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Journal articles on the topic 'Buddhists of Ceylon'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Kittelstrom, Amy. "The International Social Turn: Unity and Brotherhood at the World's Parliament of Religions, Chicago, 1893." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 243–74. http://dx.doi.org/10.1525/rac.2009.19.2.243.

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AbstractWhen the World's Parliament of Religions convened at the Columbian Exposition at Chicago in 1893, it brought together delegates of Judaism, Buddhism, Hinduism, Jainism, Islam, and several varieties of Christianity. Recent critics of the event have noted that the overwhelmingly Protestant organizers imposed their own culturally specific views of what constitutes religion on the non-Christian participants. But the guiding refrain of the Parliament—the unity of God and the brotherhood of man—reflects not only the specifically Social Gospel theology of the Protestant organizers but also a much wider consensus on the proper character, scope, and function of religion in a modernizing, globalizing, secularizing world. Buddhists from Japan, Hindus and Jains from India, and Buddhists from Ceylon actively participated in this international turn toward social religion as a way of pursuing their own culturally specific claims of distinct national identity, while Jews and Catholics in the United States equally adeptly claimed ownership of this central rhetoric of social religion in order to penetrate the American cultural mainstream.

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2

Lecourt, Sebastian. "Idylls of the Buddh': Buddhist Modernism and Victorian Poetics in Colonial Ceylon." PMLA/Publications of the Modern Language Association of America 131, no. 3 (May 2016): 668–85. http://dx.doi.org/10.1632/pmla.2016.131.3.668.

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This essay explores how Edwin Arnold's epic poem The Light of Asia (1879) popularized a formal analogy between Buddhism and Christianity. The poem was based on a series of missionary texts that had reshaped the Buddha's career into a close approximation of Jesus's in order to frame Buddhism as a fit object of Protestant conversion. Early anglophone readers in Sri Lanka, however, took it as evidence of Buddhism's equal stature and thus helped make The Light of Asia an international best seller and a touchstone for popular Buddhist nationalisms in the twentieth century. In this way Arnold's poem allows us to develop a more complex sense both of how literary forms globalize—how a literary construct can take on global purchase precisely because readers disagree over its meaning—and of the powerful role that specific literary media play in influencing these different interpretations.

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3

Silva, Kalinga Tudor. "Buddhism, Social Justice and Caste: Reflections on Buddhist Engagement with Caste in India and Sri Lanka." Society and Culture in South Asia 3, no. 2 (June 6, 2017): 220–32. http://dx.doi.org/10.1177/2393861717706297.

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Even though Buddhism probably had some emancipatory potential for the downtrodden from its inception in the sixth century BCE, this potential gradually declined in its establishment as an ideology of the ruling dynasties largely upheld by the religious practices of the masses in ancient and medieval Ceylon. The nineteenth century Buddhist revival in Ceylon under the leadership of Anagarika Dharmapala did contain some anti-colonial tendencies, but this new form of Sinhala Buddhism subsequently became an ideology of the Sinhala ruling classes in independent Sri Lanka. Against this background, the Navayana Buddhism invented by Dr Ambedkar built on the emancipatory potential of Buddhism by converting it into a moral foundation for the Dalit struggle against untouchability and inherited social disadvantages. This article explores the ambivalent and contradictory dynamics in the hegemonic and transformative tendencies in Buddhism within the larger South Asian context.

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ROWELL, GEORGE. "Ceylon's Kristallnacht: A Reassessment of the Pogrom of 1915." Modern Asian Studies 43, no. 3 (May 2009): 619–48. http://dx.doi.org/10.1017/s0026749x06002496.

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AbstractIn 1915 the south-western quadrant of Ceylon was convulsed by a week of rioting in which the Buddhist Sinhalese majority attacked a Muslim minority known as the Moors. The consensus amongst historians has long been that the pogrom (as it is best described) was the spontaneous result of religious tension and/or economic grievances at the popular level, with no leadership beyond the uncoordinated activities of local agitators. The consensus ignores significant evidence of wider orchestration, including the activities of itinerant gangs and other mobile agitators, the deliberate propagation of identical false rumours throughout the affected area, and the activities of individuals and societies associated with the Sinhala-Buddhist nationalist movement. Although the picture is far from complete, the best interpretation of the evidence is that this movement orchestrated the pogrom, albeit with varying degrees of success in each locality. That it was able to do so shows that Sinhala-Buddhist nationalism (as opposed to non-communalist, Ceylon-wide nationalism) was more deeply entrenched than is usually thought, which helps to explain Sri Lanka's political direction later in the century.

