Contents

Vol. 36 No. 1 January - April 2563 (2020)

Publisher 3 Editorial Note INTERNATIONAL NETWORK OF ENGAGED BUDDHISTS (INEB) 4 Country Reports 4 Cambodia: Te Sound of Silence / Paul Millar Editorial team 7 India: 1,500 Embrace for ‘Equality’: (Advisor) Gujarat / Sabrangindia Harsha Kumara Navaratne (Advisor) Somboon Chungprampree (Editor) 9 India: Tibetan Spiritual Leader Dalai Endorses Teodore Mayer (Assistant) Global Climate Strike by Students / Nina Alekseyeva Arjun Kumar (Assistant) 10 Siam: Supreme Patriarch Greets Pope as ‘Old Friend’ Rita Litwiller (Assistant) 11 Siam: Temples No Longer Safe for Children Dhanakhorn Tongdeang (Assistant) / Sanitsuda Ekachai Cover 12 Siam: BBC Names Dhammananda Bhikkhuni, Tailand’s Sculpture by Tai artist First Female Monk, among 100 Infuential Women of Dr Santi Leksukhum 2019 / Craig Lewis Lay-out Surapong Petnamlai 14 INEB 14 Te Opening Speech at the 2019 INEB Biennial Distributed by Conference / Harsha Navaratne Suksit Siam 16 International Network of Engaged Buddhists (INEB) 113-115 Fuangnakorn Rd., 10200 19th Biennial Conference & Celebration of its 30th Tel. (662)2259536-40 Anniversary / INEB Staf [email protected] 21 His Holiness, Te Meets with Engaged Buddhists / Dalailama.com Baht 100 per issue 23 RRealizing the Truth at the Edge of Contradictions- Suggested annual subscription US $50 Keynote Presentation of Ouyporn Khuankaew Payment info: 27 Te Culture of Living and Dying INEB Conference • A cheque payable to INEB. Workshop Summary / Jonathan Watts Personal cheques from the UK, US, 28 Young Program: for Spiritual Resurgence & and Euro are accepted. Social Transformation / Doreen Wang • Paypal, please go to the INEB website. 30 Second High-Level Summit of Buddhist Muslim Leaders Seeds of Peace /K V Soon 666 Charoen-Nakorn Road, 32 2019 International Day of Peace Celebration & Religious Klongsan, Bangkok 10600 Siam and Traditional Peacemakers Congregation in Bangladesh Tel. (662)860-2194 Fax. (662)860-1277 34 SEM [email protected] 34 Rekindling Regional Pride: Te Dawei Art Space www.inebnetwork.org / Ben Dunant Seeds of Peace is published thrice annually in January, May and September, in order to 37 Sulak Sivaraksa promote the aims and objectives of the 37 Sulak Sivaraksa: Behind the audience with the King International Network of Engaged Buddhists (INEB) and its members around the world, / Hathairat Phaholtap and the organizations under SNF including the Spirit in Education Movement (SEM) 41 Articles and the School for Wellbeing Studies 41 Tera (Temple) Energy: Supporting Inner Ecology through and Research. Outer Ecology /Translated by Jonathan Watts

2 Editorial Note

ongoing inequality and challenges that Buddhist women 43 Te ‘Me Too Movement’ Within Buddhism continually encounter. Perhaps the gender scales are and Global Buddhist Women’s Solidarity for tipping more in favor of women as Dhammananda Gender Equality / Bogyean Ok Bhikkhuni was named by the BBC as one the 100 most 46 Te History and Impact of Indian Buddhists infuential women of 2019. on the Development of Buddhism in China: Our friend Mangesh Dahiwale wrote an insightful Relevance to the Contemporary Situation article about the history and impact of Indian Buddhism / Mangesh Dahiwale on the development of Buddhism in China. Te sad 49 Dear Sombath...from Shui Meng disappearance seven years ago December 2012, of our 51 Updates from Advancing Inter-Religious dear friend Sombath Somphone is poignantly shared by Dialogue Project (SEA-AIR) Initiates Re- his wife Shui Meng. Other contributors tell about tera search and Fellowship Activities To Enhance (temple) energy that supports inner ecology through Freedom of Religion or Belief - FoRB in outer ecology, updates on various projects, in addition to South and Southeast Asia / Philip Gassert a book review, letters and the obituary of Ram Das make 53 Young Woman Farmer’s Contribution to interesting reading. Sustainable Development in Vietnam Te year is beginning with many events scheduled / Dang To Kien & Mai Tuy Huyen below:

54 Letters 2020 INEB Event Calendar January 55 Book Reviews 12 Opening ceremony of the School of English for 55 Roar: Sulak Sivaraksa and the Path of Socially Engaged Social Service (SENS), Wongsanit Ashram / Jane Haile 24 Strategic meeting of the Eco Temple working group 56 An Academic Life: Te Memoir of a Much- in BKK loved Student of Tailand / Chris Baker Feb 56 Obituary 3 - 4 SEA AIR FoRB core group meeting, Bangkok 5 - 9 SEA AIR FoRB fellows workshop 8 SEM annual lecture at Tammasat University, Editorial Note Bangkok 20 – 22 40th anniversary conference on Education For Dear Friends of INEB, Right Livelihood to Inspire Change - Connecting We send our best wishes for a most auspicious Activism and Academia, Bangkok 2020, in addition to celebrating Chinese New Year in February and Songkran in April! March Tis issue of Seeds of Peace highlights sessions from Early March Launch the Asia Buddhist Network for INEB’s recent conference held in Deer Park, Bir, India, Child Protection in Vietnam during October 2019. Among them are Te Culture of 28 Sulak Sivaraksa’s birthday celebration in Bangkok Living and Dying, and the ‘Me Too’ Movement within April Buddhism and global Buddhist women’s solidarity for 1-5 Culture study trip to Ningbo, China gender equality. One specifc outcome was that the 29 – May 3 Gender Equality and Gender Justice coalition for Gender Equality and Gender Justice workshop – Seoul, S Korea emerged during discussions held during the conference. Tis issue includes several articles on addressing May gender justice and equality in Buddhist countries, 18 – 31 Young Bodhisattva Program, Taoyuan, especially in monasteries where young boys have been 24 – June 1 INEB study tour to Jungto Society in S Korea preyed upon by monks and abbots, in addition to the

Vol. 36 No. 1 January - April 2020 3 Country Reports

Cambodia boy would describe how he live reports of children had been raped on as many beaten and brutalised across as 25 separate occasions. the nation, he passes over a Each time, when it was over, photo of a drowned child, The Sound the abbot would hand him a black and bloated, to stop at crumpled fstful of 10,000- a double spread of gaunt riel notes, each one worth young boys in safron robes. of Silence $2.50. It was only when the Among them is Samnang. last boy he attacked, new to Although Vong Chet pre- Paul Millar the temple, told his parents sided over the longest period 12 February 2018 what had happened that the of sustained sexual abuse GLOBE - https://southeastasiaglobe.com/ police were called. that McCabe had uncovered Now 18, Samnang in the nation’s , he “At frst he was nice to me,” relish, rising every morning works at a motorbike repair tells Southeast Asia Globe, it Samnang says, his eyes far to sing the holy scriptures of shop in Siem Reap town. was far from the frst. away. “He made me feel his faith. Fifeen kilometres Scrawny and sombre, his “It’s institutional abuse,” important; made me feel from the nearest village, voice never rises above a he says. “Tey’ve got access special.” Ratanak Mony Rong Ko was murmur as he describes the to children, without any Samnang, whose name a small with just betrayal he felt when he real monitoring. We’ve [been has been changed to protect nine other boys studying found out that every older involved in the arrest of ] at his identity, was barely 15 alongside him under a monk at the pagoda had least ten monks in the past years old when he lef home handful of monks. Above known about Vong Chet’s three years for the abuse of for Ratanak Mony Rong Ko these monks was 45-year- abuse of the boys in their boys. Quite ofen there were pagoda in Kralanh district old Vong Chet, the abbot, or care – and kept silent for multiple victims – some- on the outskirts of Siem chief monk, of the pagoda. more than two years. “Tey times two, sometimes three, Reap town. Born into a A man whose words carried knew before everything sometimes four. A majority poor family in a run-down great weight with the com- happened,” he says. “No one of the time, it was only village, and desperate for a munity, he soon began to dared to tell me. All the through the parents or a way out, he asked his parents take an interest in the pago- monks knew about what relative that the disclosure to send him to study with da’s newest arrival. was going on, but no one was made.” the local monks. “A lot of the other told us kids. No one told us Set up to work with “My family had so monks didn’t like him,” to be careful.” local law enforcement to many problems – they were Samnang says, staring at his Tere is little anger lef bring forensic specialists fghting a lot,” he tells fngers. “Back then, I didn’t in him now, he says. He sips and investigators to work Southeast Asia Globe. “I know why.” his water and falls silent. on cases where children are wanted to be calmer. So they Over the course of the Leafng through a thick abused, raped, assaulted or had to send me to live in a next year, Vong Chet repeat- red ledger in his ofce in killed, the CPU was active pagoda, where I could have edly raped Samnang and the central Phnom Penh, Child in securing Vong Chet’s free food and education nine other novices living at Protection Unit (CPU) di- arrest and 15-year impris- with the monks.” the pagoda. Te abbot rector of operations James onment. Following reports Bearing the shaved would corner them in the McCabe sifs through the that the abbot had previ- head and safron robe of a stained toilets of the pagoda hundreds of cases of torture, ously served a series of novice, Samnang says he or lure them into his private rape and death that his short stints – no more than took to his studies of scrip- quarters. For some of the team investigates every year. a year or two at a time – at a ture and the ancient Bud- boys, the abuse lasted years. Bathed in the light of twin number of other pagodas dhist language of with Later, before the court, one computer screens streaming across Siem Reap, Battam-

4 Cambodian Buddhist monks walk in line during a Buddhist ceremony in front of the Royal Palace in Phnom Phen Photo: Tang Chhin Sothy/AFP

bang and Kampot provinces, in sometimes decades-long Siem Reap and Phnom it’s not their fault – they’re a task force was sent to hunt campaigns of sexual abuse. Penh for separately abusing pure, they’re untouchable. out evidence of earlier “It’s the same as in the two boys in their care. Tey So what have you done?” victims. Te communities Catholic church – they move were both six years old. With more than 95% of remained silent. around, and they don’t stop,” Jarrett Davis, an inde- Cambodians identifying as “Tere was a follow-up McCabe says. “Is it likely pendent social researcher Teravada Buddhist, the in regards to the that that [Vong Chet] had of- whose work largely focuses faith is an inescapable fact he’d been at,” McCabe says, fended [previously]? More on those vulnerable to sexual of life in the Kingdom. using another term for than likely… He had abused, exploitation and abuse, said Functioning not just as pagodas. “Tere were no what, ten, 11 boys at one that institutions invested places of worship but com- disclosures – nothing that ? Who’s to say there with unchallenged authority munity centres, schools, would allow us to further weren’t fve more at another? and power over children in event spaces, residential care investigate. Tat’s not to He had to start somewhere – their care ofen lef those and retirement homes, the suggest it didn’t happen, be- he didn’t just start in Siem same children at risk. local pagoda is the beating cause leopards don’t change Reap, that’s quite obvious.” “In some ways, institu- heart of traditional Cambo- their spots. But there were Nor was he the only tions provide a cone of dian society. no disclosures that would one. In 2014, a monk fed silence,” he says. “Te big As living symbols of allow us to investigate.” his pagoda in Kampong thing socially is the power, the sacred teachings of the Adding that it would be Cham province afer being the authority, the purity Buddha, monks remain a almost unheard of for a accused of raping 11 boys, that is ascribed to people – source of much-needed man of Vong Chet’s age to all between the ages of 11 that they’re sort of untouch- education and guidance for suddenly begin to abuse and 16. He was later caught able. You grew up in a their communities. More boys, McCabe drew parallels by police and charged. Two household where the way than this, they serve as an with the unfolding crisis in years later, in Takeo prov- your parents talk about the invaluable way – by means the Catholic church, where ince, another monk was monk, or the priest or the of oferings, alms and dona- paedophile priests were arrested for the rape of a rabbi – they ascribe this tions – of earning good found to have been pur- 13-year-old boy. McCabe position to them. And they karma to ensure success not posefully shifed between told Southeast Asia Globe become untouchable. And just in this life, but the next. parishes to reduce the risk that, despite his initial arrest, when you see this ugly un- Yaim Chamreun, exec- of a scandal – allowing the abuser was still listed as derbelly, it must be your utive director of First Step them to continue preying ‘at large.’ And just last year, fault; it must be something Cambodia, a local NGO on thousands of children two monks were arrested in you’ve done. Because clearly ofering counselling and

Vol. 36 No. 1 January - April 2020 5 Country Reports support to male victims of broader international eforts things like: ‘Who was the but I needed to get out.” sex abuse in the Kingdom, to fght child abuse – eforts frst wife; who was the sec- It is this sense of shame, says that he believes the that routinely ignore the full ond wife?’ and they were in part, that makes the full high importance placed on extent of the harm perpe- very ashamed. Teir fear scale of institutional sexual pagodas in Cambodia had trated to young boys. became greater, and they abuse in pagodas so difcult created a culture of gated “A big thing that we’ve stopped going out to collect to determine. Emphasising self-preservation in the been working on… is looking food. Tey were starving. that reliable statistics on nation’s largely autonomous at gender and some of the When our staf met them, male victims of sexual abuse Buddhist sanctuaries. assumptions that apply to some of them hadn’t had were incredibly difcult to “Most people think that genders. Ofentimes we as- food for two days.” come by, the World Health pagodas are very sacred sume that victims are girls In Ponga Photra, First Organisation (WHO) cites places – a place where God and perpetrators are boys or Step Cambodia’s project studies suggesting that as is present,” he says. “So, men – and that, ofen, par- manager in Siem Reap, says many as one in ten men in ofen, issues are not really ticularly within institutions, that the shame the boys felt developed countries report- being discussed or shared – can make an issue invisible,” afer their abuse could have ed a history of childhood it’s all behind closed doors. he says. “[Cases are] less a devastating impact on sexual abuse. In some de- And they always think likely to be reported, [boys their mental health. veloping countries, that about the reputation of the are] less likely to be seen as “One of the hardest number rose as high as one pagoda. So sometimes if the harmed in the case of sexual perceptions to overcome is in fve. abuse takes place, they’ll abuse, and law enforcement that they failed to protect Te WHO also empha- fnd ways to cover that up.” are ofen less likely to take it themselves – they’re men, sises that the vast majority In cases such as Sam- seriously.” and men are supposed to be of experts believe that of- nang’s, where the perpetra- It is this imbalance that strong,” he says. “And monks cial statistics massively un- tor was none other than the led to the founding of First are forbidden from having der-represent the number of chief abbot, it was this Step Cambodia more than sex. So they feel like they male rape victims, suggest- unassailable authority – seven years ago. Although the have lost their value – and ing that men are even less and, it was rumoured, his NGO has recently expanded it’s very hard for them to likely than women to report past connection to the its Siem Reap operations to recover from that.” sexual abuse. A study con- Khmer Rouge regime – that care for female abuse vic- Even for victims who ducted by World Vision kept the other monks silent tims as well, it remains recognise what they have Cambodia in 2005 found for fear of being cast out of committed to educating the been through as sexual that almost one in fve boys the community they had community on the struggle abuse, fear of their family aged 12-15 stated they had lived in for most of their of male victims of sex abuse. and community fnding out been sexually abused afer lives. “Many Cambodians what has been done to them the age of nine. And a 2013 More ofen, though, the fnd it very challenging to leaves them reluctant to UNICEF survey into vio- grim reality is that for many understand and to believe speak out about their at- lence against children in male victims of sexual abuse, that a boy can be abused – tacker. Cambodia found that out of their experience is simply including family members,” When the police came more than 2,000 respondents, overlooked or brushed aside. he says. “People still laugh – for his abuser, Samnang more boys than girls reported Davis says that Cambodia’s even some people who call says, he was terrifed. being sexually abused. Of strict gender roles, which themselves social workers. “Afer the monk was those who reported being dictate that men cannot be [In Siem Reap], these monks arrested, I just lef. I didn’t sexually abused as children, vulnerable to abuse and were already afected by the want to stay,” he says. “But I about 6% claimed to have exploitation in the same abuse, but then the commu- didn’t want to leave either – been assaulted in a pagoda – way as women, seemed to nity started mocking them, I liked the pagoda a lot, and all of them girls. Te survey be curiously refected in making jokes – asking them I still wanted to study there, did not reach out to chil-

6 Country Reports dren actually living within ing establishing reporting “I used to be so angry,” say it is how you become a pagodas, or specify the and referral mechanisms if he says. “I don’t feel angry good monk,” he says. “And identity of the attackers. children face abuse in those towards those monks any- if you don’t understand McCabe says that trying settings,” she says. Te min- more.” sexual abuse, it works… I to estimate the number of istry did not respond to For First Step’s Photra, suspect it happens in many unreported male sex abuse repeated requests for com- though, the actions of more pagodas.” victims remained a chal- ment. predators such as Vong lenge. In October last year, the Chet are harder to forgive. “It would be hard to ministry published a cur- “Tey use their status as a quantify what’s actually riculum on the appropriate tool for getting sex – they occurring,” he says. “And Buddhist response to vio- this is where the hierarchy lence against children as well of the Buddhist fraternity as a picture book teaching India needs to have an ofce of young monks the importance integrity and child protec- of setting an example for the tion, to do inspections, to community. Both of these 1,500 Dalits go out and visit – it’s part of texts are now mandatory for their responsibility of being Buddhist graduate school a religious institution. Tey students. Embrace Buddhism for should know exactly who’s In the picture book, in the wat.” Novice Sokha, a young ‘Equality’: Gujarat Despite failing to re- monk escapes the chaos and spond to widespread calls violence of his family life to Sabrangindia for reform two years ago, take in the teachings 29 October 2019 the Buddhist religious com- of Chav Athika, an older munity appears to be making monk who teaches him that In Dussehra around 500 1,500 Dalits from diferent grudging motions towards a monk must above all Dalits from diferent parts parts of Gujarat resolved to transparency. UNICEF Cam- things advocate for the of Gujarat had converted follow the teachings of bodia chief of communica- rights of children. On the to Buddhism Buddhism at a function tions Iman Morooka told fnal page, an adult Sokha It seems like the gov- organized at the Sardar- Southeast Asia Globe that sits serenely on his throne, ernment’s assurance to Vallabhbhai Patel National the government was taking receiving the respect and protect, preserve and re- Memorial in Shahibaug steps to address community adulation of his kneeling store the dignity of Dalits area of Ahmedabad on concerns about child sex community. afer the Una incident is Sunday, October 27, Te abuse within Buddhist in- It is an image that jars still something the Indian Express reported. stitutions – though they with the boy sitting before community sees as a lie. In the function organ- had yet to fnalise a system us. Far from his friends and Afer the Una incident ized by the Gujarat chapter for reporting cases of ex- family, Samnang’s boyhood when four Dalits were of Buddha’s Light Interna- ploitation and assault. dream of entering into the publicly flogged on the tional Association (BLIA) “Te Ministry of Cults community of monks died allegation of killing a cow, and presided over by Hsin- and Religion, with support somewhere back in Kralanh. Gujarat has witnessed Bau, the religious head of from UNICEF, is developing Despite this, he seems to nearly a three-fold rise in BLIA and Buddhist monk a Child Protection Pagoda have attained a level of hard- the number of Dalit con- from Taiwan, many monks programme with the aim of won serenity that makes versions to Buddhism. from India and abroad making pagodas a safer him seem older than his 18 In another mass con- pledged to follow Buddhism place for children, includ- years. version ceremony, around afer getting themselves

