MA in Socially Engaged Buddhism
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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. -
Religious Studies: Buddhism
GCE A LEVEL RELIGIOUS STUDIES: BUDDHISM SCHEME OF LEARNING The principal aim of the Scheme of Learning is to support teachers in the delivery of the new specification. It is not intended as a comprehensive reference, but as support for professional teachers to develop stimulating and exciting courses tailored to the needs and skills of their own students in their particular centres. In addition, this document must not be used instead of the specification, but must be used to support the delivery of it. It offers assistance to teachers with regard to possible classroom activities, links to digital resources (both our own, freely available, digital materials and some from external sources), text books and other resources, to provide ideas when planning interesting, topical and engaging lessons. The intention of this scheme of work is that learners will participate in some independent learning tasks prior to attendance at the lesson. In this way, learners should arrive at the lesson with questions concerning areas that they do not understand, and there is more time for analysis and evaluation of the material within the lesson time. For those who do not wish to take this approach, the activity suggestions should still be flexible enough to be adapted. 1 Buddhism Theme 1: Religious figures and sacred texts (part 2) 1A. The Pali Canon: its role in Buddhism as a whole. Lesson Specification Activities Concepts Useful resources Assessment focus Independent learning for next detail lesson 1 The Tipitaka. Open by sharing views authority Williams, Paul (2000) – Buddhist Targeted Listen to the podcast – 18 The importance based on their Thought, Routledge, 0415571790 questioning. -
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 ............................................. -
The Coming of Secular Buddhism: a Synoptic View
Research Article Journal of Global Buddhism 13 (2012): 109-126 The Coming of Secular Buddhism: a Synoptic View WintonHiggins UniversityofTechnology,Sydney [email protected] Copyright Notice: This work is licensed under Creative Commons. Copies of this work may be made and distributed non-commercially provided attribution is given to the original source and no alteration is made to the content. For the full terms of the license: http://creativecommons.org/licenses/by-nc-nd/3.0 All enquiries to: http://www.globalbuddhism.org ISSN 1527-6457 Journal of Global Buddhism Vol. 13 (2012): 109-126 Research Article TheComingofSecularBuddhism:SynopticView WintonHiggins Abstract Secular Buddhism is coalescing today in response to two main factors. First, it rejects the incoherence of Buddhist modernism, a protean formation that accommodates elements as far afield as ancestral Buddhism and psychotherapies claiming the Buddhist brand. Second, it absorbs the cultural influence of modern secularity in the West. Historically understood, secularity has constituted a centuries-long religious development, not a victory of "science" over "religion." Today's secularity marks a further stage in the cultural decline of "enchanted" truth-claims and the intellectual eclipse of metaphysics, especially under the aegis of phenomenology. In Buddhism as in Christianity, secularity brings forth a new humanistic approach to ethical-spiritual life and creative this-worldly practices. The coming of secular Buddhism: a synoptic view Naïveté is now unavailable to anyone, believer or unbeliever alike. Charles Taylor, A Secular Age, p. 21 eventeen years ago I started teaching Buddhist meditation (mainly what was then called vipassana) in a large lay-based dharma centre cum monastic hermitage outside Sydney, one linked to the Theravadin monastic network.1 What I taught appliedS hallowed formulas and techniques, and raised no Theravadin hackles. -
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. -
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. -
European Buddhist Traditions Laurence Cox, National University
