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Bon, François --- Criticism and interpretation.

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Bon Secour National Wildlife Refuge (Ala.)

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Buddhism --- Rdzogs-chen --- Bouddhisme --- Dzogchen (Bön) --- Bon (Tibetan religion) --- Klon-chen-pa Dri-med-'od-zer, --- Dzogchen (Bön) --- Klong-chen-pa Dri-med-ʼod-zer,

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Doelstelling: De doelstellingen zijn tweeledig: enerzijds is het de bedoeling om de mogelijke taal- en communicatieproblemen bij Arabischtalige immigranten, met betrekking tot het gebruik van het Nederlands in Brussel, na te gaan; anderzijds worden de persoonlijke ervaringen van de immigranten betreffende hun verblijf in Brussel onderzocht. Middelen of methode: Het basismateriaal bestaat uit tien interviews met Arabischtalige immigranten, die in Brussel wonen en bij "bon" (Brussels onthaalbureau) zijn ingeschreven. Voor de analyse van de interviews werden de antwoorden van de geïnterviewden vergeleken. Het theoretische gedeelte van de masterproef is gebaseerd op diverse boeken en studies over taal, migratie en de hieraan gerelateerde maatschappelijke problemen. Deze kunnen in de bibliografie worden geraadpleegd; een belangrijke referentie is: Swyngedouw, M., Delwit, P., & Rea A. (red.)(2005) Culturele diversiteit en samenleven in Brussel en België. 1e druk. Leuven: Acco.. Resultaten: Na een grondige analyse van de interviews en de literatuur blijkt dat de geïnterviewden het Nederlands in Brussel niet echt nodig hebben omdat ze Frans of Arabisch spreken. Niettemin is de meerderheid bereid Nederlands te leren om werk te vinden, hun kinderen te helpen en respect te krijgen van de Nederlandstaligen.

Arabic speaking. --- Bon. --- Brussels. --- Communication problems. --- Immigrants. --- Integration. --- Language problems. --- Moroccans. --- Studie in de meertalige communicatie.

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This careful study of the co-existence over time of Buddhism and shamanism among the Lhopo (Bhutia) people of Sikkim sheds new light on their supposedly hostile relationship. It examines the working relationships between Buddhist lamas and practitioners of bon , taking into consideration the sacred history of the land as well as its more recent political and economic transformation. Their interactions are presented in terms of the contexts in which lamas and shamans meet, these being rituals of the sacred land, of the individual and household, and of village and state. Village lamas and shamans are shown to share a conceptual view of reality which is at the base of their amiable coexistence. In contrast to the hostility which, the recent literature suggests, characterizes the lama-shaman relationship, their association reveals that the real confrontation occurs when village Buddhism is challenged by its conventional counterpart.

Bhotia (Tibetan people) --- Bon (Tibetan religion) --- Buddhism --- Lamas --- Shamans --- Medicine-man --- Medicine men --- Shaman --- Healers --- Mediums --- Buddhist priests --- Buddha and Buddhism --- Lamaism --- Ris-med (Lamaism) --- Religions --- Bonism --- Bonpo (Sect) --- Bhotanik (Tibetan people) --- Bhote (Tibetan people) --- Bhotias (Tibetan people) --- Bhotiya (Tibetan people) --- Bhutia (Tibetan people) --- Shauka (Tibetan people) --- Ethnology --- Tibetans --- Religion. --- Buddhism. --- Bon. --- Relations