alt="Wordle: Svea's Awesome Wordle on the Spanish/Portugese Treaty"
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CLICK ON THIS IT IS AWESMOME
Thursday, May 14, 2009
TREATY WORDLE
title="Wordle: Svea's Awesome Wordle on the Spanish/Portugese Treaty">
alt="Wordle: Svea's Awesome Wordle on the Spanish/Portugese Treaty"
style="padding:4px;border:1px solid #ddd">
CLICK ON THIS IT IS AWESMOME
alt="Wordle: Svea's Awesome Wordle on the Spanish/Portugese Treaty"
style="padding:4px;border:1px solid #ddd">
CLICK ON THIS IT IS AWESMOME
Thursday, April 9, 2009
feudalism
Feudalism in Europe and Japan
By Svea
Feudal System developed independently in two different societies that were very far away. This might prove that feudalism is in human nature.
Social
In Japan and Europe there were more similarities than differences in their feudal societies. The social system for both Japan and Europe was based on militaristic hierarchies. However there were differences in the layers of the hierarchies. Japenese heiarchy went as this-Emperor, Prince,nobility, court officials, shoguns, war lords, Samurai, and peasants. The European heiarchy went as this-king, nobles,knights, and peasants. There was also a heiarchy within the nobles, such as earls, counts... There was also a seperate heiarchy in both regions for religion.
Economy
For economy in the feudal system of both japan and Europe they were both both militaristic and regionalised. There were differences, however, like in Japan Samurai got money and in Europe Knights got land. Also, in Japan merchants were very low class in Japan. But in Europe merchants were relatively high class with more freedom. Another similarity would be that the two were both based on agricultural systems.
The reason why Europe valued merchants more could be that during the time of the middle ages, the merchants were the ones bringing in new things from different land that improved Europe. Not a lot of inventing was going n during this time for Europe so thet depended on the merchants a great deal. Japan had philosophers and inventors, so they were pretty well off, and did'nt need merchants as much as Europe.
Modern Consequence
These systems for both social and economical differences has influenced modern government. Like in democracy,with pork-barreling, and Parliament, which has a separation of powers.
Feudalism has been around since the middle ages, and not only affected Europe and Japan, but also Portugal, Tibet, China, Armenia and also India. With this similar system in affect so vastly around the globe, perhaps it shows human nature naturally falling into a hierarchy , social and economic system.
By Svea
Feudal System developed independently in two different societies that were very far away. This might prove that feudalism is in human nature.
Social
In Japan and Europe there were more similarities than differences in their feudal societies. The social system for both Japan and Europe was based on militaristic hierarchies. However there were differences in the layers of the hierarchies. Japenese heiarchy went as this-Emperor, Prince,nobility, court officials, shoguns, war lords, Samurai, and peasants. The European heiarchy went as this-king, nobles,knights, and peasants. There was also a heiarchy within the nobles, such as earls, counts... There was also a seperate heiarchy in both regions for religion.
Economy
For economy in the feudal system of both japan and Europe they were both both militaristic and regionalised. There were differences, however, like in Japan Samurai got money and in Europe Knights got land. Also, in Japan merchants were very low class in Japan. But in Europe merchants were relatively high class with more freedom. Another similarity would be that the two were both based on agricultural systems.
The reason why Europe valued merchants more could be that during the time of the middle ages, the merchants were the ones bringing in new things from different land that improved Europe. Not a lot of inventing was going n during this time for Europe so thet depended on the merchants a great deal. Japan had philosophers and inventors, so they were pretty well off, and did'nt need merchants as much as Europe.
Modern Consequence
These systems for both social and economical differences has influenced modern government. Like in democracy,with pork-barreling, and Parliament, which has a separation of powers.
Feudalism has been around since the middle ages, and not only affected Europe and Japan, but also Portugal, Tibet, China, Armenia and also India. With this similar system in affect so vastly around the globe, perhaps it shows human nature naturally falling into a hierarchy , social and economic system.
Saturday, January 31, 2009
Prince Shôtoku's Seventeen-Article Constitution
In the late 6th century Prince Shotoku wrote the seventeen article constitution.
The constitution he wrote talked about social protocol for the nobles and the countrymen. They were influenced by confucian ideas. With this article, we can see how the nobles acted and what was valued by the japenese.
