A middle eastern student shares how deeply offensive a condescending pretentious patronizing xenophobic post modernist baizuo caucasian is towards them. The baizuo caucasian tells the middle eastern student that he is a genie for solving a math problem and then apologizes for it afterwards, since after all the word “genie” comes from the middle east. Two phenomenons might be at play. One is baizuo. The other is anti muslim islamaphobia.
If this is coming from baizuo, this is a very old problem. It comes out of European imperialism in the 1700s and 1800s. The European intelligentsia tried to colonize the minds of their imperial colonial subjects with inferiority complex to damage their self confidence. Europeans also tried to deconstruct colonized peoples, causing them to be embarrassed by, hate and reject their ancient history, technology, science, product development, process innovation, civilization, culture, religion, spirituality, art, literature, institutions, ancestors and elders. Post modernism divided colonized peoples into many categories of oppressed and oppressors (mostly manufactured irrational concepts) to turn different groups of people against each other; implying that power oppression rather than meritocratic competence defined local hierarchies. This European colonization of the mind sharply lowered total factor productivity and material living standards in the developing world ceteris paribus. The Latinos, Africans and Asians got sick of it, and kicked the Europeans and their baizuo European intelligentsia out. You can read more about this in a Nuanced understanding of British Colonialism.
Sadly the baizuo caucasian intellegentsia did not seem to learn from this. In the 1960s they tried to undermine America’s heroes Muhammed Ali and Malcolm X. Please watch Muhammed Ali’s and Malcolm X’s videos speaking about the baizuo in American Caste (a). And the baizuo seem to continue to get worse year after year. I don’t understand how this is happening. Perhaps could this be a xenophobic jealous backlash against the accelerating socio-economic rise of the rest–especially darkies?
What can we darkies do about this? Should we ask to be considered white?
To the middle eastern student who wrote Prof Saad, maybe the caucasian overlords should learn that the vast majority of Aryans are Asians. Asians (Iran, Afghanistan, Uzbekistan, Xinjiang, Tibet, Turkmenistan, Tajikistan, SAARC, South East Asia) are very proud to be Aryan or Arya, thank you very much. Arya or Aryan is a cultural rather than genetic marker. Arya means nobility. Maybe ignore the baizuo and become extremely successful in everything you do despite their efforts to sabotage you. Fewer and fewer foreigners are fooled by the hard bigotry of low expectations, by the lie that we cannot manifest our own miracles. Their time is almost up.
I would like to thank Prof Saad for being a glowing light of wisdom and inspiration for our world. Love you Saad!
In the comments, please mention if anyone would like to invite Prof Saad to be a guest for the Brown Caste podcast.
Five thousand years ago the greater Egyptian, Sumerian, Eastern (defined as pan Arya plus China) civilizations were very mathematically oriented. Many caucasians appear to believe that these ancient civilizations were racist. Possibly because of this many caucasians believe that math is racist.
Another possible reason many caucasians appear to believe that math is racist is because they fear it might unfairly advantages “brown” people (Asians, Arabs, Latinos) and “brown” cultures (eastern philosophy including Toaism and Confucianism, native american religion) at the expense of caucasians in the new global artificial intelligence, neuroscience, genetics economy.
Could part of the anger against math come from fear that mathematics, science, technology, seeking the truth through thought, seeking the truth without thought might be haram or blasphemous? (Obviously most Abrahamics do not believe this and this is not a critique of Abrahamism.)
I believe that mathematics is part of art; and that it derives from beyond normal gross thought. From what in Sanskrit is called Buddhi, Vijnayamaya Kosha, Ananda Maya Kosha, Sukshma Sharira, Kaarana Sharira, the subtle heavens.
Perhaps the anger against mathematics is part of a deeper anger against the subtle heavens? If so, one possible way to look at this is that to transcend the subtle heavens (including mathematics) it might be helpful to love them and love our way through them. Or to love and respect the racist (subtle heavens–including mathematics) until we transcend the various subtleties of thought and feeling.
rise and fall, hubris and nemesis, a frequent pattern in human existence .. .
Sex and Violence in Tibetan Buddhism: The Rise and Fall of Sogyal Rinpoche by Mary Finnigan & Rob Hogendoorn Jorvik Press, 199 pp. (2019)
The book benefits enormously from having twin authors — Rob Hogendoorn provides invaluable biographical and analytical material, credited to him as it occurs, while Mary Finnegan’s contributions relate, in her own voice, her experiences. Both authors are Buddhist practitioners, both have researched the sexual abuse claims around Sogyal for years — claims which have since been admitted by Rigpa, Sogyal’s teaching organization.
Mary Finnigan & Rob Hogendoorn’s book title hits two human keynotes. You’ll find them intertwined for crowd-pleasing reasonsd in Game of Thrones:
It’s a question that’s been asked of Game of Thrones as long as the HBO series has been on the air: Why so much sex and violence?
But Tibet? Perfect Tibet of our wishes? Tibet of the revered Dalai Lama? Tibet of the lamas who create intricate mandalas of colored sands — then brush them away in a gesture of impermanence and carry the dust to rivers which wash them out to sea? Shangri-La — in fact not fiction?
There’s a lot that’s wonderful to Tibetan Buddhism, and the better it looks and actually can be, the easier it is for Westerners to fall for the trap of projection — to believe, in this case, in the impeccability of Sogyal Lakar, sometimes titled Rinpoche, or Precious-One.
It’s unwise in general to speak ill of the recent dead, and Sogyal died in August 2019. Yet his story must be told, because unhappy though it is, the telling can help us avoid the illusion of a supposedly great lama — second only to the Dalai Lama in popularity in the west — who was in fact assaulting his female students sexually on numerous occasions across decades.