Vol. 36 No. 1 January - April 2020 7 Country Reports registered with the BLIA. Speaking to the paper, Current President of the Gujarat Chapter of the BLIA said that that there were many people among the 1,400-odd people who took the pledge to follow Buddhism for the frst time. Citing discrimination in Hinduism, Manjula Mak- wana who embraced Bud- dhism with her husband, spoke to the paper on the eve of the occasion and said, “Equality is the only reason for us to embrace Image: Outlook India Buddhism. As we did not find equality… dhism. Recently, on Dusseh- temples.Te ruling BJP had treat us like animals.” We are witnessing lot of ra, around 500 Dalits from come under severe criti- Dalit thinker Chandra discrimination and atrocities diferent parts of Gujarat cism of opposition parties Bhan had said that these against people of Scheduled embraced Buddhism at who claimed that this was mass conversions would Caste (Dalits). Surendranagar three separate functions in the real ‘Gujarat model’ send a strong message to is notorious for it.” Ahmedabad city, Mehsana under which minority com- the government for not NisargParmar, an engi- and Idar of Sabarkantha dis- munities were persecuted giving Dalits their deserved neer, who pledged to follow trict. and tortured. status in society. He said the same path also converted Ramesh Sarvaiya, one that there would be more with around 25 members Expression of Anger of the men assaulted in the such conversions if ‘radical- from his extended family. P G Jyotikar, Chairman Una incident said that ised Hindus’ continue to He said, “We used to follow of the Buddhist Society of Hindu cow vigilantes ad- discriminate against Dalits. Hinduism. But we do not India and one of the frst dressed the Dalit commu- “Tis is the beginning like the discrimination and Dalits to convert to Bud- nity as Muslims. He added, of a Quit Hinduism move- caste hierarchy in it. Bud- dhism said that the decision “Te kind of discrimination ment, and if upper caste dhism is preaching equality. of Dalits all over Gujarat to we faced by Hindus pains Hindus continue to chase So, today we have taken the convert to Buddhism, was an us and therefore we have Dalits away, the count of pledge to follow Buddhism… expression of anger to pro- decided to convert. Even Hindus would come down I want India to be the best test against the caste-based the state government has signifcantly.” Badri Narayan, in the world. But I think violence meted out to them. discriminated against us by professor at JNU’s School of one of the biggest hurdles in Before the Una incident, not fulflling the promises Social Sciences, said all its progress is this caste Gujarat would witness 400- made to us in the wake of should take note of the system that discriminates 500 conversions every year, the fogging incident.” He mass conversion and try to people and treats them but the number has now said abandoning Hinduism take corrective measures. unequally.” risen to around 1,500-1,600. may not change anything, Dalit youth, all over the Tis is not the frst time Dalits, though being a “but we will no longer pray country, especially in BJP that Hindu groups have part of Hinduism, were before the same gods whose ruled states, have been up chosen to convert to Bud- never allowed to enter followers thrash us and in arms because of the

8 Country Reports alarming rise in incidents Dalits have been fght- of brutal oppression and ing for their rights from murderous atrocities against time immemorial. Te sud- Dalits by outfits owing den caste-supremacist shif allegiance to the RSS. in India, has put their lives Cow-related violence and livelihoods at stake. has been on an upward Tese conversions come as trend since the Modi a hard stance against the government came to power ruling party’s dream of a in 2014. Dalit groups are ‘Hindu Rashtra’ as Dalits particularly vulnerable to are now denouncing Hin- such attacks, as they are duism. particularly responsible for Dalits, all over the disposing cattle carcasses country are today challeng- and skins. ing this hierarchy of caste In 2018, another Dalit by converting from Hindu- man MukeshVaniya was ism. This is their act of killed in a cow-vigilante rebellion in the name of murder in Rajkot. liberation.

India Tibetan Spiritual Leader Dalai Lama Endorses Global Climate Strike by Students

Nina Alekseyeva, Sputnik News 20 September 2019

New Delhi (Sputnik): generation should have Millions of young people serious concerns about the and students took to the climate crisis and its efect streets across cities seeking on the environment”, add- action against climate ing they are very realistic change ahead of the United about their future and we Nations Summit in New should encourage them. to tackle the climate crisis awareness about the risks York on “Climate Action Te protesters, who boy- to prevent a catastrophe for posed by climate change, for Peace”. cotted schools and colleges, future generations. was the rallying point for Te students have a demonstrated from India, Te 16-year-old Swed- the protesters. Her video supporter in the Dalai the Pacifc islands to Aus- ish girl Greta Tunberg, tweet “Fridays for future. Lama, the Tibetan spiritual tralia demanding their gov- who is spearheading the Te school strike continues!” head. He said the “younger ernments take urgent steps global campaign to create has gone viral worldwide.

Vol. 36 No. 1 January - April 2020 9 Country Reports

Te United Nations mies, costing us dearly to- Siam said global emissions are day and even more tomor- reaching record levels and row. But there is a growing show no sign of peaking. recognition that afordable, Supreme Patriarch Te last four years were the scalable solutions are avail- Greets Pope as ‘Old Friend’ four hottest on record, and able now that will enable us winter temperatures in the all to leapfrog to cleaner, Te Nation Tailand Arctic have risen by 3°C more resilient economies. 21 November 2019 since 1990. Sea levels are UN Secretary-General Noting that Tailand the last papal visit to Tai- rising, coral reefs are dying, António Guterres has called and the Vatican have en- land was made by John Paul and we are starting to see upon leaders to come up joyed a long and warm rela- II in 1984 – 35 years ago – the life-threatening impact with “concrete, realistic plans tionship, the Supreme Patri- specifcally to thank the Tai of climate change on health, to enhance their nationally arch said he regarded this people for accepting refu- through air pollution, heat- determined contributions by visit as welcoming an old gees from the Indochina waves, and risks to food 2020, in line with reducing friend rather than a new ac- conficts in neighbouring security. greenhouse gas emissions quaintance. Cambodia, Vietnam and Te impacts of climate by 45 percent over the next Te Supreme Patriarch Laos. change are being felt every- decade, and to net zero reminded Pope Francis that where and are having very emissions by 2050.” real consequences on peo- ple’s lives. Climate change is disrupting national econo-

photo: Te Nation

Pope Francis, head of the Roman Catholic Church, had his scheduled meeting with the Supreme Patriarch, head Did you renew your of the Buddhist faith in Tailand, on November 21. subscription? We remind our readers to renew their subscription, or help others who cannot aford to pay for Seeds of Peace. Tis will help make the publication available to all who seek something to read beyond what is provided by the mainstream mass media. Te suggested cost is USD 100.00 per year for 3 issues. We photo: Te Nation appreciate your support and generosity which directly supports INEB activities for grassroots Te pope and Somdet Phra Ariyavongsagatanana IX met at Wat Ratchabophit Sathit Maha Simaram in people throughout SE Asia. Bangkok.

10 Country Reports

Siam to keep a lid on the problem sexual violence and trauma in the summer when mass in temples? No one knows. ordinations of schoolboys And the clergy does not Temples No Longer into novices during the long want to know either. Teir break occurs. mission is to protect the Safe for Children Afer sexual assaults clergy’s name, not to save occur, furious parents call the kids. Sanitsuda Ekachai, Bangkok Post for the monk rapists to be Despite the monks’ fre- 30 October 2019 arrested, defrocked and sent quent sexual scandals, the to jail. Afer the scandals cleric authorities prefer to News about monks’ Seriously sick. Yet the clergy make the news, cleric au- treat them as isolated crimes sexual misconduct has be- keeps turning a blind eye to thorities give the same committed by a few rotten come so frequent that it no these heinous crimes which empty promises of better apples. Tey’re not. longer shocks. But the are happening right under oversight. And despite the clergy’s latest scandal involving a their noses to protect their According to the law, resources, they have made rapist, paedophile monk image. sex with minors under 15 no attempts to look at the makes my blood boil. In rural Tailand, being regardless of consent is problem systematically. Don’t It involves an abbot in a novice is a ticket for poor categorised as rape with a waste your time looking for Kanchanaburi who detained boys to get a free education, maximum jail term of 20 records or statistics of sexual a 13-year-old novice at his shelter and fnancial sup- years and/or a maximum abuse in the clergy. Tere temple residence to sexually port. Without proper over- fne of 400,000 baht. T e are none because the clergy assault the boy at will, sight, sexual abuse is rife, sentence can be increased refuses to confront the using power and threats on both among the older and by one-third if the rapist problem. his life to silence him. younger novices as well as assaults a child under their A study in 2019 on Afer fve days of sexual between monks and novices. supervision. Tey may also monks’ misconducts shed slavery, the boy swallowed Ofen, as recently hap- face a life sentence if the some light on the situation. his fear and phoned his pened in Kanchanaburi, the child is under 13. According to a study by Phra family, pleading with them abbots themselves abuse Yet most paedophile Priyaphong Khunpanya on to move him to other an- their authority to sexually monks escape the law be- some 100 news items about other temple. When pressed, assault fearful boys with cause they are protected by rogue monks, one-third of the traumatised boy revealed impunity, knowing their a culture of fear, secrecy them involved sexual mis- the ordeal he had gone victims cannot fght back. and impunity in temples. conduct. Te majority of per- through. Te crime became Te novice in Kan- Interestingly, the crimes petrators are senior monks public when the novice’s chanaburi could escape are ofen revealed by the with high cleric education. father pressed charges because he has a family to paedophile monks them- Many are the abbots them- against the abbot, which ask for help. Most novices selves when they post video selves. was followed by an order are not that fortunate. Tey clips of sexual acts or texts To appease the angry from the Kanchanaburi are poor, their families live boasting about their sexual public, the clergy has re- cleric elders to defrock the far away, and many are conquests on social media. cently set up a new rule paedophile monk. orphans, making them easy How many more pae- requiring preceptors to check A rapist, a paedophile, prey for sexual predators. dophiles are still at large in the criminal records of peo- in the guise of a monk. Tis Teir plight is hidden in the the clergy is anyone’s guess. ple requesting ordination. is not an isolated case. Type temples’ dark corners be- How many boys con- Only those free of criminal “monks rape novices” into cause they are powerless. tinue to sufer and how records are allowed to enter a search engine and the Tis hush-hush ap- many become abusers them- the monkhood. ugly reality will hit you in proach to the sexual abuse selves when they grow up, Te aim is to fx the lax the face. Te system is sick. of novices sometimes fails perpetuating the cycle of monk recruitment system.

Vol. 36 No. 1 January - April 2020 11 Country Reports

Te move, however, raises rules to train people they bles abbots and their inner Te also prohib- many questions. have ordained for at least circles to accumulate wealth its monks from being in- For starters, those who fve years, or until the train- and sexually assault minors volved in money matters. have already served their ees can fully abide by the with impunity. Tey are barred from seek- sentences are now denied monastic disciplines by Any new rules that ing or receiving money. Te an opportunity to live a themselves. leave the abusive system violations will be forgiven monastic life should they Nowadays, this training intact cannot tackle fnan- only when they make con- want to. Undeniably, the period is no longer observed. cial and sexual abuse in the fessions to their monastic clergy’s move refects preju- You can just go through the clergy. Opening up the sys- community and give up dice against former convicts ordination ceremony and tem to usher in transparency what they have received. and violates human rights. leave whenever you like. and accountability can. Greed leads to other Don’t forget that many However, the lax recruit- Te monastic disci- vices, including sexual of them are mere scape- ment and training system plines already provide a abuse. Te closed system goats or the poor who could are not the only culprits. way out -- if the clergy governed by fear perpetu- not aford legal help to fght Under the Vinaya, the chooses to follow them. ates the culture of impunity, for justice. cleric structure should be Under the Vinaya, dic- allowing paedophiles to Had this rule been in egalitarian and the decision- tatorship and feudalism have thrive. force during Buddha’s time, making should be commu- no place in monastic gov- Short of cleric reform to Angulimala, the ruthless nal, open and participatory ernance. Te clergy needs make monastic communi- murderer who killed 999 to prevent abuse of authority. to return to participatory ties transparent with exter- people before he was or- Te clergy, however, decision-making and egali- nal oversight, paedophiles dained by the Buddha, has now become an autoc- tarian monastic structure will continue to have a feld would not have had a racy with a feudal hierarchy that allow internal monitor- day in temples that are no chance to redeem himself that commands total sub- ing as well as external over- longer safe for our children. and fnally attain enlighten- mission from junior mem- sight from lay communi- ment. bers. Any criticisms or calls ties. Te clergy should fol- for reform are not tolerated low the Buddha’s example and those who dare to voice Siam by embracing compassion, dissent are subject to pun- not prejudice. ishment, even ostracism. BBC Names Dhammananda Also, the new rule only Tis closed system with- applies to new ordination out transparency and ac- Bhikkhuni, ’s First requests when the clergy is countability is a fertile breed- already infested with corrupt, ing ground for corruption Female Monk, among 100 abusive and paedophile and abuse of power. monks. How to weed them Te temple’s governing Influential Women of 2019 out? structure mimics this au- Te new ordination tocracy. Under law, Craig Lewis, Buddhistdoor Global rules would be unnecessary abbots are empowered to 17 October 2019 were the clergy to strictly rule their temples like observe the Vinaya or cleric feudal lords, owning all Te BBC has named ments and accomplishments disciplines set by the Bud- temple assets and enjoying Dhammananda Bhikkhuni, of infuential and notable dha. absolute administrative pow- Tailand’s frst female monk, women from across the Apart from being in the ers, especially over temple among its list of the world’s globe. monkhood for more than donations. 100 most inspiring and Tailand is a predomi- 10 years, preceptors are Tis authoritarian sys- infuential women of 2019, nantly Buddhist country, required by the monastic tem governed by fear ena- which draws on the achieve- with 94.5 per cent of the

12 Country Reports

Dhammananda Bhikkhuni. From youtube.com nation’s population of 69 lish the fourfold sangha as million people identifying the optimal holistic and in- as Buddhists, according to clusive structure in which From bbc.co.uk government data for 2015. all segments of society can Te Southeast Asian king- study and share the Dhar- dom has some 40,000 Bud- ma.* own lives. You have to rebel Dr. Alanoud Alsharekh, dhist temples and almost Ven. Dhammananda or- against injustice because founding member of the 300,000 monks. However, dained in in 2003, this is not right.” (Reuters) Abolish 153 campaign, call- the country has never of- becoming Tailand’s f rst Te 100 women of note ing for Kuwait’s “honor- cially recognized the full bhikkhuni in the face of identifed by the BBC were killing” law to be scrapped monastic ordination of considerable public opposi- selected from a pool of and working to improve women, and bhikkhunis do tion. Formerly known as candidates who made head- gender equality in the not generally enjoy the Chatsumarn Kabilsingh, an lines or infuenced impor- Middle East; Owl Fisher, same level of societal ac- author and professor of reli- tant news reports over the aka Ugla Stefanía Kristjö- ceptance as their male gious studies and philoso- past 12 months, or those nudóttir Jónsdóttir, an Ice- counterparts. By compari- phy at a prominent Tai with signifcant achieve- landic journalist, writer, and son, the Buddhist university, and now the ab- ments or infuence in their transgender campaigner; and traditions widely practiced bess of Songdhammakalyani societies. forensic psychology profes- in East Asia have histori- Monastery, the country’s Other notable women sor Soo Jung Lee, who has cally been much more frst all-female Buddhist on the list are: Swedish en- worked on numerous high- accepting of female ordina- monastery, she states her vironmental activist Greta profle murder cases in South tion. case simply and with a gen- Tunberg; Purity Wako of Korea and has challenged Yet communities of or- tle logic, noting that the Uganda, who is empower- the legal system to intro- dained female renunciants Buddha himself founded ing Ugandan women and duce an anti-stalking bill to do exist and are growing the bhikkhuni order, which calling for all women to protect vulnerable women. across Tailand, committed included his own adoptive have legal rights in mar- *Te fourfold sangha: to overturning the institu- mother. riage; Parveena Ahanger, (male monastics), bhikkhunis tionalized chauvinism that “It’s been 90 years and the “Iron lady of Kashmir,” (female monastics), upasakas stands in the way of female the social context has whose son disappeared in (male lay followers), and upasi- monasticism. Now number- changed, but they still don’t 1990, during an uprising kas (female lay followers.) ing around 270 nationwide, accept us,” said Ven. Dham- against Indian rule, leading and supported by more mananda. “It’s a shame that Parveena to set up the As- progressively minded bhik- women aren’t allowed to sociation of Parents of Dis- khus, they seek to re-estab- make decisions for their appeared Persons (APDP);

Vol. 36 No. 1 January - April 2020 13 Te Opening Speech at the 2019 INEB Biennial Conference

Harsha Navaratne

First and foremost, let me welcome all of you on everyone who believes in true human values while behalf of the INEB secretariat. We are blessed to serving our society. Our organization truly engages have a wonderful partnership with Deer Park outside of our faith traditions, and have a shared which has been and continues to be one of the key understanding as an INEB family. centers of our organization for many years. In a time like this, when the world and In his absence, we express our sincere societies are divided by diferences in ethnicity, faith appreciation and share merits with Zhongsar and many other issues, we are here as one family Khyentse Rinponche for his constant support, breaking barriers in order to bring all of us and advice and sponsorship towards of our conference others out of sufering - Dukka. Many of our teachers and iNEB’s ongoing activities. I also extend sincere have told us that the Buddha’s teaching is universal thanks to brother Prashant Varma and his team for regardless of one’s religion. It’s purely a practice for their great efort, commitment and generous the extinction of suferings. Tat’s why our work, hospitality. Tank you for hosting INEB’s conference practice and network as engaged Buddhist activists here in beautiful Deer Park! is so profound and transformational. Two years ago we last met in Taiwan, and Tis year’s conference theme was Te went away with high hopes of our 10 year strategic Culture of Awakening-Cultivating and Harvesting plan “Te Way Forward.” Since then we have made Wisdom. Te theme addresses the complexities and steps toward and accomplished many positive contradictions that modern societies are facing. interventions with our communities and in Tere are enough evidence and real-life countries. We are a group which is amazingly situations to demonstrate that we are facing many diverse, yet brilliantly networked with harmony, conficts and crisis in today’s world. So there can’t be brotherhood and sisterhood. Our doors are open to any doubt that awakening and cultivating wisdom

14 may help attain universal peace and harmony, in cultural inclusivity and diversity, transformative addition to freedom and social progress which are learning and harmonizing ecology and the economy. upheld by human rights, dignity and democratic Let me conclude with a quote by Bikkhu principles. , Buddha means the “one who knows” and “Dhamma is acting as we should act in the “one who is awakened.” Our teachers say when order to be fully human throughout all the stages of we are awake, when our eyes are open, we are our life. Dhamma means to realize our fullest practicing the real Buddhist path. In such a situation potential as individual human beings. What is most we move deeper into self-understanding and correct important is to realize that dhamma is not simply knowledge. Tis makes is possible for us to overcome ‘knowing’ but also ‘acting’ in the truest sense of what sufering, come out of ignorance and have an it means to be a human. Te correct action is acting abundance of happiness which in turn can be shared for the sake of the action itself, is following dhamma, with our neighbors and society. So, it is within this is acting for society - not acting for our self. To act conference setting we set our overall and long term with non - attached mind is dhamma or acting on goal to stimulate awakening to the profound and behalf of society.” enduring teachings of the Buddha that can bring about personal and social transformations through refection and social action...... Once again let me welcome all of you today, Harsha Navaratne is the chairperson of INEB’s and encourage you to work as one family. Tis will Executive Committee. help all of us to fully realize the potential of socially engaged Buddhism which enhances social justice,

Vol. 36 No. 1 January - April 2020 15 Summary Report International Network of Engaged Buddhists (INEB) 19th Biennial Conference & Celebration of its 30th Anniversary Deer Park Institute, Bir, India.

