Author’s Note: I was shown a far-right propaganda post online which attempts to project modern notions of ‘White Supremacy’ backwards thousands of years into cultures that have no association with such ahistorical and pseudoscientific concepts! The far-right has become ‘efficient’ at issuing sound bites which are simple, straightforward, compelling and which remove the requirement for their intended audience to ‘think’. My article below replaces that need to ‘think’ by providing in depth and accurate academic knowledge. The far-right ‘lies’ to its audience. This stems from Adolf Hitler’s ‘Mein Kampf’ - within which he advocates ‘lying’ about everything as a means to leverage political advantage, control and influence. The Sanskrit terms ‘Shakya’, ‘Buddha’ and ‘Aryan’, etc, have absolutely NOTHING to do with the modern notions underpinning the ideology of ‘White Supremacy’! As the average person lacks the specialist knowledge required to navigate this complex territory in the West – the far-right ideologues deceitfully take advantage of this fact and attempt to fill the vacuum with inaccurate, misunderstood or misleading information! As the saying goes - ‘The price of freedom is eternal vigilance!’ ACW (25.6.2023) Shakya (Sanskrit-Pali) = शाक्य Shakya (Chinese) = 释迦 (Shi Jia) Shakya is the Sanskrit name of the high-ranking clan of the historical Buddha who lived in Northeast India. The historical Buddha was of the ‘Warrior and King’ (Kshatri) Caste – which was (in the era he was born) the highest of the various Hindu castes. Eventually, five Hindu castes would formulate with the ‘Brahmins’ being the highest caste and the ‘Warriors and Kings’ being the second highest. Far-right (anti-intellectual) ideologues attempt to subordinate material fact to their own ‘inverted’ (ideological) machinations – in support of ‘White Supremacist’ mythology. For instance, such attempts often perpetuate the false assertion that the Sanskrit name ‘Shakya’ equates to non-Indian designation of ‘Scythia’ or ‘Scythian’. This is an attempt to superimpose an imagined ‘Greek’ racial identity into North India and thus claim that ‘Europe’ (rather than ethnic Indians) are responsible for the development of Indian thought. This myth is easily dispelled through a brief moment of research: Hindi term for ‘Scythia’ = सीथिया Sanskrit term ‘Shakya’ = शाक No structural connection between these two (written) Indian terms. Chinese term for ‘Shakya’ = 释迦 (Shi Jia) Chinese term for ‘Scythia’ = 斯基泰 (Si Ji Tai) No structural connection between these two (written) Chinese terms. If there was some ‘hidden’ conceptual unifier between these two terms (i.e., ‘Shakya’ - ‘Scythia’) – then it is logical to assume that this identity would be transmitted through the word structures formed within the same language development. Furthermore, as the early Chinese scholars would be looking for a ‘connection’ between these foreign terms should such a connection exist (as a means to generate ‘clarity’ of translation and transliteration) - it also follows that the Chinese ideograms chosen would indicate this supposed ‘connection’ - but the chosen Chinese ideograms clearly do NOT record any such connectivity. Therefore, simply based upon the objective assessment of Sanskrit, Hindi and Chinese word structure (and meaning transmission) – there is NO connection between the non-Indian name ‘Scythia’ and the Indian designation of ‘Shakya’. In other words, the historical Buddha was NOT ‘Greek’, was not ‘White’ and his ideology was NOT simply a version of Greek thought! Other far right myths involve the following terms: Aryan (Hindi-Sanskrit) = आर्य Aryan (Chinese) = 雅利安人 (Ya Li An Ren) Indeed, the Chinese transliteration literally means the ‘People whose culture imposes ‘Refinement, Benefit and Peace’ upon society! This alludes to those Indians who followed the teachings of the Vedas – and more to the point - could understand the language these teachings were recorded within. The Scriptures could be understood, verbally (or inwardly) recited, and could be read by the Brahmin Priests (although originally these texts were transmitted only by word of mouth and were ‘remembered’ only by a chosen few from one generation to the next – at a time when reading and writing was very rare)! As this meditative and reflective culture disciplined the mind and body – society was externally and inwardly ‘well-ordered’. Those who applied these teachings were renowned for their great, accumulated wisdom which made them ‘noble’ in the eyes of their peers. Those who followed the ‘Vedas’ were ennobled by these teachings (as opposed to those who did NOT follow these teachings) and were further ‘ennobled’ when a personal wisdom was accrued (above and beyond the Scriptures) through self-cultivation. Although the Buddha rejected the Vedas – he made use of the term ‘Aryan’ to refer to his followers of the Dharma who had achieved a similar understanding as his own (as the Buddha was illiterate – his teachings were passed on only through the agency of ‘memory’ and public ‘recital’). This term was applied freely to any member of the Indian caste system and broader society (including ‘Untouchables’) and therefore had NO association with skin colour or ‘Whiteness’. Strictly speaking, within its narrow Hindu usage – the term ‘Aryan’ – refers to someone who can ‘speak’ and ‘understand’ the language of the Vedas. Those who could not understand this language were excluded from this thought community and were referred to as ‘Anaryan’. As there were people with a light skin tone who were referred to as ‘Anaryan’ - this proves that the term ‘Aryan’ did not (and does not) refer to a ‘White’ skin colour. Buddha (Sanskrit-Pali) = बुद्ध Buddha (Chinese) = 佛 (Fo) The left-hand particle of the Chinese ideogram is ‘亻’ (ren2) which refers to a ‘person’. The right-hand particle is ‘弗’ (fu2) - which breaks down into the following three elements: 1) 弓 (gong1) = A bow – an arched (stringed) weapon used in hunting and warfare. 