S 0880 State of Rhode Island

Total Page:16

File Type:pdf, Size:1020Kb

S 0880 State of Rhode Island 2007 -- S 0880 ======= LC02663 ======= STATE OF RHODE ISLAND IN GENERAL ASSEMBLY JANUARY SESSION, A.D. 2007 ____________ S E N A T E R E S O L U T I O N EXPRESSING PROFOUND SYMPATHY ON THE PASSING OF SAMDECH PREAH MAHA GHOSANANDA Introduced By: Senator Juan M. Pichardo Date Introduced: March 20, 2007 Referred To: Recommended for Immediate Consideration 1 WHEREAS, It is with great sadness that this Senate has learned of the passing of 2 Samdech Preah Maha Ghosananda, a revered Cambodian Buddhist monk, and a six time Nobel 3 Peace Prize nominee; and 4 WHEREAS, Born in the Takeo Province of Cambodia, Maha Ghosananda served as a 5 lifelong monk in the Theravada tradition. He was considered the father of Cambodian Buddhism, 6 with millions of young men training as novice monks under his tutelage. In the 1990’s, he 7 organized walks for peace, which continue in Cambodia to this day; and 8 WHEREAS, In the aftermath of years of savage war and the genocide of more than a 9 million people in Cambodia, Maha Ghosananda advocated for human-rights and non-violent 10 conflict resolution. His altruistic devotion to peace and bringing comfort to his community earned 11 him six Nobel Peace Prize nominations. He was also awarded the Rafto Peace Prize in Norway, 12 and the Niwano Peace Prize in Japan; and 13 WHEREAS, Seeking refuge in the early 1980’s, Maha Ghosananda emigrated from his 14 embattled homeland, resettling in the West End of Providence. On and off over the years he lived 15 at the Khmer Buddhist Society Temple of Rhode Island, serving as a leader for Buddhists around 16 New England; and 17 WHEREAS, Maha Ghosananda’s name means “Great Joyful Proclaimer”, which was 18 perhaps a prophecy for his life. There is no doubt that this kind and gentle soul left the world a 19 far better place because of his life’s work. His efforts toward peace uplifted and enriched the 1 lives of all who knew him, and his empathy and compassion for human suffering was boundless 2 and an inspiration to us all; now, therefore be it 3 RESOLVED, That this Senate of the State of Rhode Island and Providence Plantations 4 hereby expresses our deepest sympathies on the passing of Samdech Preah Maha Ghosananda. 5 He will forever be remembered for his compassion, and his eternal struggle to bring comfort to 6 millions of Cambodians; and be it further 7 RESOLVED, That the Secretary of State be and he hereby is authorized and directed to 8 transmit duly certified copies of this resolution to the Khmer Buddhist Society Temple of Rhode 9 Island, and Pich Chhoeun. ======= LC02663 ======= 2 .
Recommended publications
  • Religious Pluralism, Globalization, and World Politics This Page Intentionally Left Blank Religious Pluralism, Globalization, and World Politics
    Religious Pluralism, Globalization, and World Politics This page intentionally left blank Religious Pluralism, Globalization, and World Politics edited by thomas banchoff 1 2008 3 Oxford University Press, Inc., publishes works that further Oxford University’s objective of excellence in research, scholarship, and education. Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offi ces in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Copyright © 2008 by Oxford University Press, Inc. Published by Oxford University Press, Inc. 198 Madison Avenue, New York, New York 10016 www.oup.com Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press. Library of Congress Cataloging-in-Publication Data Religious pluralism, globalization, and world politics / edited by Thomas Banchoff. p. cm. Includes bibliographical references and index. ISBN-13: 978-0-19-532340-5; ISBN-13: 978-0-19-532341-2 (pbk.) i. Religions—Relations. 2. Religious pluralism. 3. Globalization. 4. International relations. I. Banchoff, Thomas F., 1964– BL 410.R44 2008 201'.5—dc22 2008002473 9 8 7 6 5 4 3 2 1 Printed in the United States of America on acid-free paper Acknowledgments Few issues are more important and less understood than the role of religion in world affairs.
