Harnessing the Dragon`S Fume
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Vividh Bharati Was Started on October 3, 1957 and Since November 1, 1967, Commercials Were Aired on This Channel
22 Mass Communication THE Ministry of Information and Broadcasting, through the mass communication media consisting of radio, television, films, press and print publications, advertising and traditional modes of communication such as dance and drama, plays an effective role in helping people to have access to free flow of information. The Ministry is involved in catering to the entertainment needs of various age groups and focusing attention of the people on issues of national integrity, environmental protection, health care and family welfare, eradication of illiteracy and issues relating to women, children, minority and other disadvantaged sections of the society. The Ministry is divided into four wings i.e., the Information Wing, the Broadcasting Wing, the Films Wing and the Integrated Finance Wing. The Ministry functions through its 21 media units/ attached and subordinate offices, autonomous bodies and PSUs. The Information Wing handles policy matters of the print and press media and publicity requirements of the Government. This Wing also looks after the general administration of the Ministry. The Broadcasting Wing handles matters relating to the electronic media and the regulation of the content of private TV channels as well as the programme matters of All India Radio and Doordarshan and operation of cable television and community radio, etc. Electronic Media Monitoring Centre (EMMC), which is a subordinate office, functions under the administrative control of this Division. The Film Wing handles matters relating to the film sector. It is involved in the production and distribution of documentary films, development and promotional activities relating to the film industry including training, organization of film festivals, import and export regulations, etc. -
Ideological Responses to the Coronavirus Pandemic: China and Its Other
IDEOLOGICAL RESPONSES TO THE CORONAVIRUS PANDEMIC: CHINA AND ITS OTHER Samuli Seppänen† Abstract This Article discusses the ongoing coronavirus pandemic as an instance of ideological contestation between the People’s Republic of China and its ideological Other—the “Western” liberal democracies. Much of this ideological contestation highlights the idiosyncratic aspects of opposing ideological narratives. From the illiberal perspective, promoters of liberal narratives on governance and public health can be said to focus too much on procedural legitimacy and, consequently, appear to be ill-placed to acknowledge and respond to public health emergencies. Conversely, from the liberal perspective, advocates of illiberal narratives appear to be responding to a never-ending emergency and, consequently, seem unable to take full advantage of procedural legitimacy and rule-based governance in order to prevent public health emergencies from occurring. The coronavirus pandemic also exposes the aspirational qualities of both ideological narratives. On one hand, it appears aspirational to assume that the coronavirus response in liberal democratic countries can be based on the respect for individual freedom, human dignity, and other liberal first principles. On the other hand, the image of a strong, stable government projected by the CCP also seems to be based on aspirational notions about the coherence and resilience of the P.R.C.’s governance project. In the middle of the pandemic, it appears that the coronavirus follows no ideological script. † Associate Professor, The Chinese University of Hong Kong, Faculty of Law. Published by Penn Law: Legal Scholarship Repository, 2020 2020] U. PA. ASIAN L. REV. 25 Abstract ................................................................................... 24 I. INTRODUCTION ......................................................................... 25 II. -
1 Running Head: MONGOLIAN MORALITY in the EAST and THE
1 Running head: MONGOLIAN MORALITY IN THE EAST AND THE WEST Mongolian Morality in the East and the West: Do Moral Values Change Through Acculturation? Master`s thesis Bulgan Altangerel ANR: 663219 Supervisors: Fieke Wagemans, Michael Bender Tilburg University 8th July, 2016 MONGOLIAN MORALITY IN THE EAST AND THE WEST 2 The journey of writing this thesis hasn’t been easy but it brought me a lot of thought, new wisdom and at the same time left with many questions. I couldn’t have gone through this process without the help of many people. First, I would like to express my sincere gratitude to my sister Khulan Altangerel for her continuous support and confidence that she placed in me. I would like to thank my supervisors, Fieke Wagemans and Professor Michael Bender for all the advice and guidance that they gave me. My gratitude goes to Amantai Merkit, Khongorzul and Tunaljin Bat- erdene, who devoted their precious time to accurately translate the survey and supported the data collection. I am also grateful for the care and encouragement given by my family, Tsahimurtuu community and my friends. And lastly, I would like to thank all the people who participated in this study. MONGOLIAN MORALITY IN THE EAST AND THE WEST 3 Abstract Researchers have invested much effort in understanding the development of moral mind within the society one grows in. However, the dynamics of morals in response to environmental change in the case of immigration has received scarce attention in the literature. The present study aims to contribute in understanding to what extent moral standards acquired in the home culture gets modified as a result of acculturation and if yes, which contextual factors can help explain this change. -
