scholarly journals A Buddhist Foundation in Śārdīysa

2018 ◽  
Vol 61 (1) ◽  
pp. 1-19
Author(s):  
Hans Bakker
Keyword(s):  
First Person ◽  
Hindu Kush ◽  
Swat Valley ◽  
The Village

Abstract The article adduces reasons in support of the view that the famous Schøyen Copper Scroll does not come from Afghanistan (Bactria), as maintained by its editor Gudrun Melzer, but belongs to the land south of the Hindu Kush. The donation of a Buddhist Stūpa, recorded in the scroll, was officially made by the Devaputra King of Tālagāna, which may have been a place in the Panjab. It is argued, however, that this pious foundation was organized in particular by his Queen, who is said to have been the daughter of the King of Sārada. The first person speaking in the last 7 verses of the inscription may be identified as this Queen of Tālagāna, who speaks of her homecountry, indicating that the donated Stūpa was erected in the land of Sārada. The village in which the Stūpa was erected is called Śārdīysa. This village, it is argued, can be identified with the present-day village of Śārdi in the Neelum Valley of Kashmir. This region of Kashmir was controlled by the Hūṇa (Alchon) king Mehama, under whose rule the foundation is said to have taken place. The Alchon kings Khīṅgīla and Toramāna may have been mentioned in the scroll on account of their control over Gandhāra and the Panjab, in which the donor institution of Tālagāna was situated. The fourth Alchon king mentioned in the scroll, Javūkha, probably reigned in the Swat Valley. These four Alchon kings formed a confederacy, well-known from their common coinage. The scroll evinces that they were involved in the patronage of Buddhism.

Defining, Constructing, and Communicating Heritage at a "Living History" Museum: The Case of the Ukrainian Cultural Heritage Village

2017 ◽  
Author(s):  
Thomas Beck
Keyword(s):  
Cultural Heritage ◽  
First Nations ◽  
Historical Narrative ◽  
Living History ◽  
First Person ◽  
Cultural Meanings ◽  
History Museum ◽  
The Village ◽  
Living History Museum

The Ukrainian Cultural Heritage Village, an open‐air, living history museum, provides a case study of how heritage is defined and presented. Drawing on David Lowenthal’s conception as heritage as a social construction and Diane Barthel’s idea of “symbolic bankers”, this paper explores how the Village has defined heritage and who has been involved in its definition. This paper will argue that the Village uses heritage to promote the cultural identity of the Ukrainian community while simultaneously strengthening Albertan pride and ‘nationalism’ through recognizing diversity and multiculturalism, but excludes the heritages of First Nations peoples and the other settler nations. The paper then evaluates the effectiveness of the Village’s attempts to portray history and communicate heritage considering the first‐person method of interpretation used and the involvement of the Alberta Government. The paper finds that the limitations of first‐person interpretation and the economic goals of the Alberta Government have led the Village to a position where it risks the trivialization of Ukrainian cultural meanings and the simplification and sanitization of Alberta’s historical narrative.

The Arts and Crafts of the Swat Valley: Living Traditions in the Hindu Kush.

Man ◽  
1992 ◽  
Vol 27 (1) ◽  
pp. 196
Author(s):  
Peter Parkes ◽  
Johannes Kalter ◽  
Joerg Drechsel ◽  
Viola Forster-Luhe ◽  
Jurgen Frembgen ◽  
...  
Keyword(s):  
Arts And Crafts ◽  
The Arts ◽  
Hindu Kush ◽  
Swat Valley

scholarly journals The southern Central Asian mountains as an ancient agricultural mixing zone: new archaeobotanical data from Barikot in the Swat valley of Pakistan

2020 ◽  
Author(s):  
Robert N. Spengler ◽  
Li Tang ◽  
Ayushi Nayak ◽  
Nicole Boivin ◽  
Luca Maria Olivieri
Keyword(s):  
Prunus Persica ◽  
Trade Routes ◽  
Inner Asia ◽  
Northern India ◽  
Central Asian ◽  
Hindu Kush ◽  
Southern Central ◽  
Archaeobotanical Remains ◽  
Swat Valley