2) 丨(gun3) = To pass through – travel up and down – a unifier as in ‘number one’. 3) 丿(pie3) = To raise one’s head – to move from right to left (as in a ‘dropping’ stroke) - to abandon and discard that which is not needed. As the ancient scholars of China had to translate the unfamiliar Indian Buddhist terms very carefully – they often sought the guidance of visiting Indian Buddhist monks. This was a process of transmission that developed from the 1st century CE onward – and was still ongoing during the 5th and 6th centuries CE and beyond. These scholars were told EXACTLY what Buddhist terms meant and if they did not know – they would wait patiently for guidance. Eventually correct knowledge would arrive. This is why the original ‘meaning’ of the Sanskrit terms used within Buddhist ideology is clearly retained within the body of traditional Chinese ideograms. In the case of ‘Buddha’ (佛) is defined as someone (亻) who has mastered a complex art (such as ‘archery’ [弓] - which the Buddhist Suttas state the Buddha did study as a youth) - through which an ‘arrow’ (丨) is skilfully affixed. Then an appropriate effort is applied so that the two ends of the bow are drawn (taut) down toward the centre - and the ‘arrow’ is let fly so that it directly ‘hits’ (丿) the intended target. In the Buddhist Suttas – the Buddha describes self-cultivation as being similar to stringing an instrument. If the strings are too loose – the correct note cannot be produced. If the strings are too ‘tight’ - then the strings might ‘snap’ when played! Self-cultivation, therefore, requires the ‘correct’ amount of effort so that the required result is achieved. As the Buddha ‘knows’ this is the objective – and ‘knows’ how to achieve this objective – this correct ‘knowing’ is two-fold. There is the ‘knowing’ of the correct path and its methodology – and there is the ‘knowing’ that the following of this correct path bestows upon the earnest seeker. Although the Sanskrit term ‘बुद्’ (Aryan) is ‘phonetical’ - like the Western alphabet - no real internal structure regarding inherent (or historical) meaning can be gleamed from the dissecting of its constituent parts. For that meaning it is the corresponding Chinese ideogram that is used. As can be seen, basic dictionary definitions do not convey the full or intended meaning of the Sanskrit term ‘Buddha’ (बुद्). This word is said to be derived from the Sanskrit term ‘बुत’ (But) doubled – whilst also being related to the doubled term ‘बुद्ध’ (Buddh): a) बुत (But) = Idol and mistress. This implies a correct spiritual positioning (such as that implied through a religious icon or statue) and the corresponding social influence such an inner orientation generates in the outer world (similar as the power a strong woman accrues through her scheming and planning). b) बुद्ध (Buddh) = The ability to ‘understand’ - and to apply that understanding in the outer world. This suggests a perfect integration of ‘methodology’ and ‘application’ - of ‘theory’ and ‘objective’. The Sanskrit term ‘Buddha’ (बुद्) is generally taken to mean: i) Consciously ‘aware’. ii) Wise. iii) Intelligent. iv) Transcendentally ‘awake’. The Chinese ideogram 佛 (Fo) also suggests that a ‘bent’ arrow’ (丿) must be made ‘straight’ by tightly binding it with an already correct arrow (丨) - until the task is completed. There is a peculiar negative connotation associated with the Chinese term suggesting the term ‘no’ is being implied. This is not surprising as the Buddha taught exclusively by explaining what enlightenment ‘is NOT’ - and not what enlightenment IS’! Nirvana, therefore, is the state of mind, body and environment generated when greed, hatred and delusion is no longer present in the mind and body of the practitioner. Although the far-right ideologues cherry-pick to attempt to make material reality match their deficient academic model – the spurious ‘linguistic’ associations that may (or may not) exist between ancient Indian words and words deriving from other cultures – does NOT automatically correspond to those different ethnic groupings sharing any systemic cultural link with India or its spiritual practices. Apparent linguistic associations can be found throughout the different and diverse cultures of the world – but this fact in itself does NOT mean that Yoga, Hinduism, Jainism or Buddhism or any cultural construct - existed (or originated) in these non-Indian places. What this phenomenon might suggest is that humanity once possessed a common (unified) culture before it diversified into the ethnic-specific variations observable today.