    [Show full text]
  • Vol.14 No.1 Jan.-Apr. 2541 (1998)
    SEEDS OF PEACE Vol.14 No.1 Jan.-Apr. 2541 (1998) Special Issue On 'Alternatives to Consumerism' And Remembering Gandhi On His 50Th Death Anniversary SEEDS OF c 0 N T E N T Publisher 4 Editorial Notes Sulak Sivaraksa COUNTRY REPORTS Editor 5 BANGLADESH: Non-violence Training for Buddhist Women Br. Jarlath D'Souza Zarina Mulla 5 BURMA: Buddhist Women in Burma Martin Petrich 8 CAMBODIA: Toward an Environmental Ethic in SE Asia 9 INDIA: A Gandhian Seminar Towards Global Unity Br. Jarlath D'Souza Cover 9 INDONESIA: Seminar on Love in Action Yabin Pali verses by the Venerable P.O.Box 19 10 MALAYSIA: "Operation Lalang"- 10 Years Later Mahadthai P Somdech Maha 11 THAILAND: Buddhist Monks and Teachers Behind Most Child Assaults Bangkok 10 Ghosananda Tel./Fax [66 OUR ACTIVITIES E-mail: ineb Lay-out 12 Alternatives to Consumerism Gathering 1997 Pavel Gmuzdek Song Sayam. , Ltd. 18 Declaration on Alternatives to Consumerism: Draft The goals Tel. 662-225-9533-5 19 Declaration on Alternatives to Consumerism: Comments Jane Rasbaslz I. Promote 20 Sao Paulo Message of the Alliance for a Responsible and United World among Bu Published by 21 Creative Street Theatre James Andean Buddhist se 24 A Workshop: Self Reliance at the Grassroots Lillian Willoughby Buddhist gro /NEB 26 Natural Childhood Hans van Willensvaard 2. Facilitate Ph & Fax [66-2]433-7169 30 Yadana Pipeline Walks and Tree Ordination Todd Ansted many proble E-mail: [email protected] 33 Dharma Walks: Expressing Solidarity .,.,j,h Indigenous Peoples Zarina Mulla societies, and & 36 Letter to the Prime Minister Chuan Leekpai ATC Forest Walks Participants 3.
    [Show full text]
  • La Paz Como Derecho Humano Pablo Romo Cedano Derecho Humano La Paz Como Pablo Romo Cedano
    derechos humanos Hacer la paz posible es un tema permanente en la historia de la humanidad. Vivir en armonía, en una sociedad libre de violencia es un anhelo inalcanzado hasta ahora por la humanidad, por más que ha habido grandes y serios esfuer- zos para que la paz sea posible. La paz es término que ha vivido en correlato, en un binomio permanente con el de la guerra. La paz, no es la ausencia de guerra y no es una realidad que gana terreno en tanto la guerra o el conflicto lo pierde. La paz, como concepto, trasciende la guerra y se ubica en socie- Cedano Romo Pablo dades «sin guerra», pero en constante conflicto. ¿Es posible intervenir para hacer la paz posible? ¿Cómo se interviene en los últimos años para hacerla vi- gente? La paz es un derecho humano aún por hacerlo positivo. Su ejercicio no solo corresponde a las autoridades, sino a toda persona humana. El presente libro recupera la experiencia de la CONAI en su ejercicio mediador en Chiapas. Recuperar la memoria de esta intervención nos puede abrir un horizonte nue- La Paz como vo para el contexto actual de nuestro país y más allá. derecho humano Pablo Romo Cedano La Paz como derecho humano derecho como La Paz derechos derechos humanos humanos LA PAZ COMO DERECHO HUMANO COMITÉ CIENTÍFICO DE LA EDITORIAL TIRANT LO BLANCH MARÍA JOSÉ AÑÓN ROIG JAVIER DE LUCAS MARTÍN Catedrática de Filosofía del Derecho de la Catedrático de Filosofía del Derecho y Filosofía Universidad de Valencia Política de la Universidad de Valencia ANA CAÑIZARES LASO VÍCTOR MORENO CATENA Catedrática de Derecho Civil Catedrático de Derecho Procesal de la Universidad de Málaga de la Universidad Carlos III de Madrid JORGE A.
