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Jiří Jákl

Lammerts, D. Christian, Buddhist Law in Burma: A History of Dhammasattha Texts and Jurisprudence, 1250–1850 . Honolulu: University of Hawai‘i Press, 2018, xii + 304 pp. ISBN : 9780824872601, price: USD  65.00 (hardcover). Lammerts’s book is a crucial contribution to a seriously understudied

Mergen S. Ulanov, Valeriy N. Badmaev and Edward C. Holland

Abstract

Buddhism endorses a set of rules and standards of conduct set out in the religion’s canonical texts. The text of the 1640 Steppe Code, both a peace treaty among the Mongols and an attempt at alliance building vis-à-vis the Manchus, also reflects the adaptation of the ethical norms of Buddhism to secular law and political relations. Secular law among the Kalmyks further evolved in the eighteenth and nineteenth centuries. The Toktols issued by Khan Donduk-Dashi in the eighteenth century addressed a wide range of religious and secular elements in Kalmyk life, while also serving to strengthen the moral authority of the Buddhist clergy. Further revisions to Kalmyk law and the position of Buddhism within the secular system were promulgated at the Jinjil assembly in 1822. The Kalmyks’ inclusion of religious provisions in secular law helped to strengthen the connection between Buddhism and Kalmyk society, consolidating the normative role of religion as the basis for secular conduct and action.

Vanchai Ariyabuddhiphongs

scale to assess Buddhist generosity, examine its construct validity using exploratory and confirmatory factor analyses, and assess its convergent, discriminant, and predictive validities. The predictive validity study would be a test of the Buddhist law of kamma that good behaviors lead to good

those interested in the region’s early customary law.Thai law, Buddhist law: essays on the legal history of Thailand, Laos and Burma. Edited by A. Huxley, Bangkok, White Orchid Press, 1996. E.g., M. Ngaosyvathn, “An introduction to the laws of Khun Borom.” Researchers should also consider the material

, Römisches Recht als Gemeinschaftsordnung, 1939, J. C. B. Mohr (Paul Siebeck), Tübingen. S. A. v. LUNTEREN, Overzicht van de gesch. d. Romeinsche en Oud- Nederl. rechtsvorming, 4e herz. 1940. O. H. MOOTHAM, Burmese Buddhist law, 1939. R. H. W. REGOUT, Is er grond voor vertrouwen in de toekomst van het

Series:

Shahnaz Huda

rules. 15 Though the indigenous people have no written provisions on personal laws, the Bawm indigenous community has recently obtained a formal written code, and the Marma follow a set of written laws on inheritance of immovable property, such as the Digest of Buddhist law and Law of Menoo

of Alaung-paya. After the British conquest the authority of these customary collections was continued as important and persuasive, if not absolutely binding, on colonial jurists. Buddhist law continues to play a major role in Myanmar’s legal system, limited to matters of succession, marriage, caste

Oskar von Hinüber

, donors, previous owners, and finally place names help to make this important and interesting catalogue accessi- ble in the usual exemplary way. Oskar von Hinüber Freiburg i. Brsg . cf. O. v. Hinüber: Buddhist Law and the Phonetics of P¯ali. , in: Selected Papers on P ¯ ali Studies. Oxford 2 , pp

Knut Jacobsen

.), Thai Law: Buddhist Law. Essays on the Legal History of Thailand, Laos and Burma—Bangkok, White Orchid Press, 1996, 211 p., ISBN 974-89758-9-4 (pbk.).

reflects Buddhist law and culture’ (172). Although classified as a minor science within Buddhist metaphysics, Baumann shows how it is by means of mathematics that knowledge itself is classified in Buddhist thought, and it is here that Baumann lays the groundwork for his later more sus- tained critique of