Buddhism, Monarchy and Democracy
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ASEAS 11(1) 2018 Österreichische Zeitschrift für Südostasienwissenschaften Austrian Journal of South-East Asian Studies FOCUS THE POLITICAL ECONOMY OF NEW AUTHORITARIANISM ASEAS Österreichische Zeitschrift für Südostasienwissenschaften Austrian Journal of South-East Asian Studies ASEAS Österreichische Zeitschrift für Südostasienwissenschaften Austrian Journal of South-East Asian Studies The Austrian Journal of South-East Asian Studies (ASEAS) is an international, interdisciplinary, and open access social sciences journal covering a variety of topics (culture, economics, geography, politics, society) from both historical and contemporary perspectives. Topics are related to Southeast Asia, but are not restricted to the geographical region, when spatial and political borders of Southeast Asia are crossed or transcended, e.g., in the case of linguistics, diaspora groups, or forms of socio-cultural transfer. ASEAS publishes two focus issues per year and we welcome out-of-focus submissions at any time. The journal invites both established as well as young scholars to present research results and theoretical and methodical discussions, to report about on-going research projects or field studies, to publish conference reports, to conduct interviews with experts in the field, and to review relevant books. Articles can be submitted in German or English. MEDIENINHABERIN & HERAUSGEBERIN / PUBLISHER SEAS – Gesellschaft für Südostasienwissenschaften / Society for South-East Asian Studies ZVR-Zahl 786121796, Kreitnergasse 44/31, 1160 Wien, Austria GEGENSTAND / PURPOSE Der Verein SEAS bezweckt unter anderem die Förderung der Südostasienwissenschaften und der Bildung des wissenschaftlichen Nachwuchses, sowie des Stellenwertes und der Auseinandersetzung mit der Region Südostasien in Österreich und darüber hinaus. OFFENLEGUNG / DISCLOSURE (§ 25MEDG) Der Verein SEAS ist zu 100 Prozent Eigentümer von ASEAS. -
Capacity Building for Human Rights Defenders on Enforced Disappearance
Capacity Building for Human Rights Defenders on Enforced Disappearance Odhikar angladesh returned to democracy following the fall of an auto- cratic regime through a popular upsurge in 1990. Since then, three Bcredible elections were held successfully. However the growth of constitutional liberties still faces some challenges. Democracy or free and fair elections alone are not enough to protect the rights of the disadvantaged and vulnerable groups. Continued occur- rences of election violence, arbitrary arrests, custodial death, and torture by state and non-state actors hamper the enjoyment of civil and political rights, often with ominous consequences. he need for an independent and objec- tive human rights organization in safeguarding basic human rights, particu- larly civil and political rights of the people of Bangladesh was strongly felt. In 1994, a group of human rights activists underscored in a meeting the need to uphold the civil and political rights of the people of Bangladesh along with social, cultural and economic rights. Eventually, a decision was arrived at to form an organization in order to advance such rights. On 10 October 1994, Odhikar (a Bangla word that means rights) came into being with the aim of creating a wide monitoring and awareness raising system on the abuse of civil and political rights. Odhikar adopted the following principal objectives: to raise the aware- ness of human rights and its various abuses, on the one hand, and to create a vibrant democratic system through election monitoring on the other. he organization also performs policy advocacy to address the current human rights situation. By not establishing ield or branch oices, Odhikar instead trained more than ive hundred people all over the country to become hu- man rights defenders, who are relied upon for information outside Dhaka. -
The Paṭṭhāna (Conditional Relations) and Buddhist Meditation: Application of the Teachings in the Paṭṭhāna in Insight (Vipassanā) Meditation Practice
The Paṭṭhāna (Conditional Relations) and Buddhist Meditation: Application of the Teachings in the Paṭṭhāna in Insight (Vipassanā) Meditation Practice Kyaw, Pyi. Phyo SOAS, London This paper will explore relevance and roles of Abhidhamma, Theravāda philosophy, in meditation practices with reference to some modern Burmese meditation traditions. In particular, I shall focus on the highly mathematical Paṭṭhāna, Pahtan in Burmese, the seventh text of the Abhidhamma Piṭaka, which deals with the functioning of causality and is regarded by Burmese as the most important of the Abhidhamma traditions. I shall explore how and to what extent the teachings in the Paṭṭhāna are applied in insight (vipassanā) meditation practices, assessing the roles of theoretical knowledge of ultimate realities (paramattha-dhammā)1 in meditation. In so doing, I shall attempt to bridge the gap between theoretical and practical aspects of Buddhist meditation. While scholars writing on Theravāda meditation - Cousins,2 King3 and Griffiths4 for example - have focused on distinction between insight meditation (vipassanā) and calm meditation (samatha), this paper will be the first to classify approaches within vipassanā meditation. Vipassanā meditation practices in contemporary Myanmar can be classified into two broad categories, namely, the theoretical based practice and the non- theoretical based practice. Some Burmese meditation masters, Mohnyin Sayadaw Ven. U Sumana (1873-1964)5 and Saddhammaransī Sayadaw Ven. Ashin Kuṇḍalābhivaṃsa (1921- ) and Pa-Auk Sayadaw Ven. Āciṇṇa (1934- ) for example, teach meditators to have theoretical knowledge of ultimate realities. While these meditation masters emphasize theoretical knowledge of the ultimate realities, other meditation masters such as the Sunlun Sayadaw Ven. U Kavi (1878-1952) and the Theinngu Sayadaw Ven. -