    [Show full text]
  • Ormation of the Sangha 9
    top home ALL From Wikipedia, the free encyclopedia 1. Gautama Buddha 2. Traditional biographies / Primary biographical sources 3. Nature of traditional depictions 4. Biography Conception and birth 5. Early life and marriage 6. Departure and ascetic life 7. Enlightenment 8. Formation of the sangha 9. Travels and teaching 10. Assassination attempts 11. Mahaparinirvana 12. Physical characteristics 13. Teachings 14. Other religions 15. Buddhism 16. Life of the Buddha 17. Buddhist concepts 18. Life and the World 19. Suffering's causes and solution - The Four Noble Truths / Noble Eightfold Path 20. The Four Immeasurables 21. Middle Way 22. Nature of existence 23. Dependent arising 24. Emptiness 25. Nirvana 26. Buddha eras 27. Devotion 28. Buddhist ethics 29. Ten Precepts 30. Monastic life 31. Samādhi (meditative cultivation): samatha meditation 32. In Theravada 33. Praj๑ā (Wisdom): vipassana meditation 34. Zen 35. History 36. Indian Buddhism, Pre-sectarian Buddhism, Early Buddhist schools, Early Mahayana Buddhism, Late Mahayana Buddhism, Vajrayana (Esoteric Buddhism) 37. Development of Buddhism 38. Buddhism today 39. Demographics 40. Schools and traditions 41. Timeline 42. Theravada school 43. Mahayana traditions 44. Bodhisattvas, Vajrayana tradition 45. Buddhist texts, Pāli Tipitaka 46. Mahayana sutras 47. Comparative studies 48. History 49. Lineage of nuns 50. Modern developments 51. Overview of Philosophy 52. Fundamentals of Theravada, Cause and Effect, The Four Noble Truths, The Three Characteristics, The Three Noble Disciplines 53. Meditation 54. Scriptures 55. Lay and monastic life, Ordination, Lay devote 56. Monastic practices 57. Influences 58. Monastic orders within Theravada 59. Noble Eightfold Path 60. Dependent Origination 61. The Twelve Nidanas 62. Three lives 63.
    [Show full text]
  • Buddhism and Ecology Bibliography
    The Forum on Religion and Ecology Buddhism and Ecology Bibliography Bibliography by Chris Ives, Stonehill College, Duncan Ryuken Williams, Trinity College, and The Forum on Religion and Ecology Abe, Masao. “Man and Nature in Christianity and Buddhism.” Japanese Religions 7, no. 1 (July 1971): 1–10. Abraham, Ralph. “Orphism: The Ancient Roots of Green Buddhism.” In DharmaGaia: A Harvest of Essays in Buddhism and Ecology, ed. Allan Hunt Badiner, 39–49. Berkeley, Calif.: Parallax Press, 1990. Aitken, Robert. “Envisioning the Future.” In Dharma Rain: Sources of Buddhist Environmentalism, edited by Stephanie Kaza and Kenneth Kraft, 423-38. Boston: Shambhala, 2000. _____. The Practice of Perfection: The Paramitas from a Zen Buddhist Perspective. New York: Pantheon, 1994. _____. “Right Livelihood for the Western Buddhist.” In Dharma Gaia: A Harvest of Essays in Buddhism and Ecology, ed. Allan Hunt Badiner, 227–32. Berkeley, Calif.: Parallax Press, 1990. Reprinted in Primary Point 7, no. 2 (summer 1990): 19–22. _____. “Gandhi, Dogen, and Deep Ecology.” In Deep Ecology: Living As If Nature Mattered, eds. Bill Devall and George Sessions, 232–35. Salt Lake City, Utah: Peregrine Smith Books, 1985. Reprinted in The Path of Compassion: Writings on Socially Engaged Buddhism, ed. Fred Eppsteiner, 86–92. Berkeley, Calif.: Parallax Press, 1988. _____. The Mind of Clover: Essays in Zen Buddhist Ethics. San Francisco, Calif.: North Point Press, 1984. Allendorf, Fred W., and Bruce A. Byers. “Salmon in the Net of Indra: A Buddhist View of Nature and Communities.” Worldviews 2 (1998): 37-52. Almon, Bert. “Buddhism and Energy in the Recent Poetry of Gary Snyder.” Mosaic 11 (1977): 117–25.