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Art is useful to uplift the spirit (mind) and generate a broader perspective through which the world can be understood! Marx and Engels discussed often how the external world conditions the inner being - whilst the Buddha explained in detail how to identify and uproot the 'imprints' projected into the mind in the form of greed, hatred and delusion - the tripartite cornerstones of ancient Indian feudalism and modern (predatory) capitalism! This relationship between the 'old' and the 'new' explains WHY Buddhism retains its importance in the modern world and can be a useful developmental tool for the contemporary Proletariat! Of course, the Bourgeoisie also claims Buddhism for itself - the paedophile 14th Dalai Lama springs to mind - but so do any of the so-called 'Western' Buddhist movements of appropriation! Just as soon as a monetary 'price' is charged for what amounts to regulating the breathing process - it is clear the true path of Dharma has been abandoned! Capitalist endeavour is NOT the uprooting of greed, hatred and delusion - but its EXACT opposite! The White intellection that justifies this process in the numerous so-called 'journals', 'magazines' and special interest 'books' - is surely the very definition of pure evil! An example of racism through the written word! The message is simple - the White Bourgeoisie has appropriated Buddhism for its own deceptive ends - and the developing (non-White) Bourgeoisie throughout the Asian countries is prepared to 'sell' their traditional culture to the Europeans as a means to fuel this racist addiction! Buddhism, when it is successful, is the end of predatory capitalism and the end White domination! This reality is true of both the 'inner' and the 'outer' world simultaneously!
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On this day - December 2nd - it is the National Holiday of Laos! On this day in 1975 - King Savang Watkhan abdicated and the Laos People's Democratic Republic was proclaimed! The People of Russia wish all the citizens of our fraternal countries Unity of Spirit, General Development, both Personal and Ppiritual, Well-Being, Order, Support and Great Growth! Let our fraternal countries Improve, Prosper and Improve with Us!. Russian-LaotianRussian-Laotian Friendship Society Site administration — [email protected] Russian Language Article: 2-ое декабря — День независимости Лаоса Дата публикации: 02 декабря 2021 г. В этот день 2-ого декабря отмечается национальный праздник Лаоса; в этот день в 1975 году отрекся от престола король Саванг Ватхан и была провозглашена Лаосская Народно-Демократическая Республика. Желаю всем гражданам наших родных стран единения духа, общего развития как личностного, так и духовного, благополучия, порядка, поддержки и большого роста. Пусть наши страны совершенствуются, процветают и улучшаются вместе с нами!. Общество Российско-Лаосской Дружбы
Администрация сайта — [email protected] Oliver Cromwell abolished the absolute monarchy that ruled Britain for centuries (in one form or another) in 1649 - and it was NEVER reinstated! What was established in its place was a 'Constitutional' monarchy allowed by Act of Parliament - and institution that is more 'theatre' than institute of governance - and which possesses NO real power (as it is legally and lawfully 'subordinate' to the Will of Parliament). This makes perfect sense - as this marks how the Bourgeoisie (or the 'middle-class') usurped political power from the Aristocracy - even though King Charles I made the valid point that as all the power of the British State resided in his personage (and his personage alone) - Parliament did NOT possess the legal right to a) try him, or b) inflict any sentence upon him. King Charles I, from the perspective of the aristocracy - retained ALL the power of the State in his personage which was represented only by his Will! In other words, his word was law. This arrangement was formulated centuries before by aggressive groups that simply assumed political dominance over the populace - and then enforced this dominance with arbitrary 'violence' termed 'justice'. Added to this dominance was the equally false assumption that this situation was 'Willed' by a God concept - and was therefore beyond dispute or alteration! Any attempt at altering this situation was viewed as contradicting the divine Will of God! This explains why Cromwell, although a very devout Christian, nevertheless, believed that the State enforcement of a religion (any religion) was wrong because it was 'evil'! He changed the definition of 'God', 'State' and 'Religion' - and he did this by fundamentally changing the relationship between these three distinct entities. As this was the case, Parliament pulled the legal rug from beneath the King Charles I feet, leaving him no legal or lawful defence following his complete military defeat. What is interesting is that NOTHING changed with the so-called 'Restoration'! Cromwell's basic re-definition of these relations stayed in place (empowering and justifying the Bourgeois seizure of political power) and still form the dominant legal framework today - despite a superficial legal fiction that gives the false impression that a 'Constitutional' monarch is the same as an 'Absolute' monarch - an assumption that is an obvious absurdity! If the British Crown today attempted to exercise any type of political power - Parliament would immediately 'abolish' it. If this is the case, what is the point of the British Crown? As an institution it signals which class the Bourgeoisie politically favours (that is, the 'Aristocracy' it overthrew) and which class it does not favour (the Proletariat - or that class which comprised the soldiers in the Parliamentarian 'New Model Army')! Although Cromwell's political orientation was the exact opposite - when his influence was overthrown in 1660 - the emerging Bourgeoisie abandoned its support (and promises made) to the ordinary masses that had fought and died for its cause - and instead switched its allegiance to the class it had fought against! By continuously supporting the aristocracy over the workers - the workers (although numerically superior) are politically the least powerful and are unable to influence society in their own favour.
