By Fa Hien, James Legge
The current paintings includes 3 elements: the interpretation of Fa-hien's Narrative of his Travels; copious Notes; and the chinese language textual content of a replica from Japan.
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Additional info for A Record of Buddhistic Kingdoms
Here, on 14 October 1959, he dismissed Soeharto, appointing Pranoto in his place. As it turned out, Soeharto’s career was not irreparably damaged, but he never forgot this humiliation and he eventually had his revenge. In 1966, shortly after he came to power, Pranoto and Soenarjo were arrested and jailed. Various reasons were given for the arrests but friends of the two men were convinced they had been made to pay for their actions in 1959. Significantly, Soeharto did not change his ways. When, in the early 1960s, he was appointed Commander of Kostrad, the Army Strategic Reserve, he not only set up a foundation for the welfare of his men and their families but a private bank as well.
Each of the chapters in the first part of the volume, albeit in very different ways, suggest that the New Order period is far from being a closed book for historical inquiry. Instead, it continues to offer both opportunities for original empirical research, as in the chapters of Jenkins, Ward and Hill and Narjoko, and for reconsideration and reconceptualisation in the light of new theoretical insights and contemporary concerns, as in those by Jones, Cribb and Mackie. Moreover, rather than pointing to a new consensus, these chapters suggest that assessments of the New Order are likely to be as varying, and contentious, as they were when the regime was in power.
But he added that one role Pancasila would not play was that of a religion. ‘I have said time and again to (Muslim) religious scholars who are afraid that Pancasila will evolve into a religion, that that is not possible. Pancasila as an outlook on life, the basis of the state and as an ideology guarantees tolerance and the vitality of all religions’. While welcoming religions, Soeharto continued, earlier Indonesians had not forsaken Indonesian culture. These early beliefs in one supreme God, in self-help, and in humankind’s individual and social dual nature had led to dissidents.