    [Show full text]
  • Rethinking Truth, Reconciliation, and Justice in Cambodia
    Journal of Global Buddhism 2021, Vol.22 (1): 173–189 DOI: 10.5281/zenodo.4727589 www.globalbuddhism.org ISSN: 1527-6457 (online) © The author(s) Special Focus: Buddhism and Resilience Resilient Relations: Rethinking Truth, Reconciliation, and Justice in Cambodia Darcie DeAngelo Binghamton University In her critique of the Khmer Rouge tribunals, the legal scholar Virginia Hancock suggests that tribunal forms of justice could fail Cambodia. For them to succeed, she recommends that the tribunals account for the fact that Buddhism emphasizes a “community-oriented theory of crimes against humanity,” in that the judges should not understand harm as involving only individual culprits and victims (2008: 88). This individuality, she suggests, does not consider the modes of resilience enacted by Theravada Buddhists. As I will show in this paper, some Cambodians have dealt with violence from the past differently than a strict categorization of perpetrator and victim. Who can be held accountable for that violence if everyone is, at once, perpetrator and victim? Given this mode of being-in-the-world, how do people find resilience in the face of past trauma? Keywords: relationality, Theravada Buddhism, postwar, resilience, Cambodia n 2010, when I first visited Cambodia, I lived in the K5 belt, the most densely contaminated minefield in the world at over one thousand landmines per linear mile. I worked with health practitioners who rehabilitated amputees. In the village restaurant, a television stood on a Ibamboo shelf in the center of a mass of plastic tables. Normally, we watched karaoke videos or soap operas. One day it showed some of the trial of a Khmer Rouge (KR) general.
    [Show full text]
  • Buddhist Ecology Environmentalism Bibliography
    1 BIBLIOGRAPHY ON BUDDHIST ECOLOGY AND ENVIRONMENTALISM Abe, Masao, 1971 (July), “Man and Nature in Christianity and Buddhism.” Japanese Religions 7(1):1–10. Abeynayake, O., 2001, “The First Precept and its Environmental Significance,” http://www.purifymind.com/EnvironmentalSignifi.htm. Abraham, Ralph, 1990, “Orphism: The Ancient Roots of Green Buddhism,” in DharmaGaia: A Harvest of Essays in Buddhism and Ecology, Allan Hunt Badiner, ed., Berkeley, CA.:Parallax Press, pp. 39-49. Agoramoorthy, Govindasamy, and Minna J. Hsu, 2007, “Ritual Releasing of Wild Animals Threatens Island Ecology,” Human Ecology 35: 251–254. Aitken, Robert, 1985, “Gandhi, Dogen, and Deep Ecology,” in Deep Ecology: Living As If Nature Mattered, Bill Devall and George Sessions, eds., Salt Lake City, Utah: Peregrine Smith Books, pp. 232–351985. _____, 1984, The Mind of Clover: Essays in Zen Buddhist Ethics. San Francisco, Calif.: North Point Press. _____, 1985, “Gandhi, Dogen, and Deep Ecology,” in Deep Ecology: Living As If Nature Mattered, Bill Devall and George Sessions, eds., Salt Lake City, Utah: Peregrine Smith Books, pp. 232-235. _____, 1990, “Right Livelihood for the Western Buddhist,” in Dharma Gaia: A Harvest of Essays in Buddhism and Ecology, Allan Hunt Badiner, ed., Berkeley, Calif.: Parallax Press, pp. 227-232. _____, 1994, The Practice of Perfection: The Paramitas from a Zen Buddhist Perspective, New York, NY: Pantheon. _____, 2000“Envisioning the Future,” in Dharma Rain: Sources of Buddhist Environmentalism, Stephanie Kaza and Kenneth Kraft, eds., Boston: Shambhala, pp. 423-438. Akuppa1, 2009, Saving the Earth, Cambridge, UK: Windhorse Publicatons Ltd. Akuppal2, 2011, “Buddhism and Ecology,” Audio http://www.freebuddhistaudio.com/audio/details?num=OM731.
