The three-month rains retreat of Vassavasa has been a mainstay tradition of monastic communities since the founding of the Buddhist order. However, its conclusion, Pavarana, is an important event in itself, typically falling on the full moon of the 11th lunar month. In 2022, the festival was celebrated on 9 October.

Pavarana means inviting admonition. This refers to inviting ones fellow monks to offer reprimands for any offenses or misdeeds committed during the three-month retreat when monks lived communally. According to the Buddhist teaching, this practice helps to ensure fidelity to the Vinaya, the monastic code of personal conduct. Pavarana is followed by the Kathina robe-offering ceremony, which continues until the full moon of the 12th lunar month.

Theravada Buddhists throughout the world observe Pavarana by performing meritorious acts traditionally associated with the festival. In the morning, laypeople gather in monasteries to observe five or eight precepts for the day. Before noon, there is a lengthy period of chanting during which food, flowers, incense, lamps, and other offerings are made in homage to the Buddha, the Dhamma, and the Sangha. Then the devotees serve meals to the monks and eat whatever is left over. In the afternoon, the monks give Dhamma talks followed by discussions on the importance of the festival. The ceremony is concluded by sharing the accumulated merits with family members and all sentient beings.

In some Theravada Buddhist societies, including Bangladesh and Thailand, the evening following the Pavarana ceremony is marked by festivities. Devotees launch sky lanternshot-air balloons made of paper with a small flame burning at the centerknown as fanush in Bangladesh and khom fai in Thailand. In Bangladesh, evening festivals often attract hundreds of people, including those of other faiths, in a show of religious harmony.

Sky lanterns have long been used in Chinese and Thai celebrations, and were also a vital part of communication in ancient China as they were occasionally used to send messages across long distances. In China, light is a symbol of harmony and tranquillity, and lanterns occupy an important cultural position to this day. However, using lanterns for celebrations such as weddings, birthdays, music festivals, national holidays, and so on has also been popular around the world throughout history.

The Buddha-Dharma Center of Hong Kong likewise celebrated Pavarana this year. Many Buddhists from Bangladesh, Sri Lanka, and Hong Kong took part in the celebration and performed meritorious acts. Along with my family, I observed the Five Precepts, worshipped the Buddha, the Dhamma, and the Sangha, and offered food and other essentials to the monks. In his speech to the assembled Buddhists, Venerable Professor K. L. Dhammajoti spoke in depth about the importance of Pavarana. He commended Bangladeshi and Sri Lankan Buddhists in particular for upholding their Buddhist heritage and culture in Hong Kong. To ensure that everyone from Bangladesh and Sri Lanka could appreciate the significance of the occasion, two monks from Bangladesh and Sri Lanka give Dhamma talks in their respective languages. The monks had lunch after the ceremony, and we all ate together thereafter, with the meal becoming a social gathering.

When I lived in Bangladesh, I also made sky lanterns to commemorate Pavarana. Making lanterns involves building artistic structures out of bamboo and applying colored paper to create a variety of designs. However, no holes can be made in the lantern. Afterwards, a light fabric saturated in wax is tied to a wheel of thread that has been made for the lantern.

When lantern is lit, it produces a good deal of heat over time, and the lantern eventually rises upward, drifting toward the sky. The sky can be illuminated by the glow from large groups of lanterns for a long time, providing festival-goers with quite the spectacle. But what happens to the fire within these airborne lanterns? The original pioneers of this festival took into account the potential fire hazard by incorporating a built-in solution. When the burning cloth is exhausted, it turns to ash and the flying lanterns drop back to the ground. There are no hot embers carried in the wind. This makes the ritual relatively safe compared to other lantern rites.

According to Theravada Buddhist legend, Prince Siddhartha, determined to attain liberation from suffering, renounced the household life on the auspicious full moon ofAsadha(Pali:Asalha), amonth that corresponds with June or July in theGregorian calendar. Siddhartha traveled to the riverAnomawith his charioteerChandakaand horseKanthaka. Leaving them both behind, he journeyed into the woods and changed into amendicants robes.Before becoming a wandering sramana, Siddhartha cut his hair with his sword. He resolved to himself: If the perfection to become a Buddha remains within me, may this tuft of hair thrown upwards not fall to the ground but remain in the sky. With this vow of determination, he threw the lock of hair upward. Surprisingly, not a single hair fell to the ground.

Tradition says that King Indra of the deva realm (a heavenly plane associated with good rebirth but also sensual pleasures) kept the Buddhas hair in a gem-studded gold pot. Indra took the hair to his home of the Tavatimsa Heaven. The chaitya in which this hair relic was placed was called the Chulamani Chaitya. Buddhists believe that the gods of Tavatimsa still worship the Chulamani Chaitya. But human worshippers cannot ascend to the deva realm to worship the Buddhas hair. So instead they light paper lanterns, and on Pavarana they send the sky lanterns upward to worship the Chulamani Chaitya. The lanterns are released to the chant of sadhu, sadhu, sadhu from the monks echoing into the night. Then, by reciting prayers, sutta passages, and mantras, Buddhists, who will often be barefoot during this occasion, offer obeisance to the Chulamani Chaitya.

Lanterns are supposed to be lit on the full moon ofAsadha,when the skies are clear. But due to possible rain or cloudy skies, there might not always be the right opportunity to fly the lanterns.

It is unknown exactly when Pavarana and its ritualistic processes became associated with the lanterns. However, what is certain is that it is a skill that has been passed down from generation to generation for centuries. Looking back, incidents of fires due to improperly made lanterns have been rare because the rope or cloth contains the flame so well that the lantern only descends when the fire is extinguished.

Nowadays, many people in different countries, regardless of religion, have unwittingly undermined the solemn custom of making lanterns, entrusting their production to unskilled hands. At the same time, low-quality lanterns are available in the open market which do not fly properly or fly without the proper mechanisms for self-extinguishing, potentially causing serious accidents.

There are often also no regulations to determine where people or groups may launch lanterns into the air, resulting in safety problems. As a result, many countries in Asia have tightened regulations around this custom. In some cases, lanterns have become prohibited altogether, including in Bangladesh. During the solar New Year Festival, unfortunate accidents involving flying lanterns have occurred in parts of the country, and so they have been prohibited at any time other than Pavarana. Similarly, due to fire-safety concerns, the US state of Washington outlawed their use in 2015.

Many Buddhists agree that it is time to consider whether it is necessary to give flight to hundreds of lanterns for traditional festivals. Although it is always a joy to launch lanterns, there are also risks. Buddhist communities are apprehensive of the fire risks posed, even though they continue to celebrate the launch of sky lanterns as a part of traditional Bangladeshi and Thai culture.

The Khao Phansa Festival: The Buddhist Lent of ThailandSky Lanterns and Walubi: My Waisak Day at Borobudur in 2018, Part 1Sky Lanterns and Walubi: My Waisak Day at Borobudur in 2018, Part 2Art, Culture, and Healing the World: A Conversation with Haema SivanesanA Journey Through 5,000 Years of Tibetan History and Culture at the Capital Museum in Beijing

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Pavarana: The Theravada Tradition of Launching Sky Lanterns - Buddhistdoor Global

Chinese works of art are often admired for its elegance and sophistication.But more than beauty, these treasures providean open window into a glorious past of a culture, allowing us to explore and understand our own history.

