Ten years after the Saffron Revolution in Myanmar, some Theravāda Buddhist monks are now preaching violence against Muslim or Hindu minorities in the name of “holy war”.
Upinder Singh, author Political Violence in Ancient India, on how religions sanctioned war and aggression in ancient India.
A small beginning towards the reconstruction of the myriad ideas that mirrored – and shaped – Ambedkar’s thought-world in the 1940s.
In conversation with Sadanand Fulzele about his association with B.R. Ambedkar, his involvement in the Deekshabhumi, the state of the Republican Party of India and more.
Simply playing the ‘Dalai Lama card’, as many are prone to do, will not only restrict India’s ability to manoeuvre in the outside world, but also risks undermining its own Buddhist legacy.
If cow protection entails the joining of forces between the moral and the state police, the law will simply allow lawlessness in its name.
Although officially atheist, China selected Gyaltsen Norbu as the 11th Panchen Lama in 1995 in a drive to win the hearts and minds of Tibetans.
On Friday, China had expressed its anger over the Dalai Lama’s public engagement in India.
One-off events and ‘competing’ with Chinese Buddhism isn’t the answer. India needs to embrace the spiritual traditions and depth of Buddhism.
The converts said their decision was driven by protracted discrimination, superstition, inequality and the attacks by gau rakshaks in Una earlier this year.
The crisis arising from the Sinhala-Tamil student conflict at Jaffna University is a part of the Sinhalese establishment’s absence of conviction on the cardinal importance of secularism and the drift of the Tamil elite towards religious obscurantism.
Many say the repeated failure to arrest the abbot is further proof of Thailand’s culture of impunity – the ease with which the rich and powerful can get away with nearly anything.
Like many love affairs, the one between China and Pakistan is made of unrealistic expectations – mostly among Pakistanis – and a hard-nosed pursuit of strategic goals and political and economic objective — mostly by the Chinese.
A secular society and polity does not mean abandoning religion. It means the religious identity of an Indian has to give way to the primary identity of a citizen. And the state has to guarantee the rights that come with this identity, as the rights of citizenship.
The author marvels at a sculpture of Varaha nuzzling the earth’s breast, then runs into three Muslim men quenching a cow’s thirst, and wonders why we see things the way we do.
A sense of solidarity between ruler and administration was being sought, and one imagines that Ashoka’s message was necessitated by problems specific to Kalinga.