That’s the tale Mary Finnigan, herself a practitioner of Dzogchen — Sogyal’s own form of Tibetan Buddhism — details in collaboration with her co-author Rob Hogendoorn in this book.
The accusations against Sogyal, of “sexual, physical and emotional abuse”, led to the Dalai Lama declaring Sogyal “disgraced”. The Charity Commission for England and Wales disqualified two of the Trustees of Sogyal’s organisation, the Rigpa Fellowship, in the UK because they covered up “knowledge of instances and allegations of improper acts and sexual and physical abuse against students”..
But although sex, violence, and sexual violence are at the heart of the anguish Sogyal inflicted on unwary students, there’s another side to Sogyal’s story that Finnigan and Hogendoorn illuminate — the story of the son of a wealthy family, in contact with a senior Dzogchen lama and taken under his wing, who learned little that might have qualified him to be a teacher of that tradition, yet who managed to wangle his Tibetan nationality into the appearance of a gifted and highly educated lama on his arrival in England.
It’s a fascinating and heart-rending story — heart-rending is the word used by the New York Times in its obit for Sogyal — throwing light on Tibetan Buddhism itself, an astonishing mesh-work of visualizations and compassionate insight; the vicious politics that have long existed within the cloak of lamaism, and which the Dalai Lama has partially uncloaked; an archaic gender differential as power differential; and in general, eastern wisdom meets western credulity.
Sogyal’s wealthy family connection gives him access to a high lama, Chokyi Lodro, and his presence at Lodro’s side gives him in turn the title of Tulku, which often but not always signifies the reincarnation of some previous high lama, and is always a term of respect.
An authentically scholarly Tibetan meditation master, Dudjom Rinpoche, knows Sogyal has little to no education in the finer points of Tibetan philosophy or meditation, but considers him someone a western student might pick up some hints from — crossing the cultural divide as it were.
Sogyal , moving to the west, is on his way.
The years pass, just being a Tibetan guru in the west is sexy in the broad sense in which Lamborghinis and orchids are sexy: scholars of religion call it charisma. And when young and impressionable women become devotees of supposed high lamas — and when there are rumors, not without foundation, of Tibetan Vajrayana Buddhism including tantra, or spiritual-sexual practices, feelings and expectations can get very confused.
The main thrust of Mary and Rob’s book is to tell the rise and fall of Sogyal Lakar, his rise by that wider “sexy” quality we term charisma, his fall by discovery of the abuses of both spirituality and sex he’s inflicted on so many of his students across the years. I won’t go into the details, it’s their story to tell, and they tell it with the probing integrity of journalists as well as the sincerity of practitioners.
It has to be said that young Western women stood in line to sleep with Trungpa [“a formidably intelligent iconoclast” meditation master] and were usually eager to oblige with Sogyal. They became known as dharma groupies and sex with a Rinpoche became almost as much of a status symbol as plaster casting Mick Jagger.
Oh, Mary can write!
The problem was the abuse at Sogyal’s “feudal” court.
The Heart Sutra of Mahayana Buddhism teaches something often translated:
form is emptiness, emptiness is form
where emptiness is better understood as <em>void, and void as devoid of self-establishing nature — so that these lines might be rendered:
Form is devoid of self-establishing nature, absence of self-establishing nature is form.
Sogyal — no great meditation master, it would seem — has another form of emptiness. Whatever he may have thought, he lacked that compassion which is the fruit of deep meditative practice. And so he was able to enact violence on his students.
But we may witness that emptiness in another arena, that of scholarship.
Early on in Sogyal’s time in the west, Dudjom Rinpoche is giving a talk to a hundred eager students, packed into a room intended for an average London family, and Sogyal is translating for him. Mary was there, sitting next to her then boyfriend John Driver, a linguist gifted in Tibetan, and noted that John was frowning. She writes:
During the first lunch break, John steered me into a cafe down the road. He was quite angry.
“Sogyal is not translating correctly,” he said. “Either he’s interpreting Rinpoche’s words into what he thinks is suitable for Westerners or he doesn’t understand what Dudjom is saying.”
It was a foreshadowing. Ever since Walter Evans-Wentz published an early English translation of The Tibetan Book of the Dead in 1927, the gold-embossed green cloth volume has been a choice text to set beside the Chinese I Ching in pride of place on one’s desk or shelf. Come 1992, and The Tibetan Book of Living and Dying was published, updating the timeless Buddhist classic, personalizing it with some of Sogyal’s own tales, made “accurate” to some degree by the inclusion of questions and answers from distinguished Tibetan masters such as Dilgo Khyentse Rinpoche and the Dalai Lama together with western masters of hospice living and dying such as Elizabeth Kubler-Ross — but, but–
As one student who was around at the time put it:
Could anyone who knew Sogyal imagine him being able to quote the German mystical poet Rainer Maria Rilke? Or the Sufi sage, Jalaluddin Rumi?
No, the “editor” who’d have provided those quotes, and much more of the content and form, indeed the very flowing language of the book, would have been Andrew Harvey, Oxford scholar extraordinaire and author of The Way of Passion: A Celebration of Rumi and other works.
So much for a great book — and it was and is great, and Sogyal deserves some, though by no means all, credit for it.
To sum up:
Sex and violence are paired in the book’s title. The problem with the sex is not that it was sex — Sogyal was no more a monk than Trungpa was, and it was often consensual. The problem was in the tirades, the humiliations, the violence, the abuse — delivered under cover of spiritual authority in violation of trust across a power and gender differential.