On 25 and 26 October, Bonhams Cornette de Saint Cyr will present an auction dedicated to the outstanding Rousset Family private collection, led by a museum-qualitywood figure of a Bodhisattva from the Jin dynasty.

On the occasion, let us delve into the renowned French collection and take a glimpse at thegolden age of China's sacredhistory through religious art.

A thousand words are not enough to tell the story of such big names asRobert andJean-Pierre Rousset. But the mere fact that they aredonors to Muse Guimet andMuse Cernuschi,leadingmuseums of Asian art in Paris, stands as a testament to the quality of their collections.

In fact, the Roussets has always had strong ties withMuse Guimet.Visitors to the museum would be able to take the measure of Robert's visionary character and sharp eye through the permanent exhibitof his personal collection of Chinese funerary gures which was also the subject of a book published in 1997 bythe Musee Guimet, Compagnons d'Eternite.

The Rousset family's interest in Asian art originated with Louis Rousset (1878-1929).At the beginning of the 20th century, he startedtrading in Far Eastern art and opened a galleryon the Rue des Arquebusiers in Paris.It was not until 1918, with the eldest son Robert, that the family business became increasinglyprofessional and international.

In 1920, a visit to theForbidden City in Beijingsparked Robert'slifelong passion for Asian art.Already equipped with a keen eye, wishing to continue his distant travels in Asia and with a growing passion for trading in works of art, he decided to make it his profession.

He later acquired the gallery of Compagnie de la Chine et des Indes, and moved it to the prestigious and historic address of 39, avenue de Friedland, a stone's throw from the Arc de Triomphe. Organised on four floors, the Compagnie de la Chine et des Indes became a reference gallery for Asian art in the world, just like the C.T. Loo gallery.

With no children of his own, Robert took under his wing his nephew Jean-Pierre, and began groominghim to take over the gallery. He loved to wander with Jean-Pierre through the gallery's exhibition rooms and storerooms, tellingstories about each piece while cultivating his eye.Jean-Pierre was also sent by his uncle to train with the great expert in Asian art and closefriend, Michel Beurdeley, whose numerous publications are still reference books today.

When uncle Robert passed away, his private collection was divided between Jean-Pierre and his sister. Anne-Marie's part was sold with great success after her death in 2019, Jean-Pierres is to be auctioned at Bonhams Cornette de Saint Cyr this month.

Estimate:1,000,000 - 1,500,000

Standing at 82 cm tall, the grand statue exquisitely portrays the Bodhisattva Guanyin, known in Sanskrit as Avalokitesvara a deity who has attained enlightenment but decides to delay personal salvation until all sentient beings are saved.

Venerated in Indian Buddhism as the embodiment of the Compassion of the Buddha, it is believed to be capable of hearing all mankind, striving endlessly to help those offering prayers andtransforming at will.

The figures tenderness and approachability is represented through the half-open eyes and gentle smile. Rendering serene in meditation, it is powerfully poised with the right leg crossed in front of the left in vajrasana. The right hand rests on its knee with palm upwards in avakashamudra, a gesture of leisure; while the right hand, though broken, is probably held before the chest in shunimudra, the seal of patience.

Grandeur aside, such an impressive sculpture also bearswitness to a time when Buddhism flourished amidst an unstable period of chaos and war under the Jurchen Jin dynasty (1115-1234).

But as Jurchens burst into Chinese history, their new dynasty faced many problems of state building and governing. Without system of ancient dignitaries and established traditions of state government, the Jin social order was highly volatile, and there was considerable difficulty in keeping the Jurchen tribal units from fighting among themselves when ruling a multi-ethnic empire.

It was during these troubled times that Buddhism thrived. The Jurchen were highly conscious of the fact that Buddhism was not a native Chinese religion, especially when its influence waned due to the revival of Neo-Confucianism during Song dynasty (960 1279). In order to maintain stability and served the interests of the state, Buddhism wasgreatly encouraged and supported by the Jin rulers, as evident by surviving examples of Buddhist figures.

Not only embracing the tradition of Buddhist art, the Jurchens further developed their own unique style, revealing a deep level of influence from the artistic style of the Indian Gupta empire (320-647), which itself was imbued with resonances of the Greek Hellenistic tradition.

The form and the graceful folds of the robes are distinctly Hellenistic in their adherence to the contours of a realistically conceived body as they cascade down. The treatment of the body, particularly the exposed chest, do not stem from Chinese traditions, where little of the naked body was ever depicted, but pay homage to the external influences being introduced into China.

Other large scale wood sculptures from the Jin dynasty,mostly of Guanyin, are preserved in important museum collections. One famous example is a figure of Avalokiteshvara in the Cleveland Museum of Art, Cleveland. It shares several distinct stylistic features with the present bodhisattva, especially the treatment of the face, softly carved with fleshy modelling, skilful rendering of naturalistic details.

The closest example to the present lot, however,is a wood figure of Guanyin sold at Christies Paris last year for 2.9 million. The two share the same height, facial features and postures.

Estimate:200,000 - 300,000

It is said that history repeats itself. A thousand year before Jurchen Jin dynasty, China had once plunged into another 300 years of prolonged turmoil. States were at constant war with one another for land and political control and northChina was fragmented into a series of short-lived dynastic states.

Against this backdrop, Buddhism flourished during the Northern Qi period (550-577) and became a source of comfort and guidance for Chinese. Just as the Jin dynasty, copious financial resources were devoted to Buddhism, with several shrines being constructed under the emperor's personal auspices.

Following the dissemination of foreign ideas, Buddhist art experienced a glorious moment at the time, where the sculptures combined powerful and sensuous modelling with subtlety of expression. These features were likely to have derived from the contemporary Indian style of the Gupta period, which was highly regarded by the Qi aristocracy for its exotic traits.

Elegantly proportioned and carved, the present head is a testament to the high standards achieved in Buddhist portraiture during the period. The benevolent expression, conveyed by gently downcast eyes and tendersmile of this majestic head, indicate that it represents Guanyin.

In Buddhist faith, images of deities served as important foci of worship and promoted significant devotional acts, which contributed to the devotee's personal growth towards spiritual liberation.

Similar examples from Northern Qi period could be found across major museums, including the Museum of Art, San Diego; Freer Gallery of Art, Washington, D.C; and Nelson-Atkins Museum of Art, Kansas City, Missouri.

Estimate:50,000 - 80,000

The Northern Qi dynasty, however,lasted merely for 27yearsbefore it wasconquered by Northern Zhou (557 - 581).Thelong period of division and pervasive turbulenceeventually came to an end with the emergence of Sui dynasty in 589, when they utilised the patronism of Buddhism to unify China.

Characterised by regal countenance and adornment, the present figure bridges the aesthetic style ofNorthern Zhou and Sui dynasties,with craftsmen merging the artistic achievements of the preceding quarter century.Its opulent decoration and rich jewels, for instance, was influenced by the Northern Zhou style.

Also depicting Guanyin, the stone figure saw the deity carryin her left hand a vase, a 'pure water bottle', one of the eight symbols of good fortune.The vase was believed to contain pure water capable of relieving suffering. The right hand probably once held a willow branch used to sprinkle the divine water.

Sculptures from this period are rare and related examples are preserved in the Freer Gallery of Art,Washington, D.C andThe Asian Art Museum of San Francisco.

Estimate:20,000 - 30,000

While the main character seems like an ordinary Court lady at first glance, a closer look reveals her identity as a deity this time not of Buddhism, but Daoism instead.

