Gillian Cowlishaw, at John Menadue’s Public Policy Journal 15 August 2023 where her title is “Misreading Dark Emu”** …with highlighting emphasis imposed by Thuppahi
Criticisms of the book Dark Emu and its author, Bruce Pascoe, continue to appear, and to become more puzzling. It is as if the overwhelming popularity of Pascoe and his message have disturbed comfortable convictions about Australian history shared across a wide segment of Australian society.
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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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Uditha Devapriya, in the Sunday Observer, 16 July 2023, where the title reads “Interesting Temple Murals at Karandeniya” … with photos by Manusha Gunarathna
The Buddhist temples of the Southern Province, in particular those going back to the late 19th century, display a uniquely fascinating style. They cannot be viewed in isolation from the Kandyan temples, though as Senake Bandaranayake has noted, it is difficult to ascertain or conclude whether they were an offshoot of the Kandyan Period, or whether they were merely influenced by it. This debate does not concern us at present: what should concern us is that the murals of these temples reflected their times, and that no two temples, even in the same locality, were ever the same, a point I gathered when I travelled some 50 km from the Sunandaramaya in Ambalangoda to Kataluva in Ahangama a year ago.
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Ven. Prof. Bellanwila Wimalaratana Thera, Anunayaka of the Kotte Chapter & Chancellor of the University of Sri Jayewardenepura, posted on May 13, 2020 by sinhaladhamma… and sent to Thuppahi in July 2023 by Tommy Fernando **
Ven. Mapalagama Vipulasara Thera was born on March 03 , 1925, in a village named Mapalagama in the Galle District. He studied at Paranthaneyamgoda Govt. school. He was ordained on July 14, 1940 at Paramadhamma Chetiya Pirivena, Ratmalana and obtained his Higher Ordination on February 18, 1946.
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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”
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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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Ananda Abeysekara’s Academic Article: “On Rewriting Buddhism: Or, How Not to Write a History,” Religion and Society, vol. 13. 1(2022): 39-80.
ABSTRACT: Through a detailed reading of a recent study of medieval Buddhism and politics in Sri Lanka in conjunction with a number of other works, this article explores the troubling legacy of translating the historical questions of subjectivity into the modern language of ‘agency’, ‘autonomy’, ‘innovation’, and ‘creativity’. This legacy cannot easily be separated from the politics of white privilege in post-colonial studies of Buddhism and South Asian religion. The problem with trying to expose creativity, so pervasive in the studies of South Asian religion, is not merely a matter of anachronistic conceptualization of divergent historical forms of religious practice and subjectivity. It is that the very possibility of translating subjectivity into easily digestible aestheticized modes of being (e.g., creativity) is predicated on an uninterrogated assumption about the self-evidence of such concepts independent of temporal forms of power encountered in forms of life. Continue reading
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