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Buddhist Discussion Centre (Upwey) Ltd. 33 Brooking St
Buddhist Discussion Centre (Upwey) Ltd. 33 Brooking St. Upwey 3158 Victoria Australia. Telephone 754 3334. (Incorporated in Victoria) NEWSLETTER N0. 11 MARCH 1983 REGISTERED BY AUSTRALIA POST PUBLICATION NO. VAR 3103 ISSN 0818-8254 Inauguration of 1000th Birth Anniversary of Atisa Dipankar Srijnan - Dhaka, Bangladesh,1983. Chief Martial Law Administrator, (C.M.L.A.) Lt. Gen. H. M. Ershad inaugurated the Week-long programme commencing on 26th February, 1983. A full report of this event appeared in the Bangladesh Observer, 20th February, 1983, at Page 1, under the heading "All Religions enjoy equal rights". The C.M.L.A. said it was a matter of great pride that Atisa Dipankar Srijnan had established Bangladesh in the comity of nations an honourable position by his unique contributions in the field of knowledge. Therefore, Dipankar is not only the asset and pride of the Buddhist community; rather he is the pride of Bangladesh and an asset for the whole nation. The C.M.L.A. hoped that the people being imbibed with the ideals of sacrifice, patriotism, friendship and love of mankind of Atisa Dipankar would take part in the greater struggle of building the nation. He called upon the participating delegates to carry with them the message of peace, fraternity, brotherhood, love and non-violence from the people of Bangladesh to the people of their respective countries. Besides Bangladesh, about 50 delegates from about 20 countries took part in the celebration. John D. Hughes, Director of B.D.C. (Upwey), representing Australia at the Conference, would like to express his sincere gratitude to the C.M.L.A. -
Colonialism, Education and Rural Buddhist Communities in Bangladesh Bijoy Barua University of Toronto, Canada, [email protected]
International Education Volume 37 Issue 1 Fall 2007 Colonialism, Education and Rural Buddhist Communities in Bangladesh Bijoy Barua University of Toronto, Canada, [email protected] Follow this and additional works at: http://trace.tennessee.edu/internationaleducation Copyright © 2007 by the University of Tennessee. Reproduced with publisher's permission. Further reproduction of this article in violation of the copyright is prohibited. http://trace.tennessee.edu/internationaleducation/vol37/iss1/4 Recommended Citation Barua, Bijoy (2007). Colonialism, Education and Rural Buddhist Communities in Bangladesh. International Education, Vol. 37 Issue (1). Retrieved from: http://trace.tennessee.edu/internationaleducation/vol37/iss1/4 This Article is brought to you for free and open access by Trace: Tennessee Research and Creative Exchange. It has been accepted for inclusion in International Education by an authorized administrator of Trace: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. Barua COLONIALISM, EDUCATION, AND RURAL BUDDHIST COMMUNITIES IN BANGLADESH Bijoy Barua Ontario Institute for Studies in Education University of Toronto Toronto, Canada Cultural homogenization through the establishment of a central- ized and standardized curriculum in education has become the dominant model in Bangladesh today, a model of education that is deeply rooted in the colonial legacy of materialism, acquisitiveness, and social exclusion (B. Barua, 2004; Gustavsson, 1990). Such a model is predicated on the notion that Bangladesh “is culturally homogenous, with one language, one domi- nant religion, and no ethnic conflict” (Hussain, 2000, p. 52). Predictably and unfortunately, the prospects for decolonization in a “post-colonial/in- dependence context” still appear to be bleak since the state continues to rely on a centrally controlled and standardized educational system that is committed to cultural homogenization and social exclusion—a process that is being encouraged by foreign aid and international assistance (B. -
The Global Connections of Gandhāran Art
