Vihara architecture: defining the existential foothold of VIII century Buddhist monastery "Somapura Mahavihara" of ancien Bengal

Lost in history, the ruin of ‘Somapura Mahavihara’ was not recognized separated from its birthplace, i.e. nature, for more than 700 years. Yet, within its silent presence, the monument dominated the name of the region: ‘Paharpur’ (land of hillock), according to its appearance surrounds by its flat land topo¬graphy. Discovered in 1919, the single largest Buddhist Vihara (monas¬tery) of ancient Bengal came into light, pronouncing the flou¬rishing minute of Buddhist architecture, once dominant religious force of the subcontinent. The earliest historical monumental architecture of greater Asia, had long been deriving itself from the Buddhist monastic architecture as early as VI century BC. In line of history, the discovery of ‘Somapura Mahavihara’ contributed attesting the sensitivities of a highly sophisticated architectonic typology of Vihara Architecture in the land of ancient Bengal. The recovery of ‘Somapura Mahavihara’ was not only from its cradle of nature, but also from its remarkable existence imprinted in the reign of Pala dynasty (750 - 1155 AD) announcing the existential foothold of man in his nature. The existential foothold of ‘Somapura Mahavihara’ comprises the factors, responsible in shaping the anchorage of the mo¬nument since the birth of Vihara architecture, as early as 530 BC. These factors not only denote the building technology in response to its environment but also the amalgamation of be¬lief, upon which the dwellers transformed the site as a place announcing their existence on earth. This research paper aims at exploring the existential foothold of ‘Somapura Mahavihara’, in terms of its territorial, functional, structural, social, cultural, religious sym¬bolic hierarchies of human achievement while clarifying the architectonic typology that shaped ‘Somapura Mahavihara’ through evolution process of ‘Vihara Architecture’. This understanding intends to combine the archaeological knowledge with comparative architectural analysis of contem¬porary Viharas of ancient Bengal, to define the singularity of ‘Somapura Mahavihara’. In consequence, the glorious past of ‘Somapura Mahavihara’ is intended to portray through iden¬tifying the relation of religious and functional rationalism with the connotation of art, architecture and belief moulded within natural forces, as one complete entity; RESUMO: Vihara Arquitetura: Definindo a posição existencial do século VIII Budista mosteiro “Somapura Mahavihara” de Bengala antiga. Perdidas na História, as ruínas de ‘Somapura Mahavihara’ foram confundidas com uma montanha durante mais de setecentos anos. Contudo, no seu silêncio presente, o monumento marcou a toponímia da região; ‘Paharpur’ significa ‘a terra do outeiro’, evidenciando a singularidade deste monumento numa região dominada por uma extensa planície. Em 1919, foi descoberto o maior mosteiro budista da antiga região de Bengal, demonstrando a prosperidade da arquitectura budista. Tem¬poralmente, a descoberta de ‘Somapura Mahavihara’ contribuiu para atestar a evolução e a sofisticação da tipologia arquitectónica denominada ‘Arquitectura Vihara’, existente na antiga região de Bengal. A noção de pegada existencial de ‘Somapura Mahavihara’ compreende os factores responsáveis por moldar a ancoragem do monumento ao lugar em que se insere desde o início da arquitectura Vihara, que remonta a 530 a.C. Estes factores evidenciam a tecnologia construtiva empregue para responder ao ambiente envolvente mas também a evolução da religião, factores estes que os monges construtores consideraram ao transformar o lugar e anunciar a sua existência na Terra. Esta investigação tem por objectivo explorar a noção de pegada existencial de ‘Somapura Mahavihara’, nas suas dimensões territoriais, funcionais, estruturais, sociais, culturais e nas hierarquias simbólicas das realizações humanas para clarificar a tipologia arquitectónica que deu forma a ‘Somapura Mahavihara’ durante a evolução da arquitectura Vihara. Este entendimento pretende combinar/cruzar o conhecimen¬to arqueológico com estudos arquitectónicos comparativos de Viharas na antiga região de Bengal, com o objectivo de definir a singularidade de ‘Somapura Mahavihara’. Neste estudo estudar-se-á também o confronto entre a dimensão religiosa e a artística (divino vs. humano), integrados na arquitectura de ‘Somapura Mahavihara’ em perfeita harmonia.

