Vol.33 No.3 September - December 2560 (2017)

The International Network of Engaged Buddhists (INEB) 18th General Conference A Conference on Transforming Conflict as Compassion with Exposure and Retreat

November 22-29, 2017 Hong-Shi Buddhist College, Taoyuan, Taiwan

22 Nov Exposure Tours, Symposium on Dying and Hospice Care & Exposure at Dharma Drum Mountain Temple (Jinshan, Northern Taiwan, 1.5 hours from Taipei City)

23 Nov Environmental Care and Human Care with the Tzu Chi Buddhist order (Taipei City)

24-26 Nov Main Conference, Morning Symposiums on Conflict & Compassion and Taiwanese Engaged Buddhism. Afternoon Group Sessions on INEB Themese and Projects.

27-29 Nov Retreat, Four leading female Dharma teachers from different traditions will lead mornings focused on meditation practice and dharma teaching. These teachers will give afternoon talks connecting the retreat themes to our lives of social engagement.

For more information, please contact: INEB Secretariat Office 666 Charoen Nakorn Road, Banglumphu Lang, Klongsan, Bangkok 10600 Siam (Thailand) awakening Tel. (+66 2) 438 9331/2 Fax (+66 2) 860 1278 Email: [email protected] Website: www.inebnetwork.org Contents

Vol. 33 No. 3 September - December 2017

Publisher INTERNATIONAL NETWORK OF 3 Editorial Note ENGAGED BUDDHISTS (INEB) 4 Country Reports Editorial team 4 Negotiation for a peace process is a long process Sulak Sivaraksa (advisor) Burma: Harsha Kumara Navaratne (advisor) and negotiation towards transition is equally complex Somboon Chungprampree (editor) 5 Burma: Power is a Dangerous Thing Theodore Mayer (assistant) 9 Meet the Youthful Face of Resistance to Arjun Kumar (assistant) Siam: Dhanakhorn Thongdeang (assistant) Thailand’s Junta 12 Siam: Thailand monks: Wirapol Sukphol’s case Cover highlights country’s Buddhism crisis Calligraphy by Ven. Pomnyun Sunim 14 Siam: Drop Bogus Charges Against Thai Studies Lay-out Academics Surapong Petnamlai

Distributed by 16 INEB Suksit Siam 16 The Way Forward—the International Network of 113-115 Fuangnakorn Rd., Engaged Buddhists 2017 to 2027 Bangkok 10200 Tel. (662)2259536-40 21 Interfaith Rainforest Initiative > Phra Paisal Visalo [email protected] 22 Statement of Participants of The Interfaith Rainforest Initiative Baht 100 per issue Suggested annual subscription US $50 25 INEB Institute Payment info: 25 New Opportunities for Work, Study, & Training – • A cheque payable to “INEB” Personal cheques from the UK, US, Update on the INEB Institute > Ted Mayer and Euro are accepted. • Paypal, please go to the INEB website 28 SEM Seeds of Peace 28 Dear Friends and Family of Reverend Saboi Jum 666 Charoen-Nakorn Road, Klongsan, Bangkok 10600 Siam

Tel. (662)860-2194 29 Sulak Sivaraksa Fax. (662)860-1277 29 Blazing a Trail to a New Future [email protected] 31 “Take back the NCPO, just return our democracy” www.inebnetwork.org 34 Be determined to push for true democracy 36 “Revitalizing Rural Development for Poverty Seeds of Peace is published thrice annually Eradication in Asia” in January, May and September, in order to promote the aims and objectives of the 40 Adam Curle International Network of Engaged Buddhists (INEB) and its members around the world, and the organizations under SNF including the Spirit in Education Movement (SEM) and the School for Wellbeing Studies and Research.

2 Editorial Notes

Climate and Ecology Network, Eco-temple Community Development, Building Community Religious Leadership, and the INEB Institute of Higher Education.

42 Articles The INEB Institute will also be holding a few programs – 42 ‘Great Dictator’ Off-Limits Awakening Leadership Training: 45 World Tibet Day Statement Towards a New Paradigm of Holistic Sustainability 46 Shakubuku! The Advent of Nichiren September 3, 2017 - January 25, 2018. Buddhism in India > Aspi Mistry Please visit the following website for more details - http:// inebinstitute.org/blt/ 48 Letters English for Engaged Social Service January 7 - April 5, 2018. Please visit the following website for more details - http:// 50 Obituaries inebinstitute.org/eng/

INEB and its Myanmar and International partners will 52 Book Reviews hold a Child Protection Conference and Network Founding 52 Imagining the Ecumenical: A Personal Meeting on 29 - 31 October 2017 in Mandalay, Myanmar. Journey > Paul Collins This event is part of INEB’s Asia Network of Buddhists for 54 The Revolutionary Life of Freda Bedi--British Child Protection thematic area. The objectives of this conference are: (1) to formally establish the Asian Buddhist Feminist, Indian Nationalist, Buddhist Nun Network for Child Protection and agree on its mission, > Sulak Sivaraksa mandate and priority actions; and, to (2) develop a 56 Puey Ungpakorn: An Honest Siamese in a Myanmar-specific plan of action for ending violence against Class of His own > Jeffery Sng children, initially in affiliated monastic schools, Dhamma schools, and eventually in other public and private institutions, as well as in families and the community at large. For more information on this event, please contact: Editorial Note [email protected] The 18th INEB Conference is to be held soon on the First of all, we would like to send our condolences to family 22nd – 26th November 2017 at Hong-Shi Buddhist College, and friends of Venetia Walkey, who served on the board of Taiwan. The theme of the Conference is -Interbeing: INEB since its inception. Venetia was a dedicated Buddhist Transforming Conflict by Compassion with Exposure. who supported various initiatives that aimed to create a Registration for the conference are currently open. Please better society, especially through the field of arts. visit INEB’s website (www.inebnetwork.org) for more As we approach the last 4 months of this year, we are information. planning to conduct various programs and activities in We are very grateful to host a public talk for the Thai order to engage and involve more dynamic activists, the audience on 2nd September 2017 at Thammasat University socially engaged Buddhist community and the wider public in Bangkok, by Ven. Pomnyun Sunim, Jungto Society, audience. The following are brief descriptions of these Korea. He is an inspiration for many people in Siam. INEB activities - has translated and published two of his books into the Thai INEB 2017 – 2027 The Way Forward: Engaged language, namely ‘Awakening’ and ‘True Happiness: here Buddhists for a Coming Decade - this is the main over- and now’. arching program for INEB to strategize its own framework We are anticipating strong participation in our and focus for the next 10 years. There are a number of upcoming programs; we hope that activists, the socially thematic areas that we would like to focus on in this period, engaged Buddhist community, and members of the public such as - Supporting Bhikkhunis, the Marginalized who join our events will take back abundant wisdom and Buddhists Network, Platform for Inter-Buddhist Dialogue, knowledge, which will assist them in providing right Buddhism and Conflict Transformation, Asian Buddhists direction in their personal lives and in their own respective for Child Protection, Buddhist Economics, Inter-religious social and humanitarian endeavours.

Vol. 33 No. 3 September - December 2017 3 Country Reports

Burma: have been over two decades. Mandela was released. That We are very encouraged by was the beginning of new recent developments in process that let to the Negotiation for a peace process Myanmar since 2010. election in 1994 and that Myanmar has become was the first democratically is a long process and transitioned into a election. The then parliament democracy and made a has passed over 700 laws to negotiation towards transition is very good progress. We are transform the country and very interested in your to transform the state equally complex Panglong Conference I and missionary. With Nelson II and South Africa is eager Mandela became the to share with you our President and that was the The Global New Light Of Myanmar, 2 July 2017 experience to know what beginning of democratiza- South Africa did. Sharing of tion of South Africa. We are experience on persistent way still facing inequality, for ensuring democracy by poverty and other challenges South Africa in the past will and other legacies of the give Myanmar. We don’t tell successive governments. Most you what to do but we share importantly, transitions are our experience for you to still affecting life of South learn from our mistakes. Africa and South Africa is still undergoing transition. Q: As you know, we are in Although, we still have con- the process of democratiza- cluded our transition, we tion and national recon- have not concluded our ciliation. And that process, nation-building. We are still could you please elaborate in the process of making on your impression over the peace among each other government’s efforts toward and we until achieve democratization and na- nation-building only then tional reconciliation? can peace be prevailing A wide-ranging interview that our diplomatic ties among all of us. So, my with South African have spanned over 20 years. A: Negotiation for peace message to Myanmar is that Ambassador to Myanmar In the course of history, we process is a long process we all need to be patient Mr. Geoffrey Quintonhave been able to strengthen and negotiation toward and people of Myanmar Mitchell Doidge by the friendly ties between the transition is equally complex. need to be patient. South Myanmar News Agency and two countries. And with And these are not easy pro- Africa is willing to assess MRTV touched upon your presence here, we cesses and they have to be Myanmar and to share democratic and economic hope that we will be able to inclusive and this process experience over the next reform, peace process and strengthen friendly ties and can take many years. South four years. bilateral relations between what is your opinion over Africa also solved these South Africa and Myanmar. the friendly ties between processes for many years. Q: Since coming into office, the two countries? Our negotiations started in State Counsellor Daw Aung Q: Good afternoon your the late 1980 before the San Suu Kyi has been Excellency, and nice to meet A: Our diplomatic relations release of Nelson Mandela. focusing on bringing about you. We have already known between the two countries And in 1990, Nelson peace throughout the

4 country by holding Union there is participation by Peace Conference – 21st Cen- everybody concerned. tury Panglong. In that regards, Could you make Q: We have known that you Power is suggestions on our govern- used to be a minister. You ment efforts toward peace have so many experiences. a Dangerous Thing process compared with your That’s why; we would like to country? know your personal overview on the efforts of THE IRRAWADDY, 8 August 2017 A: South Africa has our new government. advantages of handing over Kyaw Zwa Moe: I am at the you explain how you became of one system to another A: Both myself and my monastery of Sayadaw U known as the 8888 Sayadaw?” system. That is not the case government that I have Khaymar Nanda, who is in Myanmar. You carry on represented as foreign better known as the 8888 KN: During the 88 uprising, with your system of minister we commend Sayadaw, in Taunggyi. He young monks from every governance. So you have to that the government of served as the chairman of monastery in Taunggyi do with wide governance Myanmar for the progress the Young Monks’ Union gathered and formed the and the important thing is that have been made. We during the 1988 pro- Shan State Young Monks’ we appreciate the mandate know that these steps are democracy uprising, and Union. The union had 11 in which Myanmar has with challenges. We was arrested immediately executive committee mem- conducted the peace commend and encourage after the military mounted a bers. We decided to serve conference. Yet will be the government and the coup and imprisoned for six our country and told our- challenges are always participants in the Panglong years. Today, he still selves that politics was challenges. Even in South Peace Conference even believes—as he once said in not about getting power Africa, our negotiation though it was not signed a speech—that cows are the for ourselves; we monks broke down three times. the ceasefire agreement. We only creatures that don’t had to take part in issues of The first one we failed, the encourage everybody to want democracy, and he has livelihood, health and second failed and the third come and participate and continuously supported the education for the people. I one was successful which is that will make a cause. I will discuss his said, “If we get engaged in known as multiparty comprehensive solution to confidence in democracy, the politics, we will die or be negotiating forum. Thethe peace process. So South involvement of authorities jailed. If we are unlucky, we third one was successful, Africa is very encouraged in the Depayin Massacre, die. If we are lucky, we’re two times failure and only by the process and we and his views on today’s jailed.” So, we prepared for three times we got it right. would like to see yet more political landscape. I’m the worst. As soon as we And there are still we have participation and we would Irrawaddy English editor formed the young monks’ to like the constitution. So like to see progress but we Kyaw Zwa Moe. union, we occupied the office these processes are very are also very sensitive to the “You are widely known of the Burma Socialist complex and they cannot be different views and theas the 8888 Sayadaw in Programme Party in Taung- rushed and we must feel challenges that are existing Taunggyi, and for the time gyi. So, [party cadres] had a everybody involve to in negotiating process and being, I think you are the grudge against us. They understand that although peace process. But South only person in the country threatened and swore at us we have made progress we Africa is committed to who dares to claim that title. over the phone. must be sure that we bring sharing its experiences with You served the cause of people and everybody to Myanmar democracy long before Daw KZM: At that time, the participate. These processes Aung San Suu Kyi’s govern- government was the Burma can only be successful if ...... ment came to power. Would Socialist Programme Party.

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KN: Yes, it was the BSPP. torture. Democracy has to the ending. So, if I am lucky, KZM: Was he shot in front They swore at us and we let follow laws and discipline.” I will be jailed because many of you? them swear, telling ourselves There must be respect for people have already been that they would stop when these values in a democracy. killed on the roadside.” KN: Yes. He was in ninth they got tired. Then, BSPP So, none of their homes It was about 6 a.m. We grade, I think. I was sad party members from the were destroyed and none of turned ourselves in and to see him dying, blood entire township handed us the party cadres were said, “You may arrest us pouring out of his cheek. their party membership attacked during the 1988 now.” But, the commander But I could do nothing, as I cards, saying they were no uprising of that military column, had been arrested. Then, longer party members. We Shan State was peaceful Lt-Col Aung Hsan of Light soldiers took me. Lt-Col accepted the cards. We at that time. I dare to say Infantry Battalion 17, said Aung Hsan walked in front actively engaged in the 1988 that Shan State enjoyed real he didn’t want the other of me and Cpt Myint Lwin democracy uprising in Shan democracy then. So, it was monks, he only wanted and Lte Aung Naing Oo State and my name became convenient for us to do our Sayadaw Khaymar Nanda. were behind. known as the chairman of tasks. At that time, soldiers We had a monk, U the young monks’ union. were not allowed to leave KZM: They wanted to arrest Pinnavumsa, who was As chairman, I had to their camps. Some of the only you. responsible for security in advise junior monks. I told soldiers had been outside the monks’ union. Monks them that we were Buddhist the camps [before the order KN: Yes. So, I said, “It is in the union had different monks and that there are was issued], and we members me.” I don’t eat meat during duties. U Pinnavumsa was both commandments of the of the young monks’ union the Buddhist Lent and at an ex-military officer; he Buddhist Order as well as systematically brought them that time I had a small understood military affairs secular law, and that we back to their battalions. We blanket draped over my and guns. So, we assigned must not break those laws. walked on the path to shoulders and was counting him the responsibility of We took actions that would democracy with optimism. Buddhist prayer beads security. not breach either of these brought from Bodh Gaya At that time, police were laws. KZM: So you have the title [the site of the Buddha’s not allowed to take their The whole country wanted 8888 Sayadaw. But you were enlightenment, in India]. Cpt guns when leaving their democracy. In a speech I arrested immediately after Myint Lwin and Lt Naing stations. But the previous said blatantly that “only the military staged a coup on Oo [of the Myanmar Army] night, a policeman named cows don’t like democracy.” September 18 after the 1988 pointed their guns at me. I Ko Nu took a B-52 Sten Every human likes democ- pro-democracy uprising. still remember their names gun. My disciples in charge racy. The junior monks although I don’t know their of security were suspicious avoided breaking the laws, KN: Soldiers came to our service numbers. I asked of him, so they arrested him and they listened to me. The monks’ union building on them why they were point- and seized his gun, which [BSPP] party cadres treated September 19 and opened ing their guns at me when I they handed over to U people unfairly while they fire on us. We had blocked had no weapon. I undid my Pinnavumsa. He knew were in power. And when the gate. When I heard the robe and only then did they nothing about my arrest but they were about to give up shooting, I told my junior, put down their guns. Then, I there were many people on their power, they didn’t dare including Maung Ottara, saw a boy named Yin Maung the street. So, when he saw to sleep in their own hous- who is in London now: Than dying in front of us. the soldiers, he told them es. They asked us to protect “When we formed the He ran errands for our that there was a brawl their lives and property. I young monks’ union, we young monks’ union. He between some young men told people: “What we want already knew the two out- was shot from the right side and the police last night, is democracy. We don’t comes. Lucky, we’re jailed. and the bullet tore through and asked them if he was to want violence, death or Unlucky, we die. We knew his left cheek. give the gun back to the

6 Country Reports

didn’t use force on Daw Aung San Suu Kyi during the interrogation process in consideration of her father.

