Science: animals are sentient (7/7/2012)

Guess what, theists? Animals have feelings too. That’s what Cambridge scientists are now confident in saying in the wake of the recent Francis Crick Conference. Science and reason are important in a modern society, so it just became that much harder to inflict scripturally sanctioned harm on sentient beings.

This reminds me of a discussion I once had in Germany. Prof. Schmithausen, you were right to think that something was up with theistic contempt for animals. The priests you knew may have been accurate on the detail – animals don’t have souls – but they were wrong on the big picture: they don’t either. Both humans and animals have “homologous subcortical brain networks” and share “primal affective qualia”. Every body hurts; and that suppressed observation was obvious long before it became a hipster anthem.

‘Are you hungry, Buddha? Because I know how that feels.’ Ancient Buddhist story of animal sentience, illustrated in an 11th-century Newar manuscript now kept at Cambridge.

Yoshizaki, ‘The Kathmandu Valley as a Water Pot’ (2012)

Long-time readers might remember this – now in print:

Yoshizaki, Kazumi (吉崎一美). The Kathmandu Valley as a Water Pot: Abstracts of research papers on Newar Buddhism in Nepal. Kathmandu: Vajra Books, 2012. 172 pp. ISBN: 9937506743. EAN: 9789937506748. USD$12.95. [official site]

[See Yoshizaki (1991), (1994a), (1994b), (1995), (1996a), (1996b), (1996c), (1997a), (1997b), (1997c), (1998a), (1998b), (1998c), (1998d), (1999), (2001), (2002a), (2002b), (2003a), (2003b), (2005a), (2005b), (2005c), (2007a) and several others.]

Vaziri, ‘Buddhism in Iran: An Anthropological Approach’ (2012)

Vaziri, Mostafa. Buddhism in Iran: An Anthropological Approach to Traces and Influences. Palgrave Macmillan USA, [forthcoming August] 2012. ISBN-13: 9781137022936.

Any leads on the Tripiṭaka in Persian?

“This study explores the interactions of Buddhism with the dominant cultures of Iran in pre- and post-Islamic times [sic], demonstrating the traces and cross influences as well as the importance of parallel practices, a process which has brought the culture of Iran to its present state.”

Meanwhile, in Seoul

Hwang cut open a female dog’s abdomen and held up its uterus and oviduct, pointing out where the ovarian eggs were. He demonstrated the extraction of 10 eggs from the oviduct, and then let the monks look at the eggs through a microscope.

What’s all this about? Hwang Woo-suk, “disgraced geneticist” and “devout Buddhist”, is still in the lucrative business of cloning puppies.

Bae Ji-sook, ‘Buddhist leader visits disgraced scientist Hwang’, The Korea Herald, March 8, 2012. [link; seen at buddhistchannel.tv]

It’s hard to work Korea out; after just two generations of intensive missionizing, far more South Koreans are now Christian than Buddhist. In Asia, only the Philippines has more Christians. I just hope Hwang draws the line at cloning the people who ran “Buddhist studies” into the ground in the English-speaking world.

Query: Deposit libraries for Buddhist studies

Which public libraries accept donations of scholarly books on Buddhism? I hope to facilitate the building of collections in institutions that are open to the public and support Buddhist studies. I am looking specifically for information on collections in Asia: India, peninsular Southeast Asia, China and Korea.

Please send me your recommendations, together with contact details (if you have any). This information may be compiled, entirely at my discretion, into an open list of Buddhist studies deposit libraries, unless you ask for it to be kept private. Feel free to reply either by email or in the comments.