More Gandhāra than Mathurā: substantial and persistent Gandhāran influences provincialized in the Buddhist material culture of Gujarat and beyond, c. AD 400-550 Ken Ishikawa The Global Connections of Gandhāran Art Proceedings of the Third International Workshop of the Gandhāra Connections Project, University of Oxford, 18th-19th March, 2019 Edited by Wannaporn Rienjang Peter Stewart Archaeopress Archaeology Archaeopress Publishing Ltd Summertown Pavilion 18-24 Middle Way Summertown Oxford OX2 7LG www.archaeopress.com ISBN 978-1-78969-695-0 ISBN 978-1-78969-696-7 (e-Pdf) DOI: 10.32028/9781789696950 www.doi.org/10.32028/9781789696950 © Archaeopress and the individual authors 2020 Gandhāran ‘Atlas’ figure in schist; c. second century AD. Los Angeles County Museum of Art, inv. M.71.73.136 (Photo: LACMA Public Domain image.) This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. This book is available direct from Archaeopress or from our website www.archaeopress.com Contents Acknowledgements ����������������������������������������������������������������������������������������������������������������������������iii Illustrations ����������������������������������������������������������������������������������������������������������������������������������������iii Contributors ��������������������������������������������������������������������������������������������������������������������������������������� iv Preface ������������������������������������������������������������������������������������������������������������������������������������������������ -
Bangladesh's Forest Ngoscape
The Dissertation Committee for Alex Ray Dodson certifies that this is the approved version of the following dissertation: Bangladesh’s Forest NGOscape: Visions of Mandi Indigeneity, Competing Eco-Imaginaries, and Faltering Entrepreneurs in the Climate of Suspicion Committee: ______________________________ Kamran Ali, Supervisor ______________________________ Kaushik Ghosh ______________________________ Ward Keeler ______________________________ Kathleen Stewart ______________________________ Pauline Strong ______________________________ Willem van Schendel Bangladesh’s Forest NGOscape: Visions of Mandi Indigeneity, Competing Eco-Imaginaries, and Faltering Entrepreneurs in the Climate of Suspicion by Alex Ray Dodson, B.A., M.A. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin May 2013 Dedicated to the people of the Modhupur Bon Onchol. Acknowledgments An extraordinary number of people have helped me along the way to make this research a reality. Firstly, I would like to thank the funding organizations: the Department of Anthropology at the University of Texas at Austin, the South Asia Institute at UT, the Department of State, the Institute of International Education, and the American Institute for Bangladesh Studies. Thank you to Peggy Sanday and Carol Muller at the University of Pennsylvania, who inspired me early on and got me to engage critically and ethically with anthropology. Thank you to my committee – Katie, Polly, Ward, Kaushik, and Willem, and especially to Kamran for sticking with me all of these years, reading innumerable drafts, and encouraging me through my insecurities. All of your comments at the defense were invaluable to my considerations of this project’s future. -
Range of Loss Land
Public Disclosure Authorized I Consulting Services for ' Initial Environmental Public Disclosure Authorized Enaniination (IEE), Public Disclosure Authorized Public Disclosure Authorized BETS Consulting Services Ltd., Bangladesh House-1 0, Road-1 35, Gulshan-1, Dhaka-121 2, Bangladesh Phone: 9889923-24, Fax: 880-2-9889967 E-mail : [email protected] Tel : 9889923-24 > 9861 529-32 Fax : 880-2-9889967 Bm BETS Consulting Services Ltd. E-mail : bets@be'tsbd.com Hquse No 10, Road No.135, Gulshan -l,Dhaka -1212, Bangladesh Web : www.betsbd.com BE~SN~~SULP-~I912008-06 (06) Dated: June 05,2008 Mr. Mdl. Anwar Hossain ~ektyGeneral Manager (Planning) Ga$ Transmission Company Ltd. (GTCL) ~edCrecent - Borak Tower (4th-6'hFloor) 71-?2 Old Elephant road (Eskaton) ~hAka-1213. I SuWect : Submission d Final Resettlement Action Plan (RAP) Report for the ~ Proposed Bakhrabad-SiddhirganjGas Transmission Pipelirre Project. I I I I Dear Sir, I I With reference to above, we are pleased to submit herewith 2 (Two) copies of final RAP I report for the stated project. I I Thdnking you and assuring you of our best services. I I I ~odrsfaithfully, , I I ~udanKanti Das Geqeral Manager I Water Supply, Sanitation and Environment Dept I I cc to: 7 1. Deputy Manager (Co-ord) to Managing Director, GTCL 2. General Manager (Planning) 3. ) Mr. Alan Townsend, World Bank, Washington D.C, with 3 Hard copies and ? electronic I file in CD. 4. Dr. Fabio Pittaluga, World Bank, Dhaka with 1 Hard copy and 1 electronic file in CD. Resetdement Action plan (RAP) Balzhrabad-Siddhiraanj Gas Transmission pipeline PART-I: RAP Finai Report Cha 3ter-I: Introduction ......................................................................................I 1.1 Project Objectives ......................................................................................................... -
