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Buddhism, often described as an austere religion that condemns desire, promotes denial, and idealizes the contemplative life, actually has a thriving leisure culture in Asia. Creative religious improvisations designed by Buddhists have been produced both within and outside of monasteries across the region—in Nepal, Japan, Korea, Macau, Hong Kong, Singapore, Laos, Thailand, and Vietnam. Justin McDaniel looks at the growth of Asia’s culture of Buddhist leisure—what he calls “socially disengaged Buddhism”—through a study of architects responsible for monuments, museums, amusement parks, and other sites. In conversation with noted theorists of material and visual culture and anthropologists of art, McDaniel argues that such sites highlight the importance of public, leisure, and spectacle culture from a Buddhist perspective and illustrate how “secular” and “religious,” “public” and “private,” are in many ways false binaries. Moreover, places like Lek Wiriyaphan’s Sanctuary of Truth in Thailand, Suối Tiên Amusement Park in Saigon, and Shi Fa Zhao’s multilevel museum/ritual space/tea house in Singapore reflect a growing Buddhist ecumenism built through repetitive affective encounters instead of didactic sermons and sectarian developments. They present different Buddhist traditions, images, and aesthetic expressions as united but not uniform, collected but not concise: Together they form a gathering, not a movement. Despite the ingenuity of lay and ordained visionaries like Wiriyaphan and Zhao and their colleagues Kenzo Tange, Chan-soo Park, Tadao Ando, and others discussed in this book, creators of Buddhist leisure sites often face problems along the way. Parks and museums are complex adaptive systems that are changed and influenced by budgets, available materials, local and global economic conditions, and visitors. Architects must often compromise and settle at local optima, and no matter what they intend, their buildings will develop lives of their own. Provocative and theoretically innovative, Architects of Buddhist Leisure asks readers to question the very category of “religious” architecture. It challenges current methodological approaches in religious studies and speaks to a broad audience interested in modern art, architecture, religion, anthropology, and material culture. An electronic version of this book is freely available thanks to the support of libraries working with Knowledge Unlatched, a collaborative initiative designed to make high-quality books open access for the public good. The open-access version of this book is licensed under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0), which means that the work may be freely downloaded and shared for non-commercial purposes, provided credit is given to the author. Derivative works and commercial uses require permission from the publisher.
India 2020 - A Reference Annual is a comprehensive digest of the country's progress in different fields.The book deals with all aspectsof development - from rural to urban, industry to infrastructure, science and technology to art and culture, economy, health, defence to education and mass communication. The sections on general knowledge, current affairs, sports and important events, are a must read for comprehensive understanding of these fields.
This book puts together the most important contemporary writings in the debate on secularism. It deals with conceptual, normative and explanatory issues in secularism and addresses urgent questions, including the relevance of secularism to non-Western societies and the question of minority rights.
This book contains current affairs of Rajasthan, Science & Technology for month of April 2019 and May 2019. Chapters are mentioned as under: Persons in NEWS Places in NEWS Current Affairs Policies, Bills & Schemes Science & Technology
Sports law has been growing rapidly over the last few years,regularly making headlines as well as leading to a developing body of law practised by specialist lawyers. This new work, by leading practitioners in the field, is the first to provide a coherent framework for understanding the law in this area, as well as a deep analysis of its key features. The subject can be split into various areas of practice. For example regulatory rules, which cover what can be described as the constitutional aspect of organised sport (this includes the enforcing of regulatory codes and the disciplinary procedures of the various sport governing organisations). Second, broadcasting and marketing which covers the revenue generated by the commercial exploitation of sports clubs, sporting events and players. This area has grown rapidly following the huge infusion of finance from television and corporate sponsorship into a growing number of sports. A third area is player representation, which focuses on the players and includes a broad range of legal issues including club transfers and player contracts (including the famous Bosman ruling), employment advice, personal injury litigation, disciplinary tribunals, discrimination law and remedies in the courts. The audience is solicitors and barristers, legal advisers to sports organisations and clubs, legal advisers to corporations and media companies, academics teaching sports law, sports administrators and law libraries.
