Lopamudra Maitra Bajpai, in newsin.asia, 17 September 2018, where the title reads “Vishwakarma, the celestial architect who built Sri Lanka”
The Vishwakarma puja, which was observed on September 17, is not restricted to India but is observed in Sri Lanka, Bangladesh, Nepal and Bhutan. The puja closely follows the celebration of the Ganapati festival. In some places, it is performed the day after Diwali in October or November.
Vishwakarma puja or Kanya Sankranti is celebrated in the Indian states of Uttar Pradesh, Bihar and Jharkhand in North India; Karnataka in the south; and Assam, West Bengal Odisha and Tripura in the east, in honour of Vishwakarma – the celestial architect.
Vishwakarma idols of Bengal made of clay
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Shannine Daniel, courtesy of Roar Media, 6 December 2017, where the title is “When Architecture and Buddhism Came Together. The Guard Stones Of Ancient Sri Lanka”
The ruins of Sri Lanka’s ancient kingdoms are a testament to the architectural skill of our ancestors. They have several unique architectural features including intricately carved stairs, the moonstones that lie at the foot of the stairs, and the guard stones that are placed on either side of the stairs at the entrances to these historic and religious sites. Among these, the guard stones, known as muragal in Sinhalese, are particularly fascinating. These features of Sinhalese architecture have both practical and decorative purposes.
Some academics believe that the concept of guard stones found its way to Sri Lanka from India
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Upul Wijayawardhana, courtesy of Daily News
The systematic suppression of women, persisting over centuries, has been legitimised, largely by religions and is an art-form mastered by ‘Men in Robes’. At the dawn of civilisation, women were considered superior for the simple reason that only they could produce an offspring for the continuation of the species. There is evidence to show that in Mesopotamia, one of the cradles of civilisation, if not ‘The Cradle of Civilisation’, there was equality. In the early Sumerian period, “a council of elders”, represented equally by men and women, ruled the population but gradually a patriarchal society emerged.
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Richard Drayton, In search of Christopher Bayly,” keynote, for the Memorial Symposium for Sir Christopher Alan Bayly St Catharine’s College, Cambridge May 21, 2016
‘Va, pensiero, su alli’ dorate’ – ‘Fly thought on wings of gold’, spread from a small choir to a crowd of thousands in Paris on the night of April 30, the 30th night of the “Nuit Debout” occupation of the Place de La Republique.1 The “Song of the Hebrew slaves” from Verdi’s Nabucco, once the anthem through which Garibaldi and Mazzini’s followers had lamented Austria’s Babylonian tyranny, became a symbol in 2016 of a month’s defiance of the French state’s proscription of public protest. Continue reading
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Ranga Kalugampitiya, courtesy of Colombo Telegraph, dated 20 July 2015, where the title runs ‘Rāvanā & Sinhala Buddhism: A Strained Relationship Ridden With Contradictions”…. The version here being embellished with Editorial highlighting.
Rāvanā, one of the principal characters in the Rāmāyana, emerges as a villain in the mainstream (Hindu) understandings of the text. Given the important position that Rāmā (Rāvanā’s opponent), who is believed to be a manifestation of Viśnu, occupies in the Hindu religious tradition, Rāvanā becomes a symbol of evil in those readings of the text.
Nevertheless, the conceptualizations of Rāvanā within the context of Sinhala Buddhist nationalism point to alternative perspectives on the character. One such perspective that has emerged in the post-2009 Sri Lankan context shows a tendency to idealize Rāvanā as a national hero. The present paper argues that the relationship between Rāvanā and Sinhala Buddhism that this conceptualization suggests is ridden with certain contradictions that Sinhala Buddhist nationalism fails to address successfully. Continue reading
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Ethnic Conflict in Buddhist Societies in South and Southeast Asia. The Politics behind Religious Rivalries, edited by K.M. de Silva, 2015 (pp. 270 +xvi)
The book aims to examine the role of Buddhism as a factor of conflict in the three main Theravada Buddhist societies of South and Southeast Asia—Sri Lanka, Thailand and Myanmar. The dispute in this island had engaged the attention of Sri Lanka’s political class for the two previous decades, while political analysts from Sri Lanka and others from various parts of the world examined the impact of Buddhism on the Sri Lanka polity and the prolonged ethnic conflict in Sri Lanka. The situation in Thailand and Myanmar provided a convenient comparative basis in the reviews and in the literature in these three Buddhist societies. Continue reading
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