    [Show full text]
  • "We Are Never Discouraged"
    "We are Never Discouraged" Dhammayietra III, the Cambodian walk for peace and reconciliation, began April 24 on a note of hope. More than eight hundred people assembled in Battambang city for a week of training in non-violence—monks, nuns, Cambodian citizens, and a small contingency of foreign clergy and laypeople representing a variety of religions and civic organizations. For three days, Samdech Preah Maha Ghosananda, Cambodian Supreme Patriarch, led the Dhammayietra through Battambang city. Monks mindfully beat on drums. Walkers raised up banners proclaiming, "More violence can only bring more harm... Now is the time for peace." Residents crowded onto the city streets, lining the pathways with buckets of water, waving incense, casting flowers, and queuing to receive the Dhammayietra's blessing. "May we live in peace.... as cool as this water!" one villager said. Cambodia has known civil war for over two decades. Early on the morning of the fourth day, Ghosananda led the walkers onto the highway and out beyond city limits. The Dhammayietra was to proceed along Route 10, through controlled territory and some of the world's most heavily mined areas, and on to Khmer Rouge headquarters in Pailin. The recent increase in military conflict in Cambodia's northwestern provinces had brought Samdech Preah Maha Ghosananda to choose this route. "We must walk where peace is most needed," he said. On the fifth day, without warning, the walkers were caught in crossfire between royal government and Khmer Rouge forces. In the melee to follow, one monk and one nun were killed, and several Cambodians wounded.
    [Show full text]
  • Buddhism and Ecology Bibliography Bibliography By: Duncan Ryuken Williams, Trinity College Annotations By: the Forum on Religion and Ecology
    Photo: Getty Images Buddhism and Ecology Bibliography Bibliography by: Duncan Ryuken Williams, Trinity College Annotations by: The Forum on Religion and Ecology Abe, Masao. “Man and Nature in Christianity and Buddhism.” Japanese Religions 7, no. 1 (July 1971): 1–10. Abe argues that strong solidarity between humans and nature is derived from their common transience. He explores the distinctions between dichotomies such as birth and death, generation and extinction, living and nonliving, and being and nonbeing. Maintaining that a deep understanding of transience opens up the dimension of jinen (naturalness) in which humans and nature are both enlightened and disclose their original nature, Abe concludes by suggesting that humans may transcend homocentrism through a cosmological expansion. Human self-consciousness, he argues, enables this transcendence. Abraham, Ralph. “Orphism: The Ancient Roots of Green Buddhism.” In DharmaGaia: A Harvest of Essays in Buddhism and Ecology, ed. Allan Hunt Badiner, 39–49. Berkeley, Calif.: Parallax Press, 1990. This essay recounts the evolution of Goddess religion from the late Paleolithic age to its present manifestation as “Orphism.” Characteristics of this tradition include: reincarnation, animism, karma, vegetarianism, tantric rites, asceticism, and feminism. Abraham lists Buddhism as one of the derivatives of Orphism, and notes that the 1960s involved a release of Orphic energy. The fruits of Orphism include the scientific Chaos Revolution and the Gaia Hypothesis as well as Green Buddhism in Europe and North America. Abraham argues that the future depends on recovering a lost pagan heritage. Aitken, Robert. The Practice of Perfection: The Paramitas from a Zen Buddhist Perspective. New York: Pantheon, 1994.
    [Show full text]
  • Mind,Heart, and Soul
    Public Disclosure Authorized Public Disclosure Authorized Public Disclosure Authorized Public Disclosure Authorized in the FIGHT AGAINST in POVERTY AGAINST the FIGHT MIND Katherine Marshall and Lucy Keough Lucy and Marshall Katherine AND SOUL , HEART , Mind, Heart, and Soul in the Fight against Poverty Mind, Heart, and Soul in the Fight against Poverty Katherine Marshall Lucy Keough Washington, D.C. © 2004 The International Bank for Reconstruction and Development / The World Bank 1818 H Street, NW Washington, DC 20433 Telephone: 202-473-1000 Internet: www.worldbank.org E-mail: [email protected] All rights reserved. 1 2 3 4 07 06 05 04 The findings, interpretations, and conclusions expressed herein are those of the author(s) and do not necessarily reflect the views of the Board of Executive Directors of the World Bank or the governments they represent. The World Bank does not guarantee the accuracy of the data included in this work. The boundaries, colors, denominations, and other information shown on any map in this work do not imply any judgment on the part of the World Bank concerning the legal sta- tus of any territory or the endorsement or acceptance of such boundaries. Rights and Permissions The material in this work is copyrighted. Copying and/or transmitting portions or all of this work without permission may be a violation of applicable law. The World Bank encourages dissemination of its work and will normally grant permission promptly. For permission to photocopy or reprint any part of this work, please send a request with complete information to the Copyright Clearance Center, Inc., 222 Rosewood Drive, Dan- vers, MA 01923, USA, telephone 978-750-8400, fax 978-750-4470, www.copyright.com.
