Relevant bibliographies by topics / Student movements Burma History

Academic literature on the topic 'Student movements Burma History'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Student movements Burma History"

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Foxeus, Niklas. "Esoteric Theravada Buddhism in Burma/Myanmar." Scripta Instituti Donneriani Aboensis 25 (January 1, 2013): 55–79. http://dx.doi.org/10.30674/scripta.67433.

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The achievement of independence in 1948 was in many ways a watershed in Burma’s history. At this time, a variety of Buddhist movements emerged that were part not only of a ‘Burmese Buddhist revival’, in which even the government was involved, but also a general re-enchantment of Asia. In the period following World War II, projects of nation-building and further modernization were implemented in many newly independent Asian nation states. The theories of modernization adopted by the rulers had presupposed that a new, rationalized and secularized order that had set them on the path of ‘progress’ would entail a decline of religion. However, instead there was a widespread resurgence of religion, and a variety of new, eclectic religious movements emerged in Southeast Asia. In the thriving religious field of postcolonial Burma, two lay Buddhist movements associated with two different meditation techniques emerged, viz.; the insight meditation movement and the concentration meditation movement. The latter consisted of a variety of esoteric congregations combining concentration meditation with esoteric lore, and some of these were characterized by fundamentalist trends. At the same time, the supermundane form of Buddhism became increasingly influential in the entire field of religion. The aim of the present article is to discuss how this supermundane dimension has reshaped the complex religious field in Burma, with particular emphasis on the esoteric congregations; to present the Burmese form of esoteric Theravāda Buddhism, and to situate the fundamentalist trends which are present in these contexts.
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Turner, Alicia. "Pali Scholarship “in Its Truest Sense” in Burma: The Multiple Trajectories in Colonial Deployments of Religion." Journal of Asian Studies 77, no. 1 (January 10, 2018): 123–38. http://dx.doi.org/10.1017/s0021911817001292.

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Why are histories of colonialism and religious transformation in Southeast Asia so often told as inextricably interrelated? Why were Buddhist movements identified as both the locus for resistance to colonialism and the central means of constructing colonial modernity? Part of the reason lies in how religion served as both a European technique of colonial governmentality and a local repository of techniques for comprehending and responding to change. More than this, religion seems to have offered a multivalent medium for a variety of innovations. Pali examinations were central to Buddhist reform in colonial Burma at the turn of the twentieth century but also fomented conflicts between the colonial state and monastic factions over the purpose of language study. However, beyond such conflicts, Pali examinations proved fertile grounds for Buddhist laypeople to experiment with multiple interpretations of what Buddhist modernity might mean in Burma.
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Foxeus, Niklas. "“I am the Buddha, the Buddha is Me”: Concentration Meditation and Esoteric Modern Buddhism in Burma/Myanmar." Numen 63, no. 4 (June 15, 2016): 411–45. http://dx.doi.org/10.1163/15685276-12341393.

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In postcolonial Burma, two trends within lay Buddhism — largely in tension with one another — developed into large-scale movements. They focused upon different meditation practices, insight meditation and concentration meditation, with the latter also including esoteric lore. An impetus largely shared by the movements was to define an “authentic” Buddhism to serve as the primary vehicle of the quest for individual, local, and national identity. While insight meditation was generally considered Buddhist meditationpar excellence, concentration meditation was ascribed a more dubious Buddhist identity. Given this ambiguity, it could be considered rather paradoxical that concentration meditation could be viewed as a source of “authentic” Buddhism.The aim of this article is to investigate the issue of identity and the paradox of authenticity by examining the concentration meditation practices of one large esoteric congregation and tentatively comparing its practices with those of the insight meditation movement. It will be argued that the movements represented two varieties of so-called modern Buddhism (rationalist modern Buddhism and esoteric modern Buddhism) drawing on different Buddhist imaginaries and representing two main trends that are largely diametrically opposed to one another. They therefore represent two ways of constructing an individual, local, and national identity.
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Lewis, Su Lin. "“We Are Not Copyists”: Socialist Networks and Non-alignment from Below in A. Philip Randolph’s Asian Journey." Journal of Social History 53, no. 2 (2019): 402–28. http://dx.doi.org/10.1093/jsh/shz101.

