text:
Kurdish
Zaza
Konak, İzmir
Kurdish
Zaza
Tunceli
Ağrı
Sezen Aksu
vocalist
Istanbul
Cem Özer
Delikanlım
narcotics
Balıklı Greek Hospital
Bursa
Eskişehir
uterine cancer
Hacettepe University Medical School
Azer Bülbül
2006 Israeli airstrike
Israeli airstrikes
Melih Gökçek
Ankara
Justice and Development Party

categories: Musicians from Izmir,1966 births,Turkish female singers,Turkish people of Kurdish descent,Turkish people of Zaza descent,Living people,Turkish pop musicians

paragraph: Yıldız Tilbe

paragraph: Yıldız Tilbe (born 16 July 1966) is a Turkish singer of Kurdish-Zaza descent and one of the best-selling musical artists in Turkey, known especially for her eastern-infused ballads.

paragraph: Section::::Life and career.

paragraph: Yıldız Tilbe was born in the Gültepe district of Konak, İzmir, and is of Kurdish and Zaza origin. She is the youngest of her parents' six children. She was known by the nickname "Yadigar" within her family. Her mother Altun was from Tunceli, while her father Ali was from Ağrı. Her father Ali Tilbe was a seasonal worker. She attended the Mustafa Rahmi Balaban School, but left after the second grade, and started singing from an early age. At the age of 18, she got married to Güngör Karahan. From this marriage she has a daughter, named Sezen Burçin. After 5 years the couple divorced. She then started singing in various nightclubs in İzmir.

paragraph: She began her career in 1990 in a nightclub owned by Cengiz Özşeker. While performing at th nightclub in 1991, she met Sezen Aksu, who asked Tilbe to become her backing vocalist.. After accepting her offer, Tilbe moved to Istanbul and worked for Sezen Aksu for a while. After parting her way from Aksu, Tilbe started performing at Istanbul's nightclubs. She subsequently got an offer from Cem Özer to perform as a soloist in the program "Laf Lafı Açıyor". With her appearance on this show, she became famous and released her first album, "Delikanlım", in 1994, which became a hit in Turkey. In addition to her singing career, she started songwriting. In her songs, she addresses subjects such as sadness, love and separation and primarily uses romantic themes in her songs and compositions. In her romantic songs, she uses an imaginative and powerful language. Tilbe has composed many songs for several other artists and collaborated with them on their music projects. About her songs Tilbe said:

paragraph: In 1996, the anti-narcotics police found some cannabis at her house. Tilbe was held in custody and was released after three days. To get rid of her addiction to cannabis, she was hospitalized at Balıklı Greek Hospital for a while. In the same year, she released her new album, "Aşkperest". In the late 1990s, she worked at various nightclubs in Istanbul, Bursa and Eskişehir. In 2001, the release of her new album "Gülüm" brought her back to the stardom, which was followed by the album "Haberi Olsun" in 2002. In 2003, all of the songs on her album "Yürü Anca Gidersin" became hits in Turkey. Throughout her career, she has won many awards and received various nominations.

paragraph: In 2004, Tilbe was diagnosed with uterine cancer and underwent surgery and treatment at Hacettepe University Medical School. Tilbe has related her illness to the personal issues she was dealing with at the time and said:

paragraph: Once she received a marriage offer from Azer Bülbül but she did not accept his proposal.

paragraph: Section::::Alleged antisemitism and criticism of Israel.

paragraph: After the 2006 Israeli airstrike on Lebanon, during a television appearance Tilbe said "May God bring down one disaster after another upon Israel," to which the studio audience answered "Amen."

paragraph: In response to Israeli airstrikes on Gaza in early July 2014, Tilbe is reported to have said on social media site Twitter: "God bless Hitler, it was even too few what he did to the Jews, he was right" and "The Jews will be destroyed by Muslims, in the name of Allah, not much time left for it to be done".

paragraph: Her tweets received support from Melih Gökçek, the mayor of Ankara, who is a member of the ruling Justice and Development Party and himself a controversial figure. Later she tweeted that did not mean to praise Hitler and that she also has some Jewish friends and acquaintances.

paragraph: Section::::Discography.

paragraph: BULLET::::- As featured artist

description: Turkish pop singer

wikidata_label: Yıldız Tilbe

wikipedia_title: Yıldız Tilbe


text: Ontario

text: Stormont

text: 1st Parliament of Ontario

text: Charlottenburgh

text: Upper Canada

text: Dickinson's Landing

text: Osnabruck Township

text: Cornwall, Ontario

text: Canadian Scottish History site

categories: Mayors of Cornwall, Ontario,1814 births,Progressive Conservative Party of Ontario MPPs,1898 deaths

paragraph: William Colquhoun

paragraph: William Colquhoun (December 23, 1814 – September 2, 1898) was an Ontario businessman and political figure. He represented Stormont in the 1st Parliament of Ontario.

paragraph: He was born in Charlottenburgh, Upper Canada in 1814. He settled at Dickinson's Landing where he was postmaster from 1841 to 1863 and operated a general store. He was the first treasurer for Osnabruck Township and later served as reeve for the township. In 1855, he was elected warden of the United Counties of Stormont, Dundas and Glengarry. He was re-elected in Stormont in 1871, but his election was overturned on appeal and he lost(but was victorious) the subsequent by-election in 1872.

paragraph: He moved to Cornwall, Ontario in 1876, where he was mayor from 1881 to 1883 and also served as justice of the peace.

paragraph: Section::::External links.

paragraph: BULLET::::- Canadian Scottish History site

paragraph: BULLET::::- "A Cyclopæedia of Canadian biography : being chiefly men of the time...", GM Rose (1886)

description: Canadian politician

wikidata_label: William Colquhoun

wikipedia_title: William Colquhoun


text: Lotus Sutra

text: Third Age of Buddhism

text: "Nam(u)-myoho-renge-kyo"

text: Shakyamuni Buddha

text: Emperor Go-Kōgon

text: Nichiren Buddhism

text: Nichiren-shu

text: Nichiren Shōshū

text: Soka Gakkai

text: Risshō Kōsei Kai

text: Reiyūkai

text: Kenshōkai

text: Honmon Butsuryū-shū

text: Kempon Hokke

text: Shōshinkai

text: bodhisattva

text: Visistacaritra

text: primordial or "true"

text: Latter Day of the Law

text: Tendai

text: Kamakura Shogunate

text: Sadāparibhūta

text: Visistacaritra

text: Bodhisattvas of the Earth

text: attempted Mongol invasion of Japan

text: Hōjō clan

text: hagiographies

text: revolutionary

text: prophet

text: Chinese calendar

text: Gregorian calendar

text: Kamogawa

text: Awa Province

text: Chiba Prefecture

text: "Sendara"

text: Hōnen

text: Shinran

text: Dōgen

text: Eisai

text: rōnin

text: Tanjō-ji

text: Tendai

text: Seichō-ji

text: Kamakura

text: Pure Land Buddhism

text: nianfo

text: Amitābha

text: Zen

text: Kyoto

text: Mount Hiei

text: Tendai

text: Esoteric Buddhism

text: Mount Kōya

text: Shingon

text: Nara

text: six established schools

text: Ritsu

text: strict monastic discipline

text: Nam(u) Myoho Renge Kyo

text: Tendai

text: abbreviation

text: the Sun Goddess

text: Honen

text: Pure Land Buddhism

text: Nembutsu

text: Kamakura

text: Kanto region

text: Kami

text: Dharma

text: Hōjō Tokiyori

text: de facto

text: Kamakura shogunate

text: Konkomyo

text: Daijuku

text: Ninno

text: Yakushi

text: Nirvana

text: bodhisattva

text: bakufu

text: Zen

text: Shingon

text: Risshū

text: Ryōkan

text: Hojo clan's Board of Retainers

text: Shichirigahama

text: Sado Island

text: Sado Island

text: Sea of Japan

text: Sadāparibhūta

text: Visistacaritra

text: Bodhisattvas of the Earth

text: "Gohonzon"

text: Visistacaritra

text: original and universal Buddha

text: Jambudvipa

text: Hōjō Tokimune

text: Mongol invasion

text: Kamakura

text: Kanto

text: Sado

text: mystical and esoteric

text: Tendai

text: Myō-hōkke-in Kuon-ji

text: Gohonzon

text: Nichiren Shoshu

text: Dai Gohonzon

text: Taiseki-ji

text: Nichiren Shōshū Order of Buddhism

text: Mount Fuji

text: Fujinomiya, Shizuoka

text: Nichiren-shū

text: Yamanashi Prefecture

text: Nichiren Shōshū

text: Taiseki-ji

text: Fujinomiya, Shizuoka

text: Ikegami

text: Nichiren Shu

text: Kuon-ji

text: Nichiren Shoshu

text: Nikko Shonin

text: Dai Gohonzon

text: Nikkō Shōnin

text: lectures he is said to have transmitted to his disciples

text: Bodhisattvas of the Earth

text: Kosen-rufu

text: immanence

text: Kūkai

text: Saicho

text: Chih-i's

text: Three Thousand Realms in a Single Moment of Life

text: kosen-rufu

text: Kamakura period

text: Latter Day of the Law

text: Bodhisattvas of the Earth

text: Kamakura period

text: Noh

text: Hōnen

text: Pure Land

text: Hōnen

text: Shandao

text: Nianfo

text: system of folk beliefs

text: syncretism

text: kami

text: episteme

text: proper prayer and action

text: Shingon

text: Zen

text: Ritsu

text: Bodhisattvas of the Earth

text: Nam(u)-myōhō-renge-kyō

text: Gohonzon

text: sangha

text: Latter Day of the Law

text: Nam(u)-myoho-renge-kyo

text: Kosen-rufu

text: Tennō (天皇), or imperial

text: Classical Chinese

text: kanbun

text: kanji

text: kana

text: kana

text: Nichiren Shōshū

text: zuihitsu

text: nikki

text: Nichiren Shu

text: the Dragon King's daughter

text: "The Soka Gakkai Dictionary of Buddhism."

text: The Major Writings of Nichiren.

text: Burton Watson

text: Columbia University

text: Life of Nichiren by Ryuei Michael McCormick

text: Renso Den, An Illustrated Life Story of Nichiren

text: An English biography of Nichiren on the website of the Myokanko, a Japanese group associated with Nichiren Shoshu

text: Official Soka Gakkai International (SGI) Website

text: Official Nichiren Shoshu Website

text: Official Nichiren Shu Website

text: Official Nichiren Buddhist Association of America Website

text: Nichiren to mōko daishūrai

categories: 13th-century clergy,13th-century Buddhists,1222 births,People from Chiba Prefecture,1282 deaths,Buddhism in Japan,Nichiren,Buddhism articles needing expert attention,Nichiren-shū Buddhist monks,Buddhas,Nichiren Buddhism,13th-century Japanese people,People of Kamakura-period Japan,Japanese religious leaders,Recipients of Japanese royal pardons,Nichiren-shū

paragraph: Nichiren

paragraph: Nichiren was controversially known for declaring the "Lotus Sutra" alone contains the highest truth of Buddhist teachings suited for the Third Age of Buddhism. He advocated the repeated recitation of its title, "Nam(u)-myoho-renge-kyo" and held that Shakyamuni Buddha and all other Buddhist deities were extraordinary manifestations of a particular Buddha-nature termed “"Myoho—Renge"” that is equally accessible to all. He declared that believers of the Sutra must propagate it even under persecution.

paragraph: Nichiren was a prolific writer and his biography, temperament, and the evolution of his claims has been primarily gleaned from his own writings.

paragraph: After his death, he was bestowed the title "Nichiren Dai-Bosatsu" () ("Great Bodhisattva Nichiren") by Emperor Go-Kōgon (1358) and the title "Risshō Daishi" () ("Great Teacher of Rectification") was conferred posthumously in year 1922 by imperial edict.