KZM: It has been almost 30 years since 1988, and the eras have changed – the Burma Socialist Programme Party, two military regimes, and U Thein Sein’s administration, which was a government of policeman or to the soldiers. was the commander there and imprison people but ex-generals. Now, the gov- Lt-Col Aung Hsan took the then? How was he involved you should not treat them ernment is led by Daw Aung gun and when we got near in your arrest? like this.” San Suu Kyi, who you the Shan Mintha Teashop— We were brought to the supported. What is your today it is called Shwe KN: Yes, he was primarily Eastern Command [of the assessment of the political Keinnar—Lt-Col Aung San responsible for my arrest. He Myanmar Army]. When we situation today? Do you told the military intelligence was the most accountable arrived, they covered my find it satisfactory? official that I was found person in Taunggyi. I was put head with a bag used to with a gun and arrested. into a prisoner transport pack dried fish. And the KN: No. Many reforms I said, “You are a military vehicle along with Dr. Tin balaclavas of the others were remain to be done in official, why do you lie? I Win, the leader of the strike also changed. A soldier respective sectors of our engaged in the democracy [in Taunggyi], U Cho of the asked his senior if he had to constitutional democracy. uprising because I don’t like EPC, bank manager U Win cover the head of the monk, We’ve only seen the dawn of dishonesty. Don’t lie. You Maung, and teacher Ko and he replied that I was no democracy; the light has yet brought the gun. I had Myint Than. They had been longer a monk after getting to come out. nothing to do with it. Tell him arrested before me. Their on that vehicle. The bag they the truth.” The intelligence heads were covered in bags. put over my head smelled so KZM: Which parts need official said he would handle bad that I could not breathe. reform and how can those it, and put me into a prisoner KZM: They were covered in Whenever I see dried fish, I changes be introduced? As transport vehicle. Then, there balaclavas? remember that day. If I am everyone knows, Daw Aung was an announcement on offered fish curry, memories San Suu Kyi is the State the radio that the chairman KN: Yes, but I recognized of that day come flooding Counselor and U Htin Kyaw of the Shan State Young them from their clothing back. is the President, proposed Monks’ Union was arrested because they were familiar to by Daw Aung San Suu Kyi. with B-52 Sten gun. I can’t me. U Win Maung heard my KZM: Were you put behind But three ministries – home accept lies, so I pushed voice and asked, “Sayadaw, bars immediately? How many affairs, defense, and border back aggressively. Theyis that you?” I said yes, and years were you imprisoned? affairs – are still held by the didn’t like it. At that time, he told me that he could not military. Looking at the overall the commander was Maj- breathe. I removed his KN: I was released in 1993 administrative mechanism, Gen Maung Aye. balaclava and a soldier on and imprisoned for about six only the top positions are guard asked me why I did years. I had many troubles held by the NLD and the KZM: Vice Snr-Gen Maung that. I said, “Because it is while in prison and during rest are the old guard. Aye who retired with humane. He’ll die if it isn’t the interrogation process. I Where do you think that Snr-Gen Than Shwe? He taken off. You can arrest heard that military officers change should start?

Vol. 33 No. 3 September - December 2017 7 Country Reports

KN: Of the many things to things happen. For instance, And he was also a legal Padoh Mahn Sha was killed, be changed, the Constitution [NLD Muslim legal adviser] adviser to the NLD and Daw and nine years later U Ko Ni should come first. Only U Ko Ni was assassinated. It Aung San Suu Kyi. His was killed. Is this inclination after that happens, can other was an extremist act. As a assassination raised ques- for assassination really linked changes be introduced Buddhist monk, I don’t tions. The assassin was with political extremism? It according to the new discuss race or religious arrested, but people speculate has persisted for a long Constitution. Otherwise, the issues. They have their faith that there was a mastermind time. When do you think it results will not be good. and I have mine. behind it. What do you will end? A ritual was held here to think? KZM: Like the fact that 25 mark the seventh day after KN: Myanmar people are percent of seats are reserved U Ko Ni’s death. Most of the KN: As soon as I heard not inept, but they are constitutionally for the attendees were Muslim. The about the assassination, I naïve. We need to be able to military in Parliament? ritual involved pouring water told my laypeople that the distinguish between incom- into a container [done in killer was a contract killer, petence and naivety. Ko Kyi KN: Yes, we are building a the manner of sharing merits paid to kill U Ko Ni. This is Lin killed U Ko Ni and democracy and it should be for the deceased], and I something that requires Galon U Saw and his ac- democratic. asked Muslim attendees to caution in our country. I complices assassinated Gen recite after me. I told them have always wanted to urge Aung San. They were not KZM: I’m afraid it won’t be that I was not asking them Daw Aung San Suu Kyi to incompetent people, I assess. that easy or practical. The to recite the five precepts of take caution. She loves I’m not praising them. They Tatmadaw [Myanmar Army] Buddhism, but to pray and people and people love her. were competent people but is a powerful institution share merits, and therefore We Myanmar people they were extremists. Re- that has engaged in and followers of any religion could have a habit of giving away garding the question of how taken control of all sectors do it. They were satisfied gifts and flowers as a token to end this inclination, I’ve including politics and the with my explanation and of love. But this is worrying always said that the majority economy. It used to have recited willingly after me. from a security perspective. in our country is Buddhist. complete control of these. It There will be harmony U Ko Ni’s assassination is an Our first commandment is has reduced its control but when there is an under- example. He was shot during to abstain from killing, even still maintains a large hold standing of each other. U the day at the airport in insects. Killing is shameful due to the Constitution. It’s Ko Ni was Muslim. But his Yangon. This is concerning. to us. Followers of Islam did not easy, is it? death means that we lost a There must be a mastermind not call out when U Ko Ni legal expert in our country and he needs to be held was assassinated, but what KN: Rather than thinking and we regret this because accountable to avoid such would have happened if a about whether it’s easy, we he could have contributed cases in the future. Buddhist lawyer was killed have to work for what we greatly. This has nothing to instead of a Muslim? Our want. The Tatmadaw main- do with race or religion. KZM: In our country, there people need to have a tains its grip on key sectors, How smart ambassador U were assassinations in suc- mature mentality. Unless but I believe that it will let Pe Khin was, and how cessive periods, Gen Aung they are enlightened, this go and transfer it someday. smart U Ko Ni was! We’ve San and his colleagues were inclination will continue. lost the scholars who the assassinated in 1947. Karen KZM: But how long will it country could use. This is a ethnic leader Saw Ba U Gyi KZM: Daw Aung San Suu take? loss for the country. was killed and there were Kyi and U Tin Oo visited also reciprocal killings your monastery in 2002. It KN: It is difficult to predict. KZM: U Ko Ni continu- between split communist was before the Depayin We will have to wait and ously talked about amend- groups. In 2008, Karen Na- Massacre in which Daw Aung see. Sometimes unexpected ing the 2008 Constitution. tional Union (KNU) leader San Suu Kyi’s motorcade

8 Country Reports was attacked. What did you her and U Tin Oo that I was Siam: know about the attack, and worried for their safety. what did you talk about Then, I heard about the with her prior to it? attack in Depayin. Meet the Youthful A junior monk from KN: The political storm was Amarapura Township called quite strong at that time and asked me if anything Face of Resistance to because military intelligence had happened in Taunggyi. was so powerful. I was quite I said no. He said some 100 Thailand’s Junta pleased that Daw Aung San monks were asked to gather Suu Kyi visited me. I warmly in his township to attack welcomed them. There was Daw Aung San Suu Kyi. I Time Magazine. Feliz Solomon, 28 Jun 2017 a Union Solidarity and was shocked and told him Development Association not to join or else history Every year, on the first day story goes, believed that office near my monastery. I will remember him badly. I of school, thousands of first- forcing his subjects to kneel heard them say they would asked when the attack year students file onto a at his feet was cruel and attack her if she came to the would occur and he said on field on the campus of humiliating. Puzzled that ward. The person I heard the Sagaing Bridge. Chulalongkorn University, the tradition had survived say that is still alive. I was Thailand’s oldest and among despite a royal decree, Netiwit not shocked by what he KZM: So, they were asked its most prestigious univer- enlisted a friend to join him said. They had their own to gather by the authorities? sities, in the heart of the in a quiet act of protest. The views. But, I tried to provide sweltering capital Bangkok. pair raised their hands and security for her. KN: He said that authorities In crisp, white uniforms stood up among the sea of Some police and military from the township peace with slim black belts, they students prone in the sum- intelligence officials were and development council kneel in neat rows in front mer sun. Their peers looked my disciples. They told me asked the monks to gather. of a bronze effigy of King around confusedly as they that her visit was worrying. Think about it. If someone Rama VI, the school’s approached the statue, where I asked why, and they told was attacked on the Sagaing founder, and his father, its they bowed their heads for me to think about it but that Bridge, he would die falling namesake. With their fore- a moment and then walked they could not provide off the bridge, if not from heads touching the ground, away. This simple act of details. I understood but I the beating. Those in power inductees pledge to honor defiance was shocking in a said there was nothing to used even monks in this the institution and obey the country where being just worry about because she way. Power is a dangerous world’s richest royal family, seen as irreverent toward served the people. thing. Those who indulge in which shares prestige and the monarchy is a criminal Police were conducting power do not care about power in this Southeast offense. drills with sticks and shields Buddha, Dhamma, Sangha, Asian kingdom with its “I don’t want [prostra- and I asked the police chief or their parents and teachers. chief protector, the army. tion] to be banned, but what they intended to do. They do not hesitate to Last year, two freshmen people need to be informed He said they were following exploit the Sangha to main- didn’t take the oath. about what it means,” Netiwit orders from the home affairs tain power. This is evil and Before he started college tells TIME on a recent visit to minister. I said she had been unacceptable. as a political science major, one of the school’s libraries, allowed to leave Yangon Netiwit Chotiphatphaisal saying that the act belies a freely; what would they do KZM: Thank you. read in a book that the “hidden political agenda.” to her in Taunggyi? Police practice of prostration had Netiwit, who has emerged said she could leave ...... been abolished by King as the 20-year-old face of Taunggyi safely. But I told Chulalongkorn, who, the Thailand’s nascent anti-

Vol. 33 No. 3 September - December 2017 9 Country Reports

military takeovers have been carried out over the past nine decades — but this time may be different. The current junta, which calls itself the National Council for Peace and Order (NCPO), seized power as the country’s beloved late monarch, King Bhumibol Adulyadej, was nearing the end of his life. The ascension of his son Vajira- longkorn, for whom Thais do not share the same admiration and affection, Thai military secure a bridge adjacent to the Bangkok issued a warning. At a has led to a struggle between sky train preventing demonstrators from protesting the ongoing coup on June 1, 2014 in Bangkok, Thailand. speech just days later at the military establishment Paula Bronstein—Getty Images Mahidol University, Chula- and pro-democratic elite in longkorn’s main rival, the absence of a morally junta movement, looks and In early 2014, when it Prayuth told an audience authoritative palace. In the feels at ease in the dusty seemed certain that the that “extreme thinking is not name of stability, the junta vaults. In his spare time, he military was about to over- okay.” Without mentioning spent the two years leading works as a librarian at the throw an elected government, his name, he called Netiwit’s up to Bhumibol’s death Santi Pracha Dhamma the pupils shifted their brand of disobedience a laying the groundwork for a reading room, a hub for target and started joining “disgrace to the institution” new constitution that expands social activists founded by anti-coup and anti-junta of higher learning, according the power of the military. his mentor, a well-known protests, so becoming a blip to an account published by Thailand was well on the Buddhist scholar named on the regime’s radar. In the local news site Khaosod. path to democracy when Sulak Sivaraksa. This nerdy- May 2015, Netiwit was Everyone knew whom Prayuth seized power, looking kid with glasses briefly detained along with Prayuth was talking about. ostensibly to put an end to and unkempt bangs seemed a few dozen other kids who After news reports and con- serial protests, often violent, harmless enough when, at attended “vigils” in Bangkok cerned friends alerted him among rival political parties the age of 16, he founded and the northern town of to the General’s remarks, and camps. In step with a student group that Khon Kaen, mourning the Netiwit fired back to his regional neighbors that eventually became known as one-year anniversary of the 49,000 Facebook followers: made similar shifts toward Education for the Liberation death of democracy in “Who is a disgrace to the more conservative rule (as of Siam (as Thailand was Thailand. nation? … His Excellency the Philippines has done called until 1939). He and When General Prayuth the Prime Minister has been under President Rodrigo his loose association of a few Chan-o-cha, Thailand’s for- destroying the reputation of Duterte), Thailand, under dozen high-school students mer army chief and now its Thailand for the past three Prayuth’s junta, has aban- rallied for curricular reform self-styled Prime Minister, y e ar s .” doned commitments to and administered a popular learned that Netiwit was Prayuth’s putsch on May human rights and civil Facebook page, where they elected Chulalongkorn’s 22, 2014, was merely the liberties. Since the coup, outed errant adults for student council president in latest in the country’s cycle restrictions on public assem- undemocratic “misconduct.” early May this year, he of coups — 13 successful bly, phone and Internet use

10 Country Reports have tightened immensely, the achievements of decades and hundreds of people have of liberalization and been fined or imprisoned democratization,” he tells on criminal defamation TIME. “This is just one-man charges, for which Thailand rule with ultimate power.” has an eclectic prosecutorial The three years since the toolkit. More than 100 of coup have strained the those cases were alleged special relationship with violations of the country’s Washington, which regards draconian lèse-majesté law, Thailand as its oldest ally in which criminalizes all Asia. The U.S. is Thailand’s People visit the 40th anniversary memorial inside Tham- perceived insult to the top trading partner by far, masat University Campus on Oct. 6, 2016, as Thailand monarchy and is punishable buying up some $24.4 marks the 40th anniversary of the Thammasat University by long periods of impris- billion in Thai exports massacre. Guillaume Payen—LightRocket via Getty Images onment. annually and counterbal- The law is among the ancing Chinese efforts to Yingcheep Atchanont, a he tells TIME. Adjusting his strictest of its kind; cases secure a strategic foothold in program manager at iLaw, red-rimmed glasses, a fea- can be brought by anyone, Thailand and wider South- an NGO that documents ture that makes him im- against anyone, at any time, east Asia. While Washington violations of free speech. He mediately recognizable on for just about any reason. In has been critical of the junta says the sharp rise in prose- campus and in newspapers, early June, a military court for curtailing human rights cutions and the increasing he says that his generation sentenced a 34-year-old man and failing to improve on use of military courts has may be the last to remember to 35 years’ jail for allegedly labor and trade abuses, the had a chilling effect on Thailand’s imperfect democ- creating a Facebook account election of President Donald the public. Elections are racy. “Many students now, under a fake name and Trump has signaled a shift tentatively planned for late we know what it was like sharing 10 posts deemed in priorities. Trump, who 2018, though polls have before the coup,” he says. insulting to the royal family. inherited a floundering “Asia been postponed so many “We know the junta lies. We This ruling, the harshest to rebalance” policy begun by times that many people no know that they create the date, prompted swift con- his predecessor Barack longer believe or care that fear.” demnation from the U.N. Obama but never quite they be held on schedule. Office of the High Commis- brought to fruition, has “Either you feel like it’s okay ‘A scar on the people sioner of Human Rights, invited Prayuth to the to live like this, or you’re of Thailand’ which issued a statement White House in a bid to afraid that you will get into Universities have long saying the body was “ deeply reaffirm ties with a crucial trouble,” says Yingcheep, who been the wellspring of troubled by the high rate of military and economic says that the only choice is popular uprisings in Thai- prosecutions and the courts’ partner as it veers toward “better to keep quiet.” land. When a snowballing persistence in handing down China’s embrace. Netiwit refuses to. The student movement took to disproportionate sentences Unmolested by outside youngest child of shop- the streets for massive for the offense. ” Sunai interference, the junta has keepers from a village on protests in 1973, it toppled Phasuk, the senior Thailand gone about creating a social the outskirts of Bangkok, he the tyrant Thanom Kittika- researcher for Human climate described by some views himself as a sort of chorn and forced him into Rights Watch, says the as one of fear, by others as messenger of social sanity. exile. When the palace current regime “wants to one of apathy. “It used to be “I want to show people that allowed him to come back reset the political structure” that they would only go after they can actually do three years later — ostensibly entirely. “What is now being you if you are a politician, something, instead of just to be ordained as a Buddhist undone systematically are but this time, it’s bad,” says talking or thinking about it,” monk but likely recalled by

Vol. 33 No. 3 September - December 2017 11 Country Reports the government to help stem many into a long state of twice in Hong Kong, where peaceful assembly and told the spread of communism silence, but the extreme the pair discovered they to keep their mouths shut. from Laos, Cambodia and brutality of Bangkok’s version have more in common than a And both are becoming Vietnam — the movement of Tiananmen Square also slight physical resemblance. outsiders in their own reconvened. This time, the galvanized resistance. Last Both became activists while homelands. King’s favor had turned year, Netiwit organized an they were still in high “My views are basically against them, and the army event at Chulalongkorn school, crying foul against the opposite of the govern- and royalist militias were commemorating the 40th new education policies that ment,” Netiwit tells TIME, authorized to put down the anniversary of the massacre. to them seemed like brain- “but slowly, more and more unrest with lethal force. About 1,000 attended and washing. (In Wong’s case it young people are starting to Labeled as communists, more than 10,000 others was “national education,” agree with me.” student activists were watched an online live stream. which Beijing tried to slaughtered on the sports Large-scale demonstrations impose on Hong Kong ...... field, in hallways and in have been rare since the schools but relented in the the elevators of Thammasat coup, but this event — the face of protests organized —With video produced, shot University, about a five-min- first of its kind to publicly by Wong, then just 15.) and edited by Helen Regan / ute walk from the Grand acknowledge the massacre Both have been detained for Bangkok Palace in Bangkok. The— definitely constituted an government says 46 stu- act protest. dents died on Oct. 6, 1976, Without elections, it’s hard though the toll is believed to assess the scale of anti- Thailand Monks: Wirapol to have been far higher. To- junta sentiment in Thailand. day, the killing field is a The most outspoken objec- Sukphol’s case highlights weed-strewn soccer pitch, tors are either in prison or around which homeless exile, while those who might people nap on wooden have joined them are afraid country’s Buddhism crisis benches with their shirts to. Netiwit, for his part, draws Jonathan HeadBBC News, Bangkok hiked up to their armpits in inspiration and comfort the scalding afternoon.from Hong Kong’s Umbrella The video of the monk, now owned a large and gaudily- There’s little sign of the site’s Revolution. Netiwit invited known by his pre-monk decorated house in his home haunting history — just its best-known leader, Joshua name, Wirapol Sukphol, went town of Ubon Ratchathani, a small metal placard in- Wong, to talk about fighting viral after being posted on and had also constructed a scribed with a terse account for democracy in Hong Kong YouTube in 2013. giant replica of the famous of the uprising in 1973. No at last year’s Thammasat A subsequent investiga- Emerald Buddha statue in one has been held account- commemoration, but Wong tion by the Thai Department Bangkok’s royal palace, able for the atrocity, and was stopped at Bangkok of Special Investigations which he claimed - falsely, talking about it is still airport and deported after (DSI) uncovered a lifestyle as it turned out - contained taboo. “People are afraid being detained for 12 of what appeared to be nine tonnes of gold. that it could happen again, hours — a move that would mind-blowing decadence. There was evidence, too, these things just keep have pleased Beijing, which They tracked down at least the DSI said, of sexual repeating,” Netiwit tells regards Wong as a trouble- 200 million Thai baht ($6m; relationships with a number TIME. “It’s actually a kind maker. Thai authorities told £4.6m) in ten bank accounts, of women. One woman of scar on the people of Wong he was “blacklisted,” and the purchase of 22 claimed he had fathered a Thailand.” and he ended up addressing Mercedes Benz cars. child with her when she was This dark moment in the audience by Skype. Wirapol had built a man- only 15 years old, a claim Thailand’s history shocked Netiwit has visited Wong sion in southern California, the DSI says is supported by