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5

Mishra, Siyaram. "Early Mistory of Buddhism in Ceylon." Indian Historical Review 29, no. 1-2 (January 2002): 340. http://dx.doi.org/10.1177/037698360202900238.

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6

Ritzinger, Justin R. "Original Buddhism and Its Discontents: the Chinese Buddhist Exchange Monks and the Search for the Pure Dharma in Ceylon." Journal of Chinese Religions 44, no. 2 (July 2, 2016): 149–73. http://dx.doi.org/10.1080/0737769x.2016.1165442.

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7

Frykenberg, Robert Eric. "Book Review: Vain Debates: The Buddhist-Christian Controversies of Nineteenth-Century Ceylon." International Bulletin of Missionary Research 21, no. 3 (July 1997): 138–39. http://dx.doi.org/10.1177/239693939702100325.

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8

G., E., and Heinz Bechert. "Buddhismus: Staat und Gesellschaft in den Ländern des Theravāda-Buddhismus, Band I: Grundlagen, Ceylon (Sri Lanka)." Journal of the American Oriental Society 111, no. 1 (January 1991): 214. http://dx.doi.org/10.2307/603851.

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9

BOGUSIAK, MAŁGORZATA. "Religie Indii w relacjach arcybiskupa Władysława Michała Zaleskiego opublikowanych w „Misjach Katolickich" (1891-1897)." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 167–72. http://dx.doi.org/10.14746/amp.2010.17.13.

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Archbishop Władysław Zaleski was one of the best known Polish missionaries in history of Catholic Church. He spent over 30 years in India, where he founded first theological seminary in Ceylon and established indigenous hierarchy in Indian Church. During his mission he used to write a lot of letters, which were published in periodical “Missye Katolickie”. This text presents archbishop’s attitude toward religions he met in India - Buddhism and Hinduism. As many missionaries in his times he believed that only Christianity is true religion and other people outside Catholic Church were pagans. In his opinion those Indian indigenous religions were worshiping devil. Text shows also Zaleski’s opinion about Budda and nirvana.

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10

Casinader, Niranjan, Roshan De Silva Wijeyaratne, and Lee Godden. "From sovereignty to modernity: revisiting the Colebrooke-Cameron Reforms – transforming the Buddhist and colonial imaginary in nineteenth-century Ceylon." Comparative Legal History 6, no. 1 (January 2, 2018): 34–64. http://dx.doi.org/10.1080/2049677x.2018.1469273.

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11

Tyulina, Elena V. "REVIEW OF: YE. G. VYRSHCHIKOV “CITY — VILLAGE — FOREST: THE WORLD OF THE CREATORS OF THE PALI CANON AND THEIR CONTEMPORARIES”." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 313–17. http://dx.doi.org/10.31696/2618-7302-2020-4-313-317.

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Following is a review оf the monograph published in 2019 by Yevgeniy G. Vyrshchikov ‘City — Village — Forest: The World of the Creators of the Pali Canon and Their Contemporaries’, which was published in 2019 by the Institute of Oriental Studies of the Russian Academy of Sciences, Moscow (editors: V. V. Vertogradova and V. P. Androsov). This work is a cultural study of the so called Pali Canon, or Tipitaka — the early Buddhist Canon of the Theravada school. It is mainly devoted to ideas about space and related views on the structure of the world and society. To understand the cultural context of the existence of early Buddhist ideas about the world, other sources are also involved — Buddhist, Brahmanic and Hindu texts: Ceylon’s mahavamsa, Arthashastra, Ramayana, Chitrasutra, other Sanskrit texts and Ashoka’s epigraphic inscriptions. In addition, ancient sources are used, such as Strabo’s “Geography”, as well as medieval English ballads about Robin Hood. According to the author, the world of the Pali Canon is divided into three main units of space: The most sacred and pure is the forest — the place where shramans and other ascetics live. Its opposite is the city, which embodies all that is worldly, contrary to asceticism and opposed to it. They are separated by an intermediate area — the countryside (janapada). The monograph explores all three components of this world, analyzes the necessary terminology and conceptual apparatus. The review provides an overview of the main provisions of the monograph and makes some critical comments on its text.