paragraph: Today, Nichiren Buddhism includes traditional temple schools such as the confederation of Nichiren-shu, the Nichiren Shōshū sect, as well as modern lay movements such as Soka Gakkai, Risshō Kōsei Kai, Reiyūkai, Kenshōkai, Honmon Butsuryū-shū, Kempon Hokke, and Shōshinkai among many others. Each group has varying views of Nichiren's teachings with claims and interpretations of Nichiren's identity ranging from the rebirth of bodhisattva Visistacaritra to the primordial or "true" (本仏: "Honbutsu") Buddha of the Latter Day of the Law.

paragraph: Section::::Overview.

paragraph: The main narrative of Nichiren's life has been constructed from extant letters and treatises he wrote, counted in one collection as 523 complete writings and 248 fragments. Aside from historical documents stored in the repositories of various Nichiren sects, the first extensive non-religious biographical account of Nichiren did not appear until more than 200 years after his death.

paragraph: He launched his teachings in 1253, advocating an exclusive return to the Lotus Sutra as based on its original Tendai interpretations. His 1260 treatise "Risshō Ankoku Ron" () ("On Establishing the Correct Teaching for the Peace of the Land") argued that a nation that embraces the Lotus Sutra will experience peace and prosperity whereas rulers who support inferior religious teachings invite disorder and disaster into their realms. In a 1264 essay, he stated that the title of the Lotus Sutra, ""Nam(u)-myoho-renge-kyo,"" encompasses all Buddhist teachings and its recitation leads to enlightenment. As a result of his adamant stance, he experienced severe persecution imposed by the Kamakura Shogunate and consequently began to see himself as "bodily reading the Lotus Sutra ("Jpn. Hokke shikidoku")." In some of his writings during a second exile (1271-1274) he began to identify himself with the key Lotus Sutra characters Sadāparibhūta and Visistacaritra and saw himself in the role of leading a vast outpouring of Bodhisattvas of the Earth.

paragraph: In 1274, after his two predictions of foreign invasion and political strife were seemingly actualized by the first attempted Mongol invasion of Japan along with an unsuccessful coup within the Hōjō clan, Nichiren was pardoned by the Shogunate authorities and his advice was sought but not heeded. The "Risshō Ankoku Ron" in which he first predicted foreign invasion and civil disorder is now considered by Japanese historians to be a literary classic illustrating the apprehensions of that period.

paragraph: Several hagiographies about Nichiren and are reflected in various pieces of artwork about incidents in his life.

paragraph: Nichiren remains a controversial figure among scholars who cast him as either a fervent nationalist or a social reformer with a transnational religious vision. Critical scholars have used words such as intolerant, nationalistic, militaristic, and self-righteous to portray him. On the other hand, Nichiren has been presented as a revolutionary, a classic reformer, and as a prophet.

paragraph: Nichiren is often compared to other religious figures who shared similar rebellious and revolutionary drives to reform degeneration in their respective societies or schools.

paragraph: Section::::Overview.:Birth.

paragraph: According to the lunar Chinese calendar, Nichiren was born on 27th of the first month in 1222, which is 16 February in the Gregorian calendar.

paragraph: Nichiren was born in the village of Kominato (today part of the city of Kamogawa), Nagase District, Awa Province (within present-day Chiba Prefecture). Accounts of his lineage vary. Nichiren described himself as "the son of a "Sendara" ("Skt: chandala", despised outcast), "a son born of the lowly people living on a rocky strand of the out-of-the-way sea," and "the son of a sea-diver." In contrast, Hōnen, Shinran, Dōgen, and Eisai, the other founders of religious schools who predated Nichiren, were all born in the Kyoto region and came from noble or samurai backgrounds. Although his writings reflect a fierce pride of his lowly birth, followers after his death began to ascribe to him a more noble lineage, perhaps to attract more adherents. Some have claimed his father was a rōnin, a manorial functionary ("shokan"), or a political refugee.

paragraph: Nichiren's father was Mikuni-no-Tayu Shigetada, also known as Nukina Shigetada Jiro (d. 1258) and his mother was Umegiku-nyo (d. 1267). On his birth, his parents named him which has variously been translated into English as "Splendid Sun" and "Virtuous Sun Boy" among others. The exact site of Nichiren's birth is believed to be currently submerged off the shore from present-day Kominato-zan Tanjō-ji (小湊山　誕生寺) near a temple in Kominato that commemorates his birth.

paragraph: Section::::Overview.:Buddhist education.

paragraph: Between the years 1233 and 1253 Nichiren engaged in an intensive study of all of the ten schools of Buddhism prevalent in Japan at that time as well as the Chinese classics and secular literature. During these years, he became convinced of the preeminence of the "Lotus Sutra" and in 1253 returned to the temple where he first studied to present his findings.

paragraph: In a 1271 letter Nichiren outlined his rationale for deeply studying Buddhism:

paragraph: At the age of 12 he began his Buddhist study at a temple of the Tendai school, Seichō-ji (清澄寺, also called Kiyosumi-dera). He was formally ordained at sixteen years old and took the Buddhist name , "Renchō" meaning "Lotus Growth." He left Seichō-ji for Kamakura where he studied Pure Land Buddhism, a school that stressed salvation through nianfo (Japanese "nembutsu") or the invocation of Amitābha (Japanese "Amida"), and then studied Zen which had been growing in popularity in both Kamakura and Kyoto. He next traveled to Mount Hiei, the center of Japanese Tendai Buddhism, where he scrutinized the school's original doctrines and its subsequent incorporation of the theories and practices of Pure Land and Esoteric Buddhism. In the final stage of this twenty-year period he traveled to Mount Kōya, the center of Shingon esoteric Buddhism, and to Nara where he studied its six established schools, especially the Ritsu sect which emphasized strict monastic discipline.

paragraph: Section::::Overview.:Declaration of the Lotus Sutra.

paragraph: According to one of his letters, Nichiren returned to Seicho-ji Temple on 28 April 1253 to lecture on his twenty years of scholarship. What followed was his first public declaration of "Nam(u) Myoho Renge Kyo." atop Mount Kiyosumi. This marked the start of his campaign to return Tendai to the exclusive reliance of the Lotus Sutra and his efforts to convert the entire Japanese nation to this belief. This declaration also marks the start of his efforts to make profound Buddhist theory practical and actionable so an ordinary person could manifest Buddhahood within his or her own lifetime in the midst of day-to-day realities.

paragraph: At the same event, according to his own account and subsequent hagiography, he changed his name to "Nichiren", an abbreviation of "Nichi" (日 "Sun") and "Ren" (蓮 "Lotus"). "Nichi" represents both the light of truth and the Sun Goddess symbolizing Japan itself. "Ren" signifies the Lotus Sutra. Nichiren envisioned Japan as the country where the true teaching of Buddhism would be revived and the starting point for its worldwide spread.

paragraph: At his lecture, it is construed, Nichiren vehemently attacked Honen, the founder of Pure Land Buddhism, and its practice of chanting the Nembutsu, "Nam(u) Amida Butsu". It is likely he also denounced the core teachings of Seicho-ji which had incorporated non-exclusive Lotus Sutra teachings and practices. In so doing he earned the animosity of the local steward, Hojo Kagenobu, who attempted to have Nichiren killed. Modern scholarship suggests that events unfolded not in a single day but over a longer period of time and had social, and political dimensions.

paragraph: Nichiren then developed a base of operation in Kamakura and he converted several Tendai priests, directly ordained others, and attracted lay disciples who were drawn mainly from the strata of the lower and middle samurai class. Their households provided Nichiren with economic support and became the core of Nichiren communities in several locations in the Kanto region of Japan.

paragraph: Section::::Overview.:First remonstration to the Kamakura government.

paragraph: Nichiren arrived in Kamakura in 1254. Between 1254 and 1260 half of the population had perished due to a tragic succession of calamities that included drought, earthquakes, epidemics, famine, fires, and storms. Nichiren sought scriptual references to explain the unfolding of natural disasters and then wrote a series of works which, based on the Buddhist theory of the non-duality of the human mind and the environment, attributed the sufferings to the weakened spiritual condition of people which caused the "Kami" (protective forces or traces of the Buddha) to abandon the nation. The root cause of this, he argued, was the widespread decline of the Dharma due to the mass adoption of the Pure Land teachings.

paragraph: The most renowned of these works, considered his first major treatise, was the "Risshō Ankoku Ron" (立正安国論), "Treatise On Establishing the Correct Teaching for the Peace of the Land." Nichiren submitted it to Hōjō Tokiyori, the "de facto" leader of the Kamakura shogunate as a political move to effectuate radical reform. In it he argued the necessity for "the Sovereign to recognize and accept the singly true and correct form of Buddhism (i.e., 立正: "risshō") as the only way to achieve peace and prosperity for the land and its people and end their suffering (i.e., 安国: "ankoku")."

paragraph: Using a dialectic form well-established in China and Japan, the treatise is a 10-segment fictional dialogue between a Buddhist wise man, presumably Nichiren, and a visitor who together lament the tragedies that have beleaguered the nation. The wise man answers the guest's questions and after a heated exchange gradually leads him to enthusiastically embrace the vision of a country grounded firmly on the ideals of the Lotus Sutra. In this writing Nichiren displays a skill in using analogy, anecdote, and detail to persuasively appeal to an individual's unique psychology, experiences, and level of understanding.

paragraph: The teacher builds his argument by quoting extensively from a set of Buddhist sutras and commentaries. In his future writings Nichiren continued to draw from the same sutras and commentaries, effectively forming Nichiren's canon of sources out of the Buddhist library which he deemed supportive of the Lotus Sutra including the Konkomyo, Daijuku, Ninno, Yakushi, and Nirvana sutras. They share in common apocalyptic or nation-protecting teachings and prophecies.

paragraph: The "Risshō Ankoku Ron" concludes with an urgent appeal to the ruler to cease all financial support for Buddhist schools promoting inferior teachings. Otherwise, Nichiren warns, as predicted by the sutras, the continued influence of inferior teachings would invite even more natural disasters as well as the outbreak of civil strife and foreign invasion.

paragraph: Nichiren submitted his treatise on 16 July 1260 but it drew no official response. It did, however, prompt a severe backlash from the Buddhist priests of other schools. Nichiren was challenged to a religious debate with leading Kamakura prelates in which, by his account, they were swiftly dispatched. Their lay followers, however, attempted to kill him at his dwelling which forced him to flee Kamakura. His critics had influence with key governmental figures and spread slanderous rumors about him. One year after he submitted the "Rissho Ankoku Ron" the authorities had him arrested and exiled to the Izu peninsula.

paragraph: Nichiren's Izu exile lasted two years. In his extant writings from this time period, Nichiren began to strongly draw from chapters 10-22 of the Lotus Sutra, what Tanabe calls its "third realm" "(daisan hōmon)". Nichiren began to emphasize the purpose of human existence as being the practice of the bodhisattva ideal in the real world which entails undertaking struggle and manifesting endurance. He suggested that he is a model of this behavior, a "votary" ("gyōja") of the Lotus Sutra.

paragraph: Upon being pardoned in 1263 Nichiren returned to Kamakura. In November 1264 he was ambushed and nearly killed at Komatsubara in Awa Province by a force led by Lord Tōjō Kagenobu. For the next few years he preached in provinces outside of Kamakura but returned in 1268. At this point the Mongols sent envoys to Japan demanding tribute and threatening invasion. Nichiren sent 11 letters to influential leaders reminding them about his predictions in the "Rissho Ankoku Ron".

paragraph: Section::::Overview.:Attempt at execution.

paragraph: The threat and execution of Mongol invasion was the worst crisis in pre-modern Japanese history. In 1269 Mongol envoys again arrived to demand Japanese submission to their hegemony and the "bakufu" responded by mobilizing military defenses.