1 Bangladesh
Bangladesh – Researched and compiled by the Refugee Documentation Centre of Ireland on 30 January 2015 General information on Buddhism in Bangladesh, how to be initiated, practice, schools, monks. Can somebody, in Bangladesh, become a monk without any theological training? Do Buddhist monk in Bangladesh necessarily belong to either the Theravada school or the Mahayana school? The most recent US Department of State report on religious freedom in Bangladesh, in “Section I. Religious Demography”, states: “The U.S. government estimates the total population at 163.7 million (July 2013 estimate). According to the 2011 census, Sunni Muslims constitute 90 percent and Hindus make up 9.5 percent of the total population. The remainder of the population is predominantly Christian (mostly Roman Catholic) and Theravada-Hinayana Buddhist.” (US Department of State (28 July 2014) 2013 Report on International Religious Freedom – Bangladesh, p.1) A document published on the Life & Work in Dhaka website refers to Buddhism in Bangladesh as follows: “Theravanda is the oldest surviving Buddhist school, with over 100 million followers worldwide. In the hill tracts these predominantly consist of Chakma, Chak, Marma, Tenchungya and Khyang people. There are several monasteries in the Chittagong Hills, and a beautiful Golden Temple right here in Bandarban, which houses one of the largest statues of Buddha in the entire country. To be precise it is actually a pagoda, as the building itself consists of many tiered towers. Local Buddhist shrines also form an important centre for village life, with major festivals commemorating the important events in the life of the Buddah. Most Buddhist villages have a boarding school known as the ‘kyong,’ where boys learn to read Burmese and a little Pali, an ancient Buddhist scriptural language. -
Print This Article
Journal of Global Buddhism 2020, Vol.21 205–222 DOI: 10.5281/zenodo.4031015 www.globalbuddhism.org ISSN: 1527-6457 (online) © The author(s) Special Focus: Bad Buddhism This article illustrates how conversations on “good” and “bad” forms of Buddhism have taken place in Bangladesh since the 19th-century Theravāda reformation. First, in the process of purging prior Hindu and Tantric influences, second, with the introduction of Mahāyāna Buddhism through Risshō-Kōsei-kai; and, third, in responding to recent Buddhist extremism in Myanmar. The article also shows how “bad Buddhism”—for instance, Buddhist extremism in Myanmar—impacts Buddhists in other countries. For Bangladeshi Buddhists, claiming their identity and practices involves a process of both connecting with the “good” and distancing from the “bad.” Keywords: Bangladesh; Rissho-Kōshei Kai; Rohingya; global religion he Buddhist community forms a very small minority in Bangladesh, only approximately one percent of the total population of 160 million. Bangladeshi Buddhists mainly have been following Theravāda Buddhism, after a reformation initiated by the Arakanese Buddhist Tmonk Sāramedha Mahāthera and Buddhist priests of Chittagong, when Bangladesh was still a region of British India (Chakma 2011; Khan 2003; Chaudhuri 1982). Since the reformation movement began in 1856, the culture and practices of Bangladeshi Buddhists have been reshaped by many transnational influences. I argue in this paper that transnational connections have played a significant role in the formation of Bangladeshi Buddhist identity and practices, in the way they came to define “good” and “bad” forms of Buddhism. Bangladeshi Buddhists’ connections with Buddhists of other countries required them to be receptive to cultures and texts from outside which were then fused into the existing literary, geographical, economic, and political conditions of Bangladesh. -
Chipamong Chowdhury EDUCATION 2012 MA
