<p>The author argues that the prevalence of a high percentage of long-distance labor migration and market problems indicate that most rural households are not in a position to benefit from the growth of urban centers in Nepal. The article discusses the significance of towns for rural livelihoods in Nepal. The article is based on two case studies from western Nepal and the introduction of urbanization. The article contains tabulated data of urban growth on the basis of CBS 2001, rural-urban disparities in living standards, and CBS 1996. It includes a map of the study area. (Rajeev Ranjan Singh 2006-10-10)</p>
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The Compendium of Principles of All Tath›gatas (Sarva-tath›gata-tattva-sa˙graha) is arguably the single most important development of Indian Buddhist tantra. In this text we find the coalescence of a variety of tantric elements organized around two new and seminal narratives-⁄›kyamuni's enlightenment recast in tantric terms and Vajrap›˚i's subjugation of MaheŸvara-that for the first time self-consciously announce tantra as a new and distinct form of Buddhism. In declaring tantra's independence, these narratives present a clearly defined soteriological goal, a new paradigm for this liberative path in which ritual is central, and innovations such as deity yoga (self-generation as an enlightened figure), consecration rites, and practices involving violence and sex. These reflect both developments within Buddhism and external pressures, including violence and the exercise of power predominant in early medieval Indian socio-political forms as well as a decline in patronage of Buddhist institutions. The Compendium of Principles marks the emergence of mature Indian Buddhist tantra at the end of the seventh century, and it immediately spawned a body of literary progeny that has played a central and enduring role in the development of tantric Buddhism in India, Tibet, China, and Japan. Consolidated over time into traditions known in some Indian circles as Yoga Tantra, they spread as widely as ⁄rı Lanka, Southeast Asia, Khotan, Mongolia, and Sumatra. The Compendium of Principles and its constellation of texts form the first Buddhist tantric corpus, as many texts amplify practices and doctrines of the Compendium of Principles. The continued growth and development of these traditions resulted in Abstract b subsequent phases of tantra later classified as Mah›yoga. While these tantras, which include the Secret Assembly (Guhyasam›ja), Yoga of the Equality of All Buddhas (Sarvabuddhasamayoga), and Secret Nucleus (Guhyagarbha), exhibit strong nonmonastic influence, the roots of their characteristic practices focusing on violence and sex reach back to the Compendium of Principles. In Tibet, the Compendium of Principles and texts classified as Yoga Tantra played a central role in the transmission and development of Buddhism from the eighth through eleventh centuries, and continued to exert influence even after the introduction of new tantric developments.
<p><strong>Creator's Description</strong>: New textual technologies inspire and force interpretive communities to rethink the way a text is perceived and used. Today, the possibilities of computers and the internet lead text-users to digitize materials and make sources searchable. This, in turn, changes the nature of texts, how they are used, and how they are understood. Past technological revolutions have had similar strong ramifications on the history of literature. In Tibet, one such shift was the spread of printing in the fifteenth and sixteenth centuries. Much money, time, and effort had to be invested in transforming handwritten manuscripts to printed texts, which impelled Tibetans to take a new look at the existing literature. Publishers and editors often sat down to reorganize and emend texts of the manuscript tradition in order to make them more reader-friendly, thus justifying the increased circulation of the texts that printing made possible. Yet, modifying the texts also meant changing their significance in terms of how the texts and their authors were subsequently perceived. Relying on redaction and source criticism, the present article analyzes the editorial modifications that were imposed when the collected works of Sgam po pa Bsod nams rin chen, a twelfth-century founder of the Bka' brgyud tradition, were printed for the first time, and reveals the religious and literary ramifications this textual transformation involved. (2013-07-01)</p>
Socioeconomic status (SES) is a primary determinant of health vulnerabilities and social affiliations. To ascertain if SES is signaled in brief patterns of nonverbal behavior, we had participants of varying SES backgrounds engage in a brief interaction with a stranger. Videos of 60-s slices of these interactions were coded for nonverbal cues of disengagement and engagement, and estimates of participants' SES were provided by naive observers who viewed these videos. As predicted by analyses of resource dependence and power, upper-SES participants displayed more disengagement cues (e.g., doodling) and fewer engagement cues (e.g., head nods, laughs) than did lower-SES participants. Results were also consistent with the thin-slicing literature, in that observers' estimates of SES were reliable with each other and accurately predicted targets' family income, maternal education, and subjective SES. Finally, nonverbal displays of disengagement and engagement predicted observers' estimates of SES, which suggests that these cues are systematic signs of SES. These results have implications for understanding the effect of SES on social interactions and patterns of disengagement and engagement in other realms.
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<p>The article discusses the asylum taken by Sikkim's Kaji Yukla Thup in Nepal. The article discusses an old socio-cultural relationship between Nepal and Sikkim. The asylum of the Kaji Yukla Thup was given at the time of General Bhimsen Thapa's prime ministership. Around 101 households also accompanied the Kaji. Many types of privileges were given to him in Nepal. The article includes number of letters and writings related with this incident. (Rajeev Ranjan Singh 2007-01-15)</p>
Presents a highly philosophical view of silence from the literal sense extending to the idea of silencing voices. Considers reflection, meditation, and contemplation in regards to reading and writing. Discusses reflection and literacy, and reflection and learning. States that literacy is an interlace pattern of reflection in silence and activity in the material world.
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