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DNA analysis. abbots, said to have super- tions he expected. The National Office of Wirapol fled to the US. It natural powers. The monk started hold- Buddhism is also supposed took four years for the Thai These have capitaliseding elaborate ceremonies, he to regulate the religion, but authorities to secure his on two aspects of modern said, selling amulets, and it too has been plagued extradition. He has denied Thai life; the yearning for built his replica of the by leadership turmoil and criminal charges of fraud, spiritual succour among Emerald Buddha, to attract allegations of financial money laundering and rape. urban Thais, who no longer wealthier devotees from irregularities. have a close relationship other parts of the country. The government has now with a traditional village These followers have introduced a law requiring Monks behaving badly temple, and a belief that described being beguiled by temples, which collectively How had a monk acquired donating generously to his soft, warm voice, and accumulate $3-4bn (£2-3bn) so much influence, even in powerful temples will bring convinced by his claim to in donations every year, to his early twenties? How was success and more material have powers - like the ability publicise their financial he allowed to behave in wealth. to walk on water and talk to records. It is also talking ways which clearly violate It appears Wirapol deities. In turn, Wirapol gave about introducing a new, the patimokkha (the 227 tapped into this trend. He generously to those with digital ID card for monks to precepts by which monks arrived in the poor North influence in the province; ensure those tainted by are supposed to live)? Monks Eastern province of Sisaket many of the cars he bought malpractice cannot be are not even supposed to in the early 2000s, estab- were gifts for important ordained again. touch money, and sex is lishing a monastery on monks and officials. The faltering morality of strictly off-limits. donated land in the village Even today he still has monks, though, is partly Monks behaving badly of Ban Yang. But according supporters, who argue he is at rooted in the way Buddhism are nothing new in Thailand. to the sub-district head, heart a good man, entitled has evolved in Thailand. The temptations of modern Ittipol Nontha, few local to enjoy donated luxuries. For 150 years there have life have thrown up many people went to his temple, been two quite different examples of monks with because they were too poor Plagued by scandals forms of Buddhism; that of unseemly wealth, monks to offer the kind of dona- After a succession of the more austere, Thamm- taking drugs, dancing, scandals, people are openly ayut tradition, practised in enjoying sexual relations talking about a crisis of the elite, palace-backed It was a jarring image; a with men and women or Buddhism in Thailand.temples of Bangkok, which group of Buddhist monks, abusing girls and boys. Numbers of ordained monks upholds the strict rules about with shaven heads and There are also temples have been falling steeply in monks detaching themselves orange robes, sitting back which have attracted large recent years, and many from the material world; in the soft-leather seats of and dedicated followings, smaller village temples are and the looser Mahanikai an executive jet, passing through skilful promotion of unable to support themselves tradition of the provinces, luxury accessories among charismatic monks and financially. where monks are part of the themselves. The body which is sup- community, joining neigh- posed to govern the Buddhist bourhood activities, some- clergy is the Supreme Sangha times in violation of the Council, but this comprises patimokkhai. a group of very elderly In the villages, temples monks, and until this year have served as schools or had not had a properly traditional centres of medi- functioning Supreme Patri- cine and venues for local arch for more than a decade. celebrations. The advice of It has proved ineffective. monks has been sought on

Vol. 33 No. 3 September - December 2017 13 Country Reports

Drop Bogus Charges Against Thai Studies Academics

Conference Organizer, Attendees Accused of Violating Public Assembly Ban

Thai authorities should have no place at an academic a range of worldly issues; in good karma is about throw- immediately drop charges conference,” said Brad Adams, this environment the line ing money at temples - against a prominent academic Asia director. “By prosecuting between what is and is not especially rich people. They and four conference partici- a conference organizer and acceptable behaviour can have faith, but they don’t pants for violating the participants, the Thai junta become blurred. think. That is not practising military junta’s ban on public is showing the world its good karma, smartly. That assembly at a conference at utter contempt for academic ‘Building cases is just blind faith. Chiang Mai University in freedom and other liberties.” against themselves’ “At the same time, some July 2017, Human Rights Since taking power after The other source of the monks are stupid. They Watch said today. The Inter- the May 2014 coup, Prime problem is the hold that don’t know how to manage national Conference on Thai Minister Gen. Prayut Chan- superstition has over many the donations they receive. Studies included discussions ocha has asserted that the Thais, and the way this has Instead of managing the and other activities that the airing of differences in become commercialised. money to build karma and ruling National Council for political opinions could Monks are these days prestige for the temple, the Peace and Order (NCPO) undermine social stability. often used more as deliverers monks end up building junta deemed critical of Thai authorities have fre- of semi-religious rituals - criminal cases against military rule. quently forced the cancella- like blessing new cars or themselves,” he said. Professor Chayan Vad- tion of community meetings, houses for good luck - than In a simpler age, before dhanaphuti, who faces up academic panels, issue practitioners of the 227 the arrival of globalisation to one year in prison if seminars, and public forums precepts. No-one in Thailand and its many consumer convicted, is scheduled to on political matters, and bats an eyelid at the sight of distractions, it was easier to report to police in Chiang especially issues related to lottery tickets being sold advocate a monastic life Mai province on August 23. dissent towards NCPO inside temples. that disavows all material Four conference attendees – policies or the state of This love of superstition pleasures. But it is harder Pakawadee Veerapatpong, human rights in Thailand. extends to rich Thais, who are today to insist that monks Chaipong Samnieng, Non- Frequently, these repres- happy to donate generously should forego technological tawat Machai, and Thiramon sive interventions are based in the belief this will ensure conveniences like smart- Bua-ngam – have been on the NCPO’s ban on public greater fortune in the future. phones and air travel. charged for the same offense gatherings of more than five Phra Payom Kalayano, It is even harder to define for holding posters saying people, and orders outlawing the abbot of a temple north what role monks should play “An academic forum is not a public criticisms of any of Bangkok well known for in 21st Century Thailand, military barrack” to protest aspect of military rule. The his criticism of the com- beyond the provision of the military’s surveillance junta views people who mercialisation of Buddhism, services like amulets and of participants during the repeatedly express dissenting has appealed to Thais to be good luck blessings, which July 15-18 conference. None views and opinions, or show more thoughtful about can so easily turn into a are currently in custody. support for the deposed donating. money-making business. “Government censorship civilian government, as “Nowadays people think ...... and military surveillance posing a threat to national

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which they work, to fulfill up charges against Profes- their functions without sor Chayan and the four discrimination or fear of conference attendees to be repression by the State or dropped immediately,” Adams any other actor, to participate said. “Thailand faces a dim in professional or represent- future if speech is censored, ative academic bodies, and academic criticism is to enjoy all the internationally punished, and political recognized human rights discussions are banned

Thai authorities charge Professor Chayan Vaddhanaphuti applicable to other individuals even inside a university.” and four participants of the 2017 International Conference in the same jurisdiction.” on Thai Studies at Chiang Mai University with violating the “Academics worldwide ...... junta’s ban on public assembly. © 2017 Private should call for the trumped- security, and frequently activities, or not undertake arrests and prosecutes them any actions to oppose Art Exhibition Following under various laws. military rule. Failure to Fua Haribhitak Initiative comply with these written Over the past three years, agreements can result in Improving Society Through Arts thousands of activists, poli- being detained again, or ticians, journalists, and charged with the crime of 22 September - 8 October 2017 human rights defenders disobeying the NCPO’s at RCB Galleria 2 Floor, have been arrested and orders, which carries a River City Bangkok taken to military camps sentence of up to two years Grand Opening: across Thailand for hostile in prison. Friday 22 September 2017 at 18:00 interrogation aimed at Panel discussion “Following Fua Haribhitak Initiative stamping out dissident The International Cove- and Art Conservation” by Santi Leksukhum, Tepsiri views and compelling a nant on Civil and Political Suksopho, Hongjorn Sanehngamjaroen. change in their political Rights, to which Thailand is Opening remarks by Sulak Sivaraksa. attitudes. Many of these a party, protects the rights cases took place in Chiang of individuals to freedom Sunday 24 September 2017 at 18:00 Mai province in northern of opinion, expression, Panel discussion “84 Years Sulak Sivaraksa and Thai Thailand, the hometown of association, and assembly. Art and Artists” by Dr. Harsha Kumara Navaratne former prime ministers The UN committee that and Pracha Hutanuwatr, moderated by Wallapa van Thaksin Shinawatra andoversees compliance with Willenswaard (the INEB Institute). Yingluck Shinawatra. the International Covenant on Economic, Social and Saturday 7 October 2017, 10:00 - 15:30 Most of those released Cultural Rights, which Art Demonstration Activity by Surichai Siriboon from these interrogations, Thailand has also ratified, and Students from Pakchong School, Thanprasatph- which the NCPO calls has advised governments et Witthaya School and Soeng Sang School, Nakhon “attitude adjustment” pro- that academic freedom, as Ratchasima. grams, are forced to sign a an element of the right to written agreement that state education, includes: “the The income from this exhibition will be partly they will cease making liberty of individuals to contributed to the Intermational Network of Engaged political comments, stop express freely opinions about Buddhists (INEB) their involvement in political the institution or system in

Vol. 33 No. 3 September - December 2017 15 The Way Forward— the International Network of Engaged Buddhists 2017 to 2027

Outcome of INEB retreat March 14 – 16, Wongsanit Ashram, Siam

The Story of INEB Hahn coined the English phrase “engaged Shakyamuni Buddha advised how monks, nuns, Buddhism” in the 1960s. Thich Nhat Hahn stressed and lay people should work to benefit society with in his writings in Vietnamese the need for “renewing ethical and altruistic intention and actions. Despite Buddhism” and “a Buddhism updated” (the the Buddha’s clear counsel, Buddhists today do not translated title of his 1965 book Dao Phat Hien Dai always apply the Dhamma for social change. Instead, Hoa), and concepts that he combined with the Buddhists around the world often focus only on French phrase le bouddhisme engagé. While many their own meditation or ritual practices, scarcely academics and activists have since tried to define recognizing the suffering just beyond the walls of what engaged Buddhism is, Thich Nhat Hahn is their temple or Dhamma center. Indeed many clear that what the Buddha taught more than 2,600 teachers and senior Sangha members only teach or years ago was an ideal of acting within society, not preach and choose not to meet suffering face to face. retreating from it. The Buddhist path is by definition Ajahn Sulak Sivaraksa reminds us that, “Buddhism engaged with people because it deals with the by definition is engaged. Meditation without social suffering we encounter in ourselves and in others, engagement is escapism.” right here and right now. Buddhist social activism as a movement Ajahn Sulak first met Thich Nhat Hahn in arose in the late nineteenth and early twentieth 1974 in Ceylon at an interfaith gathering. Their century with Sangha member’s reaction to camaraderie and work created the foundation for colonialism, foreign invasion, Westernization, and the International Network of Engaged Buddhists. the injustices of oppression. We see examples in While Thich Nhat Hahn’s articulation of Buddhist China, Burma, Sri Lanka, India and elsewhere, activism arose as a response to war, Sulak’s Buddhist Angarika Dharmapala and Dr. Ambedkar‘s engagement evolved in response to globalism, the extraordinary efforts are worth noting, and we see rise of transnational corporations, military other examples by individuals in Sri Lanka, India, as dictatorship, and absolute monarchy. well as China and Burma. Ajahn Sulak worked with other Buddhist The Vietnamese Zen master Thich Nhat trail blazers throughout the 1970s and 80s. In

16 Thailand this included working with Buddhadasa connected friends with no central authority.” Ajahn Bhikkhu on Dhammic education, and Phra Payutto Sulak convinced others that a network of on Buddhist economics, in Cambodia with Maha kalyanamitta—spiritual friends—should be the Ghosananda on promotion of peace and central organizing principle. Along with reconciliation, and in Sri Lanka with Dr. Ariyaratne kalyanamitta, Ajahn Sulak said, “I wanted to on sustainable communities. Ajahn Sulak was also organize the network the way the Buddha had deeply drawn to the non-violent struggle that His established the Sangha. I think the Buddha would Holiness the Dalai Lama led and especially his agree with equality, fraternity, and liberty as our power of forgiveness. Ajahn Sulak has maintained a guiding principles.” close personal friendship with other Tibetans, Buddhadasa Bhikkhu, Thich Nhat Hanh, namely Professor Samdhong Rinpoche and Lodi and the Dalai Lama accepted Ajahn Sulak’s invitation Gyari Rinpoche. These are just a few of the many to become the patrons of INEB, representing the individuals who Ajahn Sulak worked with and three Buddhist vehicles, or routes to enlightenment— learned from, and who helped shape innovative the Theravada, Mahayana, and Vajrayana. All three ways to apply the Buddhist teachings in have attended INEB gatherings over the years but contemporary society. their participation has been more by association By the late 1980s, Ajahn Sulak recognized a than participation. need for a vehicle to bring Buddhists together across INEB’s growth started with individuals and tradition and borders to cooperate for social change. groups in Southeast and East Asia, and spread to He organized a meeting on his in-laws houseboat in encompass other countries. After 26 years of its Uthai Thani. Among those who attended, there were founding, INEB has members and organizations in monks and nuns, meditators and radical leftist nearly thirty countries. The Bangkok- based INEB activists, professors and bureaucrats—in all, three secretariat office coordinates activities, with a dozen individuals from eleven countries, mostly handful of staff. The organizational structure though not exclusively Buddhists. Clerics from remains decentralized. The focus of INEB arises three Japanese Buddhist sects were represented, as from the concerns of the network members, not well as a group of Burmese monks, a handful of from Ajahn Sulak or others who are seen as elders of English, American, and German Buddhists, and a the organization. As the network is vast and diverse, number of Ajahn Sulak’s acolytes were present. The so too are its projects, actions, and interests. INEB result of the three-day meeting was the creation of has supported human rights and social justice for the International Network of Engaged Buddhists the Burmese during the Saffron Revolution, the (INEB), the organization that has since had the Tibetans’ right of self-determination, for the widest worldwide reach of any of Ajahn Sulak’s Chittagong Hill Tribes in Bangladesh, and continued endeavors. discrimination against the Dalits (“Oppressed”), There was a lively debate at the time about even though India’s caste system has long been the organizational structure for INEB. Ajahn Sulak’s outlawed. INEB has advanced peace and past experience of running overlying compart- reconciliation efforts in Sri Lanka and elsewhere, mentalized organizations gave him the idea of interfaith and Buddhist-Muslim dialogue, and having almost no regulations for INEB, which worked on various environmental campaigns would be instead a “loose network of spiritually including addressing the effects of climate change,

Vol. 33 No. 3 September - December 2017 17 as well as opposing dams, mines, and deforestation. societal level as capitalism, consumerism, and the INEB has advanced the equality of women, especially extraction of natural resources in a manner that supporting Buddhist nuns, and has created platforms ignores the limits of the environment. He sees and tools for socially engaged Buddhist youth to individuals’ seeds of hatred manifesting in the world engage in civil society, protest, and advocacy. as militarism and all the support structures for war. Ajahn Sulak’s harshest critique is reserved for the INEB, Structural Violence, peddlers of delusion, which is the primary origin of and the Three Poisons all our troubles— advertisers and the popular Throughout the 1990s, INEB was part of worldwide media, which promote useless products and movements on socially engaged Buddhism that unwholesome ideas that lead people away from a gathered strength and shared methods and meaningful life of contentment and towards poverty resources. Among the socially engaged Buddhists, and a sense of separation and alienation. there were different ways of expressing, countering, “If we are serious about getting rid of greed, and offering methods to overcome personal and anger, and ignorance in ourselves,” Ajahn Sulak societal suffering to uproot greed/consumerism, says, “we must inquire how we actively or passively anger/militarism, and ignorance/mass media. Ajahn take part in perpetuating the three poisons in society Sulak’s articulation of the Buddha’s teachings to as ‘structural violence.’ Once we see the modern society was influenced by the work of the interconnections, we can work simultaneously on Norwegian polymath Johan Galtung, who pushed our own spiritual development and to dismantle the Ajahn Sulak to take on the system of injustice rather structural violence in society,” Ajahn Sulak wrote in than focus on individuals. Galtung began writing The Wisdom of Sustainability (2009) about “structural violence” in 1969 to describe the institutionalized ways in which suffering is Reinterpretation of the Buddhist perpetuated in modern society, and Ajahn Sulak Precepts fused this concept with his analysis of socially Various INEB kalyanamitta have been on the engaged Buddhism. Ajahn Sulak summarizes forefront of enacting modern reinterpretation of the structural violence as the “systematic ways a society’s five Buddhist precepts—that is abstaining from resources are distributed unequally and unfairly, killing, stealing, lying, sexual misconduct, and preventing people from meeting their basic needs.” intoxicants. By extending these guidelines beyond To explain how these structures are maintained, an individual’s personal practice to society at large, Ajahn Sulak brings in the fundamental Buddhist the socially engaged Buddhist works at once on teaching how three “poisons,” or mental factors, are herself or himself and at the same time for the the root causes of suffering for every individual: benefit of others. For example, while we might not ignorance (delusion about the nature of reality), be killing outright, we must examine how our own hatred or anger, and greed. These poisons are at the actions might support war, racial violence, or the root of personal, and structural violence in the breeding of animals for human consumption. modern world. Regarding the precept to abstain from stealing, we Ajahn Sulak explains that personal greed— are called to question the moral implications of our the insatiable desire for accumulation, an ever- participation in capitalism and of the depletion of expanding possessiveness—manifests on the natural resources. Ending political structures of

