Tamil Buddhism in Sri Lanka G.P.V

Total Page:16

File Type:pdf, Size:1020Kb

Tamil Buddhism in Sri Lanka G.P.V Tamil Buddhism in Sri Lanka G.P.V. Somaratna* BA (hons), MA (Missiology), PgDip (Demog.), PhD “Whoever possesses the history possesses the country, possesses the right to rule, the right to exist” (Hellmann-Rajanayagam 1994:4). In the analysis of the historiography of Buddhism in Jaffna, several questions surface in determining historical facts. In our study, we have to be aware of who writes history, with what agenda in mind. One has to observe whether the historian’s own standpoint, impacted by national and ideological affiliation, contributes to an agenda. When religion is used as an instrument for politics, the politicisation of religion would result. The historian may be playing, unintentionally or consciously, into such a scheme. There is a danger of the past being abused for someone’s own purposes. This is very clear in the interpretation of historical material as we see clearly the differences and conflicts between the Tamil and the Sinhalese perceptions of history of Sri Lanka. The very selection of sources and the decision to exclude certain sources can bias the result of the historian's work in certain ways. However, the opinion of the historian is not part of the history. History is the part that exists without such opinion. Nonetheless, these opinions would be useful in theorizing various angles as to why events occurred. The history of Buddhism among Tamils in Sri Lanka has been entangled with prejudices associated with an ethnic dispute between the Sinhala and Tamil people in the recent past. Notwithstanding their association with Buddhism in the past, Tamil people today are adherents of either Saivism, Christianity *Former Professor of Modern History and Head of the Department of History and Political Science, University of Colombo. Research Fellow of Hebrew University of Jerusalem (1986-87), Dhaka University (1988), and Fuller Theological Seminary (1995- 1996). Presently Research Professor of Colombo Theological Seminary. 1 or Islam, but not Buddhism. Today, in Sri Lanka, the Tamil and Sinhala ethnicity have some correlation with religion. Introduction Ethnicity, without doubt, has emerged in recent years on the stage of history as a major social force, one which has powerfully propelled the events in Sri Lanka during the times of stress caused by conflict and civil war (1983-2009). Polarization and fragmentation of ethnic components of the nation have occurred explosively in the previously politically united nation of Sri Lanka. The people of this country have been forced to discover the potency of ethnicity and the delicate nature of social orders in our multi-ethnic society. Religion in the sense of a social group identified with a particular faith. Sinhala ownership of Buddhism Some scholars have stated that historical accounts have some kind of argument for partiality and are therefore polemic. Others indicate that all history is political, all history is partisan and subjective. Sinhalese Buddhist nationalism is a political ideology which has combined Sinhalese ethnicity with Theravada Buddhism. Buddhism is the majority belief system of most of the Sinhalese in Sri Lanka. It has become increasingly assertive in the years following the independence of the country (DeVotta, 2007. 5). A new extremist Buddhist group known as BBS1 has insisted Sri Lanka was and continues to be a Sinhala Buddhist country, not a multiracial or multi-religious country (Colombo Gazette, March 24, 2013). Tamil Buddhism in Sri Lanka There are several Buddhist archaeological sites in the Northern and Eastern Provinces of Sri Lanka which have given rise to controversial claims. As we notices earlier, these Buddhist monuments have been given a politicised interpretation recently with the escalation of ethnic rivalries in the country. 1 Bodu Bala Sena (BBS), translated as the Buddhist Power Force, is a Sinhalese Buddhist nationalist organization. It is a break-away group from the right wing ultranationalist Jathika Hela Urumaya organization. The BBS seeks to implement Buddhist predominance in Sri Lanka. 2 Both groups argue with an agenda to promote the claims of their side, overstepping the boundaries of academic impartiality. Ellawala Medhananda, sees even archaeological discovery in the Eastern Province and the Northern Province as sacred sites of Sinhala Buddhists. Alvappillai Veluppillai of the University of Uppsala makes every attempt to interpret the Tamil ownership and Tamil heritage of Buddhist ruins in the North and East. There are writers who claim the entire island as the heritage of Tamils while there are others who claim the island as Sinhala Buddhist heritage. Even scholars of international fame have fallen into this pit. It is true that one has a desire to enhance one’s own heritage and therefore one hundred percent impartiality would be difficult. The question is who these Buddhists were in the present day Tamil lands in Sri Lanka. It is linked with the highly volatile ethnic issue in Sri Lanka. Therefore the subject that I have to handle is a