INEB Staf

In October 2019, INEB members and friends logic of Madhyamika based on the insight of gathered in Himachal Pradesh, India, for the “voidness” (sunnata), he said that we can clarify and Biennial Conference under the theme of A Culture engage in modern systems of inquiry, such as of Awakening: Cultivating and Harvesting Freedom. western science and philosophy, as well as reform A couple of gatherings preceded the conference, one and deepen our traditional, ritualistic religion. was held on October 21 of which a truly inspiring Another important event that took place and blessed audience with His Holiness the Dalai before the conference was the 3rd international Eco- Lama, one of INEB’s original Patrons, at his temple Temple Community Development gathering. Te in McLeod Ganj. During the audience, he drew on event began in New Delhi with a visit to the Aali the tradition of Buddhist logic of his own farm and Edible Roots Foundations led by Kanchana school of as founded in the Weerakoon from Sri Lanka. Some people from eco- classical Madhyamika tradition of Nalanda temples in Japan, India, Myanmar, Tailand, Sri University to encourage us to practice the teachings Lanka, the United States, and Hungary arrived at of the Buddha and to cultivate wisdom and Deer Park two days earlier to share new work and compassion. Using the rigorous and penetrating ideas, such as the new, temple-based clean energy

16 company in Japan led by Rev. Ryogo Takemoto. Te urged us to reach out to youth, because they have group met on the last day to plan a meeting and site new ideas and are our future. She encouraged visits in Myanmar during November 2020. inculcating right values in children and teaching Te conference ofcially began on the how to cultivate a good heart and build bright, morning of October 22 at the Deer Park Institute, inquiring minds. Venerable also said that we could with an ofcial inauguration by Harsha Navaratne, show that greater amounts of compassion rather Chairman of INEB’s Executive Committee. His key than material desire is what is actually good for message was that we should awaken to knowing and them as well as society. then act with an unattached mind, in accordance Ven. Pomnyun Sunim spoke about how our with teachings for the beneft of society. sufering ofen comes from our ignorant and Te keynote speakers, Ven. Jetsunma Tenzin afictive actions. He spoke about how we believe Palmo of the United Kingdom and Ven. Pomnyun our sensual perceptions to be the only reality, when, Sunim of South Korea, addressed the gathering in reality, they are not. Tis error in perception then around this year’s theme of a culture of awakening. gives rise to negative emotions like fear and anger. Ven. Palmo encouraged us to practice being present What we need to do, he heeded, is to correct this and awake in the moment, and to take time to build error in our perception, so that we can deal with the ourselves through our practice so that we can give negative emotions that arise in ourselves before they support to others. According to her, “mind practice” become afictive actions and speech leading to is the bedrock of the very logical and rational greater sufering. Buddha Dharma that can be used to “water” the Venerable also called on us as Buddhists to positive human aspects of kindness and compassion, seek out and eliminate the root causes of sufering, fowering in our society despite the numerous like the lion that attacks the human that pokes a negative weeds of anger, greed, and ignorance that stick at it rather than the dog that attacks the stick plague our world today. With constant and consistent only. He encouraged us to see life as it is and be self- practice of the mind, we can transform the wild reliant, while also knowing and seeing our monkey mind to an enlightened mind. interdependence with others. He then recommended In order to address climate change and that once we learn to free ourselves from sufering, other global crises, Venerable Palmo called for we should help others experience this by sharing the urgent action from a space of genuine compassion, Buddha Dharma. He warned against infuencing humility, and kindness. She also advised using others from a space of anger and, instead, come awareness and skillful means to harness the two from a space of compassion. Also, we should focus faces of compassion: as Avalokiteshvara in her sweet on the other person wants/needs, not what “I” can and nurturing manifestation and as Mahakala in her or want to give. Venerable stated that by nature, all ferce and confrontational manifestation. human beings are ignorant and that only with Venerable went on to say that aside from Buddhist practice can people evolve. However, he physical pollution, we are dealing with an even also cautioned against accepting anything, even the greater amount of mental pollution, such as anger, teachings, without one’s own investigation. paranoia, greed, jealousy, competition, fear, and Afer a morning of deep listening, the violence, which is fed by sources of media and afernoon sessions of Day 1 featured 4 parallel entertainment. She advised that we must learn how workshops on realizing a culture of awakening to use this garbage of ultimate ignorance as compost through various areas of engagement: to grow the Bodhi tree within each of us. She also

Vol. 36 No. 1 January - April 2020 17 1) The Culture of Living and Dying - Jonathan Coleman from Nova Scotia, Canada, Watts moderator, featured Ven. Ani Pema Jeongyeun Choi of the Jungto Society in who focused on preparing the mind for death, South Korea, and Dixie Belcher of Turning Ven. Phra Woot Tongmun on end-of-life and the Tides in . Generally, the bereavement care in Tailand, and Rev. Ryogo panellists explored how capitalism has caused Takemoto on suicide prevention in Japan. a lack of well-being at many levels which has Clearly, Buddhists are becoming more to be rectifed across the spectrum of involved in the culture of living and dying as humanity. noted in Tailand where new activities are being initiated by Tai monks working in 4) Me Too: Movement Solidarity Against Sexual hospitals, with persons who are dying, as well Violation within Buddhism - Ven. Tsunma as their families and caregivers. Also, there is Tenzin Dasel moderator, featured Bogyean a movement in Japan, that Jondo-Shin with Ok of the Institute for Religion and Gender Pure Land described that is working with Research in South Korea, Nang Loung Hom people who are sufering from psychological of the Walpola Rahula Institute, and Divya problems. Ethiraj of the Nagaloka Center in Nagpur, India. Te panellists highlighted how power 2) Te Culture of Peace and Justice - Gauthama dynamics prevent people from speaking their Prabhu moderator, featured panellists who truth, efectively making them invisible. Dr. using diverse approaches to pursue peace and Oak noted that the ‘me too’ movement has led justice included: to a lot of action. Te panellists expressed that Ven. Galkande Dhammananda of the together a gender alliance could be formed Walpola Rahula Institute in Sri Lanka holding us responsible for ethical behavior. where meditation as a means of loving Te session concluded by agreeing that the kindness is practiced, in addition to world at large needs better examples of conducting dialogue at the grassroots level. , pure ethics, good-hearted Hosne Ara Begum of the Tengamara Mohila altruism. Brief summaries of each workshop Sabuj Sangha (TMSS) in Bangladesh is were given the following morning. involved in addressing social inequalities, environment issues and interfaith dialogue. Te day culminated with a fantastic musical Rev. Hidehito Okochi of JNEB talked about dialogue between Buddhism and the poetic tradition his involvement with ani-nuclear groups of Kabir by musicians Shabnam Virmani and and the opposition they are facing. Swagath Sivakumar. Milind Wani of the Kalpavriksha Environ- October 23 - Day 2 opened with a keynote ment Action Group in India discussed speech by Ouyporn Khuankaew, a long time INEB diferent aspects of social justice that are friend and founder of the International Women’s both restorative and redistributive in Partnership for Peace and Justice based in Chiang nature. Mai, Tailand. Her keynote presentation entitled Realizing the Truth at the Edge of Contradictions, 3) Te Culture of Sustainable Well-Being - Naveen specifcally addressed gender-based violence within Vasudevan moderator, featured Neil Amas of society and in Buddhism. She used an interactive the Panyaden School in Tailand, Tashi Ron role play among members of the audience to

18 demonstrate how people, particularly women, Dahiwale of the Manuski Institute in India, experience inequality through various forms of Venerable Tsunma Tenzin Dasel, and Tin Ma gender-based violence. Tis powerful and insightful MaTet of Sayarma Foundation in Myanmar. Te activity she led emphasized the patriarchal power panel addressed issues of ecological peril, gender embedded in societal systems and how patriarchal and sexuality, discrimination and divisiveness structures feed inequality, abuse and oppression and (including Islamaphobia), and . imbed violence into social structures (structural Tin Ma Ma Tet’s story about her upbringing violenc). as a child of mixed race facing discrimination in Each role-play participant spoke in the Myanmar school systems was especially moving. voice of a social structure that encourages patriarchy, Tis led her to create the Sayarma Foundation, inequality and discrimination of women at all levels which provides training to school teachers using including the local community, family, police and Buddhist principles. She spoke about how our legal systems, health systems, economic systems, identities have the potential to unite or divide us, media, culture and religion. She urged us to seriously and that learning the Buddhist principle of examine and address this “social dukkha” to truly dependent origination helped her understand the work toward the liberation of all. oneness of all beings and allowed her to cultivate Ouyporn shared a chart of comprehensive compassion toward the people who had hurt her. social engagement for Buddhists. In her work, she Milind spoke about the need to hold ofen encounters NGO/development workers who perspectives on structural and systematic levels so sufer from burnout. She says social activism cannot that we can see all societal divisions and issues as be run from a space of anger, and needs to have a part of a greater whole. He invoked Chogyam spiritual component. Trungpa in calling us to prepare ourselves Prior to working with INEB in the mid- for the war against ecological collapse and to deliver 1990s, she could not connect the traditional solutions quickly with optimism in the heart and teachings of her Tai Buddhist heritage (which ofen pessimism in the mind. supported patriarchy) with her feminist activities. Mangesh called upon us to create a true Although, feminism provided clarity of analysis, it socio-economic democracy and to let go of hero lacked compassion. worship. Rather, we should promote respect and However, with the help of various INEB reverence amongst ourselves. Only in this way can kalyanamitra, she learned how the Four Noble social democracy bring about personal growth. Truths create a comprehensive system for Ven. Tsunma Tenzin Danzel encouraged us engagement with patriarchy and violence towards to practice and teach critical and analytical women. Troughout the years she has taken these meditations for the equanimity of self and others. initial lessons and developed her own new and She observed that our current problems ofen stem powerful insights, such as adapting Tich Nhat from not listening actively or sometimes talking too Hanh’s fve trainings into six ways to much, engaging too quickly, and looking for answers engage in social work and social justice based on the in the wrong places. capacity of each person as: advocator, organizer, Aspi remarked that in the face of global healer, educator, reformer, or “warrior.” crises such as climate change, our failure or success Te morning plenary continued with a matters only if we don’t achieve success at the cost of panel moderated by Aspi Mistry with invited others’ failure. He urged us to consider how we fail speakers Milind Wani of Kalpavriksha, Mangesh and the question of how being critical is important.

Vol. 36 No. 1 January - April 2020 19 In the afernoon, a spontaneous session intensive program, as well as the Awakening broke out of Chinese tea ceremony led by Dr. Hsiang Leadership Training (ALT). Chou Yo from Taiwan combined with the previous night’s Kabul singers Shabnam Virmani and Swagath An international network for Buddhist Sivakumar. Sharing and songs with chaplaincy training has begun which will Dharma teaching, a large group had a joyous better empower monastics to support those afernoon drinking tea in front of the main hall of living with mental illness and other forms of the Deer Park Buddha Hall. sufering. On the morning of October 24, the process work took place with all conference participants. INEB has a long history of individual programs Tis activity is what distinguishes the INEB network for social justice and cultural diversity. INEB and helps its members plan for the next steps in is helping to coordinate the groundwork for their home countries based on the conference Buddhist-Muslim dialogue with the members theme. Kishore Tukral helped facilitate participants of the International Forum on Buddhist- as they broke into small groups to discuss what they Muslim Relations formed in 2013. learned and what they will take back to their home countries. Te outcomes from the small group INEB is also been involved in some pilot pro- discussions were expressed with the entire group. grams for empowering bhikkhunis and lay Following the summary of the process Buddhist women, especially the new orders work, comments were made by Ajarn Sulak, Divya in Teravada countries. It is hoped that this Ethiraj on the Wisdom of Elders and the Promise of conference with its sessions on We Too and Youth. Indian Buddhist youth closed the session violence towards women will broaden INEB’s with chanting. engagement in this area. Prashant Varma, the Director of Deer Park, delivered a thank you message from Dzongsar Te Interfaith Climate and Ecology Network Khyentse Rinpoche, Deer Park’s founder, who was (ICE) based in Seoul and the Eco-Temple unable to attend. Community Development Project are A joint meeting of INEB’s Advisory and ongoing initiatives to confront the climate Executive committees followed on October 25. crisis through ofering sustainable INEB is now entering Year 3 of its new 10 year environmentally friendly and ecologically strategic roadmap called the Way Forward in which appropriate alternatives. Te Eco-Temple four key areas of engagement are: Transformative project also has ofered a number of new Learning, Social Justice, Cultural Inclusivity & economic models and social enterprises Diversity, and Ecology & Economy. A brief summary designed to develop a new economics that of what was discussed at the meeting follows. sustains rather than destroys the environment. Tis area of social enterprise is expanding its The first area of Transformative Learning is engagement for INEB members. thriving through the many and various educational workshops led by INEB members In conclusion, we look forward to carrying both locally and internationally. Currently, this vast net of activities into 2020 and further programs ofered through the INEB Institute developing our connections at the next INEB are the School of English for Engaged Social Executive and Advisory Board Meeting in Kyoto, Service (SENS) with its annual three month Japan in October 2020.

20 His Holiness, The Dalai Lama Meets with Engaged Buddhists

Dalailama.com , 21 October 2019

His Holiness the Dalai Lama speaking to members of the International Network of Engaged Buddhists at his residence in Dharamsala, HP, India on October 21, 2019. Photo by Tenzin Choejor

Tekchen Chöling, Dharamsala, India - Members of and even within them—for example the Pali tradition the International Network of Engaged Buddhists led included 18 schools of thought, while within the by Tai activist Sulak Sivaraksa met His Holiness the tradition there were four. Diferent points of Dalai Lama this morning. Tey included 35 from view appeal to people of diferent dispositions, but Tailand, 41 from India, 37 from Burma, as well as what is most important to remember is that all religious people from the USA, Japan, South Korea, Bangladesh, traditions stress the importance of cultivating loving- Indonesia, Sri Lanka, Nepal, Taiwan Hong Kong, kindness.” Switzerland, Hungary and Sweden. “As you know, the Buddha encouraged his “As human beings, we all want to live a happy followers to question even what he had told them. life,” His Holiness told them, “but we are regularly Nalanda masters like , Chandrakirit and faced with problems of our own making. Many such Buddhapalita examined his teachings in this light, problems arise because we persist in viewing others in classifying them into those that were defnitive and terms of ‘us’ and ‘them’. In addition to this, these days, those requiring interpretation.” we also see confict taking place in the name of religion. “Our collection of scriptures includes 108 Tere are diferences between our religious traditions volumes of words spoken by the Buddha and 225

Vol. 36 No. 1 January - April 2020 21 Te question and answer session with His Holiness His Holiness addressing the audience at his residence in on October 21, 2019. Photo by Tenzin Choejor Dharamsala on October 21, 2019. Photo by Tenzin Choejor

volumes of explanatory treatises by subsequent Buddhist Vinaya tradition. He recalled visiting Tailand many masters. We have reassessed the content of these books years ago and being deeply impressed by the Tai in terms of science, philosophy and religion. I believe monks’ strict way of life. He also reported a conversation this scientifc and philosophical material can be he had had at a meeting of the World Parliament of considered in an objective, intellectual way. Religions in Melbourne, Australia, with two Burmese Consequently, we have compiled books dealing with monks, who were surprised when he referred to the science and philosophy as recorded in Buddhist Vinaya as something they both—Tibetans and literature that have been published in Tibetan and are Burmese—had in common. being translated into English, Chinese, Russian, His Holiness alluded to his being committed Mongolian and so forth.” to reminding people of the oneness of humanity and His Holiness emphasised the need for study. the importance of nurturing human values, and his He acknowledged that the Pali tradition conveys the encouragement of inter-religious harmony. He Buddha’s fundamental teachings, particularly the mentioned that as a Tibetan he is committed to preserving Tibetan language and culture and speaking Recommended Reading up for the protection of Tibet’s natural environment. Finally, he described his commitment to reviving appreciation of ancient Indian knowledge of the workings of the mind and emotions in India. Answering questions from the audience, His Holiness suggested that a tendency for young people today to became depressed and despondent has its roots in the current education system. Modern education, he observed, with little regard for how to tackle disturbing emotions and how to foster positive attitudes, gives insufcient attention to methods for Temenos Academy Review achieving peace of mind. He encouraged his listeners General editor: John Carey to think about how to change this. Poety editor: James Harpur Reviews editor: Valentin Gerlier

22 Realizing the Truth at the Edge of Contradictions

Keynote Address by Ouyporn Khuankaew Deer Park Institute, Bir, India 23 October 2019

Ouyporn Khuankaew (with microphone) and role play participants from the audience.