Abstract The mountain foothills of inner Asia have served as a corridor of communication and exchange for at least five millennia, using historically documented trade routes such as the Silk Road and the Tea-Horse Road. Recent research has illustrated the important role that this mountain corridor played in the dispersal of crops and farming technology between northeast and southwest Asia 5,000 to 1,000 years ago. However, the role of the mountain valleys along the southern rim of the Pamirs and Himalaya in facilitating crop dispersals has not yet been fully explored. Notably, ongoing debates over secondary dispersals of Hordeum (barley) and Triticum (wheat) into China and the routes of dispersal for the East Asian crops Oryza sativa (rice), Prunus persica (peach) and P. armeniaca (apricot) into northern India are continuing topics of inquiry. In this article, we add to these discussions by focusing on archaeobotanical remains from the Barikot site (ca. 1200 bce–50 ce) in the Swat valley of northern Pakistan. The Swat valley is an ancient settlement zone in the Hindu Kush-Karakoram foothills, whose cultural features have always had a strong link with inner Asia. The archaeobotanical assemblage illustrates that a diverse array of crops, with origins across Asia, were cultivated around the same settlement. Additionally, these farmers likely implemented seasonal cropping cycles and irrigation that required various labour inputs and water management regimes.

First Person on the Last Page: Choosing How to Walk the Path

ASHA Leader ◽  
2014 ◽  
Vol 19 (1) ◽  
pp. 72-72
Author(s):  
Kelli Jeffries Owens
Keyword(s):  
First Person

First-Person Experiments in Thinking

2018 ◽  
Vol 23 (3) ◽  
pp. 189-205 ◽  
Author(s):  
Renatus Ziegler ◽  
Ulrich Weger
Keyword(s):  
Physiological Parameters ◽  
The Self ◽  
First Person ◽  
Psychological Phenomena ◽  
Third Person ◽  
Current Article ◽  
Thinking Process ◽  
Mental Contents

Abstract. In psychology, thinking is typically studied in terms of a range of behavioral or physiological parameters, focusing, for instance, on the mental contents or the neuronal correlates of the thinking process proper. In the current article, by contrast, we seek to complement this approach with an exploration into the experiential or inner dimensions of thinking. These are subtle and elusive and hence easily escape a mode of inquiry that focuses on externally measurable outcomes. We illustrate how a sufficiently trained introspective approach can become a radar for facets of thinking that have found hardly any recognition in the literature so far. We consider this an important complement to third-person research because these introspective observations not only allow for new insights into the nature of thinking proper but also cast other psychological phenomena in a new light, for instance, attention and the self. We outline and discuss our findings and also present a roadmap for the reader interested in studying these phenomena in detail.

Effects of Light-Hearted and Serious Entertainment on Enjoyment of the First and Third Person

2016 ◽  
Vol 28 (1) ◽  
pp. 42-48 ◽  
Author(s):  
Matthias Hofer
Keyword(s):  
Young People ◽  
Media Consumption ◽  
First Person ◽  
Online Experiment ◽  
Entertainment Media ◽  
Third Person Effect ◽  
The Third ◽  
Third Person ◽  
Perceived Enjoyment ◽  
The Third Person

Abstract. This was a study on the perceived enjoyment of different movie genres. In an online experiment, 176 students were randomly divided into two groups (n = 88) and asked to estimate how much they, their closest friends, and young people in general enjoyed either serious or light-hearted movies. These self–other differences in perceived enjoyment of serious or light-hearted movies were also assessed as a function of differing individual motivations underlying entertainment media consumption. The results showed a clear third-person effect for light-hearted movies and a first-person effect for serious movies. The third-person effect for light-hearted movies was moderated by level of hedonic motivation, as participants with high hedonic motivations did not perceive their own and others’ enjoyment of light-hearted films differently. However, eudaimonic motivations did not moderate first-person perceptions in the case of serious films.

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