18 male dominance and the exploitation of women is a proper path of development so that one would not natural extension of the precept to abstain from escape from society, nor would one want to improve sexual misconduct. And the vow to abstain from society in order to claim it as one’s own achievement.” false speech naturally raises questions about the Thiskalyanamitta network is what created false and biased views voiced by mass media and the original organizational structure for INEB; and mainstream education. Finally, the fifth precept, to it remains so today. This is unique, precious, and avoid intoxicants, deals with nothing short of must be maintained. At the same time, there are international peace and justice, since, as Ajahn limitations to a loose network, and for the next Sulak has said “the Third World farmers grow decade of INEB work, we must consider how to heroin, coca, coffee, and tobacco because the create a more structured organization. As this economic system makes it impossible for them to structure is created, communication within and support themselves growing rice and vegetables.” outside INEB and branding must be consciously Such a reinterpretation of the Five Precepts is an approached, including having a common vision and appropriate application of the Buddha’s teachings to mission statement, clear priorities, guiding modern socioeconomic and political dilemmas. principles, and understanding how our “network” and “actions” create the INEB brand. Innovative The Core Values and Culture of INEB ways must be sought to bring our kalayamitra family Connecting through kalyanamitta—spiritual into a more prominent, cohesive, and professional friends—is the central core value of INEB that has network. It will be a challenge to find effective sustained and must be maintained into future work. modern management tools, ones that do not set up The Buddha spoke often about the value of wise internal power dynamics, and ones that will not mentors and admirable friends to help guide us corrode the original values of INEB’s core along the spiritual path. Ajahn Sulak likes to quote foundation. Yet, in order for INEB to have a wider from the Upaddha Sutta, in which his close disciple reach, impact, and ultimately relieve the suffering of Ananda asks the Buddha whether maintaining more individuals, we must accept the challenge with admirable friends and camaraderie is “half of the an ever-expanding vision and defined structure. holy life.” The Buddha responds, “Don’t say that, INEB was founded by individuals with deep Ananda. Don’t say that. Admirable friendship, influence from the radical left, Marxist, and the admirable companionship, admirable camaraderie protest movements of the 1960s and 1970s. As INEB [kalyanamitta] is actually the whole of the holy life. moves into the second decade of the 21st century, When a monk has admirable people as friends, there needs to be a conscious effort to create a companions, and comrades, he can be expected to positive framework of engagement, not just to develop and pursue the noble eightfold path.” protest, and one that is anchored in bodhicitta. One of the keys to being an authentic While different Buddhist schools teach bodhicitta in kalyanamitta is to remain honest with oneself and various ways, for INEB we understand that all others. “Good friends will tell you what you don’t sentient beings are endowed with bodhicitta—this want to hear,” Ajahn Sulak often says. In Ajahn potential for enlightenment within us—and this is Sulak’s book Religion and Development (1986), he the basis for our mutual respect. Our engagement writes, “A Good Friend— kalyanamitta—would be with society arises from our bodhicitta. In this way, one’s ‘other voice’ of conscience, to put one on the socially engaged Buddhism must continually find

Vol. 33 No. 3 September - December 2017 19 ways to rearticulate the fundamental Buddhist our own ego-grasping position. At the same time, teachings, for example: we must maintain in INEB the essence of wholesomeness (kusala oriented), cooperation • Sila/ethics—this is not only abstaining (platform to be a change maker), and valuing from harmful behavior, but sila is an education at the local level—all of which are essential expression of INEB’s solidarity of renouncing to building sustainable communities. Additionally, individual concerns and working for the INEB must keep equality as a top priority, especially benefit of the community. This is how we in regard to addressing the various issues serve others in our family, community and surrounding women’s rights. beyond in ever more appropriate, and The multifaceted nature and speed at which mindful, and non-violent ways; suffering is being wrought in the world demands • Samadhi/meditation—this is not only INEB to step to the next level as an organization. As about cultivating right mindfulness and calm we define and coordinate in a more structured abiding meditation practice, but it is where manner, we can create a stronger sense of belonging we open and learn with our heart, to go to our kalyanamitta family. Not only will this beyond our comfort zone, and be with and support us as we take on ever-increasing serve those who are experiencing suffering; responsibility, but we will be sustained by support of • Panna/wisdom—this is not only about our INEB Sangha. With deep respect for Ajahn cultivating the insight to cut through Sulak and the trailblazers of socially engaged delusion by seeing the inter-relations Buddhism in the last half ot the century, may INEB’s between our mind, our perception, and the work into the next decade—2017-2027—truly world around us, but it is to act upon that to alleviate the suffering of the world. As the 8th remove the cause of suffering for oneself and century Indian saint Shantideva wrote: others. Whatever joy there is in this world, Regarding INEB’s outreach, our interest All comes from wanting others to be happy. and care to connect to others to address local and Whatever suffering there is in this world, global issues must become stronger. We need to give All comes from wanting oneself to be happy. more attention—care—to connect with others with action that is not dependent upon boundaries or What need is there to say a whole lot more? identity, which includes working with other faiths Buddhas work for the benefit of others, and those without religious belief. INEB has and Ordinary people work for the benefit of themselves, must continue to respect life in all its forms. Our And just look at the difference between them! activism must remain progressive, and as Buddhists, we must dare to take on the responsibility for massive, global issues. The core value, study, and understanding of interdependence/paticcasamuppada will guide us to see and realize fraternity, equality and liberty. Paticcasamuppada can be seen as our effort to see others’ varied perspectives and let go of

20 Interfaith Rainforest Initiative

Phra Paisal Visalo Nobel Peace Center, Oslo, 19 June 2017

Without nature, human beings are nothing. Our sermon was delivered in the forest. Many of his existence is possible because of air, water, food and disciples achieved enlightenment in the forest as other requisites provided by nature. Not only well. It is not as exaggeration to say that the connection survival, our well-being also depends on the between Buddhism and nature is inseparable. generosity of nature. We feel relaxed and become Nature deserves our respect and gratitude. peaceful when we are surrounded by forest, sitting Even the Buddha expressed his appreciation for the near the rivers, or are touched by the wind from the tree that sheltered him during his practice for sea. Even spiritual development is attainable when enlightenment. Buddhists are therefore obliged to our mind is open for the ultimate truth that is conserve the nature out of gratitude. According to manifested through nature. Buddhism, even breaking the branch of a tree that We, the Buddhists, owe a great deal to has given one shelter is as vicious as harming the nature. The origin of Buddhism was found in friend who helps us. nature, as the Buddha attained enlightenment under The Buddhists are advised to live in harmony a tree in a forest on the bank of a river. His first with nature. Though we need nature to sustain our

Vol. 33 No. 3 September - December 2017 21 life, we should do it gently in the same way as a bee material gratification. This is one of the issues where collects pollen from the flower, neither polluting its all faiths can play a significant role in order to protect beauty nor depleting its fragrance. nature. Each faith emphasizes the importance of But what is happening now is quite inner peace and spiritual fulfilment. Religion can alarming. Nature is being destroyed all over the help people realize inner peace and get free from world, even in Buddhist countries. Forests are being excessive material desire. Cooperation among slashed and burned in the name of development. A various faiths are badly needed since faiths are vital lot of living species, which we Buddhists regards as elements in the struggle against extreme materialism, friends in cycle of birth and death, are becoming which is the main reason behind global environ- extinct. And now we are going to reap what we sow. mental destruction, especially massive deforestation. We are facing an ecological crisis that is threatening Different religious faiths are also one of the our survival as a species. most powerful cultural and social forces that can The ecological crisis we are facing now is inspire people all over the world to work together to fundamentally a spiritual crisis. Deep in our mind protect nature for the common good of humanity. we are disturbed by the sense of lack, but in our Faiths can join hand in hand in supporting quest for fulfillment we get lost. We mistakenly sustainable development, and half any policies that believe that material acquisition will fulfill our life, destroy nature permanently for short term benefits. So we try to accumulate material wealth as much as Any attempt to reduce the gap between the rich and possible, at the expense of harming nature. But in the poor should be sanctioned by all faiths, as such spite of gaining enormous material wealth, we never gaps contribute to environmental destruction in become fulfilled. We are not aware that this sense of many ways. All faiths should consult and come up lack will disappear only when we attain inner peace, with an alternative economics framework that aims not by having more material wealth. for the enhancement of well-being-physically, socially, Without inner peace and fulfillment, human and spiritually, through moderate consumption. beings will not stop destroying the nature for There are a lot of Buddhist communities in Thailand, especially Buddhist temples, that are working to protect the forest in different parts of the Recommended Reading country. Many Buddhist traditions are applied to instill in people a sense of respect and gratitude towards the forest. They are also mobilized to stop illegal logging and deforestation. However, these attempts are not enough. More initiatives need to be implemented, and they should be carried out in cooperation with other faiths in the near future. Interfaith alliance is an important contribution to forest protection. I am happy and I have arrived I am home feel honored to be part of this initiative. Author: Thich Nhat Hanh Publisher: Parallax Press

22 Statement of Participants of The Interfaith Rainforest Initiative1

21 June 2017

The Earth’s rainforests are an irreplaceable gift. They are dependent on the health and well-being of They support boundless biodiversity, a their indigenous and forest-dwelling peoples, just balanced climate, and the cultures and communities as these people, and all the rest of us, depend on of indigenous peoples who live in them. They the forests. We are in this together – humanity and generate cooling air and rains that water the Earth. forests, people and planet. If forests thrive, we will They are spectacular, and vital to all life. thrive. Without forests, we all perish. And they are at grave risk. During our time together, we spoke frankly. We, people of many faiths and We recognized that unrestrained consumption, spiritualities, gathered in Oslo to hear the cry lifestyles of the global north, and irresponsible of Earth’s rainforests, their flora and fauna, and financial systems, devastate the rainforests’ biosphere the people who live in them. We are Indigenous, and ethno-sphere. We listened to accounts of the Christian, Muslim, Jewish, Hindu, Buddhist, Daoist, persecution and murder of indigenous peoples and joined by scientists who share with us, and open others who protect the forests. We learned about for us, a deeper appreciation of the miracle of the governments unwilling to pass or enforce laws forests. We are from 21 countries – from Amazonia, needed to ensure the future of rainforests and the the forests of Indonesia, the Congo Basin, Meso- rights and traditions of those who continue to be America and South and Southeast Asia and the their guardians. Pacific Islands, and from the US, Canada, Europe, These realities are haunting. This destruction and China. While from many places, we recognize is wrong. As we formed a community, becoming that we are one human family, that we share one one out of many, a resolve emerged among us. Earth. We will not allow this to happen. These glorious forests make our lives Together, we affirm the gift of life, our possible. They provide clean air and abundant water. reverence for our common home and for the They store carbon and stabilize the climate around miraculous manifestation that rainforests embody. the globe. They provide homes, food, medicines We affirm that we are all caretakers of Earth’s and livelihoods for hundreds of millions of people. rainforests, just as the forests care for us. We embrace

1 This statement is addressed to leaders in government and business, to leaders and followers of our spiritual and religious traditions, and to the wider human family.

Vol. 33 No. 3 September - December 2017 23 the responsibility for ongoing territories. We will advocate for increased access to action which that entails. finance for the ongoing protection of rainforests. We We commit to form an international, multi- will work for an end to the criminalization of forest faith rainforest alliance, devoted to the care of these protectors and for their safety. forests and the people who protect and live in them. We will change our own lifestyles, including We pledge to rally our spiritual and our diets and consumption patterns, learning to live religious communities to act. in harmony with the rainforests. We will train our leaders and educate our Finally, we pledge to continue to work followers about the urgent need to protect rainforests, together, to strengthen our resolve, and to act sharing the insights of traditional knowledge and boldly in the months and years to come. science in the service of truth, knowing that without A spirit of compassion and truth has been protecting, restoring and sustainably managing with us as we have met. This spirit awakens hope. It forests, we cannot save Earth from the ravages of calls to us. climate change. We have listened together and learned We will advocate for the restoration of together. In this statement, we have spoken together. rainforests and the rights of indigenous peoples, Now, we will act together. For the sake of the sharing with leaders in government and business rainforests and the people who live in them, and for that protecting the forests is a moral duty, and that the future of the planet, we commit to respond. failing to do so is an offense against life itself. We will support indigenous and forest people to assert and secure their rights, including their free, prior, and informed consent to development on their

Recommended Reading

A Life Beyound Boundaries Adam Curle Charismatic Monks of Radical Peacemaker Author: Benedict Anderson Lanna Buddhism Publisher: Verso (April 26, 2016) Authors: Tom Woodhouse and Edited: Paul T. Cohen John Paul Lederach Publisher: Nordic Inst of Asian Studies Press: The Book People (February 28, 2017)

24 Institute

New Opportunities for Work, Study, & Training – Update on the INEB Institute

I. New Staff, Positions Available, ASEAN: Our Stories and Practices.” Ted will attend & Outreach this meeting, sponsored by the Institute of Asian Studies of Chulalongkorn University, and hosted in Following INEB’s 10-year strategy meetings, the Yogyakarta by the Indonesian Consortium of INEB Institute has focused on creating a strong Religious Studies, August 11-15, 2017. funding base for its various programs. To help us with this work, Arjun Kumar has joined our staff on a part-time basis. Welcome Arjun! For the summer, II. English for Engaged Social Service – 2018 we have had two interns from Princeton, Erin Lynch is Season Three (UK) and Stephen Chao (US). Arjun, Erin, and Stephen have done good work in unearthing many With each round of our English course, it continues potential funders, and we have moved that work to improve in various dimensions. Many students forward significantly. As Erin and Stephen return to feel a big shift in their levels of confidence as a result the U.S. this August, we thank them for their of the course, and English skills go up, sometimes conscientious and helpful work, and wish them well dramatically. A number of students have carried on in their ongoing studies. the work they started with us, especially in the areas We have an opening for one very important of leadership, climate change, translation, teaching position: Assistant Director of the English for English, and co-counseling. Engaged Social Service program starting January Our big news is that this coming January 2018. Nilanjana Premaratna has done great work in (2018) we will offer the third season of this course that position for two years; in fact, she is likely to from 7 January to 5 April. If you would like to join as join us in January for a few weeks. However, a a student, or know of others who could benefit from postdoctoral program has her commitments for the this course, we urge you to apply immediately. The next year. Therefore, we are looking for someone application is now up at our website: www. with excellent English skills and a deep commitment inebinstitute.org/apply. Earlier applications will to transformative learning to assist us with the receive priority, so please do follow through if you English course for 2018. If you are interested, please are interested. contact: [email protected]. If you represent a foundation or NGO who Finally, the INEB Institute has been selected has sent students before, or who would like to send to send a representative to a special meeting on students for the first time, please contact us soon so transformative learning in Southeast Asia, entitled that we can respond to your questions and begin the “Civic Engagement for a Just and Sustainable process of selection for your nominees.

