Buddhism, Conflict and Violence in Modern Sri Lanka
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Mccormick, Lucy Elizabeth (2020) Silent Transmission: the Influence of Buddhist Traditions on Georges Bataille's 'La Pratique De La Joie Devant La Mort'
McCormick, Lucy Elizabeth (2020) Silent transmission: the influence of Buddhist traditions on Georges Bataille's 'La pratique de la joie devant la mort'. MPhil(R) thesis. http://theses.gla.ac.uk/82233/ Copyright and moral rights for this work are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This work cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Enlighten: Theses https://theses.gla.ac.uk/ [email protected] Silent Transmission: The Influence of Buddhist Traditions in Georges Bataille’s La Pratique de la joie devant la mort Lucy Elizabeth McCormick Submitted in fulfilment of the requirements for the degree of MPhil School of Modern Languages and Cultures College of Arts University of Glasgow November 2019 2 Abstract Beyond vague references to his ‘Eastern’ or ‘Oriental’ influences, there exists almost no work on the impact made by Buddhist traditions on the work of Georges Bataille. This study takes a first step towards understanding this impact. It embarks upon a reading of La Pratique de la joie devant la mort as a record of Bataille’s meditation practice infused with Tibetan and Japanese Zen Buddhist concepts and practices as he understood them, through the prisms of European interactions therewith. -
After Kiyozawa: a Study of Shin Buddhist Modernization, 1890-1956
After Kiyozawa: A Study of Shin Buddhist Modernization, 1890-1956 by Jeff Schroeder Department of Religious Studies Duke University Date:_______________________ Approved: ___________________________ Richard Jaffe, Supervisor ___________________________ James Dobbins ___________________________ Hwansoo Kim ___________________________ Simon Partner ___________________________ Leela Prasad Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies in the Graduate School of Duke University 2015 ABSTRACT After Kiyozawa: A Study of Shin Buddhist Modernization, 1890-1956 by Jeff Schroeder Department of Religious Studies Duke University Date:_______________________ Approved: ___________________________ Richard Jaffe, Supervisor ___________________________ James Dobbins ___________________________ Hwansoo Kim ___________________________ Simon Partner ___________________________ Leela Prasad An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies in the Graduate School of Duke University 2015 Copyright by Jeff Schroeder 2015 Abstract This dissertation examines the modern transformation of orthodoxy within the Ōtani denomination of Japanese Shin Buddhism. This history was set in motion by scholar-priest Kiyozawa Manshi (1863-1903), whose calls for free inquiry, introspection, and attainment of awakening in the present life represented major challenges to the -
The Impact of Drought: a Study Based on Anuradhapra District in Sri Lanka Kaleel.MIM1, Nijamir.K2
International Journal of Environment, Agriculture and Biotechnology (IJEAB) Vol-2, Issue-4, July -Aug- 2017 http://dx.doi.org/10.22161/ijeab/2.4.87 ISSN: 2456-1878 The Impact of Drought: A Study Based on Anuradhapra District in Sri Lanka Kaleel.MIM1, Nijamir.K2 Department of Geography, South Eastern University of Sri Lanka, Oluvil Abstract— Anuradhapura District being one of the paddy in Anuradhapura Districts: Horovapothana, Ipolagama, providers in Sri Lanka highly affected due to the drought Nuwaragampalatha, Rambewa, Thirappana, disaster. The trend and cause for the drought should be Nachchathuwa, Palugaswewa, Kekirawa, identified for future remedial measures. Thus this study is Kahalkasthikiliya, Thambuthegama, Pathaviya, conducted based on the following objective. The primary Madavachchi and Kepatikollawa are the Divisional objective is that ‘identifying the impact of drought in Secretariats, highly affected. Anuradhapura District’ and the secondary objective are The impact of the drought occurrence should be ‘finding the direct and indirect factors causing drought controlled to pave a way for the agriculture and for the and the influence of drought in agriculture in the study socio economic development of inhabitants in area and proposing suggestions to lessen the impact of Anuradhapura. drought in the study area. To attain these objectives data from 1900 to 2014 were collected. All the data were II. STUDY AREA analysed and the trend of drought, condition of drought Anuradhpura District is situated in the dry zone of Sri and the impact of drought were identified. Many Lanka in the north central province of Sri Lanka. It has 22 suggestions have been provided in the suggestion part. -
1 Post-Canonical Buddhist Political Thought
