichaeans, all seem to have lived side by side without serious friction. The wealth of the land epended in part on the fertility of the oases which must have been more densely populated than now, but mainly on transit trade. This was not noticeably affected by the perpetual skirmishes between Turks and Iranians, between steppe-dwellers and peasantry. The Sogdians were not defeated nor the cultural centres Islamicized until the campaigns of Qutaiba ibn Muslim (705-715); then Arab garrisons were set up in Khwaresm, Bukhara, and Samarkand, as they had been earlier in Khorasan at Merv, Nishapur, and Herat. The local petty princes remained in many places for some time as allies or as the instruments of indirect rule.
The extension of Islamic rule in Sindh went on at the same time (711-712). A reconnaissance expedition had already reached there under 'Umar. The port of Daibul (now Karachi) and Nirun (now Hyderabad) with its statue of the Buddha 'forty els high' fell into the hands of Muhammad ibn-al-Qasim, who like Qutaiba was despatched by the governor of Iraq. Although various poets and scholars of Sindhi origin are met with in Islam in the eighth century, the province as a whole exerted no influence worthy of mention on intellectual life. In Khwarezm and Transoxiana it was different. The decimation of the Sogdian and even more of the Khwarezmian elites was followed by a 'colonization' which turned these territories into mission centres, and Bukhara and Samarkand especially developed an individual and highly intensive Islamic intellectual life. In the Iranian territory the Arabs were a small minority. According to Arab sources the Arab population of Khorasan was calculated at two hundred thousand, of which about 40,000 were fit for military service. Hence it is understandable that the native converts to Islam, who had also taken over the Arab language, should become of more importance, and sooner, than they were for instance in Syria. By about 700 Iranian officers were already beginning to play a role, and their importance grew from decade to decade. Qutaiba himself contemplated building up a Persian army whose first loyalty would be to him personally.
From the point of view of the Iranians, especially in Khorasan, the main task of the Arabs was to protect them against the Turks, a task which on the whole they performed with greater success than the Iranian petty princes, and even than the Sasanids. It is true that the bastion erected by the Arabs was not vouchsafed a long life. With the crumbling of the power of the caliphate the defensive strength of the empire waned, and the Turks, themselves now largely within the Dar al-Islam, soon won back their supremacy. Even so Islam grew in strength as a spiritually productive religion, unprejudiced by the changeable political circumstances of its position. The intellectual and political orientation eastwards towards China which had previously been dominant now gave way to one turned southwards towards the Islamic world. The battle on the Talas (July 751) in which Western Turks and Arabs influcted a crushing defeat on the last Chinese army sent out to Central Asia, signifies the end of direct Chinese influence, and at the same time, of Sogdian hopes of a political recovery.

[Борис]

Спасибо Ассаджи за инфу.

По поводу своего же собственного сообщения по поводу товарища из Узбекистана... Я подумал, может, он - этнический кореец?

Не знаю, как насчет него, но ведь в бывшем СССР какая корейская диаспора! В том числе в Узбекистане. Так что может быть - кто знает...

[Ersh]

Цитирую с сайта Дальмасы, о Вон Мен Сыниме:
"Последние двенадцать лет его жизни были посвящены развитию буддизма в России, Украине, Кыргызстане, Узбекистане. "

[Jenya]

если даже есть== еденицы==давно это было когда в узбекистане знали о буддизме
сегодня в таше можно узнать о буддизме только в нете== я сам изучал буддизм в таше
сегодня живу в приморье

[Джигме]

Когда-то в Узбекистане обстановка с буддизмом была совсем другой. Название города "Бухара" происходит от слова "вихара" - то есть буддийский монастырь.
А сейчас ...

Да, если бы не арабы со своим халифатом.... Или если бы циньская династия разгромила бы Джунгарское ханство хотя бы на 50 лет позже, то сей час бы весь Казахстан, Киргизия и часть Узбекистана (а может быть и больше) были бы буддийскими.

[Dimav]

Был в Ташкенте в историческом музее, так там и фрагменты ступ и фресок буддийских. А до того - огнепоклоники.

[Mclar]

То, что стоит в историческом музее откопали в основном в Ферганской долине и в местностях Кара-тепе и Фаяз - тепе, что находятся около города Термез (самая южная точка Узбекистана, пограничный с Афганистаном город). В самом Термезе буддистов кроме японского археолога, который там до сих пор копает, видимо нет, потому как на вопрос "а есть ли тут буддисты?" все поголовно улыбались или недоуменно спрашивали - "а это кто?"....вот с 3 по 6 век н.э. там было конечно даааа...!!!....а там до сих пор ещё ступы стоят по соседству с гробницами потомков Мухамеда и суфийскими пещерами. У кого будет возможность - настоятельно рекомендую до туда доехать.