difficult one. I shall try to offer an impartial scholarly analysis. Political use of Buddhism Since the introduction of enumeration in the countrywide censuses from 1871, ethnic composition was clearly known to the public. By the time Anagarika Dharmapala began to link Sinhala and Buddhist as one identity, Buddhists had realized that they were the majority community in Sri Lanka. This tendency was solidified after independence in 1948. The ideology arising from it became a discriminative tendency toward ethnic and religious minorities. The archaeological findings which indicate Buddhism have caused confusion and disputes with the recent development of ethnic polarization of the country. The Mahavamsa written in the fifth century is the key text in all modern writings on the early history of the island. The idea that Sri Lanka belongs to the Sinhalese Buddhists is based on narratives found in the 5th century Buddhist chronicles. This religious myth has been propagated through the system of education ever since the introduction of compulsory free education in 1942. Various political leaders have fully exploited this view of ethno- religious distinction in order to gain political power through the ballot of the Sinhala Buddhist majority. Its usability reached its extremity after the election of 1956 where the election was fought with populist promises with the Sinhala Only programme. Prime Minister S.W.R.D. Bandaranaike was able to exploit this with the help of five groups of the Sinhala populace known as Sangha (Bhikkus), Veda (Ayurvedic physicians), Guru (swabhasha school teachers), 3 Kamkaru (workers) and Govi (farmers). After that, every leader who aspired to become the Prime Minister or the Executive President of the country used this populist notion. In 2004 a group of monks formed a Sinhala-Buddhist political party known as the Sinhalese Heritage Party (Jathika Hela Urumaya) to contest parliamentary elections on an ethnic and religious agenda. Ethnic religion Concomitant with this advanced political use of Buddhism, the ethnic ownership of Buddhism by the Sinhala people has been stimulated by the majoritarian system of democracy. The processes of democratisation have given rise to Sinhala majoritarian nationalism. In the twentieth century, Buddhist reformers like Anagarika Dharmapala (1864–1933) and Walpola Rahula (1907–1997) demanded a socially and politically active role for the Sangha. The Buddhist chronicles, the Mahavaṃsa and the Dipavaṃsa, were reinterpreted in order to justify this new function of Buddhism. Universal suffrage given by the British in 1931 enabled every citizen, including the Sangha, to have the right to participate in politics. In this process some parts of the Buddhist literature were reinterpreted to justify and legitimize Buddhist hegemony in the country. The Sinhala community was able to dominate, disregarding the needs of the others. Political leaders cunningly exploited this Sinhala Buddhist consciousness to gain political power even to the extent of taking an anti-minority standpoint. The leaders of Sinhala-based political parties such as the UNP, SLFP, JVP and JHU have resorted to mobilizing religio- ethnic nationalism to secure political gain (Wriggins, 1960, 211-270). British Times (1796-1948) In Sri Lanka, prior to the advent of the British, there was hardly any evidence of social tension generated by ethnoreligious connections. Nationalism is a modern movement. Nationalism in South Asia was an organized political movement which had as its goal the restoration of the independence of the country. In Sri Lanka, prior to the advent of the British, there was hardly any evidence of social tension generated by ethnoreligious connections (K.M. de Silva 1997: 97). Scholars have traced the roots of ethnic and cultural nationalism to the nineteenth century when indigenous responses to the impact of colonial rule emerged (Roberts 2004:94). 4 Unequal distribution of western education, decline of the feudal economic structure and the rise of capitalist economics, changes in class structure, and the extension of representative government in the political sphere played a significant role in this change. The new formation of these identities has been placed in the period of colonial construction of social orders in South Asia. Hinduism and Buddhism Hinduism, with a large pantheon of gods, is also a pluralist religion. As Buddhism has some claims of inclusivism, Buddhists have resorted to seek help from the gods of the Hindu pantheon. Therefore Buddhists and Hindus have had a cordial relationship in times of peace in Sri Lanka’s history. Thus religious differences generally did not add fire to the ethnic tensions. V. Perniola, in observing the social relations at the grassroots level in the Dutch period of Sri Lanka, did not see "any racial distinction between Sinhala and Tamils," but "rather the division into various castes" (Perniola 1983: xxiv). The longevity of the Nayakkar dynasty (1739-1815) in the kingdom of Kandy indicates that there was no requirement for the king to be Sinhalese, while his patronage to Buddhism was insisted upon.