CURRICULUM VITAE Chipamong Chowdhury EDUCATION 2012 M.A. Religious Studies/South Asian Studies University of Toronto Thesis: Merit Maker: Myth, Legend, Sacred Hagiography of Sivali-Saint in Theravada Buddhism in South and Southeast Asia. 2010 M.A. Religious Studies, Naropa University, Boulder CO. USA Indo-Tibetan Buddhism with Sanskrit Language Thesis: Inception and Insight of Alayavijnana: A Theravada Interpretation and Critique. 2005 M.A. Theravada Studies Post Graduate Institute of Pali and Buddhist Studies, University of Kelaniya Colombo, Sri Lanka Thesis: The Colors of Arahant: A Study in the Beauty and Fallacy of the Liberated One in Pali Buddhism 2003 Diploma and B.A. International Theravada Buddhist Missionary University, Yangon, Myanmar. RESEARCH INTERESTS Theravada Studies; South and Southeast Asian Studies; Buddhist Philosophy; Rituals; Pali literature; Sexuality & Women Studies; Politics, Violence/ Non- Violence; Contemporary Monasticism; and Film studies. ACADEMIC TEACHING EXPERIENCE 2012: Visiting Lecturer, Tallinn University Course Teaching currently: Neo Buddha and New Buddhism: Religion, Politics, and Modern Society 2012: Visiting Lecturer, Tallinn University Course Teaching Currently: Enlightened Women: Buddhism, Women, Gender, Sexuality, and Female Asceticism 2012: Teaching Assistant: South Asian Religions. University of Toronto. Mississauga Campus. 2010-11: Teaching Assistant: Introduction to Buddhist Religious Traditions University of Toronto, St. George Campus 2011: Teaching Assistant: Introduction Buddhist Religious Traditions University of Toronto. Mississauga Campus 2010: Teaching Assistant: Asian Religions and Culture 1 1 University of Toronto, Scarborough Campus 2010: Teaching Assistant: Introduction Buddhist Religious Traditions University of Toronto, Mississauga Campus 2010: Introduction to World Religions, New Vista High School, Boulder, Colorado, USA. From March-May INVITED TO GIVE LECTURES 2011: What He Can/Can’t Do: Bodhisattva in Jataka-Narratives and Contemporary Practices in Southeast Asia. -
Buddhism and Politics the Politics of Buddhist Relic Diplomacy Between Bangladesh and Sri Lanka
Special Issue: Buddhism and Politics Journal of Buddhist Ethics ISSN 1076-9005 http://blogs.dickinson.edu/buddhistethics/ Volume 25, 2018 The Politics of Buddhist Relic Diplomacy Between Bangladesh and Sri Lanka D. Mitra Barua Cornell University Copyright Notice: Digital copies of this work may be made and distributed provided no change is made and no alteration is made to the content. Reproduction in any other format, with the exception of a single copy for private study, requires the written permission of the author. All en- quiries to: [email protected]. The Politics of Buddhist Relic Diplomacy Between Bangladesh and Sri Lanka D. Mitra Barua 1 Abstract Buddhists in Chittagong, Bangladesh claim to preserve a lock of hair believed to be of Sakyamuni Buddha himself. This hair relic has become a magnet for domestic and transnational politics; as such, it made journeys to Colom- bo in 1960, 2007, and 2011. The states of independent Cey- lon/Sri Lanka and East Pakistan/Bangladesh facilitated all three international journeys of the relic. Diplomats from both countries were involved in extending state invita- 1 The Robert H. N. Ho Family Foundation Postdoctoral Fellow, Cornell University. Email: [email protected]. The initial version of this article was presented at the confer- ence on “Buddhism and Politics” at the University of British Columbia in June 2014. It derives from the section of Buddhist transnational networks in my ongoing research project on Buddhism in Bengal. I am grateful to the Robert H. N. Ho Family Foundation Postdoctoral Fellowship in Buddhist Studies (administered by the American Council of Learned Societies) for its generous funding that has enabled me to conduct the re- search. -
Syllabus Department of Pali
NATIONAL UNIVERSITY Syllabus Department of Pali Four Year B.A Honours Course Effective from the Session : 2009–2010 National University Subject: Pali Syllabus for Four Year B. A Honours Course Effective from the Session: 2009-2010 Third Year (Honours) Course Code Course Title Marks Credits 1472 History of Buddhism in India 100 4 1473 Buddhist Sanskrit Literature 100 4 1474 Comparative Philology, Linguistics and Translation 100 4 1475 Pali Prosody, Phetoric, Essay and Amplification 100 4 1476 Non-Cononical Pali Literature 100 4 1477 Suttapitak: Jataka and Apadana Literature 100 4 1478 Pali Vamsa Literature 100 4 1479 Introduction to Theravade Buddhist Philosophy 100 4 Total = 800 32 2 Course Code 1472 Marks: 100 Credits: 4 Class Hours: 60 Course Title: History of Buddhism in India 1. Pre-Buddhistic history of political, religious and social conditions. 2. The history of Buddhism from Buddha to Pala Dynasty (Bimbisara, Prasenjit, Ajatasatru, Udyan, Kalasoka, Mauriyan period – Asoka, Kanishka, Harsavardhan, Gupta-period and Pala period). 