Category Archives: Indian religions

Scrutinizing Sri Lanka’s Past in ATITA

A New Investigative Website …. https://atita.org/

 

About Atita: Atita is dedicated to the investigation of historical events in Sri Lanka. Taking its name from the Pali word for “past” (atīta), Atita serves to fill in gaps in English-language literature of Sri Lankan history.

All are welcome to read our work, but those already familiar with Sri Lankan history since 1948 will find it the most enriching. Our primary focus is on events from 1948 to 1972, when Sri Lanka was still called “Ceylon.”

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Hindu Zealots of the RSS target Sri Lanka

PK Balachandran in Email Note to Roberts, late July 2023, with highlighting being my imposition

The RSS  has begun exploiting the Tamil issue to spread its Hindutwa ideology. The idea is to win over the Lankan Tamils to its side by discrediting the secular Tamil identity in SL. None of the speakers listed has any knowledge of the Lankan Tamil issue. Tamil Nadu BJP leader K.Annamalai has already visited Sri Lanka and is trying to put up an RSS-BJP unit here. Very dangerous development. The Sri Lankan government should make certain that Sarath Weerasekara and the monks don’t do anything anti-Hindu. It is sad that this ís happening when India-Lankan relations are improving thanks to the correct policies of Modi and Ranil. Continue reading

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Islamic Women’s Veils: Some Desultory Thoughts

 Michael Roberts

 On re-reading an entry in Thuppahi on the Burqa with two striking illustrations that contrasted

X …..a photograph of a Western woman in a see-through net dress walking stark naked in a busy street ….. WITH …

Y …. Illustrations of the various types of veiled Islamic women, ……

 

 

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Kochi: A Jewish Town without Jews

Christabel Lobo, in  Times of Israel,  20 December 2020 ,where the title reads thus: “India’s Jew Town only has a few Jews left, but traditions and landmarks remain”A sign denotes Kochi's 'Jew street,' as it is known locally, which once was a hub of Indian Jewish life. (Christabel Lobo/ via JTA)

  • A sign denotes Kochi’s ‘Jew street,’ as it is known locally, which once was a hub of Indian Jewish life. (Christabel Lobo/ via JTA)

KOCHI, India (JTA) …………Take a walk down this coastal city’s “Jew street” today and you’ll find bustling Kasmiri storefronts selling Persian antiques, pashmina shawls and traditional Islamic handicrafts — a stark contrast to the neighborhood’s heyday when every household was Jewish.

“There are only two people left in Jew Town. One very old, who spends most of her time in Los Angeles, and one other,” said Shalva Weil, a senior researcher at the Seymour Fox School of Education at the Hebrew University of Jerusalem and a leading figure on the Jewish communities of India.

Once a vibrant community of approximately 3,000 at its peak in the 1950s, only a handful of elderly Jews now remain in a city of some 677,000. According to Weil, there really is no community in Kochi anymore

“You won’t find more than five or 10 Jews,” she said.

Unlike other dwindling Jewish communities around the world, the Jews of Kochi did not leave their country due to persecution or hardship. Rather, it was the creation of the State of Israel in 1948 that attracted many from the mostly Orthodox community to emigrate and start a new life in the Jewish homeland.

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Amitav Ghosh: Straddling the Mediterranean & Indian Worlds

Dr. Shalva Weil, in https://ejewishphilanthropy.com/in-an-ancient-land-trade-and-synagogues-in-south-india/

The Calcutta-born novelist Amitav Ghosh tells the tale, in his novel In an Ancient Land, of a medieval traveler by the name of Abraham Ben Yiju who conducted an import/export business from Cairo through Aden to India. Ben Yiju was a member of the Synagogue of Ben Ezra, or the”Synagogue of the Palestinians”, as it used to be known while it was still standing, in Cairo, at the end of the nineteenth century. It was in that synagogue that congregation members used to accumulate and store their papers and manuscripts. The last In an Ancient Land Revisited Trade and Synagogues in South India document that is known to have been deposited in this Genizah was a get, a divorce settlement, authorized in Bombay (today Mumbai).