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Abstract In 1952, A. Philip Randolph, the head of America’s largest black union and a prominent civil rights campaigner, traveled to Japan and Burma funded by the American Committee for Cultural Freedom. In Asia, he encountered socialists and trade unionists struggling to negotiate the fractious divides between communism and capitalism within postwar states. In Burma, in particular, Western powers, the Soviet bloc, and powerful Asian neighbors used propaganda, aid missions, and subsidized travel to offer competing visions of development while accusing each other of new forms of imperialism and foreign interference. In such an environment, a battle for hearts and minds within Asian labor movements constituted the front lines of the early years of the Cold War. Randolph’s journey shows us how Asian socialists and trade unionists responded to powerful foreign interests by articulating an early sense of non-alignment, forged in part through emerging Asian socialist networks, well before this was an official strategy. The Asian actors with whom Randolph interacted in Japan and Burma mirrored his own struggles as a socialist, a trade unionist, and a “railway man” while furthering his campaign for civil rights at home. This article uses Randolph’s journey to examine parallels and divergences between African-American and Asian socialists and trade unionists during the early Cold War, an age characterized by deepening splits in the politics of the Left.
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Baumgartner, Kabria. "“Be Your Own Man”: Student Activism and the Birth of Black Studies at Amherst College, 1965–1972." New England Quarterly 89, no. 2 (June 2016): 286–322. http://dx.doi.org/10.1162/tneq_a_00531.

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Historians have examined how social movements influenced African American student activism in mid-to-late twentieth century America. This essay extends the scholarship by telling the story of African American male student activists who led the fight for curricular reform at Amherst College, then an all-male liberal arts college in Massachusetts. This local story reveals that African American student activism was driven by social movements as well as the distinctive mission of the liberal arts college.
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Hodgkinson, Dan. "POLITICS ON LIBERATION'S FRONTIERS: STUDENT ACTIVIST REFUGEES, INTERNATIONAL SOLIDARITY, AND THE STRUGGLE FOR ZIMBABWE, 1965–79." Journal of African History 62, no. 1 (March 2021): 99–123. http://dx.doi.org/10.1017/s0021853721000268.

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AbstractDuring Zimbabwe's struggle for national liberation, thousands of black African students fled Rhodesia to universities across the world on refugee scholarship schemes. To these young people, university student activism had historically provided a stable route into political relevance and nationalist leadership. But at foreign universities, many of which were vibrant centres for student mobilisations in the 1960s and 1970s and located far from Zimbabwean liberation movements’ organising structures, student refugees were confronted with the dilemma of what their role and future in the liberation struggle was. Through the concept of the ‘frontier’, this article compares the experiences of student activists at universities in Uganda, West Africa, and the UK as they figured out who they were as political agents. For these refugees, I show how political geography mattered. Campus frontiers could lead young people both to the military fronts of Mozambique and Zambia as well as to the highest circles of government in independent Zimbabwe. As such, campus frontiers were central to the history of Zimbabwe's liberation movements and the development of the postcolonial state.
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Raotes, C. A. "The Development of Radical Student Movements and Their Sequelae." Australian Journal of Politics & History 34, no. 2 (June 28, 2008): 173–86. http://dx.doi.org/10.1111/j.1467-8497.1988.tb01173.x.

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Hetemi, Atdhe. "Student movements in Kosova (1981): academic or nationalist?" Nationalities Papers 46, no. 4 (July 2018): 685–703. http://dx.doi.org/10.1080/00905992.2017.1371683.

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The 1980s caught Albanians in Kosova in interesting social, political, and psychological circumstances. Two diametrically opposed dogmatic dilemmas took shape: “illegal groups” – considerably supported by students – demanded the proclamation of the Republic of Kosova and/or Kosova's unification with Albania. On the other side of the spectrum, “modernists” – gathering, among others, the political and academic elites – pushed for the improvement of rights of Kosovars guaranteed under the “brotherhood and unity” concept advocated within the Socialist Federal Republic of Yugoslavia (SFRY). This paper outlines the nature of demonstrations that took place in March and April 1981 and the corresponding responses of political and academic elites. Stretching beyond symbolic academic reasons – demands for better food and dormitory conditions – the study points to the intense commitment of the students to their demands, often articulated in nationalistic terms. Was it inevitable that the structure of the SFRY would lead to those living in Kosova as a non-Slavic majority in a federation of “Southern Slavs” to articulate demands for national self-rule? It is necessary to highlight these political and social complexities through analytical approaches in order to track the students' goals and to reexamine assumptions behind the “modernist” agenda. In that vein, the paper analyzes the conceptual connections and differences between student reactions and modernists' positions during the historical period under discussion here.
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Bowie, Katherine A. "The historical vicissitudes of theVessantara Jatakain mainland Southeast Asia." Journal of Southeast Asian Studies 49, no. 1 (January 16, 2018): 34–62. http://dx.doi.org/10.1017/s0022463417000674.

