The Vagabond Traveler’s Account

2020 ◽  
pp. 157-170
Author(s):  
Alicia Turner
Keyword(s):  
Buddhist Monk ◽  
Poor White

In May 1905 the American “vagabond writer,” Harry Franck, interviewed the Irish Buddhist monk U Dhammaloka at length in India, and watched him in action debating with a Christian evangelist. Franck’s book, published in 1910, would briefly make Dhammaloka a global celebrity. This chapter introduces Franck and considers his experiences in Ceylon. It discusses his assessment of Dhammaloka’s credibility, as ex-hobo and Buddhist traveler, and explores the interview with Dhammaloka and the debate about Christianity. It shows Dhammaloka’s ability to arrange for Franck and his two companions to find board and lodging at monasteries in Chittagong and Rangoon. Most importantly, it shows us how Dhammaloka appeared to the eyes of his “poor white” beachcombing peers.

Mobility Stopped in Its Tracks

Transfers ◽  
2015 ◽  
Vol 5 (3) ◽  
pp. 87-103 ◽  
Author(s):  
Catharine Coleborne
Keyword(s):  
Nineteenth Century ◽  
Social Institutions ◽  
The Poor ◽  
Medical Institutions ◽  
Poor White ◽  
White Immigrants ◽  
The Many ◽  
Interpretive Framework

This article examines the interpretive framework of “mobility” and how it might usefully be extended to the study of the Australasian colonial world of the nineteenth century, suggesting that social institutions reveal glimpses of (im)mobility. As the colonies became destinations for the many thousands of immigrants on the move, different forms of mobility were desired, including migration itself, or loathed, such as the itinerant lifestyles of vagrants. Specifically, the article examines mobility through brief accounts of the curtailed lives of the poor white immigrants of the period. The meanings of mobility were produced by immigrants' insanity, vagrancy, wandering, and their casual movement between, and reliance on, welfare and medical institutions. The regulation of these forms of mobility tells us more about the contemporary paradox of the co-constitution of mobility and stasis, as well as providing a more fluid understanding of mobility as a set of transfers between places and people.

Two Incarnations, One Person: The Complexity of Kim Iryŏp’s Life

2021 ◽  
Vol 26 (1) ◽  
pp. 51-71
Author(s):  
Hwansoo Kim
Keyword(s):  
Institutional Structure ◽  
Feminist Studies ◽  
Buddhist Studies ◽  
Buddhist Monk ◽  
Patriarchal System ◽  
Complex Figure ◽  
Monastic Life ◽  
Buddhist Teaching ◽  
Korean Feminist

Abstract Kim Iryŏp (Kim Wŏnju, 1896‒1971) was a pioneering feminist and prolific writer who left lay life to become a Buddhist nun. The bifurcation of her life between the secular and religious has generated two separate narratives, with Korean feminist studies focusing on Iryŏp as a revolutionary thinker and Buddhist studies centering on Iryŏp as an influential Buddhist nun. When divided this way, the biography of each career reads more simply. However, by including two significant but unexplored pieces of her history that traverse the two halves of her narrative, Iryŏp emerges as a more complex figure. The first is her forty-five-year relationship with the Buddhist monk Paek Sŏng’uk (1897‒1981). The second is how she extended some of her early feminism into monastic life but said little about the marginalization of nuns in Buddhism’s highly patriarchal system. In both her relationship with Paek and her feminism, Iryŏp drew on the Buddhist teaching of nonself, in which the “big I” is beyond gender. Thus, Iryŏp repositions herself as having attained big I, while Paek remained stuck in “small I.” Yet, while she finds equality with monks through an androgynous big I, none of her writings contest Korean Buddhism’s androcentric institutional structure.