On her elaborate headdress are seven delicately-adorned phoenix, indicating she is likely to be Bixia Yuanjun, the primordial sovereign of the dawn clouds, or Lady of Mount Tai an eminent deity regarded as a northern Daoist equivalent to the Buddhist Guanyin, whose cult was robust in southern China.

Considered the most important of Chinas five sacred mountains, Mount Tai had been associated with renewal and was a chief ceremonial centre where emperor would carry out official state rituals to ensure a dynastys fortunes. In Daoism, Bixia Yuanjun is believed to be the daughter of the god of Mount Tai, and is therefore held in high regard, being venerated as goddess of childbirth and protector of women and children.

Further attesting her as a deity or connected to Daoism are the details of the clothes. Her exquisite robes are decorated with a Daoist Immortal carrying a staff from which hangs a double-gourd containing an elixir, and facing a crane and tortoise, symbols of longevity.

Estimate:120,000 - 180,000

Since Shang (circa 16th-11th century BC), the earliest archaeologically recorded dynasty in Chinese history, Chinese believed in an afterlife and worship of ancestors and heavenly spirits played an essential role in their lives. At the time, bronze vessels would be used during sacrificial ceremonies to offer food and wine to ancestors to obtain their protection.

As with preceding dynasties, ritual bronze vessels were of vital importance in Zhou (1045-221 BC) society. Only the most powerful families of the time, however, were allowed to possess bronze vessels due to the extensive manufacturing costs. As such, they became also a symbol of power and wealth.

A wine container with elaborate decorative design, the present fang hu atteststo the lavish bronze culture of ancient China.

The rectangular neck is adorned with a band of stylised bird set to each side with elephant-head handles, while the body saw four disconnected parts of taotie masks between a band of serpentine designs and waves all combined give it a spectacularsense of dynamic motion.

A Chinese mythological beast, taotie is a common motif on Shang and Zhou bronzes. Legend has it that taotie is a voracious eater who never gets satisfied therefore it is cast with a pair of raised eyes but sometimes no jaw area, serving as a reminder for the nobility not to spend extravagantly.

By the Western Zhou dynasty, birds and phoenix patterns had gradually replaced the popularity of taotie design, suggesting the use of bronze vessels were no longer limited to rites, but also for wedding and major state affairs.

Estimate:400,000 - 600,000

Across China's history, equally as important as a ritualis music. Since the Zhou dynasty, music played a key role in religious and court rituals. Among all instruments, guqin, translated as ancient lute, is regarded as the most prestigious, boasting a history of thousands of years.

Chinese lore holds it that guqin first came into being as a long single-string zither invented during the late third millennium BC by legendary hero Fuxi.In the hands of Emperor Shun (2294-2184 BC), guqin began to have five strings to represent the five basic elements of the universe metal, wood, water, fire and earth.

As it became standardized later, there is still a multitude of cosmological insights and cultural meanings embodied in the structure of guqin:for instance, the slightly convex upper sound board represents heaven, the flat bottom base symbolizesearth.

By the Warring States period (circa 475 - 221 BC),Confucius, considered the paragon of Chinese sages, had elevated guqin playing to a higher spiritual and intellectual level. Also a master of guqin himself, he believeda decent nobleman and scholarshould be able to play it, as it wasa way to nurturemoral character and wisdom.

Perhaps the most significant admirer of theguqinduring the late Ming dynastywas the Chongzhen emperor (1627-1644). The emperor was said to be an extremely accomplishedguqinmusician and could play more than thirty pieces, with his favourite song being 'Autumn in the Han Palace'.It could be that the presenttablewasmade for the Chongzhen emperor's enjoyment.

Collected Statutes of the Ming Dynasty a five-volume collection of regulations and procedures of the dynastyrecords that duringceremonial occasions, the ensemblethat played Court ritual musichad ten guqin in their orchestra.

Interestingly, the records mention they should each be placed on lacquered tables. It ispossible that the present lotbelonged to a set that was used at Court for ritual purposes.

What adds to the present guqin table is its rarity. Only one other example is known, which is preserved in the Freer Gallery of Art, Washington D.C and almost certainly part of the same of set or pair as the present lot.

The Freer Gallery guqin table appears to be near identical to the present table in all aspects except for being red-ground lacquered whereas this one is black-ground lacquered.

This lot was previously in the collection of Adolphe (1843-1915) and Edgar Worch (1880-1972). In the early 20th century Edgar worked for his uncle Adolphe, who was an established German dealer in Chinese art in Paris since 1888. During the First World War, the business in Paris was confiscated by the French government. When the War was over, Worch started his own business in Berlin, dealing in Chinese ceramics.

Estimate:50,000 - 80,000

In the wake of pandemic, Ming (1368-1644) furniture made of huanghuali wood has been highly-prized and coveted among collectors, where many sparked enthusiastic bidding to sold far beyond estimates at auctions.

Take the Hong Kong spring sales in 2020 as an example, among the top ten lots of Chinese works of art, Ming-style furniture made of huanghuali accounted for three of them. The first runner-up went to a recessed-leg table, having sold for over HK$60 million; while the fifth place was secured by an officials hat armchair, which fetched nearly HK$20 million.

A recessed-leg table is known as qiaotouan in Chinese, characterized by a rectangular top terminating in everted flanges on the shorter ends. In households of the late Ming and Qing dynasties, tables as such with impressive proportions demonstrated the high status and wealth of their owners. It was used for placing objects such as fantastic rocks, seasonal flowers, or miniature tray-landscapes.

Estimate:50,000 - 80,000

Southern officials hat armchair, on the other hand, acquired its fame due to its resemblance to the government official headgear. In Chinese culture, it has been regarded as a symbol of elite status and power.

Each armchair has four protruding heads: two found in the backrest chair and a pair at the front with the left and right armrests. These types of chairs are mostly arranged in pairs, which reflects to the principle of symmetry in Chinese interior design. In the Ming and Qing prints, the official's hat armchairs were mostly placed on the side of the dining table in front of the desk in the study room, or in the reception room for guests to use.

Auction Details:

Auction House: Bonhams Cornette de Saint CyrSale:The Robert and Jean-Pierre Rousset Collection of Asian ArtViewings: 17 - 25 OctoberSale Date: 25 - 26 OctoberAddress:Bonhams Cornette de Saint Cyr, 6 avenue Hoche, 75008 ParisEnquiries:Claire Tang+33 (0) 188 800 014claire.tang@bonhams.com

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A journey into China's historical past through religious art from the Rousset collection | Auctions News - TheValue.com

Sri Lanka has long been known or described as a Paradise. Hanging like a teardrop in the south-eastern tip of India, as if trying to cozy up to the big neighbor for support, the small island had lots that would qualify it as a paradise.

But for the last 50 years, it has gone through anarchy, war, destruction, and collapse of the state itself, and to add to it, natures wrath in the form of a tsunami. It is not something that we would wish upon any place with a Buddhist majority, since we believe that Buddhists are peace-loving people and have no ulterior motives in whatever they do.

But in Sri Lanka and neighboring Myanmar where Buddhists are a majority they have launched large-scale massacres of minorities. For that Sri Lanka with its Sinhala Buddhist majority has had a terrible unimaginable price to pay in a 25-year-war that threatened the destruction of the State itself.