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Across the Theravada Buddhist countries of Southeast Asia, theVessantara Jatakahas long been the most famous of the stories (jatakas) of the previous lives of the Buddha. However, little attention has been paid to the jataka's historical vicissitudes. Drawing on comparisons with neighbouring Thailand, this essay suggests there have been significant differences in the jataka's performances and interpretations in Burma (Myanmar), Cambodia and Laos. This essay seeks to historicise understandings of theVessantara Jataka, showing how social movements, state policies and global pressures have shaped understandings of the jataka differently in each country.
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Womack, Deanna Ferree. "“To Promote the Cause of Christ's Kingdom”: International Student Associations and the “Revival” of Middle Eastern Christianity." Church History 88, no. 1 (March 2019): 150–63. http://dx.doi.org/10.1017/s0009640719000556.

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This article traces the presence in the Arab world of international Christian student organizations like the World Student Christian Federation (WSCF) and its intercollegiate branches of the YMCA and YWCA associated with the Protestant missionary movement in nineteenth-century Beirut. There, an American-affiliated branch of the YMCA emerged at Syrian Protestant College in the 1890s, and the Christian women's student movement formed in the early twentieth century after a visit from WSCF secretaries John Mott and Ruth Rouse. As such, student movements took on lives of their own, and they developed in directions that Western missionary leaders never anticipated. By attending to the ways in which the WSCF and YMCA/YWCA drew Arabs into the global ecumenical movement, this study examines the shifting aims of Christian student associations in twentieth-century Syria and Lebanon, from missionary-supported notions of evangelical revival to ecumenical renewal and interreligious movements for national reform.
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Dissertations / Theses on the topic "Student movements Burma History"

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Cannon, John William. "The rise of democratic student movements in Thailand and Burma." Thesis, [Hong Kong] : University of Hong Kong, 1993. http://sunzi.lib.hku.hk/hkuto/record.jsp?B13465442.

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Holbrook, Joseph. "Catholic Student Movements in Latin America: Cuba and Brazil, 1920s to 1960s." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/1013.

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This dissertation examines the ideological development of the Catholic University Student (JUC) movements in Cuba and Brazil during the Cold War and their organizational predecessors and intellectual influences in interwar Europe. Transnational Catholicism prioritized the attempt to influence youth and in particular, university students, within the context of Catholic nations within Atlantic civilization in the middle of the twentieth century. This dissertation argues that the Catholic university movements achieved a relatively high level of social and political influence in a number of countries in Latin America and that the experience of the Catholic student activists led them to experience ideological conflict and in some cases, rupture, with the conservative ideology of the Catholic hierarchy. Catholic student movements flourished after World War II in the context of an emerging youth culture. The proliferation of student organizations became part of the ideological battlefield of the Cold War. Catholic university students also played key roles in the Cuban Revolution (1957-1959) and in the attempted political and social reforms in Brazil under President João Goulart (1961-1964). The JUC, under the guidance of the Church hierarchy, attempted to avoid aligning itself with either ideological camp in the Cold War, but rather to chart a Third Way between materialistic capitalism and atheistic socialism. Thousands of students in over 70 nations were intensively trained to think critically about pressing social issues. This paper will to place the Catholic Student movement in Cuba in the larger context of transnational Catholic university movements using archival evidence, newspaper accounts and secondary sources. Despite the hierarchy’s attempt to utilize students as a tool of influence, the actual lived experience of students equipped them to think critically about social issues, and helped lay a foundation for the progressive student politics of the late 1960s and the rise of liberation theology in the1970s.
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Thomas, Julia. "Buses, But Not Spaces For All: Histories of Mass Resistance & Student Power on Public Transportation in Mexico & The United States." Scholarship @ Claremont, 2017. http://scholarship.claremont.edu/scripps_theses/1068.