Harmony should be valued and quarrels should be avoided. Everyone has his biases, and few men are far-sighted. Therefore some disobey their lords and fathers and keep up feuds with their neighbors. But when the superiors are in harmony with each other and the inferiors are friendly, then affairs are discussed quietly and the right view of matters prevails.
The three treasures, which are Buddha, the (Buddhist) Law and the (Buddhist) Priesthood; should be given sincere reverence, for they are the final refuge of all living things. Few men are so bad that they cannot be taught their truth.
Do not fail to obey the commands of your Sovereign. He is like Heaven, which is above the Earth, and the vassal is like the Earth, which bears up Heaven. When Heaven and Earth are properly in place, the four seasons follow their course and all is well in Nature. But if the Earth attempts to take the place of Heaven, Heaven would simply fall in ruin. That is why the vassal listens when the lord speaks, and the inferior obeys when the superior acts. Consequently when you receive the commands of your Sovereign, do not fail to carry them out or ruin will be the natural result.
The Ministers and officials of the state should make proper behavior their first principle, for if the superiors do not behave properly, the inferiors are disorderly; if inferiors behave improperly, offenses will naturally result. Therefore when lord and vassal behave with propriety, the distinctions of rank are not confused: when the people behave properly the Government will be in good order.
Deal impartially with the legal complaints which are submitted to you. If the man who is to decide suits at law makes gain his motive, and hears cases with a view to receiving bribes, then the suits of the rich man will be like a stone flung into water, meeting no resistance, while the complaints of the poor will be like water thrown upon a stone. In these circumstances the poor man will not know where to go, nor will he behave as he should.
Punish the evil and reward the good. This was the excellent rule of antiquity. Therefore do not hide the good qualities of others or fail to correct what is wrong when you see it. Flatterers and deceivers are a sharp weapon for the overthrow of the state, and a sharp sword for the destruction of the people. Men of this kind are never loyal to their lord, or to the people. All this is a source of serious civil disturbances.
Every man has his own work. Do not let the spheres of duty be confused. When wise men are entrusted with office, the sound of praise arises. If corrupt men hold office, disasters and tumult multiply. In all things, whether great or small, find the right man and they will be well managed. Therefore the wise sovereigns of antiquity sought the man to fill the office, and not the office to suit the man. If this is done the state will be lasting and the realm will be free from danger.
Ministers and officials should attend the Court early in the morning and retire late, for the whole day is hardly enough for the accomplishment of state business. If one is late in attending Court, emergencies cannot be met; if officials retire early, the work cannot be completed.
Good faith is the foundation of right. In everything let there be good faith, for if the lord and the vassal keep faith with one another, what cannot be accomplished? If the lord and the vassal do not keep faith with each other, everything will end in failure.
Let us control ourselves and not be resentful when others disagree with us, for all men have hearts and each heart has its own leanings. The right of others is our wrong, and our right is their wrong. We are not unquestionably sages, nor are they unquestionably fools. Both of us are simply ordinary men. How can anyone lay down a rule by which to distinguish right from wrong? For we are all wise sometimes and foolish at others. Therefore, though others give way to anger, let us on the contrary dread our own faults, and though we may think we alone are in the right, let us follow the majority and act like them.
Know the difference between merit and demerit, and deal out to each its reward and punishment. In these days, reward does not always follow merit, or punishment follow crime. You high officials who have charge of public affairs, make it your business to give clear rewards and punishments.
Do not let the local nobility levy taxes on the people. There cannot be two lords in a country; the people cannot have two masters. The sovereign is the sole master of the people of the whole realm, and the officials that he appoints are all his subjects. How can they presume to levy taxes on the people?
All people entrusted with office should attend equally to their duties. Their work may sometimes be interrupted due to illness or their being sent on missions. But whenever they are able to attend to business they should do so as if they knew what it was about and not obstruct public affairs on the grounds they are not personally familiar with them.
Do not be envious! For if we envy others, then they in turn will envy us. The evils of envy know no limit. If others surpass us in intelligence, we are not pleased; if they are more able, we are envious. But if we do not find wise men and sages, how shall the realm be governed?
To subordinate private interests to the public good--that is the path of a vassal. Now if a man is influenced by private motives, he will be resentful, and if he is influenced by resentment he will fail to act harmoniously with others. If he fails to act harmoniously with others, the public interest will suffer. Resentment interferes with order and is subversive of law.