It is in that battered Sri Lanka that Shehan Karunatilaka places his third novel which has now won the Booker Prize. An anarchic noir, the novel trawls the underbelly of a country at war with itself. The Sinhala state versus Tamil minority versus the anarchic Janata Vimukthi Perumana or JVP, and as if that was not enough, Tamils versus Muslims, Buddhists versus Muslims and various freelance and LTTE bombers versus each other and the State. For total anarchy, there could not have been any better Paradise.

Chats with the Dead (renamed and republished with some changes as The Seven Moons of Maali Almeida in Europe and America) is located in purgatory. This a great device by the author because the dead tell their tales to each other and the narrative moves between the past happenings Down There, interlaced with various happening in purgatory or In Between, where all the dead including the anti-hero, a news photographer Maali Almeida who has all the proof of killings and bombings and plane crashes; where activists, politicians and soldiers wait for their Ears to be checked before being pushed towards the Light. Dripping with sarcasm and anger, the novel is also a death certificate for Sri Lanka we knew not too long ago.

Maali pays the price for being queer when the father of his partner confronts him before killing him saying: I didnt send my son to Cambridge to come back and get AIDS from a queer.

As readers, we are concerned not with ear checks but with history, and the narrative of the novel provides quite a few, especially the much-talked-about feud between the LTTE chief Prabhakaran and his then-deputy Mahata or Colonel Gopalaswamy. Many journalists are named with a slight twist to their names (including Anita Pratap who interviewed Prabhakaran for Time magazine).

When everything is anarchy, anything can happen as part of a daily routine. Maali had left behind some photographs and if any action takes place at all in the novel it is the search for the envelopes of damning films and photographs which are finally exhibited by two Tamil activists who are believed to be agents of Mahata operating under various names. Running parallel to this is homosexuality, since Maali is queer who between dangerous news assignments manages to find boys and even army men.

Finally, Maali pays the price for being queer when the father of his partner confronts him before killing him saying: I didnt send my son to Cambridge to come back and get AIDS from a queer.

So whats the deal in the novel? Well, even if Maali was not a queer, the novel would have worked, for it is a wonderful job of laying bare the underbelly of a Buddhist state that is a paradise for some, bombing yard for others, killing fields for the army, and everyone is part of one war or another. By placing his characters in Purgatory or In Between, Shehan tells us that Sri Lanka itself is purgatory for many, hanging between life and death or near death or after-death.

Being a ghost isnt that different to being a war photographer, the narrator says. Lanka has become purgatory but there is some hope:

If you could end this war once and for all, what is the acceptable number of civilians?None.That is why this war will go on forever.Nothing goes on forever. That is one thing Buddha got right.

Was Shehan writing an obit for the Paradise that will never be and become a place where lakes overflow with the dead?

In war, there are no winners. But any Paradise has its time. It becomes purgatory and then hell. Only a novelist can see that. This surreal and frightening novel about the death and purgatory of a news photographer and an island nation will keep us awake for long, thinking about what fate awaits its bigger neighbor up north.

Binoo John is a senior journalist and author based in New Delhi. He was the literary editor of India Today and Mail Today. He also conducted the Kovalam Literary Festival where Shehan Karunatilake was first introduced to an Indian audience in 2011 after his debut novel Chinaman was published to wide acclaim. John has just released his latest book on sporting excellence titled Top Game: Winning, Losing and a new understanding of Sport.

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The Seven Moons of Maali Almeida: The Frightening Reality of Paradise Turning Into Purgatory - American Kahani

President Joe Bidens designation of Camp Hale as a national monument reminds us of the brave men of the 10th Mountain Division ski troops, who fought the Nazis in the Italian Alps during World War II.

The Monument should also remind us of some other men who also trained at Camp Hale, and who fought a regime that was even more genocidal and totalitarian than Adolf Hitlers. The Tibetan resistance movement, the Chushi Gangdruk, are also heroes of Camp Hale.

Mao Zedongs Chinese communist regime invaded Eastern Tibet in 1949, and Central Tibet in 1951. Resistance had begun immediately, and it got off to a good start, thanks to Tibetan culture.

Tibetans had a long tradition of autonomous local government and a thriving arms culture. Whether Buddhist or Musliam, every Tibetan was expected to be a proficient marksman. The Buddhist monasteries held huge arsenals. Even the poorest beggar would have a large Tibetan knife.

Resistance intensified in 1955, when the communists announced a gun registration program. The Tibetans recognized is as a prelude to gun confiscation, which the communists imposed in 1957.

As the Dalai Lama later recalled, I knew without being told that a Khamba [eastern Tibetan] would never surrender his rifle he would use it first.

Although the Tibetans were putting up strong resistance to the Chinese communist imperialists, the U.S. Central Intelligence Agency had been reluctant to get involved. Earlier in the 1950s, the Agency had been duped into attempted support for planned anti-communist uprisings in Poland and Albania, only to be entrapped by sting operations of the communist secret police.

By the summer of 1956, the CIA had realized that reports of the Eastern Tibetan uprisings, with impressive initial successes, were genuine. Since the early 1950s, the CIA had been in touch with the Dalai Lamas elder brother, Gyalo Thondup, the rebels principal ambassador and contact with the outside world, who urged Free World support for the rebels.

So in 1957, several Tibetan freedom fighters were exfiltrated for a pilot program of training in guerilla warfare.

At first, the program was conducted on the Pacific island of Saipan, which is part of a U.S. overseas territory, the Commonwealth of the Northern Mariana Islands. The program was soon expanded, with a permanent training center established at Camp Hale, Colorado. The snowy, mountainous, isolated terrain near Leadville was relatively similar to Tibet.

The Tibetans and their American trainers got along very well. One instructor remembered, They really enjoyed blowing things up during demolition class, but when they caught a fly in the mess hall, they would hold it in their cupped palms and let it loose outside.

Tibetan Buddhism is based on ahimsa, compassion for other living beings. In the Tibetan view, compassion includes forcible resistance to evildoers who are attempting to enslave and murder. The example was provided by the Bodhisattva Manjusri. A Boddhisatva is an enlightened being who remains on earth to help others. Manjusris flaming sword cut through the roots of ignorance including communism and its worship of Mao.

Man for man, the Tibetan freedom fighters had always been vastly superior in motivation and firearms proficiency to the conscripted Chinese serfs of Maos so-called Peoples Liberation Army. With the advanced skills disseminated by the Camp Hale students, the Tibetans all the more formidable. The Tibetan freedom army, the Chushi Gangrdruk, liberated hundreds of thousands of square miles of Tibet. The Chinese imperialists dared not venture beyond their military bases, except in large convoys.

But by the fall of 1959, Maos army had gained the upper hand, for the same reason that other barbarians had eventually conquered the Roman empire: overwhelming numbers. In the meantime, the Tibetan resistance made it possible for tens of thousands of Tibetans, including the Dalai Lama, to escape to India or Nepal.

Against overwhelming odds, the Chushi Gangdruk continued their war of national liberation. While they made conditions difficult for the Chinese occupation arms, they were not able to take and hold territory. After President Lyndon Johnson was re-elected in 1964, he shut down the Camp Hale training program.

Because the Chushi Gangdruk made it possible for the Dalai Lama and the rest of the Tibetan diaspora to escape, almost everyone today has heard of the Dalai Lama and the plight of colonized Tibet. Thanks to the Tibetan diaspora, and to the resistance army that made the diaspora possible, the great monasteries of Tibet have been reestablished in India, and more people than ever before have learned insights from the wisdom of Tibetan Buddhism.