2023-04-23 Xinhua Editor:Li Yan A Japanese civil group held a rally here on Saturday to call on the government to return Chinese relics stolen by Japanese soldiers during World War II.
The Japanese society should face up to and liquidate the crimes of cultural aggression during the Japanese war of aggression against China, according to the group. To reckon with Japan's responsibilities in its imperialist aggression and colonization means that the crime of looting cultural relics should also be exposed and criticized, said Atsushi Koketsu, emeritus professor at Yamaguchi University of Japan and also co-representative of the civil group which aims to promote the return of Chinese cultural properties. Since the establishment of the civil group a year ago, more and more Japanese have paid attention to and understood the call for returning looted cultural relics, said Takakage Fujita, another co-representative of the group. The civil group will continue to promote the return of Chinese cultural relics plundered by Japan during WWII through various activities, Fujita, also director general of a civic group dedicated to upholding and developing the 1995 Murayama Statement, told Xinhua. At the rally, Kazuo Morimoto, representative of a research association of East Asian history and cultural assets, said that in recent years, France and other European countries have returned looted cultural relics to former colonial countries in Africa and Asia. Noting the trend of returning looted cultural relics around the world, Morimoto stressed that Japan barely mentioned its wartime looting and destruction of cultural relics. It is necessary for Japanese society to face up to history, sort out historical facts together with relevant countries, and seriously consider the issue of returning looted cultural relics, he added. The founding purpose of the civil group is to encourage Japan to return Chinese cultural relics, achieve "historical reconciliation" between the two countries, and further promote the development of bilateral relations. The 14th Dalai Lama was brought up in a Potala Palace (in Lhasa) that deliberately harboured Nazi German War Criminals. He was at the top of a ruthless 'Lamaist' hierarchy that raped, tortured and murdered the oppressed Serf population! These Nazi War Criminals had escaped from British POW Camps in India and had taken refuge in a Tibet that had been 'friendly' to these racists from Hitler's Germany! In return for their compliance in 'lying' about a forceful takeover of Tibet by the fabled 'Chinese' (the remit was that the 'Chinese' behaved like 'Nazi Germans') these Nazi German 'War Criminals' would be granted 'Immunity' from Prosecution! Indeed, they would write books (in English) and would receive immediate US Citizenship for their assistance in this grand scheme of deception! Part of this façade has involved the 14th Dalai Lama being presented to the West as a ‘Christ-like’ figure worthy of respect and worship! India has been part and parcel of this process of ‘lying’ and ‘misrepresenting’ China, its culture and its religious traditions! The US anti-intellectualism employed by the CIA was that 'China' had 'invaded' an integral part of its 'own' territory! By the time of the 1949 Socialist Revolution in China – and the 1959 'Liberation' of the Tibetan region - Tibet had been a part of geographical China for over a thousand years - with millions of Tibetans living throughout Southwest China after expanding into China proper! When the capitalist-friendly 'Nationalist' government ruled China between 1912-1949 - the US was absolutely fine with Tibet being an integral part of China! It was only when the anti-capitalist 'Socialist' government was brought to power in 1949 that a right-wing US (Truman) government had a problem with the new arrangement. This was when the myth-making machine chugged into action! When the ethnic Han (Chinese) Buddhist Master - Xu Yun (1840-1959) - visited the Tibetan region during the late 1880s - he was shocked and appalled by the 'decadence' he encountered! Many 'apologists' for Western imperialism tried to suggest that this movement away from the Vinaya Discipline (as laid down by the Buddha) was a necessary part of the Buddhist adaptation to the Tibetan environment, but the problem with this thinking is the 'Lamaism' is NOT Buddhism per se, but rather a ruthless manifestation of a system of Buddhist totalitarianism! These so-called 'High Lamas' were nothing but militarised Landlords who possessed numerous wives and concubines and passed on their vast estates to their children! Anyone who dared to question or challenge their authority often ended up having their eyeballs publicly 'gouged out' with a spoon! This was the corrupt system that Adolf Hitler was very interested in - as he was obsessed with the bizarre idea that the racially pure 'Aryans' had originated within Tibet - and that the naturally 'racist' high Lamas were somehow 'descendants' of these racially pure ancestors who had spread to Germany! This explains why numerous Nazi German archaeological expeditions were sent to the region - and why the young 14th Dalai Lama was ingratiated with Hitler's emissaries! These 'Aryan' representatives would soon be replaced by their CIA equivalents - as the Americans spirited the Dalai Lama away to India and a fabricated story of a 'Chinese invasion' was concocted! This falsehood is now masquerading as the 'norm' in the West - with only people across China (including the Tibetan region) - truly understanding the reality of the situation! The corruption of the 14th Dalai Lama is well-known – but the US follows a policy of never presenting his image in a negative light! He has been friends with mass murderers, has been involved with the hacking of US defence computers and has been caught demanding that everyone follows a vegetarian diet – whilst being caught ordering plates of ham sandwiches at the various five-star hotels he and his entourage frequents! Although he is supposed to be an impoverished Buddhist monk – it has been revealed that he receives a yearly allowance of $200,000 from the US govement! This maverick behaviour all fits in with the ‘Bourgeois’ (‘Christianised’) Buddhism he peddles in the West! Anyone can access the Buddhist Vinaya Discipline – even the far more liberal ‘Tibetan’ version – and see that the 14th Dalai Lama does NOT adhere to this very strict psychological and physical discipline that involves the upholding of hundreds of rules! Yet again his hypocrisy and corruption has been displayed in his ‘amorous’ behaviour (forbidden by the Vinaya Discipline) which involves him insisting upon ‘kissing’ those he meets – but only involving the touching of tongues!