The Buddhist World of Southeast Asia
PART 1 THE POPULAR TRADITION ll too often a textbook picture of Theravada Buddhism bears little Aresemblance to the actual practice of Buddhism in Southeast Asia. The lived traditions of Myanmar,1 Thailand, Laos, Cambodia, and Sri Lanka seem to distort and sometimes subvert the cardinal teachings of nibbana, the Four Noble Truths, or the Noble Eightfold Path familiar to the Western student of Buddhism.2 The observer enters a Theravada Buddhist culture to discover that ordination into the monastic order (sangha) may be motivated more by cultural convention or a young man’s sense of social obligation to his parents rather than the pursuit of transforming wisdom; that the peace and quiet sought by a meditating monk may be overwhelmed by the amplified rock music of a temple festival; that somewhat unkempt village temples outnum- ber tidy, well-organized monasteries; and that the Buddha, austerely imaged in the posture of meditation (hVbVY]^) or dispelling Mara’s powerful army (bVgVk^_VnV) is venerated more in the hope of gaining privilege and prestige, material gain, and protection on journeys than in the hope of nibbana. The apparent contradiction between the highest ideals and goals of Theravada Buddhism and the actual lived tradition in Southeast Asia has long perplexed Western scholars. In his study of Indian religions, Max Weber made a sharp distinction between what he characterized as the “otherworldly mystical” aim of early Indian Buddhism and the world-affirming, practical goals of popular, institutional Buddhism that flourished in -
Annual Report Table of Contents
Asian Federation Against Involuntary Disappearances AFAD 2015 Annual Report Table of Contents I. AFAD’s Mission, Vision, Goals ..................................................................................................... 1 II. AFAD’s Work in 2014 ................................................................................................................. 2 1. Introduction ........................................................................................................................... 2 2. Programs and Services ............................................................................................................... 4 2.1 Campaign and Lobby ....................................................................................................... 5 2.1.1 Lobbying work at various levels ............................................................................. 5 2.1.2 Formation of National Coalitions Working on Enforced Disappearances .................................................................. 13 2.1. 3 Country Specific Campaigns................................................................................ 16 A. Country Specific Campaign on Laos ...................................................................... 16 B. Country Specific Campaign on the Philippines ..................................................... 20 C. Country Specific Campaign on Indonesia ............................................................. 28 2.1.4 Information Dissemination and Breaking Impunity ............................................. -
Buddhist Modernism and the Rhetoric of Meditative Experience*
BUDDHIST MODERNISM AND THE RHETORIC OF MEDITATIVE EXPERIENCE* ROBERT H. SHARF What we can 't say we can't say and we can't whistle either. Frank Ramsey Summary The category "experience" has played a cardinal role in modern studies of Bud- dhism. Few scholars seem to question the notion that Buddhist monastic practice, particularly meditation, is intended first and foremost to inculcate specific religious or "mystical" experiences in the minds of practitioners. Accordingly, a wide variety of Buddhist technical terms pertaining to the "stages on the path" are subject to a phenomenological hermeneutic-they are interpreted as if they designated discrete "states of consciousness" experienced by historical individuals in the course of their meditative practice. This paper argues that the role of experience in the history of Buddhism has been greatly exaggerated in contemporary scholarship. Both historical and ethnographic evidence suggests that the privileging of experience may well be traced to certain twentieth-century Asian reform movements, notably those that urge a "return" to zazen or vipassana meditation, and these reforms were pro- foundly influenced by religious developments in the West. Even in the case of those contemporary Buddhist schools that do unambiguously exalt meditative experience, ethnographic data belies the notion that the rhetoric of meditative states functions ostensively. While some adepts may indeed experience "altered states" in the course of their training, critical analysis shows that such states do not constitute the reference points for the elaborate Buddhist discourse pertaining to the "path." Rather, such discourse turns out to function ideologically and performatively-wielded more often than not in the interests of legitimation and institutional authority. -
