International Conference on Heritage as Soft Power
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Item Dynamics in migration of Ashokan edicts in and around Delhi vis. soft power use by Muslim rulers in heritage politics(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Singh, Bijay Beer; Sen, Chander; Ven. Sumedh TheroDelhi being Heritage city meagerly emphasized about Buddhist studies and Buddhism. Keeping our ongoing interest in 20th century opens such doors and force us to study such Ancient sites. The first in-situ rock edict was discovered in Delhi in 1966, and establishes the city's ancient historical link with the Ashokan era (273–236 BC). Delhi's stone pillar edicts were transported from their original sites in Meerut and Ambala during the reign of Firuz Shah Tughlaq (1309–1388 AD). They were erected in Feruzabad, the fourth medieval city of Delhi, established by Feroz Shah Tughlaq. These Ashokan edicts in Delhi and around are a series of edicts on the teachings of Buddha created by Ashoka, the Mauryan Emperor who ruled in the Indian subcontinent during the 3rd century BC. The Edicts of Ashoka were either carved on in-situ rocks or engraved on pillars erected throughout the empire; examples of both are found in Delhi. The in-situ Bahapur rock edict was discovered in Delhi in an engraved form on a small patch of rock exposure in Srinivaspuri, one kilometer north of Kalkaji temple, close to Bahapur village in South Delhi. The edict categorized as a "Minor edict" written in Brahmi script was a first person message of Ashoka, which exhorts people to follow the Buddhist way of life. It is inscribed on a rock surface with irregular lines and letter size with a number of lines not clearly decipherable. The two pillar edicts are still in Delhi. The one on the Delhi ridge opposite the entrance of Bara Hindu Rao Hospital, close to the Delhi University campus, is popularly known as the Delhi-Meerut Pillar. The other, in the grounds of Feroz Shah Kotla, is known as the Delhi-Topra Pillar. Thus Ashoka's Dhamma cover topics such as kindness, forbearance, and concern for the welfare of his people that may be consider as soft power in the spread of Buddha Sasana. Thus, to spread the message in the north-western of the empire, edicts were written in Kharoshti script. Bilingual and bi-scriptural edicts have also been discovered in Kandahar and Afghanistan, written in Greek and Aramaic. Ashokan edicts written on rocks or pillars are considered unique and permanent as compared to the palm leaf or bark writings (perishable materials) of the past during the Harappan civilization, or even early Mauryan Empire edicts.Item Ancient and modern Indian soft power politics as message of peace in heritage generation and management(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Singh, Bijay Beer; Sen, Chander; Ven. Sumedh TheroHistorical evidences emphasized Indian culture is full of soft power on the path of Dhamma i.e. extensively used by Ashokan era (273–236 BC) and his followers. Ashoka's Dhamma was not simply a collection of high-sounding phrases. He consciously tried to adopt it as a matter of state policy; he declared that "all men and my children" and "whatever exertion I make, I strive only to discharge debt that I owe to all living creatures." It was totally new and inspiring ideal of kingship. In the Arthashastra, the king owed nothing to anyone. Ashoka expounded his policy of Dhamma through his edicts. By engraving his views about Dhamma on these edicts, Ashoka tried to directly communicate with his subjects. These inscriptions were written in different years of his life. The inscriptions can be divided into two categories. A small group of inscriptions reveal that the king was a follower of Buddhism and were addresses to the Buddhist church—the samgha. These inscriptions are declarations of Ashoka's relationship with the Buddhist order. In the inscriptions (edicts) of Ashoka Raja found throughout the area of ancient India it has been stated that Buddhism also spread westward to areas of Macedonia and Greece. The inscriptions of Ashoka Raja were made in stone, on metal and on the pillars. Thus use of medical facilities, education and language learning, food festivals, cinema and other art forms, diasporas, support for electoral procedures – and religion, a key component of soft power. India’s first Prime Minister, Jawaharlal Nehru, who is credited with having laid the foundations of India’s foreign policy, was acutely conscious of this, especially in relation to Asia. Yoga, Ayurveda, the Indian Diaspora and religion have come to acquire an important place in this regard. Likewise, the Modi government has used Hinduism and Buddhism effectively to promote the national interest in the Indo-Pacific region.Item Soft power in documentation of Buddhist scriptures and culture(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Ven. Sumedh Thero; Parmar, HemantDue to various reasons, India can claim legitimacy to promote Buddhist diplomacy. One such reason is the fact that the Buddhist faith originated in India whereas the other fact is that India has numerous sites of importance to the Buddhist faith, such as Bodh Gaya, Sarnath, and Nalanda. religious texts were written in many different languages and scripts but memorizing, reciting and copying the texts were of high value. Even after the development of printing, Buddhists preferred to keep to their original practices with these texts. Buddhist texts were initially passed on orally by monks, but were later written down and composed as manuscripts in various Indo-Aryan languages which were then translated into other local languages as Buddhism spread. They can be categorized in a number of ways. Soft power is soft—it does not rely on hard instruments of power like a military tank. Its influence is soft—one feels it subtly or surreptitiously as one feels attracted to certain music or food. Soft power takes a long time to produce intended results, but it is an effective instrument for accomplishing goals. One of the major elements of soft power, which is applicable perhaps to all cases, is non-violence. As a faith, Buddhism undoubtedly has been successful in its propagation. The natural questions that follow are: Historically how did this happen? Does an ancient religion still have vitality in a modern world? Monks and pilgrims visiting India influenced Buddhism’s evolution. Foremost among these were Chinese monks Faxian (337-422 CE) and Xuanzang (602-64 CE), who took home with them Buddhist documents, relics, and insights into Buddhism’s practice in India. Xuanzang initiated official exchanges between King Harshavardhana (590–647 CE) and Tang China and promoted Buddhist and diplomatic exchanges between the two courts. Thus, Buddhist scriptures and culture spread to other parts of the world as soft power in documentation.Item Relics in heritages and migration of Buddhism as soft power(Centre for Heritage Studies, University of Kelaniya, Kelaniya, Sri Lanka., 2019) Ven. Sumedh TheroThe portable item of Buddhism: the sacred relics of the Lord Buddha and of great masters migrate in dynamic manner. There are many evidences about the history and widespread use of relics as part of the religious practice of Buddhists. The opening of the pagodas is a further recognition of the importance of the relic. Many scholars have realized the potential of the relic for the spread of Buddhism. There are two major ways of practice with regard to the dead. One is the veneration of esteemed ancestors - one’s own kin. The other is the veneration of esteemed dead who are not ones ancestors. Buddhism introduced the use of the relic as an object of veneration and religious practice. The Lord Buddha was not any genetic kin of any pilgrims who visits his relics at sites such as Sanchi. However, these pilgrimages were essential for the development of Buddhism. At present, it is evident that people who are strangers to one another, people who belong to ethnic groups that are far removed from the place where the relic is housed, meet at the place where the relic is housed. At these sites, people of all different groups come together and realize that Buddhism is not limited to one area, to one group, to one nation. Thus, we need to understand and preserve the relic as a way of joining in the veneration of our esteemed dead - the founder of Buddhism and those who followed him. The location of the relic does not concern as far as the power of its appeal is universal. As the members of Sangha can meet at the relic, it creates a bond that will not be achieved in any other way.