Touching Hearts with Compassion and Music Interview with Ani Choying Drolma - Pema Rinchen
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From Online Buddha Halls to Robot-Monks New Developments in the Long-Term Interaction Between Buddhism, Media, and Technology in Contemporary China
review of religion and chinese society 7 (2020) 120-148 brill.com/rrcs From Online Buddha Halls to Robot-Monks New Developments in the Long-Term Interaction between Buddhism, Media, and Technology in Contemporary China Stefania Travagnin Faculty of Theology and Religious Studies, Department of the Comparative Study of Religion, University of Groningen, Groningen, the Netherlands [email protected] Abstract The interaction between religion and the new media has affected the perception that society has of religion, changed cardinal structures in the relationship between reli- gious practice and religious authorities, and also transformed features and functions of the media. If we look at mainland China today, religious individuals and groups have their own WeChat and Weibo accounts, and internet websites; some believers operate solely in cyberspace and perform rituals online; and commercials often adopt religious symbols to brand nonreligious products. In other words, we find religious people or organizations that use (and even own) different media platforms as channels of com- munication; we also see that religious imageries are more and more put to use in the secular domain for nonreligious purposes. This article will analyze how and why Buddhists have resorted to social and digital media and even robotics to preach the Dharma and attract potential new followers, but also to redefine their public image in the wider Chinese society. This study also will ask whether the state has directed or merely engaged with this new Dharma media- enterprise, and in what way. In addressing these questions, one section of this article will explore the creation of the robot-monk Xian’er (at the Longquan Monastery, Bei- jing). -
Inner Peace Tour 2012 – Ani Choying Drolma Wieder Zu Gast In
1999 gründete Ani Choying die Stiftung „Nuns’ Menschen unerschwinglich. Welfare Foundation of Nepal“ (NWF). Ihr erstes Ani Choying möchte ein Nierenkrankenhaus und wichtigstes Projekt besteht seit gut zwölf Jahren: finanzieren, in dem Dialyse und Transplantationen zu Die „Arya Tara Schule“, in der Mädchen aus bezahlbaren Preisen durchgeführt werden und auch ärmsten Verhältnissen eine kostenlose weltliche und Forschung betrieben wird. Das Projekt wird spirituelle Ausbildung erhalten. Die Schülerinnen sind zusammen mit einem in England ausgebildeten und in zwischen 7 und 23 Jahre alt. Transplantationen erfahrenen Nierenspezialisten Die Schule hat Schlaf- und Unterrichtsräume, Küche, sowie anderen Ärzten und bekannten Persönlich- Esssaal und Sanitärräume, einen Computerraum und keiten verwirklicht. Teile der Einnahmen vom Verkauf die erste Thankamalschule für Nonnen überhaupt. der CDs werden dafür verwendet sowie sämtliche Neben dem regulären Unterricht werden auch Erlöse aus dem Verkauf ihrer Biografie. Charya-Tanz (traditioneller spiritueller Tanz) und Aama Ko Ghar Musik, instrumental und Gesang, unterrichtet. Aama Ko Ghar ist ein Heim für alte Frauen, die von Geplant sind ein Arya Tara Tempel mit Gebetshalle, ihren Familien im Stich gelassen wurden. Viele sind Der Neubau der Arya Tara Schule in Pharping Bibliothek und Zimmern für geistliche Lehrer und krank oder leiden an Altersdemenz. Das Heim wurde Lehrerinnen sowie ein Gebäude für Mitarbeiter- von Mrs. Shrestha in ihrem eigenen Haus gegründet Inner Peace Tour 2012 – Ani Choying unterkünfte. und sie kümmert sich um die Bewohnerinnen. NWF Drolma wieder zu Gast in Deutschland Die Arya Tara Schule ist eine kostenfreie Internats- hilft vor allem finanziell. Sie ist Nepals berühmteste Sängerin. Und sie ist schule für Nonnen, die traditionelle buddhistische Bodhi TV buddhistische Nonne. -
Carving a Niche for Herself