Ouyporn Khuankaew, leading Tai Buddhist feminist when he said that Buddhism teaches us how to activist and co-founder of the International Women’s understand sufering and how to confront it. Partnership for Peace and Justice based in Chiang Mai, Ouyporn shared that she grew up in a Tai Tailand, gave a compelling and engaging presentation home in which her father was violent, yet a ‘good’ about some of the misconceptions in Buddhism which Buddhist at the temple. With this lived experience have perpetuated misinformation, injustice, inequality came the realization that Buddhism was for men. At and violence against women. She shared some of her the same time, while feminism provided clarity of remarkable journey which continues today. analysis, it lacked compassion. Tis brought her to use Ouyporn has been actively addressing social the 4 Noble Truths as a framework for analysis and issues and injustices much of her life which eventually taking actions. brought her to a stage of burnout. She recognized that She spoke about the multiple forms of her anger was part of her activism and returned to her domestic violence – physical and emotional. Tey are home in northern Tailand where she co-founded a expressed in many ways including forced sex, having center where women could pursue their aspirations for afairs, drinking as emotional abuse, controlling or peace and justice. Te words of Ajarn Sulak resonated limiting access to fnances, restricted movement, job

Vol. 36 No. 1 January - April 2020 23 and money, physical abuse in the form of beating, and Family messages - A woman needs to be a good wife. psychological abuse in the form of demeaning women. Don’t leave your husband. You have children, think Ouyporn believes that these forms of domestic of them. Te husband is the leader, the head of the violence are experienced by so many women in the family. world, none of which is not caused by the women’s Te community, local leaders and friends – He knows personal behavior or previous life karma. Ofen when that the neighbors will not intervene, or do anything. these women seek counseling from Buddhist monks It’s a family matter, maybe something is wrong with and who have no knowledge about domestic her, the wife. violence and its root causes, their advice ofen tells the Law enforcement/police - We see cases like this many women to leave or stay in the abusive relationship with times. We have more important things to do. Te patience and kindness. Te monks never tell the most important thing is that the law supports women that her husband is breaking the precept and keeping the family together. that he is the one who should seek get advice from Health care system - We only care for injuries and them. diseases. She is ok. Ouyporn used the 4 Noble Truths to help Culture and tradition – Steeped in patriarchy support participants see the root causes of this problem and the the man saying that, I am a man, I earn the money ways to end it. Ouyporn asked some people from the that supports the family. I am the head of the family audience to help demonstrate how Buddhism can so I have the right to beat my children and beat my confront structural violence through a role play wife. exercise. Economic system - We don’t hire pregnant women, Two Tai women sat in the center of the stage or women with small children. Tey don’t increase represented the women living in abusive relationships. our profts and their productivity is low. She explained that domestic violence created so many Media - We produce soap operas that generate money. forms of sufering for women: mentally, emotionally, Domestic violence is normal. We need drama to physically, spiritually and socially (being judged and keep our ratings high. blamed and shamed). Tis is the First Noble Truth, Religion – Expressed through the words of monks which is related to the sufering that women living in chanting say that, this is God given you should not an abusive relationship experience on a daily basis. divorce him or it is your karma from a previous life Ten the Second Noble Truth is asking that you were born a woman. Just donate more questions about the root causes of violence. Tis is how money to the temple so that your bad karma will be we address the root causes of the women ‘s sufering, reduced. so that we do not see this problem as a personal issue of the woman, nor is it a problem just between the Ouyporn asked the two women to focus on woman and her abusive partner. their feelings and to describe them in words. More questions followed to ask how each Sad. Unfair. Upset. Angry and No way out of social institute or system in the society help support this problem. Tese were some of the words they and maintain domestic violence. What does the family spoke. as an institution say? What is the message that Ouyporn validated their words by saying, contributes to the women’s continual sufering? Tese “You look upset.” She was sharing their feelings of were the responses: injustice and inequality. She went on to emphasis that

24 this was not personal, rather it is a structural issue. She predicts that while some of us would say to be patient, or get divorced, no, the structure is the cause. In fact, the root cause of domestic violence is imbedded in all these institutions mentioned – law enforcement, health care, religion, economics, culture and traditions, media and community. We are using the Second Noble Truth to look at the root causes of domestic violence. Te nature of sufering expressed through violence includes abuse and shame. Let’s look at what these institutions say to the husband and men. entire system gives males privilege. Tey have a prevailing sense of entitlement in which they are given Family – Husband‘s masculinity and entitlement as space, freedom, can do and buy anything, even an family leader dare validated. Continues to beat wife. island. What are we going to do about it? Knows her family will not do anything to him. She asked the audience who are some of the Law enforcement - No one questions me so I can do are the other people or groups that experience this anything. I told you not to go to the police, because inequality and injustice from the same social systems? if you do you are in worse trouble. Te answers were: children and young people, people Health care system – Often I (husband speaking) with disabilities, Buddhist nuns, gays, lesbians and will accompany her to the hospital to make sure that transgender people, as well as people who are she doesn’t leak any information about our situation considered to be lower class, ethnic minorities and to anyone. more. Culture and tradition – I have the right to beat my Tese are manifestations of structural greed, children and my wife. I can do anything. anger, delusion and hatred. Tey stem from the Economic system – I (the husband) won’t send money ignorance that is embed in our societal structures. to my wife if she leaves. I can easily fnd work, can So, we need to build a society where no one is work at night because it is easy, and I can be treated unequally, and our diferences are respected. promoted. Ouyporn calls this . Te 3rd Noble Truth is Religion – I am a good Buddhist. Sometimes I feel nirvana. Nirvana means the society that provides that drinking is bad. Ten I am ordained for 15 safety and equality for all. days, all is forgiven and everyone gives me respect. Te 4 Noble Truths are very practical and Media – I watch soap operas and really enjoy them. logical. When Ouyporn works with doctors and nurses It’s (seeing violence on the screen) is normal. Tose they respond by saying, “Oh, is this the 4th Noble soap operas never say anything bad about me. Truth?” Te four Noble truth is very logical and practical. It ofers us an analysis that will lead us to Ouyporn went on to say that these are all acquire the wisdom we need in order to understand gender issues, not women’s issues, which arose from and respond to the social sufering. Ouyporn went on to the male’s privileged system of patriarchy and hierarchy. say that if she had learned this from a young age then What we need to be talking about is how and why the she would not have sufered so much in her adult life.

Vol. 36 No. 1 January - April 2020 25 So now we apply the 4 noble truths. believe that they very dangerous and sexually seductive. 1st Noble Truth – Te truth is that the wife/woman Tese teachings are wrong and so outdated. is sufering, she feels injustice, inequality, sadness, We, Buddhist women, are surrounded by upset, anger, and shame. many examples of male dominance and inequality. In 2nd Noble Truth – Te cause of the sufering is the 1995, Ouyporn met 400 Buddhist nuns in Ladakh who Male Privilege System as institutionalized through were all crying about their conditions. Some had been patriarchy and hierarchical social systems. (And raped by their abbot or by their meditation master. instead of gender abuse, it could be any form of Tis kind of Buddhism is the true cause of sufering. oppression, like racism, class oppression, Ouyporn could relate to these experiences through the homophobia, transphobia, caste systems, opression words her mother when her father beat the children against children and young persons, etc.) and her mother. When Ouyporn asked her mother 3rd Noble truth – Anyone can see that it’s the structure why they were being beaten, her answer was because of that creates and/or supports the abuse and sufering. our past karma. Tis is because mother never learned Tis insight can help us break these systems and the four noble truth, create a Nirvana society. A society or a community When her mother hid the rice, we asked, that ofers safety, respect and equality for everyone. “Why are we so poor?”, to which she replied, “It is our 4th Noble truth – By using the Eightfold Noble Path, previous life karma.” Another example is about people can logically overcome sufering/abuse Ouyporn’s sister who practices Buddhism seriously through Right Understanding, wise thinking, wise because the monks have said that in the next life you Speech, wise Action, wise Livelihood, wise Efort, (as a woman) will be born as a man. Again, this false wise Mindfulness and wise Concentration. thinking is based on previous life karma. People from the Shan ethnic group in Te frst major wake up call for me was when Myanmar believe that in the previous life then did Ajarn Sulak said, “Buddhism is about confronting something to the Burmese. Tis is the reason the sufering. Because we all have that inner wisdom.” Burmese military oppresses them. Tibetan Buddhism teaches that we are all born with Clearly, Buddhism is in crisis. What are we wisdom and compassion, which is why I became a going to do about it? Buddhist. We can all begin by studying how to use the Te second wake-up call was from Venerable Four Noble Truth. Teir wisdom is not based on blind Dhammananda Bhikkhuni when she said, “Women faith, not just believing what the monks or other can become enlightened.” Buddhist teachers say which blames your human Te reality is that in Tailand women have existence on your previous life karma or that it is your experienced so much oppression from the patriarchal personal fault. Fortunately, their collective wisdom can Buddhist monks and institutions to the point, that help us to understand social sufering and guide us Ouyporn says, what we have learned and internalized about how to end it. since a very young age is not the Buddha ‘s teachings, but patriarchal teachings. For examples, Tai women are not allowed to sit near a monk. Tis is because we were told that women will corrupt them, contaminate them, and cause them to disrobe. Tis makes women

26 The Culture of Living and Dying INEB Conference Workshop Summary 22 October 2019

Jonathan Watts

A workshop on Te Culture of Living and Dying was Japan. Rev. Takemoto spoke mostly about his own held on October 22, 2019, during the frst day of INEB’s work to build SOTTO, the Kyoto Self-Death and biennial conference which was attended by 50+ Suicide Counseling Center in Kyoto where he has been participants from a wide variety of countries. Te goal training priests of the Jodo Shin Pure Land of the workshop was to introduce, as well as deepen the denomination for some 9 years. He also belongs to a participants’ awareness and understanding of the broader network of Buddhist priests who hold large general conference to important concepts and skills for annual funeral rituals for the bereaved of the suicidal, engaged Buddhists in the work addressing sufering as well as group counseling for them. connected to: As Rev. Takemoto belongs to a unique Japanese 1) depression & suicide Pure Land school that emphasizes chanting Amitabha 2) end-of-life-care, and Buddha’s name over meditation. Te participants were 3) grieving & bereavement care, and training intrigued to learn his methods for developing intimacy Buddhist chaplains how to engage in these issues. with the sufering of others and a warm heart in Afer an introduction by MC Jonathan Watts supporting them—as Amitabha Buddha would. about the growing work within INEB on these issues, Te f nal session was led by Ani Pema, a three members of the ordained Sangha from the three Tibetan from Australia on the theme Begin with major traditions led us through their separate sessions. the End in Mind, which was an experiential session in Pra Woot Tongmun and focused on End-of- which participants refected on their own Life Care and Bereavement Care in Tailand, especially and death. In this workshop, they were by Buddhist monks. Inspired by the work of INEB AC asked to imagine three situations: member Pra Paisan Visalo, who started end-of-life 1) being given a diagnosis that death is immanent care workshops for those caring for dying family 2) being on our death bed members over a decade ago. Tere are also new 3) at the time of our funeral initiatives such as the Kilanadhama group of monks Participants were asked to refect deeply on that supports dying patients in hospitals, and also the each one of these situations and examine how they care of medical professionals who also experience would like their beliefs, values and relationships to be sufering in this difcult work environment. central under such conditions. In turn, they were asked Te Forum also has a four part to then consider how they might choose to realign training program for monks to develop their skills in their life direction at this point in their lives order to this work. Te participants found it especially moving have no regrets at the culmination of this fragile to see photos of these monks in training, sharing both existence. emotional and physical intimacy in joy and sorrow as Tis session was an ideal way to conclude the they worked together to learn. afernoon session afer seeing the work of others in this Rev. Ryogo Takemoto led the session on feld by bringing the lessons home to our own suicide prevention activities of Buddhist priests in experience.

Vol. 36 No. 1 January - April 2020 27 Young Bodhisattva Program: For Spiritual Resurgence & Social Transformation 18 May - 31 May 2020 Buddhist Hongshi College, Taoyuan, Taiwan Doreen Wang

The Crises Facing Our World A common phenomenon that can be observed in the of the human spirit is, in fact, due to many factors. Firstly, countries where members of International Network of it becomes more difcult for people resist the temptations Engaged Buddhists (INEB) boddhisattvas been operating, of indulgence, wealth and fame that the modern world especially in South and Southeast Asia, is that the people presents to them. In addition, people become victims— have not yet achieved enduring peace and social justice. forced to struggle and survive in violent, corrupted and Every country continues to be infuenced by capitalism unjust social structures. We can see those forces also and authoritarianism from the colonial era until the eroding many societies’ traditions. recent era of globalization. Te common experience Te future of humankind relies on its young shared by the Tird World countries is dominated by the generation. However, growing up in divided societies business corporate sector and non-democratic or pseudo- makes it very difcult for them to realize their potential democratic governments. Tese two sectors’ powerful and positively contribute to society. Young people’s infuence adversely impacts everyone. vitality is expended because of the impact of structural We have become increasingly aware that the violence, namely—poverty, ill health and many other predominant threat to the planet is the ecological price of social and economic inequities in education, housing, human consumption and lifestyle. Some values such as employment, and so forth. Tese conditions create simplicity, sufciency and sharing within the community disparities and instability, particularly in communities have gone by the wayside or minimized as they are fueled where development is imbalanced. by a capitalistic ideology that relies on mass production to maximize proft. What Can Buddhist Thinkers and Tis change increased greed-based values such Social Activists Do? as selfshness, competition, oppression, and exploitation Some Buddhist thinkers and social activists have proposed among humans and against nature. Tese conditions alternative views and practices to create societies based make achieving real peace in any context difcult. Instead, on compassion and non-violence, which are key Buddhist structural violence and injustice have created conditions values. Tese are intended to address and transform the of poverty, ecological crisis, hunger, human rights negative outcomes brought about by the development violations, discrimination and conficts at many levels. route that Tird World countries have taken. When material development becomes both the What the Buddha set forth more than 2,500 overarching personal and national goal, it overshadows years ago was a means of discovering truth/dharma. values such as compassion, simplicity, forming Tese truths, passed down to us through the ages, relationships, sharing, and forgiveness. Te degradation transcend time and remain relevant today.

28 In modern times, the Buddhas’ teachings are 2019 Young Bodhisattva participants being applied across Asia—via many means—to achieve social justice and equity. Te Dhammic socialism by Buddhadasa, Meritism (as opposed to capitalism) by the Asoke Network, Ajaan Sulak Sivaraksa’s Who Would Benefit From teachings on critical thinking, and discourses on Gross This Program? National Happiness are just a few examples. Everyone can beneft! Whether you were born in a Other experiments include the Samdrup Buddhist family, came to Buddhism on your own, or do Jonghkar Inititative (inspired by Buddhist teachers such not identify as a Buddhist at all, this program is designed as Dzongsar Khyentse Rinpoche). Buddhist models of to strengthen your understanding of the roots of “dukkha” leadership and governance have beem seen in the model or “sufering’ in our modern societies, as well as potential of His Holiness the Dalai Lama and Samdhong Rinpoche, ways to address them. as well as peace and ecological actions by many Buddhist movements of the and Tich Nhat Hanh. Tere Applicants should: are quite strong and substantial movements of socially • Possess strong English language capacity engaged Buddhism becoming internationally renowned, • Be 18-40 years of age beyond Asia. • Demonstrate interest in Buddhism, spirituality, personal Te importance of youth in these movements is & societal transformation, social engagement & change vial in the pursuit of genuine peace and social justice continues. As youth (Buddhist and others) realize their What Will You Learn from Taiwan & human potential to contribute to deep and lasting social this Program? change, the timeless teachings of the Buddha can serve as Te content is based on a three-mode learning process road maps for a harmonious world. involving intellectual, spiritual and physical practice. Sessions will include panels, discussions, community The International building activities, meditation practice, as well site visits Young Bodhisattva Program to understand opportunities and challenges for social Te International Young Bodhisattva Program (18-31 engagement in Taiwan, and the role played by Buddhists May 2020), established by INEB in conjunction with and other activists. Buddhist Hongshi College, aims to develop young Participants will learn from teachings of the people’s confdence, capacity, and commitment for social Buddha Dharma’s to develop an and spiritual transformation. It is an exposure program analysis of societal structures and institutional sources of for youth to learn about social engagement—centered on power and use various tools to critically examine and values of lovingkindness and compassion—in Asia, investigate conditions in their lives and communities. particularly in the context of Taiwan. Participants will also build connections and a network of

Vol. 36 No. 1 January - April 2020 29 kalyanamitta that is comprised of other youth and elders, • Analysis of “Social Dukkha” and Power & Structural teachers, resource people, from across Asia and other Inequality parts of the world. • Meditation & Nature Retreat Participants will also visit some civil society • Suicide Prevention: Role of Buddhists in Taiwan & Japan organizations, government agencies, and Buddhist • End of Life Care: Role of Buddhists in Taiwan & Japan institutions in Taiwan. Tese exposures with give the • Te Opportunities and Risks of Media & Big Data participants examples of pioneering work on the • Site Visit to Tzu Chi: Buddhist Role in Healthcare & environment, gender and sexuality, democracy and free Waste Management speech, and chaplaincy and palliative care on the island. Timeline: Finally, participants will be asked to conduct • 31 January 2020: Application deadline mapping exercises on social engagement in their countries • 20 February: Selected Participants are Notifed and create action plans to consider what contributions • 20 Feb-15 March: Applicants purchase air tickets they can bring home and how they can foster future and apply for visas leadership in their communities. • 18 May: Program Begins • 31 May: Program Ends Tentative Content • What is Engaged Buddhism For more information, please visit: • Buddhist Health & Exercise http://inebnetwork.org/engagements/young-bodhisattva • Site Visit on Civil Society & Government Action (e.g., More questions? Email us! LGBTQ rights & environmental issues) [email protected]

Second High-Level Summit of Buddhist Muslim Leaders KV Soon

Te International Forum on Buddhist-Muslim that impede progressing toward just and inclusive Relations – BMF, convened the second High-Level societies. Te meeting reafrmed the leaders’ Summit of Buddhist and Muslim Leaders during commitment to the principles contained in the 2015 November 21 – 22, 2019. Over 20 Buddhist and Yogyakarta Statement of Shared Values and Muslim leaders from across South and Southeast Commitments between Muslims and Buddhists to Asia attended the summit in Cox’s Bazaar, overcome extremism and advance societal peace Bangladesh, to discuss current needs and eforts with justice. across the region to overcome violence extremism Religious leaders, including women and

