Lin li ying biography of mahatma

  • Thousands of Indians followed Gandhi of
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  • The early interest in Mahatma

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    Thank You India

     

              The founding Prime Minister of Singapore, Lee Kuan Yew, passed

    away on the 23 of March 2015.  His State Funeral was held on the 29 of March.  The Government of India declared the 29 of March as a day of national mourning and the Indian flag was flown at half-mast throughout India.  The Prime Minister of India, Sri Narendra Modi, came personally to attend Mr Lee’s funeral.

     

              I am sure that all Singaporeans will join me in thanking the Government and people of India for these extraordinary acts of friendship and solidarity.  In this essay, I wish to reflect on the reasons for the very close relationship which exists between India and Singapore.

     

    History and Culture

     

              First, I want to refer to our historical and cultural links.  Singapore lies at the heart of Southeast Asia.  Historically, Southeast Asia was a sphere of influence of the Indian civilization.  Hinduism and Buddhism were exported from India to the region.  We see this in the great temples of Angkor Wat.  We also see this in the inspiring Buddhist temple in Borobudur and the Hindu temple in Prambanan.   There is evidence that Indian traders and seafarers were present in and around Singapore from the 9 century.

              India’s influence is present in the lives of contemporary Southeast Asia.  Some of our languages are based on Sanskrit or Pali.  A former capital of Thailand is named Ayuthia and the present King is also known as Rama IX.  The national airline of Indonesia is called Garuda, from the Indian epic, Ramayana.  Generations of Javanese have been brought up watching wayang kulit and listening to the stories from Ramayana a

    From fellow traveller to eco-warrior: the translation and reception of Thoreau in China

    Introduction

    One of the most striking phenomena of American literary history has been the gradual growth of Thoreau’s reputation, both domestically and internationally (Jiang et al., 2007, p. 1). No longer simply regarded as an obscure disciple of Ralph Waldo Emerson (1803–1882), Henry David Thoreau (1817–1862) has been labelled posthumously as “American’s greatest philosopher”, an “ecological writer”, a “romantic naturalist” and “one of the few American writers of the nineteenth century who deserve the appellation ‘great’” (Harding, 1995, p. 1). An indication of Thoreau’s global appeal lies in the fact that the Thoreau Society, founded in 1941, recruits members from far beyond the borders of the United States. “It seems erroneous to claim that Thoreau is too quirkily and idiosyncratically American to appeal to foreign readers or his peculiar brand of American nativism has little international appeal” (Otterberg, 2017). The international reputation of Thoreau has been both mediated and boosted by numerous translations of his acknowledged masterpiece, Walden, into different languages.

    The last three decades have witnessed a surge of translations of Walden in China, with no fewer than 129 versions being published in Mandarin and one in Taiwanese. Most of them are still in print and some are forthcoming. For over three decades, the book has regularly featured in lists of recommended reading in China for both young and adult Chinese readers, and Thoreau/Walden-related literature produced by Chinese scholars diversifies in perspective and increases in number year by year.

    Methodology and research questions

    The present study adopts a descriptive approach to the translation and reception of Thoreau/Walden in China. To provide a general overview, we sample from the many Chinese versions of Walden, identifying their ideological frameworks and principal themes. We a

    Mahatma Gandhi

    Dr Shang Quanyu*

    Abstract

    The early interest in Mahatma Gandhi in mainland China began in early 1920s when Gandhi launched the first all India non-violent non-cooperation movement in 1920-1922. Since then up to present day Chinese interest in Gandhi has undergone several stages. This paper focuses on the third sub-period of the third stage, i.e. early 21st century, from both a synchronical and diachronical perspective to uncover its courses, contexts, themes and features.

    I. Introduction

    GANDHI STUDIES WORLDWIDE has been growing in both quantity and quality with the passage of time. The impressive body of works on Mahatma Gandhi produced so far include over 800 books, covering nearly all aspects of his life, deciphering every dimension of his mind, whether his religious views, his non violence, 'Satyagraha' strategy, his asceticism, or even his "fads" and foibles. The early interest in Gandhi in mainland China began in early 1920s. Since then, Gandhi studies in China has undergone almost a century-long course of development with several ups and downs. However, a systematic overview of the development and achievement of Gandhi studies in China is yet to be written. The wanting in such an overview is not only detrimental to the future development of Gandhi studies inside China but also leads to information gaps among foreign scholars in the same field about the works of their Chines colleagues. A comprehensive and systematic overview of the development of Gandhi studies in China is therefore necessary for both its further development inside China and its knowledge outside of China.

    Shaped by both domestic and international politics, in the course of nearly a century the development of Gandhi studies in mainland China has gone through three major stages: the first stage is from early 1920s to mid 1950s, the second from late 1950s to late 1970s, and the third from early 1980s till the present day. In turn, the three stages witness three waves

  • Chinese Communists. Having his own misgivings

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  • This thesis concerns the