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12

Bayly, C. A. "Knowing the Country: Empire and Information in India." Modern Asian Studies 27, no. 1 (February 1993): 3–43. http://dx.doi.org/10.1017/s0026749x00016061.

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Kingsley Martin's critique of imperialism was born out of socialist rationalism and long overseas lecture tours. But in Leonard Woolf, his friend and periodic replacement at the offices of the New Statesman, we have a confidant who had, for several years before 1914, abandoned the rarefied circles of Bloomsbury, to become a civil administrator in Ceylon. Woolf's experience of colonial government had soured him from the beginning. He came to feel that the British were eternally shut out from knowledge of the lives of the Ceylonese subjects by an almost palpable curtain of ignorance and racial prejudice. Those temples of accumulated colonial knowledge, the district offices where he worked, were ‘great monuments of official incompetence, bottlenecks of delay’. When he tried to galvanize into action these places of sacred lore, the squeals of rage, from Briton and Ceylonese alike, were louder than if he had trespassed into the holiest Buddhist shrine. Yet, for all that, Woolf remained a devout believer in the individualist myth that sustained colonial rule: the ideal of the lone colonial officer and sage, standing at the centre of a web of untainted knowledge, the man who ‘knows the country’.British rule might be saved from damnation if liberal judgement were based on pure information. The problem was that, at some level, information hadto come from a ‘native informant’, an agent, a spy, an ‘approver’ who turned King's Evidence, and, by their very nature, such agencies could not be trusted.

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13

Ranasinghe, Rhis. "How Buddhism Influenced the Origin and Development of Libraries in Sri Lanka (Ceylon): From the Third Century BC to the Fifth Century AD." Library History 24, no. 4 (December 2008): 307–12. http://dx.doi.org/10.1179/174581608x381602.

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14

Yingsheng, Liu. "An Open Knowledge System for Navigational Science: Zheng He’s Maritime Expeditions and Sino-Foreign Overseas Exchange." China and Asia 1, no. 1 (February 11, 2019): 50–91. http://dx.doi.org/10.1163/2589465x-00101003.

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The first section of this article begins by investigating the term “going down to the Western Oceans” (xia xiyang 下西洋), which was used as early as the time of Zheng He. It also discusses the origin of the concepts of the Eastern and Western Oceans. The second section discusses the influx of overseas geographical knowledge into China before the time of Zheng He, especially over two important periods: first, the coming of Indian geographical knowledge along with Buddhism to China from the Wei-Jin period (220–420 ce), and second, the advent of Islamic geographical knowledge during the Mongol-Yuan period (ca. 1206–1368). The third section discusses the contributions of foreign members in Zheng He’s fleet, especially fanhuozhang 番火長 (foreign pilot). Through an analysis of the records of three military encounters—the suppression of the pirate Chen Zuyi 陳祖義, the attack on Ceylon, and the battle with pirates on a return journey—we find that the term fanhuozhang appears in all three cases, showing that foreign experts were commonly present in all branches or segments of Zheng He’s fleet, and that it must have been their job to navigate in the Indian ocean portion of the journey. Based on these findings, the author suggests that even before the beginning of Ming, Chinese people had developed an understanding of navigation technology and absorbed expertise from other peoples, and that this knowledge formed the technological foundation of Zheng He’s long-distance voyages, evident of the fact that China’s ancient navigational technology was an open knowledge system.

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15

Schumann, Andrew N. "The Milindapañha in the Context of History of Indian Civilization." RUDN Journal of Philosophy 24, no. 4 (December 15, 2020): 544–69. http://dx.doi.org/10.22363/2313-2302-2020-24-4-544-569.

