Changes

Gokhale (1999) examines two leaders of the 20th century revival of Buddhism in India and Sri Lanka: Bhimrao Ramji Ambedkar (1892-1956) and Anagarika Dhammapala (1864-1933). Ambedkar, formally educated in the United States, used Buddhism to inspire faith to challenge the Hindu hierarchical caste system.<ref>Balkrishna Govind Gokhale, "Theravada Buddhism and Modernization: Anagarika Dhammapala and B. R. Ambedkar." ''Journal of Asian and African Studies'' 1999 34(1): 33-45. Issn: 0021-9096</ref>

Gokhale (1999) examines two leaders of the 20th century revival of Buddhism in India and Sri Lanka: Bhimrao Ramji Ambedkar (1892-1956) and Anagarika Dhammapala (1864-1933). Ambedkar, formally educated in the United States, used Buddhism to inspire faith to challenge the Hindu hierarchical caste system.<ref>Balkrishna Govind Gokhale, "Theravada Buddhism and Modernization: Anagarika Dhammapala and B. R. Ambedkar." ''Journal of Asian and African Studies'' 1999 34(1): 33-45. Issn: 0021-9096</ref>

Dhammapala's movement in Sri Lanka, which strengthened Sinhalese cultural identity for many, combined traditional and modern aspects of Buddhism. Many efforts to understand the relationship between Buddhism and Sinhalese nationalism have looked to Dharmapala, whose writings were collected in 1965 into a set entitled ''Return to Righteousness.'' Explanations for Buddhist revivalism and its relationship to nationalism in the late 19th century as personified by Dharmapala have employed what has been labeled the Protestant Buddhist thesis, which argues that ideologies of nationalism and scholarship on Buddhism imported from Protestant Europe forced a transformation of Buddhism to bring it in line with nationalist aspirations. While partly accepting this theory, close scrutiny of Dharmapala's diaries indicates that Buddhist asceticism was a more powerful force than has hitherto been noted, and that Dharmapala was not simply reinterpreting Buddhism in light of nationalist ideologies and agendas.<ref>Michael Roberts, "For Humanity. For the Sinhalese: Dharmapala as Crusading Bosat." ''Journal of Asian Studies'' 1997 56(4): 1006-1032. Issn: 0021-9118 Fulltext: [http://links.jstor.org/sici?sici=0021-9118%28199711%2956%3A4%3C1006%3AFHFTSD%3E2.0.CO%3B2-O  in Jstor]</ref>

Dhammapala's movement in Sri Lanka, which strengthened Sinhalese cultural identity for many, combined traditional and modern aspects of Buddhism. Many efforts to understand the relationship between Buddhism and Sinhalese nationalism have looked to Dharmapala, whose writings were collected in 1965 into a set entitled ''Return to Righteousness.'' Explanations for Buddhist revivalism and its relationship to nationalism in the late 19th century as personified by Dharmapala have employed what has been labeled the Protestant Buddhist thesis, which argues that ideologies of nationalism and scholarship on Buddhism imported from Protestant Europe forced a transformation of Buddhism to bring it in line with nationalist aspirations. While partly accepting this theory, close scrutiny of Dharmapala's diaries indicates that Buddhist [[Ascesis|asceticism]] was a more powerful force than has hitherto been noted, and that Dharmapala was not simply reinterpreting Buddhism in light of nationalist ideologies and agendas.<ref>Michael Roberts, "For Humanity. For the Sinhalese: Dharmapala as Crusading Bosat." ''Journal of Asian Studies'' 1997 56(4): 1006-1032. Issn: 0021-9118 Fulltext: [http://links.jstor.org/sici?sici=0021-9118%28199711%2956%3A4%3C1006%3AFHFTSD%3E2.0.CO%3B2-O  in Jstor]</ref>

====Muslim society====

====Muslim society====