Vol. 33 No. 3 September - December 2017 25 Institute

III. Training of Trainers for the 2018 IV. MA in Socially Engaged Buddhism English Program Here news is mixed. We are very far along in our For the first time in January 2018 we will be offering work for this program within the Thai system. We a Training of Trainers program, designed for those began a process of review by committees, for which who would like to adapt the English course to the we had qualified and in some cases prestigious needs of their home community. English skills must scholars. But differences of direction emerged with be excellent (though they needn’t be perfect) and our primary collaborator, and we are now in a you must have a genuine desire to become involved temporary hiatus. We are looking for universities, in the leadership of transformative learning, in this institutes, and departments—anywhere in the case built around English language skills. You will world—who would like to work with us on a learn through observing and assisting in the course, program that is refined to a high degree, and which and you will receive a certificate as a first level we are ready to set in motion. trainee. The skills we teach in the course are quite diverse; they include course design, practical knowledge of what works in language learning, V. Adult Education for Transformation social analysis and critical thinking, co-counseling or a similar listening/healing practice, meditation, At the March 2017 10-year strategy meeting of INEB leadership facilitation, and sufficient knowledge of leaders, I commented that the INEB Institute grew the realities of climate change. For this reason, it not only out of INEB’s extensive experiences in may take you more than one time through the alternative education, but also directly out of the course to feel ready to lead your own course. We INEB conferences. Those conferences bring people also know and expect that you will need to think face-to-face to learn and share, and to explore the through how the course will need to be modified to achievements and challenges of INEB affiliates on meet the needs of your target community. their home ground. In the context of discussing Nevertheless, we are sure of two things: 1) if you challenges we faced in implementing the MA love language and teaching, and are committed to program, Ven. Zinai of Luminary Nunnery in working for change, you will be preparing yourself Taiwan and Chisa from Japan, suggested that we for work that is deeply enjoyable and rewarding; 2) should perhaps focus on Adult Education programs if you do carry through and start your own English that might be built around INEB conferences. I liked for Engaged Social Service course (under whatever this idea very much, but felt it was likely too much name), you will be making a huge impact. to take on this year (for the conference in Taiwan). You may apply as a trainee at the website Now with new challenges around the MA, cited above. Trainees must be available from 5 our team is very interested in developing Adult January to 12 April. You will also need to pay tuition Education courses focused on your work. Here at the same rate as students, because you will be “you” means socially engaged Buddhists who are receiving our personal attention and guidance part of the INEB network, whether in India, South throughout the program. However, your Korea, Taiwan, Thailand, Myanmar, Japan, or organization may be happy to support your fees, elsewhere. We are thinking of courses that might and if you are selected we will also assist you in involve a few weeks of distance learning—reading finding donors to support your study. Scholarships and discussion—followed by 3-6 weeks of on-the- are likely to be available, but cannot be guaranteed ground visits with Buddhist leaders as well as as of yet. scholars and activists. We know from experience that wherever we study socially engaged Buddhism,

26 Institute

Princeton Interns Erin Lynch (right), Participants in the 2017 English Course. Stephen Chao (center), with U. of Wis- consin researcher Jordan Baskerville. we also need to study the milieu within which adult students (of any age). Such students would be different groups have emerged. Thus, studying the interested in a) reflecting on how to integrate work of Ambedkar Buddhists at all thoroughly personal and social transformation; b) helping to absolutely requires the study of caste and the cultivate mindful leadership to confront the structures of violence built around caste. Similarly, a oncoming crises we face; and c) learning from the visit to Japan would likely focus on nuclear issues, contributions of the ethical tradition we represent— the emergence of eco-temples, and perhaps the socially engaged Buddhism; d) as it has developed development of Buddhist hospice programs. Visits in one of the specific local, regional, or national would occur within the context of reading and contexts of Asia. I suspect that university extension background study not only about such issues, but courses, or existing adult education programs, about the practices and perspectives of the primary would be extremely valuable partners in recruiting engaged Buddhist groups involved in these issues. for such a course. If any of you have connections We have the capacity to organize such a with or ideas about such programs, we would love to course for the summer or fall of 2018, and we would hear from you. welcome any inquiries and ideas from INEB members Two final comments: 1) For the Adult that would help us identify and move in a practical Education for Transformation courses, we at the direction. I’m not convinced that it is essential to INEB Institute can do much of the work, but we build such a course around an INEB conference, would of course need to do that work in close though I think doing so would also be a good idea. cooperation with you; 2) Doing such courses will Any group that is ready to work with us, that has a also give us practical and in-depth experience that clear issue to explore or an event to organize a class we can apply to the MA in Socially Engaged around, would be of great interest to us. Buddhism, whenever conditions become ripe for In fact, for me the design and the realizing the vision for that program that we have implementation of the course, perhaps even funding, already developed to a very high degree. would not be the most difficult challenge. For me the key challenge would be in framing the course Ted Mayer publicly in such a way that it would reach likely

Vol. 33 No. 3 September - December 2017 27 SEM

Dear Friends and Family of Reverend Saboi Jum,

It is with great sadness that all of us associated with the and other places. In those early years, we consulted Grassroots Leadership Training heard of Rev. Saboi’s frequently on how to navigate challenges – he was with us death. His vision and courage spearheaded a movement at the start and end of the GLT training to brief of empowered leadership that has influenced many levels participants, ensuring their safety in those difficult times. of governance – from communities and CBOs to local In 1995, when we first started out, we were taken and national NGOs, church and sangha leadership - aback when Rev. Saboi asked Pracha and Jane for SEM to towards sustainable development, environmental devote at least 10 years to support Kachin leaders for awareness and peaceful discourse, and more recently, sustainable change. He felt this kind of education for opening doors for advocacy to influence local and social change and empowerment would take at least a national government, not only in Kachin but all over generation to show results. So we added in follow up trips Myanmar. and visits over many years to all the GLT alumni, From the early days, Rev. Saboi had a vision for culminating last year in the 20 year anniversary of the inter-ethnic and inter religious collaboration and a dream GLT programme, where we had alumni representing an for peace in Kachin State, Myanmar and beyond. He was all groups meeting in Pyin Oo Lwin. It has been a great so brave, a true Kachin warrior. Without his timely journey with many people engaging over the years. That invitation after the 1994 ceasefire, his huge encouragement, the 20 year celebration was attended by many Christian deep trust and unerring support, we would never have and Buddhist alumni of multiple ethnicities in a Buddhist been able to navigate the seemingly impossible task to monastery that supported marginalised Muslims was a bring 20 Kachin leaders to Thailand for the first 3-month great reflection and celebration of Rev. Saboi’s long held GLT residential training in 1996. We can be very clear dream towards inter-ethnic collaboration for peace in here - none of the GLT trainings that have multiplied Myanmar. over the years would have happened without him. We have been humbled to witness Shalom We never asked or knew how he used his Foundation and Metta Development Foundation emerge unfathomable influence to get the early groups passports and grow alongside the GLT efforts, and know very well and visas. We do know it was a lengthy process that took that these institutions and their work bear the fruit and many months and many trips to Yangon that he impact of Rev Saboi’s courageous, far sighted vision. masterminded with great skill and understanding of how A deep and grateful thank you Rev. Saboi for to make things work in very challenging circumstances. your input, leadership and inspiration over the years that The same tenacity was applied when several of us came will continue to reverberate over the coming generations. and led follow up workshops for 1 alumni of GLT and With love from all of us at SEM. subsequent groups. Somehow, he ensured appropriate permits and we were able to visit alumni without interference in Myitkyina and Banmaw, and later Lashio Sulak Sivaraksa, Pracha Hutanuwatr, Jane Rasbash and Somboon (Moo) Chungprampree Bangkok, June 29, 2017

28 Sulak Sivaraksa

Blazing a Trail to a New Future

Between 28 March and 13 April 2017, I was in compelled me to remind her that Beijing probably Europe. I visited six countries namely, Germany, has the worst air pollution in the world and that the Austria, Slovenia, Hungary, Slovakia, and the Czech majority of Chinese are exploited and oppressed. Republic. My Thai friends who drove for me on this Jakob von Uexkull, the founder of WFC and the trip then went on to Switzerland and Liechtenstein Right Livelihood Award, claimed that the freedom while I headed back to Bangkok. to lead a way of life is most important. I replied that The primary purpose of my European trip if this is so, must we accept an authoritarian way of was to attend the 10th anniversary conference of the life that benefits a few and excludes the majority? Or World Future Council (WFC). Unlike in previous take the case of Singapore. Although Singapore years, the 2017 conference took place in Berganz, enables the majority of its citizens to have a decent Austria. Traditionally, the venue was in Hamburg, standard of living and even supports arts and Germany. culture, its inhabitants lack fundamental human Today, WFC also has an office in Beijing. rights such as the freedom of expression. Does WFC This excited many of its founding members. envision Singapore as the future of the world? Moreover, the Chinese representative from Beijing For me, freedom of thought is most seemed well-connected to the authorities there. This important. This is because today capitalism exerts made me recall an incident with the World enormous influence on our thoughts and way of life. Conference on Religion and Peace (WCRP). WCRP We uphold consumerism, competition, and was founded in Japan approximately 5-6 decades individual achievement. We believe that technology ago. Homer Jack, an American, was the director. He will solve every problem. We believe that we already established contacts with Beijing and succeeded in have the best economic system. And so on. In bringing the president of a Buddhist Society in Buddhism, these beliefs constitute the wrong view. China to a conference in Japan. This was even before If we still cling on to them, we will never be able to Nixon met Mao in China. In any case, Jack saw it as solve the problems of socioeconomic inequality, a major accomplishment. However, this eventually structural violence, and climate change. I challenged led WCRP to be cool toward H.H. the Dalai Lama, the participants to debate openly on these issues, to throwing into question its stated mission on religion practice meaningful democracy. and peace. This incident became the source of my In Siam today, it is difficult to find individuals open disagreement with WCRP. who possess sufficient courage to challenge the rich A similar incident took place at the WFC and powerful. Most mainstream reporters and meeting this year. The Chinese representative spoke journalists do not have it. Neither do university glowingly about China—how modern it is, etc. This presidents.

Vol. 33 No. 3 September - December 2017 29 Sulak Sivaraksa

The case of King Naresuan provides a good this not a way of signifying that democracy has example. King Naresuan is the ultimate hero in the never taken roots in the kingdom? Or that the 1932 mythology promoted by the Thai military. The Revolution, an event that ended absolutism and led military is the deep state in the Thai kingdom. Any to constitutional monarchy, did not even happen? critic of King Naresuan, who passed away five Note well that the political change in 1932 was seen centuries ago, is thus also depicted as an opponent as a stepping-stone towards more far-reaching social of the military. Military figures have not been shy to and economic changes in the country. Perhaps, the charge these critics with lese majeste. This is a kind ‘lost’ plaque is merely another attempt to make the of lawfare to say the least. people forget their real power and the spirit of If the military gets its way, we will not be egalitarianism. able to teach history in this country. If we are not To cut a long story short, blazing the way to even allowed to find factual truths from the historical a new future that upholds egalitarianism and a less past, how can we discover any of them in the present? violent mode of production and exchange requires If truths are expunged from the study of the past and freedom of thought and expression. present, how will we be able to create a new future? Recently, the memorial plaque at the Royal Plaza mysteriously ‘disappeared’ and was replaced by a new one with a completely different inscription. Is

Recommended Reading

The Right Livelihood Way: JSS The Global Solidarity of Youth: A Sourcebook for Changemakers Volume 105, Ayuthaya 250 Ushering in A New Era of Hope Compiled: Anwar Fazal & Lakshmi Menon Honorary editor: Chris Baker Publisher: Soka Gakkai International (SGI) Publisher: Right Livelihood College (RLC) Editor: Pual Bromberg Compiled: Daisaku Ikeda Printed: Amarin Printing Publisher: Public Company Limited

30 Sulak Sivaraksa

“Take back the NCPO, just return our democracy”

There is a sizeable Thai community in Chicago. Its Michael Jackson, just return our Phra Narai.” population is second only to the one in Los Angeles. In the end, AIC yielded to the demand of There are many progressive people living in these the demonstrators and returned the stone lintel to Thai communities. They are truly concerned about the Thai government. This shows that AIC knew the the situation in the country. In 1992, the Thais living importance of ethical responsibility. If AIC’s mission in the US celebrated the 60th anniversaries of the is to exhibit Beauty, then it could not do so while revolution in Siam and of the founding of Suan lacking Truth and Goodness. Without Truth and Mokh. The former was a great secular event, while Goodness, art could easily be corrupted and turn the latter was a great Dhammic event. into something ugly at least in the eyes of the public. Many Thais from all states in the US, except We are three years into the NCPO dictatorship. Is it for Hawaii, took part in these twin celebrations. not high time to start chanting, “Take back NCPO, Quite a few also came from Canada. These just return our democracy”? Will this work? At least celebrations took place when the country was under the AIC board members had shown that they the iron fist of the NPKC dictatorship. possessed moral shame and moral fear (e.g., In 1990, the Thais in Chicago held a massive something that is legal may not be moral). I hope campaign demanding the Art Institute of Chicago that the NCPO chief would likewise demonstrate (AIC) to return an ancient stone lintel—the so- these two traits, which are divine virtues. Without called Phra Narai lintel—from Phanom Rung temple divine virtues, humans would be reduced to evil to the kingdom. AIC is a world-renowned institution. beings. For example, they would be thick-skinned It claimed that it had obtained the stone lintel legally. and impervious to the negative consequences of The Thais however contended that the lintel had their deeds. been stolen from the Phanom Rung temple before it Ever since the time of absolutism, the Thai was either sold or donated to AIC. ruling class has always maintained that the people The Thai government sent a delegation to are ignorant and could not be trusted to govern negotiate with AIC, but to no avail. As a result, the themselves. As such, democracy is seen as Thais in Chicago launched a campaign against AIC, impractical. The 1932 revolution partly cracked this which attracted a sea of people, both Thais and non- myth of the ruling class. But democracy in Siam has Thais. They made famous the chant “Take back your never found firm roots. It has faced numerous and

Vol. 33 No. 3 September - December 2017 31 Sulak Sivaraksa continuous obstacles and oppositions. As a state within a state, the military has For instance, some of the 1932 worked closely with the absolutist forces. Also, it has revolutionaries themselves became autocrats who been a faithful servant of capitalism and cooperated with the foreign invasion and occupation consumerism. It mistakenly believes that technology during World War Two. Fortunately, there were a will solve every problem. Yet it still upholds and sufficient number of patriots and democrats inside promotes various superstitions. It pays lip service to and outside of Siam. They formed the Free Thai serving the people, but is unwilling to learn from the Movement and enabled Siam to maintain its poor and the excluded in society. It promotes a independence after WWII—unlike its fascist deformed and corrupted form of Buddhism (how wartime allies. else could the Dhammakaya sect have flourished in Military figures who sided with the fascists the country? The Thai Sangha too is increasingly in WWII eventually seized power from the deviating toward a corrupt form of Dhamma!) The democratic forces in 1947. The Thai military Thai military also serves empire, traditionally the gradually became a deep state during the ensuing US, and now increasingly China. It is a good friend Cold War. At times, the military might also talk of TNCs and a bad friend of the natural environment. about protecting or promoting democracy, but this The mainstream mass media intoxicates the masses should be interpreted as window-dressing at best. with capitalism and consumerism. Mainstream The 14 October 1973 movements grew out education teaches students to be solitary, selfish, of youth groups that cherished democracy, believed competitive, atomistic, distrustful, and cynical. It in the freedom of expression, perceived the works to distance the mind from the heart. importance of engaging with people who think Twenty-five years ago the people demanded differently, identified with the excluded and for democracy to return to the kingdom. Many had marginalized in society, and so on. The 1973 been butchered in this process before a ‘solution’ to movements ultimately gained momentum and break the political deadlock was reached. The culminated in the demand for a new constitution. ‘solution’ was of course a royal-appointed prime Not only that! The movements also helped to topple minister. But how many Thais have truly questioned the dictatorship. But the military remained a deep the democratic nature of this ‘solution’? state despite paying lip service to democratic values. In the past, the kingdom had many Furthermore, the political opening enabled the progressive students who attempted to think outside bourgeoisie to engage openly and directly in politics. the box and rupture with social conventions. For The Communist Party of Thailand was still also a instance, there were students who were active in the relevant political actor. discussion platforms of the Social Science Review Then came the tragedy known as 6 October and Suksit Siam bookstore. They constituted a vital 1976. After the 1932 revolution, the militarist and force contributing to 14 October 1973. These royalist forces coalesced to demonize Pridi students groups deserved to be studied, and their Banomyong. After 6 October, Puey Ungphakorn strengths and weaknesses analyzed. was demonized. In truth, it is difficult to find Will students today be able to surpass the someone as dedicated to peace, social justice, and achievements of their counterparts in the 1970s? If nonviolence as these two individuals. they are ready to take this leap, they would already

32 Sulak Sivaraksa be chanting something like “Take back the NCPO, Kridakara, and Wanida Tantiwithayapitak. They just return our democracy.” should also learn from the successes and failures of Sooner or later, the NCPO will have to go in the Assembly of the Poor (AOP). the way of the NPKC. But for democracy to return, The AOP’s way of life is firmly rooted in our it’s not enough to simply hold elections, which will traditional wisdom, which upholds Beauty, likely lead to a change of no change. The Democrat Goodness, and Truth. This way of life can also be Party is not substantially better than Thaksin found in other grassroots communities throughout Shinawatra’s parties. They are all detrimental to the kingdom. I propose that the younger generation democracy. And so on. and grassroots communities respect and learn from Meaningful democracy will have to start one another. They should act as one another’s with a combination of critical thought, mindfulness, kalyanamitta or virtuous companions. This will be a sincerity, and open-mindedness. We have to be relationship based on liberty, equality, and fraternity. willing to listen to viewpoints different from ours as I will not mince any words. We need another well as criticisms. When people swear at us, just revolution in Siam. Over the decades, counter- think that they are doing it because they cannot revolutionary and reactionary forces have worked to swear at far more powerful people for fear of Article ‘dis-eventalize’ the 1932 revolution. They have 112. denigrated it in various ways through coercive and Not only do we need to cultivate meaningful subtle means. They have robbed the memory of the words and thoughts and the respect for differences, revolution from the people. Even the memorial we also must learn to speak with our hearts. We plaque at the Royal Plaza that signified the revolution must realize that the marginalized and excluded in and the birth of a new Siam had mysteriously society can also be our teachers. ‘disappeared’ and was replaced by a new one with a Mahatma Gandhi rose to prominence in completely different inscription. They have sought India because he was willing to learn from the to make the people forget that democracy also has a ordinary people. Moreover, he lived like an ordinary long tradition in this country. But the spirit and person. He was certainly not without serious flaws. essence of democracy cannot be easily diluted or For instance, Gandhi condoned the hierarchical and erased despite concerted attempts to indoctrinate oppressive caste system in India. Put another way, if the masses with reactionary messages through films the younger generation wants to learn about Gandhi, and soap operas and the promotion of false ancient they must also take into consideration his flaws and heroes. These are false things that do not have lasting mistakes, not only his accomplishments and power. Truth, however, is lasting, and it will greatness. Ambedkar, who converted to Buddhism, eventually disperse the fog of falsehood. is also worth studying. Compared to Gandhi, Ambedkar was a far more radical and egalitarian thinker. Moreover, he had relied on Buddhism to further the cause of social justice. The younger generation has many more role models to look up to. Closer to home there are Pridi Banomyong, Puey Ungphakorn, MC Sithiporn