How do we define India? In historical terms, India originates in the Indus River Valley today on Pakistani territory. In cultural and religious terms, India was home to Hinduism, Buddhism, Jainism, Sikhism among others, and sheltered the Zoroastrians from the Persian lands to the west, as well as the place where Islam flourished since the 7th century through Gujarat and Sind in northwest India. In geographical terms the country since 1947 is bordered to the north with Pakistan, Bangladesh, Bhutan, Nepal and China. With ex-Burma, today Myanmar, to the east. Also the proximity to the island of Sri Lanka to the south. Or would India be its enormous diaspora community in the world estimated at more than 30 million? Is India simply Hindu that makes up almost 80% of its population? If so, would the Hindus be only the Brahmins or the Vishunists or Shivitists, or the other popular currents? And the large Hindu communities in Nepal, Mauritius, Bali and other parts of the world? Are they India as well? And the approximately 14% of the Indian population claiming to be Muslims, around 172 million people, the second largest Muslim community in the world, are not they also Indians? And the Buddhists, Sikhs, Jains and Christian community in India? In linguistic terms, India has more than 20 official languages, more than 1,500 dialects and ethnic groups. Who would be more Indian than the others? The concept of India, therefore, is much more complex than it seems to be at first glance. In order to understand this stunning and kaleidoscopic region, we must seek its history that may give us some insight into how India has formed, consolidated, influenced and assimilated its policies, identities, values and cultures. In short, India is perhaps much more a civilizational concept than a mere expression defined only in geographical, religious and ethnic terms.
How have the premodern Shaiva ascetic sect of the Nāth Yogīs (known also as the Yogīs with splitted ears) succeeded in maintaining its presence and importance until today? This book intends to give a general survey of this sampradāya which is said to have been founded by the Siddha Gorakhnāth, known for his strong link to Haṭha Yoga. However, rather than to Yoga, the history and expansion of the Nāth sect are linked to its rich legendary corpus. Dealing first with the marks of belonging (such as the huge earrings worn by the fully initiated Yogīs) which give the sect its unity, the book then focuses on its organization and explores the dialectics between the wandering Yogīs and the monastic settlements. The Nāth monasteries belong to two categories: the pañcāyati maṭhs, collectively owned and managed by the sectarian authorities, which ensure the permanency of the sect, and the nījī maṭhs, owned on a personal basis and transmitted from guru to disciple, which permits innovative initiatives The book gives a detailed account of two pañcāyati monasteries, the Kadri Maṭh of Mangalore where its head’s enthronement is spectacularly performed every twelve years, and the Caughera Maṭh of Dang Valley in Nepal, the royal foundation of which gives a glimpse of the complex relationships that can exist between monasteries and kingdoms. It then focuses on three nījī maṭhs: Amritashram in Fatehpur (Rajasthan), Ashtal Bohar in Rohtak (Haryana) and the Gorakhpur mandir (UP). Each of them shows a different mode of adaptation to a modern context and attests of the present importance and continuity of this pluri-secular tradition of asceticism.
The All India Institute of Medical Sciences (AIIMS) is iconic in the landscape of Indian healthcare. Established in the early years of independence, this enormous public teaching hospital rapidly gained fame for the high-quality treatment it offered at a nominal cost; at present, an average of ten thousand patients pass through the outpatient department each day. With its notorious medical program acceptance rate of less than 0.01%, AIIMS also sits at the apex of Indian medical education. To be trained as a doctor here is to be considered the best. In what way does this enduring reputation of excellence shape the institution's ethos? How does elite medical education sustain India's social hierarchies and the health inequalities entrenched within? In the first-ever ethnography of AIIMS, Anna Ruddock considers prestige as a byproduct of norms attached to ambition, aspiration, caste, and class in modern India, and illustrates how the institution's reputation affects its students' present experiences and future career choices. Ruddock untangles the threads of intellectual exceptionalism, social and power stratification, and health inequality that are woven into the health care taught and provided at AIIMS, asking what is lost when medicine is used not as a social equalizer but as a means to cultivate and maintain prestige.
The movement known as Hindu Resurgence, Hindu Awakening or Hindu Renaissance has become increasingly noticeable, and there is a distinct effort to liberate Hinduism from the definitions andlimitations imposed by the domination of hostile outsiders. However, confusion and lack of proper information are still serious obstacles on the path of proper understanding and realisation. India, or as it was called in ancient times, Bharata Varsha, has an immense potential that can be materialised simply by returning to the correctoriginal perspective of the golden Vedic civilisation that is the natural heritage of all Indians and in fact of all human beings.The Rig Veda samhita (9.63.5) points us in the correct direction: Krinvanto visvam aryam, "Let everyone become arya"