ISSN 2319-5339 IISUniv.J.A. Vol.6(1), 1-10 (2017) Carving a Niche for Herself Lakshmi Kannan Based on the paper presented at the National Seminar on Gendered Urban Spaces: Narratives of Self-Possession, Dept. Of English, IIS University, Jaipur, in collaboration with ICSSR, New Delhi. 17-18 February, 2017. The seminar “Gendered Urban Spaces: Narratives of Self-Possession” showed a perfect understanding of the fact that space is gendered, whether the space is rural or urban. Except for the very privileged few, women, unlike men, do not get the space that is their due on a platter. They’ve to negotiate their space through a maze of patriarchy that is often peopled by women who function as covert agents of this patriarchy. Those who wish to achieve something must carve and create a space for themselves in order to realize their full potential. Some women create this space by their creative instincts, and they could be from any walk of life. And women who wield a pen, even if ostensibly to write fiction, poetry or plays, or autobiography, manage to write their own lives. In the process of writing, they not only manage to define their space for others, they create their own space. That space is gendered is now an in-the-face truth. Naturally. For space is after all the product of the dynamics of man-woman relations. It can be an embattled space, but it is nevertheless a negotiable space, whether within the domestic sphere, in the work place, or in the public arena of writers, media, the arts and politics. -
Science for Nuns Beyond the Nunnery: Findings and Observations at a 10
REPORTS FROM THE FIELD SCIENCE FOR MONKS Science for Nuns Beyond the Nunnery: Findings and Observations at a 10-Day Science Workshop Kathmandu, 2019 Kapil Bisht Reports From the Field: Inverness Research supports the Science For Monks program through a process of “groundtruthing” where we help the program articulate its theory and intentions, and then make site visits to the field to check the congruence of theory and field realities. This report is part of a series of Reports From the Field where we ask senior researchers to write about their site visits sharing what they learn from their in-depth interviews, observations and discussions with monks and faculty. The reports are intended to maintain an informal tone and reflect the researcher’s impressions as well as the data they have gathered. Background on this report This report shares observations and interview statements that Kapil Bisht, a freelance writer and researcher based in Kathmandu, recorded during the Science for Nuns Workshop 2019. This report presents the nuns’ experiences of studying science for their second time and their ideas and reflections on possible future partnerships between science and Buddhism, their vision of how nuns could assume leadership roles in addressing issues of lay communities. Background This workshop was the second Science for Nuns (SFN) workshop to be held at the Khachoe Ghakyil Ling (Kopan) Nunnery in Kathmandu, Nepal. It took place from April 24 through May 4, 2019. There were 48 participants, all residents of the host nunnery, in the program. The workshop was led by Tory Brady and Julie Yu. -
The Commodification of Tibetan Spirituality in Contemporary Chinese Popular Music a Thesis Submitted to the Graduate Division O
THE COMMODIFICATION OF TIBETAN SPIRITUALITY IN CONTEMPORARY CHINESE POPULAR MUSIC A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAIʻI AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN MUSIC AUGUST 2014 By Xi Yang Thesis Committee: Frederick Lau, Chairperson Byong Won Lee Cathryn H. Clayton Acknowledgements This thesis is a result of my own life experience, moving from China to the United States, shaped by two different educational systems and cultural environments. Following four years of coursework and two periods of fieldwork, I have a great deal of gratitude for the people and organizations I mention below. First I am grateful for the University of Hawaiʻi Arts & Sciences Student Research Award and the C. F. & Grace Ning Fund. Without their generous financial support of my research it would have been difficult for me to finish my fieldwork. I have a very deep gratitude for my Tibetan musician friends, families, and those I interviewed during my fieldwork; from them I have learned what is described in this thesis. I would especially like to thank Reshi Tsering Tan, Dege Ye, Jiangyong Zhuoma, Zang Xiaoyu, Zha Xi, Norbu, Nomnom and Da Wa, as well as my closest friends Cao Guanting, Xu Rui, Liu Yishan and her mom Ping. Also, thanks to Nomnom’s family for cooking me such delicious meals and sharing their life stories, as well as taking me in like a member of their family. During the writing of the thesis, many others have supported me in different ways, sharing ideas, listening, and editing my writing. -