King's Research Portal
King’s Research Portal DOI: 10.1080/14639947.2018.1536852 Document Version Peer reviewed version Link to publication record in King's Research Portal Citation for published version (APA): Kyaw, P. P. (2019). The Sound of the Breath: Sunlun and Theinngu Meditation Traditions of Myanmar. Contemporary Buddhism: An Interdisciplinary Journal, 20(1-2), 247-291. https://doi.org/10.1080/14639947.2018.1536852 Citing this paper Please note that where the full-text provided on King's Research Portal is the Author Accepted Manuscript or Post-Print version this may differ from the final Published version. If citing, it is advised that you check and use the publisher's definitive version for pagination, volume/issue, and date of publication details. And where the final published version is provided on the Research Portal, if citing you are again advised to check the publisher's website for any subsequent corrections. General rights Copyright and moral rights for the publications made accessible in the Research Portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognize and abide by the legal requirements associated with these rights. •Users may download and print one copy of any publication from the Research Portal for the purpose of private study or research. •You may not further distribute the material or use it for any profit-making activity or commercial gain •You may freely distribute the URL identifying the publication in the Research Portal Take down policy If you believe that this document breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim. -
Amnesty International Report 2014/15 the State of the World's Human Rights
AMNESTY INTERNATIONAL OF THE WORLD’S HUMAN RIGHTS THE STATE REPORT 2014/15 AMNESTY INTERNATIONAL REPORT 2014/15 THE STATE OF THE WORLD’S HUMAN RIGHTS The Amnesty International Report 2014/15 documents the state of human rights in 160 countries and territories during 2014. Some key events from 2013 are also reported. While 2014 saw violent conflict and the failure of many governments to safeguard the rights and safety of civilians, significant progress was also witnessed in the safeguarding and securing of certain human rights. Key anniversaries, including the commemoration of the Bhopal gas leak in 1984 and the Rwanda genocide in 1994, as well as reflections on 30 years since the adoption of the UN Convention against Torture, reminded us that while leaps forward have been made, there is still work to be done to ensure justice for victims and survivors of grave abuses. AMNESTY INTERNATIONAL This report also celebrates those who stand up REPORT 2014/15 for human rights across the world, often in difficult and dangerous circumstances. It represents Amnesty International’s key concerns throughout 2014/15 the world, and is essential reading for policy- THE STATE OF THE WORLD’S makers, activists and anyone with an interest in human rights. HUMAN RIGHTS Work with us at amnesty.org AIR_2014/15_cover_final.indd All Pages 23/01/2015 15:04 AMNESTY INTERNATIONAL Amnesty International is a global movement of more than 7 million people who campaign for a world where human rights are enjoyed by all. Our vision is for every person to enjoy all the rights enshrined in the Universal Declaration of Human Rights and other international human rights standards. -
Sunlun Gu Kyaung Sayadaw
The Life Story of the Sunlun Gu Kyaung Sayadaw This detailed Biography of the Venerable Sunlun Sayadaw U Kawi (*Kavi) was written by the Venerable U Soban™a (pronounced U Thaw-bana in Myanmar), the Vice-presiding Sayadaw (Taik-Oke) of Sunlun Gu Kyaung Monastery, as told by the Venerable Sayadaw U Kawi himself. The man who would be Sunlun Sayadaw U Kawi had, in his many past lives, fervently aspired to be liberated from Samsa‚ra (the innumerable rounds of rebirth), which is like a huge oceanic whirlpool where mind and matter are in continual succession of arising and perishing. He had, in numerous previous lives, done lots of good deeds to achieve that goal. At the time of Kassapa Buddha, the third Buddha of this earth (Badda kappa, the present world, is blessed by five Buddhas), he happened to be a parrot. One day, the parrot (while flying in search of food) saw the Buddha. Though he was an animal, by virtue of his Pa‚ramiƒ with inherent intelligence and wisdom, he knew that this resplendent human before him was a unique noble personage. Wanting to pay homage to the Kassapa Buddha, he flew down to the ground. With his two wings touching on top of his head in reverence, the parrot walked humbly towards the Exalted Buddha, bow down and offered fruits. With great compassion Kassapa Buddha accepted the offering, blessing the parrot with these words, “For this generous charitable deed, whatever your aspiration be, it shall be fulfilled as you so desired.” After saying so, the Buddha walked away. -