Recommended publications
  • Internet Based Learning for Ancient Tamil
    Vol.1 No.1 July 2013 ISSN : 2321 – 788X Internet Based Learning For Ancient Tamil R. Nithya M.Phil. Scholar, Govt. Arts College, Ooty, Dr.E. Senavarayan Govt. Arts College, Ooty. Abstract The land of Tamil speech and people was in ancient times ruled by three famous lines of king, the Chera, Chola, and Pandiya. The land ruled by them was called Chera Nadu (Chera country), Chola Nadu (Chola country), and Pandiya Nadu (Pandiaya country) respectively. The landmass covered by the present-day Kerala State in the South India formed a major part of Chera Nadu, the Central and Northern parts of present Tamil Nadu were the then Chola Nadu and the Southern part of Tamil Nadu was the Pandiya Nadu. Tamils are of Dravidian origin. Many historians claim that the Dravidians, before the dawn of the history of the Tamils, were spread all over India. For various reason they split into small groups. Consequently, the original language also split into different languages. Tamil is found to have retained about 80 per cent of the features of the original Dravidian language.There are three major sub-groups in the Dravidian family of language, namely, South Dravidian, Central Dravidian, and North Dravidian. Internet based Tamil resources to Tamil communities living in different part of globe as well as others interested learn in Tamil. To develop and deliver internet based learning Tamil material in Tamil Keywords: language, literature and culture to global. Tamil people and others interested. The languagesChera of Naduthe South, Chola Dravidian Nadu, Pandiya sub-group Nadu, Valayapathi, Kundalakesi, Panchkavyams The1.
    [Show full text]
  • The Kingdom of Jaffna - Propaganda? Or History?
    The Kingdom of Jaffna - Propaganda? Or History? The history of Sri Lanka during the period of about three and a half centuries between the abandonment of Polonnaruva and the Portuguese conquest of the maritime provinces comprising chiefly the territories incorporated within the kingdoms of Kotte and }affna presents features which are in many ways different from those of the preceding periods. Although this period of the island's history has suffered relatively by neglect and has been represented as one of decline generally by historians influenced by Classical romanticist thinking it has a greater relevance for the understanding of the institutions and problems of modern and even contemporary Sri Lankan history. In his' critical review' of the The Kingdom of lafIna, Gunasinghe in effect accuses the author of having written it, like earlier Tamil scholars, with sectarian and propagandist motives, his aim being the proving of an extensive Tamil or South Indian influence on the history of the island from early times. In other words, his charge is that the author has sought to present an Indo-centric or rather Dravido-centric view of the history of Sri Lanka. "The underlying theme of this book... is basically the propagandist idea of proving a predominantly Dravidian influence on the North and East of the Island from early times." " The propagandist theme of this book." " ••• an obsessive desire to prove an extensive Dravidian influence in the Island from early times." ,•.• , a desire to show an exaggerated picture of the expansion of South Indian and Tamil influence in Sri Lanka from early times." " ..