European Buddhist Traditions Laurence Cox, National University of Ireland Maynooth Abstract: This chapter covers those Buddhist traditions which are largely based in Europe, noting some of the specificities of this history as against the North American with which it is sometimes conflated. While the reception history of Buddhism in Europe stretches back to Alexander, Buddhist organization in Europe begins in the later nineteenth century, with the partial exception of indigenous Buddhisms in the Russian Empire. The chapter discusses Asian- oriented Buddhisms with a strong European base; European neo-traditionalisms founded by charismatic individuals; explicitly new beginnings; and the broader world of “fuzzy religion” with Buddhist components, including New Age, “night-stand Buddhists”, Christian creolizations, secular mindfulness and engaged Buddhism. In general terms European Buddhist traditions reproduce the wider decline of religious institutionalization and boundary formation that shapes much of European religion generally. Keywords: Buddhism, Buddhist modernism, creolization, Europe, immigration, meditation, night-stand Buddhists, Western Buddhism In 1908, the London investigative weekly Truth hosted a debate between two Burmese- ordained European bhikkhus (monks), U Dhammaloka (Laurence Carroll?) and Ananda Metteyya (Allan Bennett). Objecting to newspaper reports presenting the latter, recently arrived in Britain, as the first bhikkhu in Europe, Dhammaloka argued on July 8th that Ananda Metteyya had not been properly ordained, citing the Upasampada-Kammavacana to show that ordinands must state their freedom from various diseases, including asthma (which Bennett suffered from). Ananda Metteyya replied on July 15th with a discussion of the Burmese Kammavacana and the Mahavagga and stated that he had believed himself cured at the time of ordination. -
State of the World's Minorities and Indigenous Peoples 2013
Focus on health minority rights group international State of the World’s Minorities and Indigenous Peoples 2013 Events of 2012 State of theWorld’s Minorities and Indigenous Peoples 20131 Events of 2012 Front cover: A Dalit woman who works as a Community Public Health Promoter in Nepal. Jane Beesley/Oxfam GB. Inside front cover: Indigenous patient and doctor at Klinik Kalvary, a community health clinic in Papua, Indonesia. Klinik Kalvary. Inside back cover: Roma child at a community centre in Slovakia. Bjoern Steinz/Panos Acknowledgements Support our work Minority Rights Group International (MRG) Donate at www.minorityrights.org/donate gratefully acknowledges the support of all organizations MRG relies on the generous support of institutions and individuals who gave financial and other assistance and individuals to help us secure the rights of to this publication, including CAFOD, the European minorities and indigenous peoples around the Union and the Finnish Ministry of Foreign Affairs. world. All donations received contribute directly to our projects with minorities and indigenous peoples. © Minority Rights Group International, September 2013. All rights reserved. Subscribe to our publications at www.minorityrights.org/publications Material from this publication may be reproduced Another valuable way to support us is to subscribe for teaching or for other non-commercial purposes. to our publications, which offer a compelling No part of it may be reproduced in any form for analysis of minority and indigenous issues and commercial purposes without the prior express original research. We also offer specialist training permission of the copyright holders. materials and guides on international human rights instruments and accessing international bodies. -
Contemporary Understandings of Buddhism Oxford Mindfulness Centre Research Meetings Oxford, May 4Th 2016
Dennis Johnson Contemporary Understandings of Buddhism Oxford Mindfulness Centre Research Meetings Oxford, May 4th 2016 These days there is a lot of talk about mindfulness and Buddhism, and about how these two relate to each other. This nature of this relationship will depend not only on how we conceptualize mindfulness but also on how we come to understand Buddhism. And just like mindfulness, Buddhism today means many things. So I thought it would perhaps be helpful to address the senior partner in this conversation and to show how Buddhism has come to mean so many different things to different people. In the process I hope to highlight some of those understandings that are most helpful in carrying forth this conversation in an appropriate and considerate manner. [→ slide 2] Let me start off by stating that there are two very different ways of talking about Buddhism, namely as a Buddhist practitioner from within the Buddhist tradition or from an outside and scholarly standpoint. The Buddhist tradition itself presents Buddhism as an individual path to awakening or enlightenment. This path is based upon a set of philosophical views, ethical guidelines and contemplative practices, which are centered around the figure of the Buddha, religious teachings (dharma) and a spiritual community (sangha). These central Buddhist concepts are understood and interpreted in quite different ways in the various Buddhist traditions, yet each of them usually claims its path to be identical to some “original” or “authentic” practice taught by the Buddha. I will refer to this claim as “the rhetoric of authenticity”. [→ slide 3] The academic study of Buddhism, on the other hand, views the tradition as a dynamic and pluralistic set of cultural traditions. -