The scholarship is, well, Andrew Harvey’s, and Padmasambhava’s, and Kubler Ross’.
I met Sogyal once. I asked him about the meaning of “skillful means”, and he responded “not entering or leaving a room through the wall, when there’s a door available.” He seemed pleasant enough. Trungpa Rinpoche I befriended at Oxford, and took to visit friends of mine at Prinknash Abbey near Gloucester: later he wrote that the visit had shown him the possibility of living the contemplative life in the west. He opened the first Tibetan monastery in the west shortly thereafter, Samye Ling in Scotland. And Mary is an old friend from hippie days.
As I indicated above, Mary and Rob have a story to tell, and they can tell a story.
Sogyal himself is no longer with us. He has entered, perhaps, the bardo, that liminal space between lives about which The Tibetan Book of the Dead — and to some extent its Sogyal reincarnation, The Tibetan Book of Living and Dying — are written.
Since I posted my poem Mourning the lost Kaaba in late November 2017 — though not, I imagine, because of my poem — a report on the likely impact of climate change on the annual Hajj pilgrimage has come out from scientists at MIT and Loyola Marymount:
The Muslim pilgrimage or Hajj, which is one of the five pillars of Muslim faith, takes place outdoors in and surrounding Mecca in the Saudi Arabian desert. The U.S. National Weather Service defines an extreme danger heat stress threshold which is approximately equivalent to a wet?bulb temperature of about 29.1 °C—a combined measure of temperature and humidity. Here, based on results of simulations using an ensemble of coupled atmosphere/ocean global climate models, we project that future climate change with and without mitigation will elevate heat stress to levels that exceed this extreme danger threshold through 2020 and during the periods of 2047 to 2052 and 2079 to 2086, with increasing frequency and intensity as the century progresses. If climate change proceeds on the current trajectory or even on a trajectory with considerable mitigation, aggressive adaptation measures will be required during years of high heat stress risk.
That’s the science — and while Saudi Crown Prince Mohammed bin Salmantold the G20 in June that the Saudis are committed to “reducing greenhouse gas emissions and adapting to the negative effects of climate change,” beliefs concerning the Prophet’s institution of the Hajj in 632 CE following on earlier Abrahamic practice may well clash with scientific claims that the Hajj may become impossible for future devout Muslims to observe.
What happens, then, when this divine command intersects with increasing temperatures that eventually render Mecca uninhabitable? How do the climate change scientists fare when they sit across the table from the ulema, the scholar-clergy of Islam?
From a Muslim point of view, we’d better climate-correct, and do so fast:
The issue I’ve raised above is tightly focused on one sanctuary, one religion, one pilgrimage. Below are some other major pilgrimage sites to consider in light of climate change:
I would be interested in the cross-disciplinary exploration of the impact of climate change as understood by the scientific consensus, global migration patterns now and as expected in the coming years, and the devotional rituals and ceremonials of the various religions involved.
Large pilgrimages and religious ceremonials
This list draws text from Wikipedia and other online information sites.
Allahabad, India, 120 million devotees, every 12 years. The Prayag Kumbh Mela is a mela held every 12 years at Allahabad, India. The fair involves ritual bathing at Triveni Sangam, the meeting points of three rivers: the Ganga, the Yamuna and the mythical Sarasvati. The Kumbh Mela in 2013 became the largest religious gathering in the world with almost 120 million visitors.
Karbala, Iraq, 30 million pilgrims annually. The Arba’een Pilgrimage is the world’s largest annual public gathering, held every year in Karbala, Iraq at the end of the 40-day mourning period following Ashura, the religious ritual for the commemoration of martyrdom of the grandson of Prophet Mohammad and the third Shia Imam, Husayn ibn Ali’s in 680. Anticipating Arba’een, or the fortieth day of the martyrdom, the pilgrims make their journey to Karbala on foot,where Husayn and his companions were martyred and beheaded by the army of Yazid I in the Battle of Karbala. The number of participants in the annual pilgrimage reached 30 million or more by 2016.
Philippines, 7 million adherents, occasional. Pope Francis’ apostolic and state visit to the Philippines garnered a record breaking crowd of 7 million people. The mass conducted by the pope was the largest gathering in papal history.
India, 5 million pilgrims annually. This pilgrim center and temple is located amidst a dense forest in the southern region of India. It was visited by over 5 million pilgrims in 2007 for a festival known as ‘Makara Jyothi,’ occurring annually on the 14 of January. Although the Sabarimala Temple, site of the Makara Jyothi celebration) draws a crowd of 50 million visitors annually, the specific day of the miraculous celestial lighting observation gathered 5 million pilgrims in 2007.
Near Dhaka, Bangladesh, 5 million pilgrims annually. The Bishwa Ijtema, meaning Global Congregation, is an annual gathering of Muslims in Tongi, by the banks of the River Turag, in the outskirts of Dhaka, Bangladesh. It is one of the largest peaceful gatherings in the world. The Ijtema is a prayer meeting spread over three days, during which attending devotees perform daily prayers while listening to scholars reciting and explaining verses from the Quran. It culminates in the Akheri Munajat, or the Final Prayer, in which millions of devotees raise their hands in front of Allah (God) and pray for world peace.The Ijtema is non-political and therefore it draws people of all persuasion. It is attended by devotees from 150 countries. Bishwa Ijtema is now the second largest Islamic gatherings with 5 million adherents
[ this is where the Hajj, with 2.3 million pilgrims annually, fits in ]
Mecca, size unknown, year round. The ?Umrah is an Islamic pilgrimage to Mecca, Hijaz, Saudi Arabia, performed by Muslims that can be undertaken at any time of the year, in contrast to the ?ajj which has specific dates according to the Islamic lunar calendar. It is sometimes called the ‘minor pilgrimage’ or ‘lesser pilgrimage’, the Hajj being the ‘major’ pilgrimage which is compulsory for every Muslim who can afford it. The Umrah is not compulsory but highly recommended.