Education for Global Citizenship 2014
EDUCATION FOR GLOBAL CITIZENSHIP 2014 Contents Trilateral Forum Highlights NGOs’ Key Role in Dire Situations 8 Key to Preventing Disasters Lies in Understanding Them 10 Sendai Conference Stresses Importance of Women’s Leadership 12 Opinion: A Radical Approach to Global Citizenship Education 14 Soldiers of Conscience Breaking the Silence 16 UN Scheme to Teach ‘Respect for All’ Aims at Fighting Discrimination 18 Global Citizenship Education Seen as Key to Development and Peace 20 OPINION: Global Citizenship, A Result of Emerging Global Consciousness 22 Driving Home The Concept Of Global Citizenship 24 OPINION: Understanding Education for Global Citizenship 25 Driving Home The Concept Of Global Citizenship 26 Citizens of the World, Unite! 27 The Long Journey To Global Citizenship 28 Laying the Foundations of a World Citizens Movement 30 Global Citizenship: Gradual Unfolding of a New Concept 32 OPINION: Building a Sustainable Future - The Compact Between Business and Society 34 Filipinos Take to the Streets One Year After Typhoon Haiyan 36 Commercialisation of Children’s Media Hampering Global Citizenship 38 Promoting Human Rights Through Global Citizenship Education 40 ‘Breaking Silence’ on the Slave Trade 41 Global Citizenship: ‘From Me to We to Peace’ 42 SDGs Make Room for Education for Global Citizenship 43 Israeli Peace Activists Grapple with Dilemma 44 Politics Complicates Education in Lebanon’s Refugee Camps 46 Interfaith Harmony Can Generate Development 48 Indigenous Communities Say Education, Funding Key to Fighting HIV/AIDS 50 If -
Ani Choying Drolma (Singer) and Graduate Students in Addition to Postgraduate Fellows in Buddhist Studies
BUDDHIST CHANTS AND SONGS BAND CELEBRATING OUR TWENTY YEAR MILESTONE The Stanford Center for Buddhist Studies was originally founded in 1997. In 2008 it was renamed The Robert H. N. Ho Family Foundation Center for Buddhist Studies at Stanford (HCBSS) as a result of a generous endowment from The Robert H. N. Ho Family Foundation with matching funds from the William and Flora Hewlett Foundation. The Center is dedicated to promoting both the academic study and public understanding of the Buddhist tradition. (from left to right) HCBSS works towards these goals by supporting the training of undergraduate Ani Choying Drolma (Singer) and graduate students in addition to postgraduate fellows in Buddhist Studies. It also provides research support for individual and team projects, Nhyoo Bajracharya (Music Director, Guitar) and networks with individuals and institutions around the world to foster Prince Nepali (Cello) scholarly communication in the field. Finally, it offers an annual program of events, open to the public, and cooperates with Buddhist and other groups Umesh Pandit (Flute) both on and off campus to foster knowledge of Buddhism in the community. CO-SPONSORS: Center for East Asian Studies, Center for South Asia, Department of East Asian Languages and Cultures, Department of Music, Department of Religious Studies, Office for Religious Life, Stanford Humanities Center, Tibetan Studies Initiative ANI CHOYING DROLMA NOVEMBER 11, 2017 5:00PM The Robert H. N. Ho Family Foundation Center for Buddhist Studies at Stanford Stanford Memorial Church 450 Serra Mall, Bldg 70, Room 71E • Stanford, CA 94305-2165 buddhiststudies.stanford.edu Stanford University ABOUT PROGRAM ANI CHOYING DROLMA • Seven Line Prayer to Guru Rinpoche 5” Choying Drolma was born in Kathmandu, Nepal to Tibetan refugee parents Ani Choying Drolma is more in 1971. -
Interview with Ani Choying Drolma
Interview with Ani Choying Drolma Ani Choying Drolma is an exceptional singer, admired by fans in Nepal and throughout the world. People are moved to tears by the plaintive purity of her voice, and the haunting melodies of her ancient songs and hymns, passed from master to pupil for many centuries. Ani Choying has always believed that nuns have a great desire and potential to make the world a better place, if only given equal opportunities. Arya Tara School, opened in 2000, aims to equip nuns to help and to serve their communities in a professional and humanitarian capacity. Nuns Welfare Foundation of Nepal (NWF) Ani Choying Drolma is the founder on NWF. Established in 1998, NWF is a non- profit organization promoting the education and welfare of