Vol. 33 No. 3 September - December 2017 33 Sulak Sivaraksa

Be determined to push for true democracy

The Sunday Nation, 25 June 2017

Sulak spoke at a seminar at Thammasat University government. on the 85th anniversary of the Siamese Revolution, Sulak said yesterday society must learn saying the revolution would truly return to Thai from the past and confront the truth. It should also society if there was a strong intention to step past dare to speak to those in power – to help them see dictatorship and capitalism and move towards the truth and not get lost in illusion. democracy. He asked if it was appropriate to lay hope on As such, he called on the ruling National one person or group. Coup-makers in the past, he Council for Peace and Order (NCPO) to return to said, were under an illusion that they were better where it came from in order to allow a return of true than others, when in fact the essence of democracy democracy to Thai society. was people having freedom and liberty in various Some successors of the People’s Party, which aspects of life, such as freedom of expression. revolutionised Siam 85 years ago, joined the seminar Buddhinart, meanwhile, said he was proud yesterday. They included Lt Col Buddhinart of the People’s Party for risking their lives to bring Paholpolpayuhasena, son of Phraya Paholpol- democracy to Thai society. This was because they payuhasena, the party’s leader. believed that power belonged to the people. The bloodless revolution on June 24, 1932, Meanwhile, police yesterday detained a launched parliamentary democracy in Thailand, but man who attempted to install a mock-up of the the eight and a half decades since then have been missing historical plaque marking the Siamese punctuated by frequent military coups, including Revolution at the Royal Plaza. the latest one in 2014 that brought in the current The man, identified as Ekachai Hong-

34 Sulak Sivaraksa kangwan, said he wanted to reinstall the plaque at in the evening. the same spot but was picked up by police and taken In a related development, student activist to a military compound, Prachatai online news group Serinonsi, of Kasetsart University, joined agency reported. their fellows in commemorating the 85th anniversary A police officer contacted by the agency of the Siamese Revolution yesterday. said they had not charged Ekachai but only detained The group issued a statement to express him for “some talk” for an understanding of the their gratitude to the People’s Party who situation. revolutionised Siam, while denouncing the ruling The venue was secured yesterday as the police have government for allegedly using excessive force to banned political activities there following the junta’s suppress the people and destroy democracy. ban on political gatherings. The group also expressed their support to On Wednesday, the Metropolitan Police those who stand up for liberty while opposing any said it would keep a close eye on any activities use of excessive force by the government to suppress planned for June 24, which marks the 85th the people. They also asked the government to anniversary of the revolution in 1932. return democracy to the country quickly following Police said they knew of at least five activities the will of the People’s Party. Representatives read expected to take place in Bangkok on the day, besides the statement before dispersing. academic seminars by experts and students. But the police made it clear they would not allow political activities at the Royal Plaza, where the 1932 plaque was embedded to mark the revolution. The plaque ...... has been missing since April, and has been replaced social thinker Sulak Sivaraksa called on Thai society by a “Na Sai” plaque, inscribed with ultra-royalist yesterday to learn from the past and have strong messages. Police said the Plaza was due to be cleaned determination in revolutionising the country for a “true in the morning and live music would be played there democracy”.

Recommended Reading

Thutiyawiset “Boonlua” Vanishing Shangri La Dreams in Rural China Author: Momluang Boonlua Debyasuvarn History of Tibet and Dalai Lamas Compiled: Zhang Xiaode and Ye Peihong Publisher: Abhassara Charubha and In 20th Century Translated: Zhou Gang Charungkiat Phutiratana Author: Kn Raghavan Press: NEW WORLD PRESS Press: The Momluang Boonlua Debyasuvarn Cultural Fund Press: The Book People

Vol. 33 No. 3 September - December 2017 35 Sulak Sivaraksa

Closing Speech in Regional Expert Meeting “Revitalizing Rural Development for Poverty Eradication in Asia” The Celebration of Dr. Puey Ungphakorn’s 100th Anniversary

August 4, 2017. Udon Thani

It is an honor to be here today, as we discuss the people in parts of the world out of poverty and made issues that so concerned one of Siam’s truly great others rich. Yet, for all of its supposed benefits, individuals, Dr. Puey Ungpakorn. In keeping with capitalism, in its current form has led to extreme the spirit of Santi Pracha Dhamma, I bring to you levels of wealth concentrated in the hands of a tiny the perspective of someone who takes the teachings fraction of the global population. According to a of the Buddha seriously and sees these teachings as recent study, the richest 85 people in the world have stressing the importance of personal and societal as much wealth as the bottom 3.5 billion people – change in order to eliminate the suffering. about half the global population. And another fact: In the spirit of Dr. Puey, who saw clearly the About half of the world’s wealth is owned by a tiny injustices in our society, I share a quote from the one percent of the population. radical historian Howard Zinn who said: Research has shown that when small groups of people control huge portions of wealth, all kinds I start from the supposition that the world is of problems arise – wealth inequality in a society is topsy-turvy, that things are all wrong, that closely tied to health problems, violence, drug abuse, the right people are in jail and the wrong obesity, poverty and lack of social mobility. In a people are out of jail, that the wrong people situation like this, improving one’s financial status are in power and the right people are out of becomes very difficult because of an unfair system. power, that the wealth is distributed in this Instead of working to change the system, people country and the world in such a way as not often turn to magical thinking, and spend their simply to require small reform but to require hard-earned money on gambling and the lottery, a drastic reallocation of wealth. looking to get rich quick. Despair and depression become rampant when so many have to work 12 Any fair-minded person can see that hours a day or more, 6 or 7days a week just to meet poverty is deeply connected to inequality – that is, basic needs, with no time for inner development. there is a small group of people at the top who own This is true in modern-day Siam. Look at and control most of the wealth, while the rest of us how the ultra-wealthy corporations and narrow- are left to struggle with not enough. minded business leaders use their influence to shape The modern capitalist system has lifted the law.

36 Sulak Sivaraksa

Our leaders in government often claim to stressed the need for obtaining wealth in ways that care about Buddhism and Buddhist values. Can this do not violate the precepts: that is to say without be true when they help perpetuate an unfair system violence, theft, manipulation, or lying. designed to keep the poor in poverty and the rich With a correct understanding of richer? Did the Buddha promote such values? paticasamutpada, or interconnectedness, poverty becomes not just a problem for the poor, but also a Structural Violence problem and source of suffering for everyone else, When the Buddha taught about the importance of including all living beings on the planet. non-violence, implicit in this message is the need for Dire poverty from a Buddhist perspective is a non-violent society at all levels. Our current system not a virtue. Even monks and nuns, who take vows is unfortunately, one built on structural violence – that include possessing only a few necessary things – defined as the often hidden forms of violence and must have food, clothing and shelter so that they can oppression within our political, legal, economic and successfully practice the Dhamma. societal structures that keep people disadvantaged All humans must have basic needs met, and in poverty. This system of structural violence including adequate leisure time to spend with leads to the quiet violence of infant mortality, friends and family. Without leisure time, art and disease, and shortened lives filled with struggle and other important cultural aspects of any great society hardship. cannot be created. From a Buddhist standpoint, structural A reasonable level of wealth in and of itself, violence, including the vulgar levels of inequality is not necessarily a problem – but, attachment to that exist today can be traced back to individuals money and devoting one’s life to getting rich leads to whose minds are filled with greed, hatred and many problems, including increasing poverty and delusion. These poisons then become the basis for greater levels of structural violence. Yet, basic needs our economic, political and social structures. must be met before inner development can take Seeing the issue of inequality from a broader place. perspective, we can see that it is directly linked to climate change. Some of the largest corporations in Dr. Puey the world with the richest board members, share- So how do we begin working towards an Asia holders and CEOs also happen to be some of the without poverty? I suggest we look back at the largest contributors to global climate change. These wisdom of Dr. Puey. companies make fortunes polluting the planet and In 1973, Puey wrote a short but powerful selling things such as oil, gas, weaponry, meat and poem called “The Quality of Life of a South East other useless things. They in turn use their financial Asia: A Chronicle of Hope from Womb to Tomb”. influence to change laws so that they can make even In it Dr. Puey outlines a modest but profound vision more money at others expense by working to cut of life for all in South East Asia. His poetic proposal taxes and reduce the amount of public money spent does not seek riches for all but instead, following the on things such as health care, education and social Buddha’s Middle Way, aspires for sufficient material security. Does the average Thai have this kind of prosperity for humans to flourish. We can take this power? document as a practical, but still visionary guide for In the Anguttara Nikaya, the Buddha future development in South East Asia.

Vol. 33 No. 3 September - December 2017 37 Sulak Sivaraksa

Dr. Puey begins with a wish for mothers to asserts every individual has within them, seeds for have access to good nutrition and child care so that greed, hatred, and delusion — the three poisons. a child’s “capacity for future mental and physical These three poisons are at the root of our own development is determined.” Puey then requests personal suffering. Yet we also possess, within each that schools “impart social values” – something that, of us, the capacity to uproot these poisons. Through unfortunately for us here in Siam, is sorely lacking in the practice of meditation and the rest of the our school systems. Instead of quality social values, Buddha’s Eight-fold Path, the Three Poisons can be schools here impart submissiveness and transformed completely and replaced with unquestioning trust of authority figures, leading to generosity, loving-kindness, and wisdom. This is an true impoverishment of the mind. At INEB, we have integral part of holistic development. Development started a different kind of school, The INEB institute, that ignores the heart-mind, will ultimately lead to that teaches values such as critical thinking and suffering. compassion for others – no matter who they are or We, here in Siam, like so many other parts where they are from. We aim to teach not just the of the world, are too caught up in materialism and intellect, but also the heart-mind. consumerism. Even our practices of Buddhism are Returning to Puey’s poem – in it he speaks not immune from these forces. One way each of us of the need for law and order in society – something can help eliminate poverty is to change our thinking that the ruling elites have repeatedly failed to deliver. about what merit making should be. Instead of When a few super rich individuals have so much constantly giving money to temples and hoping for power, the rule of law will never be fair; there will future rewards of wealth, we can see that positive always be unequal treatment for those with money karma is generated when helping others. I and many and those without. We need only open the newspaper others would argue that giving to non-profit on any given day and see poor, oppressed people organizations that work with for the poor generate getting locked up for all kinds of minor offenses more merit than simply giving to temples. That is while the rich, the powerful commit much greater not to say we should abandon alms-giving, but we crimes yet continue to walk free. should also donate our time and effort to groups Puey speaks to the need for “free that work for society and for the common good. It is preventative medical service” – something that has vital to also take the time to study the great been identified as necessary for ending poverty interpreters of Buddhism like Bhikkhu Buddhadasa across the globe. Instead of spending millions of and Bhikkhu Payutto, and come to a deeper baht on useless military equipment like submarines, understanding of what the Bhudda Dhamma can and then threatening to cut funding of our already offer us, our society and the world. inadequate health care system, the government At a personal level, the Jataka Tales remind should be using that money to expand free health us that supporting those in need, selflessly, without services for all and to promote our inexpensive, hope for reward – in other words, practicing in the traditional herbal medicines that have worked for spirit of a Bodhisattva – is one of the most important centuries. things we, as Buddhists, can do in this life. The Bodhisattva, one dedicated to serving all beings, is Buddhism’s Role not just important in the Mahayana traditions but is I return now to the basic Buddhist teaching that central to the Jataka tales and therefore to the

38 Sulak Sivaraksa

Theravada. We should never forget that in the we can to help the poor and oppressed, and to fight Vessantara Jataka, the evil Jujaka is a symbol for against injustice and inequality. We can support greed, hatred and delusion, not someone to be small, local businesses and reject mega-businesses worshipped and revered. I have seen a disturbing that harm animals, pollute the environment, and trend in this country, even at temples, of people produce useless products. We can vote with our hoping for financial gain making offerings to Jujaka dollars by rejecting the use of poisonous chemicals statues! To worship the greedy Jujaka is to miss in our food, and by buying organic food and goods entirely the message of the Buddha Dhamma. This from local farmers and local sellers whenever trend is a disturbing symbol of just how much greed possible. And when elections return to Siam whether and lust for money is taking over our value system. in two years or two hundred years, we should Yet, at the same time, this can also be seen as a support those candidates who have the common desperate act by people who are not given a fair people in mind and a broader ethical vision for the economic chance in a society awash in inequality planet, and reject those who are filled with greed, and unfairness. hatred and delusion. Although acts of charity can be important, I want to reiterate the fact that contrary to they are not enough to achieve a fair society. widespread belief, poverty is by and large, not the Empowering women is an essential step toward fault of the poor, but rather the fault of a modern eliminating poverty: women must be given equal system of structural violence that all of us here opportunities such as proper education, equal wages, participate in to some extent. It is up to us to and free quality healthcare. Furthermore, an collectively wake up and understand how structural increased minimum wage coupled with violence works and how we all, together, in solidarity, strengthening workers’ rights through the power of can reform this brutal system so that it reflects unions has, throughout modern history, proven to Puey’s vision of Santi Pracha Dhamma, allowing be an effective antidote to poverty. People must also people the right to speak truthfully and freely, to have reasonable work schedules that are enforced by participate in government, to have meaningful law so that they don’t have to work long hours that employment, healthcare, and decent wages, while interfere with raising their children, taking care of preserving Siam’s environment and assuring that the their parents as well as time studying the Dhamma next generation will inherit a society that embodies and practicing inner-cultivation. The government the teachings of the Buddha, and the path laid out by has, in its power, the ability to create thousands of great moral visionaries like Puey, Pridi, Prince new jobs for Thais that take into account the fragile Sitthiporn and Bhikkhu Buddhadasa. environment and build a green economy that is not dependent on fossil fuels that contribute to global Thank you. warming and environmental destruction. The government’s inaction on these matters of supreme importance will likely continue until we can achieve true democracy in Siam. Until that happens, the burden is on us to do what we can to ...... act together with compassion and solidarity, in the I would like to thank Jordan Baskerville for drafting this spirit of Puey and the Bodhisattva path, to do what speech for me.

Vol. 33 No. 3 September - December 2017 39 Sulak Sivaraksa

Adam Curle 4 July 1916—28 September 2006

We held a big ceremony to observe the 50th the overcoming of suffering. This condition would anniversary of the Thai Peace Day on 16 August enable us to be fully human. 1995. Princess Sirindhorn presided over the Also, Curle asserted that the root causes of ceremony, which was held at Thammasat University. conflict are anger, hatred, fear, and desire for power The keynote speaker on that special day was Adam and money. All of them can be found in our minds. Curle. If they are not properly disciplined or taken care of, It is likely that the majority of Thais did not they would lead to unbalanced social structures. As (and still don’t) know him. Only one of his many a result, power struggles are endemic in social books had been translated into Thai: Education for relations. Curle stated that often times the powerful Liberation (1973). Puey Ungphakorn gave me a copy don’t listen to others. When this happens, they of this book. Subsequently, I asked Wisit become narcissistic and hubristic. Wangwinyoo to translate it into Thai. The book was Curle was born into a well-to-do family published by the Foundation for Children. with respectable social standing. He wasn’t an Curle was not only a brilliant educationist aristocrat. However, he was related to many but also a committed peace activist. For Curle, peace important figures in British society such as artists, is much more than the absence of war. As he put it, writers, composers, Oxbridge academics, etc. Curle “I prefer to define peace positively. By contrast with himself had taught at Oxford and Harvard. However, the absence of overt strife, a peaceful relationship he realized the drawbacks of being attached to would, on a personal scale, mean friendship and prestigious education institutions in the West. understanding sufficiently strong to overcome any Therefore, he went to teach at a university in the differences that might occur… On a larger scale, newly independent Pakistan instead. He wanted to peaceful relationships would imply active guide higher education in Pakistan away from association, planned cooperation, and intelligent Western domination because education in the West effort to forestall or resolve potential conflicts.” had not paid sufficient attention to peace and Peaceful relationships would also facilitate nonviolent studies. development. Curle’s hope materialized in 1973 when he Curle did not neglect the role of love in was invited to be the first professor of Peace Studies peacemaking. Love helps to cultivate inner peace or at the University of Bradford, England. Unfortunately, metta (loving-kindness). If we don’t love our own internal feud at the Peace Studies program frustrated selves, how can we possibly love others? Self-love is Curle. He soon handed in his resignation. Curle felt not narcissism but metta. Buddhists should make that professors in the Peace Studies program should sure that they grasp this important point. Curle learn to cultivate inner peace and to communicate affirmed that love and peace lead to solidarity and nonviolently. They should also be willing to listen to

40 Sulak Sivaraksa their students with an open-mind. If they are able to Subsequently, Curle gravitated toward Tibetan build relations with students based on nonviolence, Buddhism. He greatly valued its mindfulness the latter may come to value peace, inner as well as practices. He felt that they were profound. Moreover, outer. This would help lay the groundwork for a he felt they had enabled him to reduce self- peaceful society. attachment and become better at serving all sentient Curle travelled extensively, especially to beings. Curle thus openly stated that he was both a developing and conflict states. He worked selflessly Quaker and a Buddhist. behind the scenes. Contemporaries who are in I don’t know Adam Curle well personally. search of Truth, Beauty, and Goodness can still see But he had always treated me as a kalyanamitta. He in Curle an exemplary model. gave me many invaluable advices when I planned to Curle was not a Christian, but he was a establish the Spirit in Education Movement. When deeply spiritual person. When he moved to Ghana, he came to the Thai Peace Day ceremony in 1995, I he met the Quakers there, and was influenced by took him to Chiang Mai University later on too. them. The Quakers are officially known as the On the occasion of Curle’s 100th birth Religious Society of Friends. The Quakers don’t anniversary (apparently he was born in the same emphasize beliefs, doctrines, and rituals. Rather, year as Puey Ungphakorn who gave me a copy of his they see the importance of every human person and book ‘Education for Liberation’) I would like to stress the value of nonviolence and deep friendship. invite Thai people to learn more about this truly They also practice mindfulness. Mindfulness will venerable person. Curle is an inspiration for anyone empower a person to speak the truth to power and interested in, what Ajarn Puey calls, santi pracha confront social injustices. dhamma. The Quakers in England treated Curle as an unofficial leader. They often supported him in various peacemaking activities in many countries.