Post-Canonical Buddhist Political Thought: Explaining the Republican Transformation (D02) (conference draft; please do not quote without permission) Matthew J. Moore Associate Professor Dept. of Political Science Cal Poly State University 1 Grand Avenue San Luis Obispo, CA 93407 805-756-2895 [email protected] 1 Introduction In other recent work I have looked at whether normative political theorizing can be found in the texts of Early or Canonical Buddhism, especially the Nikāya collections and the Vinaya texts governing monastic life, since those texts are viewed as authentic and authoritative by all modern sects of Buddhism.1 In this paper I turn to investigate Buddhist normative political theorizing after the early or Canonical period, which (following Collins2 and Bechert3) I treat as beginning during the life of the Buddha (c. sixth-fifth centuries BCE) and ending in the first century BCE, when the Canonical texts were first written down. At first glance this task is impossibly large, as even by the end of the early period Buddhism had already divided into several sects and had begun to develop substantial regional differences. Over the next 2,000 years Buddhism divided into three main sects: Theravada, Mahāyāna, and Vajrayāna. It also developed into numerous local variants as it mixed with various national cultures and evolved under different historical circumstances. To give just one example, the Sri Lankan national epic, the Mahāvaṃsa, is central to Sinhalese Buddhists’ understanding of what Buddhism says about politics and very influential on other Southeast Asian versions of Buddhism, but has no obvious relevance to Buddhists in Tibet or Japan, who in turn have their own texts and traditions. -
Commemoration of the Founder of Amarapura Nikaya
Most venerable Welitara Sri Gnanawimalatissa Maha Thera Commemoration of the Founder of Amarapura Nikaya Message from Agga Maha Panditha Davuldena Gnanissara Maha Message from Agga Maha Panditha, the Most Venerable Kotugoda Dham- Thera - the Uththareethara Mahanayake of the Sri Lanka Amarapura mawasa Anunayake Thero - the Chairman of the Sri Lanka Amarapura Maha Sangha Sabha Maha Sangha Sabha The history that great service to the Buddha Sasana, a The commemo- Sasana of the Most Venerable Welitara Sri any country new monopoly had sprung up and so many ration of great Gnanawimalatissa Thera was showing shines brightly divisions had become apparent. When Theras who had proper directions to the Sinhala, Buddhist from the great threats became apparent, and the Vinaya passed away after people of the Low Country, who had lost deeds of the illus- regulations and the Dhamma regulations doing so much for their way among the Catholic missionaries trious characters were being blatently disregarded, the Most the upliftment of and the so-called up-country high caste that were born in Venerable Dhamarajadhirajaguru Welitara the Sambuddha Sinhala Buddhists. that country. Sri Gnanawimalatissa Maha Thera, a stu- Sasana of Sri Commemorating the Most Venerable Among such dent of the Sangharaja Maha Thero, spear- Lanka is a valuable Welitara Sri Gnanawimalatissa Maha admirable char- headed the movement to clean up the example for the Thero for his yeoman services of peo- acters is the Sasana. Because of the steps he fearlessly monks, laymen, plizing the Buddha Sasana and demo- Most Venerable Dhamarajadhirajaguru took disregarding the threats to his life and the young and the old living in today's soci- cratically distributing the Dhamma to Welitara Sri Gnanawialatissa Maha Thera, limb, a new generation of Sangha was ety. -
Maha Oya Road. 25 Kms SW of Batticaloa
31 Piyangala AS. Rājagalatenna 32068. Near Mayadunna, near Bakiella. North of Uhana, midway along the Amapara - Maha Oya road. 25 kms SW of Batticaloa. Large forest area (1 square mile) bordering a wildlife sanctuary and the extensive ancient Rājagala monastery ruins situated on top of the mountain. Some caves. There is an army camp near the place due to its proximity to LTTE areas. Two monks. The place is supposed to be quite nice. Affiliated to Galdūwa. Veheragala A. Maha Oya. Midway on the Mahiyangana -Batticaloa Road. Ancient cave monastery on a hill 1 km from the Maha Oya hot springs. This used to be an arañña built by Ven. Ambalampitiya Rāhula (the founder of Bowalawatta A.), but it was abandoned after a hurricane destroyed the buildings 15 or so years ago. No monks at present, but there are 4 caves kuñis which are inhabitable and can be repaired. Supposed to be a nice place. Jaffna District. Dambakolapatuna. Keerimalai, Kankasanture. One or two kuñis in quiet dune area near the beach, close to the Navy base to which the kuñi is connected. It is possible to go on piõóapāta in nearby villages. This is supposedly the place where the Sri Mahā Bodhi arrived in Sri Lanka. 30 Mahasudharshana AS. Gadugodawāwa, Pahala-oya-gama, Ūraniya. (Between Mahiyangana and Bibile). Affiliated to Waturawila. Polonaruwa District. The second ancient capital of Sri Lanka. There are quite a few ancient monasteries on the hills and rocks in this area. Hot climate with dry season. Low country with some hills and rock-outcrops. Some large national parks. -
From the Living Fountains of Buddhism
