Hawaii Books

There are few books available to gain an understanding of modern (prior to 1989) Bougainvillian history.

The author is an anthropologist who spent time in mainly the South west (Siwai) in the 1930's and episodically since.

His review of the island's history, geography and culture is good and thorough. He presents interesting insights into the reasons for the crisis and some of the different groups and players, but not in great detail.

He could be regarded as biased because he worked for Bougainville Copper in the 70's and ? 1980's. However the book seems quite independant in its stance and it is likely that his prior association with the mining company is mainly responsible for him not expanding a bit more in this area.

It is not really dated and this is an indication of how useful a book it is.

Overall this is a must to read before visiting Bougainville, which is a very pleasant place as are the people.

This is a great book. If you like Sidney Sheldon, Jefferey Archer, or maybe even Elizabeth Gage you will love this book. I could swear this is based on a actual incident but I may be mistaken. None the less. Plan for a good long read, You won't want to put it down.

No doubt you have seen the recent ads for a cheap little cloth bracelet decorated only with the letters "WWBD." They stand for "What Would the Buddha Do?" It's really a good question. So good that for ages it has stalked me everywhere I go.

Haunted by missing answers, but skeptical of the huge number of recent (often Tibetan-derived) Buddha books which now crowd every bookstore, my impulse was to try resurrecting whatever could be known of Indian Buddhism, especially at the time the Buddha was still living and for the century or two thereafter. I flattered myself that I would be blazing a very cunning trail, guaranteed to detour neatly around all the mistakes and errors which would certainly have been grafted onto his "pure" doctrine in the two and a half millennia since the Buddha died.

As I saw it, the challenge was primarily to identify the best translations of the oldest texts. Everything else would surely follow. This led me crashing headlong into the Pali scriptures, and I tore at them with all the finesse and sophistication of a grave robber on his first big heist.

The remarkable treasures found preserved in the Pali canon dazzled me. Indeed they still do. However I have gradually come to understand the significance of such treasures quite differently than I once did. And I have been persuaded (sometimes rather painfully) of the futility, arrogance, and chauvinistic myopia implicit in any attempt to reconstruct a pure, uncontaminated Buddhism on the assumption that others (including whole nations full of traditional practitioners) either lacked the sensitivity required to attract one to "truth," or were intellectually too lazy to reject whatever fallacy they just happened to stumble over.

I blush to admit how short-sighted, even mean-spirited my initial game-plan was. The chagrin this insight caused me is mitigated slightly by a realization that many others have preceded me down the very same path. A fair number of them have left their sun-bleached bones littering the trail to prove it.

Of course these are not precisely the same "bones" Schopen had in mind when choosing the title for his book "Bones, Stones and Buddhist Monks." But his work, along with many of his colleagues (especially Donald S. Lopez, Jr.), is a major source of some of the most persuasive lessons imaginable about what really does constitute a religion, and how an outsider can ever hope to go about comprehending the nature of one. The fact that the intellectual roots of both these authors sink deep into the very Tibetan studies I once avoided chastens me, and has itself helped to redefine my own conceptual horizons.

Schopen argues in particular that it is virtually impossible to develop a comprehensive understanding of any complex human social practice, especially including religion, totally from canonical texts alone. One must, he urges, factor into one's awareness the totality of sources of information available, such as ancient inscriptions, archaeological finds, and even accounts of and about practitioners applying their faith and beliefs in their own daily lives.

To the unsuspecting student, much of what Schopen reveals strikes home with the force of a well-aimed karate chop. A great deal of it goes directly against the grain of what many of us were convinced by our early religious training, in which it tended to be regarded as an article of faith that scriptural evidence was paramount, and all other concepts had to conform to it -- or be summarily discarded.

In stark contrast to this tradition, Schopen demonstrates unequivocally that, compared to the actual practice of Indian Buddhism, much of what the early texts would have us accept as "Buddhist" is at least limited, likely misleading, and perhaps even intentionally distorted. His most fundamental premise is disarming in the actual evidence for what are taken to be established facts in the history of Indian Buddhism. If nothing else, such an exercise makes it painfully obvious that most of those established facts totter precariously on very fragile foundations."

Schopen carefully dissects one after another traditional Western notion about Buddhism. Once he has the bones and muscles laid completely bare, he scrupulously compares archaeological facts against canonical assertions (and later assumptions derived therefrom). He then surgically cuts through more diseased tissue than one would find in the worst inner-city hospital -- and fallacious canonical assertions and assumptions scatter all over the operating room floor, where they remain embarrassingly messy, but no longer so dangerous to the patient.

Schopen establishes that early Indian Buddhism was, for the most part, scattered into numerous doctrinally autonomous communities of Buddhists, in many of which the "orthodox" canon was either irrelevant, altogether unknown, or at last ignored by all but a tiny number of literate, conservative elite.

Schopen's evidence persuades us overwhelmingly that early Buddhism monks (and their numerous, often underestimated nun-counterparts) were far more human in conduct, and far more Indian in outlook, than anything portrayed by the canonical texts. These early clerics seem to have been marked more indelibly by the Hindu heritage in which they had been reared than has usually been conceded. They may all have left home in favor of monastic life, but they still appear to have retained strong emotional ties to their parents, homes and traditional cultural heritage. Schopen's evidence is that they were "concerned -- even preoccupied -- with ritually depositing and elaborately housing the remains of at least some of the local monastic dead," though this particular topic is one about which the Pali canon happens to be inexplicably mute.