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Public spaces—particularly buses, which often carry a larger proportion of low-income to middle class individuals and people of color—serve as shared places for recreation, travel, and labor, and are theoretically created with the intention of being an “omnibus,” or a public resource for all. While buses have been the sites of intense state control and segregation across the world, they have also been places in which groups have organized bus boycotts, commandeered control of transportation, ridden across state lines, and taken over spaces that allow them to express power by occupying a significant area. Buses have become spaces of exchange and power for the people who have, in some cases, been marginalized by ruling private interests and institutionalized racism to ride in masses on particular routes. From the turn of twentieth century to 1968 in Mexico, the Civil Rights movement in the mid twentieth century United States, to the contemporary era in the U.S. and Mexico, public spaces have been historically reclaimed as key instruments in social movements. By analyzing these moments, this thesis explores the complex relations over power on buses for riders—university students in in Mexico, and African Americans in the U.S.—and show how they have been both key vehicles in mobilization and resistance against state oppression and the sites of targeted violence and racism.
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Leisinger, Laura A. "The Other Earthquake: Janil Lwijis, Student Social Movements, and the Politics of Memory in Haiti." Scholar Commons, 2016. http://scholarcommons.usf.edu/etd/6533.

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Among increased calls for "new narratives" of Haiti, this thesis seeks to honor Haitian traditions of intellectualism and resistance, centering on the life and legacy of martyred professor Janil Lwijis in post-earthquake student social movements. Based on oral histories with student activists at the State University of Haiti (UEH), this work explores student protest in Haiti through the voices, often at odds, of those en lutte; it explores how Janil is invoked and remembered, and argues that oral history can contribute to activist research and pose a challenge to dominant narratives. A legacy that is contested, differential claims to Janil's memory are infused with politics and history. This work seeks to understand contested claims to his memory through Marxist political economy, arguing that an interpretation of Haiti’s political economy is crucial to understanding the emergence of critical consciousness and social movements, political demands, and the symbols and meanings that characterize them.
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Summerlin, Heidi Robin. ""'We Will Not be Moved!': The 1968 Student Occupation of Columbia University and Its Influence on Protest Movements Around the Western World"." Youngstown State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ysu1407711838.

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Deters, Matthew J. "Preventing Violent Unrest: Student Protest at the University of Toledo, 1965-1972." Toledo, Ohio : University of Toledo, 2010. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=toledo1270585177.

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Thesis (M.Ed.)--University of Toledo, 2010.
Typescript. "Submitted to the Graduate Faculty as partial fulfillment of the requirements for the Master of Education Degree in Higher Education." "A thesis entitled"--at head of title. Title from title page of PDF document. Bibliography: p. 96-109.
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Zhao, Dingxin. "Reform and discontent : the causes of the 1989 Chinese student movement." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28972.

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The central argument of this thesis is that a series of China's state policies, before and during the reform era, were conducive to the rise of the 1989 Chinese Student Movement (CSM). The most important of these were (1) leftist policies during Mao's era which fostered the formation of pro-democratic yet impractical intellectuals and created a university ecology that was remarkably conducive to student movements, and (2) the state-led reform which over produced students on the one hand, and blocked upward mobility channels for intellectuals and students on the other hand. These and other conducive factors to the rise of the 1989 CSM were not simply state mistakes. To a large extent, they were characteristic of the regime.
The thesis does not reject non-state centered factors such as anomic feelings toward uncertainties brought by the reform, the conflict between reformers and hardliners within the Chinese Communist Party (CCP), the rise of civil society during the eighties, the impact of Western ideologies following the open door policy or the intrinsic character of Chinese culture, that have all been hitherto proposed to explain the rise of the CSM. Rather, it incorporates these explanations under a state-centered paradigm in light of a general model (the DSSI model) that I am proposing to explain the general causes, and to a lesser extent, the dynamics of large scale social movements.
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Jackson, Brian D. "Island of Tranquility: Rhetoric and Identification at Brigham Young University During the Vietnam Era." BYU ScholarsArchive, 2003. https://scholarsarchive.byu.edu/etd/4819.