Young, ‘The 14th Dalai Lama, Nationalism, and Ris med‘ (2011)

Young, Elena. ‘The Boundaries of Identity: The Fourteenth Dalai Lama, Nationalism, and Ris med(non-sectarian) Identity in the Tibetan Diaspora’. M.A. thesis, McGill University, 2011. 107 pp. [official site]

Will Tuladhar-Douglas had a theory that the Ris med pas drew their inspiration from Lhasa Newars. Until we hear more on that, there’s Elena Young’s Masters’ thesis:

From the Abstract

This thesis examines the complex process by which Tenzin Gyatso (Bstan ‘dzin rgya mtsho), the fourteenth Dalai Lama, has publicly and consciously sought to rise above traditional structures of sectarianism in order to forge a coherent Tibetan identity in exile. […] I argue in this thesis that this “non-sectarianism” can be historically traced back to the nineteenth century ris med (“non-bias” or “non-sectarian”) movement, a trend spearheaded in the eastern region of Khams, Tibet. In this way, the current Dalai Lama’s efforts to unify Tibet under a rubric that delineates a non-sectarian identity, indeed parallels an earlier moment in the story of Tibet, one that was equally unstable and yet central to the historical narrative of Khams. Employing a historical and textual analysis based on primary and secondary sources, this thesis is a study of the fourteenth Dalai Lama’s appropriation of the historical ris med model, and an investigation of the techniques and modes of “non-sectarian” representation adopted and disseminated by this leader and his administration-in-exile.

Turenne, ‘Śākya mchog ldan & 5 treatises of Maitreya’ (2011)

Philippe Turenne. ‘Interpretations of unity: Hermeneutics in ŚĀKYA MCHOG LDAN’s Interpretation of the Five Treatises of Maitreya’. PhD diss., McGill University, 2011. 271 pp. [official site/PDF (may not work)]

Includes a partial translation of the Byams chos lnga’i nges don rab tu gsal ba of Śākya mchog ldan.

From the Abstract

This dissertation is a study of the process through which Tibetan Buddhist philosophy, by synthesizing doctrines and texts into consistent models, integrates views of reality within doctrinal and soteriological systems. […] the dissertation surveys and analyzes Tibetan interpretation of the set of texts referred to as the Five Treatises of Maitreya (byams chos sde lnga), and at the way those interpretations deal with the doctrinal tensions found in that set of text[s]. In addition to providing a recension of major interpretations of the Five Treatises developed between 1100 and 1500, a detailed account is given of the model of interpretation given by gSer mdog Paṇ chen Śākya mchog ldan, a famous teacher of the Sa skya school of Tibetan Buddhism.

Stout, ‘Buddhism & the State of the Union’ (2009)

Stout, Daniel R. ‘How the Buddhist concept of Right Speech would be applied towards diplomatic actions using the media: a case study from the 2002 State of the Union’. M.A. thesis, 2009. [http://hdl.handle.net/2097/1485/PDF]

From the Abstract

State of the Union Address, 2003 (AP)
In this analysis it is argued that current strategies of media diplomacy do lead to violence because they encourage power plays, violence, and overemphasis on national ego. The proposed alternative is to embrace a Buddhist alternative identified as Right Speech to overcome current deficiencies. The study found that President Bush’s 2002 State of the Union violated the tenets of Right Speech. The implications of violations including the increased likelihood of violence between nation states will be discussed.

Fürer-Haimendorf Collection, SOAS

Saptavidhānottarapūjā performed by Badrīratna Vajrācārya, 1957 CE
A slew of photographs taken by the late anthropologist Christoph von Fürer-Haimendorf (1909–1995) have been placed in an online digital archive hosted by SOAS. Hundreds of these photographs are purposive records of Newar life, taken just after the opening of Nepal to foreign visitors in the late 1950s. Shown here is a worship of Āryatārā performed in Kathmandu by Badrīratna Vajrācārya who, although a well-known figure in Kathmandu, is not identified by name in the archive.

Dozens of other Himalayan and South Asian ethnic groups are represented in the collection, which is a real mine of information for researchers in the field, well worth the cost of digitization. The copyrights — yes, they still matter — are reserved by SOAS and Nicholas Haimendorf.

Link: Fürer-Haimendorf collection, SOAS (at digital.info.soas.ac.uk/).