A Year After the March 2008 Protests: Is China Promoting Stability in Tibet? Roundtable Congressional-Executive Commission on Ch
A YEAR AFTER THE MARCH 2008 PROTESTS: IS CHINA PROMOTING STABILITY IN TIBET? ROUNDTABLE BEFORE THE CONGRESSIONAL-EXECUTIVE COMMISSION ON CHINA ONE HUNDRED ELEVENTH CONGRESS FIRST SESSION MARCH 13, 2009 Printed for the use of the Congressional-Executive Commission on China ( Available via the World Wide Web: http://www.cecc.gov U.S. GOVERNMENT PRINTING OFFICE 48–753 PDF WASHINGTON : 2009 For sale by the Superintendent of Documents, U.S. Government Printing Office Internet: bookstore.gpo.gov Phone: toll free (866) 512–1800; DC area (202) 512–1800 Fax: (202) 512–2104 Mail: Stop IDCC, Washington, DC 20402–0001 VerDate Nov 24 2008 11:10 Jun 24, 2009 Jkt 000000 PO 00000 Frm 00001 Fmt 5011 Sfmt 5011 U:\DOCS\48753.TXT DEIDRE CO N T E N T S Page Opening statement of Charlotte Oldham-Moore, Staff Director, Congressional- Executive Commission on China ........................................................................ 1 Grob, Douglas, Cochairman’s Senior Staff Member, Congressional-Executive Commission on China .......................................................................................... 2 Sperling, Elliot, Associate Professor, Department of Central Eurasian Studies, Indiana University ............................................................................................... 3 Wangchuk, Tseten, Senior Research Fellow, Tibet Center, University of Vir- ginia; Senior Editor, Voice of America, Tibetan Language Section ................. 6 Smith, Warren, Writer, Radio Free Asia, Tibetan, Service ................................. -
The Lhasa Jokhang – Is the World's Oldest Timber Frame Building in Tibet? André Alexander*
The Lhasa Jokhang – is the world's oldest timber frame building in Tibet? * André Alexander Abstract In questo articolo sono presentati i risultati di un’indagine condotta sul più antico tempio buddista del Tibet, il Lhasa Jokhang, fondato nel 639 (circa). L’edificio, nonostante l’iscrizione nella World Heritage List dell’UNESCO, ha subito diversi abusi a causa dei rifacimenti urbanistici degli ultimi anni. The Buddhist temple known to the Tibetans today as Lhasa Tsuklakhang, to the Chinese as Dajiao-si and to the English-speaking world as the Lhasa Jokhang, represents a key element in Tibetan history. Its foundation falls in the dynamic period of the first half of the seventh century AD that saw the consolidation of the Tibetan empire and the earliest documented formation of Tibetan culture and society, as expressed through the introduction of Buddhism, the creation of written script based on Indian scripts and the establishment of a law code. In the Tibetan cultural and religious tradition, the Jokhang temple's importance has been continuously celebrated soon after its foundation. The temple also gave name and raison d'etre to the city of Lhasa (“place of the Gods") The paper attempts to show that the seventh century core of the Lhasa Jokhang has survived virtually unaltered for 13 centuries. Furthermore, this core building assumes highly significant importance for the fact that it represents authentic pan-Indian temple construction technologies that have survived in Indian cultural regions only as archaeological remains or rock-carved copies. 1. Introduction – context of the archaeological research The research presented in this paper has been made possible under a cooperation between the Lhasa City Cultural Relics Bureau and the German NGO, Tibet Heritage Fund (THF). -
Human Rights in China and U.S. Policy: Issues for the 117Th Congress
Human Rights in China and U.S. Policy: Issues for the 117th Congress March 31, 2021 Congressional Research Service https://crsreports.congress.gov R46750 SUMMARY R46750 Human Rights in China and U.S. Policy: Issues March 31, 2021 for the 117th Congress Thomas Lum U.S. concern over human rights in China has been a central issue in U.S.-China relations, Specialist in Asian Affairs particularly since the Tiananmen crackdown in 1989. In recent years, human rights conditions in the People’s Republic of China (PRC) have deteriorated, while bilateral tensions related to trade Michael A. Weber and security have increased, possibly creating both constraints and opportunities for U.S. policy Analyst in Foreign Affairs on human rights. After consolidating power in 2013, Chinese Communist Party General Secretary and State President Xi Jinping intensified and expanded the reassertion of party control over society that began toward the end of the term of his predecessor, Hu Jintao. Since 2017, the government has enacted new laws that place further restrictions on civil society in the name of national security, authorize greater controls over minority and religious groups, and further constrain the freedoms of PRC citizens. Government methods of social and political control are evolving to include the widespread use of sophisticated surveillance and big data technologies. Arrests of human rights advocates and lawyers intensified in 2015, followed by party efforts to instill ideological conformity across various spheres of society. In 2016, President Xi launched a policy known as “Sinicization,” under which the government has taken additional measures to compel China’s religious practitioners and ethnic minorities to conform to Han Chinese culture, support China’s socialist system as defined by the Communist Party, abide by Communist Party policies, and reduce ethnic differences and foreign influences. -