Meanwhile, within Tibet, the authentic Tibetan Buddhist religion is being perverted, like all religions under communist control, into an empty shell where compassion for sentient beings is replaced with submission to the will of the communist party, which worships the false gods of Mao Zedong and Xi Jinping. Against which the true faith of Tibetan Buddhism does and always will stands strong.

Let us celebrate and draw strength from the Camp Hale National Monument. May the example of the 10th Mountain Division and the Chushi Gangdruk bless and inspire people of all faiths who sacrifice all to resist evil.

David B. Kopel is an author, attorney, gun rights advocate, and contributing editor to several publications.

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GUEST COLUMN: Remembering the heroes of Camp Hale - Colorado Springs Gazette

At a Buddhist temple on a wooded hillside in Japan, grapes and wine bottles are given as offerings, and the head monk is also the honorary president of a vineyard cooperative.

Officially, it is known as Daizenji, but it has been nicknamed the grape temple because of its deep-rooted links to the history of grape production in the country.

Daizenji is in the Yamanashi region, around 100 kilometres (60 miles) west of Tokyo, which is famous as the home of Mount Fuji, and more recently as Japans top wine-making destination. At other temples, they offer sake, but here, we offer wine. Thats unique in Japan, said Tesshu Inoue, 75, the head monk, recounting the mythic origins of his temple to AFP.

In 718 AD, a famous Japanese Buddhist monk and traveller called Gyoki is said to have met the Buddha of medicine, known in Japanese as Yakushi Nyorai, in a dream at the spot where the temple stands today. In his hand, Nyorai held a bunch of grapes inspiring Gyoki to found Daizenji and establish the local vineyard culture, teaching Yamanashi residents how to make wine for medicinal purposes.

A different legend claims farmer Kageyu Amemiya was the first to begin the cultivation of grapes in Japan, in the same area but more than 450 years later, in 1186. DNA analysis has found that koshu the oldest grape variety grown in the mountainous region is a hybrid of a vine species originally cultivated in Europe and a wild Chinese vine. That suggests it may have followed the Silk Road on its way to Japan, the same way Buddhism established itself in Asia.

The website for Yamanashis koshu valley, supported by the local chamber of commerce, suggests seeds or vines from China may have been planted in the grounds of temples and rediscovered by chance much later. However, it was only in the Meiji era from 1868 to 1912 a period that saw an explosion in interest in the Western world that wine production started in Japan.

With its fertile soil and long history of grape growing, Yamanashi was the obvious choice for the first vineyards, and even today, Daizenji is surrounded by grapes being grown on pergola structures. At the altar, grapes and bottles sit as offerings, while a small shrine conceals an antique cherry-wood statue of Yakushi Nyorai with his famous bunch of grapes. The lacquered sculpture, decorated with gold leaf, is a precious artefact belonging to the temple, and is only shown in public every five years.

Daizenji also sells its own grapes and bottles of wine bearing the temples name.Growing grapes, making wine, its a good deed, Inoue said with a smile.Its good karma.

This story was published via AFP Relaxnews

Main and Feature Image Credit: Photography Richard A. Brooks / AFP

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Unique in Japan: A temple dedicated to grapes and wine - Lifestyle Asia Hong Kong

The valley on the foot of the Ko'olau mountain range in Hawaii is known as the Valley of the Temples. Amidst the lush trees and flowers in the valley resides the Buddhist Byodo-In Temple. Byodo-In, or the Temple of Equality as it translates, is designed to be a small-scale replica of a 950-year-old World Heritage Site Buddhist temple in the Japanese city of Uji. Work on the Byodo-In was completed in 1968, and the temple was built to honor the 100th year since the first Japanese immigrants moved to Hawaii.

With koi ponds, Japanese gardens, and statues covered in gold, its easy to see why several visiting Hawaii include a stop at Byodo-In on their itineraries. If you plan to do so, too, here are a few things that you need to know before visiting Byodo-In Temple.

At most Buddhist temples, youd find a resident monastic community that hosts an active congregation. Byodo-In, however, is not a functioning Buddhist temple. As such, there is no praying or worshipping that happens at the monastery, and Byodo-In serves more as a memorial than a temple where visitors come to admire the statue of the Buddha, stroll through its gardens, and soak in the temples calm and meditative aura. Dont be surprised if you dont bump into any monks at Byodo-In, though!

The Byodo-In temple is open from 8.30 am to 4.30 pm every day, with the last entry to the ground at 4.15 pm. Although the hours during holidays vary, the temple always charges a fee for entry. Adults can buy tickets for $5, seniors over the age of 65 can buy theirs for $4, and for kids under 12, thats $2. The temple also has discounted entry fees for citizens of Hawaii as well as for groups of ten or more. Tickets can be bought at the temple, but buying them online will mean that you can skip long queues.

Flanked by ponds, pine trees, and mountains on all sides, Byodo-In ranks amongst some of the most beautiful Buddhist temples that exist in the world. Youll find flowers in full bloom, fish swimming in the ponds, and sparrows or peafowls frolicking around the gardens. Its only natural that the first instinct of most visitors is to take their cameras along to capture Byodo-Ins beauty. But before you do that, theres one important thing to know: you cant take photographs at Byodo-In without a dedicated permit. Byodo-In requires that anybody who wishes to shoot the temple with pro-level photography equipment fill out a reservation form on its website. The temple also charges a certain fee starting from $4 to $6000 for the permit, depending on the kind of photography people intend to do.

Related: 25 Otherworldly Temples Around The Globe That Give Us The Chills

Going to a temple can be tricky. Some Buddhist temples in the world are known to have fairly strict dress codes, which, when not adhered to, could prohibit you from entering the grounds. Usually, this means long pants over short ones, t-shirts over dresses, and occasionally, you may even be asked to wear a coverup. Byodo-In, on the other hand, has no dress code. Visitors can wear whatever they please, and the temple only asks that they remove their footwear outside before entering.

The grounds of Byodo-In cover 11,000 sq ft meaning theres a whole lot to see inside the temple. It can take up to an hour just to enjoy the gardens of the temple and much longer if you wish to enter its many buildings. Queues outside the main hall where the statue of the gold and lacquer covered buddha sits can take several minutes. Exploring all that the temple has two offer can take at least two hours, if not more.

Related: How Tourists Are Supposed To Dress When They Visit These Strict Countries

While there are several things to see inside Byodo-In, most visitors often overlook the Bon-sho, or the sacred bell, outside the temple. The five-foot tall and three-ton heavy bell made in Osaka is meant to be rung with a wooden log before entering the temple. The sound of the bell is believed to invoke a deep sense of calm and peace, clear the mind of all evils and temptations, and prepare visitors for the teachings that await inside the temple. Ringing the bell is also meant to bring happiness and blessings, so dont forget to stop at Bon-sho before entering the Byodo-In Temple.

The lush garden of Byodo-In is home to many tiny birds, and the ponds are filled with colorful fishes. Visitors can stop by the temples gift shop, buy a bag of bird and fish feed for a few dollars, and spend the evening feeding koi fish, geese, and sparrows out of their hands. If youre traveling with kids, in particular, its a fun activity to add to the list of things you do in Byodo-In.

Considering how big even the small replica of the Japanese temple Byodo-In is, there are several hidden spots that those willing to explore the grounds will find. Hidden inside the temples garden are small pathways that lead to little waterfalls and offer stunning views of the temple from far away. Near the back of the temple is a hidden meditation pavilion which is a great place to enjoy the quiet tranquility of the Byodo-In Temple away from the crowds.