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Love Across All Language Barriers

An Item from Wikipedia sent by David Sansoni of Sydney

Historia de un Amor” (Spanish for “the story of a love”) is a song about a man’s old love written by Panamanian songwriter Carlos Eleta Almarán. It was written after the death of his brother’s wife. It is also part of the soundtrack of a 1956 Mexican film of the same name starring Libertad Lamarque. The song tells of a man’s suffering after his love has disappeared. It holds the world record as the most popular song to be translated and sung across the world in various languages by various singers from the Americas, Europe, Asia, and Africa.

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Encirclement in Religious Practice & Deadly War Strike

Michael Roberts, inspired by interaction & dialogue with Douglas Farrer of the National University of Singapore in the years 2009 to 2014**

VISIT 2012 “Encompassing Empowerment in Ritual, War & Assassination: Tantric Principles in Tamil Tiger Instrumentalities,” in Social Analysis, sp. issue on War Magic ed. by D. S. Farrer, 2014 ……………………………… https://www.berghahnjournals.com/view/journals/social-analysis/58/1/sa580105.xml

a groom ties the THALI round the bride’s neck…. https://www.pinterest.com.au/pin/862931978596501453/

ABSTRACT: This study highlights the Tantric threads within the transcendental religions of Asia that reveal the commanding role of encirclement as a mystical force. The cyanide capsule (kuppi) around the neck of every Tamil Tiger fighter was not only a tool of instrumental rationality as a binding force, but also a modality similar to a thāli (marriage bond necklace) and to participation in a velvi (religious animal sacrifice). It was thus embedded within Tamil cultural practice. Alongside the LTTE’s politics of homage to its māvīrar (dead heroes), the kuppi sits beside numerous incidents in LTTE acts of mobilization or military actions where key functionaries approached deities in thanks or in preparation for the kill. These practices highlight the inventive potential of liminal moments/spaces. We see this as modernized ‘war magic’—a hybrid re-enchantment energizing a specific religious worldview.

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The Paravas in Sri Lanka and South India in the Sixteenth Century

Chandra R. de Silva

It is likely that the paravas (also known as Bharathas in Sri Lanka to indicate their Indian origin) were working as fishermen and mercenaries in South India and the north western coast of Sri Lanka well before the sixteenth century. Tradition links them to the evolution of the catamaran (a small craft with two hulls) and with a major role in pearl fishing in the Gulf of Mannar. They were also proficient in chank (turbinella pyrum) fishing: chanks being seashells that were used to make ornaments and drinking vessels. The coming of the Portuguese to the region in the sixteenth century provides us many Portuguese records that illuminate the history and seafaring skills of this community.. Historian Jorge Manuel Flores, for example, quotes a mid-sixteenth century Portuguese document which records thanks to a parava convert named Duarte de Miranda for assistance in navigating the seas off South India.

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Conserving Sri Lanka’s Cultural Heritage From Today’s Ravages

ICOMOS NOTICE

Published by Cambridge Scholars Publishing in 2022, the book titled “Sustaining Support for Intangible Cultural Heritage” addresses the vulnerability and fragility of sustaining intangible heritage during prolonged shocks, such as the Covid – 19 Pandemic. In addition, the book offers insights into how heritage facilitators and practitioners deal with and safeguard intangible heritage locally and showcases the implications of ecological changes concerning livelihoods to the practice of heritage and education on sustainability.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Collective Selves and the Promise of Buddhaland in Nationalism

Brian Victoria, in Buddhistdoor.net  … where the title reads as “Nationalism: Collective Selves and the Promise of Buddhaland”

Introduction

In a recent lecture on the war in the Ukraine, John Mearsheimer, a political scientist at the University of Chicago, noted that nationalism is the strongest ideology in the world today. I was somewhat surprised by his comment because, having lived through the Cold War era, anything having to do with Russia was framed in the ideological context of “the struggle of the Free World or democracies against Communist dictatorship,” and so on. Yet, on reflection, I realized that with the collapse of the Soviet Union in December 1991, Russia had reverted to a capitalist state, even if now authoritarian or autocratic. Thus, Mearsheimer’s identification of nationalism as a key factor behind Russia’s invasion of Ukraine was not as surprising as it initially seemed.

Buddhist monks protest against aid for Rakhine’s Rohingya Muslims. Photo by Soe Zeya Tun. From reuters.com

Mearsheimer’s insight led to a new line of enquiry on my part. As a Buddhist, I had long asked myself, without finding a satisfactory answer, what is the relationship, if any, of the Buddhadharma with nationalism?

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