Chapter two 2.1 - The tasks of monks imposed by the Khmer Republic (1970-1975) Although the government policy of the Lon Nol government was not described in Buddhist terms, the regime played a major role in the politicization of the Sangha. The government used the various groups of monks in three ways. First, monks were used to counter communist propaganda of the FUNK. This happened particularly in the provinces Pursat, Svay, Rieng, and Takes. Monks who spread the Republic message were either persuaded by the regime or joined the ‘holy war’ voluntarily. The regime used especially ‘pliant monks’ for this task because those could be convinced with little persuasiveness. The monks and officials had to spread slogans like ‘If communism comes, …show more content…
The evacuated ‘new people’ were deployed for growing rice and they were told insult such as: ‘Keeping you is no profit, losing you is no loss’. New people had considerably less right than base people. The former were not allowed to vote for the National Assembly election in March 1976. On the other hand, base people were allowed to vote. This scission is also visible in the tasks which different group of monks were assigned. The former group of patriotic monks, who had peasant backgrounds, became the so-called base monks. The monks remaining in the cities became known as the ‘new monks’. This group was evacuated when the Khmer Rouge conquered cities. They had to walk long distances without food and after this walk, they had to disrobe and were put to work. Due to the view that base monks had more revolutionary potential and that they were less of a threat, this group was merely targeted a few months later. Around July 1975, they also had to disrobe and work in the rice
Thousands have said to have died during the suppression of the revolt.’ Another thing Document 3 proclaimed is ‘The Dalai Lama
(Hellman186). The pattern of patronage, clientelism and party loyalty had been perpetuated ever since, it wasn’t until 1972 where activists had challenged the pattern of political control. Unfortunately the new leaders perpetuated the cycle of political corruption. Roberto believes that the SNTE has become a center for corruption and patronage headed by officers selling second jobs to desperate teachers
Before reading Julie Kerr’s examination into the curious, and perilous dangers that were faced within monastic wall, it would be natural to assume that this is a topic that needs no investigation. This presumption is quickly overturned within the brief, but completely entertaining, Health and Safety in the Medieval Monasteries of Britain. Kerr dives into the world of these monks, and gives us a small glimpse into the many hazards that they faced throughout their work. Not only does Kerr’s work give an amusing look into the incidences and accidents within monastic life, but also demonstrated the fragility of life within Medieval Britain regardless of vocation. Kerr divides these into categories of discussion such as, incidents of self-affliction, construction accidents, and simple missteps, but all show that within Medieval Britain, there were many dangers outside of the routinely researched plagues and epidemics.
This trip was about more than just teaching voter registration. The group set out to also test their limits with segregated bus terminals as well as with food counters (Lee 1999). The
These non-Khmers were given the title of the “old people,” and the rest of the community was called the “new people” (Bergin 29). In addition to this, the rich were displaced from their
The Chinese communist party gained much power after going after and attacking the Kuomintang and its anti communist policies into Taiwan. With the growth of the communist party’s power, the peasant and lower class experienced major influence that would change the course of their lives forever. Chinese peasants and the Chinese communist party between circa 1925 and circa 1950 had a relationship in which the party fostered and cared the state of the people. This created a sense of nationalism and pride for the peasants, while they were advocating social equality, and showing anti-Japanese sentiment. First of all, the Chinese communist party greatly influenced the peasant class in sparking and igniting a sense of nationalistic unity into the
The author says that perhaps many citizens may be drawn to Communist ideology if the social injustices become more prevalent, and urges the readers to look into the problems of Communist civilizations. This article is an example of how many felt during the Red Scare and Cold War in regards to communism. It shows that people felt a collapse
Although the description of Hypatia’s death captures the audience’s attention, the truth to it all is simply that Hypatia was just murdered shown by the evidence of the diction Zielsinki uses suggesting that Peter the Lector was dehumanizing her and had brutal nature. The diction used by Zielsinski’s shows how Peter the Lector didn’t think of Hypatia as a human but instead as an animal or just an object. Described in the article, it says how the Lector beat Hypatia with roofing tiles shows that he didn’t want to even touch her. Peter thought she was ‘unclean’ and didn’t want her filth to stain him. The “mob”, a crowd bent on or engaged in lawless violence, follows the action of their leader the Lector of treating her like the animal he thinks she is.
The impact of Lenin’s victory over a capitalist monarchy defines an important change in the way Sino-Vietnamese relations would occur, since the focus on nationalism would slowly convert to communism as the dominant ideology to resist western capitalism. The rise of the communist resistance Ho Chi Minh in the early 20th century defines the overarching influence of Chinese/Soviet communist policies, which he followed by building a military force on the northern border of China and Vietnam in the 1920s: “By late 1924, Nguyen Ai Quoc (Ho Chi Minh) was in southern China, building a new revolutionary organization meant to operate inside Indochina. These efforts culminated in 1930 with the establishment of the Vietnamese Communist Party” (Ward 45). In this historical perspective, it is imperative to understand the impact that the Soviet Union had on Chinese Communism, which had been steadily growing as a counter-ideology to the capitalist nationalism of Sun Yat-sen.
To rebel against the government to defend their beliefs. As he said: ‘’Let every-man make known what government would command his respect, and that will be step towards obtaining it’’. Another point he points out is that treat their bodies as men and not as machines: ‘’The mass of men serve the state thus, not as men mainly, but as machines, with their bodies’’. The last example he used to influence his audience is that their treated as dirt. While the government is more of a major ruler like earth. ‘’
So this was a very important part of Buddhist livelihood and most likely kept up most of their daily routines/lives keeping them from working the
Mill even posits that religion becomes stunted under such absolute power. Religion, as a possible source of moral knowledge and Faith, ceases to have a social aspect; the human person begins to only have a spiritual relationship with the divine .As such, one’s religious concerns become ones of private salvation with no concern for
People at the Reservation are not a part of the World State and not subjected to the hatching and conditioning of the World State. John and Lenina are attracted to each other but their relationship develops into a disaster. “The strongest suggestion our worser genius can, shall never melt mine honour into lust.” (BNW, 169). John gives himself a reason to resist Lenina by using a quote from Shakespeare.
It is a modern form of Buddhism that involves actively however non-violently in the social, economic, political, social, and ecological problems of society (King, The Social Ethics of Engaged Buddhism, 2005). In contrast, “Engaged Buddhism” has no single founder comparable to Taixu. Engaged Buddhism is a group of independent movements that came up in the 20th century in direct response to the crises in Asia (King, Engaged Buddhism and Humanistic Buddhism: A Comparison of Principles and Practices, 2009). However, the most iconic person representing Engaged Buddhism would be Thich Nhat Hanh, who led anti-war protests, rebuilt villages, resettled refugees, held peace talks internationally and published books during the Vietnam War in 1950s (King, The Social Ethics of Engaged Buddhism, 2005).