Employ the people in forced labor at seasonable times. This is an ancient and excellent rule. Employ them in the winter months when they are at leisure, but not from Spring to Autumn, when they are busy with agriculture or with the mulberry trees (the leaves of which are fed to silkworms). For if they do not attend to agriculture, what will there be to eat? If they do not attend to the mulberry trees, what will there be for clothing?
Decisions on important matters should not be made by one person alone. They should be discussed with many people. Small matters are of less consequence and it is unnecessary to consult a number of people. It is only in the case of important affairs, when there is a suspicion that they may miscarry, that one should consult with others, so as to arrive at the right conclusion.
The constitution he wrote talked about social protocol for the nobles and the countrymen. They were influenced by confucian ideas. With this article, we can see how the nobles acted and what was valued by the japenese.
Harmony should be valued and quarrels should be avoided. Everyone has his biases, and few men are far-sighted. Therefore some disobey their lords and fathers and keep up feuds with their neighbors. But when the superiors are in harmony with each other and the inferiors are friendly, then affairs are discussed quietly and the right view of matters prevails.
The three treasures, which are Buddha, the (Buddhist) Law and the (Buddhist) Priesthood; should be given sincere reverence, for they are the final refuge of all living things. Few men are so bad that they cannot be taught their truth.
Do not fail to obey the commands of your Sovereign. He is like Heaven, which is above the Earth, and the vassal is like the Earth, which bears up Heaven. When Heaven and Earth are properly in place, the four seasons follow their course and all is well in Nature. But if the Earth attempts to take the place of Heaven, Heaven would simply fall in ruin. That is why the vassal listens when the lord speaks, and the inferior obeys when the superior acts. Consequently when you receive the commands of your Sovereign, do not fail to carry them out or ruin will be the natural result.
The Ministers and officials of the state should make proper behavior their first principle, for if the superiors do not behave properly, the inferiors are disorderly; if inferiors behave improperly, offenses will naturally result. Therefore when lord and vassal behave with propriety, the distinctions of rank are not confused: when the people behave properly the Government will be in good order.
Deal impartially with the legal complaints which are submitted to you. If the man who is to decide suits at law makes gain his motive, and hears cases with a view to receiving bribes, then the suits of the rich man will be like a stone flung into water, meeting no resistance, while the complaints of the poor will be like water thrown upon a stone. In these circumstances the poor man will not know where to go, nor will he behave as he should.
Punish the evil and reward the good. This was the excellent rule of antiquity. Therefore do not hide the good qualities of others or fail to correct what is wrong when you see it. Flatterers and deceivers are a sharp weapon for the overthrow of the state, and a sharp sword for the destruction of the people. Men of this kind are never loyal to their lord, or to the people. All this is a source of serious civil disturbances.
Every man has his own work. Do not let the spheres of duty be confused. When wise men are entrusted with office, the sound of praise arises. If corrupt men hold office, disasters and tumult multiply. In all things, whether great or small, find the right man and they will be well managed. Therefore the wise sovereigns of antiquity sought the man to fill the office, and not the office to suit the man. If this is done the state will be lasting and the realm will be free from danger.
Ministers and officials should attend the Court early in the morning and retire late, for the whole day is hardly enough for the accomplishment of state business. If one is late in attending Court, emergencies cannot be met; if officials retire early, the work cannot be completed.
Good faith is the foundation of right. In everything let there be good faith, for if the lord and the vassal keep faith with one another, what cannot be accomplished? If the lord and the vassal do not keep faith with each other, everything will end in failure.
Let us control ourselves and not be resentful when others disagree with us, for all men have hearts and each heart has its own leanings. The right of others is our wrong, and our right is their wrong. We are not unquestionably sages, nor are they unquestionably fools. Both of us are simply ordinary men. How can anyone lay down a rule by which to distinguish right from wrong? For we are all wise sometimes and foolish at others. Therefore, though others give way to anger, let us on the contrary dread our own faults, and though we may think we alone are in the right, let us follow the majority and act like them.
Know the difference between merit and demerit, and deal out to each its reward and punishment. In these days, reward does not always follow merit, or punishment follow crime. You high officials who have charge of public affairs, make it your business to give clear rewards and punishments.
Do not let the local nobility levy taxes on the people. There cannot be two lords in a country; the people cannot have two masters. The sovereign is the sole master of the people of the whole realm, and the officials that he appoints are all his subjects. How can they presume to levy taxes on the people?