Recommended Reading

Awakening of the Heart Opening the Heart of the Cosmos The Buddhist Discipline in relation to essential buddhist sutras and insights on the lotus sutra Bhikkhunis commentaries Author: Thich Nhat Hanh Author: Phra Brahmagunabhorn Author: Thich Nhat Hanh Publisher: Parallax Press Publisher: Phlidhamm Publishing Publisher: Parallax Press

Vol. 33 No. 3 September - December 2017 41 Articles

‘GREAT DICTATOR’ OFF-LIMITS

Reference: Bangkok Post, 24 Jun 2017

ouTube has blocked viewers in Thailand from watching a version of ‘The Great Dictator’ at the government’s request, on a day that featured a few subdued observances of the 85th anniversary of the Siam Revolution.

A screenshot taken from ‘The Great Dictator’ film.

Access to the video with Thai subtitles was blocked monarchy in 1932. It remains accessible on YouTube. after the Thai Academic Network for Civil Rights on It was found on Saturday, however, that The June 12 announced plans for a synchronised viewing Great Dictator could not be viewed, as per the and sharing of the movie, and the Thai documentary following message, because “this content is not ‘The Six Principles] at 7pm on Saturday, to mark the available on this country domain due to a legal anniversary of the end of absolute monarchy. complaint from the government”. ‘The Great Dictator’ is a 1940 political satire It was not clear whether the reason was the starring the legendary comedian Charlie Chaplin, content of the film or the subtitles later added to it. who also wrote and directed the film to express his Other versions of the film are still available on the dismay at the rise of Adolf Hitler and fascism. video-sharing network. ‘The Six Principles’ was produced by the Despite increasing efforts by authorities to Pridi Banomyong Foundation and Thai Film downplay the significance of the 1932 event and Foundation about the first declaration of the People’s even to discredit some of its participants, activists, Party when Siam changed to constitutional academics and students went ahead with low-key

42 Flowers are placed on the replica of the People’s “Is it proper to place all hopes on a single person or Party plaque in Thammasat University on Saturday group of people?” asks Sulak Sivaraksa at a seminar at to mark the 85th anniversary of the Siam Revolu- Thammasat University on Saturday.(Photo by Pattara- tion. (Photo by Pattarapong Chatpattarasill) pong Chatpattarasill) commemorations on Saturday. officers who also took pictures of them. One act that did not escape the watchful At Thammasat University on Saturday eyes of the military government was an attempt by afternoon, security officials invited the 10 scheduled an activist to place a replica of the missing People’s speakers for a 10-minute talk about the framework Party plaque in the Royal Plaza. Its disappearance in and content of their seminar before they could April and replacement with a plaque bearing a begin. Their event was titled “Uprooting of the royalist message remains a mystery. Legacies of the People’s Party”. Ekachai Hongkangwan was reportedly Maj Puttinart Pholphayahasena, a son of taken by the military at 8.30am on Saturday after he Phraya Phahonphonphayuhasena, the leader of the tried to install the replica, according to Anon People’s Party, said: “Of all Thailand’s many coups, Nampa, an activist lawyer. the only one I can accept is the one staged by my Earlier, Mr Ekachai wrote on Facebook that father and other People’s Party members. This is he would reinstate the plaque at 9am on Saturday. because they didn’t pardon themselves. They did it At Wat Phra Si Maha That in Bangkok’s knowing it they could face high treason charges. Bang Khen district, a group of Kasetsart University They did it with sincerity for the people.” students paid their respects to the People’s Party and Ekachai Chainuwat, an independent law made merit. They later walked to the Constitution academic, said the People’s Party chose the Protection Monument at Phranakhon Rajabhat parliamentary system for the country with three University and held some activities to mark the branches to protect sovereignty, but said that in his arrest of some members of their group during a view the judicial branch was the one in dire need of protest on this day two years ago. reform. They then read a declaration, condemning “Unlike the other two branches, it is not any act by the state to destroy or topple democracy, linked to the people and is the only organisation that to use violence against people or subvert the right hasn’t been touched, even after the rule the country and freedom of people to express political views. changed,” he said. Their every move was watched by military In addition to the concept that people are

Vol. 33 No. 3 September - December 2017 43 Articles

Flowers are placed on a People’s Party plaque in A woman looks at memorial plaques of some mem- Thammasat University on Saturday to mark the 85th bers of the People’s Party at Wat Phra Si Maha That anniversary of the Siam Revolution. (Photo by Pattara- in Bangkok’s Bang Khen district. (Photo by Tawatchai pong Chatpattarasill) Kemgumnerd) the owners of sovereignty and the parliamentary Sulak Sivaraksa, a writer and independent system, another legacy of the People’s Party is the academic, said the 1932 revolution would bear fruit rule of law. if people learned from the past and had the courage “Although the principle of the rule of law to face the truth. was not written in the first constitution, it appears “We need to find allies. We need to tell the on the six principles of the People’s Party,” Worachet truth to those in power so they won’t get carried Pakeerut, an academic with the Nitirat group, wrote away,” he said. “Is it proper to place all hopes on a in a book titled 80 Years of Democracy. single person or group of people? All sectors should Despite the fact that the political ideologies be able to check those in power. of the People’s Party have been transformed and “If we’re determined to move on from replaced gradually by another set of ideologies from capitalism and dictatorship to democracy, the 1932 opposing political forces, the contribution of the revolution will return and the far right will lose. I People’s Party in trying to establish the democratic therefore urge us to take back the junta and bring us system of governance with the rule of law cannot be the essence of democracy.” forgotten although it is incomplete, Mr Worachet Coupmakers from past to present truly wrote. believe they are good people so they are more fit to In an interview with Prachatai, Thongchai rule. They view politicians as immoral people, he Winichakul, a well-known Thai historian, said: “The said. greatest failure of the rule of law in Thailand is legal inequality in which the judicial system has helped to establish that certain groups of people are above the law. “The revolution of 1932 is not yet finished, not merely with regard to the political system, but with regard to the establishment of the rule of law.”

44 Articles

World Tibet Day Statement

Issued by World Tibet Day Foundation Wed, June 28, 2017

n the auspicious occasion of the 82nd birthday of Tibetan spiritual leader, HH the XIV Dalai Lama on July 6, 2017, celebrated worldwide as World Tibet Day, Tushar Gandhi, Great-grandson of Mahatma Gandhi, launched Friends of Tibet’s ‘Vision Wellbeing’ in Mumbai.

‘Vision Wellbeing’, the 18-minute long film by C-Wing, a Sethu Das, Director, World Tibet Day Foun- Mumbai-based design firm in solidarity with Tibet and dation, says “one positive action each of us can take on Tibetan people was produced using selected images from World Tibet Day, no matter which country we live in, is to various activities of Friends of Tibet and the philanthropic urge our government and our elected representatives, to work carried out by Friends of Tibet Foundation for the approach the Chinese Government on behalf of the Wellbeing since 1999. Tibetan people in order to restore its lost religious, social World Tibet Day (WTD) was initiated in Chicago and political freedom. One of our goals with World Tibet in 1997 at an informal meeting between Tendzin Day is to put pressure on decision makers in China to Choegyal, the Dalai Lama’s younger brother and Richard agree to negotiations with the Tibetan government in Rosenkranz, a Pulitzer Prize nominee in history and a exile in India without any preconditions.” former correspondent from the US Senate. Rosenkranz Friends of Tibet, one of the principal organisers proposed the concept of WTD, saying it could become an of ‘World Tibet Day’ worldwide, expects more than 40 annual worldwide event, aimed at helping the Tibetan countries to join the event with various events and related people regain essential freedom. Believing in the potential activities in July this year. of the proposed event, they offered the idea to His Do join this global event on Thursday, July 6, Holiness, who unanimously gave them his blessing and 2017 by doing whatever you can in order to spread the warm support. Founded in 1998, World Tibet Day has message of Tibet and the purpose of observing the day as grown into one of the most important events on the World Tibet Day! Tibetan calendar.

Vol. 33 No. 3 September - December 2017 45 Articles

Shakubuku! The Advent of Nichiren Buddhism in India

Aspi Mistry, Buddhistdoor Global, 18 08 2017

Peace Pagoda in Rajgir. From travelagencyindia.wordpress.com class of merchants and craftsmen, and Nichiren continues to be popular among India’s middle class today, the professionals of modern society having replaced the craftsmen. Most young Nichiren Buddhists in India, many of them Bollywood stars, business managers, models, professionals in metropolitan centers, will swear that “Nam Myoho Renge Kyo” was brought to the shores of India at some point in the 1960s, by their beloved sensei, Daisaku Ikeda, the present and “Eternal President” of Soka Gakkai International. The story of Nichiren Buddhism in India, however, begins in the year 1931. Nichidatsu Fujii was born in Japan on 6 August 1885. He was ordained as a monk at the age of 19, and at the age of 28 he had a dream that his destiny was to spread the teachings of Nichiren. Relying on a prophesy in the Lotus Sutra that Buddhism would spread from East to West, he decided to travel West. Unfortunately, the imperial government convinced him that West was Manchuria and China. Together with a group of like-minded disciples Nichidatsu Fujii. Surai Sasai. he formed the Nippon-zan Myohoji Dai-sangha(Japan- From blackcablondon.net From wikipedia.org Mountain Wonderful Dharma-Temple Great Sangha), When one looks at the revival of Buddhism in India, it funded by the government, and the members of the seems remarkable that of all the various Buddhist schools sangha were given military titles. that sprouted up in Japan during the Kamakura period— During his time in China, Nichidatsu send including the numerous variants of Pure Land, Nichiren, dispatches to the imperial government, providing them and Zen—it was Nichiren Buddhism that took take root with valuable intelligence on the movements of Chinese in India. This is due to the forceful and spirited campaigns troops and other logistics. This arrangement, however, of the Soka Gakkai organization and their application of came to an abrupt end when the disastrous earthquake of the principle of shakubuku—“conquering evil 1923 struck Japan. Nichidatsu attributed the earthquake aggressively”—which the founder of the sect, Nichiren, to the sins of the Japanese government—as Nichiren did introduced as a method to correct Buddhist schools that in his time when disaster struck Japan—resulting in him had lost their way. breaking ties with the government. It was during this Just as remarkable is the fact that while Nichiren time that it dawned on Nichidatsu that “West” might refer Buddhism was established in the 13th century in Japan, it to India, the land of the Buddha. continues to appeal to the same social groups in India Nichidatsu arrived in Calcutta in 1931, and met today as it did in feudal Japan. In those days, Nichiren Mahatma Gandhi at his ashram in Wardha in 1933. Their Buddhism was mainly practiced by the rising middle first meeting was very short, but “Nichidatsu was so

46 Articles overcome with emotion at being in the presence of Nagarjuna2 appeared, saying: “Go to Nagpur.” Gandhi that he could only stand with his hands pressed In Nagpur, Surai Sasai met Wamanrao Godbole, reverently together while tears of joy poured down his who had organized the mass conversion ceremony in face... It is thanks to Gandhi that Nichidatsu became 1956, with Dr. B. R. Ambedkar. According to Surai Sasai, completely dedicated to the cause of non-violence.” a portrait of Dr. Ambedkar in Godbole’s home, made him (Montgomery 1991, 256) After the meeting, Gandhi realize that it was in fact not Nagarjuna, but Dr. Ambedkar asked Nichidatsu to remain at his ashram and gave him who had appeared in his dream. Surai Sasai built the the name “Fuji Guruji.” second Myoho temple in Nagpur, the first having been The experience of Gandhi picking up Nichidatsu’s built by Nichidatsu in Rajgir, and was granted Indian drum and chanting, left a deep impression on Nichidatsu. citizenship in 1987. He is one of the main leaders of the He writes in his memoirs, “When Gandhiji beat the campaign to “liberate” the Mahabodhi Temple at Bodh Dharma-drum of Namu Myo Ho Ren Ge Kyo . . . the Gaya from Hindu control—the law governing the adminis- independence of India was assured in the near future. . . . tration of Mahabodhi Temple ensures that the committee We were drawn into the laughter of Gandhiji and laughed in charge of the temple will always have a Hindu majority. rejoicingly together. It was like a dream.” (Fujii 1980, as Many years ago, I was travelling in the region of quoted in Montgomery 1991, 257) Nagpur, visiting various historical and archaeological Nichidatsu is best known for constructing sites. At one point, we stopped at a little house at the foot pagodas all over the world as symbols of peace. He started of a hill that was thought to house a temple with the the initiative after World War II, and the first peace pagodas remnants of Nagarjuna’s alchemical laboratory. The man were erected in the cities of Hiroshima and Nagasaki, living in the house with his family was called Angulimala where more than 150,000 people, mostly civilians, perished by the locals and was the caretaker of the monastery due to the atomic bombs. After building these two across the road. Over a cup of tea, we learned that before he pagodas, Nichidatsu returned to India to build a peace converted to Buddhism, Angulimala was a “bill collector”— pagoda in Rajgir, in 1965. Probably the firstgohonzon 1 in a contract killer. Like the Angulimala of legend, he had India was enshrined in this pagoda. stopped in his tracks when he encountered Buddhism. In In addition to the pagodas, Nippon-zan Myohoji one corner of the humble abode was a small shrine with a has been involved in various movements for peace and Nichiren gohonzon given to him by Surai Sasai. His justice around the world. daughter was keen to do some chanting with me, so we “We must go out among the people.” Nichidatsu sat crosslegged in front of the shrine and chanted “Nam taught. “In the sutra there is a line that states, ‘So this Myoho Renge Kyo” for about five minutes. man, practicing in the world, shall disperse the gloom of In his case, Shakubuku had worked. living.’ Religion, which does not ‘go’ will not be able to provide the relief which must be brought about. . . . Religion 1 becomes isolated from the happenings of the world A gohonzon, an object of veneration in Nichiren Buddhism; a calligraphic mandala inscribed by Nichiren. because it tends to be occupied in seeking solutions to 2 One of the most important Mahayana Buddhist philosophers. one’s own spiritual matters. If we fail to prevent a nuclear holocaust, one’s desire for security is nothing but a dream. Aspi Mistry is a coordinator and founding member of the Dharma All must be awakened.” (Dharma Walk) Rain Centre for Buddhist Studies in Mumbai. A book and poetry lover, a practicing Buddhist interested in all spiritual traditions, Almost 30 years after Nichidatsu first set foot in and a Free Tibet and human rights activist, who likes to say, with India, another Japanese monk, Surai Sasai, followed in his apologies to Shantideva, “May I be a thorn in the sides of those footsteps. Bhadant Nagarjun Arya Surai Sasai was born who desperately need a thorn in their sides . . .” in 1935, and went to India in 1966. In India, he met References Nichidatsu Fuji, whom he helped to build the Peace Montgomery, D. B. 1991. Fire in the Lotus: The Dynamic Pagoda at Rajgir. After a disagreement with Nichidatsu, Buddhism of Nichiren. London: Thorsons Publishing. Surai Sasai originally intended to return home to Japan, Fujii, N. 1980. Buddhism for World Peace. Translated by Y. but a dream stopped him. In the dream, a figure resembling Miyazaki. Tokyo: Japan-Bharat Sarvodaya Mitrata Sangha

Vol. 33 No. 3 September - December 2017 47 Letters

Dear Ajarn Sulak,

Thank you very much for your kind message So, in my humble opinion, there is an urgent directed to me via your personal Facebook page on need for a new “Dusit Thani” of H.M. King Rama VI, Tuesday, 27 June. where a space for a decent and effective democracy can And please excuse my writing in English. I am be experimented in its fullest form possible. abroad and do not have access to a Thai keyboard. I see Bangkok and its citizenry as that suitable I take your query as a valuable hint of advice. platform to redeem the good name of democracy and to And if and when the final decision is made after taking in demonstrate, that contrary to what some have claimed, consideration of all factors and circumstances (i.e. when, an effective and participatory form of democracy is what other conditions and restrictions being put on the doable in the Thai political landscape. And once Bangkok Bangkok gubernatorial election, will there be a new law has been nurtured to full democratic health, the City of stipulating limitations on the roles and responsibilities of Angels can serve as a spearhead in our efforts to reform BMA, etc.), a detailed policy platform will be spelled out. and rescue Siam-Thailand to its rightful place in the Clean, green and flowery Bangkok is certainly one international arena, with its full glory as a country that important feature marking a high quality of life in a had survived the destructive gales of colonialism in 18th- livable city Krub. 19th Centuries. My interest in BMA is driven by a proposition In recent years, I have observed that on the that after many years of divisive and contentious politics, global platform, our country has been punching below a “genuine democracy” has never been put into practice! its weight, not commensurate to its past achievements ! In fact “democracy” has been given a bad name. If the genuine democratic experiment in In this uncertain period waiting for the promised Bangkok proves successful, a coalition of major cities return to democracy, the framing of the country’s and provinces around the country could be established political challenge has been off the mark and rather in order to bring necessary reform to the entire nation. unfair, i.e., that the Thai people are not ready for Bangkok can serve as an Incubator of Good Governance ! democracy, that open politics always leads to violent For this to happen, the entire citizenry has to be confrontation and instability, that all politicians are engaged and energized to bring out their best civic corrupt and political parties are full of people with qualities onto the open platform of a decent, open, conflict of interest ! transparent, participatory, and accountable politics with Therefore, there has to be an ironclad firewall a strong mechanism of check and balance. against open, participatory and competitive politics in I believe, based on the forgoing assumption, turning the form of new restrictive organic laws and suffocating Bangkok into a fertile ground for a decent democracy to administrative measures. I am afraid that this will be flourish is a worthy cause for our collective pursuit. After counterproductive and a source of a new cycle of a new a solid foundation has been established, a coalition of conflict. decency has emerged, it will be for others, or the next I happen to be a firm believer in the good sense generation to carry the torch of reform forward Krub. of the people, that they know best about their own affairs, You kindly asked in your message directed to that their ownership of and participation in the political me if I had big ideas and big projects to turn Bangkok process is a necessary condition for good governance, around, my sincere answer is: If together we can reform that only through a genuine democratic framework will Bangkok to realize its full potentiality, together we can the many challenges, economic woes, social malaises, reform Siam-Thailand to achieve its full Glory that it that we are facing as a nation would be effectively deserves! resolved. If together we can turn every sacred word

