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Ismail demonstrates that the problems in Sri Lanka raise fundamental concerns regarding the relationship between democracies and minorities. He redefines the concept of minority, not as numerical insignificance, but as conceptual space where distinction without domination can be achieved.
A groundbreaking monograph on Yuan dynasty Buddhism, Illusory Abiding offers a cultural history of Buddhism through a case study of the eminent Chan master Zhongfeng Mingben. Natasha Heller demonstrates that Mingben, and other monks of his stature, developed a range of cultural competencies through which they navigated social and intellectual relationships. They mastered repertoires internal to their tradition—for example, guidelines for monastic life—as well as those that allowed them to interact with broader elite audiences, such as the ability to compose verses on plum blossoms. These cultural exchanges took place within local, religious, and social networks—and at the same time, they comprised some of the very forces that formed these networks in the first place. This monograph contributes to a more robust account of Chinese Buddhism in late imperial China, and demonstrates the importance of situating monks as actors within broader sociocultural fields of practice and exchange.
Whilst classical approaches linked development with peace, security has become central to understandings of both war and peacetime. This book uniquely reflects on how to deal with the convergence of war and peace in the context of global economic and geo-political development. It addresses methodological challenges in contemporary approaches to conflict, violence, security peace and development. Two dominant contemporary approaches are selected for debate on methodologies and ethical choices: rational choice and identity-based theorizing. The chapters are arranged as dialogues around contending approaches, to better understand how the inter-locking fields of violent conflict, peace, development and security can be researched and understood. The book considers how theoretical and methodological approaches relate to different ethical and political choices, including around engagement and intervention in the four interwoven fields. Theoretical, methodological and ethical issues emerge from the critical reviews of academic discourses and case-study based chapters from across the world, including Sri Lanka, Ghana, Colombia and Rwanda. This book is an invaluable resource for postgraduate students and researchers in Development Studies, Conflict Studies, Peace Studies and Security Studies.
The South Asian security complex refers to security interdependencies between the states in the region, and also includes the effect that powerful external actors, such as China, the US and Russia, and geopolitical interests have on regional dynamics. This book focuses on the national securities of a number of South Asian countries in order to discuss a range of issues related to South Asian security. The book makes a distinction between traditional and non-traditional security. While state-centric approaches such as bilateral relations between India and Pakistan are considered to be traditional realist approaches to security, the promotion of economic, environmental and human security reflect global concerns, liberal theories and cosmopolitan values. The book goes beyond traditional security issues to reflect the changing security agenda in South Asia in the twenty-first century, and is a useful contribution to studies on South Asian Politics and Security Studies.
In this book, Powell examines the ways that identities are constructed in displacement narratives based on cases of eminent domain, natural disaster, and civil unrest, attending specifically to the rhetorical strategies employed as barriers and boundaries intersect with individual lives. She provides a unique method to understand how the displaced move within accepted and subversive discourses, and how representation is a crucial component of that movement. In addition, Powell shows how notions of human rights and the "public good" are often at odds with individual well-being and result in intriguing intersections between discourses of power and discourses of identity. Given the ever-increasing numbers of displaced persons across the globe, and the "layers of displacement" experienced by many, this study sheds light on the resources of rhetoric as means of survival and resistance during the globally common experience of displacement.
What is the role of cultural authenticity in the making of nations? Much scholarly and popular commentary on nationalism dismisses authenticity as a romantic fantasy or, worse, a deliberately constructed mythology used for political manipulation. The Politics and Poetics of Authenticity places authenticity at the heart of Sinhala nationalism in late nineteenth and twentieth-century Sri Lanka. It argues that the passion for the ‘real’ or the ‘authentic’ has played a significant role in shaping nationalist thinking and argues for an empathetic yet critical engagement with the idea of authenticity. Through a series of fine-grained and historically grounded analyses of the writings of individual figures central to the making of Sinhala nationalist ideology the book demonstrates authenticity’s rich and varied presence in Sri Lankan public life and its key role in understanding postcolonial nationalism in Sri Lanka and elsewhere in South Asia and the world. It also explores how notions of authenticity shape certain strands of postcolonial criticism and offers a way of questioning the taken-for-granted nature of the nation as a unit of analysis but at the same time critically explore the deep imprint of nations and nationalisms on people's lives.
A new religious activism has seized the imaginations of political rebels around the world. In providing a road map through this complex terrain, the authot bases his discussion on interviews with militant activists and case studies of rebellious movements.
Ananda Abeysekara contends that democracy, along with its cherished secular norms, is founded on the idea of a promise deferred to the future. Rooted in democracy's messianic promise is the belief that religious political identity-such as Buddhist, Hindu, Sinhalese, Christian, Muslim, or Tamil can be critiqued, neutralized, improved, and changed, even while remaining inseparable from the genocide of the past. This facile belief, he argues, is precisely what distracts us from challenging the violence inherent in postcolonial political sovereignty. At the same time, we cannot simply dismiss the democratic concept, since it permeates so deeply through our modernist, capitalist, and humanist selves. In The Politics of Postsecular Religion, Abeysekara invites us to reconsider our ethical-political legacies, to look at them not as problems, but as aporias, in the Derridean sense-that is, as contradictions or impasses incapable of resolution. Disciplinary theorizing in religion and politics, he argues, is unable to identify the aporias of our postcolonial modernity. The aporetic legacies, which are like specters that cannot be wished away, demand a new kind of thinking. It is this thinking that Abeysekara calls mourning and un-inheriting. Un-inheriting is a way of meditating on history that both avoids the simple binary of remembering and forgetting and provides an original perspective on heritage, memory, and time. Abeysekara situates aporias in the settings and cultures of the United States, France, England, Sri Lanka, India, and Tibet. In presenting concrete examples of religion in public life, he questions the task of refashioning the aporetic premises of liberalism and secularism. Through close readings of Nietzsche, Heidegger, Arendt, Derrida, Butler, and Agamben, as well as Foucault, Asad, Chakrabarty, Balibar, and Zizek, he offers readers a way to think about the futures of postsecular politics that is both dynamic and creative.
This book examines the engagement between the United Nations’ human rights machinery and the respective governments since Sri Lanka (then Ceylon) joined the United Nations. Sri Lanka has a long and rich history of engagement with international human rights instruments. However, despite its active membership in the UN, the country’s post-colonial trials and tribulations are emblematic of the limited influence the international organisation has exerted on this country in the Global South. Assessing the impact of this international engagement on the country’s human rights infrastructure and situation, the book outlines Sri Lanka’s colonial and post-colonial development. It then considers the development of a domestic human rights infrastructure in the country. It also examines and analyzes Sri Lanka’s engagement with the UN’s treaty-based and charter-based human rights bodies, before offering conclusions concerning the impact of said engagement. The book offers an innovative approach to gauging the impact of international human rights engagement, while also taking into account the colonial and post-colonial imperatives that have partly dictated governmental behaviour. By doing so, the book seeks to combine and analyse international human rights law, post-colonial critique, studies on biopower, and critical approaches to international law. It will be a useful resource not only for scholars of international law, but also for practitioners and activists working in this area.