Just give me the facts? literalism versus symbolism in B2B advertising

For decades the prevailing idea in B2B marketing has been that buyers are motivated by product/service specifications. Sellers are put on approved supplier lists, invited to respond to RFPs, and are selected on the basis of superior products, at the right price, delivered on time. The history of B2B advertising is filled with the advice “provide product specifications” and your advertising will be noticed, lead to sales inquiries, and eventually result in higher sales. Advertising filled with abstractions might work in the B2C market, but the B2B marketplace is about being literal. What we know about advertising — and particularly the message component of advertising — is based on a combination of experience, unproven ideas and a bit of social science. Over the years, advertising guidelines produced by the predecessors of BMA (National Industrial Advertising Association, Association of Industrial Advertising, and the Business/Professional Advertising Association) stressed emphasizing product features and tangible benefits. The major publishers of B2B magazines, e.g., McGraw-Hill, Penton Publishing, et al. had similar recommendations. Also, B2B marketing books recommend advertising that focuses on specific product features (Kotler and Pfoertsch, 2006; Lamons, 2005). In more recent times, abstraction in advertising messages has penetrated the B2B marketplace. Even though such advertising legends as David Ogilvy (1963, 1985) frequently recommended advertising based on hard-core information, we’ve seen the growing use of emotional appeals, including humor, fear, parental affection, etc. Beyond the use of emotion, marketers attempt to build a stronger connection between their brands and buyers through the use of abstraction and symbolism. Below are two examples of B2B advertisements — Figure 1A is high in literalism and Figure 1B is high in symbolism. Which approach — a “left-brain” (literal) or “right brain” (symbolic) is more effective in B2B advertising? Are the advertising message creation guidelines from the history of B2B advertising accurate? Are the foundations of B2B message creation (experience and unproven ideas) sound?

Thai family support (TFS) : working with families of young substance users in primary health care

Living with substance users negatively impacts upon family members in many ways, and distress is common. Despite these deep and wide-ranging impacts, supportive interventions for family members in their own right are rarely available. Thailand has substantial and growing problems with substance use, and there is very little support or family members of drug users, especially in community setting. The Thai Family Support (TFS) program was designed for implementation in primary health care units (PCUs) in Thailand. TFS was based on two approaches with existing empirical support in Western contexts—the 5-step method and CRAFT—with adaptations to a Thai setting that included integration with Buddhist practices. Its aims were to increase well-being of family members, reduce mental distress, improve family relationships between family members, and engage substance users in behaviour change. A small-scale randomised controlled trial on TFS with a Delayed Treatment control was conducted, with assessments at 8 weeks (Post 1) and 20-24 weeks (Post 2). Structured interviews with participants and PCU staff and an examination of five case studies augmented the quantitative results. Mixed Model Analyses were applied to quantitative outcomes, and thematic analysis was used for qualitative data. Thirty-six participants (18 in each of Immediate and Delayed Conditions) were recruited. A significant difference at Baseline between the two conditions was observed on the Thai GHQ-28 and Gender, but it was not possible to statistically control for these effects. There was a significant Time by Condition interaction on the Thai GHQ-28, WHOQOL-BREF-THAI and FAS, reflecting greater improvements in the Immediate condition by Post 1, but with the Delayed condition meeting or exceeding that effect by Post 2. On FES Cohesion and Conflict, there were falls across conditions at Post 2, but only Cohesion also showed a Time by Condition interaction, and that effect was consistent with a delayed impact of treatment. Overall, TFS by PCU staff in the Delayed Condition gave similar results to TFS conducted by the researcher, supporting the viability of its dissemination to standard health services. Qualitative data also confirmed the quantitative results. Most participants reported physiological and psychological improvements even though their substance-using relative did not change their drug use behaviour. After completing TFS, participants reported increased knowledge, group support and sharing feeling, having positive patient-professional relationship, having greater knowledge of substance abuse and social support. In particular, they changed their behaviour towards the substance user, resulting in improvements to family relationships. PCU staff gave similar responses on the efficacy of TFS, and saw it as feasible for routine use, although some implementation challenges were identified. The cultural adaptation and in particular the religious activities, were recognised by participants and PCU staff as an important component of TFS to support psychological health and well-being. Findings from this study showed the impact of substance use on family members and difficulties that they experienced when living with the substance users, resulting distresses and burden that may develop severe mental health disease. Drug use policies should be modified to support family members and response to their needs effectively for early prevention. This study also gave preliminary support for application of the TFS program in rural primary care settings and identified some policies that will be required for it to be disseminated more broadly.