Various locations, 500,000 participants, variously. The Kalachakra is a term used in Vajrayana Buddhism that means “wheel(s) of time”. “K?lacakra” is one of many tantric teachings and esoteric practices in Tibetan Buddhism. It is an active Vajrayana tradition, and has been offered to large public audiences. The tradition combines myth and history, whereby actual historical events become an allegory for the spiritual drama within a person, drawing symbolic or allegorical lessons for inner transformation towards realizing buddha-nature. The Dalai Lama’s 33rd Kalachakra ceremony was held in Leh, Jammu and Kashmir, India from July 3 to July 12, 2014. About 150,000 devotees and 350,000 tourists were expected to participate in the festival. The Kalachakra has also been performed, eg, by Grand Master Lu Sheng-yen of the True Buddhs School, a Chinese Vajrayana group.
The impacts of climate change will need to be studied as they apply not only to these sites of pilgrimage, but also to holy sites in general, notably including Jerusalem, Rome, Varanasi, and Kyoto.
This movement is often called white nationalist, but too many people misunderstand that moniker as simply overzealous patriotism, or as promoting whiteness within the nation. But the nation at the heart of white nationalism is not the United States. It is the Aryan nation, imagined as a transnational white polity with interests fundamentally opposed to the United States and, for many activists, bent on the overthrow of the federal government.
and an idea occurred to me that seemed interesting enough for me to re-post it here on Zenpundit and Brownpundits:
We’re seeing a lot of discussion of how to foresee the switch from a terror-propensity thought into a terrorist act. Even in retrospect this is very difficult to manage, although lots of people elide the difference or feel constrained to separate the two, and managing an effective strategy to accomplish forewarning seems close to impossible.
I’d like to observe that the great leap between thought and act is in fact a leap across the mind > brain distinction, ie the “hard problem in consciousness”. > It’ds called the “hard problem” because it’s a question so basic that our best reaches of thought can’t stretch across the inherent paradox, a koan in effect.
Perhaps if we started with that koan, we could at least understand the “size” of the problem that predicting terrorist violence poses.
I think that’s, technically, an audacious idea.
What the hell do I mean by that? It doesn’t threaten my physical well-being, nor, I’d suspect, national security. It’s “just a thought” — so what’s the big deal?
Well, it concerns a matter of immediate strategic and tactical concern, for one thing. And for another, it takes that strategic and tactical issue way past its present discursive parameters, and analyzes it to a level of fundamental abstraction — so much so that it invokes one of the few most basic unresolved issues in scientific thought, a veritable western koan.
That’s quite a reach, but I believe it’s a reach that illuminates the difficulty of the “strategic and tactical issue” from a fresh point of view that’s frustratingly so deep as to be virtually impenetrable.
In Chalmers‘ words, the “hard” problem is:
how physical processes in the brain give rise to subjective experience … the way things feel for the subject. When we see for example, we experience visual sensations, such as that of vivid blue. Or think of the ineffable sound of a distant oboe, the agony of an intense pain, the sparkle of happiness or the meditative quality of a moment lost in thought
You remember the kids’ mathematical saying, “three into two won’t go”? Well here’s a case of “mind into brain won’t go” in the sense of Chalmers‘ hard problem.
[ exploring various versions of how the world of concepts can itself be conceptualized ]
Have patience with me: Omar Ali has invited me to post here, an honor I greatly appreciate, and I am introducing myself.
I’m an outsider. I’m your guest, and I only just arrived.. To be precise, I’m a Brit, resident in the United States:
If I’m to write on BrownPundits, I need to you know how ignorant I am in many respects, before I shed some of what knowledge I do possess — and also to focus myself in the Brown direction, because this place is devoted to “a discussion of things brown” — and while I’ll no doubt wander far afield as I post, I want to acknowledge and honor the purpose of this blog as I introduce myself here.
My interest, my fascination, my obsession even, is with the weave of the world. And indeed, if my friends Omar Ali, Ali Minai, and Hasan Asif can be any indication, the Punditry of Brown extends intellectually across all of history, geography and genius, to encompass the world of ideas and the world world to which the ideas refer in their combined entirety..
And thus the weave of the thing. That’s how the Kathasaritsagara, or Ocean of the Streams of Story, comes in to my story. Somadeva Bhatta’s concept of the oceanic streams of story caught Salman Rushdie’s eye, and Rushdie reference to it —
He looked into the water and saw that it was made up of a thousand thousand thousand and one different currents, each one a different colour, weaving in and out of one another like a liquid tapestry of breathtaking complexity; and Iff explained that these were the Streams of Story, that each coloured strand represented and contained a single tale. Different parts of the Ocean contained different sorts of stories, and as all the stories that had ever been told and many that were still in the process of being invented could be found here, the Ocean of the Streams of Story was in fact the biggest library in the universe. And because the stories were held here in fluid form, they retained the ability to change, to become new versions of themselves, to join up with other stories and so become yet other stories; so that unlike a library of books, the Ocean of the Streams of Story was much more than a storeroom of yarns. It was not dead, but alive.
— it’s a universal mapping of the sort that enchants the likes of Jorge Luis Borges and Umberto Eco, librarians both, encompassing the realm of human thought in narrative terms. And it’s one subcontinewntal form of the universal map, or model, or metaphor — the Net of Indra in the Avataṃsaka Sutra would be another.