30 youth leaders, play an important role in shaping 15 countries. Te Statement reafrms shared societies and values across Asia. Tis includes fundamental values between the two religions and dedicated work that increases understanding among emphasizes that both traditions, “respect the their communities, and breaks down stereotypes, sacredness of life and inherent dignity of human prejudice, discrimination and hatred. existence, which is the foundation of all human Tis High-Level meeting, hosted by rights without any distinction as to race, color, Religions for Peace Bangladesh, continued to language or religion.” develop inter- and intra-faith relations between Te frst high-level summit was held in Buddhist and Muslim actors by identifying March 2015 in Indonesia and sponsored by the challenges related to Buddhist-Muslim relations and BMF. Currently the BMF Core Group members ways of further strengthening this work. Te include Religions for Peace (RfP), International participants identifed shared core values and Network of Engaged Buddhists (INEB), International primary narratives of Buddhism and Islam relating Movement for a Just World (JUST), Persyarikatan to respect for human dignity, non-discrimination, Muhammadiyah (PM) and Te Network for peaceful coexistence, and shared well-being. Tis Religious and Traditional Peacemakers. was further strengthened by designing specifc actions to change the situation. Highlighted discussions during the meeting ...... related to challenges faced by minority religious K V Soon (Vidyananda) is a BMF core group groups and the impact of regional conficts such as member and a member of the INEB Executive the Rohingya refugee situation. Participants noted Committee. the role of the minorities, lack of adequate knowledge of religion and the difculties faced by the host communities as some related challenges. Religious leaders can be well-equipped and in a position to address drivers of human rights abuses and marginalization of minority communities. Te participants concluded that the values Recommended Reading embedded in the Yogyakarta Statement must be applied by religious actors to promote mutual understanding and tolerance amongst Buddhist and Muslim communities. As a key outcome, a task force to advance one of the seven shared values embodied in the Yogyakarta Statement on “Living in Harmony with the Environment” was formed, with a focus on Bangladesh. Tis efectively puts forward a thematic approach for future activities of the BFM. About the BMF & Te Yogyakarta Statement: Residence and Unity Te Yogyakarta Statement was developed in Editor: Carole McGranahan 2015 by Buddhist and Muslim leaders representing Publisher: Notion Press

Vol. 36 No. 1 January - April 2020 31 2019 International Day of Peace Celebration & Religious and Traditional Peacemakers Congregation in Bangladesh

On the eve of the International Day of Peace Celebration, the religious and traditional peacemakers organized a two day peace program on Sep 20- 21 with a festive mood in Chittagong, Bangladesh. Humanitarian Buddhist organization Atish Dipankar Society (ADS) hosted the National Buddhist Peace Dialogue on September 20 at the and also increasing religious extremism and social Madarsha premises. Buddhist intolerance. He suggested building a peaceful society leaders and peace actors participated in the peace where all religious and traditional peacemakers dialogue and shared their peace initiatives, promises would be involved in sustainable peace building in peacemaking following the Lord Buddha’s noble processes. teachings on universal loving-kindness and Te frst dialogue panel discussed unbounded compassion for the benefts of all living Peacebuilding through Promoting Interfaith Co- beings without any distinction. Te participants operation: From Dialogue to Action. Te speakers were inspired to share their local strategies with noted how essential the work for peace, Somboon Chungprampree (Moo), INEB Executive peacebuilding, communal harmony, enhancing Secretary. interfaith leaders connectivity through advancing On 21 September during the International dialogue, dialogue for building fellowship, harmony Day of Peace, Atisha Dipankar Peace Trust among diferent religious and faith groups is in Bangladesh in cooperation with the Interfaith Bangladesh as a densely populated country. Tey Peacemaker Team (IPT) and ADS organized a also emphasized respecting the principles of Religious and Traditional Peacemakers congregation Freedom of Religion or Belief (FoRB) and ‘Do No and multi-faith dialogue on National Peace and Harm’ in the name of religion or faith. Harmony with the theme Eforts for Sustaining Second session focused on Building Peace and Peacebuilding-context in Bangladesh & Universal Responsibility & Ending Religious South Asia at the Hotel Shaikat in Chittagong City. Motivated Violent Extremism. Te speakers urged In the morning session, Vice Chanellor of the religious and traditional peace actors to take the Premier University, Prof. Dr. Anupam Sen personal responsibility for the consequences of their highlighted the importance of peace in society and behaviors, decisions and actions for the future of the emphasized building a culture of peace. He added planet. Tey also suggested becoming actively that Bangladesh and South Asian countries people involved through collaborative engagement to fnd are peace loving, yet poverty, lack of proper sustainable positive solutions to challenges the education and unemployment are causing unrest global community is facing. Te speakers discussed

32 the causes in the rise of terrorism, intolerance and 2050; tax pollution; stop subsidizing fossil fuels; stop extremism in Bangladesh and South Asia. Te building new coal plants by 2020; focus on green causes included social injustice, ideological economy, not a grey economy and pursuing global contradiction, religious views, ill-motivated and bad eforts to limit temperature rises to 1.5C degrees. political interference. Additionally, sometimes Teir demands also included making signifcant government polices and outside interference in all contributions to climate policy and action, South Asian countries have been primary factors advocating for sustainable agriculture, producing responsible for the rise of extremism in the region. and consuming for one’s personal life, community So, a comprehensive approach is needed to deal with and country; and to raise ethical and moral issues of terrorism, violence, intolerance and arguments for climate justice. extremism at the state, society and regional levels in Finally, there was an exclusive Peace Talk order to eradicate them from our lives. and Atisha Changemaker Award presentation Afer lunch break, the dialogue the Youth & ceremony chaired by Dr. Dibakar Barua, co-chair, Women Empowerment: For Contributing an Inclusive Atisha Dipankar Peace Trust Bangladesh. Te and Peaceful Society was discussed. Te speakers honorable mayor of Chittagong City Cooperation mentioned that total world’s population is about 7.8 Alhaz A J M Nasir Uddin was present, in addition to billion, among them 30% are youth, of which Prof. Dr. Bikiran Prasad Barua, Prof. Dr Pravat approximately 50 million youth are in Bangladesh Chandra Barua, Somboon Chungprampree (Moo), who are born afer independence. Tese numbers Prof. Dr. Monzurol Kibria, Prof Dr. Ujjal Kumar refect the necessity of ensuring empowering youth Dev, councillor Tareq Soliman Salim, councillor and women through meaningful participation, Hassan Murad Biplob, Santoshita Chakma Bakul equal partnership, decision-making and societal were presented as guests of honor. Te city mayor well-being. Te speakers indicated that the youth thanked everyone for arranging the Peace Day are the catalyst for peace, security and humanitarian programs and greeted all peace activists to work for action. Teir voices and dedication should promote sustainable peace, religious harmony, overcoming a peaceful, safer, just and sustainable world. Also, extremism and collective eforts for fellowship, women are generally deprived of their basic rights amity among people to people connection in the and face discrimination in many aspects of their region and the world. daily life. So, the speakers emphasized promoting an Later the mayor presented the Atisha inclusive and peaceful society that specifcally Changemaker Award to the International Network addresses youth and women in ways that support of Engaged Buddhists (INEB), Tailand, “For facing challenges of the 21st century. Incomparable Role of Promoting Global Peace, Te last dialogue session discussed Climate Peacebuilding and Services to the World Humanity.” Justice, Environmental Ethics & Human Values. It INEB Executive Secretary Mr. Somboon was also mentioned that the theme of the Peace Day Chungprampree (Moo) received the award on is Climate Action for Peace. Tis draws attention to behalf of the organization. Awards were also given the importance of combating climate change as a to Professor Dr. Md Monzorul Kibria, Mr. Swapan way to protect and promote peace throughout the Barua Chowdhury and Prof. Dr. Ujjal Kumar Dev world. individually ‘For Signifcant Role of Promoting Te speakers argued that peace can only be Peaceful Society and Services to the Humanity.’ achieved if concrete action is taken to combat climate change. Tey demanded that all governments should prioritize reaching carbon neutrality by

Vol. 36 No. 1 January - April 2020 33 SEM

Rekindling Regional Pride: The Dawei Art Space

Words & Photos BEN DUNANT | FRONTIER

Mya Ei Twe said a better life needn’t come at the expense of identity. She believes that the gallery and the art it displays, with its focus on local subjects, could play a role in rekindling pride in the region’s natural and cultural inheritance. “People want to copy more developed countries, but we’ll lose our culture and our values that way,” she said. “Trough art, we can recall our childhood memories and our happiness.” When the gallery opened in June, Dawei was being pummelled by monsoon rains that hit this A new art gallery in the Tanintharyi capital of Dawei lush coastal corner of southeastern Myanmar with aims to showcase the natural beauty and cultural particular ferocity. Close to the municipal market heritage of a region on the brink of large-scale and just a couple of minutes’ walk from Strand Road development. along the river, the Dawei Art Space is one of the few “DAWEI is not like the rest of Myanmar. We contemporary cultural oferings in a small, low-rise have our own language, our own culture and city characterised by peeling colonial villas and literature. Our way of thinking is diferent,” explained family-run businesses. Ma Mya Ei Twe, a volunteer at the Dawei Art Space Frontier visited the gallery in mid-October, in the Tanintharyi Region capital. when the rain clouds had given way to ferce Given Myanmar’s diversity, such statements sunshine, and found a thick-walled, two-storey are regularly heard in other parts of the country. building resembling a godown, or warehouse. Its However, because Tanintharyi is a nominally Bamar- cheerful yellow façade, with three large doorways majority administrative region, as opposed to an opening onto a covered stretch of pavement, invited ethnic nationality state, its cultural distinctiveness is anyone to walk in from the street. ofen overlooked. Inside, the gallery’s dark wooden foor, Mya Ei Twe, who is known to friends as recessed windows and white walls created a cool, Nge Nge, said locals were also prone to devalue their quiet mood, undisturbed by the whirring of a ceiling heritage in the desire for modernity and economic fan and the puttering of scooters from the street development. In an isolated region where many outside. It was the perfect atmosphere for looking at households are only kept afoat by remittances from art and considering Dawei’s heritage, and discussing relatives working in exploitative conditions in both subjects with Mya Ei Twe. Tailand, there is straightforward desire for a better As Mya Ei Twe told it, the building has a life. largely commercial history that refects the changes

34 Te Dawei SEZ site, by Tai artist Prasart Nirandornprasert. in trade and consumer habits in the small city. It had region’s coastline and the communities whose lives served a dealer in Capstan cigarettes, a British brand depend on the sea. “Sea Lovers” runs to the end of popular in the early 20th century but rarely sold November and features paintings by the Dawei- today, as well as a trader in areca nut, which grows in based artists Karaweik, Hla Shwe, Saw Eh, Soe Naing dense palm groves across the region. It had later and Aung Kyaw Myo. Little red circular stickers, been a video hall where pirated Myanmar and denoting a sale, were afxed to the frames of a few of Hollywood flms were shown, and for a brief time a the works. motorcycle showroom. But with holes in the roof to Mya Ei Twe said the idea for the exhibition fx and a rotting foor that needed replacing, it had came from the artists themselves. “Tey wanted to not been well maintained. rent a space to put on an art show during the She said that the gallery runs on Tadingyut festival [in mid October] but didn’t have contributions from local organisations and the budget for it, so they approached us, and we individuals, including artists who previously had to were so happy to host them here,” she said. submit their work to cafés, restaurants and hotels if Te exhibition took up the front room of they wanted the public to see or buy them. Renting the gallery, while a rear room bore a rotating display out the space for workshops and small conferences, of paintings by artists who were based in, or had and the sale of handmade products from local visited, Dawei. One canvas, by Tai painter Prasart enterprises, also helps them to meet the K600,000-a- Nirandornprasert, depicted the site of the Dawei month rent. Special Economic Zone, 30 kilometres northwest Besides exhibitions, talks, flm screenings from the town. and traditional music nights (recently, a Tavoyan An angry red sky loomed over an otherwise mandolin concert) that are organised directly by the bucolic scene, the sun’s rays jabbing violently gallery, the space also provides a free venue for downwards onto green-and-yellow felds populated discussions by students from high schools in the by water bufalo. A milestone loomed in the city, along with other groups in the community who foreground, showing 0 kilometres – the starting cannot aford to pay, Mya Ei Twe said point of a planned highway that, like the mega- Te exhibition showing at the gallery when project it was intended to serve, has gone nowhere Frontier visited was devoted to depictions of the for years.

Vol. 36 No. 1 January - April 2020 35 SEM

Tis acrylic work jarred with the other 130km road that would connect it with the Tai paintings on display, which showed a region of border at Htee Khee is expected to begin soon with undisturbed rural livelihoods and the largely Tai government fnancing. A deep-sea port will unblemished beauty of its beaches, mountains and follow. Tough many remain sceptical about the forests. Prasart’s unsettling panorama seemed to prospects of the accompanying SEZ, the spectre of portend an apocalyptic transformation of the coastal big development still lingers over this stretch of area of 20,000 hectares that was earmarked for what picturesque coastline. would be one of the largest industrial zones in the “We are rich in natural assets, but many world. people aren’t conscious of this,” Mya Ei Twe said. Tough construction of the SEZ has been “Trough art, we can show our resources and stalled since 2013, and residents in villages slated for regenerate feelings of pride.” demolition have even built new houses, work on the

The 26th Sem Pringpuangkeo Public Lecture Saturday, 8 February 2020, 1:00 – 6:00 pm Faculty of Liberal Arts - Room LA107, Tammasat University (Ta Phra Chan Campus), Bangkok DHAMMA RAINBOW Gender Justice: An Inevitable Issue in Contemporary Buddhist Ethics

Programme Schedule 13.00-13.30 Registration 14.00-14.10 Welcome remarks - Mr. Surasee Kosolnawin, President, Sathirakoses-Nagapradeepa Foundation 14.10-14.20 Opening remarks - Mr. Chutchawal Pringpuangkeo, Director, SEM Pringpuangkeo Foundation 14.20-14.30 Tai fute music - Norapattara Phabanjongjit 14.30-15.30 Documentary flm Tripitaka 2 - Buddhism for Equality 15.40-16.40 Public Lecture “DHAMMA RAINBOW - Gender Justice: An Inevitable Issue in Contemporary Buddhist Ethics, Ven.Chao Hwei Shi, Dean, Department of Religious Studies, Hsuan Chuang University, Taiwan 16.40-17.40 Panel Discussion Panelists include: Ven. Woradhammo, Tai Buddhist monk & LGBT activist Ouyporn Khuankaew, International Women’s Partnership for Peace and Justice Asso. Prof. Dr. Chalidaporn Songsamphan, Faculty of Political Science, Tammasat University Tanwarin Sukkhapisit, Tai flmmaker and member of Parliament Moderator - Anchaleeporn Kusum, journalist 17.40-17.55 Q&A and exchanges of ideas 17.55-18.00 Closing remarks - Sulak Sivaraksa

With translation into Chinese and Tai For the full programme, visit http://www.semsikkha.org and www.snf.or.th For more details, contact Ms. Poolchawee at 0 2344 7385, 08 9499 0490

36 Sulak Sivaraksa

Sulak Sivaraksa: Behind the Audience with the King

Interview by Hathairat Phaholtap, October 16, 2019 From Te Isan Record: https://isaanrecord.com/2019/11/16/interview-sulak-sivaraksa/

Te Isaan Record (IR): You’ve been charged with lèse- majesté many times over. Why do you still continue to speak out about Article 112 [of the Tai criminal code] and the monarchy?

Sulak Sivaraksa: Te last time I was accused of insulting the monarchy, if the military court had gone ahead with that case, I would probably have been facing quite a bit of jail time.

IR: Afer petitioning the King and receiving a royal pardon from him, you gave interviews to the press saying that the King is compassionate. How is he compassionate?

Sulak: I told His Majesty that I was being unfairly Sulak Sivaraksa at the Wild Dog Bookshop in targeted, that the charge of lèse-majesté was just a pretext Khon Kaen. for silencing me, and he believed me. He instructed the royal secretariat to have the court case dropped At 86 years of age, Sulak Sivaraksa–better known as S. immediately. His Majesty is very decisive. If he is going to Sivaraksa–is a senior academic who has been popularly do something, he doesn’t wait around to do it. I am very dubbed the “Siamese Intellectual,” and he is no stranger to grateful indeed. the courtroom. Troughout his career he has been compelled to answer court summonses more ofen than IR: It’s been said that you’ve had numerous audiences he cares to remember. In no less than six of these court with the King. Can you tell us how you’ve advised His cases he was answering to the charge of lèse-majesté, or Majesty? royal defamation. Sulak: Tat’s not true; people really do talk too much His most recent court case was in 2014, when he sometimes. I’ve had the one audience with His Majesty was accused of defaming King during a debate and that’s it. He was simply interested to hear the views of at an academic seminar titled “Te history of expunging an old man like me. He asked me what I thought about and contriving.” In 2018, the case was withdrawn by various things, and I replied to the best of my old brain’s military prosecutors. ability. I spoke to the King in frank and ernest terms, that Te Isaan Record’s editor Hathairat Phaholtap much he could tell. Tere really was nothing more to it sat down with S. Sivarak to talk about this case, and his than that. views concerning the monarchy, and the question of ethnicity in the Northeast. IR: In your view, how is King X?