All people entrusted with office should attend equally to their duties. Their work may sometimes be interrupted due to illness or their being sent on missions. But whenever they are able to attend to business they should do so as if they knew what it was about and not obstruct public affairs on the grounds they are not personally familiar with them.
Do not be envious! For if we envy others, then they in turn will envy us. The evils of envy know no limit. If others surpass us in intelligence, we are not pleased; if they are more able, we are envious. But if we do not find wise men and sages, how shall the realm be governed?
To subordinate private interests to the public good--that is the path of a vassal. Now if a man is influenced by private motives, he will be resentful, and if he is influenced by resentment he will fail to act harmoniously with others. If he fails to act harmoniously with others, the public interest will suffer. Resentment interferes with order and is subversive of law.
Employ the people in forced labor at seasonable times. This is an ancient and excellent rule. Employ them in the winter months when they are at leisure, but not from Spring to Autumn, when they are busy with agriculture or with the mulberry trees (the leaves of which are fed to silkworms). For if they do not attend to agriculture, what will there be to eat? If they do not attend to the mulberry trees, what will there be for clothing?
Decisions on important matters should not be made by one person alone. They should be discussed with many people. Small matters are of less consequence and it is unnecessary to consult a number of people. It is only in the case of important affairs, when there is a suspicion that they may miscarry, that one should consult with others, so as to arrive at the right conclusion.
Tuesday, January 6, 2009
Green hills above the northern wall,
White water winding east of the city.
On this spot our single act of parting,
The lonely tumbleweed journeys ten thousand li.
Drifting clouds echo the traveller's thoughts,
The setting sun reflects my old friend's feelings.
You wave your hand and set off from this place,
Your horse whinnies as it leaves.
Lai Bai is sad because his friend is leaving, and the tumbleweeds is a metaphor for lonliness and the setting sun is a metaphor for something ending.
the picture reminds me of the poem because of the clouds and it looked onely.
White water winding east of the city.
On this spot our single act of parting,
The lonely tumbleweed journeys ten thousand li.
Drifting clouds echo the traveller's thoughts,
The setting sun reflects my old friend's feelings.
You wave your hand and set off from this place,
Your horse whinnies as it leaves.
Lai Bai is sad because his friend is leaving, and the tumbleweeds is a metaphor for lonliness and the setting sun is a metaphor for something ending.
the picture reminds me of the poem because of the clouds and it looked onely.
Wednesday, December 10, 2008
DBQ
Svea Ashe DBQ
According to the following documents, how did the expansion of trade in the postclassical period conflict or not conflict with the dominant religious and philisophical systems? Trade had both positive and negative views from religious and philosophical system, depending on the area.
At first muslims held a negative views about trading, thinking that it was a sin. Muhammad, a trader himself, told people that trading is not a sin, provided that the traders are not being dishonest and sinful.(doc#1) Overall they had a positive view on trading. The essential thing Muhammad was trying to get at was that honesty was very important. "The buyer and the seller have the right to keep or return goods ; and if both parties spoke the truth.." -Muhammad. What he's saying is that people have the right to trade and what their religion is concerned about is keeping their honesty.
Saint Godric, a british merchant, views trade as a practical career for boys to learn good life skills. He describes trade as "prudent" . According to him, a person in trade would grow to be wise, have good bargaining economical , and mathematical skills.(doc.#3) Over all he has a positive view on trading.
Zang Han' essay on merchants states that merchants are wise, rich, and popular with girls.(doc#6) He says that money and profit is of great importance to men. However, Han says that merchants do think they know everything, all the "possible transformations in the universe."
Ibn khaldun gives a different muslim view on the characteristics of traders. he says that traders are inferior to rulers, they are not manly or upright. He also says that traders are not virtuous, and that they support flattery, evaisivness, litigation and disputation.(doc#2) overall he has a negative view on trading. What was important to him was how the traders carry themselves, and to him they were non-virtuous inferior, ect.
Pope Innocent the III had a similar view, although his was a more practical approach. He said that prehaps cities were too dependant on trade, and how the merchants shouldn't be aiding enemy cities. (doc.#4)The essential thing Pope Innocent was trying to get at was how trading was having a negative affect on cities.