3. Rise and decline of Buddhism in India and contribution of kings and setthis. Books Recommended 1. H.C. Roy chowdhury – Political History of Ancient India. 2. V.A. Smith – Early History of India (Part -VI) 3. B.C. Law: Historical Geography of Early Buddhism. 4. H.C. Hazra – Royal Patronage of Buddhism in Ancient India. 5. Lama Chimba and Alak Chatto padhyay (tr) -Taranath’s History of Buddhism in India. 6. Nihar Ranjan Roy – Bangalir Itihas – (Beng.) 7. R. C. Majumder – Banglar Itihas (Beng.) 8. Sukomal Chowdhury – Contemporary Buddhism in Bangladesh. 9. Gopal Chandra Haldar – Bharatbarser Itihas (Beng.) 10. -
Chapter Iv Patronage of Buddhism
CHAPTER IV PATRONAGE OF BUDDHISM Chapter IV Patronage of Buddhism In this chapter, an attempt has been made to examine the development of Buddhism under the patronage of the royal dynasties, merchants, traders, artisans and householders from the early Buddhist period to 12th century C.E. in the east coast of India. It is true that most of the patronage comes from royal dynasties. In the ancient Indian history patronage was a formal religious system, clearly linked to the ideological needs of a political organisation and its socio economic base. It would thus be interesting to study the attitude of the inhabitants of a particular region regarding patronage towards the religious recipients. The study of Buddhism under the patronage in India especially in east coast of India, undoubtedly of great importance in the spread of Buddhist culture in the study regions. Patronage is support, encouragement, privilege or financial aid that an organisation or individual bestows to another. Patronage can be defined as a multi- dimensional, sometimes loosely codified network of exchanges involving not only the production of art and literature, but also its performance, transmission, reinterpretation and preservation. The giving and receiving may take place between individuals, groups or institutions. The groups are often specialized communities of craftsmen, ritualists or scholars. According to Suchandra Ghosh, patronage is an asymmetrical relationship between one party, the patron and another one, the client. It is quite natural that the patron will be a person who possesses honour as well as economic superiority and this allows patronage.1 In her research paper she used the term „royal patronage‟ which includes not only patronage from the king but also persons who are associated with the royal court like ministers or with the royal house hold like the queen. -
Bangladesh 2013 International Religious Freedom Report
BANGLADESH 2013 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution and other laws and policies protect religious freedom. The constitution states that Islam is the state religion, but reaffirms the nation is a secular state that “shall ensure equal status and equal rights in the practice of the Hindu, Buddhist, Christian, and other religions.” Government officials, including police, were sometimes slow to protect members of minority religious groups from violence, and there were several reports of involvement of government-affiliated actors in such violence. The government took steps to assist victims and restore religious and private property damaged in the violence. There were reports of societal abuses and discrimination based on religious affiliation, belief, or practice. There were a large number of arson attacks and looting of minority religious sites and private homes across the country, especially against the Hindu community. Members of the Sunni Muslim majority at times harassed and physically attacked members of the Hindu, Christian, Buddhist, and Ahmadiyya Muslim minority religious groups. The government and many civil society leaders stated that violence against members of minority religious groups normally had economic or criminal dimensions, and could not be attributed solely to religious belief or affiliation. Members of minority religious groups from lower economic strata were further disadvantaged due to their inability to afford personal security or to motivate officials to provide security against harassment or violence. In meetings with officials and in public statements, the U.S. embassy expressed strong concern over acts of religious intolerance and encouraged the government to protect the rights of members of minority religious groups.