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Sulak: He is a very capable man. People ofen think that accused of lèse-majesté, even when they don’t see any he wouldn’t be up to things like reading, when he is reason to. extremely well read. He knows about people like Netiwit Tere ought to be a legal commission to decide [Netiwit Chotiphatphaisal, a student activist at frst on whether there is really any grounds for prosecution University]. He knows about the book under Article 112. Tis commission could be drawn from that Netiwit translated into Tai [Letters to my the judiciary, or from the Bureau of the Royal Household, Grandchildren by Tony Benn]—things the vast majority too, for that matter. Te point is that there really ought to of Tai people aren’t aware of. It took me by surprise, too. be some serious deliberation on whether to go ahead and prosecute someone for the crime of insulting the IR: You say that he is a very capable and insightful person. monarchy. What are his views on democracy? But it isn’t because this law, as it is, is extremely Sulak: He is very interested in the topic of democracy, useful for the people in power. It has no use whatsoever that much I’m sure. But as to exactly what his views are on for those without power. You have to understand that the subject of democracy are, I am not sure at all. most people don’t have any power, they have no real recourse. Te law should be protecting these people, not IR: Do you view Article 112, as it is currently being used, the people who already have all the power. as a political tool or as a means of protecting the monarchy? IR: Do you think the monarchy should remain a fxture in Tai politics and society? Sulak: Oh, it’s defnitely not a means of protecting the monarchy! It is well and truly a political tool. Te previous Sulak: Tat’s actually one of the questions His Majesty king stated under no uncertain terms that anyone who posed during my audience with him. I said to him, that abuses Article 112 is, in efect, harming the King. And by for the monarchy to endure, it must make itself useful to doing that, they would be directly contributing to the the people. If the monarchy is wholly self-serving, well decline of the monarchy. He was very clear about that. then its days are surely numbered [Sulak shakes his head]. Every administration likes to blow a lot of hot Te monarchy must introduce some transparency into its air about being loyal to the king, but they never really workings if it wants to remain. It must be open to follow the King’s real intent for the law. Tere was only criticism. Tat’s what I said to him, but I don’t know one politician who did, and that was “Seh Nan” [Maj. Gen whether he believes I’m right or not. Sanan Kachornprasart] when he was the Minister of IR: At the moment there’s a buzz online about young Interior. During his tenure he forbade the police from people not wanting to stand up for the King in cinemas. initiating any 112 cases. I have to give him credit for that. What are your views on this? But he’s dead and long gone now. Hardly anyone remembers him anymore. Sulak: Standing up for the royal anthem in cinemas and theaters, that’s a custom that we borrowed from western IR: How will this law be used from this point onwards? nations when they still did it. In the UK, they’ve stopped You’ve said many times in the past that it needs to be doing that long ago! Tey know that if people want to do overhauled. How should it be changed? these symbolic displays they will, but if they’re not into it Sulak: I said that in parliament. I said that, “If you MPs then they won’t. Tere’s no real point to it. had any sense, if you don’t have the courage to get rid of Let me tell you something. During the reign of this law, you should at least think about amending it.” For Rama XII [King , r. 1925–1935], there was an example, they could have gotten rid of the minimum incident where police arrested an elderly lady who didn’t sentence of three years since that would allow the courts stand up for the royal anthem at a theater. Marshal to suspend sentences. Another thing is to remove the Paribatra Sukhumbandhu [Prince of Nakhon Sawan] obligation for the police to accept any accusation of lèse- who was also Minister of Interior at the time, was majesté–however spurious–as prima facie. Tat’s just absolutely furious. He said, “How is an old lady supposed ridiculous, that they can’t refuse to arrest someone to know anything about these western displays of

38 Sulak Sivaraksa respect?” and he had her released immediately. It might have creatures living in it that can make you wish Te [royal] anthem is just a symbol. It’s designed the tree wasn’t there. You have to remove them, not the to honor the monarchy and make it look great. When the tree. Te monarchy is the same. You have the extreme people are satisfed, that is a good time to put the anthem right-wingers, the people who are just hanging onto the on. But when people are dissatisfed, forcing the anthem coattails of the monarchy for their own ends, you have to on them is a mistake—whether it’s a song or whatever. If get them out of the tree. A transparent monarchy that can people are unhappy about these displays, then they have be critically examined can last forever. It’s better to keep a to stop. Tere is absolutely no good to be gained from tree than to chop it down. forcing the issue. IR: Te government of General Prayut Chan-ocha, which IR: But some people still do stand up for the royal started of as a military dictatorship, has manipulated anthem—there seems to be a pretty even split. What is things and got themselves into parliament. What kind of the way forward? hopes do you have for this government?

Sulak: Just leave them be! Te people who don’t agree Sulak: Mr. Prayut… I’ve known dictatorships since the with you, that’s who you have to get to come around. Te government of , people who already agree with you, they’re already on Field Marshal Sarit Tanarat, and later General Suchinda your side. Kraprayoon. Tose people ordered my arrest, and I ran It’s very simple. When Tsarist Russia fell, Rama away from them. But they all had smarts. Tey were VI asked his son Prince Chakrabongse–who was studying capable men. But Mr. Prayut, he doesn’t know a damned in Russia and living as a member of the Tsar’s royal thing about anything. He’s just winging it from day to day. household–why the monarchy ended there. Prince How did we allow this kind of person to be prime Chakrabongse’s reply was that though the Tsar was minister? personally a very nice man, he refused to listen to the But there are still some promising signs. Tere progressive voices, he refused to hear anyone who are some new parties in parliament now, a lot of people disagreed with him. He only listened to the people who who are progressive in outlook. I think that these people agreed with him. Even the young Prince Chakrabongse will band together to stick it to Prayut. Tey’ll use could see that. rationality as their main weapon because that’s something Te lesson is very clear. Prince Chakrabongse that Prayut just doesn’t get. told the king that the monarchy must pay heed to what its He even decided to either leave out or forget detractors have to say, and have a dialogue with them, certain parts of the oath when being sworn into ofce. and respect their diferences of opinion. In the UK, the Tis is very dangerous, because the oath is sacred, yet he monarchy has survived because of this. Tere are critics doesn’t seem to give a damn. How do you deal with of the monarchy lef, right, and center there, but the someone like this? Te MPs have to get together and monarchy still remains because they allow their detractors push, or kick him out, through whatever legal means they to vent. Better to allow them to say whatever they want to have before them. say, rather than have them conspire to overthrow the IR: You’ve experienced dictatorships since 1937. Troughout monarchy in secret. your time, which dictatorship was the scariest? IR: What is the political signifcance of the monarchy? Sulak : Sarit Tanarat. He was a genuine dictator who was Sulak: Te monarchy has been with Tailand for around truly fearsome because he was able to successfully co-opt 700, 800 years now. It’s generally better to keep and the power of both the monarchy and religion for his own improve what you already have than to destroy and start ends. Sarit was the most dangerous one of them all. Your again. It’s easy to chop down a tree, but if the tree gives publication is based in Khon Kaen. Tere are still photos shade then it’s surely better to keep it than to chop it of Sarit Tanarat on display around Khon Kaen. Tat down. means the people of Khon Kaen have yet to become aware Sure, the tree could have parasites living of of it. of this.

Vol. 36 No. 1 January - April 2020 39 Sulak Sivaraksa

You shouldn’t forget that there used to be statues all his time in parliament. Prince Sithiporn was of Monsieur Pavie [Auguste Jean-Marie Pavie, frst French heartbroken. I tried to console him, I told him to keep his vice-consul in Luang Prabang] standing in Laos, both in chin up and just accept the fact that people can be bought, Luang Prabang and Vientiane. Pavie once said that it was and to keep on fghting. Tat was a real shame. Prince because of him that Laos was able to escape the clutches Sithiporn died soon afer that, and was forgotten. of Siam. When Laos fnally achieved its own independence Tinking of him, I recall him saying that the and became a communist country, the statues of Pavie future of Tailand lies with the farmers, who are equal in were thrown into the Mekong river. Tat shows that the dignity to any government ofcial or middle-class Laotians are more aware than the Tai when it comes to urbanite. He said that when the farming backbone of this these things. country gets a real say in how the country is run, that’s I believe when Tai people fnally wake up, when Tailand will have a future that is worth looking they’ll be throwing the statues of Sarit Tanarat into the forward to. Right now, the farmers are still being woefully Mekong river too, just as the Laotians have done. exploited, to say nothing of the manual laborers.

IR: You’ve said that you’re beginning to see some hope in IR: You ofen talk about Tainess, you like to wear Tai- the younger generation in parliament. Can you see hope style outfts; sometimes you even go around in a ratpataen for democracy afer the most recent election? Do you [traditional Tai loose-ftting knickers]. What is your think the people have democratically awake? defnition of what it means to be Tai?

Sulak: Yes, I believe that some kind of awakening is afoot, Sulak: To be Tai, for me… let’s put it this way. Every whereas the government is rudderless. Te more nation has a right to express itself through its own dictatorial the government is, the more the people will language and culture. We shouldn’t look down on other awaken. I think it really is worthy of praise, the way that cultures. But what I do look down on is people trying to young Tai people are more wise to what’s going on than force [cultural expression] on others. Take the phrae a lot of people from my own generation. trousers that I’m wearing, for example. During the time of My hope is that Tailand is going to make it Field Marshal Phibunsongkhram, people would get because of the new generation. In Khon Kaen you have arrested for wearing these trousers. Te police said it was people like Pai Dao Din, and in Bangkok there are people indecent, and that to be presentable in public you had to like Netiwit. Tings are getting interesting. wear western-style slacks. Tat’s why I make a point of not wearing western-style clothing. IR: Many people in Isaan feel like their electoral choices have been ignored over and over again. Do you expect IR: What do you think “being Isaan” should mean? this pattern to continue in the future? Sulak: Being Isaan, you have to be proud of your Lao Sulak: It’s not always easy to make changes. Power, and cultural heritage. Tese days you’re calling yourselves access to power, is bought and sold all the time. You have “Isaan” [a Sanskrit-derived word for the northeasterly to be patient. direction] people. Is there any country or culture that People these days have probably never heard of takes its name from a compass direction relative to Prince Sithiporn Kridakara [1883-1971]. He dedicated another place? So you’re Lao. What’s wrong with that? his life to fghting for the farmers. During the frst election You should be proud of the fact that you’re Lao. Whether that we had afer the dictatorship in 1969, Prince Sithiporn you’re Lao from this side of the [Mekong] river or that formed a party and he came and asked me to help him side of the river, you’re still culturally and linguistically fnd some candidates. He said he just needed one or two Lao. Te only thing that keeps trying to drive a wedge good people in parliament to be a voice for the struggling between the Lao-speaking peoples is politics. farmers. Well, he did get one of his candidates into parliament. But that rascal only went and sold himself to the highest bidder. He never said a word about farmers in

40 Articles

Tera (Temple) Energy: Supporting Inner Ecology through Outer Ecology

Translated and edited by Jonathan S. Watts from articles in the Mainichi Newspaper October 25, 2018 and the Bukkyo Times, May 16, 2019

ince it’s establishment in 2015, the INEB Eco-Temple Community Development Project is continuing to attract new members and create new linkages for sharing knowledge on developing comprehensive eco-temple activities appropriate to each region and local ecosphere.

As a partner of another INEB sub network on Buddhist build community around a group of supporters, then we chaplaincy and psycho-spiritual care, our newest eco- can defnitely help in resolving the social isolation Temple member, Rev. Ryogo Takemoto, is creating a new problem in Japan. Trough Tera Energy, we would like to kind of interconnection between inner and outer ecology support temples and communities that have communal through his newest project Tera (Temple) Energy. Rev. property to support society.” Takemoto is the 41 year-old abbot of Saisho-ji, a Jodo With the wider circulation of electricity sales in Shin Hongan-ji Pure Land denomination temple located Japan that until recently have been monopolized in every in Katsuragi City in Nara Prefecture, Japan. In June 2018, region by large utility companies, smaller retailers can he along with a group of Jodo Shin priests established a provide freedom of choice as they gain certifcation for new company called Tera Energy (tera=Buddhist temple) their new businesses. Since 2000, there has been a based in Kyoto City. progressive shif in the energy market away from large- Te roots of this project, however, go back to scale customers to individual households emerging in 2010, when with another group of Jodo Shin priests he April 2016. Instead of Japan using nuclear power as a established Sotto—the Kyoto Suicide and Self-Death basis for generating electricity, Rev. Takemoto says Tera Counseling Center as a non-proft organization to con- Energy would like to help realize the goal of more than tribute to the work being done various Buddhist priests in 70% renewable energy (feed-in-tarif supply included) for Japan on suicide prevention and mental health care. the total electricity supply of Japan. Te electricity Tera For the next 9 years, he put forth his best eforts Energy procures will be mostly from renewable energy into the work of counseling the depressed and also companies, such as Miyama Power HD, a company in training other priests to support such persons. However, Miyama City, Fukuoka Prefecture that supports there were many instances in which he felt he could not community energy development. Te Climate Network continue with it, especially because of the strains of (Kiko-Nettowaku), a non-proft, will also provide funding a non-proft that relied on grants and subsidies. support. Tey also have the aim in the medium-term to Tis pushed him to conceive of a new system of support, develop small-scale hydroelectric power in the wider which became the genesis of Tera Energy, whose motto is, Sanin region of prefectures along the Japan Sea Coast, “With a rich mind/heart, we can move towards a secure such as Shimane, Tottori, and Hyogo. future”. For the time being, Tera Energy is targeting Rev. Takemoto notes that, “Te fundamental temples and their members in the Shikoku and Chugoku cause of suicide is isolation. If we can create temples that regions of central Japan with the aim of selling energy

Vol. 36 No. 1 January - April 2020 41 Articles

Rev. Ryogo Takemoto, abbot of Saisho-ji, a Jodo Shin the market price that changes according to time of day. As Hongan-ji Pure Land denomination monastery & usage is divided into a fxed payment, there are no hidden CEO of Tera Energy. or additional costs to pay. Besides trying to ofer clean energy as part of the nationwide by 2020. By June of 2019, they began supplying larger environmental movement, the distinctive part of electricity to 30 temples and their parishioners of 2 sub- their system is the returning of 2.5% of the electrical sects of the Rinzai denomination and of the Jodo charge to the temple provider, which they call “asset Shin Hongan-ji denomination in both Hiroshima and relief,” a name change from the original “temple support East Hiroshima cities through 11 main temple suppliers. cost.” Tose temples with normal contracts, which are By November of 2018, Tera Energy had raised basically the home temple of the consumers, will be the 16,420,000 yen ($150,000) in capital to begin the work, frst to receive such returns. Tese temples will need to and at present have 6 ofcers, of which 4 are Buddhist then show their plan of using these returns during the priests, and one staf. In June 2019, they will added two period of the contract. Rev. Takemoto says, “Rather than more staf through public canvassing. Tey are forecasting speaking of returning charges to the temple, it’s more of a becoming proftable quickly through expanding mechanism or system of donating to a business run by the nationwide by the year 2020. Teir original expectations temple. We could consider such a business as a social for this year was to have revenue of 1.7 billion yen ($15.6 (welfare) activity, like building a cafeteria for local million). However, they will not able to meet this target, children or developing a plan for community restoration and Rev. Takemoto says, “Tere are some aspects we are for the future.” looking at that might still be insufcient,” such as lowering By developing such an understanding in the expenses through transferring ofce work, like customer community, lay followers may join in through creating such management, within the company and also moving business proposals and acting as support staf. In the ofces around. specifc case that a supplier is not linked to a temple, Rev. Te revised goal for contracts in 2019 is 300 Takemoto can choose to initially ofer the returns to temples with 1,200 attached family households for a support a group that is working on environmental issues or revenue of 420 million yen ($3.87 million). Tey claim his own Sotto Kyoto Self-Death and Suicide Counseling that the break-even point for proftability is 200 temples Center. In this way, he vows to make electricity a lamp for and their afliated households. Usage charges will refect relief and security in Japanese society.

42 Articles

The ‘Me Too Movement’ Within Buddhism and Global Buddhist Women’s Solidarity for Gender Equality

Bogyean Ok Director, Institute for Religion and Gender/ Co Representative, in Te Solidarity for Gender Equality in Buddhism

n October 20, 2019, I attended the 19th International Network for Engaged Buddhists (INEB) conference in India. Established in 1989, INEB holds an annual conference for Buddhists around the world who pursue peace, nonviolence, justice and human rights. This year’s theme was “Culture of Awakening -Cultivation and Harvesting Wisdom.” In Dharamsala, India, more than 160 people from 18 countries gathered together for the conference and also¬ met with His Holiness the Dalai Lama, revered as the incarnation of the Compassionate Avalokiteshvara. He generously welcomed us, stressing the “Oneness” of all mankind, saying that despite differing religious and political perspectives, every human being has the right to be happy.

I was given an opportunity to not only attend this As I experience the importance of solidarity conference, but also to give a presentation. While and support for gender equality within Buddhism, I honored, I was mindful as to how to best tackle proposed to INEB my topic addressing the Me Too some real issues which have recently taken place in movement in Korea. Even as I made the decision to Korea that have had a major impact on the general address this issue, as time went by I grew more population but also on the Buddhist community. concerned. Tis is in part because in many Southeast Te topic in particular was regarding the “Me too Asian Buddhist countries, the restoration of the Movement” in Korea, where among many things Bhikkuni order is becoming the most important that came to light, a Bhikku leader who sexually gender issue within Buddhism since the Bhikkuni harassed a female employee a few years ago. In an order disappeared a long time ago, and because the efort to show support for the survivors, three rules of the monks are very strict, it was inconvenient women’s organizations, including my institute, to mention sex crimes. I could not help but wonder pursued justice for the women and the Bhikku was if the subject would be of interest to the participants. jailed. As a result, 15 Buddhist organizations formed In the afernoon there were four discussion a “Te Solidarity of Gender equality in Buddhism” groups related to peace and social justice. Te title of consortium which remains active. our session was “’Me Too Movement’ Solidarity for

Vol. 36 No. 1 January - April 2020 43 Articles

professional job holders (including lawyers and doctors), religious persons topped the list within sex ofenders over the past fve years in Korea. While there are many reasons as to why women in Buddhist communities afected by sex crimes have difculty speaking out, being ignored, criticized and threatened by others in the community are part of the problem. Furthermore, the temples force silence with authority or conceal cases, and refuse to intervene, saying it is a societal and not a religious issue. Even though crimes were exposed, Gender Equality within Buddhism” and was many times they were dismissed as a minor clerical moderated by a U. S. born Bhikkuni and three error or insignifcant matters. Tese silent cartels panelists which included an Indian and Sri Lankan have continued allowing sex crimes, which is a women activist and myself. I presented my topic to matter of human rights and a matter of teaching, not about 30 people, including the Bhikkus, Bhikkunis, just a women nor society at large issue. Terefore, it trainees, laywomen and laymen. is my opinion that female practioners should be One of the panelists from Sri Lanka shared allowed to break their forced silence, and INEB the story of a recent visit to a hospital where she saw needs to make eforts to support all Buddhist a 7 year old child Bhikku who had been severely survivors of sex crimes in each country, to allow for injured and hospitalized afer being repeatedly unity and practicing Buddhism without fear of raped by an adult Bhikku. We were all heartbroken sexual assault. to hear the story. Ten the Indian panelist who said Afer the presentation, the reaction was she came from a low caste background said that overwhelmingly supportive. One woman said in a though she tried being part of Muslim and Christian trembling voice, “I feel reluctant to go to a temple, communities, due to serious gender discrimination, because a Bhikku sexually harassed me when I was she lef those faiths and converted to Buddhism. young.” Ten a layman said, “I didn’t know that the However, she became disenchanted with Buddhism sexual assault problem in temples were so serious. I because of similar gender discrimination issues. had no idea women were sufering so much. Men For my presentation, I began by citing the should also be educated,” receiving applause from argument of Ajarn Sulak Sivaraksa, INEB’s women in attendance. A Bhikku protested, however, founder to overcome gender discrimination within complaining “Even though we work hard outside, Buddhism, that Buddhists should “be an ally, sweating, Bhikkunis have easy work in the kitchen. network, organize, and, above all, practice the So, sometimes we envy Bhikkunis. And Bhikkunis dhamma.” And, while there is no sexism anywhere don’t like to take center stage because they don’t like else in Buddha’s teaching, I explained how serious to teach or be in front of others.” He claimed that the deep-rooted patriarchy and misogyny in the “Tis is by no means sexism.” Buddhism is. Presenting data showing that female Ten a Japanese monk said, “We too have a believers in religion sufer from the “three bridles” serious sexual harassment problem in the temple. of male-dominated patriarchal systems in families, Tis seems to be as much afected by the male- churches and society, the data showed that of all dominated Confucian culture in Japanese temples