paragraph: The role of Buddhism in "nation-protection" ("chingo kokka") was long established in Japan at this time and the government galvanized prayers from Buddhist schools for this purpose. Nichiren and his followers, however, felt emboldened that the predictions he had made in 1260 of foreign invasion seemingly were being fulfilled and more people joined their movement. Daring a rash response from the "bakufu", Nichiren vowed in letters to his followers that he was giving his life to actualize the Lotus Sutra. He accelerated his polemics against the non-Lotus teachings the government had been patronizing at the very time it was attempting to solidify national unity and resolve. In a series of letters to prominent leaders he directly provoked the major prelates of Kamakura temples that the Hojo family patronized, criticized the principles of Zen which was popular among the samurai class, critiqued the esoteric practices of Shingon just as the government was invoking them, and condemned the ideas underlying Risshū as it was enjoying a revival. His actions at that time have been described by modern scholars either as a high form of altruisim or the ravings of a fanatic and madman.

paragraph: His claims drew the ire of the influential religious figures of the time and their followers, especially the Shingon priest Ryōkan (良観). In September 1271, after a fiery exchange of letters between the two, Nichiren was arrested by a band of soldiers and tried by Hei no Saemon (平の左衛門, also called 平頼綱 "Taira no Yoritsuna"), the deputy chief of the Hojo clan's Board of Retainers. Nichiren considered this as his second remonstration to the government.

paragraph: According to Nichiren's own account, he was sentenced to exile but was brought to Tatsunukuchi beach in Shichirigahama for execution. At the final moment an astronomical phenomenon, "a brilliant orb as bright as the moon," arced over the execution grounds, terrifying Nichiren's executioners into inaction. Some scholars have proposed alternative narratives for this story.

paragraph: Regardless of the account, Nichiren's life was spared and he was exiled to Sado Island. The incident has become known as the "Tatsunokuchi Persecution" and was regarded by Nichiren as a death-and-resurrection turning point. In the Nichiren tradition this is called his moment of "Hosshaku kenpon" (発迹顕本), translated as "casting off the transient and revealing the true" or "outgrowing the provisional and revealing the essential."

paragraph: Section::::Overview.:Second banishment and exile.

paragraph: After the failed execution authorities carried out Nichiren's original sentence of exile to Sado Island in the Sea of Japan. Upon arriving, he was dispatched to a small dilapidated temple located in a graveyard. Nichiren was accompanied by a few disciples and in the first winter they endured terrible cold, food deprivation, and threats from local inhabitants.

paragraph: Nichiren scholars describe a clear shift in both tone and message in letters written before his Sado exile and those written during and after. Initially, Nichiren's urgent concern was to rally his followers in Kamakura. The tactics of the "bakufu" suppression of the Nichiren community included exile, imprisonment, land confiscation, or ousting from clan membership. Apparently a majority of his disciples abandoned their faith and others questioned why they and Nichiren were facing such adversity in light of the Lotus Sutra's promise of "peace and security in the present life."

paragraph: In response he began to identify himself with Sadāparibhūta, a key figure in the Lotus Sutra, who in the 20th chapter invited repeated persecution in his efforts to propagate the sutra. Such hardship, Nichiren argued, fulfilled and validated the Lotus Sutra. He also identified himself with the bodhisattva Visistacaritra to whom Shakyamuni entrusted the future propagation of the Lotus Sutra, seeing himself in the role of leading a vast outpouring of Bodhisattvas of the Earth who pledged to liberate the oppressed.

paragraph: The numerous letters and minor treatises he wrote in Sado include what is considered his two most significant works, the "Kanjin no Honzon Shō" (観心本尊抄: "The Object of Devotion for Observing the Mind") and the "Kaimoku Shō" (開目抄: "On the Opening of the Eyes"). In the latter he stated that facing adversity should be regarded as a matter of course and that the resolve to carry on with the mission to propagate the sutra was for him more important than guarantees of protection: "Let Heaven forsake me. Let ordeals confront me. I will not begrudge bodily life... . No matter what trials we may encounter, so long as we do not have a mind of doubt, I and my disciples will naturally achieve the Buddha realm." He concluded this work with the vow to be the "pillar of Japan, the eyes of Japan, the great ship of Japan."

paragraph: Section::::Overview.:The Mandala Gohonzon.

paragraph: At the end of the 1271-1272 winter Nichiren's conditions had improved. He had attracted a small band of followers in Sado who provided him with support and disciples from the mainland began visiting him and providing supplies. In 1272 there was an attempted coup in Kamakura and Kyoto, seemingly fulfilling the prediction he had made in the "Rissho Ankoku Ron" of rebellion in the domain. At this point Nichiren was transferred to much better accommodations.

paragraph: While on Sado island, Nichiren inscribed the first Mandala "Gohonzon" (). Although there is evidence of a Gohonzon in embryonic form as far back as the days right before his exile, the first in full form is dated to July 8, 1273 and includes the inscription of "Nichiren inscribes this for the first time."

paragraph: His writings on Sado provide his rationale for a calligraphic mandala depicting the assembly at Eagle Peak which was to be used as an object of devotion or worship. By increasingly associating himself with Visistacaritra he implied a direct link to the original and universal Buddha. He read in the 16th ("Life span") chapter of the Lotus Sutra a three-fold "secret Dharma" of the "daimoku", the object of worship ("honzon"), and the ordination platform ("kaidan"). These became the means for people to directly access the Buddha's enlightenment.

paragraph: At the bottom of each mandala he wrote: "This is the great mandala never before revealed in Jambudvipa during the more than 2,200 years since the Buddha's nirvana." He inscribed many Mandala Gohonzon during the rest of his life. More than a hundred Mandala Gohonzon preserved today are attributed to Nichiren's own hand.

paragraph: Section::::Overview.:Return to Kamakura.

paragraph: Nichiren was pardoned on February 14, 1274 and returned to Kamakura one month later on March 26. Nichiren wrote that his innocence and the accuracy of his predictions caused the regent Hōjō Tokimune to intercede on his behalf. Scholars have suggested that some of his well-connected followers might have had influence on the government's decision to release him.

paragraph: On April 8 he was summoned by Hei no Saemon, who inquired about the timing of the next Mongol invasion. Nichiren predicted that it would occur within the year. He used the audience as yet another opportunity to remonstrate with the government. Claiming that reliance on prayers based on esoteric rituals would invite further calamity, he urged the "bakufu" to ground itself exclusively on the Lotus Sutra.

paragraph: Deeply disappointed by the government's refusal to heed his advice, Nichiren left Kamakura one month later, on May 12, determined to become a solitary wayfarer. Five days later, however, on a visit to the residence of Lord Hakii Sanenaga of Mt. Minobu, he learned that followers in nearby regions had held steadfast during his exile. Despite severe weather and deprivation, Nichiren remained in Minobu for the rest of his career.

paragraph: Section::::Overview.:Retirement to Mount Minobu.

paragraph: During his self-imposed exile at Mount Minobu, a location 100 miles west of Kamakura, Nichiren led a widespread movement of followers in Kanto and Sado mainly through his prolific letter-writing. During the so-called "Atsuhara affair" of 1279 when governmental attacks were aimed at Nichiren's followers rather than himself, Nichiren's letters reveal an assertive and well-informed leader who provided detailed instructions through a sophisticated network of disciples serving as liaisons between Minobu and other affected areas in Japan. He also showed the ability to provide a compelling narrative of events that gave his followers a broad perspective of what was unfolding.

paragraph: More than half of the extant letters of Nichiren were written during his years at Minobu. Some consisted of moving letters to followers expressing appreciation for their assistance, counseling on personal matters, and explaining his teachings in more understandable terms. Two of his works from this period, the "Senji Shō" (撰時抄: "The Selection of the Time") and the "Hōon Shō" (報恩抄: "On Repaying Debts of Gratitude") constitute, along with his "Risshō Ankoku Ron" (立正安国論: "On Establishing the Correct Teaching for the Peace of the Land"), "Kaimoku Shō" ("The Opening of the Eyes"), and "Kanjin no Honzon Shō" ("The Object of Devotion for Observing the Mind"), what is commonly regarded as his five major writings.

paragraph: During his years at Minobu Nichiren intensified his attacks on mystical and esoteric practices (mikkyō 密教) that had been incorporated into the Japanese Tendai school. It becomes clear at this point that he understood that he was creating his own form of Lotus Buddhism.

paragraph: Nichiren and his disciples completed the Myō-hōkke-in Kuon-ji Temple (久遠寺) in 1281. In the 19th century this structure burned down to be replaced by a new structure completed in the second half of the Meiji era.

paragraph: While at Minobu Nichiren also inscribed numerous Mandala Gohonzon for bestowal upon specific disciples and lay believers. Nichiren Shoshu believers claim that after the execution of the three Atsuhara farmers he inscribed the "Dai Gohonzon" on October 12, 1279, a Gohonzon specifically addressed to all humanity. This assertion has been disputed by other schools as historically and textually incorrect. It is enshrined currently at the "Tahō Fuji Dai-Nichirenge-Zan Taiseki-ji", informally known as the "Head Temple Taiseki-ji" of the Nichiren Shōshū Order of Buddhism, located at the foot of Mount Fuji in Fujinomiya, Shizuoka. Several of these Mandala Gohonzon are prominently retained by the Nichiren-shū in Yamanashi Prefecture. Others survive today in the repositories of Nichiren Shōshū temples such as Taiseki-ji (大石寺) in Fujinomiya, Shizuoka, which has a particularly large collection of scrolls that is publicly aired once a year.

paragraph: It is apparent that Nichiren took great care in deciding which of his disciples were eligible to receive a Gohonzon inscribed by him. In the case of a letter written to Lady Niiama he took great care to explain why he would not inscribe a Gohonzon despite a deep personal bond. Among the Gohonzon he inscribed were several that were quite large in size and perhaps intended for congregational use in chapels maintained by some lay followers.

paragraph: Section::::Overview.:Death.

paragraph: In 1282, after years of privation, Nichiren fell ill. His followers encouraged him to travel to the hot springs for their medicinal benefits. En route, unable to travel further, he stopped at the home of a disciple in Ikegami, outside of present-day Tokyo, and died on 13 October 1282. According to legend, he died in the presence of fellow disciples after having spent several days lecturing from his sickbed on the Lotus Sutra, writing a final letter, and leaving instructions for the future of his movement after his death, namely the designation of the six senior disciples. His funeral and cremation took place the following day.

paragraph: His disciples left Ikegami with Nichiren's ashes on October 21, reaching back to Minobu on October 25.

paragraph: BULLET::::- Nichiren Shu sects claims his tomb is sited, as per his request, at Kuon-ji on Mount Minobu where his ashes remain.

paragraph: BULLET::::- Nichiren Shoshu asserts that Nikko Shonin later confiscated his cremated ashes along with other articles and brought them to Mount Fuji which, they claim, are now enshrined on the left side next to the Dai Gohonzon within the "Hoando" storage house.

paragraph: Section::::Teachings.

paragraph: Nichiren's teachings developed over the course of his career and their evolution can be seen through the study of his writings as well as in the annotations he made in his personal copy of the Lotus Sutra, the so-called "Chū-hokekyō".

paragraph: Some scholars set a clear demarcation in his teachings at the time he arrived at Sado Island whereas others see a threefold division of thought: up to and through the Izu exile, from his return to Kamakura through the Sado Island exile, and during his years at Minobu.

paragraph: According to Anesaki, Nichiren, upon his arrival at Minobu, quickly turned his attention to consolidating his teachings toward their perpetuation. The scope of his thinking was outlined in an essay "Hokke Shuyō-shō" [法華取要抄, "Choosing the Heart of the Lotus Sutra"], considered by Nikkō Shōnin as one of Nichiren's ten major writings.