DPRK: Respected Comrade Kim Jong Un Sends Congratulatory Message to the General Secretary of the Central Committee of the Lao People's Revolutionary Party and the President of the Lao People's Democratic Republic! (29.3.2023)
Sangha Kommune (SSR) Blog: DPRK-Lao Relations - Flower Basket (112-2023) Vientiane General Secretary of the Central Committee of the Lao People's Revolutionary Party President of the People's Democratic Republic of Laos Tonglun Seesoul Comrade On the occasion of the 68th Anniversary of the Founding of the Lao People's Revolutionary Party - I send warm congratulations and Comradely greetings to the General Secretary and all members of the Lao People's Revolutionary Party! For the past 68 years since its Founding - the Lao People's Revolutionary Party has successfully organized and led the struggle of the Lao people to achieve independent development and prosperity of the country - while resolutely overcoming all kinds of challenges and difficulties at home and abroad! Today, under the precise leadership of the Lao People's Revolutionary Party headed by Comrade General Secretary, the Lao people are making new strides in the struggle to implement the decisions of the Party's 11th Congress. I wish for greater achievements in the responsible work of Comrade General Secretary for the strengthening and development of the Lao People's Revolutionary Party and the welfare of the Lao people. In this aspiration I expresses a firm conviction. General Secretary of the Workers' Party of Korea Chairman of the State Affairs Commission of the Democratic People's Republic of Korea - Kim Jong Un March 22, Juche 112 (2023) Pyongyang (End) www.kcna.kp (subject 112.3.22.) North Korean Language Article: http://www.kcna.kp/kp/article/q/35104d969cc6fb7cd36765b8ef06b3f8.kcmsf 경애하는 김정은동지께서 라오스인민혁명당 중앙위원회 총비서,라오스인민민주주의공화국 주석에게 축전을 보내시였다 비엔티안 라오스인민혁명당 중앙위원회 총비서 라오스인민민주주의공화국 주석 통룬 씨쑤릿동지 나는 라오스인민혁명당창건 68돐에 즈음하여 총비서동지와 라오스인민혁명당의 전체 당원들에게 열렬한 축하와 동지적인사를 보냅니다. 라오스인민혁명당은 창건후 지난 68년간 내외의 온갖 도전과 난관들을 과감히 극복하면서 나라의 자주적발전과 번영을 이룩하기 위한 라오스인민의 투쟁을 승리적으로 조직령도하여왔습니다. 오늘 라오스인민은 총비서동지를 수반으로 하는 라오스인민혁명당의 정확한 령도밑에 당 제11차대회 결정관철을 위한 투쟁에서 새로운 전진을 이룩하고있습니다. 나는 라오스인민혁명당의 강화발전과 라오스인민의 복리를 위한 총비서동지의 책임적인 사업에서 보다 큰 성과가 있기를 축원하면서 우리 두 당,두 나라사이의 전통적이며 동지적인 친선협조관계가 앞으로도 끊임없이 강화발전되리라는 굳은 확신을 표명합니다. 조선로동당 총비서 조선민주주의인민공화국 국무위원장 김정은 주체112(2023)년 3월 22일 평 양(끝) www.kcna.kp (주체112.3.22.) The China-Laos Railway has deepened the friendship between Chinese and Lao staff and provided development opportunities to both countries and peoples.