    [Show full text]
  • H 6195 State of Rhode Island
    2007 -- H 6195 ======= LC02661 ======= STATE OF RHODE ISLAND IN GENERAL ASSEMBLY JANUARY SESSION, A.D. 2007 ____________ H O U S E R E S O L U T I O N EXPRESSING PROFOUND SYMPATHY ON THE PASSING OF SAMDECH PREAH MAHA GHOSANANDA Introduced By: Representatives Slater, Diaz, Lewiss, Williams, and Almeida Date Introduced: March 22, 2007 Referred To: House read and passed 1 WHEREAS, It is with great sadness that this House has learned of the passing of 2 Samdech Preah Maha Ghosananda, a revered Cambodian Buddhist monk, and a six time Nobel 3 Peace Prize nominee; and 4 WHEREAS, Born in the Takeo Province of Cambodia, Maha Ghosananda served as a 5 lifelong monk in the Theravada tradition. He was considered the father of Cambodian Buddhism, 6 with millions of young men training as novice monks under his tutelage. In the 1990’s, he 7 organized walks for peace, which continue in Cambodia to this day; and 8 WHEREAS, In the aftermath of years of savage war and the genocide of more than a 9 million people in Cambodia, Maha Ghosananda advocated for human-rights and non-violent 10 conflict resolution. His altruistic devotion to peace and bringing comfort to his community earned 11 him six Nobel Peace Prize nominations. He was also awarded the Rafto Peace Prize in Norway, 12 and the Niwano Peace Prize in Japan; and 13 WHEREAS, Seeking refuge in the early 1980’s, Maha Ghosananda emigrated from his 14 embattled homeland, resettling in the West End of Providence. On and off over the years he lived 15 at the Khmer Buddhist Society Temple of Rhode Island, serving as a leader for Buddhists around 16 New England; and 17 WHEREAS, Maha Ghosananda’s name means “Great Joyful Proclaimer”, which was 18 perhaps a prophecy for his life.
    [Show full text]
  • “Maha Ghosananda: the Engaged Buddhism in Cambodia”1
    “Maha Ghosananda: The Engaged Buddhism in Cambodia”1 Sanu Mahatthanadull, Mahachulalongkornrajavidyalaya University, Thailand. 1. Introduction Buddhism is an important part in solving social problems, especially during times of social crisis. People surely trouble all over the grass patches, such as the events of the past history of Cambodia. During the Khmer Rouge Era, in 1975 when Cambodia was controled by the communist Khmer Rouge, every monks and religious intellectual had been either murdered or driven into exile while every single Buddhist temples and libraries had been destroyed. The Khmer Rouge policies towards Buddhism which included the forcible disrobing of the monks, the destruction of monasteries, and ultimately the execution of uncooperative monks effectively destroyed Cambodia’s Buddhist institutions. Monks who did not flee and avoided execution lived among the laity, even sometimes secretly performing Buddhist rituals for the sick or afflicted. Estimates vary regarding the number of monks in Cambodia prior to the ascension of the Khmer Rouge, ranging between 65,000 and 80,000 and was drastically reduced to just 3,000. During that time, Buddhism in Cambodia was nearly completely destroyed. This crisis leads us to recognize “Maha Ghosananda”, the spiritual leader who strongly influences propagating Buddha’s teaching with Socially Engaged Buddhism. 2. Maha Ghosananda Samdech Preah Maha Ghosananda or “Maha Ghosananda” was a highly revered Cambodian Buddhist monk in the Theravada tradition, who served as the Patriarch (Sangharaja) of Cambodian Buddhism during the Khmer Rouge period and post- communist transition period of Cambodian history. Maha Ghosananda worked tirelessly for Buddhism and for human rights. He has established temples, partaken in UN delegations and attended religious conferences.
    [Show full text]