Outside the subcontinent — but well within the compass of Brown Punditry– there are other such metaphors for the whole of the whole. Teilhard de Chardin’s oosphere is another, as is Sir Tim Berners-Lee’s >World Wide Web, in which complex weave of thoughts we now find ourselves.
But for my own purposes, the most interesting figure of the whole, the universe as we are able to think and name it, conceptually speaking, is the Glass Bead Game as described by Hermann Hesse in his Nobel-winning novel of that name
My own personal predilections run from cultural anthropology through comparative religion to depth psychology, and from violence to peace-making. But that’s a huge sprawl at best, and to bring all that into some kind of focus, to learn how to map that immense territory, and the vaster universe beyond it, I turn not just to strong>Hesse’s novel, but particularly to the Game which he describes in that book:
The Glass Bead Game is thus a mode of playing with the total contents and values of our culture; it plays with them as, say, in the great age of the arts a painter might have played with the colors on his palette. All the insights, noble thoughts, and works of art that the human race has produced in its creative eras, all that subsequent periods of scholarly study have reduced to concepts and converted into intellectual values the Glass Bead Game player plays like the organist on an organ. And this organ has attained an almost unimaginable perfection; its manuals and pedals range over the entire intellectual cosmos; its stops are almost beyond number. Theoretically this instrument is capable of reproducing in the Game the entire intellectual content of the universe.
You’ll see how that description covers much the same ground as Rushdie’s description of the Kathasaritsagara, and Edward Tufte’s image of the Ocean of Story which I’ve placed at the top of this post could also be a depiction of Hesse’s great Game.
There are many voices in the Ocean, and many voices in the Game, and they are interwoven: they form which a musician would recognize as a polyphony — their concepts and narratives at times clashing as in musical counterpoint, at times resolving, at least temporarily, in a refreshing harmony.
And what better model of the world can we contemplate at this moment, that one in which a multitude of at times discordant voices wind their ways to concord?
Johann Sebastian Bach is the master of contrapuntal music, and, be it noted, a great composer for and improviser on the organ. And it is Bach whose music I listen to as I approach the business of modeling the world of ideas.
My mantram ca 1999/2000 was:<To hold the mind of Bach..
Where Bach devises and holds in mind melodies that collide and cohere, I want us to hold thoughts in mind — at times clashing thoughts — and learn to weave them into a coherent whole..
That’s my approach to making the Glass Bead Game which Hesse conceptualized, playable. And my playable variants on Hesse’s Game, the HipBone family of games, will be the topic of my next few posts — thanks to the kind inquiries of my BrownPundit friends, and Omar’s generous invitation to me to post here.
And perhaps, if you’re interested, we’ll play a few rounds of my games, or explore across the world of ideas and your and my interests, what I’ve come to think of as the HipBone style of thinking..
Charles Cameron is a poet and game designer, managing editor of the Zenpundit blog, and now an invited guest at BrownPundits. You can hear a discussion of the overlap between the Glass Bead Game and Artificial Intelligence featuring Omar Ali, Ali Minai and myself on this BrownPundits podcast — with an appreciative bow to Razib Khan.
Posted on by AnAn - Comments Off on I now support quotas on (South) Asian Americans at elite universities (a)
Video gets especially interesting 16 minutes in. Some main take aways:
Almost half of all people in the world are Asians. Having a similar ratio of Asian students at elite US institutions is being “diverse”
Many different parts of Asia are extraordinarily diverse with many different cultures (Vietnam, India, China, Indonesia). Allowing Asians into elite American institutions enhances diversity.
Asians top every metric for admissions except personality profiles, where Asians consistently rank far lower than any other group.
Mass discrimination against Asians creates segregation at schools since non Asian kids need to receive different separate remedial classes. Many non Asian kids at elite institutions upon entry lack the math skills to take entry level classes.
Asians use to be America’s only reliable Republican voting block (for example backing George Herbert Walker Bush in 1992 and Bob Dole in 1996). The 2016 and 2018 elections are the first time Asians have overwhelmingly voted Democrat. Asians now vote more Democrat than Latinos.
Many Asians think they can change Democrats from the inside. And they have had some success. They have persuaded many Democrats to vote for Asian interests on affirmative action.
In the last 6 minutes they discuss how the massive over representation of Asians at elite educational institutions is causing a major shift to the left
There are surveys of incoming freshman students. They reflect America and their parents. Or center right.
Exit surveys of senior students find that they have shifted sharply to the left. They trend left to socialist to communist upon graduation.
My own observation is one that several leading academic professors have also noted. High School Asian American kids, particularly Desi ones, often have contempt for their parents, Asia, older Desis, Asian culture and Asian religions. They are often deeply ashamed and guilty about their Asian privilege and about the ways Asians practice “white supremacy”, racism, bigotry, prejudice, sectarianism, hate, oppression, exploitation towards others. There is a sense that the reason Asians are so successful around the world is because Asians steal from others. This phenomenon extends to undergraduate students but is still not common among Asian Americans over 22 years old.
How much of this phenomenon is being driven by self hatred, self loathing, guilt and a contempt for Asian and Desi cultures and religions? What if anything can be done about this?
As a partial aside, Brown Pundits podcast plans to interview some practitioner Dharmics (including Buddhist, Jain, Sikh) professors in academia. One question we can ask them is how much anti Dharmic phobia comes the indoctrination of Dharmic children in high school and undergraduate university against Dharmic faiths.