As a symbol of China-Laos friendship and a triumph over Laos' landlocked status, the railway's Lao section has created more than 110,000 jobs for Lao people since its opening and has drawn the interest of numerous Chinese and local young talents who pursue their professional careers on the railway. "Because we speak different languages, it was a bit difficult to communicate with each other at first, but our Chinese colleagues are very kind. They patiently teach us without hesitation everything we need to know to do our jobs. That's what impressed me the most," Sida Phengphongsawanh, a 23-year-old lady who worked as a locomotive maintenance engineer, told Xinhua in a recent interview. She added that working and spending time together have brought her and her Chinese colleagues closer. Sida was one of the over 1,000 Lao trainees in a series of courses on train driving, scheduling and maintenance and railway operation organized by the Laos-China Railway Co., Ltd. (LCRC), a joint venture based in Vientiane, Laos, and responsible for the operation of the railway's Lao section. Vilaxay Xayluangsy, a 23-year-old man who works in the company as a train dispatcher, said he had decided to work with the railway because he thought the company could give him a stable job, and the China-Laos Railway could drive the overall development of Laos. "I was one of the first 600 Lao trainees who have received professional railway theories and on-site practice training since 2020. Personally, it was a great opportunity to improve myself," said Vilaxay. Vilaxay added that his Chinese colleagues are highly disciplined, hard-working and friendly. "Chinese are sincere people. They have great empathy with all employees. They taught us everything we need to know about the railway," he said. "Laos-China railway has shortened the traveling time between cities along the route. It has yielded fruitful outcomes in passengers and cargo transportation since it was launched," said Vilaxay. Sida and Vilaxay's experiences have attracted more local talents to join the LCRC. Hatsany Vongkhamsao, a new trainee and Vilaxay's college classmate was among them. "I've been training here for three months. Training in the project made me feel excited and nervous at the same time. Understanding technical words is not easy at all. Luckily, both Chinese and Lao colleagues are very kind. They patiently taught me absolutely everything," the 25-year-old lady said. The Chinese staff, also called by their Lao colleagues as trainers or teachers, have also gained experience and grown over the past year. On the eve of the opening of the China-Laos Railway, 540 specialists were sent from China State Railway Group covering various sectors of railway management to guide and assist the railway's operation. Wang Shu, 33, has not returned home since she was sent to work in Vientiane from Kunming in September 2021, but she is satisfied with the progress she has made. "We also grew up with the China-Laos Railway. We have taken charge of many different positions here, and everyone has grown very fast. For me, I have learned a lot from the all-around exercises. I used to be a train attendant in China, but I have already worked as a railway station conductor and chief train attendant here," she said. "My work focuses on the training of Lao passenger attendants, and now their vocational skills have improved a lot. Most of them can take up posts independently, and some of the veterans can teach new trainees," Wang said, adding that she was particularly pleased about the progress of her Lao trainees and colleagues. She told reporters that in the first railway-staff-skill competition of the Lao section of the China-Laos Railway held in late November this year, Chinese and Lao staff competed together. "Everyone of the Lao staff performed very well, and in the Vientiane Station, one of our Lao colleagues was the champion of the passenger-service-skill competition," she said. The champion, 28-year-old Pansay Yiayengva, works as a conductor at Vientiane Station. "I studied law and international relations in Laos, and then went to China to study business administration for three years. After graduating I worked here," said Pansay. With a sound educational background, Pansay had many employment options, but she said the experience of traveling by train in China "has been a turning point in my life." "I found that I really loved trains and I wanted to get a railway job. After graduation and returning home, I went straight to the LCRC to apply for a position," she said. "I like to work on the railway, so I decided to come to work for Laos-China Railway, as well as to grow up with the Laos-China relationship." Pansay added that she feels lucky to be able to pursue her dream. The China-Laos Railway will be a symbol of friendship between Laos and China and will bring happiness and prosperity to the people of both countries. Pansay said that the railway has brought development opportunities to Laos. In addition, she is happy to see that Lao people can have a chance to take a train. The Laos-China Railway Co., Ltd. held its first vocational-skill competition in the Lao capital Vientiane last Tuesday, aiming to improve the skills of railway employees. The competition included a total of 17 types of work in five specialty categories, namely driving, passenger service, freight, locomotive and wagon maintenance. The China-Laos Railway is a docking project between the China-proposed Belt and Road Initiative and Laos' strategy to convert itself from a landlocked country to a land-linked hub. The electrified passenger-and-cargo railway that went fully operational on Dec. 3, 2021 is also built with the full application of Chinese management and technical standards. 2023-02-19 Ecns.cn Editor:Jing Yuxin By Li Hanxue