Exploring representations of Asian identities in films for the Australian Curriculum

In this paper we focus on one facet of Asia literacy and examine the potential of intercultural understanding through two films about Asians in Australia, as the basis for exploring Asia and Australia’s engagement with Asia 'inside' and not through the more accepted mode of 'outside' the nation. In doing so we foreground how teachers’ critical and imaginative curriculum work can realise some of the promises of the framing document for the current national curriculum project, the Melbourne Declaration (MCEECDYA, 2008). In particular, we focus on opportunities for young people to develop an Asia-related cultural literacy that goes beyond instrumental notions of engagement with Asia and explore the evolving nature of contemporary Australian society; a society that continues to develop in response to regional flows and interactions with people and cultures. To this end we engage with the notion of “diasporic hybridity” as a dynamic cultural space through selected films and literature, about Asia in Australia, in particular, Bondi Tsunami (Lucas, 2004) and Footy Legends (Do, 2006) and selected prose works. Our paper introduces the policy background of the Australian Curriculum and suggests multimodal, English classroom applications for the films and literature under study.

From stadium to page : why football deserves more fiction

A great football novel is like a perfectly executed bicycle-kick goal, like players such as Argentine legends Diego Maradona and Lionel Messi; they come along once in a generation. Against the accumulated volume of non-fiction football literature (some people still call it soccer), which could fill and spill out of a World Cup Stadium, football novels are comparatively rare. That said, football or soccer fiction is a genre with a very real and important historical longevity...

The nature of academic leadership at the colleges of the Royal University of Bhutan

This qualitative case study explored leaders' and faculty members' perspectives on the nature of academic leadership at the Royal University of Bhutan (RUB) Colleges. The study revealed that academic leadership at the Colleges is a complex and emergent fusion of Western and Buddhist leadership. The research recommended a hybrid model intended to inform academic leadership development in Bhutanese higher education and contribute to the realisation of the Gross National Happiness philosophy. The model incorporates Buddhist-influenced leadership and other relevant leadership approaches and is expected to contribute to academic rigour through effective learning and research leadership.

Die Personennamen und Titel der mittelmongolischen Dokumente : Eine lexikalische Untersuchung

The present research is an investigation into the corpus of personal names and titles that are found in sources from the Middle Mongolian period, that is the time from the 13th to the beginning of the 15th century. The entry for every name or title has been divided into three parts: occurence(s) of a given name in Middle Mongolian sources (primary sources), etymology, and occurence(s) in sources other than Middle Mongolian (secondary sources). Culturally and lingistically the corpus can be divided into six sub-groups: Mongolian, Turkic (Old, Middle and Modern), Arabo-Persian (Islamic), Indo-Iranian and Tibetan (Buddhist), as well as Chinese. Among these, the largest group is formed by Mongolian and Turkic, followed by Chinese (mostly titles), Indo-Iranian, Arabo-Persian and Tibetan. With regard to the primary and secondary occurences the research is based mainly on primary sources including text-publications and dictionaries. Every name or title is documented as completely as possible within a Central Asian framework. However, due to the divergency of the sources available as well as diachronical importance, each sub-group has been dealt with slightly differently, but consistently. The corpus of investigated names and titles gives a fairly correct picture of the multi-ethnical composition of the Mongolian world-empire. It also shows the foreign influences on Mongolian names and titles, being in this respect a mirror of the influences that are visible in other parts of the Middle Mongolian culture too. Furthermore, the investigated corpus reflects the transitory stage of the 13th to 15th century in Central Asian history, and includes thus material from the past (Indo-Iranian, Old and Middle Turkic), and material that points to the future (Arabo-Persian, Tibetan, Modern Turkic).