    [Show full text]
  • 21St October 1966 Uprising Merging the North and East Water and Big Business
    December 2006 21st October 1966 Uprising SK Senthivel Merging the North and East E Thambiah Water and Big Business Krishna Iyer; India Resource Centre Poetry: Mahakavi, So Pa, Sivasegaram ¨ From the Editor’s Desk ¨ NDP Diary ¨ Readers’ Views ¨ Sri Lankan Events ¨ International Events ¨ Book Reviews The Moon and the Chariot by Mahaakavi "The village has gathered to draw the chariot, let us go and hold the rope" -one came forward. A son, borne by mother earth in her womb to live a full hundred years. Might in his arms and shoulders light in his eyes, and in his heart desire for upliftment amid sorrow. He came. He was young. Yes, a man. The brother of the one who only the day before with agility of mind as wings on his shoulder climbed the sky, to touch the moon and return -a hard worker. He came to draw the rope with a wish in his heart: "Today we shall all be of one mind". "Halt" said one. "Stop" said another. "A weed" said one. "Of low birth" said another. "Say" said one. "Set alight" said another. The fall of a stone, the slitting of a throat, the flight of a lip and teeth that scattered, the splattering of blood, and an earth that turned red. A fight there was, and people were killed. A chariot for the village to draw stood still like it struck root. On it, the mother goddess, the creator of all worlds, sat still, dumbfounded by the zealotry of her children. Out there, the kin of the man who only the day before had touched the moon is rolling in dirt.
    [Show full text]
  • Unit 10 Early Tamil Society – Regions and Their Cultures and Cult of Hero Worship
    UNIT 10 EARLY TAMIL SOCIETY – REGIONS AND THEIR CULTURES AND CULT OF HERO WORSHIP Structure 10.0 Introduction 10.1 Sources 10.1.1 Sangam Literature 10.1.2 Foreign Accounts 10.1.3 Archaeological Materials 10.1.4 Tamil Brahmi Inscriptions 10.1.5 Coins – Indian and Roman 10.2 Regions and their Cultures (Aintinai/Five Fold Landscape) 10.2.1 Tinai Concept 10.2.2 Kurinji 10.2.3 Mullai 10.2.4 Marutam 10.2.5 Neytal 10.2.6 Palai 10.3 Polity 10.4 Cult of Hero Worship 10.5 Summary 10.6 Glossary 10.7 Exercises 10.0 INTRODUCTION In this unit we will study the Early Historic period in the Tamil country that witnessed significant developments in a number of areas. One of the important contributions of this period was the composition of the early Tamil texts, collectively known as the Sangam literature. The other important characteristics of this period include the Indo- Roman trade, which became active from the first century A.D. onwards, introduction of Tamil Brahmi script, beginning of urbanisation, and the continuing tradition of megaliths. The Early Historic period, which is also called the Sangam Age, is generally placed between fifth century B.C. and fifth century A.D. We are particularly concerned with the cult of hero worship in the context of the regions and their cultures. Geographically, the ancient Tamil country was bounded by Venkatam (Tirupathi Hills in Andhra Pradesh) in the north, Kumari (Kanyakumarai or Cape Comarin) in the south and the seas (the Bay of Bengal and the Arabian Sea) on the east and the west.
    [Show full text]
  • Tides of Violence: Mapping the Sri Lankan Conflict from 1983 to 2009 About the Public Interest Advocacy Centre
    Tides of violence: mapping the Sri Lankan conflict from 1983 to 2009 About the Public Interest Advocacy Centre The Public Interest Advocacy Centre (PIAC) is an independent, non-profit legal centre based in Sydney. Established in 1982, PIAC tackles barriers to justice and fairness experienced by people who are vulnerable or facing disadvantage. We ensure basic rights are enjoyed across the community through legal assistance and strategic litigation, public policy development, communication and training. 2nd edition May 2019 Contact: Public Interest Advocacy Centre Level 5, 175 Liverpool St Sydney NSW 2000 Website: www.piac.asn.au Public Interest Advocacy Centre @PIACnews The Public Interest Advocacy Centre office is located on the land of the Gadigal of the Eora Nation. TIDES OF VIOLENCE: MAPPING THE SRI LANKAN CONFLICT FROM 1983 TO 2009 03 EXECUTIVE SUMMARY ....................................................................................................................... 09 Background to CMAP .............................................................................................................................................09 Report overview .......................................................................................................................................................09 Key violation patterns in each time period ......................................................................................................09 24 July 1983 – 28 July 1987 .................................................................................................................................10