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The author argues that beyond religious beliefs and conservative politics, rhetorical identification played an important role in the relative calmness of the BYU campus during the turbulent Sixties. Using Bitzer's rhetorical situation theory and Burke's identification theory, the author shows that BYU's calm campus can be explained as a result of communal identification with a conservative ethos. He also shows that apparent epistemological shortcomings of Bitzer's model can be resolved by considering the power of identification to create salience and knowledge in rhetorical situations. During the Sixties, BYU administration developed policies on physical appearance that invited students to take on a conservative identity, and therefore a conservative behavior. Relationships of power and hierarchy at BYU can be understood not as quantitative and oppressive matrices, but as rhetorical choices of students to identify with the character of school president, Ernest Wilkinson, and the administration. Power, then, is as Foucault envisioned it—as a field wherein identity and discourse are negotiated. This thesis argues for a more broad understanding of identification, ethos, and power for explaining rhetorical behavior in communal situations.
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Gilliam-Smith, Rhonda. "FREEDOM ACTS: A HISTORICAL ANALYSIS OF THE STUDENT NON-VIOLENT COORDINATION COMMITTEE AND ITS RELATIONSHIP TO THEATRE OF THE OPPRESSED." Oxford, Ohio : Miami University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1218820340.

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d'Elena, Grisel. "The Gender Problem of Buddhist Nationalism in Myanmar: The 969 Movement and Theravada Nuns." FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2463.

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This thesis uses transnational and Black feminist frameworks to analyze Buddhist nationalist discourses of gender and violence against religious and ethnic minorities in Myanmar. Burmese Buddhist nationalists’ marginalization of the Muslim Rohingya ethnic minority is inextricably linked to their attempts to control Buddhist women. Research includes interviews with U Ashin Wirathu, the leader of the monastic-led nationalist group, the 969 Movement, and with other monks of the organization, as well as with non-nationalist monks, nuns and laywomen. I also analyze Theravada textual discourse as read by my subjects in light of the history of Myanmar to understand the ways the local Theravada tradition has marginalized women and non-Buddhists. By connecting the lack of bhikkhuni ordination and laws hindering Buddhist women from marrying non-Buddhist men with the portrayal of the Rohingya as a threat to the nation, I show how Buddhist nationalists attempt to consolidate power and forestall the democratization process.
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Books on the topic "Student movements Burma History"

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The voice of young Burma. Ithaca, N.Y: Southeast Asia Program, Cornell University, 1993.

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Thvanʻʺ, ʼOṅʻ. Mranʻ mā nuiṅʻ ṅaṃ kyoṅʻʺ sāʺ lhupʻ rhāʺ mhu sa muiṅʻʺ. Chiang Mai, Thailand: Samagga Cā cañʻ, 2007.

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Deka, Meeta. Student movements in Assam. New Delhi: Vikas Pub. House, 1996.

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Student Movements of the 1960's. Detroit: Greenhaven Press, 2012.

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Burmese nationalist movements, 1940-1948. Edinburgh, Scotland: Kiscadale, 1989.

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Burmese nationalist movements, 1940-1948. Honolulu: University of Hawaii Press, 1990.

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Naxalite student-youth movement of Calcutta 1970. Kolkata: Sopan Publisher, 2014.

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Anti-communist student organizations and the Polish renewal. London: Macmillan, 1992.

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Anti-communist student organizations and the Polish renewal. New York: St. Martin's Press, 1992.

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Bhāskaran̲, Si. Student movement in Kerala. 2nd ed. Thiruvananthapuram: Chintha Publishers, 2003.

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Book chapters on the topic "Student movements Burma History"

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"A brief history of the Chinese student movement for democracy (15 April 1989 to 4 June 1989)." In Unintended Outcomes of Social Movements, 31–65. Routledge, 2014. http://dx.doi.org/10.4324/9780203868898-2.

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"Student Movements in Chinese History and the Furure of Democracy in China." In Culture and Politics in China, 257–72. Routledge, 2018. http://dx.doi.org/10.4324/9780203794104-21.

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Ralph, Saw, Naw Sheera, and Stephanie Olinga-Shannon. "Early Life." In Fifty Years in the Karen Revolution in Burma, 13–20. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501746949.003.0002.