(Journalist from CNS) (CNS)-- Since Buddhism was introduced from India to China more than 2,000 years ago, it has not only merged with Chinese culture and philosophy, but also deeply integrated into the daily lives of Chinese people without their noticing. Buddhism comprises three major schools: Han, Tibetan and Southern, each with a different language. Has the Sinicization of Buddhism been completed? Can the historical process be interpreted as the secularization and Sinicization of Buddhism? SHENG Kai, vice president of Tsinghua University's Institute of Ethics and Religion and deputy director of the Institute of Buddhist Culture of China, explored these topics in an exclusive interview with China News Service's "W.E. Talk". Excerpts from the interview: Buddhism Sinicization is a brand-new process China News Service: How can we accurately understand Sinicization of Buddhism? Why can't we take this as Sinicization and secularization? SHENG Kai: Buddhism was introduced to China from India around the beginning of the Christian Era. To take root and develop in China, Buddhism had to be compatible with the traditional inheritance of Confucian and Taoist cultures, blended into the faith and belief of the Chinese ritual culture, systematically accepted by the monarchy, sustained by the society through communication, and well supported by a booming economy. So discussion of the historical connotation of the Sinicization of Buddhism means exploring the process and laws of Buddhism’s transformation from an alien civilization to Chinese religion, recording the continuity, separation, heritage, and innovation between Indian and Chinese Buddhism, and examining the conflicts, interpretations, and fusions with Confucian and Taoist cultures as a result of interaction with Chinese society. In contrast to the migration of other religions, Buddhism from India to China has four fundamental characteristics. First, its cultural communication is characterized by a "missionary as communicator" mode. The linkage between Indian and Chinese Buddhism is mainly the translation and dissemination of classical texts. Monks acted as individuals and had no relationship with organizations of Indian Buddhism, so the propagation of Buddhism never caused any war. Second, it is the original cultural integration process. The traditional Chinese culture of Confucianism and Taoism is the background for the development of Buddhism in China. Although there were conflicts between monasticism and filial piety, the original classical interpretation and theoretical innovation of Chinese Buddhism resolved the ethical conflicts among the three religions. They promoted the cultural integration of the three on the common understanding that their distinctive beauties should all be preserved. Third, its cultural practice has mainly been undertaken by the elite and the public. The Sinicization of Buddhism for thousands of years is not simply a creation by elite Buddhists and literati but the joint work of worshipers in Chinese Buddhism. Fourth, an integration of globalization and localization. As a result of the Sinicization of Buddhism, Chinese Buddhism is not only a local transformation of religious civilization from overseas but also a rediffusion to East Asia and Southeast Asia. Indian Buddhism was introduced to the Central Plains of China around the beginning of the Christian Era, and Tibet in the 7th century, and Yunnan in the 11th. It blended with different cultures and regions, forming three primary schools of Chinese Buddhism with different temperaments, forms, and characteristics: Han Buddhism, Tibetan Buddhism, and Southern Buddhism. They use Chinese, Tibetan, and Dai languages to carry forward the significance of Mahayana, Tantra, and Theravada Buddhism. Therefore, the Sinicization of Buddhism is not based on any single nationality. For example, Southern Buddhism is practiced by the Dai, Blang, Deang, Achang, and some Wa and Yi ethnicities. Even Han Buddhism did not undergo the process of Sinicization because it was created by the monks of the Han, ethnic minorities, and even overseas Chinese expatriates. Foreign monks from West Asia, Central Asia, and South Asia, as well as those from Khotan, Qiuci, Shule, and other places in Xinjiang, traveled across China to translate Sutras and evangelize Buddhism. Of the eight primary schools of Buddhism in the Sui and Tang Dynasties, the Three Treatises, Vijnaptimatrata, Avatamsaka, Tantra, and Dhyana were founded directly by non-Han monks or with their joint efforts. Han Buddhism integrates the collective multiracial wisdom of the monks and the public. It blends pluralistic cultures with Buddhism and reflects the complicated characteristics created by multiple nations. Between Chinese Mahayana and Indian Mahayana, the relationship is a creative transformation and innovative development. Although the fracture is bigger than the continuity, they are not opposites. Innovation is greater than inheritance but still keeps the fundamental spirit of the Buddha. Thus, it is not possible to use the linear historical view to explore the relationship between the two by saying that the previous generation is always better than the present, nor can we use the word “secularization” to describe the development of Han Buddhism. The connotation of secularization in the contexts of Western culture is related to sacredness, as Mircea Eliade wrote in the preface of his book The Sacred and Profane: "Sacredness is the opposite of profane." The Western narrative of secularization is that the propagation and development of Buddhism in China is a process of constant degradation and decline. However, the Sinicization of Buddhism is not simply about Buddhism in China, but refers to a process of interpretation and creation of Indian Buddhism by Chinese Buddhists, which finally took root and developed into a new form of Chinese Buddhism. The ideology of human Buddhism is the right way tothe Sinicization of Buddhism CNS: Recently, the reform of human Buddhism has effectively changed the Buddhist community. It calls for self-salvation and renewal to adapt to contemporary society. Please describe the background and significance of the ideology and reform of human Buddhism. How do you see the relationship between Sinicization of Buddhism and the vitality of Buddhism in China today? SHENG: Buddhism encountered crises in different periods. In the Northern and Southern Dynasties, for example, Buddhism met