paragraph: Anesaki also claims that later during his Minobu years, in lectures he is said to have transmitted to his disciples, Nichiren summarized the key ideas of his teachings in one paragraph: Buddhahood is eternal, all people can and should manifest it in their lives; Nichiren is the personage in the Lotus Sutra whose mission it is to enable people to realize their enlightenment; his followers who share his vow are the Bodhisattvas of the Earth. This requires a spiritual and moral unity among followers based on their inherent Buddhahood; Nichiren established the seeds of this community and his followers to come must extend it globally. Thus the enlightened individual, country, and world are different expressions of the ideal of the Buddha land; and the enlightened heart of the individual plays out its role with the world and cosmos as its stage. This is Nichiren's vision of "Kosen-rufu", a time when the teachings of the Lotus Sutra would be widely spread throughout the world.

paragraph: Nichiren set a precedent for Buddhist social activism centuries before its emergence in other Buddhist schools. The uniqueness of his teachings was his attempt to move Buddhism from the theoretical to the actualizable. He held adamantly that his teachings would permit a nation to right itself and ultimately lead to world peace.

paragraph: Some of his religious thinking was derived from the Tendai understanding of the Lotus Sutra, syncretic beliefs that were deeply rooted in the culture of his times, and new perspectives that were products of Kamakura Buddhism. Other ideas were completely original and unique to him.

paragraph: Section::::Teachings.:Contributions based on Tendai or contemporary thought.

paragraph: Nichiren was a product of his times and some of his teachings were drawn from existing schools of thought or from emerging ideas in Kamakura Buddhism. Nichiren appropriated and expanded on these ideas.

paragraph: Section::::Teachings.:Contributions based on Tendai or contemporary thought.:Immanence.

paragraph: Nichiren stressed the concept of immanence, meaning that the Buddha's pure land is to be found in this present world ("shaba soku jakkōdo"). Related concepts such as attaining enlightenment in one's current form ("sokushin jōbutsu") and the belief that enlightenment is not attained but is originally existing within all people ("hongaku") had been introduced by Kūkai and Saicho several centuries earlier. These concepts were based on Chih-i's cosmology of the unity and interconnectedness of the universe called Three Thousand Realms in a Single Moment of Life ("ichinen sanzen").

paragraph: Nichiren advanced these concepts by declaring that they were actualizable rather than theoretical. Cause and effect were simultaneous instead of linear. Contemplation of one's mind ("kanjin") took place within the singular belief in and commitment to the Lotus Sutra. According to Nichiren these phenomena manifest when a person chants the title of the Lotus Sutra ("date") and shares its validity with others, even at the cost of one's life if need be.

paragraph: Nichiren constructed a triad relationship between faith, practice, and study. Faith meant embracing his new paradigm of the Lotus Sutra. It was something that needed to be continually deepened. "To accept ("ju") [faith in the sutra] is easy," he explained to a follower, "to uphold it ("ji") is difficult. But the realization of Buddhahood lies in upholding [faith]." This could only be manifested by the practice of chanting the "daimoku" as well as teaching others to do the same, and study.

paragraph: Consequently, Nichiren consistently and vehemently objected to the perspective of the Pure Land school that stressed an other-worldly aspiration to some pure land. Behind his assertion is the concept of the nonduality of the subjective realm (the individual) and the objective realm (the land that the individual inhabits) which indicates that when the individual taps buddhahood, his or her present world becomes peaceful and harmonious. For Nichiren the widespread propagation of the Lotus Sutra and consequent world peace (""kosen-rufu"") was achievable and inevitable and tasked his future followers with a mandate to accomplish it.

paragraph: Section::::Teachings.:Contributions based on Tendai or contemporary thought.:The Latter Day of the Law.

paragraph: The Kamakura period of 13th century Japan was characterized by a sense of foreboding. Nichiren, as well as the others of this time, believed that they had entered the Latter Day of the Law ("Mappō"), the time which Shakyamuni predicted his teachings would lose their efficacy. Indeed, Japan had entered an era of extreme natural disasters, internal strife and political conflict.

paragraph: Although Nichiren attributed the turmoils and disasters in society to the widespread practice of what he deemed inferior Buddhist teachings that were under government sponsorship, he was enthusiastically upbeat about the portent of the age. He asserted, in contrast to other Mahayana schools, this was the best possible moment to be alive, the era in which the Lotus Sutra was to spread, and the time in which the Bodhisattvas of the Earth would appear to propagate it. "It is better to be a leper who chants Nam(u)-myōhō-renge-kyō than be a chief abbot of the Tendai school."

paragraph: Section::::Teachings.:Contributions based on Tendai or contemporary thought.:Debate and polemics.

paragraph: The tradition of conducting open and sustained debate to clarify matters of fundamental Buddhist principles has deep-seated roots in Tibet, China, and Korea. This tradition was also quite pronounced in Japan.

paragraph: In addition to formalized religious debates, the Kamakura period was marked by flourishing and competitive oral religious discourse. Temples began to compete for the patronage of the wealthy and powerful through oratorical sermonizing and temple lecturers ("kōshi") faced pressure to attract crowds. Sermonizing spread from within the confines of temples to homes and the streets as wandering mendicants ("shidōso", "hijiri", or "inja") preached to both the educated and illiterate in exchange for alms. In order to teach principles of faith preachers incorporated colorful storytelling, music, vaudeville, and drama—which later evolved into Noh.

paragraph: A predominant topic of debate in Kamakura Buddhism was the concept of rebuking "slander of the Dharma." The Lotus Sutra itself strongly warns about slander of the Dharma. Hōnen, in turn, employed harsh polemics instructing people to “discard” ("sha" 捨), “close” ("hei" 閉), “put aside” ("kaku" 閣), and “abandon” ("hō" 抛) the Lotus Sutra and other non-Pure Land teachings. His ideas were vociferously attacked by many including Nichiren.

paragraph: Nichiren, however, elevated countering slander of the Dharma into a pillar of Buddhist practice. In fact, far more of his extant writings deal with the clarification of what constitutes the essence of Buddhist teachings than expositions of how to meditate.

paragraph: At age 32, Nichiren began a career of denouncing other Mahayana Buddhist schools of his time and declaring what he asserted was the correct teaching, the Universal Dharma ("Nam(u)-Myōhō-Renge-Kyō"), and chanting its words as the only path for both personal and social salvation. The first target of his polemics was Pure Land Buddhism which had begun to gain ascendancy among the leaders and populace and even had established itself within the Tendai school. Nichiren's detailed rationale is most famously articulated in his : "Treatise On Establishing the Correct Teaching for the Peace of the Land," his first major treatise and the first of his three remonstrations with the "bakufu" authorities.

paragraph: Although his times were harsh and permeated by "bakufu" culture, Nichiren always chose the power of language over bearing arms or resorting to violence. He didn't mince his words and was relentless to pursue dialogue whether in the form of debate, conversations, or correspondence. His spirit of engaging in discourse is captured in his statement, "Whatever obstacles I may encounter, as long as men [persons] of wisdom do not prove my teachings to be false, I will never yield."

paragraph: Section::::Teachings.:Contributions based on Tendai or contemporary thought.:"Single Practice" Buddhism.

paragraph: Hōnen introduced the concept of "single practice" Buddhism. Basing himself on the writings of the Chinese Buddhist Shandao, he advocated the singular practice of Nianfo, the recitation of the Buddha Amida's name. This practice was revolutionary because it was accessible to all and minimalized the monopolistic role of the entire monastic establishment.

paragraph: Nichiren appropriated the structure of a universally accessible single practice but substituted the Nianfo with the daimoku of "Nam(u)-myōhō-renge-kyō". This constituted renouncing the principle of aspirating to a Pure Land after death and asserting instead the Lotus perspective of attaining Buddhahood in one's present form in this lifetime.

paragraph: Section::::Teachings.:Contributions based on Tendai or contemporary thought.:Protective forces.

paragraph: Japan had a long-established system of folk beliefs that existed outside of and parallel to the schools of the Buddhist establishment. Many of these beliefs had an influence on the various religious schools which, in turn, influenced each other, a phenomenon known as syncretism. Among these beliefs were the existence of "kami", indigenous gods and goddesses or protective forces, that influenced human and natural occurrences in a holistic universe. Some beliefs ascribed "kami" to traces of the Buddha. The belief in "kami" was deeply embedded in the episteme of the time. Human agency through prayers and rituals could summon forth "kami" who would engage in nation-protection ("chingo kokka").

paragraph: According to some of his accounts, Nichiren undertook his study of Buddhism to largely understand why the "kami" had seemingly abandoned Japan, as witnessed by the decline of the imperial court. Because the court and the people had turned to teachings that had weakened their minds and resolve, he came to conclude, both people of wisdom and the protective forces had abandoned the nation.

paragraph: By extension, he argued, through proper prayer and action his troubled society would transform into an ideal world in which peace and wisdom prevail and "the wind will not thrash the branches nor the rain fall hard enough to break clods."

paragraph: Section::::Teachings.:Unique teachings.

paragraph: From Nichiren's corpus appear several lines of unique Buddhist thought.

paragraph: Section::::Teachings.:Unique teachings.:"The Five Principles".

paragraph: Developed during his Izu exile, the Five Principles ("gogi") are five criteria through which Buddhist teachings can be evaluated and ranked. They are the quality of the teaching (kyō), the innate human capacity ("ki") of the people, the time ("ji"), the characteristic of the land or country ("koku"), and the sequence of dharma propagation ("kyōhō rufu no zengo"). From these five interrelated perspectives Nichiren declared his interpretation of the Lotus Sutra as the supreme teaching.

paragraph: Section::::Teachings.:Unique teachings.:The Four Denunciations.

paragraph: Throughout his career Nichiren harshly denounced Buddhist practices other than his own as well as the existing social and political system. The tactic he adopted was "shakubuku," conversion, in which he shocked his adversaries with his denunciations while attracting followers through his outward display of supreme confidence. Modern detractors criticize his exclusivist single-truth perspective as intolerant. Apologists argue his arguments should be understood in the context of his samurai society and not through post-modern lenses such as tolerance.

paragraph: As his career advanced, Nichiren's vehement polemics against Pure Land teachings came to include sharp criticisms of the Shingon, Zen, and Ritsu schools of Buddhism. Collectively his criticisms have become known as "the Four Denunciations." Later in his career he critiqued the Japanese Tendai school for its appropriation of Shingon elements. Reliance on Shingon rituals, he claimed, was magic and would decay the nation. He held that Zen was devilish in its belief that attaining enlightenment was possible without relying on the Buddha's words; Ritsu was thievery because it hid behind token deeds such as public works. In modern parlance the Four Denunciations rebuked thinking that demoralized and disengaged people by encouraging resignation and escapism.

paragraph: Section::::Teachings.:Unique teachings.:The doctrine of the Three Great Secret Dharmas.

paragraph: Nichiren deemed the world to be in a degenerative age and believed that people required a simple and effective means to rediscover the core of Buddhism and thereby restore their spirits and times. He described his "Three Great Secret Dharmas" ("Sandai hiho") as this very means.

paragraph: In a writing entitled "Sandai Hiho Sho", or the Three Great Secret Dharmas, Nichiren delineated three teachings in the heart of the 16th chapter of the Lotus Sutra which are secret because he claimed he received them as the leader of the Bodhisattvas of the Earth through a silent transmission from Shakyamuni. They are the invocation ("daimoku"), the object of devotion ("honzon"), and the platform of ordination or place of worship ("kaidan").

paragraph: The "daimoku", the rhythmic chanting of Nam(u)-myōhō-renge-kyō is the means to discover that one's own life, the lives of others, and the environment is the essence of the Buddha of absolute freedom. The chanting is to be done while contemplating the "honzon". At the age of 51, Nichiren inscribed his own Mandala Gohonzon, the object of veneration or worship in his Buddhism, "never before known," as he described it. The Gohonzon is a calligraphic representation of the cosmos and chanting "daimoku" to it is Nichiren's method of meditation to experience the truth of Buddhism. He believed this practice was efficacious, simple to perform, and suited to the capacity of the people and the time.

