1.
Rammohan K. T:
....I really like your project to de-brahmanise Kalady.
----------------------
2. P. J. James:
.....Admirable analysis.
------------------------------
3. Suresh K. Nair:
Quite interesting..
pl. send English version.. so that i can forward to some Scholars from out side India
-------------------------
4. Ajay Sekher:
wonderful and vital effort. i would like to contribute a paper on place names and Buddhism in Kerala.
-----------------------
5. Rajgopal:
ecology and buddhism cheyyam
-----------------------
6. Janaky Sreedharan:
i am only a novice in these matters but am trying to understand in my own humble manner the exchanges between feminism and Buddhism in different cultural political contexts...Buddhism is a strong presence in Black feminist and Dalit feminist thought but in very different ways...i am keenly interested in your conference as it will bring multiple strands of contemporary engagement with Buddhism together...i d not know how i can help out in a concrete way...but i shall be following the destiny of this conference closely and involve myself as and when the right moment comes...right now i am a little in the dark...perhaps you can help me out by keeping me posted...
------------------------
7. M. Dasan :
....I will be happy to be a part of it.
------------------
8. Ajey Sekher:
great initiative... let us continue the good work..
-------------------
9. P. Madhu:
I do not think Buddhism ever mattered for Buddha himself. All that existed in non-western cultural multiplicity had to accommodate itself to the colonizer’s contruct of religion- modelled on Christianity. To read or re-create from the buddha’s logic (that was existing even before Buddha: again, it was the West’s cultural heritage to label a ‘faith’ after its founder) one need not re-produce Buddhism either! Even if one tries it may not be possible as we are living in a different milieu. Interestingly enough Buddha had a concept of time that defies historicising or essentializing not only Buddha but anything else! I was trying to think history taking Buddha’s idea of newness & annicca seriously! Of course, I did write a small scribbling in line with buddha’s thinking – accommodating that within new writings about time, history and temporality....
---------------------------------
10. P. K. Sassidharan:
the issue of reproduction of Buddhism would be interesting. You sound that my note makes a call for that. May be so, but the question, 'what way it is?' should be addressed seriously.
-----------------------------
11. C. Rajendran:
Shouldnt be there terminological pricision when we use words like Buddhism?Could you define it?isnt it an umbrella term?We have to make sense of it by negating 'what is not Buddhism-right?Or should we use ctaegories like Buddhist religion, Buddhist philosopy(ies)?
--------------------
12. P. K. Sasidharan:
Your point is well taken. Difficulties are plenty in getting on with canonical notions of Buddhism. If we venture for definition would be falling back to the same trapping. Admitting the umbrella character of Buddhism the idea of cultural Buddhism is invoked to begin with accounting on historical modulations of Buddha-talk. It seem to be suggesting the need for bypassing stereotypes of Buddhism. The intellectual domains of modern India seem hardly acknowledge the heterogeneity of Buddhist traditions. As far the Kerala Thinking is concerned, the hypocrisy of bypassing Buddhisms seems well professed. Yes, you are strong in suggesting for the exercise of negating 'what is not Buddhism-right?'. The present attempt for tracking the cultural footprints of Buddhism or Bouddhavada is aimed to do this. It has to unravel many of the intellectual smokescreens to get at non-right Buddhisms. Hope you have noticed the Malayalam concept-note circulated, and also published in the blog 'bouddhayaanam'. It begins with the presumptions of Sankaracharya and his birthplace Kalady bear cultural imagery of Buddhism. Categories like Buddhist religion and Buddhist philosophy are simply misleading. That seems to be the trapping in which cultural historians tend to crawl when they say Buddhism is a passe. They seem to be same way out of track when assert that Kerala never had the presence of Buddhisms.
----------------------
13. C. Rajendran:
....I really like your project to de-brahmanise Kalady.
----------------------
2. P. J. James:
.....Admirable analysis.
------------------------------
3. Suresh K. Nair:
Quite interesting..
pl. send English version.. so that i can forward to some Scholars from out side India
-------------------------
4. Ajay Sekher:
wonderful and vital effort. i would like to contribute a paper on place names and Buddhism in Kerala.