Byodo-In is a huge advocate of art and culture and hosts several local artists around the year. Several musicians, artists, writers, and craftsmen volunteer to display their works on the temple's grounds each day of the week. A portion of any sales made is then donated back to the temple. Those traveling to Byodo-In might want to check out the temples event calendar beforehand to plan a trip to the temple around it.

The stunning gardens, ponds, and waterfalls of Byodo-In are great places for all kinds of flora and fauna to thrive. While you would enjoy gazing at peafowls and 100-year-old koi fish swimming about, you may not enjoy the green gardens so much when you find mosquitos and bugs biting away at you. As is the case with any place where theres so much greenery, Byodo-In is also filled with bugs depending on the weather. You may end up feeling incredibly grateful that you packed some bug repellent before making your way to the temple.

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10 Things To Know Before Visiting Byodo-In Temple - TheTravel

Rajendra Pal Gautam was, until he resigned a week or so ago, a minister in the Delhi Cabinet.He follows the Buddhist faith.

He was present at a recent oath-taking ceremony where thousands of citizens decided to enter the Buddhist religion by reciting the 22-point vow necessary for initiation into Buddhism.That vow includes renouncing the worship of the pantheon of gods held sacred by Sanatan Hindus.

Also read: Attack on AAP Leader Shows That BJP Will Embrace Dalits, but Only as a Cog in the Hindutva Wheel

The theological and social reasons as to why such an oath is taken by those wishing to enter the Buddhist faith are elaborately set out in a book by Kancha Ilaiah, titled Why I am Not a Hindu: A Sudra Critique of Hindutva Philosophy, Cultue, and Political Economy(1996).

B.R. Ambedkar, chairman of the drafting committee of the constitution, had taken the same vow when he chose to leave the Hindu fold in the last year of his life, 1956, along with some 6,00,000 fellow Indians.

But of course, we hear that a case under stern sections of the law has been registered against Gautam for dishonouring Hindu gods and hurting Hindu sentiments.

That the constitution of India guarantees the citizen the freedom to profess, practice, and propagate her religious faith is entirely lost sight of in this new assault on the covenant which Narendra Modi once called his only holy book

Brahminical Hinduism passes off the Buddha as yet another avatar of the god, Vishnu, who forms one of the three of the triumvirate Brahma, Vishnu and Mahesh, even as the ruling BJP has always remained very sympathetic to the Tibetans and the Dalai Lama who call themselves Buddhist.

Historically, however, Buddhists recall the atrocities committed on them by Brahmins, one reason why Buddhism born in India, had to take residence in neighbouring countries.

AAP leader Rajendra Pal Gautam at the religious conversion event by the Buddhist Society of India in Delhi on Saturday, October 8. Photo: Twitter/@AdvRajendraPal.

Such, however, is Indias current zeitgeist that not only has Gautam resigned from the cabinet as a political necessity, keeping the forthcoming assembly elections in mind, but his boss, the chief minister of the Union territory of Delhi, has felt obliged to make the loudest protestations yet of his being a devoted Hanuman bhakt indeed, a sort of avatar of Lord Krishna also to boot because he was born, he says on the auspicious day the god Krishna was born, noting that he would slay the contemporary version of the gods evil uncle, Kans, as the god had done.

This is a troubling instance of how politics in India has taken on the shape of religious crusades.

He further went on to cap his speech with full-throated invocations of the slogan Jai Shri Ram a sort of political hallmark of the Hindutva right wing.

There has been no protest yet by the AAP party in regard to the case lodged against the poor erstwhile minister for simply expressing his constitutional right.

On the very same day, another mass gathering was addressed by an MP of the ruling Bharatiya Janata Party, Parvesh Verma.

Also read: Delhi Police Probe Alleged Hate Speeches by Hindutva Groups, Including BJP MP

In that address, he can be heard saying that the only way to fix them (euphemism for Muslims) was to boycott the community in toto not to transact business with them by buying from their shops/vendors, and to deny all avenues of labour to their members seeking work.

Such a call may remind some students of the history of how Jews were ostracised in Nazi Germany.

West Delhi MP Parvesh Verma of the BJP speaking at the meeting of Hindu groups at Delhis Dilshan Garden. Photo: Screengrab via video/Twitter/@drshamamohd.

However, for once, the government in charge of policing and prosecution in the Union territory of Delhi (namely, the Modi government) thought it fit to institute a case against the gathering for unauthorised assembly under the innocuous Section 188 of CrPC.

The honourable member of parliament who has sworn by the constitution of India never to discriminate between citizens/communities on the basis of caste, creed, religion, ethnicity, gender, language, etc., has not been arraigned under any provision of the law.

In other words, the politician who merely followed his constitutional right finds himself an accused under severe provisions of a misapplied law, and the other who incited a mass gathering to sectarian hate and bigotry finds himself a free man, at least till the time of writing.

We may recall how, in the wake of the riots in northeast Delhi, another scion of the right-wing, a minister to boot, had incited a crowd to yell shoot the traitors but remains scot-free to this day.

The instances cited in this piece are of course merely two or three among a plethora of similarly discriminatory exercises of state power, but perhaps underscore the appropriation of Indias institutional mechanisms more starkly than many.

India is now alas a Manichaean state: there are the good, and there are the evil ones; the good are those who offer allegiance to the right wing in any shape or form, as satraps of any one of the hydra-headed governmental or non-governmental organisations.The evil ones are those who hold views and beliefs different from or are critical of the right wing.

The state exists to protect and not-too-subtly patronise the first, and to hound and fix the latter.

A substantial rising middle-class opinion thinks this arrangement is most suited to the glory of the realm.What else is there to say?

Badri Rainataught at Delhi University.

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Two Faces of the Contemporary Indian State: The Benign and the Vengeful - The Wire

In 2020, 28% of Japans population was aged over 65 years. These senior citizens, who are increasing in number in a country where the birth rate is declining year on year, were the subject illustrator Isabelle Boinot decided to focus on. In her bookOtoshiyori, trsors japonais(Otoshiyori, Japanese Treasures), she sketches the figures of these elderly people, sometimes hunched and often accompanied by a pet, as they wander through the shopping streets or sit at tables inkissaten, old fashioned cafs that are fast disappearing.

Free from the burden of false appearances that we impose on ourselves for almost a lifetime in order to stick to the norm of the time or to separate ourselves from it at all costs, theotoshiyoriseem to truly be themselves, similar to newborns who have nothing to hide, Isabelle Boinot explains. Over the course of my trips to the country, Ive spent an increasing amount of time observing them, identifying their habits, following them in the street, sitting near them in cafs. In this book, Ive captured these fleeting encounters and brief subjective moments in everyday life in Tokyo, Osaka, Kyoto, she continues.

Otoshiyori, trsors japonaisis therefore reminiscent of a travel journal for a country of the elderly. The illustrator recounts her walks and encounters, paying attention to the finest details which she sketches to support her comments. The reader follows the elderly into their favourite shops, which are captured perfectly by the illustrator, from the employees to the customers via the different products on sale or the dcor. They take the underground and the train with them, scrutinising their posture, their routes and their reserved seats. Lastly, Isabelle Boinots gaze lingerson their clothing style, sketching the essentials for any self-respecting Japanese senior citizen.