paragraph: Nichiren describes the first two secret Dharmas in numerous other writings but the reference to the platform of ordination appears only in the "Sandai Hiho Sho", a work whose authenticity has been questioned by some scholars. Nichiren apparently left the fulfillment of this secret Dharma to his successors and its interpretation has been a matter of heated debate. Some state that it refers to the construction of a physical national ordination platform sanctioned by the emperor; others contend that the ordination platform is the community of believers ("sangha") or, simply, the place where practitioners of the Lotus Sutra live and make collective efforts to realize the ideal of establishing the true Dharma in order to establish peace to the land ("rissho ankoku"). The latter conception entails a robust interplay between religion and secular life and an egalitarian structure in which people are dedicated to perfecting an ideal society.

paragraph: According to Nichiren, practicing the Three Secret Dharmas results in the "Three Proofs" which verify their validity. The first proof is "documentary," whether the religion's fundamental texts, here the writings of Nichiren, make a lucid case for the eminence of the religion. "Theoretical proof" is an intellectual standard of whether a religion's teachings reasonably clarify the mysteries of life and death. "Actual proof," deemed the most important by Nichiren, demonstrates the validity of the teaching through the actual improvements achieved by practitioners in their daily lives.

paragraph: Section::::Teachings.:Unique teachings.:Changing karma to mission.

paragraph: Nichiren was deeply aware of the karmic struggles his followers faced in their day-to-day existence and encouraged them that that they could "cross the sea of suffering" ("Shiji Shiro-dono gosho"). Through prevailing over these situations, he taught, they would establish a sense of inner freedom, peace of mind, and understanding of the Dharma that persisted independent of the ups and downs of circumstances. He accepted prevailing Buddhist notions about karma that taught that a person's current conditions were a result of thoughts, words, and actions accumulated in the past. He showed little concern, however, for attributing current circumstances to supposed past deeds. Rather, he viewed karma through the lens of the teachings of the Lotus Sutra which could enable all people to become Buddhas, even the ignorant and evil people of the Latter Day of the Law.

paragraph: When confronting karmic situations, the act of chanting Nam(u)-myoho-renge-kyo would open the wisdom of the Buddha, transforming karma into mission and a creative and joy-filled way of life. Beyond the sphere of a single individual's life, the process would awaken a person's concern for the broader society and sense of social responsibility.

paragraph: Nichiren introduced the term "votary of the Lotus Sutra" ("Hokekyō no gyōja") to describe himself. The Lotus Sutra itself speaks of the great trials that will be faced by individuals who base themselves on its teachings and attempt to spread it. Nichiren claims he read the sutra "bodily" ("shikidoku"), voluntarily inviting the entailing hardships it predicts rather than just reciting or meditating on its words.

paragraph: Through challenging these persecutions Nichiren claimed to have discovered his personal mission and felt great joy even when experiencing the harshness of exile. His sufferings became, in his thinking, redemptive opportunities to change his karma and give his life transcendent meaning.

paragraph: In enduring severe persecutions Nichiren claimed that the negative karma he had accumulated from the past could be eradicated quickly in his current life. He was an active agent in this process, not a victim. He even expressed appreciation to his tormentors for giving him the opportunity to serve as an envoy of the Buddha.

paragraph: In letters to some of his followers Nichiren extended the concept of meeting persecution for the sake of propagating the Dharma to experiencing tribulations in life such as problems with family discord or illness. He encouraged these followers to take ownership for such life events and view them as opportunities to repay karmic debts and mitigate them in shorter periods of time than would otherwise be the case.

paragraph: Nichiren reached a state of conviction that offered a new perspective on karma. He express that his resolve to carry out his mission was paramount in importance and that the Lotus Sutra's promise of a peaceful and secure existence meant finding joy and validation in the process of overcoming karma. According to Stone, in confronting karma Nichiren "demonstrated an attitude that wastes little energy in railing against it but unflinchingly embraces it, interpreting it in whatever way appears meaningful at the moment so as to use that suffering for one's own development and to offer it on behalf of others."

paragraph: Section::::Teachings.:Unique teachings.:The great vow to achieve Kosen-rufu.

paragraph: Nichiren's teachings are replete with vows he makes for himself and asks his followers to share as well. Some are personal in nature such as frequent admonitions for people to transform their inner lives. "You must quickly reform the tenets you hold in your heart," he stated in his treatise "Rissho Ankoku Ron". He urged his followers to attain "treasures of the heart" and to reflect on their behavior as human beings. These vows are "this-worldly" rather than theoretical and are matched with an easily accessible practice.

paragraph: Nichiren also made a "great vow" of a political dimension. He and his followers to come would create the conditions that lead to a just nation and world which the Lotus Sutra describes as "Kosen-rufu". In earlier Japanese Buddhism the concept of "nation" was equated with Tennō (天皇), or imperial rule and "peace of the land" was associated with the stability of the regime. Nichiren's teachings, however, fully embraced a newly emerging viewpoint in medieval Japan that "nation" referred to the land and the people. Nichiren was unique among his contemporaries in charging the actual government in power, in this case the "bakufu" rather than the throne, with the peace of the land as well as the thriving of the Dharma. In his teachings based on the Lotus Sutra, all human beings are equal, whether the nation's sovereign or an unknown commoner. Enlightement is not restricted to an individual's inner life but is actualized by efforts toward the transformation of the land and the realization of an ideal society.

paragraph: This entails an urgent mandate. Nichiren links the great vow of personages in the Lotus Sutra to raise all people to the consciousness of the Buddha, to his own single-minded struggles to teach the Law despite the great persecutions he encountered, to his injunction to future disciples to create the Buddha land in the "saha" world over the course of the myriad years to follow.

paragraph: Section::::Nichiren and his followers.

paragraph: Nichiren was a charismatic leader who attracted many followers during both his missionary trips and his exiles. Most of these followers were warriors and feudal lords. He maintained to his women followers that they were equally able to attain enlightenment. He set a high standard of leadership and, in his writings, shared his rationale and strategies with them, openly urging them to share his conviction and struggles.

paragraph: He left the fulfillment of the "kaidan", the third of his Three Secret Dharmas, to his disciples. His many extant letters demonstrate the scope and breadth of his relationship with them and his expectations for them. They recognized and trusted his charismatic leadership and his understanding of Buddhism. Many sought his guidance to overcome personal problems. Many were actively involved with supporting him financially and protecting his community of followers. Several of disciples were praised by him for sharing in his privations and a few lost their lives in these situations. Although over the centuries the movement he established was fraught with divisions, his followers sustained his teachings and example and various times gained considerable influence. Today his followers are found in influential lay movements as well as traditional Nichiren schools.

paragraph: The relationship between Nichiren and his disciples has been called "shitei funi", the oneness of mentor and disciple. Although the functions of the mentor and disciple may vary, they share the same goals and the same responsibility. Nichiren claimed the precedent for "shitei funi" is a core theme of the Lotus Sutra, especially in chapters 21 and 22 where the Buddha entrusts the future propagation of the sutra to the gathered bodhisattvas.

paragraph: Section::::After Nichiren's death.

paragraph: After Nichiren's death, his teachings were interpreted in different ways. As a result, Nichiren Buddhism encompasses several major branches and schools, each with its own doctrine and set of interpretations of Nichiren's teachings.

paragraph: Section::::Writings.

paragraph: Many of Nichiren's writings still exist in his original handwriting, some as complete works and some as fragments. Other documents survive as copies made by his immediate disciples. Nichiren's existing works number over 700 manuscripts in total, including transcriptions of orally delivered lectures, letters of remonstration and illustrations.

paragraph: Scholars have divided the writings attributed to Nichiren into three categories: those whose authenticity are universally accepted, those generally designated as written by someone else after his death, and a third category in which the veracity of works is still being debated.

paragraph: In addition to treatises written in formal Classical Chinese ("kanbun" 漢文), Nichiren also wrote expositories and letters to followers in mixed kanji-kana vernacular as well as letters in simplified kana for believers such as children who could not read the more formal styles. Some of Nichiren's "kanbun" works, especially the "Risshō Ankoku Ron", are considered exemplary of the "kanbun" style, while many of his letters show unusual empathy and understanding for the downtrodden of his day.

paragraph: Section::::Writings.:Selected important writings.

paragraph: Among his "kanbun" treatises, five are generally accepted by Nichiren schools as his major works:

paragraph: BULLET::::- "On Establishing the Correct teaching for the Peace of the Land" ("Rissho Ankoku Ron") — written between 1258-1260.

paragraph: BULLET::::- "The Opening of the Eyes" ("Kaimoku-sho") — written in 1272.

paragraph: BULLET::::- "The Object of Devotion for Observing the Mind" ("Kanjin-no Honzon-sho") — written in 1273.

paragraph: BULLET::::- "The Selection of the Time" ("Senji-sho") — written in 1275.

paragraph: BULLET::::- "On Repaying Debts of Gratitude" ("Ho'on-sho") — written in 1276.

paragraph: Nichiren Shōshū adds an additional five writings to comprise a set of ten major writings. Other Nichiren sects dispute these selections as being either of secondary importance or as apocryphal:

paragraph: BULLET::::- "On Chanting the Daimoku of the Lotus Sutra" ("Sho-hokke Daimoku-sho") — Written in 1260.

paragraph: BULLET::::- "On Taking the Essence of the Lotus Sutra" ("Hokke Shuyo-sho") — written in 1274.

paragraph: BULLET::::- "On the Four Stages of Faith and the Five Stages of Practice" ("Shishin Gohon-sho") — written in 1277.

paragraph: BULLET::::- "Letter to Shimoyama" ("Shimoyama Gosho-soku") — written in 1277.

paragraph: BULLET::::- "Questions and Answers on the Object of Devotion" ("Honzon Mondo-sho") — written in 1278.

paragraph: Section::::Writings.:Personal letters to followers.

paragraph: Among the collection of his extant writings are numerous letters to his follows in the form of thank you notes, messages of condolence, responses to questions, and spiritual counseling for trying moments in his followers' lives. Collectively these letters demonstrate that Nichiren was a master of providing both comfort and challenge befitting the unique personalities and situations of each individual.

paragraph: Many of these letters use tales drawn from Indian, Chinese, and Japanese traditions as well as historical anecdotes and stories from the Buddhist canon. Nichiren incorporated several hundred of these anecdotes and took liberty to freely embellish some of them; a few of the stories he provided do not appear in other collections and could be original.

paragraph: Another category of his letters follow the genres of Japanese "zuihitsu", lyrical and loosely organized essays that combine personal reflection and poetic language, or personal diaries ("nikki") Nichiren was a master of this genre and these colloquial works reveal his highly personal and charismatic method of proselytization as well as his deep caring for his followers.

paragraph: Nichiren used his letters as a means to inspire key supporters. About one hundred followers are identified as recipients and several received between 5 and 20 of them. The recipients tended to be of the warrior class and only scattered references appear about his lower status followers, many of whom were illiterate. The series of letters he wrote his followers during the "Atsuhara affair" of 1279 provide a case study of how he used personal written communications to direct a response to the government's actions and to keep his followers steadfast during the ordeal.

paragraph: Section::::Writings.:Writings to women.

paragraph: Against a backdrop of earlier Buddhist teachings that deny the possibility of enlightenment to women or reserve that possibility for life after death, Nichiren is highly sympathetic to women. Based on various passages from the Lotus Sutra, Nichiren asserts that "Other sutras are written for men only. This sutra is for everyone."

paragraph: Ninety of his extant letters, nearly a fifth of the total, were addressed to female believers. Nichiren Shu published separate volumes of those writings.