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This chapter chronicles the early life of Saw Ralph. It discusses his family history and especially how his parents met. His father's name was John Farren Hodgson. He worked for the Burma Railways as a permanent way inspector. Saw Ralph's mother, Naw Thet Po, was a student at a school Hodgson visited. Both eventually married, and Ralph grew up comfortably in a big three-story house. He was the eighth of eleven children. By blood, Ralph was Karen-Anglo-Arakanese, though he considered himself Karen. Because the British ruled Burma and he went to a Baptist missionary school, Saw Ralph and his siblings all learned English very well. As the chapter follows his reminiscences of his schoolboy days, it also considers the changes taking place during that period.
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Polak, Grzegorz. "Therawada w Azji Południowej i Południowo-Wschodniej." In Buddyzm: Tradycje i idee, 97–163. Ksiegarnia Akademicka Publishing, 2022. http://dx.doi.org/10.12797/9788381385220.02.

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The article presents various aspects of Theravāda tradition of Buddhism, both ancient and modern, including: a brief history of Theravāda tradition in India, Sri Lanka, Burma, Thailand, Laos and Cambodia; status of monks, nuns and laypeople in Theravāda; worship of stupas, statues and devas in Theravāda; Pāli as the language of Theravāda and the Pāli canon; Theravadin classical thought and practice as presented in Buddhaghosa’s Visuddhi-magga (including the basics of Abhidhamma); main movements and seminal figures of contemporary Theravāda (including Burmese vipassanā, the Thai forest tradition, Dhammakaya and Buddhadasa); the problem of early Buddhism from the Theravāda perspective; future prospects of Theravāda.
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BARSTAD, HANS M. "The History of Ancient Israel: What Directions Should we Take?" In Understanding the History of Ancient Israel. British Academy, 2007. http://dx.doi.org/10.5871/bacad/9780197264010.003.0003.

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There can be little doubt about the enormous importance of the work of Fernand Braudel and the French Annales tradition for the academic study of history. Together with its many ramifications, the Annales ‘school’ constitutes what is known today as the (French) ‘New History’. In France, the scientific nature of history was never really doubted. History formed (as it does today) a part of the social sciences. For this reason, Braudel stressed the necessity of using empirical data, often quantifiable, to be able to identify the structures underlying social and cultural phenomena. Later, this was referred to as histoire sérielle. The reason why Annales should be considered in some detail in the present context is that some biblical researchers have claimed that the Braudel heritage may be useful for the study of the history of ancient Israel. Knowledge of climate, biology, geography, population movements, and economic trends in Palestine during the Iron Age is relevant to the student of the history of ancient Israel.
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Earle, Joe, Cahal Moran, and Zach Ward-Perkins. "The struggle for the soul of economics." In The Econocracy. Manchester University Press, 2016. http://dx.doi.org/10.7228/manchester/9781526110121.003.0005.

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Harvey, David. "Freedom’s Just Another Word . . ." In A Brief History of Neoliberalism. Oxford University Press, 2005. http://dx.doi.org/10.1093/oso/9780199283262.003.0005.

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For any way of thought to become dominant, a conceptual apparatus has to be advanced that appeals to our intuitions and instincts, to our values and our desires, as well as to the possibilities inherent in the social world we inhabit. If successful, this conceptual apparatus becomes so embedded in common sense as to be taken for granted and not open to question. The founding figures of neoliberal thought took political ideals of human dignity and individual freedom as fundamental, as ‘the central values of civilization’. In so doing they chose wisely, for these are indeed compelling and seductive ideals. These values, they held, were threatened not only by fascism, dictatorships, and communism, but by all forms of state intervention that substituted collective judgements for those of individuals free to choose. Concepts of dignity and individual freedom are powerful and appealing in their own right. Such ideals empowered the dissident movements in eastern Europe and the Soviet Union before the end of the Cold War as well as the students in Tiananmen Square. The student movements that swept the world in 1968––from Paris and Chicago to Bangkok and Mexico City––were in part animated by the quest for greater freedoms of speech and of personal choice. More generally, these ideals appeal to anyone who values the ability to make decisions for themselves. The idea of freedom, long embedded in the US tradition, has played a conspicuous role in the US in recent years. ‘9/11’ was immediately interpreted by many as an attack on it. ‘A peaceful world of growing freedom’, wrote President Bush on the first anniversary of that awful day, ‘serves American long-term interests, reflects enduring American ideals and unites America’s allies.’ ‘Humanity’, he concluded, ‘holds in its hands the opportunity to offer freedom’s triumph over all its age-old foes’, and ‘the United States welcomes its responsibilities to lead in this great mission’. This language was incorporated into the US National Defense Strategy document issued shortly thereafter.
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"Predictions of the Future." In Student Activism as a Vehicle for Change on College Campuses, 83–94. IGI Global, 2017. http://dx.doi.org/10.4018/978-1-5225-2173-0.ch006.