CORE STRENGTH WITHIN MONGOL DIASPORA COMMUNITIES Archaeological Evidence Places Early Stone Age Human Habitation in the Southern
CORE STRENGTH WITHIN MONGOL DIASPORA COMMUNITIES Archaeological evidence places early Stone Age human habitation in the southern Gobi between 100,000 and 200,000 years ago 1. While they were nomadic hunter-gatherers it is believed that they migrated to southern Asia, Australia, and America through Beringia 50,000 BP. This prehistoric migration played a major role in fundamental dispersion of world population. As human migration was an essential part of human evolution in prehistoric era the historical mass dispersions in Middle Age and Modern times brought a significant influence on political and socioeconomic progress throughout the world and the latter has been studied under the Theory of Diaspora. This article attempts to analyze Mongol Diaspora and its characteristics. The Middle Age-Mongol Diaspora started by the time of the Great Mongol Empire was expanding from present-day Poland in the west to Korea in the east and from Siberia in the north to the Gulf of Oman and Vietnam in the south. Mongols were scattered throughout the territory of the Great Empire, but the disproportionately small number of Mongol conquerors compared with the masses of subject peoples and the change in Mongol cultural patterns along with influence of foreign religions caused them to fell prey to alien cultures after the decline of the Empire. As a result, modern days Hazara communities in northeastern Afghanistan and a small group of Mohol/Mohgul in India, Daur, Dongxiang (Santa), Monguor or Chagaan Monggol, Yunnan Mongols, Sichuan Mongols, Sogwo Arig, Yugur and Bonan people in China are considered as descendants of Mongol soldiers, who obeyed their Khaan’s order to safeguard the conquered area and waited in exceptional loyalty. -
The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts
The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts By Ramin Etesami A thesis submitted to the graduate school in partial fulfilment of the requirements for the degree of Master of Arts at the International Buddhist College, Thailand March, 20 Abstract The Tulku institution is a unique characteristic of Tibetan Buddhism with a central role in this tradition, to the extent that it is present in almost every aspect of Tibet’s culture and tradition. However, despite this central role and the scope and diversity of the socio-religious aspects of the institution, only a few studies have so far been conducted to shed light on it. On the other hand, an aura of sacredness; distorted pictures projected by the media and film industries;political propaganda and misinformation; and tendencies to follow a pattern of cult behavior; have made the Tulku institution a highly controversial topic for research; and consequently, an objective study of the institution based on a critical approach is difficult. The current research is an attempt to comprehensively examine different dimensions of the Tulku tradition with an emphasis on the issue of its orthodoxy with respect to the core doctrines of Buddhism and the social implications of the practice. In this research, extreme caution has been practiced to firstly, avoid any kind of bias rooted in faith and belief; and secondly, to follow a scientific methodology in reviewing evidence and scriptures related to the research topic. Through a comprehensive study of historical accounts, core Buddhist texts and hagiographic literature, this study has found that while the basic Buddhist doctrines allow the possibility for a Buddhist teacher or an advanced practitioner to “return back to accomplish his tasks, the lack of any historical precedence which can be viewed as a typical example of the practice in early Buddhism makes the issue of its orthodoxy equivocal and relative. -
Human Rights and Tibet: Leading a Government-In- Exile
Human Rights and Tibet: Leading a Government-in- Exile CAMILO SANCHEZ: Good morning. Thank you all for being here. And welcome to a new year of human rights programming at UVA. And now, I know what you're thinking. February is almost over. Spring break is around the corner. And there is this guy still throwing out Happy New Year's wishes. Fair point, but you might not know that this weekend, this very weekend, the Tibetan community is celebrating Losar, a festival that marks the first day of the lunisolar Tibetan calendar. So in spirit of embracing multiculturalism, the UVA human rights program is kicking off its year ignoring the Gregorian calendar and partially the academic calendar. So Dr. Sangay, I apologize for the last minute request, but you will have to tell us more about the Losar celebrations. Our human rights program at the University of Virginia School of Law is proud of its mission to intentionally bridge the worlds of research, policy, and human rights practice, while maintaining a focus on rigorous and scholarly inquiry. At the top of our interests is to increase our knowledge on how scholars, activists, governments, movements, and other actors understand, conceptualize, advocate for, critique, or even reject or ignore human rights. We want to expose our community to the tensions, contradictions, contingencies, roads not taken, and dilemmas that lie at the heart of the human rights enterprise. That's why we seek to bring to campus people that from different perspectives and backgrounds reflect not only on philosophical questions, such as what are human rights? What should they be? But also on other questions shaped by human rights practice, such as what do human rights do? Why do people use human rights? Why do communities use them instead of using other political or moral frameworks? And what are the effects, implications, and drawbacks of relying on human rights in political struggles? And we couldn't think of a better person to speak to these questions than our distinguished keynote speaker, Dr. -