Kansanomainen moraali : Tutkimus savolaisista ja pohjalaisista uskomustarinoista

In my research I discuss belief legends as representations of folk morals. Doing wrong is not one s private affair because it can have consequences for the life of a whole community, and therefore, it is in a community s interest to control the conduct of its members. Belief legends have served as a means of instruction for proper behaviour. In this way a community has contributed to the socialization of its members so as to make them comply with common norms and morals. My study is focused on belief legends relating to some type of offence (a crime, an infringement or another kind of misdeed) and its consequences. I try to find out whether there are regional differences and similarities. The material consists of 3120 warning legends that have been recorded in the years 1881‒1981, mainly in Southern Savo and Southern Ostrobothnia, partly in Northern Savo and Northern Ostrobothnia. I have collected the material at the Folklore Archives of the Finnish Literature Society. As a research method I apply discourse analysis to outline the schematic model of the legends, the superstructure, and the substance of the legends, the semantic macrostructure. Also I apply quantitative methods such as cross tabulations in order to establish regional differences and similarities in the concentrated and far abstracted semantic macrostructure of the legends. I look for explanations for the perceptions made in, above all, the cultural context but also with the view of the development of judicial history. Warning legends relating to what is wrong or right are clearly an expression of peasant folklore. The most common types of offences are violations of law and transgressions of Christian traditions and of social conduct. Transgression of Christian traditions is the most frequently committed offence in all geographical areas surveyed. Warning legends have an explicit focus on offence committed by a single person. The most common punishing figure in Southern Savo is the Devil, in Southern Ostrobothnia the Dead, in Northern Savo God, and in Northern Ostrobothnia the Dead or God. The most rigid folk morals are manifested in legends from Northern Savo, where narratives of mortal sin are more frequent than in other areas. The influence of the revivalist movements may be alleged in explanation of this phenomenon. According to these legends people living in Southern Savo are the most tolerant of those included in the study, presumably because of a more liberal revivalist movement in this area, called the Friendship movement. In folk morals women are treated more severely than men. Characteristic of the legends from Ostrobothnia is the emphasis on community, while the legends from Savo lay stress on individuality. The legends from Ostrobothnia manifest a more explicit distinction between the offence committed by a woman and one committed by a man than do legends from Savo. An explanation may be found in the prevailing industries, adherent in the division of labour between the sexes, in this region. The legends are man-centric. Women s occupations are connected with home and family, whereas men s fields of activities are wider. Women moralise each other harsher than do men. Folk morals advise people to be moderate in every sense. Through belief legends people are taught to respect human beings and the rest of creation, to obey the Christian religion and God, and to be moderate in search of wealth.

Undead yakuza: The Japanese zombie movie, cultural resonance and generic conventions

The zombie has long been regarded as a “fundamentally American creation” (Bishop 2010) and a western monster representing the fears and anxieties of Western society. Since the renaissance of the zombie movie in the early 2000s, a subsequent surge in international production has seen the release of movies from Norway, Cuba, Pakistan and Thailand to name a few. Although Japanese zombie movies have been far more visible for Western cult audiences than in mainstream markets, Japanese cinema has emerged as one of the more prolific producers of zombie films outside of Anglophone or Western European countries in recent years. Films such as Helldriver (2010), Zombie TV (2013), Versus (2000), Tokyo Zombie (2005), Happiness of the Katakuris (2001) and anime television series High School of the Dead (2010) have generated varying degrees of popularity and critical attention internationally. At first glance Japanese zombie films, with musical zombie interludes, undead yakuza henchmen and revenge-seeking yūrei zombies, appear fundamentally different to their Western counterparts. Yet, on closer examination, the Japanese zombie movie could be regarded as a hybrid and intertextual generic form drawing on syntactic conventions at the core of a universal zombie sub-genre established by Western filmmaking traditions, while also distilling culturally specific tropes unique to various Japanese horror cinema sub-genres. Most importantly, the Japanese zombie film extracts, emphasises and revises particular conventions and motifs common within Western zombie films that are particularly relevant to Japanese audiences. This chapter investigates the cultural resonance of key generic motifs identifiable in the Japanese zombie film. It establishes a production context and the influence of Japanese horror cinema on style and thematic concerns. It then examines the function of prominent narrative conventions, namely: the source, outbreak and spread of infection; mutation and the representation of the monster; and the inclusion of supernatural and religious motifs.

Golem

Steiner-Prag, was partial to tales of the fantastic, illustrated the Gustav Meyrink novel, The Golem, published in a luxury edition in Leipzig by Kurt Wolff, 1916. In most of the illustrations of the old Jeiwsh quarter of Prague is the protagonist as much as the Golem. In this later drawing, however the bulky figure of the Golem looms on the page in isolation accompanied only by what appear to be a double shadow.

The Frontiers of India's Biological Diversity

India has a long and rich history of tropical science. But here, as elsewhere in the tropical world, there are surprises to be discovered. One thinks immediately of the description, in December 2004, of a new species of macaque from India - the Arunachal macaque Macaca munzala. I use the word description deliberately, because this species was long known to the local people, and the species name rightly reflects this knowledge. Mun zala means "deep-forest monkey" in the language of the Dirang Monpa people of Tawang and West Kameng Districts of Arunachal Pradesh, where this species lives. The new macaque was discovered by science during field trips to these areas by Indian scientists from the Nature Conservation Foundation in Mysore, the National Institute of Advanced Studies in Bangalore, the Wildlife Conservation Society in New York, and the International Snow Leopard Trust. In this habitat, the largely Buddhist local community abstains from killing wildlife for food or sport, although the monkey has been reportedly shot for crop raiding. This species, one of the world's highest-living primate species, lives at altitudes between 1,600 and 3,500m, and is thus a veritable yeti.