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College student activism has played an important role in the history of higher education, and in many ways has created the current balance of power between the institution and students. The future of student activism will be predicated largely on the characteristics of the new generation of college students and the experiences they have had in forming their own identities. This chapter explores several key predictions for the future of activism and the implications of those predictions on both administrators and faculty members. Several key predictions include the continued attempt to control activism as a learning experience, more national movements coming to campuses, and activism as a non-physical and technology-based experience.
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Turner, Alicia, Laurence Cox, and Brian Bocking. "Introduction." In The Irish Buddhist, 1–24. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190073084.003.0001.

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This chapter introduces the radical Irish Buddhist monk U Dhammaloka with a vignette of his trial for sedition in the Chief Court of colonial Rangoon, Burma, in 1911. It discusses his analysis of colonialism as “the Bible, the bottle, and the Gatling gun” and outlines the bare essentials of his life. The chapter discusses Dhammaloka as a window into Asian networks of the period, the anomalous position of “poor whites” in colonial Asia and the establishment fear of such people “going native,” epitomized by converts to Buddhism. It discusses the challenges of researching Dhammaloka’s life as “history from below” through the available sources, as well as how his biography challenges received notions of early Western Buddhists. Finally, it discusses the long-term impact of pan-Asian Buddhist movements in the high colonial period and the alternative visions they represented of a world after empire.
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Grimm, Dieter. "Max Planck Institute and Habilitation." In Dieter Grimm, 49–62. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198845270.003.0004.

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The chapter describes the first job as a researcher in legal history in the newly founded Max-Planck-Institut for the History of European Private Law in Frankfurt, his work on the relationship between constitutional and private law in the nineteenth century, his Habilitation on the same subject, the novelty and importance of the subject. The year 1968, student protest movement, his involvement in two reform movements in connection with 1968, one concerning the Cusanuswerk (scholarship fund of the Catholic Church), the other the Max-Planck-Society.
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Conference papers on the topic "Student movements Burma History"

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Shankar, Sunita, Muthu Kumar, Uma Natarajan, and John G. Hedberg. "A Profile of Digital Information Literacy Competencies of High School Students." In InSITE 2005: Informing Science + IT Education Conference. Informing Science Institute, 2005. http://dx.doi.org/10.28945/2878.

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Information literacy is the ability to access, evaluate, and apply information from a variety of sources in appropriate contexts to construct knowledge. In the current digital age, information literacy has inevitably been influenced extensively by developments in technology with the emergence of digital information literacy. The Internet has become a prominent source of digital information and students need to be competent and critical users of the information hosted by the Internet. This paper describes the baseline findings of the digital curricular literacy research project undertaken by the Centre for Research in Pedagogy and Practice in Singapore. Seven Secondary schools in Singapore participated in this preliminary study. Student participants were grouped together in pairs to be collaboratively engaged in Internet information seeking tasks. The student pairs were assigned History-based and Science-based tasks and their online movements were captured using a screen capture software, Snapzpro. The findings of this study have been analyzed and will be presented in this paper based upon Ellis’ information seeking behaviors model. Patterns and characteristics of students’ information seeking processes were investigated according to the different stages of Ellis’ model. Our findings revealed that the majority of Singapore students primarily focused on the following phases of Ellis’ model: starting, browsing, chaining, differentiating and extracting. We have observed two levels of starting, differentiating and extracting which we would like to term as primary and secondary in this study. No significant trends were observed in relation to the monitoring component in his model.
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