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Anindya Dutta, in The Cricket Monthly, 25 June 2018, where the title reads “A dinner in 1946”
It was the last tour by undivided India to Britain. It was the summer of Merchant and Mankad, and independence was around the corner.The year was 1946. England was caught between the exhilaration of emerging victorious from the Second World War and the devastation the war had wrought upon the country, both in terms of people and resources. Rationing was still in place, and the economy was in tatters.For six long years, while war raged, cricket had taken a backseat. There had been little first-class cricket, and the battlefields claimed some of England’s most talented players, like the venerated Hedley Verity. There were only 11 first-class matches in the 1945 season. Nineteen forty-six was the first year when a normal county season was scheduled and Test cricket could again be played. Cricket was seen as a way to restore a feeling of normalcy to a country severely affected by war and its consequences.
Filed under British colonialism, centre-periphery relations, cricket for amity, cultural transmission, education, heritage, historical interpretation, Indian traditions, landscape wondrous, life stories, politIcal discourse, reconciliation, religiosity, self-reflexivity, tolerance, Uncategorized, unusual people, world events & processes
Michael Roberts, Courtesy of Colombo Telegraph , October 2018
This is a provocative piece on the last stages of Eelam War IV in 2008/09 and on its aftermath of Reports and You Tube cut-and-thrust. It makes specific claims in assertive style. These assertions are founded on lengthier articles with their supporting evidence. So, it is by assertion that I proceed. Continue reading
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Holy Cross College, Sri Lanka,International Marching Band competition Malaysia 2018 Bronze Medalist
Michael Roberts, courtesy of The Island and Sunday Times and with thanks to Sasanka Perera & Steve Kemper
Sasanka Perera has recently introduced readers to a new book by Steven Kemper entitled Rescuing Dharmapala from the Nation (University of Chicago Press, 2015) – a book which surveys the socio-political activities of the Anagarika Dharmapala in a refreshing manner. I have yet to get hold of the book, but Sasanka provides enough commentary to provoke a discussion.
Dharmapala in USA –probably at the World Congress of Religions 1893
Within a context where Dharmapala aka Don David Hewavitarne is regarded as an influential Sinhala Buddhist chauvinist by many social scientists analysing Sri Lankan history and politics, Perera indicates that Kemper provides broader dimensions by re-situating Dharmapala “within the Buddhist world of his time by … focusing on his international activities in aid of Buddhist causes and cross-faith discussions.” Kemper’s new work, therefore, is a modification of the Protestant Buddhist thesis popularized in social science circles by Gananath Obeyesekere’s writings in particular. Continue reading
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Stan Grant, ABC News, 31 May 2018, with title Äboriginal reconciliation and what we can learn from a French philosopher”
What can a French historian and philosopher tell us about reconciliation between black and white in Australia? More than a century ago, when in Australia it was still widely presumed that Aboriginal people were a dying race, Ernest Renan was grappling with the question, what is a nation? It remains one of the most profound and powerful statements of identity, written in 1882 in the shadows of the French Revolution.
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