paragraph: In these letters Nichiren plays particular attention to the instantaneous attainment of enlightenment of the Dragon King's daughter in the "Devadatta" (Twelfth) chapter of the Lotus Sutra and displays deep concern for the fears and worries of his female disciples.

paragraph: In many of his letters to female believers he often expressed compliments for their in-depth questions about Buddhism while encouraging them in their efforts to attain enlightenment in this lifetime.

paragraph: Section::::Bibliography.

paragraph: BULLET::::- The English Buddhist Dictionary Committee (2002). "The Soka Gakkai Dictionary of Buddhism.", Tokyo, Soka Gakkai,

paragraph: Section::::English translations of Nichiren's writings.

paragraph: BULLET::::- The Major Writings of Nichiren. Soka Gakkai, Tokyo, 1999.

paragraph: BULLET::::- "Heisei Shimpen Dai-Nichiren Gosho" (平成新編　大日蓮御書: "Heisei new compilation of Nichiren's writings"), Taisekiji, 1994.

paragraph: BULLET::::- "The Writings of Nichiren, Volume I", Burton Watson and the Gosho Translation Committee. Soka Gakkai, 2006, .

paragraph: BULLET::::- "The Writings of Nichiren, Volume II", Burton Watson and the Gosho Translation Committee. Soka Gakkai, 2006, .

paragraph: BULLET::::- "The Record of the Orally Transmitted Teachings", Burton Watson, trans. Soka Gakkai, 2005, .

paragraph: BULLET::::- "Writings of Nichiren", Chicago, Middleway Press, 2013, The Opening of the Eyes.

paragraph: BULLET::::- "Writings of Nichiren", Doctrine 1, University of Hawai'i Press, 2003, .

paragraph: BULLET::::- "Writings of Nichiren", Doctrine 2, University of Hawai'i Press, 2002, .

paragraph: BULLET::::- "Writings of Nichiren", Doctrine 3, University of Hawai'i Press, 2004, .

paragraph: BULLET::::- "Writings of Nichiren", Doctrine 4, University of Hawai'i Press, 2007, .

paragraph: BULLET::::- "Writings of Nichiren", Doctrine 5, University of Hawai'i Press, 2008, .

paragraph: BULLET::::- "Writings of Nichiren", Doctrine 6, University of Hawai'i Press, 2010, .

paragraph: BULLET::::- "Letters of Nichiren", Burton Watson et al., trans.; Philip B. Yampolsky, ed. Columbia University Press, 1996 .

paragraph: BULLET::::- "Selected Writings of Nichiren", Burton Watson et al., trans.; Philip B. Yampolsky, ed. Columbia University, Press, 1990.

paragraph: Section::::External links.

paragraph: BULLET::::- Life of Nichiren by Ryuei Michael McCormick

paragraph: BULLET::::- Renso Den, An Illustrated Life Story of Nichiren with pictures by K. Touko1920

paragraph: BULLET::::- An English biography of Nichiren on the website of the Myokanko, a Japanese group associated with Nichiren Shoshu

paragraph: BULLET::::- Official Soka Gakkai International (SGI) Website

paragraph: BULLET::::- Official Nichiren Shoshu Website

paragraph: BULLET::::- Official Nichiren Shu Website

paragraph: BULLET::::- Official Nichiren Buddhist Association of America Website

paragraph: BULLET::::- "Nichiren - a Man of Many Miracles" (日蓮と蒙古大襲来 "Nichiren to mōko daishūrai") - 1958 film by Kunio Watanabe.

alias: Risshō Daishi (Great Teacher of Rectification)

description: Founder of Nichiren Buddhism in Japan

wikidata_label: Nichiren

wikipedia_title: Nichiren


text: Brescia

text: Venice

text: mathematician

text: engineer

text: topography

text: Republic of Venice

text: Italy

text: Archimedes

text: Euclid

text: mathematics

text: ballistics

text: Nova Scientia

text: Galileo

text: Brescia

text: War of the League of Cambrai

text: alphabet

text: Euclid

text: Elements

text: Latin

text: Eudoxian

text: Zamberti

text: Galileo

text: Archimedes

text: arithmetic

text: Gerolamo Cardano

text: cubic equation

text: Scipione del Ferro

text: Ludovico Ferrari

text: Cardano–Tartaglia formula

text: volume

text: tetrahedron

text: Cayley–Menger determinant

text: distance values

text: Heron's formula

text: triangle

text: History Today

text: The Galileo Project

text: Convergence

text: La Nova Scientia (Venice, 1550)

categories: 15th-century births,Ballistics experts,1557 deaths,People from Brescia,16th-century Italian mathematicians,Italian engineers,Italian military engineers,Renaissance engineers,Italian mathematicians

paragraph: Niccolò Fontana Tartaglia

paragraph: Niccolò Fontana Tartaglia (; 1499/1500, Brescia – 13 December 1557, Venice) was an Italian mathematician, engineer (designing fortifications), a surveyor (of topography, seeking the best means of defense or offense) and a bookkeeper from the then-Republic of Venice (now part of Italy). He published many books, including the first Italian translations of Archimedes and Euclid, and an acclaimed compilation of mathematics. Tartaglia was the first to apply mathematics to the investigation of the paths of cannonballs, known as ballistics, in his "Nova Scientia" ("A New Science"); his work was later partially validated and partially superseded by Galileo's studies on falling bodies. He also published a treatise on retrieving sunken ships.

paragraph: Section::::Personal life.

paragraph: Niccolò Fontana was the son of Michele Fontana, a dispatch rider who travelled to neighboring towns to deliver mail. But in 1506, Michele was murdered by robbers, and Niccolò, his two siblings, and his mother were left impoverished. Niccolò experienced further tragedy in 1512 when the King Louis XII's troops invaded Brescia during the War of the League of Cambrai against Venice. The militia of Brescia defended their city for seven days. When the French finally broke through, they took their revenge by massacring the inhabitants of Brescia. By the end of battle, over 45,000 residents were killed. During the massacre, Niccolò and his family sought sanctuary in the local cathedral. But the French entered and a soldier sliced Niccolò's jaw and palate with a saber and left him for dead. His mother nursed him back to health but the young boy was left with a speech impediment, prompting the nickname "Tartaglia" ("stammerer"). After this he would never shave, and grew a beard to camouflage his scars.

paragraph: There is a story that Tartaglia learned only half the alphabet from a private tutor before funds ran out, and he had to learn the rest by himself. Be that as it may, he was essentially self-taught. He and his contemporaries, working outside the academies, were responsible for the spread of classical works in modern languages among the educated middle class.

paragraph: Section::::Major works.

paragraph: His edition of Euclid in 1543, the first translation of the "Elements" into any modern European language, was especially significant. For two centuries Euclid had been taught from two Latin translations taken from an Arabic source; these contained errors in Book V, the Eudoxian theory of proportion, which rendered it unusable. Tartaglia's edition was based on Zamberti's Latin translation of an uncorrupted Greek text, and rendered Book V correctly. He also wrote the first modern and useful commentary on the theory. Later, the theory was an essential tool for Galileo, just as it had been for Archimedes.

paragraph: However, his best known work is his treatise " General Trattato di Numeri et Misure" published in Venice 1556–1560. This has been called the "best" treatise on arithmetic that appeared in the sixteenth century. Not only does Tartaglia have complete discussions of numerical operations and the commercial rules used by Italian arithmeticians in this work, but he also discusses the life of the people, the customs of merchants and the efforts made to improve arithmetic in the 16th century.

paragraph: Section::::Solution to cubic equations.

paragraph: Tartaglia is perhaps best known today for his conflicts with Gerolamo Cardano. Cardano cajoled Tartaglia into revealing his solution to the cubic equations by promising not to publish them. Tartaglia divulged the secrets of the solutions of three different forms of the cubic equation in verse. Several years later, Cardano happened to see unpublished work by Scipione del Ferro who independently came up with the same solution as Tartaglia. As the unpublished work was dated before Tartaglia's, Cardano decided his promise could be broken and included Tartaglia's solution in his next publication. Even though Cardano credited his discovery, Tartaglia was extremely upset and a famous public challenge match resulted between himself and Cardano's student, Ludovico Ferrari. Widespread stories that Tartaglia devoted the rest of his life to ruining Cardano, however, appear to be completely fabricated. Mathematical historians now credit both Cardano and Tartaglia with the formula to solve cubic equations, referring to it as the "Cardano–Tartaglia formula".

paragraph: Section::::Volume of a tetrahedron.

paragraph: Tartaglia is also known for having given an expression (Tartaglia's formula) for the volume of a tetrahedron (including any irregular tetrahedra) as the Cayley–Menger determinant of the distance values measured pairwise between its four corners:

paragraph: where "d" is the distance between vertices "i" and "j". This is a generalization of Heron's formula for the area of a triangle.

paragraph: Section::::External links.

paragraph: BULLET::::- History Today

paragraph: BULLET::::- The Galileo Project

paragraph: BULLET::::- Tartaglia's work (and poetry) on the solution of the Cubic Equation at Convergence

paragraph: BULLET::::- La Nova Scientia (Venice, 1550)

description: Italian mathematician

wikidata_label: Niccolò Fontana

wikipedia_title: Niccolò Fontana Tartaglia


text:
Canadian football
wide receiver
BC Lions
Canadian Football League
Minnesota Vikings
undrafted free agent
college football
Toledo
Winnipeg Blue Bombers
New England Patriots
St. Louis Rams
Florida Tuskers
Lance Moore
Westerville South High School
Westerville, Ohio
basketball
track and field
Big 33 Football Classic
Pennsylvania
University of Toledo
redshirting
MAC
Michigan
Minnesota Vikings
2009 NFL Draft
practice squad
Baltimore Ravens
St. Louis Rams
BC Lions
2011 training camp
season
Winnipeg Blue Bombers
2015 season
ACL
Saskatchewan Roughriders
2017 CFL season
Canadian Football League profile
Toledo Rockets profile

categories: Florida Tuskers players,Winnipeg Blue Bombers players,Toledo Rockets football players,Minnesota Vikings players,People from Westerville, Ohio,St. Louis Rams players,American football wide receivers,1986 births,Players of American football from Ohio,New England Patriots players,BC Lions players,Living people

paragraph: Nick Moore (Canadian football)

paragraph: Nicholas A. "Nick" Moore (born June 25, 1986) is a former professional Canadian football wide receiver for the BC Lions of the Canadian Football League (CFL). He debuted in the CFL with the Lions in 2011. He was signed by the Minnesota Vikings as an undrafted free agent in 2009. He played college football at Toledo.

paragraph: Moore has also been a member of the Winnipeg Blue Bombers, New England Patriots, St. Louis Rams, and Florida Tuskers. He is the brother of former NFL wide receiver Lance Moore.

paragraph: Section::::Early years.

paragraph: Moore attended Westerville South High School in Westerville, Ohio, where he played football as a wide receiver, as well as basketball and track and field. In football, he had 55 receptions and 12 touchdowns as a senior and was named team MVP. He was selected to play in the Big 33 Football Classic (Ohio vs. Pennsylvania) and was a second-team all-district pick. He was an honorable mention all-district selection as a junior.

paragraph: Section::::College career.

paragraph: After graduating from high school, Moore attended the University of Toledo. After redshirting his freshman season in 2004, Moore started 10 of 11 games as a sophomore and was fourth on team with 24 receptions and third with 335 yards receiving. He also caught four touchdowns and led team with 14.0 yards per catch. As a junior, Moore started in eight games, missing two to injury, and was fourth on team with 20 receptions in 10 games. As a junior in 2007, Moore ranked second on his team with 60 receptions for 731 yards. He was named third-team All-MAC. As a senior, Moore played in and started 5 games, catching 78 passes for 779 yards.