Buddhist nuns. Arya Tara School is the flagship project of NWF, opened in 2000. Arya Tara School is a free boarding school for nuns which specialise in combining traditional Buddhist studies with modern education. The NWF is currently fund raising to accrue the necessary funds for a new three-phased school building in Seti Devi VDC, Pharping, on the edge of the Kathmandu Valley, which will allow enrolment to increase more than 100. Can you tell us about your family background and your childhood memories? I was born in 1971 in Bouddha, Nepal. My parents were illiterate, but my father used to read Buddhist hymns and chants. My family was influenced by Tibetan culture and traditions. So my parents had a Tibetan name as well as Nepali name. My parents had three children, I have two younger brothers. -
Kissed by a Deer Margi Gibb
Kissed By a Deer Margi Gibb We must let go of the life we have planned, so as to accept the one that is waiting for us. [Joseph Campbell: The Power of Myth]. 1 Acknowledgements There are many people to whom I owe a debt of gratitude for their support and assistance in the process of writing this book. Once more, I would like to thank my primary supervisor Professor Maureen Ryan, for her subtle and temperate supervision with such a personal and vulnerable study. Secondly I would like to thank Ms Karen Jennings for editing a very long and challenging first draft of this book. Next I would like to thank my associate supervisor Dr Cathryn Carpenter for her thoughtful suggestions and guidance. I am deeply grateful to Ms Deen Le Coz for her encouragement, enthusiasm, and for her assistance with editing in the final draft. Thanks are also due to Dr Marion Kostanski and Ms Kathy Gibbings for their support in the writing process. Again, gratitude is due to Ms Jane Grant for her moral support and insights. I would also like to thank Mr Barry Smith from Transit Lounge Publishing for his valued suggestions. Lastly, I would like to thank Victoria University again for granting me a scholarship which gave me the opportunity to practise my creativity. 2 Contents ACKNOWLEDGEMENTS .................................................................................................................. 2 PART ONE: IMPERMANENCE ....................................................................................................... 7 The Day the Music Died .................................................................................................................................. -
From Online Buddha Halls to Robot-Monks New Developments in the Long-Term Interaction Between Buddhism, Media, and Technology in Contemporary China
review of religion and chinese society 7 (2020) 120-148 brill.com/rrcs From Online Buddha Halls to Robot-Monks New Developments in the Long-Term Interaction between Buddhism, Media, and Technology in Contemporary China Stefania Travagnin Faculty of Theology and Religious Studies, Department of the Comparative Study of Religion, University of Groningen, Groningen, the Netherlands [email protected] Abstract The interaction between religion and the new media has affected the perception that society has of religion, changed cardinal structures in the relationship between reli- gious practice and religious authorities, and also transformed features and functions of the media. If we look at mainland China today, religious individuals and groups have their own WeChat and Weibo accounts, and internet websites; some believers operate solely in cyberspace and perform rituals online; and commercials often adopt religious symbols to brand nonreligious products. In other words, we find religious people or organizations that use (and even own) different media platforms as channels of com- munication; we also see that religious imageries are more and more put to use in the secular domain for nonreligious purposes. This article will analyze how and why Buddhists have resorted to social and digital media and even robotics to preach the Dharma and attract potential new followers, but also to redefine their public image in the wider Chinese society. This study also will ask whether the state has directed or merely engaged with this new Dharma media- enterprise, and in what way. In addressing these questions, one section of this article will explore the creation of the robot-monk Xian’er (at the Longquan Monastery, Bei- jing).