Sibi is a small rural town in Pakistan’s Balochistan Province and like many such places it has little to recommend it. It is occasionally the scene of terrorist attacks by Balochi separatists, it has no forts, palaces or ancient ruins that might attract tourists from outside, and it often records the highest temperatures in Pakistan. But as unlikely as it may seems this woebegone, dusty town was once the setting for one of Buddhism’s most enduring and beautiful legends.
In ancient times it was the capital of the small city state of Aritthapura and at one time was ruled by a king named Sivi or sometimes Sibi or Shibi. This king gets a mention in the Mahabharata and the Cholas of south India claimed to be descendants of him, a claim that had no basis in fact.
The earliest mention of King Sivi however is from the Jataka, in the Sivi Jataka, number 499 of the collection. According to this story the Bodhisattva was once reborn as King Sivi and he had made a vow to give anything if anyone asked it of him. Aware of this vow, Sakra decided to test the king to see how genuine his vow was. He manifest himself as a blind man and approached the king pleading; “Give me sight. Will no one give me sight?” Hearing this, filled with compassion, and determined to fulfil his vow, the king led the blind man to a surgeon and asked that his own eyes be taken out and transplanted into the sunken sockets of the blind man. At this point the Jataka increases the tension of the story by having the surgeon ask the king; “Are you sure this is what you want to do?” But the king is adamant and requests that the operation proceeds. What follows is a fairly explicit description of how the eyeballs were squeezed from their sockets, how the optic nerve (or is it the extraocular muscles?) is severed, and the pain this caused. Before the surgeon severs the optic nerve for good he again asks; “Are you sure you want me to do this? Once I cut it there is no turning back.” The king, now in terrible pain, begs the surgeon to hurry up and do the needful. The scene is so vivid that one is tempted to think that the ancient Indians may have actually tried to perform such an operation. As happens in most such Jatakas, the drama ends well with the king’s sight being restored.
In later Buddhist Sanskrit text there is another version of this story. Here King Sibi makes a vow that he will do whatever he can to save a life should the need ever arise. Saka manifests himself as a hawk who catches a dove within view of the king. Seeing this the king pleads with the hawk to release its prey but the bird retorts: “Then how am I to feed myself and my young?” The king thinks for a moment and then says; “I will cut some flesh from my thigh and give it to you if you let the dove go.” Driving a hard bargain the hawk agrees but says it wants the same amount of flesh as would have been provided by the dove. The king agrees, a pair of scales are produced and the process of slicing off a dove’s-worth of flesh is about to begin when Sakka reveals himself and expresses his satisfaction that King Sibi has had the courage to go through with his vow.
Although the imagery of cutting eyes balls out of their sockets or slicing flesh off a living person are disconcerting, even shocking, the purpose of both versions of this Jataka story is clear. A true hero will be prepared to sacrifice much of himself or herself for others. Jesus said pretty much the same thing in the Gospel of John: “Greater love has no one than this: to lay down one’s life for one’s friends.”
The Sivi version of the story is depicted in a relief from Sarnath and Nagajunakonda in Andhra Pradesh, in a mural on the walls of the Mulkirigala temple in Sri Lanka and elsewhere.
This version has had an unexpected consequence. Sri Lanka has the highest number of people willing to donate their corneas after death to be used to help restore sight to the blind. This is due to campaigning starting in 1964 by the Sri Lanka Eye Donation Society and also because Buddhists in the country are familiar with the story of King Sivi’s gift. The society has 450 branches in the country and every year is able to provide thousands of corneas to be used in eye surgery around the world.
The alternative Sibi version of the story is depicted in the art of numerous Buddhist countries. Perhaps the most well-known of these is the depiction on one of the panels of the great Buddhist temple of Borobudur in Java. In the middle of the panel a pair of large and impressive scales can be seen and in the right hand dish of the scales the dove is waiting to be weighed against the king’s flesh. This version of the story has had an influence too, although in literature rather than medicine.
In around 1597 William Shakespeare wrote his famous play The Merchant of Venice. In the play a young merchant promises to guarantee a loan his friend plans to take out in order to woo his sweetheart. The agreement is that if the loan, which is given without interest, cannot be repaid by a set date the moneylender will be repaid not in cash but with a pound (about 450 grams) of the guarantor’s flesh. The moneylender has made this stipulation because he secretly hates the guarantor and hopes that he will not be able to repay the money. The date passes without the loan being repaid and the moneylender demands his pound of flesh. The lender is soon able to repay the loan and even offers to double the amount rather have his flesh cut off, but the moneylender demands that the original agreement be kept. He does not want the money, he wants the pound of flesh. They go to court and the judges uphold the original agreement but they also decide that moneylender can have his pound of flesh but without shedding a drop of blood, which would be a criminal offence under the law.
This is one of Shakespeare’s most dramatic plays and the origin of the ideas in it have been explored in great detail. Its chief source was Giovanni Fiorentino’s llPecorone written in 1378. But where did Fiorentino get the idea of cutting off flesh of a certain weight to repay a loan? The simple answer is that no one knows. But the idea is so gripping, so iconic, so unusual, that one cannot help thinking that at some time before the 14th century, probably many centuries earlier, it may have travelled from India, through the Middle East and eventually filtered into Europe. If this is correct, it may be a small contribution Buddhist literature made to the works of Shakespeare.
The story of King Sibi endured for centuries despite the disappearance of Buddhism in India. In 1907 M. Longworth Dames published his Popular Poetry of the Baloches, containing English translations of verses, songs and poetry he had transcribed in the Balochi tongue during the previous decades. One of the poems he recorded in 1884 is immediately recognizable as the Jataka story, only the king is a Muslim named Ali.