the legitimacy problem of Dharma, and there was a debate about the relationship between Chinese and foreign cultures. In the mid-late Ming dynasty, talent lacunae and monastery malfunction happened. Masters like HanshanDeqing, YunqiZhuhong, ZibaiZhenke, and Yuyi Zhixu strongly advocated religious reform to rejuvenate Buddhism in the late Ming Dynasty. After the Opium War of 1840, the Chinese Buddhism community faced national peril and the decline of the religion. Human Buddhism was established and promoted as a way of modernizing Buddhism by consolidating doctrines, reforming teaching sources, and popularizing catechism. The announcement of human Buddhism has not only pushed forward the transformation of Buddhism from the old to the modern but also set an excellent example of retaining the past glory and inspiring future honor for the development of contemporary Buddhism. Human Buddhism was first advocated by Master Tai Xu as a correction to the unearthly ills of traditional Chinese Buddhism, which was guided by the principles of Buddhism doctrines and opportunities and focused on exposing and criticizing the accumulated ills of Buddhism and the decay of teachings during the Ming and Qing Dynasties. The theoretical construction and the practical development of human Buddhism are not only consistent with but also reinforce each other. After Master Tai Xu’s passing, many masters, such as Grha-pati Zhao Puchu and Master Jing Hui in Mainland China, Masters Yin Shun and Sheng Yen in Taiwan, and Masters Yan Pei and Lung Kan in Singapore, all adhere to the path of pluralistic and parallel development towards human Buddhism. Human Buddhism is a way of modernizing and synchronizing Buddhism, not a new Buddhism departing from tradition. It inherits traditional conventions, adapts current Buddhist thoughts, and underlines that religion shall conform to the national status quo and the current background of modern civilization. Sinicization of Buddhism has different historical connotations in different periods, such as the establishment of schools in the Sui and Tang dynasties, the religious reform in the late Ming Dynasty, and contemporary human Buddhism. Human Buddhism is a sensible choice for Buddhism to integrate its traditional inheritance with modern Chinese Buddhism. Summing up the historical experience of Buddhism Sinicization and the landmark of 100 years of human Buddhism, we realize that the Sinicization of Buddhism is continuing forever in a conscious and sustainable manner. It is the key to keeping Buddhism vital in China. Dual expectations and directions of self-renewal for contemporary Chinese Buddhism CNS: What challenges do you think Chinese Buddhism may encounter in today’s China? How does Buddhism continue to develop or rejuvenatealong the direction of Sinicization? SHENG: As part of Chinese traditional culture, Buddhism still exerts far-reaching influence in China and around the world, attracting the preference of Chinese today with its traditional charm. However, as an active religious society in contemporary China, its premodern institutional systems, customs and beliefs may contradict modern civilization. And some thoughts and doctrines are not in line with today's political and social situations. In the 21st century, Buddhism in mainland China faces a dilemma of dual expectations. The purity and tranquility of great monasteries in famous mountains are the spiritual home for people nowadays to heal their bodies and souls. But a big, invisible economic hand has reached out to the spiritual need and fostered the denounced commercialization of Buddhism. Following the development of the tourism economy, monasteries make for pure spiritual space but fail to meet the public's expectation of purity. At the same time, the Party and state authorities hope that Buddhist society will maintain traditional farming and praying daily and gear into the modern economy and social life norm. Adapting to the corporate system of assets and finance management is an example. The Buddhism community needs to solve its talent cultivation and survival issues. The discipline of religious life and the inheritance of doctrines are keys to enhancing the total quality and morale of Buddhist groups and to encouraging monks’ return to the fine Buddhist traditions, such as preaching, annotating scriptures, teaching the Dharma, educating people, meditating, chanting sutra and other inner practices with peace in mind. It is also necessary for the state and society to support the Buddhist community in working out its religious ways for monastic living and economic development. The Buddhist community should respond to the needs of society. The monastic groups shall be able to regenerate and benefit the public. Monasteries shall organize activities to promote the Dharma and the public interest and to help people in need with particular support for its charity businesses instead of conducting activities directed to the monasteries' interests. Buddhist society should respond to the concerns and needs of the Party and the state, adapting to the new situation and its requirementsfor a comprehensive modern socialist country.It should cultivate Buddhists of high quality, promote the contemporary interpretation of Buddhist classics, tamp down the ideological foundation for the Sinicization of Buddhism, develop and improve the internal standard of operation for modern Buddhism and strengthen the relevant policies of Buddhism's Sinicization. Historically, Buddhism has made important contributions to the formation and consolidation of a pluralistic society in China. Today, Buddhism still plays a significant role in unifying Chinese people and fostering a strong sense of community for the Chinese nation. In the meantime, it also has unique advantages in operating public charity businesses, facilitating the cross-strait relationship with peaceful development, and enhancing Sino-foreign friendship. (Translated by WANG Yunhong) |
AuthorAdrian Chan-Wyles PhD - Political Commissar and BMA (UK) Historian & Researcher. Archives
April 2024
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