the INTRODUCTION to FROM THE LIVING FOUNTAINS OF BUDDHISM Sri Lankan Support to Pioneering Western Orientalists by ANANDA W. P. GURUGE originally published by The Ministry of Cultural Affairs Colombo 7, Sri Lanka cover photograph: Ven Hikkaḍuwe Śrī Sumaṅgala holding a class at Vidyodaya College circa 1900s 2 “We Europeans must, of course, stand in need of such help as we are so far from the living fountains of Buddhism and so scantily furnished with materials.” – Viggo Fausböll in his letter to Ven. Waskaḍuwe Subhūti Nāyaka Thera on 14th March 1877. 3 “The Western World discovered Pali, and the Buddhist scriptures barely a hundred years ago; Sri Lanka again provided the most material. It was George Turnour’s discovery and translation of the Mahā Vansa, in 1837, which helped scholars working in India to identify King Piyadassi of the inscriptions, which they were trying to decipher, with King Asoka of history. Subsequent advance was made comparatively easy. ‘Vincent Fausböll translated the Dhammapada in 1855 and Robert Caesar Childers, a member of the Ceylon Civil Service as was Turnour, published a Pali-English Dictionary in 1870. They were given considerable help by the Sinhalese Bhikkhus, especially Subhūti and Dhammarama. Dr. Rhys Davids, another member of the Ceylon Civil Service, founded the Pali Text Society in 1881, and with the help of his wife, gradually unveiled to the Western World, the unique and original literature contained in the Buddhist scriptures.” His Excellency J. R. Jayewardene – President of the Democratic Socialist Republic of Sri Lanka: BUDDHIST ESSAYS (First Edition 1942) Fifth Revised Edition 1983: Chapter VI. -
The Rise of Buddhist-Muslim Conflict in Asia and Possibilities for Transformation by Iselin Frydenlund
Policy Brief December 2015 The rise of Buddhist-Muslim conflict in Asia and possibilities for transformation By Iselin Frydenlund Executive summary Violence against Muslim minorities in Buddhist societies has increased in recent years. The Muslim Rohingyas in Myanmar are disenfranchised, and many of their candidates were rejected by the official Union Election Commission prior to the 2015 elections. Furthermore laws about religious conversion, missionary activities, and interfaith marriage are being pro- moted to control relations between religions and prevent conflict. The danger, however, is that increased control will lead to more, not fewer, conflicts. Discrimination against religious minorities may lead to radicalisation. In addition minority-majority relations in a single state may have regional consequences because a minority in one state can be the majority in another, and there is an increasing trend for co-religionists in different countries to support each other. Thus protection of religious minorities is not only a question of freedom of religion and basic human rights; it also affects security and peacebuilding in the whole region. Anti- Muslim violence and political exclusion of Muslim minorities take place in the wake of in- creased Buddhist nationalism. This policy brief identifies local as well as global drivers for Buddhist-Muslim conflict and the rise of Buddhist nationalism. It then shows how Buddhist- Muslim conflict can be addressed, most importantly through the engagement of local religious leaders. Introduction Buddhist countries are generally at risk of persecution. But Attacks on Muslim minorities in Buddhist countries have weak state protection of Muslim communities leaves these escalated in recent years (OHCHR, 2014). -
Myanmar Buddhism of the Pagan Period
MYANMAR BUDDHISM OF THE PAGAN PERIOD (AD 1000-1300) BY WIN THAN TUN (MA, Mandalay University) A THESIS SUBMITTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY SOUTHEAST ASIAN STUDIES PROGRAMME NATIONAL UNIVERSITY OF SINGAPORE 2002 ACKNOWLEDGEMENTS I would like to express my gratitude to the people who have contributed to the successful completion of this thesis. First of all, I wish to express my gratitude to the National University of Singapore which offered me a 3-year scholarship for this study. I wish to express my indebtedness to Professor Than Tun. Although I have never been his student, I was taught with his book on Old Myanmar (Khet-hoà: Mranmâ Râjawaà), and I learnt a lot from my discussions with him; and, therefore, I regard him as one of my teachers. I am also greatly indebted to my Sayas Dr. Myo Myint and Professor Han Tint, and friends U Ni Tut, U Yaw Han Tun and U Soe Kyaw Thu of Mandalay University for helping me with the sources I needed. I also owe my gratitude to U Win Maung (Tampavatî) (who let me use his collection of photos and negatives), U Zin Moe (who assisted me in making a raw map of Pagan), Bob Hudson (who provided me with some unpublished data on the monuments of Pagan), and David Kyle Latinis for his kind suggestions on writing my early chapters. I’m greatly indebted to Cho Cho (Centre for Advanced Studies in Architecture, NUS) for providing me with some of the drawings: figures 2, 22, 25, 26 and 38. -
Musical Knowledge and the Vernacular Past in Post-War Sri Lanka
