scholarly journals Increased self-immolation frequency and severity during the COVID-19 pandemic

Burns ◽  
2022 ◽  
Author(s):  
Shane R Jackson ◽  
Mia Jung ◽  
Gehan Karunaratne ◽  
Katherine Mackenzie ◽  
Rowan Gillies ◽  
...  
Keyword(s):  
2015 ◽  
Vol 31 (2) ◽  
pp. 293-311
Author(s):  
Young-Hae Yoon ◽  
Sherwin Jones

Over the last few decades there has emerged a small, yet influential eco-Buddhism movement in South Korea which, since the turn of the millennium, has seen several S?n (J. Zen) Buddhist clerics engage in high-profile protests and activism campaigns opposing massive development projects which threatened widespread ecological destruction. This article will survey the issues and events surrounding three such protests; the 2003 samboilbae, or ‘threesteps- one-bow’, march led by Venerable Suky?ng against the Saemangeum Reclamation Project, Venerable Jiyul’s Anti-Mt. Ch?ns?ng tunnel hunger-strike campaign between 2002 and 2006, and lastly Venerable Munsu’s self-immolation protesting the Four Rivers Project in 2010. This article will additionally analyze the attempts by these clerics to deploy innovative and distinctively Buddhist forms of protest, the effects of these protests, and how these protests have altered public perceptions of the role of Buddhist clergy in Korean society. This study will additionally highlight issues relevant to the broader discourse regarding the intersection of Buddhism and social activism, such as the appropriation of traditional Buddhist practices as protest tactics and the potential for conflict between social engagement and the pursuit of Buddhist soteriological goals.


2019 ◽  
Author(s):  
Derrick Roberts ◽  
Ben S. Pilgrim ◽  
Tristan Dell ◽  
Molly Stevens

We describe the first report of a self-immolation cascade that can be reversibly paused and reactivated in response to pH changes. This system employs a triazole-based self-immolative linker, which expresses a pH-sensitive intermediate during its elimination sequence. This allows the system to respond to pH cues within its local environment, thus establishing a new way to gate self-immolative release using fluctuating or transient chemical signals.<br>


Author(s):  
Reiko Ohnuma

While ordinary suicide and ascetic self-torture are both condemned outright, and martyrdom seems irrelevant as a category, there are nevertheless several forms of elective death that are legitimated in Buddhist narrative sources from India, including self-sacrifice on behalf of others, and self-immolation as a religious offering. Both of these acts are generally attributed to the bodhisattva, or the being who is working to attain full buddhahood. Even so, while elective death in the form of either self-sacrifice or self-immolation can be rationalized and even celebrated, it is surrounded by ambivalence and anxiety, and accepted only with difficulty. This chapter focuses on the ambivalence surrounding self-sacrifice and self-immolation, an ambivalence that is particularly evident in these stories’ discourse of self and other, and in their discourse of the body that is sacrificed and the body one hopes to achieve.


Burns ◽  
2014 ◽  
Vol 40 (2) ◽  
pp. 319-327 ◽  
Author(s):  
Leeba Rezaie ◽  
Seyed Ali Hosseini ◽  
Mehdi Rassafiani ◽  
Farid Najafi ◽  
Jalal Shakeri ◽  
...  

2002 ◽  
Vol 23 (3) ◽  
pp. 295-298 ◽  
Author(s):  
A. Sukhai ◽  
C. Harris ◽  
R. G. R. Moorad ◽  
Mahomed A. Dada
Keyword(s):  

Open Theology ◽  
2015 ◽  
Vol 1 (1) ◽  
Author(s):  
John Soboslai

AbstractThe paper investigates the conceptual dichotomy of violence and nonviolence in reference to the self-immolations that have been taking place in Tibet for the last several years. First using the insights of Hannah Arendt to distinguish between the categories of violent, nonviolent and peaceful, I approach the question of violence as the problem of acts that transgress prohibitions against causing harm. Using that heuristic, I examine the ways multiple ethical systems are vying for recognition regarding the selfimmolations, and how a certain Buddhist ambivalence around extreme acts of devotion complicate any easy designations of the act as ‘violent’ or ‘nonviolent’. I conclude by suggesting how any such classification inculcates us into questions of power and assertions of appropriate authority.


Burns ◽  
1998 ◽  
Vol 24 (2) ◽  
pp. 144-146 ◽  
Author(s):  
J.M. O'Donoghue ◽  
J.L. Panchal ◽  
S.T. O'Sullivan ◽  
M. O'Shaughnessy ◽  
T.P.F. O'Connor ◽  
...  

Author(s):  
S. Broad ◽  

This study expected to inspect the cycle of the progressions that one overcomer of self destruction patronsa friend or family member's self destruction experienced during the prevention. We initially portray our reasoning for utilizing an absolution prevention,as well as the subtleties of the prevention; at that point, we depict discoveries from a contextual analysis zeroing in on the key prevention minutes distinguished through the single case prevention. Suggestions, restrictions, and future bearings are examined.


2014 ◽  
Vol 11 (1/2) ◽  
Author(s):  
J. David Flynn ◽  
James M. Hay

Using complexity science, we develop a theory to explain why some social movements develop through stages of increasing intensity which we define as an increase in  social focusing. We name six such stages of focusing: disintegration, revitalization, religious, organisation, militaristic, and self-immolation. Our theory uses two variables from the social sciences: differentiation and centrality, where differentiation refers to the internal structure of a social system and centrality measures the variety of incoming information. The ratio of the two, differentiation/centrality (the d/c ratio) is a shorthand way of saying that centrality must be matched by a corresponding level of differentiation to maintain basic focusing. If centrality exceeds differentiation, then the result is a lack of focusing—disintegration. On the other hand, the more differentiation exceeds centrality, the more the system moves into the higher stages of social focusing, from revitalization to the final stage of self-immolation.   To test the theory we examine historically indigenous social movements, in particular, the Grassy Narrows movement in northern Ontario Canada. We also suggest how the theory might be applied to explain other examples of social movement, especially millenarian movements at the end of the 20th century. We also suggest sociocybernetic ways the rest of society and the social movement itself can change its own social focusing.


Sign in / Sign up

Export Citation Format

Share Document