44 Articles

going forward. Many of their of their ideas shared a similar vein of thought. “Not only laywomen but also laymen in the temple also become victims of sex crimes.” “Te solution to this problem should include the strengthening of the legal system and educating for human rights and preventing sex crimes.” “Te problem of gender equality is due to a lack of knowledge. In a male-dominated society, Korea Buddhists Supporting the Me Too Movement men have a sense of superiority and do not know as it is in Korea.” A Teravada Buddhist Bhikku said, what gender equality is. Terefore, we should open “We haven’t heard about what sexual violence is and up more and discuss this issue.” what to do with laywomen. Laywomen do not say “We need seminars and workshops on the things that criticize or reject us. We have to learn issue of gender.” because we don’t know very well.” Mae-Chees from “We need to be merciful.” Tailand (they are called “Mae-Chee” instead of “We provide medical assistance to surviving “Bhikkuni” because Tailand has no Bhikkuni sex ofenders.” order) were listening quietly. We could agree on the necessity for Afer the end of the presentation and panel solidarity and also confrmed the possibility of a debate, another Teravada Buddhist Bhikku said gender-partnership with Bhikkus and laypeople. very seriously, “I’m very surprised by this talk today Te time we shared together will be a precious frst and learned something I hadn’t known. For step for Buddhists to unite, network, organize and Buddhists who truly follow Buddha’s teachings, it is practice in order to create a gender-equal culture. unthinkable to do sex crimes. I realize that there is much we don’t know about this, and it is my hope that your eforts will get rid of sexual assault within Buddhism.” Recommended Reading Trough this discussion, we came to the conclusion that solidarity activities for gender equality are very important and should be carried out consistently and systematically, and also urgently. Tese activities also can take place in all Buddhist countries at the same time, such as gender equality education for Bhikkus and education for preventing sexual violence for laywomen. As a start, we created a chat room to exchange mutual opinions, promising to take a step forward for organized activities for gender equality at INEB. From Stone to Flesh: A Short History of the Buddha Each participant wrote and shared their A series edited by Donald S. Lopez Jr. opinions and ideas regarding how to afect change Translated: Earl Hartman

Vol. 36 No. 1 January - April 2020 45 Articles

The History and Impact of Indian Buddhists on the Development of Buddhism in China: Relevance to the Contemporary Situation

Mangesh Dahiwale

Framework to Study Buddhist Conquest Buddhism. Kumarjiva, in particular, translated the of China in a way that was easy for the Chinese According to Hu Shih, India colonised China to relate with in their own language. Te name through Buddhism. He termed this process of Kashyap Matang indicates one of the castes among cultural borrowing as the Indianisation of China the Dalits. through Buddhism. Remarking that unlike material played an important role in borrowing, cultural borrowing has many stages and establishing Dhyana Buddhism and also Shaolin phases, he outlined various stages of development of temples. While the infuence of these masters Buddhism in China. He compared this with continues in China, India also benefted from the Christianisation of Europe and described as visits of Chinese Bhikkhus like Faxian, Indianisation of China. Te impact of Buddhism on and Itsing. If they had not lef the travelogues China is summarised in the Chinese proverb: Every behind, the in India would home Amitabha; every home Avalokiteshvara. In have been lost to the forces of time. Tis bilateral 1930, there were 500,000 Buddhist monks and interaction between Buddhists from India and 100,000 Buddhist temples. China paved a way for the contemporary According to him, the cultural borrowing understanding of Buddhism in India and Chinese took place in four stages: world. 1. Mass borrowing (blind translation and acceptance of everything coming from India) Buddhism in Modern China 2. Resistance and persecution (violent In the nineteenth century, the Buddhists in China attack on Buddhism by Chinese kings and responded with a new vigour and Buddhism was intellectuals) alive in the republic era, Maoist era, and is still alive 3. Domestication (for example, Avalo- in present day China. kitesvara converted into Kuan Yin) In the nineteenth and twentieth century, the 4. Appropriation (Te rise of Chinese Zen) Buddhists in China responded to the changing Hu Shih concluded that Buddhism was all political situation with innovative ideas like lay the time undergoing internal evolution and trans- Buddhist organisations in Shanghai during the formation under the infuence of the Chinese republic era, publishing magazines exclusively environment and tradition. devoted to Buddhism, and engaging in dialogues with science and Marxism. Te notable fgures of Influence of Indian Buddhist period were remarkable individuals who defended Teachers on China Buddhism, including Master Taixu and Master Te infuence of Nagarjuna, Kumarjiva, and teachers Tanxu. like Kashyap Matanga is still found in Chinese

46 Articles

Buddhism in Modern India Buddhists in India and China. Te broader Buddhism was reviving in the nineteenth century framework can be sketched from the study of history but in an altogether diferent context than Buddhism and extended into future. in modern China. Archaeological history of Buddhism was being exhumed and social and Relevance of Buddhism political activists from non-Brahman backgrounds Buddhism is relevant to the modern world to solve found in Buddhism a religion for the new India. Te the “problems” facing humanity today. Tese remarkable individuals were Iyothee Tass, Periyar, problems can be understood and then addressed Phule, and Babasaheb Ambedkar. Buddhism in India using a Buddhist framework. Discrimination exists became an alternative to the caste system when in India as do condition of exploitation/sufering in Babasaheb Ambedkar embraced Buddhism in 1956. many other places around the world. Te great However, the interaction between Buddhists masters saw in Buddhism a quest for pure land on in China and India was not there, except individuals the earth. Tey came to make Buddhism humanistic interacting with individuals. For example, Anand and this-worldly as opposed to “spiritual” and other- Kaushalyayan visited China in 1956. worldly. Te masters from the modern times Xuanzang: The Unifying Figure understood the importance of Buddhist dialogues Te life and mission of Xuanzang is uniting not only with science, democracy, and Marxism. Te the Buddhists from China, Taiwan, Japan, and India, Buddhists in China would have agreed with but he is seen as a model of Chinese spirit in Babasaheb Ambedkar’s paper on “Buddha and contemporary Chinese society. He not only Marx” and believed in the efcacy of methods of the transmitted Buddhism from Nalanda University to Buddha for enduring change in the world. China, but also acted as a Chinese Ambassador to Te masters from both China and India India exposing Indians to Chinese thinking. emphasized “Buddhist Internationalism” for fghting the local and regional problems. Tey advocated The Fifth Stage of Buddhist Interaction Global Buddhist Missions for a better world. Between China and India Tere is a need for Buddhists from has become a part of global diplomacy as speaking world and India to work together as the a sof power. Te communities in South East Asia Buddhists for transforming the societies. and the Far East are infuenced by Buddhism. Tere Perhaps, this is the time to borrow from is a huge concentration of the Chinese diaspora in the “Chinese Buddhism” for the Indian Buddhists. Te South East Asia and now increasingly in the west. Indian Buddhists can borrow the rich experience of China started with World Buddhist Forum, Chinese Buddhists. Tey can learn how to organise and in response to that India began with the Global and response even in the grave situations that Buddhist convention that culminated into forming Chinese Buddhists faced. the International Buddhist Council (IBC). Tis stage is political and diplomatically motivated as Reverse Transmission of Buddhism Buddhism is being used as a sof power where nation from China to India states like Nepal and Sri Lanka are involved in this Te Chinese speaking world has kept the back up of great game over Buddhism. Buddha’s teaching, Indian Buddhists should start However, the great masters like Taixu, accessing that. Te Chinese speaking Buddhists are Babasaheb Ambedkar, Tanxu, and Master Nan have relatively much richer than Indian Buddhists, they shown the path to the future interaction between can help to set up Buddhist institutions in India.

Vol. 36 No. 1 January - April 2020 47 Articles

Te reviving Buddhism in India ofers an world.” opportunity for the Chinese Buddhists to pay back New Buddhism of Tai Xu Bhante and their debts to their ancient teachers as India is now Babasaheb Ambedkar is not new as opposed to old. young nation where youth from Buddhist Bhante Tai Xu wrote in Sound of Sea that new is in a communities are more inclined to learn and sense of the true, original essence of Mahayana understand Buddhism. Buddhism; Babasaheb Ambedkar, he reclaimed and Perhaps, it is not possible politically and recovered the basic and foundational teachings of diplomatically to go back to the slogan “Hindi-Chini the Buddha from his study of Pali texts. Bhai Bhai” which was converted into a joke “Hindi- Tere are many similarities between the Chini Bye-Bye” during the war between Indian and understanding of Bhante Tai Xu and Babasaheb China. Te Buddhists from both the sides can not Ambedkar. Both of them: only chant this slogan, but make it a reality: Hindi- Chini Bauddha Bhai Bhai (Te Chinese and Indian Understood that there is a conflict and strife in Buddhists are brothers and sisters!!). the world and Buddhism should respond to that. Found Buddhism compatible to science. Revolutionary Convergence of Buddhist Agreed with the Marx’s vision ending exploitation Thoughts of Babasahab Ambedkar from in the world, but found Buddha’s methods India and Bhikkhu Tai Xu from China: efective for bringing non-violent revolution. Common Ground for Buddhist Friendship Recommended following strategies to make Bud- Both Babasaheb Ambedkar and Tai Xu were born in dhism efective in the modern times: the years 1891 and 1890 respectively, and faced the 1. Reorganising the Sangha and lay people same challenges of bringing transformation in their 2. Compassionate social action respective countries. Both were widely read and 3. Modern education actively engaged in the societies responding to the 4. Comparative study of religions problems. Tey were involved in a renaissance that Agreed on a Global Buddhist Mission can be qualifed as Buddhist renaissance. While Babasaheb Ambedkar was engaged with society, Te World Fellowship of Buddhists was politics, and the economic development of India, established by G. P. Malalasekhera from Sri Lanka, Bhante Tai Xu was devoted to bringing Buddhism who said he was inspired by the vision of Bhante Tai into dialogue with social movements, science, Xu. Babasaheb Ambedkar participated in the WFB Marxism, and other religions. Now that Buddhism conferences and was honored as an esteemed is reviving in both India and China, their life, thoughts, Buddhist leader. and legacies are a guide to present generations. Unfortunately, Babasaheb and Bhante did Teir common faith in Buddhasasana not meet, but there is a strong possibility of becomes evident in their cherished hope. Tis faith Babasaheb Ambedkar knew of Bhante Tai Xu as in Buddhism as the savior of humanity in the former’s disciple Fa Fan was one of the forces behind common ground between these great Buddhist WFB and a friend of G.P. Malalasekhera. leaders in India and China. Bhante Tai Xu remarked that, “My long ...... cherished hope that the world would be saved Mangesh Dahiwale is a member of the INEB Executive through Buddhism.” Committee and is with the Jambudvipa Trust, India. Babasaheb Ambedkar similarly remarked, “It is only Buddhism which can emancipate the

48 Articles

Dear Sombath…from Shui Meng

From Sombath.org - https://www.sombath.org/en/2019/12/dear-sombath-from-shui-meng-18/

y dearest Sombath

Today is 15 December 2019. It’s already 7 years today that you were so ruthlessly taken away from me, your family, and friends. Who could have imaged that 7 years have gone by and there is still a wall of silence surrounding what happened to you. However, with each passing day, the silence from those who took you speaks louder than words, and shows clearly their guilt and lack of ability to admit the truth of the injustice done to you.

Nevertheless, my dearest Sombath, the passing of Te prayer and blessing ceremony was simple, but time does not mean that you are forgotten. In the everyone felt the positive energy that emanates from days leading up to your 7th anniversary, I have the beautiful environment of the forest temple, and received so many messages from friends, colleagues, the strong spiritual presence of nature and the and even people who have never met you, to express universe. We know you are here with us and you their solidarity, love and blessing for you, wishing clearly know that you are loved and blessed and you strength, good health and your safe return to us. always remembered wherever you are. To mark your 7th anniversary, we held a prayer and My dearest Sombath, this morning before blessing ceremony for you at Wat Na Khoun Noi going to the temple, I got this message from one our Forest temple – the temple that you have had such a dearest friends, David and Lois from Minneapolis. long and close afliation with, and have helped Lois dedicated this poem to you and I a few years initiate the Buddhist Development Program to train back. On this special day, she sends me this poem monks, nuns and novices to use the Buddhist again to remind me that as long as we share the same teachings as the basis for development of the self, air space, we are united in spirit, despite the physical and their families and communities. separation. My dearest Sombath, today’s prayer and I fnd such comfort reading this poem that I blessing ceremony was so beautiful. It was led by all want to share this poem with you and to say to you the monks and novices of the temple and attended that time and distance can never separate the love by many friends, colleagues, members of the we hold and share with each other. diplomatic community, and also young people.

Vol. 36 No. 1 January - April 2020 49 Articles

Alone with You Do you hear the rising choir of croaking Are we not sheltered by this one vast tent of frogs in paddy felds? night sky Tere! Te gecko calls its mate Tere the sparkling stars! And what of the pungent scent of moist Tere the watchful moon, just rising earth Do you see them? We have to but breathe to partake of its You in your somewhere place promise Tell me And now Do you not breathe the air I breathe And now, my dear Laden with fragrant jasmine fower Receive the gentle kiss Listless and still as is this night Of rain Are we not held in its warm embrace Surely our hearts beat as one in this moment So my precious love, know that you are Soothed by the faintest whisper of young never far from me and from all who love you and bamboo continue to think of you every day. Unlikely keeper of our one remaining hope Come home soon my love. Tat we too shall bend and not break Where are you if not with me here Shui Meng In this place of shimmering solitude Tell me

Recommended Reading

The Generations: Ephemera… transferring the right view Author: Kishore Tukral Author: Kishore Tukral Publisher: Mosaic Books Publisher: Mosaic Books Factors for Awakening Development Ten Dhamma Talks by Tanissaro Bhikkhu

50 Articles

Updates from Advancing Inter-Religious Dialogue Project (SEA-AIR) Initiates Research and Fellowship Activities To Enhance Freedom of Religion or Belief - FoRB in South and Southeast Asia

Philip Gassert

Pope Meets with Religious Actors to Dialogue and Freedom of Religion or Belief) Advance Interreligious Dialogue consisting of local change makers to challenge Bangkok - His Holiness Pope Frances met with discrimination and oppression linked to religious religious and faith based actors from South and beliefs in Bangladesh, Indonesia, Myanmar, Sri Southeast Asia to draw attention to the important Lanka, Tailand and broader Southeast and South role religious and traditional actors play in confict Asia. Fellows from Myanmar, Bangladesh, and Sri mediation and broader peacebuilding eforts. Te Lanka were able to attend the conference. Popes meeting entitled, “Building Bridges for Peace Te draf letter was presented to conference and Understanding,” was held in conjunction with participants for the input prior to sharing with the the Peacebuilders Conference on Faith, Development Vatican. Following the interfaith meeting, the and Peace, hosted by the Rotary Peace Center and Embassy of Finland hosted a media engagement in collaboration with the event in which conference participants presented on Network for Religious and Traditional Peacemakers. the key themes from the conference and the Pope’s During his visit to the University, the Pope met with interfaith meeting. multi-religious and faith based actors to discuss For over 100 years, Chulalongkorn University their experience, research and eforts in advancing has produced valuable research and academic work faith peacebuilding at the grassroots, national and recognized by the public and private sectors. It has regional level. Staf from the Rotary Peace Center been rated the number one University in Tailand for and the Network drafing a letter highlighting the seven consecutive years. important role religious leaders play in upholding Te Network for Religious and Traditional human rights in their communities and confronting Peacemakers builds bridges between grassroots the challenging issues that Pope Francis highlighted peacemakers and global players in order to strengthen in his 2015 Encyclical. the work done for sustainable peace. Te Network His Holiness inspired many people, in strengthens peace making through collaboratively particular the Interfaith Fellows of the SEA-AIR supporting the positive role of religious and traditional Project (Southeast Asia: Advancing Inter-Religious actors in peace and peacebuilding processes.

Vol. 36 No. 1 January - April 2020 51 Articles

Network Hosts Diplomatic Briefing a series of planned follow-up activities to the at Finnish Embassy in Thailand conference, including future diplomatic briefngs Members of the Network Secretariat recently held a and disseminating a letter highlighting the diplomatic briefng at the Finnish Embassy in conference’s key messages to local and international Bangkok to discuss the work of the Network and its media outlets. Representatives from all conference members and supporters in Tailand. Te participants organizers presented at the briefng. of the meeting included embassies and delegations from: Finland, , Sweden, Australian, SEA-AIR Project Selects European Union, Austria, , France, New 15 Grant Recipients Zeeland, Switzerland and the United Nations. SEA-AIR consortium project staf convened a Te discussion focused on current dynamics Selection Committee in December to select 15 of and ongoing initiatives to advance interfaith Interfaith Fellows for small grant support. Te peacebuilding throughout South and Southeast Interfaith Fellowship Program, as part of the EU- Asia. Te Network presented on its work with funded SEA-AIR project, aims to build the capacity women of faith and the related exchange between and skills of local changemakers, and empower and Southern Tailand, Malaysia and Indonesia, the support them to advance interfaith dialogue and Peacebuilders Conference on Faith, Development, peace, challenge discrimination and oppression of and Peace, and the European-Union funded project minorities in their own communities and contexts, Southeast Asia: Advancing Interreligious Dialogue and contribute to social cohesion and FoRB in and Freedom of Religion or Belief. sensitive and constructive ways. As part of these Te Peacebuilders Conference was hosted aims, the Network for Religious and Traditional by the Rotary Peace Center at Chulalongkorn Peacemakers will provide technical and fnancial University, and organized in collaboration with the support to 15 initiatives during phase 2 of the Ministry for Foreign Afairs of Finland (MFA) and Interfaith Fellowship Program. the Network. Te diplomatic briefng was the frst of Te 15 selected Fellows displayed advanced capacities to form collaborations and design human rights and confict sensitivity focused innovative Recommended Reading actions with demonstrable impact. Te objective of this grant support is to promote inter- and intra- faith and pro-FoRB initiatives with real local ownership, promote cooperation among Fellows working in the same region/country, and increase contextually aware actions as part of the overall project. Fellows will receive grant funds in January 2020 and begin implementing their proposed activities in their home communities shortly thereafer.