paragraph: At Toledo, Moore was a two-time All-MAC receiver, leading the Rockets with 78 receptions in 2008. His college career highlight occurred vs. Michigan on October 11, 2008, when he caught 20 balls for 162 yards in a 13–10 upset of the Wolverines.

paragraph: Section::::Professional career.

paragraph: Section::::Professional career.:Minnesota Vikings.

paragraph: Moore was signed by the Minnesota Vikings after going undrafted in the 2009 NFL Draft. He was waived by the team on September 5, 2009, and re-signed to the team's practice squad the next day. He was released from the Vikings' practice squad on September 29, 2009.

paragraph: Section::::Professional career.:New England Patriots.

paragraph: The Patriots signed Moore to their practice squad on January 6, 2010, in advance of their first playoff game against the Baltimore Ravens.

paragraph: Section::::Professional career.:St. Louis Rams.

paragraph: Moore was signed by the St. Louis Rams on February 2, 2010.

paragraph: Section::::Professional career.:BC Lions.

paragraph: Moore was signed by the BC Lions on October 6, 2010, to a practice roster agreement. Following the 2011 training camp, Moore earned a spot on the 46-man active roster. Moore had a breakout season in his third year in the CFL. He finished 3rd in the league with 1,105 receiving yards and added 6 receiving touchdowns.

paragraph: Section::::Professional career.:Winnipeg Blue Bombers.

paragraph: Moore entered 2014 CFL Free Agency as the top free agent in the market. On February 11, 2014, Moore signed with the Winnipeg Blue Bombers. In his first season with the Bombers Moore finished the year third on the team in receptions (44) and receiving yards (553). Quite impressive considering he missed half the season with injuries. He failed to catch touchdown pass for the first time since his rookie year in the CFL. Moore had a productive second season with the Bombers catching a career-high 76 passes for 899 yards with 4 touchdowns. Following the 2015 season he was not re-signed by the Bombers.

paragraph: Section::::Professional career.:BC Lions (II).

paragraph: On February 9, 2016, the first day of CFL free-agency, Moore agreed to a contract with his former team the BC Lions. On July 16, Moore tore his ACL while celebrating after a touchdown in a Week 4 match against the Saskatchewan Roughriders; ending his season. In the fourth week of the 2017 CFL season Moore caught 11 passes for 220 yards (both career highs), earning him player of the week honours.

paragraph: Section::::External links.

paragraph: BULLET::::- Canadian Football League profile

paragraph: BULLET::::- Toledo Rockets profile

description: Canadian football player

wikidata_label: Nick Moore

wikipedia_title: Nick Moore (Canadian football)


text:
Östersund
Swedish
University of Stockholm
Swedish Television
films in Sweden
West Africa
Soviet Union
child development
Chernobyl accident
Playa Giron
Sierra Maestra
Havana, Cuba
Mental Hospital
Gudrun Schyman
short films
contemporary art
Ivory Coast
Stockholm, Sweden
Uranium mining
nuclear accident
nuclear plant
VIET NAM
SCOTLAND
ROMANIA
Salvador, Bahia
Garrincha
Jorge Amado
Nicanor Teixeira
Rio de Janeiro
traditional art
LUTA
Master Class
Alex Haley
African history
Jonas Hellborg
Lennart Rodhe
Gustav Courbet
Samba
Bahia, Brazil
leukemia
Chernobyl
World War II
Sara Lidman
Nicanor Teixeira
Liberia

categories: Living people,1938 births,Swedish cartoonists,People from Östersund

paragraph: Lars Westman

paragraph: Lars Westman (born 27 September 1938 in Östersund) is a Swedish film maker and cartoonist.

paragraph: Section::::Life and work.

paragraph: He studied art (Kursverksamheten) at University of Stockholm 1963; art and advertising at Beckmans Reklamskola Stockholm 1964; and Swedish Television Producer-school 1969

paragraph: He has four children and nine grandchildren. He has worked for ten years as a typographer, and has been involved in filmmaking for nearly 50 years, primarily for Scandinavian television. Broadcast more than 280 films in Sweden, Finland, Norway, Denmark, Germany, France, US, satellite by Art and Discovery Channel. Three films for cinema in Scandinavia. Prizes in Canada, Germany, Bulgaria, Sweden, Brazil. Gained lifelong-stipendium for filmmakers in

paragraph: Sweden by the Swedish Cultural Ministry. Bo Widerbergs prize for the total

paragraph: production given by SVT, Swedish Filminstitute, Swedish Filmlaboratories, Swedish

paragraph: Filmmakers Union.

paragraph: Section::::Life and work.:Filmmaking.

paragraph: One of the projects, a series entitled AROUND THE WORLD took him to 42 countries.He

paragraph: has lived in West Africa and made 20 films about struggle and culture in Africa. He

paragraph: has depicted what the life of a seven-year-old boy can be like if he is born with a

paragraph: serious skin disease (The Fish Scale Disease) in VICTOR, A TRIUMPH. Together with

paragraph: midwife Signe Jansson he made a film, often shown in maternity wards, whose aim is

paragraph: to make our start in life easier: "Birth". He has filmed underwater births in the

paragraph: Soviet Union, several programs on drought and starvation in Africa during the 1970s,

paragraph: several films about child development I CAN, I TRY, I DEAR TO. A film about

paragraph: calligraphy and the role of art in China FROM THE OLD COMES THE NEW. Followed

paragraph: striking mineworkers in 1969-70 in COMRADES, OUR ENEMIES ARE WELLORGANIZED.

paragraph: Portrayed a radioactive accident in Brazil I HAVE CECIUM IN MY BLOOD AND I AM SCARED.

paragraph: As well the effect of Chernobyl accident in Scandinavia LAPS, MOUNTAIN AND REINDEER.

paragraph: He filmed his mother's life and death during 20 years, FACING DEATH. The building of

paragraph: the longest bridge in Europe between Sweden and Denmark WALKING ON WATER in six

paragraph: years for cinema and television.

paragraph: Films about art and poetry THE POETGENERAL, AMADO BAHIA, PICTURES UNDER THE SURFACE,

paragraph: WHAT IS THE DRAGON DOING IN SWEDEN?, FROM THE OLD COMES THE NEW. About the MSTs

paragraph: struggle for earth in Brasil OCUPAR, RESISTIR, PRODUZIR.

paragraph: At present Lars Westman is filming the roots of Shulamusic in Bahia, a second film

paragraph: about MST, following up the radioactive accident in Goiania and a film about love for

paragraph: Scandinavian television, THE LOVE FILM.

paragraph: Section::::Works.

paragraph: Section::::Works.:Filmography (selected).

paragraph: BULLET::::- 1966: "Habla Fidel" (director)

paragraph: BULLET::::- 1968: "Sanningen om Båstad" (director)

paragraph: BULLET::::- 1970: "Kamrater, motståndaren är välorganiserad" (director, cinematographer & editor)

paragraph: BULLET::::- 1994: "Maria och kärleken" (cinematographer)

paragraph: BULLET::::- 2000: "Gå på vatten" (director & cinematographer)

paragraph: Section::::Works.:Filmography (selected).:Some of the films.

paragraph: TELEVISION 6 min

paragraph: DESERT ISLAND 6 min Prize in Mamaia

paragraph: THE BOX 5 min Prize in Mamaia

paragraph: DOTS 20 min

paragraph: BAKA BAKA LITEN KAKA 4 min 8 mm color

paragraph: Animated black and white 16 mm films 1959-65

paragraph: THE BRIDGEOPENER 40 min black and white 16 mm 1963

paragraph: About Biafra and the Atom bomb in the small country Sweden.

paragraph: TO NOT SPEAK ABOUT TARZAN 40 min black and white 16 mm 1966

paragraph: Monkeys and human beings at the zoo.

paragraph: THE TRUTH ABOUT BÅSTAD 48 min black and white 16 mm 1968 Quality Prize Swedish

paragraph: Filminstitute

paragraph: About a demonstration against apartheid

paragraph: VIET ROCK 48 min black and white 16 mm 1967 Quality Prize Swedish Filminstitute

paragraph: The work on a theater in Stockholm about Vietnam War.

paragraph: WHAT DID THE CHINESE SAY?

paragraph: Together with Sven Wernström 20 min black and white 16 mm 1963 First Prize Swedish

paragraph: Television.

paragraph: A Cartoonists life.

paragraph: WHERE HAVE YOU BEEN? NOWHERE.

paragraph: WHAT HAVE YOU DONE? NOTHING. 28 min black and white 16 mm1965.

paragraph: A child's daily life. Fiction/documentary.

paragraph: THE SCHOOL AT THE SEA

paragraph: Together with Sven Wewrnström 28 min black and white 16 mm1966

paragraph: Playa Giron, Cuba.

paragraph: THE SCHOOL IN THE MOUNTAIN

paragraph: Together with Sven Wernström 28 min black and white 16 mm 1966

paragraph: Sierra Maestra Alphabetisation in Cuba.

paragraph: HABLA FIDEL

paragraph: Fidel speaks to one million Cubans

paragraph: at The Revolution Square Havana, Cuba.

paragraph: MAZORRA 58 min black and white 16 mm 1968

paragraph: Mental Hospital outside Havana, Cuba.

paragraph: THE LINE

paragraph: Workers situation on L M Ericssons fabric in Sweden. 1969. Black and white 16 mm,

paragraph: 28 min.

paragraph: SECUR?

paragraph: SECURITAS and ABAB, two companies working with security in Sweden. 58 min 16 mm

paragraph: color, 1970.

paragraph: COMRADES, THE ENEMY IS WELLORGANIZED

paragraph: Together with Lena Ewert 93 min. black and white 16 mmm/35 mm

paragraph: First Prize in Porretta, Italy and Quality Prize Swedish Filminstitute.

paragraph: About a strike in a mine in the north of Sweden.

paragraph: 30 YEARS HAS GONE COMRADES

paragraph: Together with Fredrik Gertten, Uld Södergren.

paragraph: Following up the strike 30 years later 1980 58 min video color

paragraph: TACKÅSEN IS FORGOTTEN

paragraph: Together with Mats Beckman 38 min black and white VIDEO1971

paragraph: Migration to the cities.

paragraph: LAVER

paragraph: Together with Mats Beckman 38 min black and white VIDEO 1971

paragraph: A mine forgotten.

paragraph: ITS CHRISTMAS AGAIN. 20 min black and white 16 mm1971

paragraph: A lonely mans Christmas.

paragraph: YOUNG AND WILD

paragraph: Together with Birgitta Bergmark 58 min black and white and color 16 mm and VIDEO 1972

paragraph: Car-born youngsters.

paragraph: BISHOP HILL 20 min color 16 mm 1974

paragraph: Swedish emigrants in USA.

paragraph: CHILDREN'S WORK

paragraph: In the glass industries in Sweden. 16 mm black and white 28 min 1974

paragraph: DRYNESS, FAMINE, OPRESSIONE

paragraph: Together with Björn Kumm, Gudrun Schyman 48 min color 16 mm 1974

paragraph: The Tuareg situation in Sahel, seven years without rain. Mali, Niger.

paragraph: TANGOSI

paragraph: Together with Björn Kumm, Gudrun Schyman 28 min color 16 mm 1974

paragraph: Portrait of a Tuareg woman in a starvation camp. Niger, Tchad.

paragraph: JOSIAH WATERSELLER

paragraph: Portrait of a man selling water in a slum area in Nima Accra Ghana.

paragraph: CACAO

paragraph: Portrait of a girl working with cacao, Ghana

paragraph: MARIAMA

paragraph: Together with Björn Kumm, Gudrun Schyman 28 min color 16 mm 1977

paragraph: portrait of a girl in slum area Gambia

paragraph: CORA 55 min color 16 mm 1977

paragraph: Music film about the Griot Historyteller. Gambia

paragraph: FULA 55 min color 16 mm 1977

paragraph: Fula tribes music in Gambia.