    [Show full text]
  • Open Competitive Examination for the Post of Office
    OPEN COMPETITIVE EXAMINATION FOR THE POST OF OFFICE EMPLOYEES SERVICE GRADE III IN THE NORTHERN PROVINCE – 2015 EXAM HELD ON :06.02.2016 RESULTS District: Jaffna Sr.N Index No Full Name Address Ethnic Medium NIC No IQ & GK LP Total 1 800111 Mathan Vanathy Pilavady Road, Puloly South, Puloly SriLanka Tamil Tamil 885433928V 64 96 160 2 100168 Kanthasamy Thinesh Neervely North, Pannalai SriLanka Tamil Tamil 951351407V 71 88 159 1st Lane, Karanthan Road, 3 101382 Selvarajah Suvarsana SriLanka Tamil Tamil 936962564V 74 85 159 Urumpirai East, Urumpirai Mary Kalista Rose Thiresh 4 700052 Vettilaikkerny, Mulliyan SriLanka Tamil Tamil 896043293V 72 87 159 Pushpam Rajasingam Lane, Valvetti, 5 101861 Thurainayagam Jayanthan SriLanka Tamil Tamil 912632571V 72 86 158 Valvettithurai. Sivapilavathai, Alvai North Centre, 6 300696 Selvarasa Sabeshkumar SriLanka Tamil Tamil 761793772V 73 85 158 Alvai Miththilkarai, Thunnalai West, 7 800624 Valarmathy Kathiravelu SriLanka Tamil Tamil 915730973V 66 91 157 Karaveddy. 30, Poothavarajar Road, Tirunelvely 8 102701 Rasanayagam Senkodan SriLanka Tamil Tamil 941732356V 68 85 153 East. 9 101902 Thamayanthy Nagulesvaran 28/3, Hospital Road, Jaffna. SriLanka Tamil Tamil 927011506V 68 84 152 "College of Informatics Studies" 10 102604 Sitsabesan Gowreeshan SriLanka Tamil Tamil 892251193V 68 84 152 K.K.S Road, Inuvil West, Inuvil 11 700068 Allvan Anantharajah Navatkadu, Varany SriLanka Tamil Tamil 730974620V 68 84 152 12 102338 Santhiran Shabeshan Vasavilan South, Thidatpulam SriLanka Tamil Tamil 820514670V 66 85 151 Page 1 of 327 OPEN COMPETITIVE EXAMINATION FOR THE POST OF OFFICE EMPLOYEES SERVICE GRADE III IN THE NORTHERN PROVINCE – 2015 EXAM HELD ON :06.02.2016 RESULTS District: Jaffna Sr.N Index No Full Name Address Ethnic Medium NIC No IQ & GK LP Total 473/1, Arasolai, Neervely North, 13 100969 Sachchithanantham Sudhagaran SriLanka Tamil Tamil 800994012V 67 83 150 Neervely.
    [Show full text]
  • OFPRA, Rapport De Mission Au Sri Lanka Du 13 Au 27 Mars 2011
    OFFICE FRANÇAIS DE PROTECTION DES REFUGIES ET APATRIDES Rapport de mission en République démocratique et socialiste de Sri Lanka 13 au 27 mars 2011 Mission organisée par l’Offi ce français de protection des réfugiés et apatrides (OFPRA) PUBLICATION SEPTEMBRE 2011 Rapport de mission à Sri Lanka - mars 2011 Rapport de la mission de l’Offi ce français de protection des réfugiés et apatrides (OFPRA) en République démocratique et socialiste de Sri Lanka du 13 au 27 mars 2011 Publication : septembre 2011 Cette mission a reçu le soutien fi nancier du Fonds européen pour les réfugiés (FER) OFPRA 201 rue Carnot 94136 Fontenay- sous-bois cedex FRANCE http://www.ofpra.gouv.fr Photographie de couverture : Grand-rue de Mullaitivu OFPRA 2 Rapport de mission à Sri Lanka - mars 2011 Introduction Le confl it entre les autorités sri-lankaises et l’organisation des Tigres libérateurs de l’Eelam tamoul (Liberation Tigers of Tamil Eelam, LTTE) s’est achevé en mai 2009. Après cette date, les demandes de protection internationale de ressortissants sri-lankais en France, devenu le premier pays de des- tination, se sont pourtant maintenues à un niveau très élevé, peu éloigné de la moyenne d’environ 3 500 demandes par an pour la période 2006-2010. L’OFPRA a traité ces demandes en continu. En 2010, le nombre de décisions prises par l’OFPRA, soit près de 2 900, a presque atteint le niveau des demandes (voir cartes infra). Le taux d’accord a été d’un cinquième des décisions prises en 2010 (24% en 2009), alors qu’il atteignait près du tiers des demandes dans les années antérieures à 2008, date de la précédente mission de l’OFPRA à Sri Lanka.