The Structural Pre-Conditions for the Emergence of Asean Public Spheres
THE STRUCTURAL PRE-CONDITIONS FOR THE EMERGENCE OF ASEAN PUBLIC SPHERES Master Thesis Research Master Public Administration and Organizational Science Utrecht University | Erasmus University Rotterdam | Tilburg University Utrecht School of Governance Faculty of Social Sciences Tilburg Law School Author: Supervisor Abdul Muein Bin Abadi Prof. Dr. Koen Stapelbroek 4007573 Erasmus University Rotterdam Second Supervisor Prof. Dr. Steven Van de Walle Erasmus University Rotterdam Bestuurs- en Organisatiewetenschap (USBO) Utrecht University Netherlands August 2014 Acknowledgement My utmost gratitude to Allah the Almighty for the immense strength He has granted me during the course of my Research Masters studies in the Netherlands. I owe a profound appreciation to my supervisor, Prof. Dr. Koen Stapelbroek for his undivided support throughout the completion of this thesis. I also would like to express my humble gratitude to Prof. Arjen Boin who has encouraged me to be part of this research master program. Also, thank you to all professors and lecturers in this Research Master Program of Public Administration and Organizational Science – from Utrecht School of Governance, Erasmus University of Rotterdam, as well as Tilburg University – for such inspiring and informative discussions during and after the seminars that I had attended. My extended gratitude to the Malaysian Ministry of Education (MOE) and the National University of Malaysia (UKM) for the scholarship they provide to support my studies in the Netherlands. Also to Prof. Dr. Mohammad Agus Yusoff, a Political Science Senior Lecturer, and Prof. Dr. Sity Daud, the Chairperson of the School of History, Politics, and Strategy, the National University of Malaysia, who both have strongly supported me to pursue my study abroad. -
Secular Buddhism: New Vision Or Yet Another of the Myths It Claims to Cure?
Akincano M. Weber – Insight Journal, Barre Centre for Buddhist Studies, Fullmoon August 2013 Secular Buddhism: New vision or yet another of the myths it claims to cure? A hundred years ago, almost exactly, Karl Kraus, an eminent Austrian publicist and German language’s foremost satirist, famously claimed in his newspaper that Psycho- analysis is the very mental illness it claims to cure.i Amusing and bitingly unfair, Kraus turned his violent dislike into a crafty aphorism. Today, we know how prejudiced and superfcial his knowledge of psychoanalysis was when he wrote this, how personal slight rather than understanding led to what has become famous not for its veracity but for its turn of phrase. “Secular Buddhism” has become a catchphrase–publications, interviews, blogs and pod- casts abound with it, exalting or vilifying the term and, occasionally, its users. So what is Secular Buddhism? Is it already happening? Is it needed? Should it be prevented? What would it do? What would it cure? That’s of course what we’re here at this conference to talk about. The term “secular” is both charged and diffuse. Let’s look at some of its many meanings: Depending on context I can see the following uses of “secular” • as an antonym for “orthodox”, i.e. “liberal,”, “tolerant” or even “pluralistic”; • as meaning “not bound by tradition”, defnitely as “not-fundamentalist”; • quite literally, in the sense of “as of this century” (saeculum), • as “non-monastic” and “not part of a clergy or church” • as “not of one unifed view of the world”; • as “non-metaphysical” and decidedly concerned with “this world” • as “non-religious” • as “worldly” in the sense of opposed to “sacred” If we were to lump all these different notions together–no doubt under loud protestations of the people subscribing to one but none of the other meanings above–we would probably arrive at a mix not too dissimilar from what we have as contemporary Buddhist move- ments in the Western world.