Another negative view on trading was from Humbart de Romans, who talks about medieval fairs and markets. His main problem was that since there was trading the market was open everyday, and men were missing the divine office to go to the marketplace. Also there was drinking and violence at these places. (doc.#5) The essential thing that Humbart was trying to get at was that men were missing holy days to visit the market place.
Merchants caused both conflicts and non-conflicts for civilizations, based on their religion, custons, ect. A lot of times people did not like merchants because of their attitudes, but people who liked merchants thought they were wise and benificial. One document that isnt here that I would like to be here is a document from India. India was a big civilization with trade happening and a view from there would be good.
According to the following documents, how did the expansion of trade in the postclassical period conflict or not conflict with the dominant religious and philisophical systems? Trade had both positive and negative views from religious and philosophical system, depending on the area.
At first muslims held a negative views about trading, thinking that it was a sin. Muhammad, a trader himself, told people that trading is not a sin, provided that the traders are not being dishonest and sinful.(doc#1) Overall they had a positive view on trading. The essential thing Muhammad was trying to get at was that honesty was very important. "The buyer and the seller have the right to keep or return goods ; and if both parties spoke the truth.." -Muhammad. What he's saying is that people have the right to trade and what their religion is concerned about is keeping their honesty.
Saint Godric, a british merchant, views trade as a practical career for boys to learn good life skills. He describes trade as "prudent" . According to him, a person in trade would grow to be wise, have good bargaining economical , and mathematical skills.(doc.#3) Over all he has a positive view on trading.
Zang Han' essay on merchants states that merchants are wise, rich, and popular with girls.(doc#6) He says that money and profit is of great importance to men. However, Han says that merchants do think they know everything, all the "possible transformations in the universe."
Ibn khaldun gives a different muslim view on the characteristics of traders. he says that traders are inferior to rulers, they are not manly or upright. He also says that traders are not virtuous, and that they support flattery, evaisivness, litigation and disputation.(doc#2) overall he has a negative view on trading. What was important to him was how the traders carry themselves, and to him they were non-virtuous inferior, ect.
Pope Innocent the III had a similar view, although his was a more practical approach. He said that prehaps cities were too dependant on trade, and how the merchants shouldn't be aiding enemy cities. (doc.#4)The essential thing Pope Innocent was trying to get at was how trading was having a negative affect on cities.
Another negative view on trading was from Humbart de Romans, who talks about medieval fairs and markets. His main problem was that since there was trading the market was open everyday, and men were missing the divine office to go to the marketplace. Also there was drinking and violence at these places. (doc.#5) The essential thing that Humbart was trying to get at was that men were missing holy days to visit the market place.
Merchants caused both conflicts and non-conflicts for civilizations, based on their religion, custons, ect. A lot of times people did not like merchants because of their attitudes, but people who liked merchants thought they were wise and benificial. One document that isnt here that I would like to be here is a document from India. India was a big civilization with trade happening and a view from there would be good.
Thursday, November 20, 2008
Status of Women in Islam- a brochure from www.whyislam.org
In this article, they say how women's rights in Islam are equal to men but not identicle because men and women are different..
Prior to islam, women were considered threats to family honor and inferior to men.
Islam "raised women to a position of prestige in family and society."
Islam refuses to believe Eve tempted Adam to disobey God, and that they were both wrong.The Qu'ran claims women are not evil.
Women had rights to education and a economic status in Islam.
I think the assignment was for modern times, but the brochure I think was talking about women in ancient Islam AND today.
Prior to islam, women were considered threats to family honor and inferior to men.
Islam "raised women to a position of prestige in family and society."
Islam refuses to believe Eve tempted Adam to disobey God, and that they were both wrong.The Qu'ran claims women are not evil.
Women had rights to education and a economic status in Islam.
I think the assignment was for modern times, but the brochure I think was talking about women in ancient Islam AND today.
Thursday, October 23, 2008
China to build a Tibetan Buddhism academy in Tibet
from the indian news website http://www.merinews.com/catFull.jsp?articleID=145194
THE CHINESE government has decided to set up a high level institute in Lhasa. The cost of the institute of Tibetan Buddhism in southwestern autonomous region is estimated to be $11.7 million. The project located near Lhasa is being fully funded by the central government in Beijing.
The high level institute is being set up in Nyetang Town, Quxu County near the Tibetan capital of Lhasa in an area of 17.4 hectares. The first phase of construction is scheduled for completion in 2010. Its design includes a library and buildings for religious activities.