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Role Sharing and Collaboration between Governments and NGOs in National Development Dr. Jayaprakash Narayan National Coordinator LOK SATTA People Power India “Never doubt that a group of thoughtful, committed individuals can change the world.Indeed it is the only thing that ever did” Margaret Mead Voluntarism in India Two fountainheads – Charity (paramartha) – Service (seva) More an extension of religion What is missing A sense of common fate Trust in people’s capacity Sense of equality Early voluntarism Enlightened Christian missionaries (Religious) Ramakrishna Mission (Religious) Tagore’s Sriniketan in Bengal (Rural Development) Spencer Hatch of YMCA (Martandam, Kerala) (Rural Development) Voluntarism and social transformation Raja Rammohan Roy (Women’s upliftment) Iswarchandra Vidya Sagar (Women’s upliftment) Dayanand Saraswati (Religious reform and education) Sir Syed Ahmed Khan (Religious reform and education) Mahatma Jyotibha Phule (Fight against caste) Ramaswamy naicker (Tamilnadu) Narayana Guru (Kerala) Panduranga Sastry Athavale (Swadhyaya movement) Gandhian voluntary action Ambulance corps in South Africa (Boer war) Champaran – political struggle combined with constructive action Basic education Harijan welfare and removal of untouchability Sanitation Leprosy eradication (HLNS) Handlooms and Handicrafts Post-Independence India Government support to Gandhian concepts and Institutions Example: Harijan Seva Sangh Khadi and Village Industries Commission Khadi and Village Industries Board Sarvodaya movement -
Region Rises from Serfdom to Selfdetermination
CHINA DAILY | HONG KONG EDITION Thursday, March 28, 2019 | 7 CHINA Tibet Region rises from serfdom to selfdetermination Sixty years ago, the old government of Tibet was dismissed. The date was later named ‘Serf’s Emancipation Day’. Cui Jia and Palden Nyima report from Shigatse, Tibet autonomous region. Editor’s note: This is the first of a tion and social system, which made series of stories about the Tibet it extremely difficult to disseminate autonomous region, focusing on the progressive ideas, he said. area’s history, povertyalleviation In 1951, Ngapoi Ngawang Jigme measures and the cultural and busi was the Tibetan government’s chief ness sectors. negotiator during the process of signing the Agreement of the Cen hurbu Tsering was born in tral People’s Government and the Phalha Manor in Gyalze Local Government of Tibet on county, Tibet autonomous Measures for the Peaceful Libera region. The house, in Paljor tion of Tibet. PLhunpo village, was once owned by The agreement acknowledged the the aristocratic Phalha family. necessity of reforming Tibet’s social Before 1959, the family owned system and stressed that “the local much of the land in the county, government of Tibet should carry which is renowned for its fertility out reform voluntarily”. and boasts perfect conditions for Zhang said: “The central govern the cultivation of highland barley. ment was very patient toward the The Phalhas also owned Phurbu reform out of consideration for the Tsering’s parents, who were “house special circumstances in Tibet. It slaves”, nangzan in the Tibetan lan didn’t want to create any conflict. -
Advice by Lama Zopa Rinpoche
Advice by Lama Zopa Rinpoche For the Coronavirus Disease (COVID-19) Kopan Monastery, Kathmandu, Nepal March 2020 Transcribed from the video recording by Ven. Joan Nicell, Kopan Monastery, March 2020. © FPMT Inc., 2020 Lama Zopa Rinpoche's Advice for the Coronavirus Disease (COVID-19) Introduction My most dear, most precious, most kind, wish-fulfilling ones, my fathers and mothers, brothers and sisters, students and friends, everybody, At this time there is a big change. It’s a time, a very important time, of discovery, a discovery of the truth of suffering. I heard that during the First World War that there happened a kind of influenza, a disease, epidemic disease. So many millions, five million? Fifty millions people died, minimum. Fifty millions people minimum, died. That happened, but we can’t say before, a long time ago, [what happened]. Then there happened different ones at different times. Some number of years ago, SARS happened, but I think it didn’t spread much. Our Dharma center, ABC in Singapore, invited the monks who do the Most Secret Hayagriva puja in Sera Jey, our college. They invited those monks who are specialized in doing the puja, and then also Lower Tantra College [monks]. They did, I think, Tsog Kong, Most Secret Hayagriva Tsog Offering, the eXtensive one. Then they did, I think, a wrathful fire puja and then I don’t know what else, but many others. Right after that the SARS stopped. The puja was done to stop the SARS. It was sponsored by our center, FPMT center, ABC. So that happened.