The author does not ignore the difficulties that can be encountered by elderly people in Japan, however. The precarious nature of everyday life and the need to continue working beyond the age of 70 are also highlighted inOtoshiyori, trsors japonais. Manyotoshiyorihave to keep working after the age of 70 for financial reasons, and their vulnerability is all the more discreet due to the strength of the pressure not to be a burden on the rest of society, Isabelle Boinot explains.Otoshiyori, trsors japonais is therefore a real journey and not an imagined one to the world of senior citizens, who remain one of the challenges facing Japanese society.

Otoshiyori, trsors japonais (Otoshiyori, Japanese Treasures) (2022), a bookillustrated byIsabelle Boinot and published by LAssociation(not currently available in English).

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Old Age Unveiled in the Illustrated Book 'Otoshiyori' - Pen Online

Kiwi chameleon Francesca (Fran) Fisher knew there was something special about Mexicos San Miguel de Allende recently named the best city in the world when she stumbled upon a scene straight out of a Fellini film shortly after her arrival.

Wandering up a cobblestone street lined with ochre- and rose-coloured buildings, the gossip columnist turned filmmaker rounded a corner to find herself face to face with a circus troupe complete with elephants in headdresses and performing acrobats.

It was a defining moment, Fisher, who now calls the high desert community home, said. San Miguel was exciting, unpredictable, wonderfully visual and exotic the perfect environment for a filmmaker.

I found my peeps as, at that time in the eighties, the town was full of artists, poets, writers and musicians from around the world, and I felt welcome from the day I arrived.

Have you made a new life overseas? Email travel@stuff.co.nz

READ MORE:* The truth about life for Kiwis in the 'city of millionaires' * 'Bonkers' airfares: Why you might be out of luck if you want to fly home for Christmas* 'No rush and no rush hour': Couple swaps 'unliveable' Auckland for Northern Territory 'paradise'

Fisher had been on the festival circuit in the United States for a documentary she had produced on tuna fishermen when she and a girlfriend headed south of the border for some cheap fun in the sun.

The first Indiana Jones movie, Raiders of the Lost Ark, had just come out, and cast a spell that brought the pre-Hispanic sites she visited and had studied at university vividly to life.

Supplied

Fran Fisher described living in San Miguel as a cross between a Fellini film and a Buddhist retreat.

Inspired to start writing screenplays, she rented an apartment in San Miguel after a contact suggested she visit, and soon found herself spinning yarns just a short distance from where legendary painter Frida Kahlo hosted some of her famous salons and Beats poets Allen Ginsberg and Jack Kerouac caught up over drinks at Bar La Cucaracha.

Fisher was so captivated by the physical beauty of the town, whose Spanish-style buildings hug a pink neo-gothic cathedral that reminded her of the Disneyland castle, and the creative community there that she decided to stay longer than her planned three weeks. Thirty-eight years later, shes still there.

Lets say I met my muse here, she said.

Conde Nast Traveler named San Miguel de Allende the best city in the world in its 2022 Readers Choice Awards, praising the rich history that saw UNESCO declare it a World Heritage site in 2008.

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Fran said one of her greatest passions is working with colleagues on a social programme which mentors at-risk youths through the arts and entertainment.

A low crime rate, thriving cultural scene and endless culinary possibilities are all contributing factors, plus some fabulous places to bed down including Rosewood San Miguel de Allende and Hotel Mansion San Miguel by Concordia, the US-based publication said.

Travel + Leisure has also waxed lyrical about San Miguel, describing it as possibly the most charming small town in Mexico with a vibrant wine scene, markets and artisans galore, and one of the best food scenes in the country.

For Fisher, the near-perfect climate (the town experiences more than 320 days of sunshine a year with average highs ranging between 23 and 31 degrees), deeply layered culture, and the warmth, spontaneity and innovative nature of the people are among the things that make it an outstanding place to both live and visit.

And I always love the street life in the evenings the fragrances, music, the flavours The randomness of a Range Rover full of young uber-wealthy Mexican 30-year-olds politely giving way to a middle-aged cowboy riding into town on his horse, with mama dressed to the nines perched on the back, cradling her infant grandson.

123rf

San Miguels historic centre is a maze of cobblestone streets lined with Spanish-style buildings.

Now running a sustainable lifestyle community and wellness resort on the outskirts of town, Fisher described her quality of life as pretty damn exceptional.

I live in a gorgeous valley fed by thermal springs and surrounded by vineyards and high desert landscapes just a few minutes drive from the urban centre of San Miguel. The lifestyle community where I live has a great mix of Mexicans and foreign expats, many of whom are involved in creative fields.

She bought the 250-acre property upon which the community, known as Valle de Los Senderos, now sits from a charro (horseman) whod appeared in iconic American and Mexican westerns, bonding with him over their shared love of film.

While he was initially reluctant to sell, she said on the communitys website that hours of mutual storytelling over a few rounds of tequila helped seal the deal. Living and working in San Miguel, she wrote, is like combining a Fellini film with a Buddhist retreat.

Fisher said that while San Miguel, which has become a magnet for American expats, is expensive compared with other parts of Mexico, it is possible to live and visit there on the cheap.

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Fran Fisher lives in a sustainable lifestyle community on the outskirts on San Miguel.

There are definitely two economies, she said. You can rent a cheap apartment or house for under $300 a month and eat delicious local street food for a couple of bucks. Or you can buy a luxury three-bedroom home with gorgeous gardens, patios and a pool for under $800,000, and dine at a gourmet Michelin restaurant for around $75 per person.

While a few luxury boutique hotels charge more than $1000 a night, a three- to four-star hotel would set visitors back about $75 a night, she said.

A cultural hub, San Miguel has plenty to keep visitors entertained, including multiple museums, galleries and boutiques, and regular festivities.

I can attend world-class concerts on a regular basis, get a great massage for $60, shop at high-end boutiques, and dance the night away with friends under a balmy sky, Fisher said. Or stay at home and watch Netflix, like anyone in the world.

We have upscale shopping malls and lots of cheap street markets. My internet streams well with fibre optics, but best of all - its easy to make friends with similar interests and there are always wonderful experiences to be had, at whatever pace or frequency you want, or dont.

Supplied

Fran said it was very, very easy to get to know people and make friends in San Miguel.

Walkable as well as welcoming, Fisher said the city is well set up for singles, who typically dont bat an eyelid at rocking up to bars, restaurants, food and wine tastings, lectures, art and writing classes, and sports and other activities on their own. Another way to meet people, she said, is simply to hang out in the town square.

If youre in a relationship, youre also in luck Its one of the most romantic towns on Earth for couples.

Other upsides to living in San Miguel include the affordable high-quality healthcare, and budget-friendly domestic help, she said.

The crime rate, she noted, is relatively low, but you occasionally hear about a shooting usually between gangs in poor neighbourhoods. Its best to stick to growing your own pot if you must, and not go anywhere near drug dealers. Just sayin.

For Fisher, the toughest thing about life there is that corruption in business and politics is widely accepted as normal. Her refusal to succumb to it has, she said, occasionally held her back in business, and prevented her from giving back as freely as she would have liked.

Asked whether there is anything she thinks New Zealand could learn from San Miguel or wider Mexico, Fisher mentioned the warmth, politeness and tolerance of the people, along with their tendency to embrace lifes simple pleasures without feeling a need to keep up appearances.

Theres such genuine affection between people when they greet one another, and a degree of sensuality that I think can get smothered, or even lost, in such a regulated and slightly sanitised environment as New Zealand and other Anglo societies.