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This paper restores the historical context of Milindapaha . The text is unique, because it is one of the very few documents of Ancient India, in which one of the authors is considered a Greek ( yavana ) as a participant in the dialog. To reconstruct the context of the book, the basic archeological data about the Indo-Greek Kingdom, including epigraphics, are summed up, as well as there are analyzed some references to the kingdom given in the Mahāvaṃsa , the earliest chronicle of Sri Lanka. These mentions in the Mahāvaṃsa are matched with the numismatics of Ceylon. From this analysis it is concluded that the document of Milindapaha was most likely created in Gāndhārī in the interval from the beginning of the 1st century B.C. to the end of the 1st century A.D., i.e. during the period of the domination of the syncretic culture of the North of India, combining Buddhism with certain elements of Hellenism. The treatise of Milindapaha was then preserved in Sri Lanka's tradition by continuing good political contacts with the Roman Empire after 400 A.D., that is, after the collapse of the Kushan and the Western Kshatrapas, the last dynasties that had previously preserved elements of Hellenism in the Indian subcontinent. The philosophical meaning of the treatise is then considered and it is concluded that in the text we can find direct references to the proto-Nyāya with the requirement to verify premises by examples. But the logical teaching of Milindapaha is far more archaic than the teaching of Nyāyasūtra , because only two sources ( pramāṇa ) of true knowledge are implicitly used: paccakkha (obvious) and anumāna (inference), and instead of the two verification methods called udāhārana and upamā , only one verification method called opamma is offered.

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16

Gethin, Rupert. "South Asia - R. F. Young and G. P. V. Somaratna: Vain debates: the Buddhist-Christian controversies of nineteenth-century Ceylon. (Publications of the De Nobili Research Library, Vol. xxiii.) 236 pp. Vienna: Institut für Indologie der Universität Wien, 1996. OS 400." Bulletin of the School of Oriental and African Studies 62, no. 3 (October 1999): 574–75. http://dx.doi.org/10.1017/s0041977x00018826.

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17

Reynolds, C. H. B. "Vain Debates: The Buddhist-Christian Controversies of Nineteenth-Century Ceylon. By R. F. Young and G. P. V. Somaratna (Publications of the De Nobili Research Library, XXIII.) pp. 236. Vienna, Sammlung De Nobili, 1996. - The Bible Trembled. The Hindu-Christian Controversies of Nineteenth-Century Ceylon. By R. F. Young and S. Jebanesan (Publications of the De Nobili Research Library, XXII.) pp. 204. Vienna, Sammlung De Nobili, 1995." Journal of the Royal Asiatic Society 8, no. 3 (November 1998): 475–77. http://dx.doi.org/10.1017/s1356186300010786.

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18

"Buddhist Protests over Non-Buddhist Evangelism; All Ceylon Buddhist Congress Commission Report on "Unethical" Conversion." International Association for Buddhist Thought and Culture 22 (February 15, 2014): 65–86. http://dx.doi.org/10.16893/iafbtac.22.4.

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19

"R.F. Young and G.P.V. Somaratna, Vain Debates. The Buddhist- Christian Controversies of Nineteenth-century Ceylon." Indo-Iranian Journal 42, no. 1 (1999): 88–90. http://dx.doi.org/10.1163/000000099124992960.

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20

Lansdown, Richard. "“Think I shall like these tropics”: D. H. Lawrence and Edward, Prince of Wales, in Sri Lanka in 1922." eTropic: electronic journal of studies in the tropics 15, no. 1 (August 2, 2016). http://dx.doi.org/10.25120/etropic.15.1.2016.3300.

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Apart from translating some short stories by the Sicilian novelist Giovanni Verga, D. H. Lawrence produced only one literary work during or relating to his five weeks’ stay in the tropics — at Ceylon, modern-day Sri Lanka — between 13 March and 24 April, 1922. It is one of Lawrence’s inimitable but Whitmanesque poems about birds, beasts, and flowers, entitled ‘Elephant’, and whereas it is true that no English poet, not even Robert Burns or John Clare, wrote as well as he did on animals, “Elephant” is about a good deal more than pachyderms. Rather than subject it to any form of literary analysis, I shall instead try to sketch in some of the background to it, including Lawrence’s response to the tropics overall. Weirdly, furthermore, his stay in Sri Lanka coincided with a royal visit by the Prince of Wales, the future scapegrace Edward VIII, on whose account a major local religious festival, the Buddhist Perahera elephant procession (which inspired the poem) was shifted from its usual time of celebration. So Lawrence saw some colonialism, some monarchy, and some religion in one fell swoop: and “Elephant” is the outcome of that exposure. In particular, he zeroes in on that strange German motto of the Prince of Wales, the origins of which are lost in obscurity: “Ich dien,” “I serve” — which Lawrence ungrammatically reconfigures as “Dient ihr”: “have them serve.”

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