Annual Progress Report for 2011
¦ø−-ºö®-»ö´-»È¸´-²ñ©-ê½-−¾ Participatory Development Training Centre (PADETC) P.O.Box 2147 Vientiane Lao PDR.180 Nakham of Luang Prabang Road.Sikhot Vientiane.Tel & Fax (856-21) 219130 E-mail: [email protected] ANNUAL REPORT 2011 Name of the Project: Padetc 2009 - 2012 Project Number: LAO-501623-0006078 Report Period: January – December 2011 Date of Submission: April 2011 Logos of Donors who support this project: Oxfam Novib 1 TABLE OF CONTENT PAGE Section I: Analytical Summary ……………. .…………………………………………………...03 Section II: PADETC's programming……………………………………………………………..04 Section III: Principal risks and the milestones of risks mitigation for the reporting period…...…18 Section IV: Conclusion and Lesson learnt………………………………………………..............23 ANNEXES: - Annex 1- Interview of Management Committee - Annex 2 - Impact Assessment Report 2011 - Annex 2.1 - Field modeling report by Miki - Annex 2.2 - XIENGKHOUANG REPORT - Annex 3 - film script - Annex 4 - TOKYO TALK - Final - Annex 5 - API Invitation Letter Keynote Speaker Aj Sombat - Annex 5 - Walk the Talk - Annex 6 - API Keynote Speech - Annex 7 - Sombath Interview by API - Annex 8 - Wisdom Box Action Research - Annex 9 - LH Sharing of Village Mapping edit - Annex 10 - Lao debate - 07 Dec 2011 - Annex 11- Financial summary - Annex 12 - Operational Budget for the Next Project Year, including the Opening Balance 2 SECTION I ANALYTICAL SUMMARY With the policy focus on Foreign Direct Investment (FDI) led economic growth, Lao PDR has continued to record Gross Domestic Product (GDP) growth rates of 6-8 percent over the past five years, with 8.1 percent recorded in 2010. Foreign Direct Investment in hydropower, mining, commercial agriculture and timber have increased, as have revenues from tourism. -
SATIPAṬṬHĀNA Il Cammino Diretto
SATIPAṬṬHĀNA Bhikkhu Anālayo SATIPAṬṬHĀNA il cammino diretto Pubblicato per distribuzione gratuita da Santacittarama Edizioni Monastero Buddhista Santacittarama Località Brulla 02030 Poggio Nativo (Rieti) Edizione italiana a cura di Bhikkhunī Dhammadinnā Traduzione di Letizia Baglioni © Bhikkhu Anālayo 2018 Edizione originale in lingua inglese: Satipaṭṭhāna, the direct path to realization, Birmingham, Windhorse Publications, 2003 (ristampa con variazioni minori 2007) Immagine di copertina: Theodor Franz Steffens Copertina: didodolmen Impaginazione: Bhikkhunī Dhammadinnā Stampa: Mediagraf, Noventa Padovana (Padova) ISBN: 9788885706071 Come atto di dhammadāna e in osservanza della regola monastica buddhista, Bhikkhu Anālayo declina l’accettazione di qualsiasi compenso derivante dai diritti d’autore della presente opera INDICE Elenco delle illustrazioni ix Introduzione 1 Traduzione del Satipaṭṭhāna Sutta 3 Capitolo I Aspetti generali del cammino diretto 15 I.1Lo schema del Satipaṭṭhāna Sutta 15 I.2 Panoramica dei quattro satipaṭṭhāna 20 I.3 L’importanza dei singoli satipaṭṭhāna per la realizzazione 23 I.4 Caratteristiche individuali dei satipaṭṭhāna 25 I.5 L’espressione “cammino diretto” 29 I.6 Il termine “satipaṭṭhāna” 31 Capitolo II Il paragrafo di “definizione” del Satipaṭṭhāna Sutta 35 II.1 Contemplare 36 II.2 Cosa significa “essere diligente” (ātāpī) 38 II.3 “Chiaramente cosciente” (sampajāna) 44 II.4 Presenza mentale e chiara coscienza 47 Capitolo III Sati 51 III.1 L’approccio alla conoscenza nel buddhismo antico 51 III.2 Sati 53 III.3 -
Strong Roots Liberation Teachings of Mindfulness in North America
Strong Roots Liberation Teachings of Mindfulness in North America JAKE H. DAVIS DHAMMA DANA Publications at the Barre Center for Buddhist Studies Barre, Massachusetts © 2004 by Jake H. Davis This book may be copied or reprinted in whole or in part for free distribution without permission from the publisher. Otherwise, all rights reserved. Sabbadānaṃ dhammadānaṃ jināti : The gift of Dhamma surpasses all gifts.1 Come and See! 1 Dhp.354, my trans. Table of Contents TO MY SOURCES............................................................................................................. II FOREWORD........................................................................................................................... V INTRODUCTION.................................................................................................................... 1 Part One DEEP TRANSMISSION, AND OF WHAT?................................................................ 15 Defining the Topic_____________________________________17 the process of transmission across human contexts Traditions Dependently Co-Arising 22 Teaching in Context 26 Common Humanity 31 Interpreting History_____________________________________37 since the Buddha Passing Baskets Along 41 A ‘Cumulative Tradition’ 48 A ‘Skillful Approach’ 62 Trans-lation__________________________________________69 the process of interpretation and its authentic completion Imbalance 73 Reciprocity 80 To the Source 96 Part Two FROM BURMA TO BARRE........................................................................................