paragraph: FOOD AS A WEAPON 48 min color 16 mm 1977

paragraph: Senegal's biggest farmer and supermarket owner, alebanes family uses the drought

paragraph: situation to enlarge his company.

paragraph: RESISTENS, BALANG BAA NYANJI 48 min color 16 mm 1981

paragraph: A Coup D'état in Senegambia.

paragraph: THE RAPE OF NIMBA

paragraph: Together with Alf Westman 58 min color 16 mm 1980

paragraph: Portrait of a black supervisor in the Swedish owned mine Lamco, Liberia.

paragraph: IMAGES OF AFRICA

paragraph: Together with Dan Schyman 5 - 12 min color Betacam 1996

paragraph: 13 short films about dance, music, magic, theater, rituals, writings, songs

paragraph: and contemporary art for a Congress in Denmark.

paragraph: Ivory Coast, Benin, Ghana, Mozambique, South Africa.

paragraph: PICTURES UNDER THE SURFACE 48 min color Betacam 1997

paragraph: A CROQUI-LESSON 28 min color Betacam 1978

paragraph: During ten years collected material on the process of making art

paragraph: with famous Swedish concretist Lennart Rodhe.

paragraph: WHAT IS THE DRAGON DOING IN SWEDEN?

paragraph: Together with Lars Berglund 58 min color Betacam1987

paragraph: A Chinese Calligrapher living and teaching in Stockholm, Sweden.

paragraph: OUT FROM THE OLD COMES THE NEW.

paragraph: Together with Pierre Björklund, Lars Berglund 58 min color Betacam 1987

paragraph: Chinese calligraphy and painting artist make art in front of the camera.

paragraph: WHAT WE SOW WE HARVESTS. 48 min color 16 mm 1987

paragraph: Uranium mining in Sweden.

paragraph: ALERT! 58 min color 16 mm 1988

paragraph: After Harrisburg nuclear accident, the security plans around the nuclear plant

paragraph: Barsebäck in Sweden and Denmark.

paragraph: LAPS, MOUNTAINS, REINDEER. 28 min color 16 mm 1988

paragraph: The effects on Sweden by the Chernobyl nuclear accident.

paragraph: THE BIRTH

paragraph: Together with Gudrun Schyman.

paragraph: My son's birth 1979. 58 min color 16 mm. 58 min.

paragraph: I TRY, I CAN, I DEAR,

paragraph: Five films 28 min color video

paragraph: about the first year's progress to learn to sit, walk, eat, talk of my son's life, 1980.

paragraph: DAYCARE CENTER

paragraph: One year about children's contradictions, color video 90 min. 1983.

paragraph: AROUND THE WORLD

paragraph: Together with Janne Forsell 1989-1997 42 films 28 min color Betcam

paragraph: Poetic documentaries about food, music, art, religion, streets and roads, cities and

paragraph: villages in

paragraph: GREECE, EGYPT, INDIA, PAKISTAN, MONGOLIA, VIET NAM, THAILAND, CHINA, BALI,SINGAPORE, HONG KONG, SWEDEN DALARNA, AUSTRALIA, PAPUA NEW GUINEA, BORNEO, VANUATU,HAWAII, USA, ALASKA, SOUTH DAKOTA, MEXICO, BRAZIL, ARGENTINA, PERU, CHILE, CUBA, TRINIDAD, CAMEROUN, BURKINA FASO, MADAGASCAR,TANZANIA,FRANCE, ITALY, PORTUGAL, SCOTLAND, SPAIN, ALBANIA, BULGARIA, ROMANIA, RUSSIA, AUSTRIA.

paragraph: URUGUAI-MALMOE

paragraph: Together with Fredrik Gertten 55 min color Betacam 1998

paragraph: Emigrants life in Sweden and Uruguay.

paragraph: SAMBAFOOTBALL

paragraph: Together with Fredrik Ekelund 55 min color DVCam 1998

paragraph: The history of Brazilian football and how to save street children's lives.

paragraph: WALKING ON WATER

paragraph: Together with Fredrik Gertten 93 min color DVCam/35 mm 2000

paragraph: Building of a bridge Sweden-Denmark during sex years.

paragraph: THE POETRYGENERAL

paragraph: Together with Fredrik Gertten 55 min color DVCam 2002

paragraph: portrait of the poetry festival in Malmoe, Sweden and the manager of the festival

paragraph: Lasse Söderberg.

paragraph: SILHOUETTE, AN AFRICAN JOURNEY

paragraph: Together with Fredrik Gertten 48 min color DVCam 2002

paragraph: A Swedish dance company in Tanzania.

paragraph: RUA PAPA URBANO/ SAO PAULO II 26 min color DVCam 2003

paragraph: A woman living in slum area in Salvador, Bahia. Honorary Prize in Cine Eco Festival

paragraph: Portugal.

paragraph: LULA, WE WANT LAND

paragraph: and

paragraph: AS LONG AS HUNGER EXIST

paragraph: Together with Lennart Kjörling 50 min color 2006-2008

paragraph: The MST struggle for bread and earth in Brasil.

paragraph: CESIUM IN MY BLOOD

paragraph: Together with Zenildo Barretto 55 min color 2007

paragraph: Following up of the Goiania radioactive accident 1987

paragraph: DO YOU LOVE ME?

paragraph: Together with Niels-Pagh Andersen, Thomas Stenderup 55 min color 2006

paragraph: My love relations in my life.

paragraph: GARRINCHA AND HOT DOGS

paragraph: Together with Fredrik Ekelund 55 min color 2007

paragraph: Football player Garrincha's Swedish son take up the roots.

paragraph: AMA DO JORGE

paragraph: The Brazilian writer Jorge Amado's work and life and death. 50 min video 2000.

paragraph: ELEGY

paragraph: A tribute to violinista Nicanor Teixeira's music in Rio de Janeiro 2009 color video

paragraph: 59 min.

paragraph: Section::::Works.:Filmography (selected).:Own work.

paragraph: BULLET::::- THE WONDERFUL SOURCE 48 min color Betacam filmed 1987. The connection with African traditional art and Picasso, Matisse etc.

paragraph: BULLET::::- LUTA 58 min color Betacam filmed 1987. Master Class of Lutaplaying.

paragraph: BULLET::::- ROOTS OF THE SLAVERY. Alex Haley's lies and the African history.

paragraph: BULLET::::- SCHIZOPHRENIA. My father's life and Sweden's Schizophrenia.

paragraph: BULLET::::- CLIMATE CHANGE. The war on the water resources.

paragraph: BULLET::::- MATA ATLANTICA. A forest once upon a time.

paragraph: BULLET::::- BASS MUSIC. Jonas Hellborg's music and life in US, Syria, Sweden, India.

paragraph: BULLET::::- CROSS AND VAGINA. Lennart Rodhe's and Gustav Courbet's art.

paragraph: BULLET::::- SAMBABLUES. The roots of Samba in Bahia, Brazil.

paragraph: BULLET::::- MARIA AND HER LOVE. An adopted Brazilian girl's life in Sweden.

paragraph: BULLET::::- ART AS SCIENCE. With singer Sven Kristersson. 2009

paragraph: BULLET::::- TO LIVE WITH RADIOACTIVITY. About cancer and leukemia in Sweden after Chernobyl accident.

paragraph: BULLET::::- SLEEP. People sleeping around the world.

paragraph: BULLET::::- FUNERAL. Funeral ceremonies around the world.

paragraph: BULLET::::- HADAR'S TESTIMONY. A miners life in north in Sweden.

paragraph: BULLET::::- MACUMBA. Slave history and ceremonies in Bahia Brazil.

paragraph: BULLET::::- RAIN. Poetic film about rain in tropic countries.

paragraph: BULLET::::- WHAT DO YOU THINK?. My three-year-old son's thoughts and questions.

paragraph: BULLET::::- IN A REFUGEE'S FOOTSTEPS. About the first political refugees after World War II in Sweden. Roadmovie in Brazil.

paragraph: BULLET::::- IN THE COW'S EYES. The Swedish writer Sara Lidman's poetical struggle.

paragraph: BULLET::::- ELEGY. A tribute to violinist Nicanor Teixeira's music in Rio de Janeiro 2009.

paragraph: BULLET::::- SCHIZOPHRENIA. My father's life and Sweden's schizophrenia.

paragraph: BULLET::::- CHILDREN'S LOVE. Following my children's love affairs during 50 years. 90 min

paragraph: BULLET::::- LIBERTY. What are the US doing in Liberia?

paragraph: BULLET::::- WHAT MY EYES HAVE SEEN. Retrospective around the world. 3 hours video color.

description: Swedish film director

wikidata_label: Lars Westman

wikipedia_title: Lars Westman


href: ancient%20Egypt Eighteenth%20dynasty%20of%20Egypt Akhenaten Nefertiti Ra Akhenaten Akhetaten Meritaten Meketaten Ankhesenpaaten Neferneferuaten%20Tasherit Neferneferure Nefertiti Akhenaten Meryre%20II Huya%20%28Noble%29 Akhenaten Nefertiti Royal%20Tomb%20of%20Akhenaten Neferneferure Meketaten Royal%20Tomb%20of%20Akhenaten

text:
ancient Egypt
18th dynasty
Akhenaten
Nefertiti
Re
Akhenaten
Akhetaten
Meritaten
Meketaten
Ankhesenpaaten
Neferneferuaten Tasherit
Neferneferure
Nefertiti
Akhenaten
Meryre II
Huya
Akhenaten
Nefertiti
Royal Tomb of Akhenaten
Neferneferure
Meketaten
Royal Tomb

categories: Akhenaten,14th-century BC women,Princesses of the Eighteenth Dynasty of Egypt,Amarna Period

paragraph: Setepenre (princess)

paragraph: Setepenre or Sotepenre was an ancient Egyptian princess of the 18th dynasty; sixth and last daughter of Pharaoh Akhenaten and his chief queen Nefertiti.

paragraph: Section::::Family.

paragraph: Setepenre (her name means “Chosen of Re”) was born around the 9th to 11th year of her father Akhenaten in the city of Akhetaten. She had five older sisters named Meritaten, Meketaten, Ankhesenpaaten, Neferneferuaten Tasherit, and Neferneferure.

paragraph: Section::::Life.

paragraph: One of the earliest depictions of Setepenre is in a fresco from the King’s House in Amarna. She is depicted sitting on her mother Nefertiti's lap. The fresco is much damaged and only a small hand of Setepenre remains The fresco is dated to ca. year 9 of Akhenaten, and the entire family is depicted.

paragraph: The next time the six princesses appeared together was in Year 12, on the eighth day of the second month of winter, during the so-called “reception of foreign tributes”. This event was depicted in the Amarna tombs of Meryre II and Huya. In the tomb of Meryre II, Akhenaten and Nefertiti are shown seated in a kiosk, receiving tribute from foreign lands. The daughters of the royal couple are shown standing behind their parents. Setepenre is the last daughter in the lower register. She is standing right behind her sister Neferneferure, who is holding a gazelle. Setepenre is shown reaching over to pet the gazelle.

paragraph: Section::::Death and burial.

paragraph: On Wall C in Room formula_1 of the Royal Tomb of Akhenaten the names of five princesses are listed, that of Neferneferure is plastered over and only four of the princesses are depicted. This probably means that Setepenre predeceased Neferneferure, and it is likely that Setepenre died around Year 13 or 14, before she reached her sixth birthday. Since she is not shown on Wall B in Room formula_2, where the royal family mourns the death of the second princess Meketaten, it is likely that she predeceased Meketaten as well, perhaps before the construction of the royal tomb was advanced enough to allow burial. She was possibly the first of the princesses to die. It is possible that her body was later moved to Room formula_1 of the Royal Tomb.

description: Ancient Egyptian princess

wikidata_label: Setepenre

wikipedia_title: Setepenre (princess)