-----------------------
5. Rajgopal:
ecology and buddhism cheyyam
-----------------------
6. Janaky Sreedharan:
i am only a novice in these matters but am trying to understand in my own humble manner the exchanges between feminism and Buddhism in different cultural political contexts...Buddhism is a strong presence in Black feminist and Dalit feminist thought but in very different ways...i am keenly interested in your conference as it will bring multiple strands of contemporary engagement with Buddhism together...i d not know how i can help out in a concrete way...but i shall be following the destiny of this conference closely and involve myself as and when the right moment comes...right now i am a little in the dark...perhaps you can help me out by keeping me posted...
------------------------
7. M. Dasan :
....I will be happy to be a part of it.
------------------
8. Ajey Sekher:
great initiative... let us continue the good work..
-------------------
9. P. Madhu:
I do not think Buddhism ever mattered for Buddha himself. All that existed in non-western cultural multiplicity had to accommodate itself to the colonizer’s contruct of religion- modelled on Christianity. To read or re-create from the buddha’s logic (that was existing even before Buddha: again, it was the West’s cultural heritage to label a ‘faith’ after its founder) one need not re-produce Buddhism either! Even if one tries it may not be possible as we are living in a different milieu. Interestingly enough Buddha had a concept of time that defies historicising or essentializing not only Buddha but anything else! I was trying to think history taking Buddha’s idea of newness & annicca seriously! Of course, I did write a small scribbling in line with buddha’s thinking – accommodating that within new writings about time, history and temporality....
---------------------------------
10. P. K. Sassidharan:
the issue of reproduction of Buddhism would be interesting. You sound that my note makes a call for that. May be so, but the question, 'what way it is?' should be addressed seriously.
-----------------------------
11. C. Rajendran:
Shouldnt be there terminological pricision when we use words like Buddhism?Could you define it?isnt it an umbrella term?We have to make sense of it by negating 'what is not Buddhism-right?Or should we use ctaegories like Buddhist religion, Buddhist philosopy(ies)?
--------------------
12. P. K. Sasidharan:
Your point is well taken. Difficulties are plenty in getting on with canonical notions of Buddhism. If we venture for definition would be falling back to the same trapping. Admitting the umbrella character of Buddhism the idea of cultural Buddhism is invoked to begin with accounting on historical modulations of Buddha-talk. It seem to be suggesting the need for bypassing stereotypes of Buddhism. The intellectual domains of modern India seem hardly acknowledge the heterogeneity of Buddhist traditions. As far the Kerala Thinking is concerned, the hypocrisy of bypassing Buddhisms seems well professed. Yes, you are strong in suggesting for the exercise of negating 'what is not Buddhism-right?'. The present attempt for tracking the cultural footprints of Buddhism or Bouddhavada is aimed to do this. It has to unravel many of the intellectual smokescreens to get at non-right Buddhisms. Hope you have noticed the Malayalam concept-note circulated, and also published in the blog 'bouddhayaanam'. It begins with the presumptions of Sankaracharya and his birthplace Kalady bear cultural imagery of Buddhism. Categories like Buddhist religion and Buddhist philosophy are simply misleading. That seems to be the trapping in which cultural historians tend to crawl when they say Buddhism is a passe. They seem to be same way out of track when assert that Kerala never had the presence of Buddhisms.
----------------------
13. C. Rajendran:
I am also a great admirer of
Buddha's thought.In fact, I have made on my part some study related to the
contribution of medieval Buddhist epistemology to Indian literary which is
quite substantial.
While Buddhism , as rightly
pointed out by you is quite marginalised in the Brahmanical discourses,
unfortunately, as a political point of mobilisation in some of the Asian
countries like Sri Lanka and Myanmar, its credentials are suspect
as a humanistic force.That is why I am wary of Buddhism pure and simple as a
philosophical category.I am sure you appreciate the point.
--------------------
14. This is exactly the point of my contention too. Stereotype Buddhisms seem to have hijacked Buddha, as is the case with all prophets of socio-spiritual engineering. Strategies of appropriation and containment continue to get refined in fashionable names and forms of power that is violence. Buddhisms themselves have been instruments of violence, the paradox of violence in nonviolence! When we go by epistemological Buddhism alone, we might get tend to undermine such sociocultural hard modes. It doesn't give any accounting of the relative values of non-right Buddhisms, and eludes critical engagements with them. That is I feel working with cultural Buddhism, in order to explore further possibility of ideological contestations.