The Intelligent Heart ...... Author: Ahra Ajaan Suwat Suvaco Philip Gassert, Project Manager, Te Network for Translated: Tanissara Bhikkhu Religious and Traditional Peacemakers.

52 Articles

Young Woman Farmer’s Contribution to Sustainable Development in Vietnam Dang To Kien & Mai Tuy Huyen

Together we enjoyed digging holes, cleared all the insects (caught them all by hands), and cut the banana fruits into pieces, and then re-flled the holes with them; expecting they will feed the rose plants soon. I thought about the feeling the warmth and care Ms. Mai Tuy Huyen has for her plants, her animals and the roses. Huyen is a peace maker and she exercises her peace and calmness through gardening and interacting with living things around her life. I warmly hope this little story brings you more love and peace and motivation to Mai Tuy Huyen, a lovely Huyen mulching her fruit young farmer. trees using all available create your own peace niche. Wishing you all good health organic materials. and peace.

Tis little article is about a tiny amazing female, who lives Dang To Kien is a member of INEB’s Executive Committee, in a remote local community named the Cao Quang and is with the Community Entrepreneur Development commune of Quang Binh province. Te central region of Institute (CENDI)/HEPA Eco-farming School, Vietnam. Vietnam, especially the two provinces Quang Tri and Quang Binh, are the two areas most afected by the US-War Huyen’s chicken are healthy and run free. in Vietnam. Since that time the bombs and toxic residues of Agent Orange continue afecting the lives of many people. Ms. Mai Tuy Huyen is a dedicated young female farmer, with long term interests in biology studies and is passionate about gardening following her own ways, her own heart. Despite many refusals and unsupportive statements from families and colleagues, she has since built her garden all by hand since around July 2018. Few days ago, I had a chance to visit Huyen’s garden and absolutely felt the warmth and the love she has for it. It is amazing to see how Huyen has taken great care of every single fruit tree, which can be seen by how she mulches each one. Given the limited resources she has, Huyen has utilized and optimized the all available plant residues to mulch the soil and care for the fruit trees. Te local chickens are all free-range, fed with all home grown food. Huyen allows them to run free playing in the sand and rocks, searching for more food around the garden. When evening time comes, Huyen found herself occupied with those little roses that were asking for food Together Huyen and I fed the rose plants one evening. and to not be eaten by insects. Instead of buying external inputs, Huyen utilizes the banana fruits from the garden.

Vol. 36 No. 1 January - April 2020 53 Letters

Dear Sulak,

You are right: “a long time....” Tat was the reason that Dear Ajarn Sulak Sivaraksa, two days ago, I had a sudden look in your internet-page as to see what you are doing! Anyhow, it seems to me It is our great honor and pleasure to welcome you as Honorary that you are travelling no more as frequently as in earlier President of Religions for Peace. times. You have been nominated and elected as Honorary President Same with me. Last week I had a dentist-date in of Religions for Peace by 700 voting delegates, representing the Basel. I went, because I had to go, but without any world’s major religious traditions, afliated national and regional interest in additional events. Still, I like o read the local interreligious councils, women of faith and interfaith youth and national newspapers, in addition to searching in the networks from across 125 countries at the Religions for Peace 10th Internet, mainly in following-up the warming-up World Assembly in Lindau, Germany on 20-23 August 2019. climate-debate and new developments in astro- and It is our commitment as your International Secretariat to work bioscience. closely with you to advance our shared goals, and to feature and Besides, I am collecting material for writing a highlight the work in your organization that simultaneously manuscript, following up my last book on the self- advances the mission of Religions for Peace. Your news, articles and optimizing humankind in the age of Anthropozeen interviews will be disseminated across our global network and (December 2017). Te book to come, will be even more among key international partners. critical on Christian worldview and world-interpretation Please also know that, during the transitional period in which than the previous one. But I am not sure whether or not Prof. Azza Karam, Secretary General-Elect’s legal processes with the I’m able to carry out! United States government authorities are fnalized, the World Are you still engaged in writing too? Are you still Council has appointed Rev. Kyoichi Sugino as Acting Secretary doing publishing work? I am still using your “Calender General. Rev. Sugino will be working closely with the Secretary 2560! General-Elect in this transition. Inge is fne! She is still bussy with the gardening. As Religions for Peace celebrates the 50th anniversary of its During the week to come she will be twice in Basel. Two founding in 2020, we look forward to further strengthening our ladies, members of a monthly-literature-reading circle, organizational capacity and deepening the impact of our shared pathed away and she will attend the funeral-service. Tis mission and action under your leadership, guidance and support. also drastically reminds us that we are getting old! How With esteem for you and your High Ofce, we remain is your family? Let’s keep in touch. I deeply belief that we are close Sincerely yours, together in spirit and in great hope for a harmonious humanity to come.

Greetings, including from Inge, Rev. Kyoichi Sugino Prof. Azza Karam Wolfgang Schmidt Acting Secretary General Secretary General-Elect

collaboration to revitalize the implementation of the Convention on the Rights of the Child, inspiring positive change for children, everywhere and at all times. Geneva, 27 November 2019 We look forward to the continuous support of INEB to deepen our eforts to promote and protect children’s rights and Dear Mr. Somboon Chungprampree, end violence against children in all settings. On behalf of Arigatou International, please receive a heartfelt We thank you again for your support, message of gratitude for your co-sponsorship the Launch of Respectfully, Faith and Children’s Rights – a Multi-Religious Study on the Contributions of Religious Communities to the Convention on the Rights of the Child, that was launched on 19 November. Tis study creates a unique and compelling Maria Lucia Uribe Torres opportunity to put faith into action and promote interfaith DirectorArigatou International Geneva

54 Book Reviews

Roar: Sulak Sivaraksa and the Path of Socially Engaged Buddhism

by Matteo Pistono North Atlantic Books (March 5, 2019)

Reviewed by Jane Haile

things Sivaraksa crusaded against in and all how almost all of Sulak’s his development of “socially engaged colleagues, family, friends, and Buddhism.” disciples have at some time broken Matteo Pistono, who has written with him, only sometimes to return. extensively about Tibetan Buddhism Some of the most vivid images (Mahayana as distinct from of his complex values and “even readers already somewhat Teravadha, the Buddhism of presentation of self come from his familiar with Sulak’s extraordinary Tailand), captures the complex and early years in England where his life will fnd many things here to ofen seemingly contradictory applications to Oxford and engage and surprise.” evolution of Sulak’s thinking and Cambridge failed, in large part Te title of this book—explained actions; a monarchist who openly because of his poor English language in Chapter Eight—refers to two criticized the Tai King Phumipol skills. Tis was a bitter blow that important scriptures in the Pali and had to fee twice into exile to took him to the University of cannon where the Buddha likens avoid the consequences of his crimes in Cardif, though he continued fully himself to a lion and equates his of lèse-majesté; a devout Buddhist to embrace the manners of an teaching to a lion’s roar. Te Buddha who criticized the institutionalization English country gentleman down to also urged his disciples to go forth and bureaucratization as he saw it of the cane and the cap. boldly and “roar their lion’s roar” for the Tai Sangha (Buddhist Monastic Afer studying law in London the beneft of all beings, and “Sulak’s Order); and a critic of Tai and other and working for the BBC he returned voice of dissent and criticism, and elites, who was not above a bit of to Tailand in 1962 and began to his cries for social change have been elitism himself. inveigh against the military regime a strong response to the Buddha’s Troughout the book we are that had repressed all intellectual call to action.” reminded of his attachment to a freedoms, American culture well Tis biography of Sulak good red wine. One former prime installed in Tailand to combat Sivaraksa will be most accessible to minister who both supported and communism in Southeast Asia, and readers who already have some criticized Sulak summed up his the dominance of capitalism and knowledge of Tailand’s history and situation as follows: “His heart is commercial thinking. culture and preferably also of Sulak royalist, his head is slightly socialist.” It was during this early period and his varied milieu, though it will Whilst Pistono profoundly that Sulak founded his frst be even more enriching for readers acknowledges Sulak’s contribution publication the Social Science who have yet to penetrate beyond to “socially engaged Buddhism” Review on the model of the UK the country’s highly successful through his actions, writing, and Encounter and the Atlantic Monthly commercial image. Indeed the founding of organizations and in the States. His editorship of the commercialization of his country networks this is not a hagiography review made him a dominant that he referred to by its historical by any means and shows with warts progressive intellectual force partially name, Siam, was one of the many

Vol. 36 No. 1 January - April 2020 55 Book Reviews credited for the eventual overthrow Pintero considers that while Sulak Sulak’s extraordinary life will fnd of the military regime in 1973. has always promoted gender equality many things here to engage and As part of his engagement with he has not always demonstrated it. surprise. reforming Tai society and values Sulak is deeply grateful for the Sulak continued to travel widely and support of Nilchawee his wife of ...... to explore other religious beliefs, many years, whom he considered Jane Haile is currently an Inde- notably that of the Quakers in the “very contented and kind . . . not pendent consultant on women’s US, and the Buddhisms of Tibet overambitious,” and though not empowerment and gender equality. (Mahayana) and Vietnam (), following his radical way of thinking, Her vast global human rights through his relations with the Dalai always happy to support him, his experience includes a variety of Lama, and Tich Nhat Hahn workload, his disciples and his exiles. assignments working for the United respectively, in order to develop a Nilchawee herself is fond of saying, Nations and the European Union. more resilient and socially relevant “Tere has never been a microphone She is a Fellow of the Royal Buddhist practice for Tailand and that Sulak didn’t want to make love Anthropological Society, London, elsewhere. to,” so is clearly her own woman. U.K., and her writing has been Despite his progressive thinking Born on March 27, 1933, Sulak published by several academic Sulak has ofen been accused of is still “roaring.” And even readers presses. chauvinism toward women, and already somewhat familiar with

An Academic Life: The Memoir of a Much-loved Student of Thailand

Chris Baker, Bangkok Post, 16 August 2019.

Impermanence: An Anthropologist Of Thailand And Asia

By Charles Keyes, Chiang Mai, Silkworm Books 2018

Charles “Bif” Keyes is exceptional. In Northeastern Tailand, frst Southeast Asia. Among the foreign researchers who published in 1967 as a modest “data He was born in Nebraska, son of frst came to study Tailand over paper.” Tis can partly be attributed an animal-feed salesman turned half-a-century ago, few are now to Keyes’ staying power. He turkey farmer, and grew up in regularly read and cited today. Teir continued to teach, write and deepest middle America in a devout works have aged. Academic fashions regularly visit Tailand until a Presbyterian family. He coursed have changed. Teir names have handful of years ago. But it’s also due through school and into the slowly faded. But anyone wanting to to the book’s quality, Bif’s engaging University of Nebraska dreaming of understand Tailand’s Northeast personality, and his major role in becoming a physicist. His journey today will still read Isan: Regionalism the development of the study of from this background to his Asian

56 Book Reviews career seems accidental. Discovering dragged into capitalism; a village Kong Chinese, two Filipino- that he had more interest in people enclosed by a nation; and ethnic Americans and an Afghani. He than things, he switched to Lao forced to negotiate with the clearly sees this as his most important anthropology. He decided to pursue culture of a Tai nation-state. His legacy. graduate studies at Cornell resurveys of the village and updates Keyes includes pen portraits of University, just when it was of the story in recent years show the studies and careers of most of becoming a centre for the study of that the material base has changed these students, and also of many of his Southeast Asia. He chose to focus on completely, but the politics have American colleagues and acquain- Tailand, and started learning Tai extraordinary continuities. tances around the region. He seems without having visited the country, Keyes developed a second to have led by example rather than probably under the infuence of research site among the Karen near diktat. He helped his students to Lauriston Sharp. His journey in 1962 the Tai-Myanmar border, where secure funding and claw their way to Bangkok and on to his study the themes were much the same. He through the administration, but lef village in remote Maha Sarakham, settled at the University of them free to choose their own accom-panied by his new wife and Washington in Seattle for the research topics and to pursue their assistant, Jane, took him away from length of his career. He discovered own ideas. Still, many of their works middle America to a very diferent that his strengths were teaching recapitulate Keyes’ own interests in world. graduates and writing feldwork- modernity, culture, religion and Keyes tells us that he kept a based articles. He penned over a being peripheral. Tere is no journal, and this clearly enables him hundred articles, and guided 56 Keyesian school of anthropology. to give a detailed account of his life students to a doctoral degree. He also Te only social-science theorist he and career with names named, dates wrote two widely used introductory mentions is Max Weber (twice). specifed, and events described. In texts for the study of Tailand and Te post-modern, post-everything the village, he struggled with the the region, and edited several eruption that rocked social science language, culture and environment, academic collections. He was gradually in his mid-career does not rate a but gives a very warm picture of the drawn into the administration and single mention. villages adjusting to having these networking that underpin teaching Academic memoirs are a scarce strangers in their midst, and to and research, and became a leading genre. Bif Keyes states at the outset themselves becoming the subjects of fgure in the development of South- that “I have written this primarily for academic study. east Asian studies in the US. He my family,” but his family is much Anthropology, with its ambition began an association with Chiang Mai larger than this suggests, including to know humankind better, was very University and is proud to have been large numbers of fctive kin including much the star social science of the accepted as ajarn rather than farang. luk-sit (child-learners, the Tai term second half of the 20th century. As the Cold War wound down in the for a student) as well as brother and Many researchers chose to study 1980s, he became involved in building sister colleagues. peoples in remote islands and hills academic links with Vietnam, Laos, Te author’s journey from simply because they were most Cambodia and Myanmar. middle America to Southeast Asia, diferent from the modern, the He used his growing status as an from turkey-farm to campus, from present-day. Keyes joined a newer academic entrepreneur to draw Presbyterianism to Buddhism, is a trend to focus on peoples being Americans into studying Southeast microcosm of the development of swept into modernity. His thesis Asia but, even more, to bring Asians knowledge, and especially social described the semi-subsistent lifestyle to study in the US and return home science, over the last near-century. and distinctive beliefs of the Maha to build the academic capability in In this book, Bif has archived Sarakham village, and then placed the region. His corpus of graduate himself as part of this global process. these in the context of history and students includes 10 Tais, six politics: a peasant economy being Vietnamese, two Japanese, a Hong

Vol. 36 No. 1 January - April 2020 57 Obituariy

wrapped in a blanket and seated on a wooden tucket, a Ram Dass, low Indian bed. Curious to see how a spiritual adept Beloved Spiritual Teacher, would react to LSD, Alpert gave Maharaj-ji a whopping dose. It had zero efect on the holy man. Over the next Has Died few years until Maharaj-ji’s death in 1973, Alpert—by Te American spiritual leader, yogi, then renamed Ram Dass, or Servant of God, by Maharaj- counterculture icon, and Be Here Now ji—periodically returned to be with his guru. Resettling author has died. He was 88. in America in 1974, he started a new life based on a diferent kind of turn-on—meditation—and his own By Joan Duncan Oliver, December 22, 2019 synthesis of Buddhist, Hindu, Advaita, and Suf teachings, Condensed from full obituary taken from Tricycle- and later, Jewish mysticism. https://tricycle.org/trikedaily/ram-dass-dies/ Much of the compassionate service for which Ram Dass became known was in collaboration with others. He launched the Hanuman Foundation to further practical application of the principles and teachings of Neem Karoli Baba—work that continues today through Ram Dass’s Love Serve Remember Foundation. Trough Hanuman he also set up the Prison Ashram Project, ofering counseling and spiritual practice to the incarcerated, many of whom had contacted Ram Dass afer reading Be Here Now. If there is an enduring fgure emblematic of the Inspired by the humane approach to death and consciousness revolution of the 1960s and 70s, it is dying he had seen in India, Ram Dass was instrumental arguably the Harvard professor and LSD researcher- in co-creating the Living-Dying Project to support turned-spiritual leader born Richard Alpert but known caregivers, healthcare professionals, and individuals the world over as Ram Dass. With Timothy Leary, his dealing with terminal illness, and in establishing a hospice colleague in the Harvard psychology department, he and training center in Santa Fe, New Mexico. In 1979, forever changed a generation of Americans through his with epidemiologist and Hanuman board member Larry explorations with psilocybin, LSD-75, and other Brilliant and others, Ram Dass founded the Seva psychedelics before reinventing himself as a spiritual Foundation, which works to combat blindness in the teacher and humanitarian—a bhakt yogi with love as his Himalayas and provides healthcare there and in other path. When Ram Dass died on Sunday evening, one of underserved areas of Asia and the Americas. He also the most beloved voices of the counterculture fell silent. helped set up the Social Venture Network to explore ways He was 88 years old. to bring spiritual awareness to business and served on the It was Leary who famously exhorted American board of Creating Our Future, an organization for teens youth to “Turn on, tune in, drop out,” but it was Alpert who wanted to lead more spiritual lives. On Maui, where who became a model of awakening that wasn’t dependent he has lived since 2004, Ram Dass co-founded Doorway on drugs. . . . But in 1967, Alpert, still searching, lef for Into Light, which helps people prepare for dying. “Sitting India. Tere he found his guru, the Hindu sadhu Neem by the bed of the dying is sadhana [spiritual practice],” he Karoli Baba, known as Maharaj-ji, characteristically said. For his unwavering commitment to helping others,

58 Ram Dass has been called “a model of selfess service.” “Te stroke pushed me inside even more. Tat’s so Long an outspoken advocate and support for the wonderful.” sick and dying, shortly before his stroke, Ram Dass told It also meant that the man who had spent much of an audience: “Something has happened to me as a result his life helping others had to let others help him. Noting of my meanderings through consciousness over the past that before the stroke, he had co-authored a book about 30 years that has changed my attitude towards death. A service called How Can I Help?, “afer the stroke I would lot of the fear that denial of death generated has gone have titled it How Can You Help Me?” he said. “In this from me. Death does not have to be treated as an enemy culture dependency is a no-no. Te stroke showed me for you to delight in life. Keeping death in your dependency, and I have people who are dependable.” consciousness as one of the greatest mysteries and as the Unsinkable, Ram Dass survived great challenges to moment of incredible transformation imbues this remain one of the most colorful and memorable spiritual moment with added richness and energy that otherwise is leaders of his age. When he fnally surrendered to death, used up in denial.” it was with what flmmaker Mickey Lemle, in his 2001 Afer the stroke, those observations seemed documentary about RD, called “ferce grace.” hopelessly naive, he said. Te stroke had given him a far deeper understanding of what the sufering of aging, ...... infrmity, and dying really means. Characteristically, he Joan Duncan Oliver is a Tricycle contributing editor. Te author viewed it in spiritual terms: “I don’t wish you the stroke, of fve books, she edited Commit to Sit, an anthology of articles but I wish you the grace from the stroke,” he said in Ram from Tricycle. Dass, Going Home, a 2017 documentary by Derek Peck.

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