    [Show full text]
  • Jaffna District – 2007
    BASIC POPULATION INFORMATION ON JAFFNA DISTRICT – 2007 Preliminary Report Based on Special Enumeration – 2007 Department of Census and Statistics June 2008 Foreword The Department of Census and Statistics (DCS), carried out a special enumeration in Eastern province and in Jaffna district in Northern province. The objective of this enumeration is to provide the necessary basic information needed to formulate development programmes and relief activities for the people. This preliminary publication for Jaffna district has been compiled from the reports obtained from the District based on summaries prepared by enumerators and supervisors. A final detailed publication will be disseminated after the computer processing of questionnaires. This preliminary release gives some basic information for Jaffna district, such as population by divisional secretary’s division, urban/rural population, sex, age (under 18 years and 18 years and over) and ethnicity. Data on displaced persons due to conflict or tsunami are also included. Some important information which is useful for regional level planning purposes are given by Grama Niladhari Divisions. This enumeration is based on the usual residents of households in the district. These figures should be regarded as provisional. I wish to express my sincere thanks to the staff of the department and all other government officials and others who worked with dedication and diligence for the successful completion of the enumeration. I am also grateful to the general public for extending their fullest co‐operation in this important undertaking. This publication has been prepared by Population Census Division of this Department. D.B.P. Suranjana Vidyaratne Director General of Census and Statistics 6th June 2008 Department of Census and Statistics, 15/12, Maitland Crescent, Colombo 7.
    [Show full text]
  • Review of Research Impact Factor : 5.2331(Uif) Ugc Approved Journal No
    Review Of ReseaRch impact factOR : 5.2331(Uif) UGc appROved JOURnal nO. 48514 issn: 2249-894X vOlUme - 7 | issUe - 10 | JUly - 2018 __________________________________________________________________________________________________________________________ THE CONTRIBUTION OF JAINS TO TAMIL LITERATURE V. Sudha Ph.D., Research Scholar, Dept of History, St.Joseph’s college of Arts & Science (Autonomous), Cuddalore. ABSTRACT Jains emphasize the commandment of ahimsa (non-violence]in their literary works. All their works centre around virtuous living, control of the senses, avoidance of carnal pleasures and aiming for liberation from the cycle of birth and death. Jain literature in general is set in a didactic tone and jain authors, a majority of them ascetics, always took care that their writings were accessible to a considerable mass of people. The following account though brief, is meant to help assess the part the jains [samanars] played in the literary history of the tamil country. The contribution of jains to tamil begins with their gift of script to the tamil language. The unassailable proof of this is the occurrence of a number of jaintamil-brahmi and vattezhththu inscriptions .the antiquity of the relationship between Jainism and tamil provide valuable data for the study of the early phase of Jainism in the tamil country, apart from being important sources for the early history of tamil society and language. The classical dignity and literary superiority which the tamil language has reached are due to the pioneering work of jain authors. The contribution made by jains to tamil literature is illustrated briefly below. KEYWORDS : Jains emphasize , tamil country , classical dignity and literary superiority. INTRODUCTION Jains emphasize the commandment of ahimsa (non-violence]in their literary works.