Peculiar Whiteness

2021 ◽  
Author(s):  
Justin Mellette
Keyword(s):  
Southern Literature ◽  
White Trash ◽  
Poor Whites ◽  
Thomas Dixon ◽  
Close Proximity ◽  
Disparate Treatment ◽  
History Of ◽  
Poor White ◽  
Key Issues ◽  
Fear And Anxiety

Peculiar Whiteness argues for deeper consideration of the complexities surrounding the disparate treatment of poor whites throughout southern literature and attests to how broad such experiences have been. While the history of prejudice against this group is not the same as the legacy of violence perpetrated against people of color in America, individuals regarded as ‘white trash’ have suffered a dehumanizing process in the writings of various white authors. Poor white characters are frequently maligned as grotesque and anxiety-inducing, especially when they are aligned in close proximity to blacks or with other troubling conditions such as physical difference. Thus, as a symbol, much has been asked of poor whites, and various iterations of the label (e.g., ‘white trash,’ tenant farmers, or even people with a little less money than average) have been subject to a broad spectrum of judgment, pity, compassion, fear, and anxiety. Peculiar Whiteness engages key issues in contemporary critical race studies, whiteness studies, and southern studies, both literary and historical. Through discussions of authors including Charles Chesnutt, Thomas Dixon, Erskine Caldwell, William Faulkner, and Flannery O’Connor, the book analyzes how we see how whites in a position of power work to maintain their status, often by finding ways to re-categorize and marginalize people who might not otherwise have seemed to fall under the auspices or boundaries of ‘white trash.’

scholarly journals Зая-бандид Намкайжамцогийн тууж «Сарны гэрэл»-ийн зохиогчийн тухай шинэ шинжилгэ (= Новые сведения об авторе сочинения «Лунный свет. История Зая-пандиты Намкай Джамцо»)

2020 ◽  
Vol 12 (4) ◽  
pp. 815-823
Author(s):  
Aladartu Bao ◽  
Keyword(s):  
17Th Century ◽  
Medieval History ◽  
Valuable Source ◽  
Buddhist Monk ◽  
New Information

The biography of Zaya-pandita Namkaijamtso known as «Moonlight. The Story of Rabjam Zaya Pandita», written by his disciple Radnabhadra, is a well-known work of Mongolian literature of the 17th century. Radnabhadra's work is a valuable source on medieval history, culture and religion of the Oirats. However, information about the biography of the author of this work remains unknown. This article provides some new information about the activity of Zaya Pandita as well as his closest disciple, who was not only a Buddhist monk-chronicler, but also a translator and zealous figure of the Oirat culture.

scholarly journals DICEN LAS CRÓNICAS QUE UN MONJE BUDISTA...

2017 ◽  
Vol 2 (1) ◽  
pp. 76-112
Author(s):  
Anamaría Ashwell
Keyword(s):  
Cultural Interaction ◽  
Multidisciplinary Research ◽  
Buddhist Monk ◽  
Liang Dynasty

Crónica del viaje que realizó un monje budista llamado Hwui Shan que arribó a la tierra del Fusang, probablemente Mesoamérica, entre 499 d. C. y 548 d. C. y que retornó a China con noventa años de edad. En el año 629 d. C. un grupo de historiadores oficiales de la corte de la dinastía Liang documentó el extraordinario viaje de los cinco monjes y sus descripciones de la tierra del Fusang. Extractos del Liáng Shū fueron también incluidos por Ma Taulin o Ma Twan-lin en su enciclopedia histórica llamada Wen-hsien t’ung-K’ao «Investigaciones de antiguallas» publicada por el emperador mongol Jintsung alrededor de 1321. Este artículo nos documenta además la resistencia oficial mexicana para abrirse a la posibilidad de iniciar investigaciones ciertas ya que las ofrecidas hieren cierto orgullo nacionalista de los antropólogos mexicanos e impiden profundizar mediante una investigación multidisciplinaria en la posibilidad de alguna interacción cultural asiática en MesoaméricaAbstractChronicle of the journey made by a Buddhist monk named Hwui Shan who arrived to Fusang, probably Mesoamerica, between AD 499 and AD 548 and returned to China when he was 90 years old. In AD 629, a group of official historians from the court of the Liang dynasty documented the extraordinary journey of five monks and their descriptions of the Fusang. Ma Taulin or Ma Twan-lin's historical encyclopedia called Wen-hsien t'ung-K'ao (“Investigations of Antiques”), published by Mongol emperor Jintsung around 1321, also included excerpts from the Book of Liang or Liáng Shū. This article also documents the Mexican official reluctance to be open to the possibility of initiating true research on this topic since the existing one hurts some kind of nationalistic pride of Mexican anthropologists and prevents to dig into, through multidisciplinary research, the possibility of some Asian cultural interaction in Mesoamerica.

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