Despite heavy scholarly focus on the various Vinayas, the actual lives and practices of these monks and nuns do not ever appear to have been governed very rigidly by any sort of monolithic central text or law, but were subject instead to widely varying mores and customs, dependent largely on the area in which they were located. Many monks seem to have come from well-to-do families, and despite their decision to take holy orders it is not clear that they ever totally renounced all worldly goods. Far from the scriptural portrayal of an "isolated and socially disengaged" clergy, many of them apparently owned (or had access to) property and at least handled money. They were routinely responsible for commissioning and donating impressive and expensive works of art, emphatically including Buddha images (whose evolving cult there is reason to believe the monastic community itself was largely responsible for fostering and encouraging).

In dramatic contrast to what the Pali Vinaya would lead us to believe -- and directly contrary to a central and most fundamental Buddhist principle regarding the illusory nature of any immortal ego, personality or soul -- Schopen shows that the early monks certainly acted as though the Buddha's personality or entity survived his death and that, in his relics, stupas (and eventually sculptures), he continued to be present among them as though he were still full of life and even in need of suitable living accomodations. Surviving legal documents prove that these relics were thought fit to receive and own property -- and in their own name.

Unless one has made a habit of reading in the most far-flung and highly specialized journals and books about philosophy and religion, it is unlikely he will ever before have encountered any of the twelve papers collected in "Bones, Stones & Buddhist Monks." Despite their scholarly origins, however, these works turn out for the most part to be readable and reasonably user-friendly. Schopen writes with vigor, conviction and passion, but still has a sense of humor and is willing to help the reader by choosing interesting and comprehensible illustrations and examples.

Schopen takes no prisoners, and the reader must be prepared to have his most cherished beliefs and suppositions challenged -- even assaulted. I guarantee that, though Schopen may not exactly smash -- he is at least likely to put a dent in -- nearly every icon in sight, even including poor old T.W. Rhys Davids, whom I used to regard as the father-of-it-all, but who now (along with this long-suffering wife Caroline) seems to have become the fall-guy for so much of what went wrong in Western Buddhist scholarship.

As hard-nosed as he may occasionally get, Schopen does not write to discourage. Of course he admonishes the reader to be critical of sources, to consider all relevant evidence, and to reject any idea for which a suitable factual rationale cannot be found. However his intention is to affirm the search for truth, and to obect to that would be inexcusably perverse.

Come to think of it, this is awfully close to a stance the Buddha himself was known to take -- and the standard of proof to which he thought a new idea ought to

This is a very useful study of the history of the book (defined rather broadly) in Japan. It is well written and makes interesting even topics that at first glance seem inherently dull--the chapter on bibliographies and catalogs, for example. Kornicki combines extensive old-fashioned archival scholarship with a good sense for recent theory on such topics as the death of the author, media technologies, and the shifting history of reading practices.

This is a valuable book for all growers and horticultural scientists, even hobbyist who are intrested in anthurims. Hundreds of photos make it an exellent reference to be collected. Wonderful work!

If ever you need guidance on how best to go about thorough Research in any field....Read Moir Cover to Cover!
If you need the ultimate example of dedication to any task....Read Moir Cover to Cover!
If you think you know a lot about collecting and breeding Orchids....Read Moir Cover to Cover!
If you'd like to save many years of painstaking time in breeding Orchids....Read Moir Cover to Cover! If you can find his Books to read!

This is the fourth volume in a series. I contributed two chapters to this volume, so you might say I have a vested (but certainly not a financial!) interest. Anyway, this is a hugely important series on the history of Anglo-Japanese relations. At the time of writing this review (December 2004) Volume Five has just appeared, even bigger and (arguably) better! Anybody with an interest in the relations between these two island nations will enjoy and gain much from this book and the whole series.
The fifth volume is being officially launched by the Japan Society in London on January 18, 2005. On that date Sir Hugh Cortazzi is to lecture about the Japan Society's contribution to Japanese studies.

Ian Ruxton, co-author of "Japanese Students at Cambridge University in the Meiji Era", also available on amazon.com.

Earle presents historical stories for several peoples who were in Bronze Ages at different periods. For each, he weaves together anthropology, sociology, environmental impact, and economics. For anyone who finds it difficult to imagine how there could have been "economics" prior to the Age of Industrialization, this is a very helpful book.
I used this book when teaching a course on Economic History, precisely because I wanted my students to appreciate what economics means and how it exists in every society, even primative ones. Earle's accounts of Bronze Age Hawaiian chiefdoms or primitive Danish Bronze Age communities, etc. demonstrated this perfectly while making it fun at the same time. (In how many Economics courses will you study about indicators of economic status and feather capes?)
Anyone who thinks that he or she is interested in anthropology or sociology, but nothing so dry as economics, need only pick up Earle's book, to see how much fun economics reading CAN be.
This is a very unique book that satisfies a niche in the field of economics exceedingly well.

Studies of Buddhism in China continue to flourish, and this is an excellent collection of essays that showcase the strengths of a historically-informed understanding of this religious tradition. Hawaii continues to lead the field in its publication of high-quality monographs and essay-collections on Buddhism. Some of the essays in the collection are stronger than others, though on the whole, this is a quite readable scholarly work. Shinohara's essay is especially good.

This is a great book for little hands to touch and feel and turn the pages while listening to the sing-song rhythm of the words, and in the process learn about some bugs in Hawaii. It is a very enjoyable fun book that children can learn to read from. I recommend it to all parents.