Besides religious theories, students at the academy will also be taught other disciplines such as politics and sociology.
According to official sources, nearly about $100 million has been spent by the central and local governments for the preservation and maintenance of monasteries and cultural relics in Tibet since 1980. The institute is the largest investment on this score by the central government in Tibet.
The proposed institute will train ’patriotic and devotional religious personnel’ with strong religious accomplishments and moral character. This is seen by government critics as an attempt to build an officially approved cadre of monks in order to dilute the influence of defiant monks in Tibet, some of whom have faith in the Dalai Lama.
It will conduct research on Tibetan Buddhism besides acting as a bridge for exchange of ideas on religious practices with the world outside.
Chinese government critics said that the move is an attempt by the Communist Party to reinforce its belief that Tibetan Buddhism with its many variations is independent of the Dalai Lama. The party regards the Dalai Lama as a politician, who is set to damage Tibetan culture.
“Dalai Lama and his clique and the anti-China forces in the West conspire to force the Tibetan ethnic group and its culture to stagnate and remain in a state similar to the Middle Ages,” the government said in a recent White Paper on Tibet.
The Communist Party has all along emphasised the need for religious personnel, including Tibetan monks and Christian priests to adopt the spirit of patriotism, which is regarded as a more important virtue than their spiritual accomplishments.
There are several research facilities on Tibetan Buddhism in different parts of China including Beijing, but this is the first project of its kind on the land of its origin.
The government White Paper also said: “The Tibetan people have developed their culture by means of interaction and fusion with other cultures, especially that of the Han people.”
Human Rights groups have for long accused Chinese leaders of changing the demographic and cultural landscape of Tibet by pushing in vast numbers of Han Chinese people from mainland China.
this article caught my eye because I recognised some things that we learned about buddhism- politics, sociology, dali llamas and stuff. Plus it seemed in the article that buddhism has become so popular that they are creating academies for it.
THE CHINESE government has decided to set up a high level institute in Lhasa. The cost of the institute of Tibetan Buddhism in southwestern autonomous region is estimated to be $11.7 million. The project located near Lhasa is being fully funded by the central government in Beijing.
The high level institute is being set up in Nyetang Town, Quxu County near the Tibetan capital of Lhasa in an area of 17.4 hectares. The first phase of construction is scheduled for completion in 2010. Its design includes a library and buildings for religious activities.
Besides religious theories, students at the academy will also be taught other disciplines such as politics and sociology.
According to official sources, nearly about $100 million has been spent by the central and local governments for the preservation and maintenance of monasteries and cultural relics in Tibet since 1980. The institute is the largest investment on this score by the central government in Tibet.
The proposed institute will train ’patriotic and devotional religious personnel’ with strong religious accomplishments and moral character. This is seen by government critics as an attempt to build an officially approved cadre of monks in order to dilute the influence of defiant monks in Tibet, some of whom have faith in the Dalai Lama.
It will conduct research on Tibetan Buddhism besides acting as a bridge for exchange of ideas on religious practices with the world outside.
Chinese government critics said that the move is an attempt by the Communist Party to reinforce its belief that Tibetan Buddhism with its many variations is independent of the Dalai Lama. The party regards the Dalai Lama as a politician, who is set to damage Tibetan culture.
“Dalai Lama and his clique and the anti-China forces in the West conspire to force the Tibetan ethnic group and its culture to stagnate and remain in a state similar to the Middle Ages,” the government said in a recent White Paper on Tibet.
The Communist Party has all along emphasised the need for religious personnel, including Tibetan monks and Christian priests to adopt the spirit of patriotism, which is regarded as a more important virtue than their spiritual accomplishments.
There are several research facilities on Tibetan Buddhism in different parts of China including Beijing, but this is the first project of its kind on the land of its origin.
The government White Paper also said: “The Tibetan people have developed their culture by means of interaction and fusion with other cultures, especially that of the Han people.”
Human Rights groups have for long accused Chinese leaders of changing the demographic and cultural landscape of Tibet by pushing in vast numbers of Han Chinese people from mainland China.
this article caught my eye because I recognised some things that we learned about buddhism- politics, sociology, dali llamas and stuff. Plus it seemed in the article that buddhism has become so popular that they are creating academies for it.
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