But it goes the other way too. Sometimes I miss the pristine freshness of many parts of New Zealand. The predictability of orderliness in itself can be relaxing, even if a bit boring and uninspiring.

Fisher feels so happy and fulfilled in San Miguel, she has no plans to relocate to Aotearoa, or anywhere else for that matter.

That said, I cherish my yearly visits back to New Zealand to see family and old friends, and recharge the batteries with a walk on a wild ocean beach or through a fresh forest. I can get that kind of nature hit here too, but the travel time is greater, so it takes more planning.

Excerpt from:

'Like combining a Fellini film and Buddhist retreat': The truth about life in the 'best city in the world' - Stuff

Tim Bruns,provided by

Oct. 18, 2022

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Nearly half of American LGBT adults are religioushere's how this breaks down demographically

While faith and religion play a vital role in the lives of many Americans, the number of religious adherents is declining. An estimated 7 out of 10 Americans identify as religious, according to a 2020 Pew Research study. This includes 64% of the U.S. population identifying as Christian, a drop from the 90% reported in the early 1970s. Another 6% are members of other faiths, such as Judaism, Islam, Hinduism, and Buddhism. The remaining three-tenths of the country comprises those who are religiously unaffiliated, a demographic that only made up 5% of the population a half-century ago.

While the numbers may be declining, most Americans still identify as religious. That said, data indicates that one demographic is significantly less religious than the general population: the LGBTQ+ community. Less than half of all LGBT adults consider themselves at least somewhat religious, according to the Williams Institute at UCLA School of Law, an academic research center focused on public policy pertaining to sexual orientation and gender identity.

The chasm between the religiosity of the queer community and the general population may not be surprising, given the historically complicated relationship between religious communities and LGBTQ+ people. While there is no shortage of churches, synagogues, or other religious organizations that fully...

Religiosity overall

More than 11 million people in the United States identify as lesbian, gay, bisexual, or transgender, according to the Williams Institute. Among those who identify with these labels, about 3.1 million consider themselves moderately religious, while another 2.2 million are highly religious. Combined, these two groups comprise about half of the LGBT population.

Those considered highly religious by the study were designated as such if religious practices, such as attending weekly religious services, played an important role in their everyday lives. Respondents were considered moderately religious if they either a) said religion was important to them, but they only attended services once per month or less frequently, or b) said religion was not important, but they attended religious services at least once per month or more frequently.

Religiosity by state

Much like the general population, the percentage of LGBT people who are religious varies by state, with the most religious populations found in the South, particularly in the Bible Belt region. The number of religious LGBT adults in the South is just shy of 2.1 million people, which eclipses the smallest share of less than 900,000 in the Northeast. Sitting in the middle, the Western U.S. has nearly 1.2 million religious LGBT adults, while the Midwest has slightly fewer than 1 million.

South Carolina has the highest share of religious LGBT people at 74%, closely followed by Mississippi, Louisiana, South Dakota, and Alabama. Meanwhile, states like Alaska and Maine are tied with the lowest percentage of LGBT people who are religious, each at 31%, while states like New Hampshire, Oregon, Vermont, and Washington hover just slightly above.

Religious affiliation breakdown

Most religious LGBT adults in the U.S. (over 4 million) identify with the Christian faith, whether Protestant, Catholic, or other Christian denominations. Meanwhile, more than 130,000 LGBT American adults are Jewish, over 100,000 are Muslim, and another 100,000 are Mormon. An additional 420,000 are affiliated with another unspecified non-Christian religion.

The Human Rights Campaign has a helpful resource on its website that serves as a guide for understanding the spectrum of positions on LGBTQ+ equality held by various faith traditions. The list includes an explainer on queer inclusion policies and stances among 22 different Christian denominations, four branches of Judaism, as well as Islam, Buddhism, Hinduism, Humanism, and Unitarian Universalism. Teachings from these faiths can range from full inclusion or celebration of LGBTQ+ people and identities to outright condemnation and rejection of same-sex relationships and transgender identities. It also includes a position that lies somewhere in between, such as churches that take a "welcoming but not affirming" stance toward LGBTQ+ congregants.

Religiosity by race and ethnicity

Black LGBT Americans represent the most religious group out of all races and ethnicities in the LGBT population, with 71% considering themselves highly or moderately religious. Comparatively, only 37.6% of white LGBT Americans identify as religious, making them the least religious of all racial or ethnic groups in the queer community.

These ratios don't vary significantly from those seen in the general population. The Pew Research Center's 2014 Religious Landscape Study shows that 3 in 4 Black Americans and about 3 in 5 Latinos consider religion very important in their lives. Conversely, only about half of white Americans and 36% of Asian Americans feel the same way about the importance of religion.

Religiosity by age

The Williams Institute study indicates that the religious LGBT population tends to skew much older. Nearly 65% of LGBT adults over 65 consider themselves religious, compared to just 38.5% of those between the ages of 18 and 24. For the most part, this aligns with the general population as 65% of all Americans over 65 consider religion very important, compared to only 40% of those between the ages of 18 to 29, according to the Pew Research Center study. A study from the American Enterprise Institute suggests that younger generations are less likely to be brought up in a religious household, and evidence shows that those who were are increasingly distancing themselves from religious affiliation.

A larger portion of older LGBT adults identifying as religious may, at least partially, explain why religious LGBT adults are more likely than their nonreligious counterparts to be married, cohabitating, or in domestic partnerships. About 47% of highly religious LGBT adults have never married, compared to 62% of nonreligious LGBT adults, according to the Williams Institute.

There is a gap between nonreligious and highly religious LGBT people regarding the percentage of individuals married to a different-sex versus same-sex partner. Among nonreligious queer adults, 11% are married to a partner of the same sex, whereas 10.6% are married to a partner of a different sex. Meanwhile, about 9% of highly religious queer adults are married to a same-sex partner, and 20.5% are married to a different-sex partner.

Resources for different religions

Organizations such as the Human Rights Campaign and Strong Family Alliance have assembled affirming religious resources for LGBTQ+ people of faith. These include resources for those coming from Christian, Jewish, Muslim, Buddhist, Hindu, and other backgrounds. Stacker spoke with a few leaders from organizations that support religious LGBTQ+ people from different faith traditions.

Marianne Duddy-Burke, executive director of DignityUSA, an organization supporting LGBTQ+ Catholics, noted the gap between the religiosity of the queer community and the general population, as indicated by the Williams Institute study.

"I was really disturbed about the ways in which so many religions' condemnation or lack of welcome for queer people shows up in that gap," Duddy-Burke told Stacker. "I think that was the most important message of that study that didn't seem to get picked up in a lot of places. If I were a mainstream religious leader, the message to me would be we're really failing our community here."

DignityUSA has been around since the late 1960s and has been at odds with the Vatican for decades over the Catholic church's official position on same-sex marriage and LGBTQ+ inclusion. "We believe in sacramental equality," Duddy-Burke said. "Queer people are banned from marriage or being ordained as priests. In some places, the kids of queer parents won't be baptized. We say all church sacraments should be equally accessible to everyone."

According to Duddy-Burke, as an organization that has been banned from using Catholic church resources and...

Stacker looked at how religiosity breaks down among members of the LGBT community by state, age, religious affiliation, and ethnicity based on data compiled by the Williams Institute.

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Nearly half of American LGBT adults are religioushere's how this breaks down demographically - Huron Daily Tribune