---------------------------------
15. J. Devika:
Would really love to know more about the deliberations. Hope you are able
to put together a wonderful conference volume, or better still, a website
for the conference ........., where the
papers can be uploaded so that those of us who want to learn more about
Buddhism can read.
---------------------
16. A. S. Haridas:
Budhist way of thinking at the period of BC centuries was as remarkable as a new thinking in our age. It is not wise to place criticism over budhist philosophy at this time. Goutham could make a revolution at his period of living. The message of Budha is that, you should be true to yourself when speaking about the pains of the society. The sincerity shown by him towards his own philosophy is the message to the new world.
--------------------------
17. Argo Spier:
--------------------
14. This is exactly the point of my contention too. Stereotype Buddhisms seem to have hijacked Buddha, as is the case with all prophets of socio-spiritual engineering. Strategies of appropriation and containment continue to get refined in fashionable names and forms of power that is violence. Buddhisms themselves have been instruments of violence, the paradox of violence in nonviolence! When we go by epistemological Buddhism alone, we might get tend to undermine such sociocultural hard modes. It doesn't give any accounting of the relative values of non-right Buddhisms, and eludes critical engagements with them. That is I feel working with cultural Buddhism, in order to explore further possibility of ideological contestations.
---------------------------------
15. J. Devika:
Would really love to know more about the deliberations. Hope you are able
to put together a wonderful conference volume, or better still, a website
for the conference ........., where the
papers can be uploaded so that those of us who want to learn more about
Buddhism can read.
---------------------
16. A. S. Haridas:
Budhist way of thinking at the period of BC centuries was as remarkable as a new thinking in our age. It is not wise to place criticism over budhist philosophy at this time. Goutham could make a revolution at his period of living. The message of Budha is that, you should be true to yourself when speaking about the pains of the society. The sincerity shown by him towards his own philosophy is the message to the new world.
--------------------------
17. Argo Spier:
This is a better way to
formulate the title – it says what you want to say, leaves scope for the
arguments you seem to deal with and it is to the point = Buddhism influences in
INDIA or the Indian variant of Buddhism.
The influence of BUDDHISM in India today.
A Voyage through the CULTURAL IMAGERIES of Buddhism.
The cultural engagements
resulted from the thoughts of Buddha have often been construed as solely
religious in nature. Whether this constructiveness is theistic or nor-theistic
in nature needs to be considered very carefully as the very nature of the ritual
and spiritual practices of Buddhism may be disqualifying traits for it to be a
candidate for serious religious study and the guise of a non-theistic
religiousness may get denuded of its wholesome deliberative potential .
Buddha’s thoughts on desire seem to have an equal bearing on idealization or
theoretical violence, including the idea of religion itself. However, the
cultural dimensions of religious Buddhism seem to have much to offer to draw
students wishing to enlarge their ideological and political insights of the the
contemporary world at large. To the idea that Buddhism in India may be a fading
trait an emphatic ‘no’ can be answered. Contemporary Buddhism in India today
seems not to be passé. A mere discernment of cultural traces
of religious Buddhism in India suffices. It is for the serious student to find
significance in the tracking of historical and conceptual trajectories that was
traversed by Buddhism in India in the past. She/he may find that the voyage
through the cultural imageries of Buddhism provides the needed answers to deal
with topics such as the influence of contemporary variants of Buddhism.
This is a very quick rephrase
of what I think is about your 'draft' in the paragraph Maybe you can mull it
over and see if you can work from how I see how you see the topic. Contemporary
Buddhism = what we are doing here now … seeing what the other see.
--------------------------------------
18. P. K. Sasidharan:
Yes, we can have
more ways of rephrasing of the same thing. So let us wait for somebody else do
the same exercise. Soon I shall try to render theme-note in English for
non-Malayalam language audience. If anyone is interested to help me, most
welcome.
---------------------------
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