But to return to the town of Sibi. In a semi-desert area to the south of the town is a collection of ruins. One of these looks suspiciously like it was once a stupa. We know that there was such a monument somewhere in or near the town because the Chinese pilgrim Xuanzang mentioned one in his travelogue, erected “where King Sivika sliced his body to ransom a dove from a hawk, in order to acquire Buddhahood.” No archaeological examination has ever been done to determine the date and purpose of this monument, and probably never will be. But it is quite likely that it is what remains of the stupa erected to commemorate King Sivi’s noble deed.
Charles Allen has written two books on The Buddha and the Sahibs and Ashoka—The Search for India’s Lost Emperor. The second book, written about a decade after the first one, is largely an expansion of the first.
Both are the stories of the “Orientalists” who discovered India’s lost history, the lost Emperor Ashoka, and the Buddha Dhamma that thrived in India during Ashoka’s time. Their methods of discovery were crude, sometimes outright criminal by today’s standards. However,there were honest“sahibs” who dedicated their whole lives to science and discovery; conversely, there were opportunistic and greedy “sahibs” whose only objective was wealth. Allen weaves his tale in a way to take the readers along with the discoverers while (mostly) permitting the readers to judge for themselves.
Among the most interesting are William “Oriental” Jones, who established the Asiatic Society of Bengal; James Prinsep, who deciphered Ashoka texts; George Turnour, who translated Mahawansa from Pali to English; Alexander Cunningham, who discovered many of the Buddhist pilgrimage sites; Dr. Waddell, who discovered Kapilavastu and Lumbini; and John Marshall, who finally introduced proper methods of archeological excavation.
Prinsep worked to decipher the lettering on the pillar known as the “Feroz Shah’s Lat” or “Delhi No 1” for four years. His breakthrough came when he examined two dozen brief inscriptions of the same lettering at the Great Stupa at Sanchi. Prinsep guessed that these short inscriptions could only be records of donations. He was struck by the fact that almost all short transcripts ended with the same word with two characters: a snake-like squiggle and an inverted T followed by a single dot.
Here, he observed that the language was not Sanskrit but a vernacular modification of it, which had been fortunately preserved in Pali scriptures of Ceylon and Ava, a nineteenth century Burmese kingdom.Prinsep’sassistant with Pali was a Sinhalese named “Ratna Paula” (quite likely a corruption of the name “Rathanapala”).Both in Sanskrit and in Pali, the verb “to give” was “dana” and the noun “gift” or “donation” was “danaṁ” sharing the same Indo-European root as the Latin “donare” (to give) and “donus” (gift). This led to the recognition of the word “danaṁ,” teaching Prinsep the two letters, d and n of Brahmi 1. The snake-like squiggle represented the sound “da”, and the inverted T with the single dot the sound “naṁ.”
Too, Prinsep noticed that a single letter (like an inverted y) appeared frequently before or near the terminal word. Prinsep determined this letter to mean “of,” the equivalent of Pali “ssa,” based on his earlier investigations of the coins from Saurashtra. If his hunch was correct, then the general structure of each sentence was something like “So-and-so of the gift.”Prinsep’s translation of one such Sanchi inscription is “Isa-palitasa-cha Samanasa-cha danaṁ” (The gift of Isa-Palita and of Samana.)
The opening sentence of Delhi No 1 had been observed to repeat itself again and again at the start of many sections or paragraphs of text in the pillar inscriptions and on the rock edicts. This,Prinsep could now read as “Devanampiyapiyadasi raja hevaṁ aha.” After conferring with Ratna Paula, Prinsep concluded that this opening phrase was best represented in English as “Thus spake King Piyadasi, Beloved of the Gods.” Prinsep published his findings in the Journal of the Asiatic Society of Bengal in April, 1837.
But who was the author of these extraordinary edicts? Who wasPiyadasi? Prinsep couldn’t find a Piyadasi in all Hindu genealogical tables that he consulted. Only one possible candidate presented himself, one who had emerged from George Turnour’s translations of the Pali Chronicles of Ceylon: “King Devanampiatissa succeeded his father on the throne of Ceylon in the year of Buddha 236. He induced Dharmasoka, a sovereign of the many kingdoms into which Dambadiva was divided, and whose capital was Pataliputta, to depute his son Mahinda and his daughter Sangamitta, with several other principal priests to Anuradhapura for the purpose of introducing the religion of Buddha.”
In a letter sent to Prinsep on June 6th of 1837, Turnour excitedly revealed the identity of Piyadasi. “I have made a most important discovery. You will find in the introduction to my Epitome that a valuable collection of Pali works was brought back to Ceylon from Siam, by George Nodaris, mudaliar in 1812. This collection of Pali texts included a copy of the Island Chronicle, the original chronicle from which the later Great Dynastic Chronicle took its earliest historical material, but a less corrupted version—and with crucial differences. While casually turning the leaves of the manuscript I had hit upon an entirely new passage relating to the identity of Piyadasi … who, the grandson of Chandragupta, and own son of Bindusara, was at the time Viceroy of Ujjayani.”
King Devanmpriya Piyadasi of the Feroz Shar Lat inscription (Delhi 1) was not King Devanampiathissa of Lanka, as Prinsep had assumed. He was his Indian contemporary Ashoka Maurya.
