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Under pressure of the economic conjuncture and reduction of price for aluminum, the income of the company reduced significantly.
In Modern Buddhist Conjunctures in Myanmar: Cultural Narratives, Colonial Legacies, and Civil Society, Juliane Schober examines several "conjunctures" or "pivotal moments" between the 17th century and the present that acutely demonstrate the complex dynamics between Theravada Buddhism and the country's political centers, offering a glimpse into how Buddhists have entered the public sphere.
The primary thesis of Conjunctures seeks to dispel the myth set forth by Max Weber; i.e., that Buddhist monks, according to monastic rules (vinaya), must refrain from engaging in any political discourse and action, or else risk their status as "authentic," "otherworldly" renunciants.
Another benefit of this book is its clear introduction and survey of key historical moments in Burma's history; kings, colonialism, lay meditation movements, monks' protests in 1988 and 2007, and even a discussion of Aung San Suu Kyi make their way into the 154 pages of Conjunctures. Indeed, one of the primary advantages of this book is its accessibility to someone new to the study of Burmese Buddhism.
Capitalism may, at the simplest level, be one thing, but it has its conjunctures too, and the analysis requires this kind of historical specificity.
A conjuncture is a period during which the different social, political, economic and ideological contradictions that are at work in society come together to give it a specific and distinctive shape.
From a perspective at the intersection between anthropology and Buddhist studies, Schober (religious studies, Arizona State U.) examines modern conjunctures of Buddhism and politics in Myanmar, formerly Burma.
Equally important, such developments do not inaugurate a 'disorganised capitalism' because, as we argue below, successive conjunctures do represent temporarily organised spaces.
Our argument is that social sciences could avoid some gross confusions, and maybe achieve a bit more prescience, if they added the concept of conjuncture to their repertoire.
His narrative, which begins in 1400, emphasizes these historical contingencies and conjunctures, along with "silver, sugar, slaves, and cotton." For the new edition he has added a new chapter that picks up in 1900, where he originally left off, and continues to the first years of the 21st century.
There is something about the present that suggests that these multiple and competing definitions of the crisis are indicative of more than a matter of different points of view: rather, they suggest that the present forms a conjuncture in which different forces, different tendencies and even different crises come together.
Here we can begin to see the difficulty, in thinking about the present as a conjuncture, in trying to locate it within any limited conception of the dimensions of time and space.