    [Show full text]
  • International Seminar: Envisioning New Trajectories for Peace in Sri
    International Seminar: Envisioning New Trajectories for Peace in Sri Lanka Zurich, Switzerland 7 - 9 April 2006 Organized by the Centre for Just Peace and Democracy (CJPD) in collaboration with the Berghof Foundation, Sri Lanka Session 8: Re-envisioning Sri Lanka – Lessons learned & Challenges and Opportunities Dr. B. Roshan de Silva Wijeyeratne School of Law, Griffith University, Australia States of Mind and States of History: The Future in Sri Lanka Can Be Decentered Introduction In The Work of Kings: The New Buddhism in Sri Lanka (1999) H.L Seneviratne asks what is it about Sinhalese Buddhist society that renders it unable to generate the conditions for civic reconciliation? For Seneviratne the answer to this is in the changing historic relation between the Sangha and Sinhalese society. In the North India Ashokan Empire the Sangha failed to establish an institutional relationship with society because the Buddhist State collapsed within 200 years of its inception. In the classical Theravada polities of Sri Lanka and South East Asia, the Sangha was able to develop an institutional relationship with society and was able to actively transform that social order. In Sri Lanka this relationship combined with the way in which the Pali Chronicles, principally the Mahavamsa (The Great Chronicle of Lanka) associated the island with the Sinhalese and Buddhism as Sinhadipa and dhammadipa (the island of the Sinhalese and Buddhism respectively) have combined to construct a discursive frame within which the Sangha imagines its role in Sinhalese society as guarantor of the Sinhalese Buddhist nation.1 This is a literary tradition that represents a “paracochizing and hegemonizing tendency” (ibid.
    [Show full text]
  • CJBS 7 News and Views
    Brock University Michael Berman Brock University’s Philosophy Department and Graduate Program will be offering numerous courses in Eastern Philosophy and Asian Thought in 2012-13. Professor Michael Berman is slated to teach Indian Philosophy: An Introduction to Buddhist Thought; Professor Raj Singh is to lecture on both Indian Philosophy: An Introduction to Hindu Thought and Gandhi and Non-Violence; Professor W. C. Chan will be the instructor for Introduction to Chinese Philosophy, Confucianism, and Taoism; and Prof. R. S. Dalvi will teach a topic in Advanced Studies in Eastern Philosophy. Both Taoism and Advanced Studies in Eastern Philosophy will be offered as Graduate Level courses. 192 Canadian Journal of Buddhist Studies, Number 7, 2011 McMaster University James Benn There are currently five PhD students in Buddhist Studies (two in Chinese Buddhism, one each in Indian Buddhism, Japanese Buddhism, and Buddhism in North America), and one MA student in Indian Buddhism. We also have one PhD student in East Asian Religions who has a minor in Buddhism. We welcome applications to study at the PhD or MA level, and interested students should consult the information on our website: http://www.religiousstudies.mcmaster.ca/graduate-program/admissions Mark Rowe (Japanese Buddhism) is on research leave in Japan for academic year 2011–12. His new book, Bonds of the Dead: Temples, Burial, and the Transformation of Contemporary Japanese Buddhism , was published by University of Chicago Press. Shayne Clarke (Indian Buddhism) will be on leave in 2012–13. His book will appear soon from University of Hawai’i Press. James Benn (Chinese Buddhism) currently serves as Chair of the Department of Religious Studies.
    [Show full text]
  • The Mother- Goddess Kannaki in South India 1K
    International Journal of Pure and Applied Mathematics Volume 119 No. 12 2018, 2667-2674 ISSN: 1314-3395 (on-line version) url: http://www.ijpam.eu Special Issue ijpam.eu The Mother- Goddess Kannaki in South India 1K. Varsha 1University of Hyderabad. The epic being the oldest and widely accepted form in literature renders the story of the adventures and successes of men in war. These long narratives also deal with the incarnations of gods and goddesses and their interventions in human life. The country India is popular for its wide range of epic and mythological narratives which are numbered among the fine classics in the contemporary society. The Indian epics are full of discourses on morality, etiquette and on sacredness. They instruct and direct people in their social life through beautiful stories. All these epics and mythologies, in a way, found to be teachings to women on their duties and responsibilities and on the kind of behaviour expected of them. Most of the epics are replete with accounts of women who are revered for their virtue. Women became respectable in their culture by adhering to ‘pativrata dharma’. A woman is considered to be a ‘pativrata’ or a chaste one when she surrenders herself to her family and husband, irrespective of their treatment to her. The heroines of the Ramayana and Mahabharata are surprisingly contemporary for modern women in this respect. Women of epics are considered to be strong personalities, cherishing their autonomy and having no qualms about arguing for and securing their rights. The epic women like Sita, Draupadi, Kunti, Mandodari, Gandharietc are esteemed as the best models for Hindu womanhood.
    [Show full text]