By B. G. Verghese
A country in Denial through veteran journalist B.G. Verghese explores a subject matter of big international significance—Pakistan, and the place it really is situated with regards to India and the world.
After a brisk evaluate of the occasions that experience come to outline post-Independence Pakistan—the conflict for Kashmir; the mixing of Karat and Hyderabad into India; the production of Bangladesh—Verghese, drawing from infrequent archival fabric, methods topics that experience lengthy been contentious—the Indus water treaty, Siachen and A.Q. Khan’s harmful nuclear forays.
Even whereas examining Pakistan’s present-day plunge into inner dissent, self-made jihadi extremism, provincial competition and army rule, Verghese deals a steady means out of the nation’s self-made dilemmas—by encouraging Pakistan to turn into greater than the Indian ‘other’, and urging it to maneuver clear of fundamentalism and embody the syncretic, Sufi-infused Islam it as soon as knew. B.G. Verghese’s final e-book is a strong reminder that the middle factor with Pakistan isn't Kashmir—rather, it's the loss of a transparent id, the absence of a favorable ideology, and the reluctance of the kingdom to completely settle for its background.
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Extra info for A State in Denial: Pakistan's Misguided and Dangerous Crusade
It is within this Taxonomy that we shall have to locate the Buddhists of Ajanta. We should simply describe them as were followers of the mainstream schools, because we simply do not know which school they belonged to. Even the inscriptions are not helping us in this regard. Is there a Mahayana at Ajanta? About Mahayana, I can do no more than refer the reader to Gregory Schopen whose views on Mahayana are quite suitable to explain the fifth-century context of Ajanta. He observes: Textual sources placed the beginning of Mahayana in the second century CE with the first translation of 33 Cave 19, the stupa-image combine Lokakshema’s Sukhavati-vyuha Sutra, central to the Mahayanists.
39 Cave 11, shrine: the Buddha figure has an equally sizable stupa, albeit incomplete, at the back. The kneeling worshipper on front left is probably the donor of the cave In the Culavagga (an ancient Buddhist text) the Buddha asked the monks to undertake the task of building temples and viharas. Thus, for the excavation work, iconographic schemes, and aesthetic embellishments the monks themselves must have come forward. Of course, the Samgha would not be expected to have abstained from the scene of a place of such happenings.
This is because the windows could only be carved after the front aisle was penetrated, and the front aisle could only be carved when the main doorway was already excavated. Thus, working backwards in time, we can place the date of the main door to about late 464 CE. 56 Cave 1, plan (Fergusson and Burgess 1880) Apparently, the doorway was excavated in accordance with the austere ground plan. They were bereft of any carvings. The monks for whom these cave shelters were being excavated did not require decorated carvings.
A State in Denial: Pakistan's Misguided and Dangerous Crusade by B. G. Verghese