After Prinsep’s death his work was continued. Alexander Cunningham relied on the accounts of the Chinese pilgrims Faxian and Xuanzang to discover the Buddhist pilgrim sites. Faxian’s Records of Buddhist Kingdoms was translated in 1836, and Xuanzang’s History of the Life of Xuanzang and His Travels in India was translated in 1853. Faxian, who travelled to India in 400 CE, identified Ashoka as Wuyou Wang (The King Not Feeling Sorrow). Faxian visited Sankisa, and Lumbini, and from Lumbini travelled south to cross the Ganges at the point he describes as “the confluence of the five rivers,” just upstream of the capital of the country of Maghada: Pataliputra. Faxian describes Wuyou’s palace and his towering city walls and gates as being inlaid with sculpture-work. About two hundred years later, when Xuanzang arrived, the Buddha Dhamma was in decline and the Pataliputra was all but abandoned. Cunningham conducted his field surveys with copies of Faxian’s andXuanzang’s travels in his knapsack. He tracked down almost all sites visited by the Chinese pilgrims, including Sravasti, Kosambi, Ayodya, Sankisa, Taxila, and Nalanda.
However, Cunningham assumed that Pataliputra must have been swept away by the changing course of the Ganges. Dr. Waddell thought otherwise. Taking together both Faxian and Xuanzang accounts,Waddell prepared a chart of Ashoka’s palaces and other chief monuments, and his chart led him over a railway line that marked the southern limits of “old” Patna, to a series of mounds known as Panch Pahari or the Five Brothers. He wrote afterwards, “I was surprised to find most of the leading landmarks of Ashoka’s palaces, monasteries, and other monuments when reexamined so very obvious that I was able in the short space of one day to identify many of them beyond all doubt.” Around the modern village Kumrahar, Waddell found various fragments of sculpture and other confirmatory details and learned from the villagers that whenever they sunk wells, they stuck massive wooden beams at a depth of about 20 feet beneath the ground. Megasthenes, a Greek diplomat who stayed at Pataliputra for six months during the Emperor Chandragupta’s reign, had recorded that Pataliputra was surrounded by wooden walls.
As mentioned before, not all sahibs treated their objects respectfully. James Campbell, the Commissioner of Customs, Salt, Opium and Akbari in Bombay Presidency in the 1890s, excavated several sites in Gujarat. Among his early triumphs was finding a new Ashokan rock edict, which he had allowed to be taken to bits, mislaid, and lost. A relic subsequently identified by the accompanying inscription as a segment of Buddha’s alms bowl was thrown away. He then moved on to tear apart the “Girnar Mound,” a large stupa a few miles south of the famous Girnar rock inscription.
In spite of some irresponsibility, all of these men contributed to the rediscovery of India’s past. The books that tell their stories are excellent, and in this reviewer’s judgment both belong in any Sri Lankan’s private library.
How to avoid very unexpectedly offending people when we don’t want to? How to have dialogue with people, ask them questions and get feedback from others without suddenly massively angering them?
This has nothing to do with Saira Roa’s actual opinions or high resolution fully integrated philosophy of philosophies. She seems to be a sweet loving person. Her perspective is unique and I would have loved to better understand it.
I have met many people from childhood who are suddenly and very unexpectedly massively triggered and angered. Often they will start accusing others of nazism, fascism, racism, bigotry, prejudice, sectarianism or some other related charge. In many cases immediately walk away. Many junior high school, high school, undergraduate and graduate level teachers at institutions I attended were this way. Some students were also this way, but truth be told teachers were far more likely to exhibit these symptoms than students. And a lot of the time, I and many others didn’t understand why this happened. Saira Roa is very middle of the road representative of very large numbers of people I have met (teachers and non teacher adults), (in the west or in India) and I am not picking on her. Rather I am asking how to avoid causing a massive firestorm when we don’t want to create one. In this case, Sargon didn’t want to anger her, but rather was very curious to better understand what she believes and why she believes what she believes.
This particular unexpected firestorm was set off when Sargon says to Saira Roa that some blacks were complicit in the slavery of other blacks. My questions about this is two fold:
Is there some way Sargon could have made a similar point without massively angering Saira Roa and causing her to end the interview?
Why did this statement elicit this reaction in the first place?
Saira Roa has a Hindu name. When the east (and large parts of Europe for that matter) was (were) conquered by Islamists (note that most muslims are not Islamists and today’s muslims are in no way responsible for the actions of their great ancestors), almost all eastern universities, libraries, temples, spiritual centers, scientific institutions etc. were destroyed. Much of the non muslim population was converted into slaves. Because of this, many Asian nonmuslims get emotional when the subject of slavery is mentioned. Could this be where part of Saira Roa’s feelings come from?
Most Asians (Indians included) and Africans initially welcomed Europeans as a way to drive Islamists out. Europeans as a quid pro quo of sorts banned slavery across Asia and Africa. This was deeply popular among nonmuslims and seen as sectarian Islamaphobia by many Islamists. [Obviously after this initial period, Africans and Asians wanted European colonizers to let them to be independent.] Perhaps Saira Rao thinks that the people who owned slaves on the African continent and sold them to South America, Central America, Mexico, Caribbean, North America, North Africa, East Africa, Europe, Asia were not really Africans but Islamist occupiers? Perhaps her definition of “African” or “black” is only nonmuslims with substantial sub-saharan African DNA haploid admixture? Therefore, “blacks” by her definition were not complicit in the slavery of other blacks and the exporting of black slaves around the world? I am not saying this is true. But rather could this be what she believes?
[Obviously some historians might posit the hypothesis that even if the large majority or vast majority of people who owned African slaves were muslim, at least some African slaves were owned by nonmuslims with substantial sub-saharan African DNA haploid admixture too. But perhaps Saira Roa disagrees with this.]
Are there other possible reasons for why she was so offended?
Can everyone reading please explain this to me in the comment section below? What advise does everyone have for how to avoid deeply angering or offending people in general? Thanks to everyone in advance.