Musical Knowledge and the Vernacular Past in Post-War Sri Lanka Jim Sykes King’s College London “South Asian kings are clearly interested in vernacular culture zones has rendered certain vernacular Sinhala places, but it is the poet who creates them.” and Tamil culture producers in a subordinate fashion to Sinhala and Tamil ‘heartlands’ deemed to reside Sheldon Pollock (1998: 60) elsewhere, making it difficult to recognise histories of musical relations between Sinhala and Tamil vernac - This article registers two types of musical past in Sri ular traditions. Lanka that constitute vital problems for the ethnog - The Sinhala Buddhist heartland is said to be the raphy and historiography of the island today. The first city and region of Kandy (located in the central ‘up is the persistence of vernacular music histories, which country’); the Tamil Hindu heartland is said to be demarcate Sri Lankan identities according to regional Jaffna (in the far north). In this schemata, the south - cultural differences. 1 The second type of musical past ern ‘low country’ Sinhala musicians are treated as is a nostalgia for a time before the island’s civil war lesser versions of their up country Sinhala cousins, (1983-2009) when several domains of musical prac - while eastern Tamil musicians are viewed as lesser ver - tice were multiethnic. Such communal-musical inter - sions of their northern Tamil cousins. Meanwhile, the actions continue to this day, but in attenuated form southeast is considered a kind of buffer zone between (I have space here only to discuss the vernacular past, Tamil and Sinhala cultures, such that Sinhalas in the but as we will see, both domains overlap). -
Global Academic Research Institute Colombo, Sri Lanka
GLOBAL ACADEMIC RESEARCH INSTITUTE COLOMBO, SRI LANKA GARI International Journal of Multidisciplinary Research ISSN 2659-2193 Volume: 05 | Issue: 04 On 31st December 2019 http://www.research.lk Author: R.H.R.S. Wijayawardhana Lanka Nippon BizTech Institute, Sri Lanka GARI Publisher | Social Science | Volume: 05 | Issue: 04 Article ID: IN/GARI/ICCICE/2019/113 | Pages: 83-95 (12) ISSN 2424-6492 | Edit: GARI Editorial Team Received: 27.11.2019 | Publish: 31.12.2019 GRADUATE UNEMPLOYMENT IN SRI LANKA: CAUSES AND POSSIBLE CORRECTIVE ACTIONS R.H.R.S. Wijayawardhana Lanka Nippon BizTech Institute, Sri Lanka [email protected] ABSTRACT In order to meet the rising demand for education in Sinhala and Tamil languages higher education in Sri Lanka, both the in 1959. public and private sector higher education Although the Ceylon Medical College providers have increased their provision was established in 1870, the beginning of resulting in acute graduate unemployment the university education in Sri Lanka and under-employment situation. Given marks with the establishment of the this context, the main objective of this University College in 1921, and it gave an paper is to examine the principal causes opportunity for the students to sit for the contributed to this and possible corrective external degree offered by the University actions for the mitigation of the crisis. of London. The University of Ceylon was Attention is primarily drawn to understand established in 1942 by expanding the a) the education mismatch and skills University College. The number of mismatch, b) insufficient attention given students enrolled at the University College to quality and relevance of study in 1921 was 166 and that was gradually programs. -
Genesis of Stupas
Genesis of Stupas Shubham Jaiswal1, Avlokita Agrawal2 and Geethanjali Raman3 1, 2 Indian Institue of Technology, Roorkee, India {[email protected]} {[email protected]} 3 Centre for Environmental Planning and Technology, Ahmedabad, India {[email protected]} Abstract: Architecturally speaking, the earliest and most basic interpretation of stupa is nothing but a dust burial mound. However, the historic significance of this built form has evolved through time, as has its rudimentary structure. The massive dome-shaped “anda” form which has now become synonymous with the idea of this Buddhist shrine, is the result of years of cultural, social and geographical influences. The beauty of this typology of architecture lies in its intricate details, interesting motifs and immense symbolism, reflected and adapted in various local contexts across the world. Today, the word “stupa” is used interchangeably while referring to monuments such as pagodas, wat, etc. This paper is, therefore, an attempt to understand the ideology and the concept of a stupa, with a focus on tracing its history and transition over time. The main objective of the research is not just to understand the essence of the architectural and theological aspects of the traditional stupa but also to understand how geographical factors, advances in material, and local socio-cultural norms have given way to a much broader definition of this word, encompassing all forms, from a simplistic mound to grand, elaborate sanctums of great value to architecture and society