48 contained in the formal name of Bangkok (กรุงเทพมหานคร 4 April 2017 อมรรัตนโกสินทร์ มหินทรายุทธยา มหาดิลกภพ นพรัตนราช- ธานีบุรีรมย์ อุดมราชนิเวศน์มหาสถาน อมรพิมานอวตารสถิต Mr. Sulak Sivaraksa สักกะทัตติยะวิษณุกรรมประสิทธิ์) into reality, reflecting its International Network of Engaged Buddhists highest aspiration enshrined in it by the Founding Father Dear Mr. Sivaraksa, of this City of Angels, I think the task will have been accomplished Krub. I have had the honour and privilege of This cannot be achieved by any one person serving as Executive Director of the World Food alone, or in a short period of time. There is an urgent Programme for five years. During these years, I was need for civic volunteers, enlightened citizens and extremely fortunate to work very closely with many committed groups of people, old and young, from distinguished colleagues from around the world, different walk of life, to dedicate themselves to this including you. worthy cause. Please accept my sincere gratitude and And the desirable consequences will be far appreciation for all your cooperation and support. Our close coordination and consultations in reaching, even beyond the confines of the City of Devas addressing the challenges of providing food Krub. assistance to the world’s most vulnerable people helped ensure fewer people went to bed hungry. Sincerely yours, Even more importantly together, we began the Surin Pitsuwan critical work of delivering upon our shared goal of @ Geneva achieving a zero hunger world. 27 June 2017 I do hope we remain in touch in the future. I pray as always for your good health and prosperity.

Dear Sulak, Best Ertharin I just returned from Donegal, Ireland where I went for a week after spending four days It is with gratefulness and love that we announce the passing of at a Conference in the UK. I thought you might Rev. Dr. Alfred Bloom be interested in reading a summary of some panel speakers on the 1st day of the “Oxford Conference on Al moved on to the next step of his journey the evening Animal Ethics”. I wrote up two more days of talks that of August 25, 2017. Earlier in the day he was surrounded summarized some more of the presentations. Let me by his family and several close Dharma friends; family know if you are interested in receiving them. My own was present at his passing. Al was comforted by the love presentation was on the 3rd day, and was titled “A of his community, who shared the nembutsu together and Buddhist Interpretation of Animal Suffering”. I was assurance of the boundless compassion of Amida Buddha.

reminded, during the conference, that Leo Tolstoy at Our treasure is but an earthen vessel, and now Al is at one time wrote that until the indiscriminate slaughter peace. We are deeply saddened by our loss but are so of animals stops taking place, mankind will continue filled with love and gratitude_for the life he gave us, for to have wars. his presence in the world to share his thoughts, for the amazingly generous hearts who have shared this time with Hugh us in thought and action and prayer. Hugh J. Curran The Bloom Domingo Family INFORMATION ABOUT THE MEMORIAL SERVICE WILL BE FORTHCOMING Vol. 33 No. 3 September - December 2017 49 Letters

Dear Ajarn Sulak: Pa Mem I am happy that you liked the books, and I have some great news for you! That is, I was able 10 May 1932 - 30 May 2017 to order the five books that you requested and will send them as I receive them. This way, certain that you can continue on your exploratory journey traversing and meandering through analytical historical discovery. As I read Ben’s book—I felt that he opened a completely new arena of ideas, some of which I had contemplated during the early stages of writing my theses. That is to say, the Thai heritage of Neo- Colonialism and a Semi-Feudalistic Society. I, Aunt Mem was a British. We fondly called her Anty Mem, however, was not able to develop the ideas I had— her name was Venetia Walkey. She lived in Siam for a long directed to narrow down my thesis. It was a good time, and was married to Inson Wongsam. Both of them thing that I did, or I would never have finished it. I were artists and spent time together at Dhamma Park and really enjoyed Ben’s book too! There is another the Art Gallery in Lamphun. book that I ordered with a forthcoming release She was a Buddhist for social engagement, i.e. soon; namely, Loos, Tamara. In Plain Sight: She did not only practice the dharma for her own survival, she wanted to help all living creatures. She joined INEB Impunity and Human Rights in Thailand (New (International Networks of Engaged Buddhists), and Perspectives in Se Asian Studies). Perhaps, you will attended meetings with this organization both in Siam and need a copy too! abroad. On another note, I purchased one of Ben’s No matter what INEB was doing for society, she lectures from the Siam society—you introduced would join with strong willingness. Whether it was an Interfaith Ben and the discussion gave me much insight about pilgrimage or seminars about bringing good news to apply Ben and into his thinking. Since then, I ordered an for the benefit of others. She often also wrote for Seeds of Peace. additional thirty-three lectures on DVD from the As an artist, she helped INEB open to beauty Siam Society through my daughter. promoting goodness and truth. She made her own sculpture, in order to disseminate the law of dependent origination Ajarn, I am glad that you always think of (Paticca-samuppada). She exhibited a sculpture at the birthday me often while reading the New York Review of celebration of the Supreme patriarch at Bowonniwet Temple. Books, and the friendship that we have over the Her sculpture was exhibited at other places as well. years. I daily think about you and your family—you When we organized world sacred music festival in are always in my prayers and thoughts. I look so Chiang Mai in 2000 A.D. with almost all the artists around forward to seeing you and engaging with you in the world, she welcomed the artists to perform at her conversations and discussions. Dhamma Park in Lamphun too, coordinating Lamphun and Thank you for the renewed best wishes for Chiang-Mai to be linked with each other. She was alway Noi and me, as I send them back to you and your generous with me. She was older than me by one year.She spent her family! time with her husband happily. Both understood each other, even after ill health was dominating. She practiced the dharma to heal herself, until her death on 28th May 2017. With Warmest Regards, Noi and Tom Sulak Sivaraksa

50 Obituaries

working documents for Episcopal Conferences (CELAM Francois Houtart III, CELAM IV). Houtart also had the opportunity to participate in the formation of a generation of Latin American sociologists, who studied at the University of Louvain between the years 1960 and 1980, laying the foundations of the studies of sociology of the religion in this continent. Houtart was strongly linked with the Liberation Theology movement, of which he was considered one of its most radical exponents, to the point of having been linked to the Sandinista revolution of Nicaragua. Therefore, Houtart did not escape the controversy that was generated in the years 1980 and 1990 before the condemnation and sanction that the Holy See carried Francois Houtart (Brussels, I925 Quito, 6 of June of out towards that current of thought. 2017) was a Catholic priest and sociologist Marxist He settled in Ecuador in the last years of his life, Belgian, founder of the Tricontinental Center (CETRI) in which he collaborated with the Pueblo Indio operating in the Catholic University of Leuven and the Foundation, founded by Monsignor Leonidas Proano. magazine Alternatives Sud. He was a recognized figure of Until the day of his death, he was a professor at the the altermundista movement. Institute of Higher Studies (IAEN) and a professor of the He was the grandson of Count Henry Carton Master of Political Sociology at the Central University of de Wiart (1869-1951) - who was one of the leaders of the Ecuador. Catholic Party and a pioneer of Christian democracy. In 2010, on the occasion of the attempt to Houtart was initially formed at the seminary in Mechelen. nominate him for the Nobel Peace Prize by some social He was ordained a priest in 1949. He held a organization, one of his cousins demanded the withdrawal degree in political and social sciences from the Catholic of the candidacy because, he claimed that 40 years before, University of Louvain, and was a graduate of the Houtart had raped his eight years old brother. Houtart International Institute of Urbanism applied in Brussels. acknowledged that he “touched the boy’s genitals twice”, He was also a doctor in sociology at the University of and called the event “an unthinking and irresponsible Louvain, where he was a professor from 1958 to 1990. act.” However, a year and a half later, he went against the Between 1958 and 1962, Francois Houtart rejection of feminist organizations of their presence in coordinated the work of the International Federation of Nicaragua, which he backed by arguing that the indictment Socio-Religious Research Institutes, which carried out was the result of emotional imbalance of the complainant. an extensive analysis of the situation of Catholicism in In 2010, he was chair of the Permanent People’s the demographic, social and cultural context of Latin Tribunal in Dublin, of which Sulak Sivaraksa was a America, published in 43 volumes. member to condemn the then President of Sri Lanka for When Pope John XXIII announced the Second committing crime against humanity, as the then Vatican Council, Dom Hélder Camara, then vice President had ordered the killing of more than fifty president of the Latin American Episcopal Council thousand Tamils---women and children in hospitals and (CELAM) jointly with Monsignor Larrain, Chilean schools---although the Tamil Tigers had already accepted bishop, asked Houtart to synthesize that study to defeat. distribute to all the bishops at the time of the opening of There are a few Thai priests who were students the Council, with the idea of presenting the problem of of Houtart, and still belong to the Theology of liberation. Latin American Catholicism to the world episcopacy. Since then, Houtart had been an advisor to these and ...... other bishops in the organization for pastoral plans and

Vol. 33 No. 3 September - December 2017 51 Book Reviews

Imagining the Ecumenical: A Personal Journey

Paul Collins

In its twentieth century history, and the media, the religions are ecumenical response, as well as Ecumenism was called both ‘the an integral component of the the occasion to chart a new course great new idea of our time’ and post-9/11 world. Better known as a lay theologian. ‘the big bore of our time’. Perhaps for their bitter and often violent If that was the theory, the because the ecumenical idea conflicts than for promoting opportunity to do ecumenical remained the property of the peace, they are nevertheless pro- work in Papua New Guinea was a Christian churches as they minent participants in the practical test of just how effective entered a period of steady decline emerging global civil society. Western-style ecumenism could in the West. The wider dimensions May’s encounters with hope to be in the Asia-Pacific of the ecumenical are only now religious diversity lay bare the context. The limitations of tra- receiving the theological attention inadequacies of Christian theo- ditional theology were confirmed they deserve. logy as it tries to come to terms by the encounter with Theravada Theology is originally and with this new ecumenical situation- and Mahayana Buddhism essentially narrative, and one of in the original meaning of the throughout Asia and reinforced by its most effective media has word in the New Testament: the experience of teaching traditionally been story. In telling relating to the whole inhabited interfaith dialogue in Ireland the story of his journey from an earth. In seminary studies coin- during the Troubles. unquestioning Catholicism through ciding with the Second Vatican Hence the challenge of Christian ecumenism to the Council, there were hints of a this book: are we yet capable of developing relations between the Catholicism more open to the truly imagining the ecumenical in world’s religions, John D’Arcy whole of humanity and its all its implications for our religious May brings into sharp focus the aspirations; postgraduate studies convictions and the future of the questions raised by interreligious in Germany provided the world? Beginning and ending at relations for theology. Despite intellectual equipment to begin home in Australia, this journey their neglect by much of academia formulating a more explicitly raises questions no thinking

52 Christian can avoid. John May has played a ...... Under the guise of an significant role in building under- autobiography, this book is in standing and empathy between John D’Arcy May was born in 1942 in reality a sensitive biography of faiths, and in this book gives a Melbourne, Australia, where he now modern Ecumenism in the captivating account of his expe- lives in retirement. He received Christian Church. It traces, via riences drawn both from his doctorates from the universities of John D’Arcy May’s own interesting personal life and his long and Munster (Ecumenical Theology, 1975) life story, the Christian Ecume- distinguished academic career: It and Frankfurt (History of Religions, nical movement’s awkward begin- is an important contribution to 1983). He taught at the Catholic nings and its expansion to inter-faith studies. Ecumenical Institute, University of embrace the religious life of the Munster, 1975-1982, and was whole of humanity. Through Mary Ryllis Clark, Ecumenical Research Officer with the John’s eyes, we can view his own Freelance writer, journalist and Melanesian Council of Churches, confrontation particularly with historian. Papua New Guinea, 1983-1987. He the Catholic Church’s reluctance John May is one of the was Director of the Irish School of to accept the reality of interfaith church’s leading ecumenical scho- Ecumenics, Trinity College Dublin, dialogue and its own perpetuation lars with an international repu- 1987-1990 and 1995, where he was of church divisions. His odyssey tation. But ecumenism is not just Associate Professor of Interfaith leads us from the intellectuals of a field of study for him; it’s a way Dialogue, 1987-2007. He is a Fellow Rome, Germany and Ireland to of life. It is a real joy and privilege Emeritus of Trinity College. He has the maelstrom of today’s New to be given an intimate insight honorary affliations with Australian Guinea. A fascinating book. into his personal evolution not just Catholic University, the University of as a scholar; but as a man. This is Divinity and Monash University. Robert Crotty, precisely what this book does. A Emeritus Professor in the School must-read for anyone interested of Education, University of South in religious reconciliation. Australia.

Suksit Siam

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Vol. 33 No. 3 September - December 2017 53 Book Reviews

The Revolutionary Life of Freda Bedi--British Feminist, Indian Nationalist, Buddhist Nun by Vicki Mackenzie (Shambhala Boulder 2017)

Sulak Sivaraksa

When the Tibetan refugees went times. I knew that she was an When Freda was studing to India, The Middle Way journal important lady like Anny Bissan at Oxford, she met an Indian boy, of the Buddhist Society of of England, Alexandra David who was also studing there. He London, usually posted news for Neel of France and Mme Blavasky was a descendent of Guru Nanak Buddhists to help the Tibetans. of Russia. I used to read biographies of Sikkhism, but he was not An English woman named Freda of the three persons mentioned, religious. Bedi wrote about young people now I am happy to read the She married him and in exile, novices that could recall biography of Freda Bedi. It was a used the family name “Bedi” from their past life, they were known as remarkable biography by Vicki her husband. She went to India “Tulku”. At that time, I was in Mackenzie. Hopefully, there will with him. Both of them were England, I was sending some be a Thai version of the biography, traveling around India together, money to help them for several which would help for to know the in order to resist the British months for supporting these wonderful lady. Empire under the direction of Tulku ... Freda Bedi often kept in Freda was born an English, Mahatma Gandhi on the way of connection with me. Later, she in Derbyshire, to a family selling Satyagraha, adhering to non- became ordained as the first watches. She studied hard to an violence. Both of them were Bhikkhuni in the Tibetan tradition. extent that her French teacher arrested and put in different jails. She dressed with her helped her and encouraged her to They had children together, and Tibetan Bhikkhuni, covered thick get in to Oxford. She was born the eldest son became a movie robes and came to visit me. At before the First World War. It is star. Freda knew many Indian that time, I worked at the Thai worthy to mention that her father elites, she was close to Nehru and Watana Panich Publishing house. had to serve in the battle field, Indira. She came up to see me on the 3rd and was killed in action. For this When the Tibetans floor without using the elevator, reason, her mother renounced emigrated from China to India, which surprised staff working in Christianity, seeing that both the Freda started to help them, in the firm. British and Germans were fighting, particular the novices who were I met her only once, but and they all prayed to the same diseased and maluntritioned. She corresponded with her several God. even set up schools for the

54 Book Reviews novice’s, and entertained them husband, but was always in touch Buddhism in Europe and the warmly as it they were her own with him. She might have been the United States. children. She especially helped first lady to see that Vajrayana As a Bhikkhuni, she Trungpa Rinpoche and Ako Buddhism should deepen its roots remained in touch with her son Rinpoche, who went on to in Europe and America. She and daughter until her death, established the first Tibetandecided to be the last Karmapa’s Before her death, she gave a temple in Scotland. In particular, disciple, as he ordained her as a banquet for a group of Tibetan girl Freda helped Trungpa Rinpoche novice, and encouraged her to novices, who she recalled she had studies at Oxford, and got him a become a Bhikkhuni in Hong supported in a previous life. scholarship. Later, Trungpa Kong. The King of Bhutan paid for This book gave us to Rinpoche moved to the United all of her expenses to travel to profound understanding in to the States and established the Naropa Hong Kong. She offered herlife of our heroine, who was a University. service to the Karmapa, and commoner who contributed so Freda separated from her pleaded for him to propagate much to the world.

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Gandhi Marg 10 Lessons from Fukushima Buddha Mind, Buddha Body Walking Toward Enlightenment Editors: Kumar Prashant Editor: Takashi Kuroda Publisher: Ashok Kumar for the Publisher: Fukushima Booklet Author: Thich Nhat Hanh Gandhi Peace Foundation Publication Committee Publisher: Parallax Press

Vol. 33 No. 3 September - December 2017 55 Book Reviews

Puey Ungpakorn: An Honest Siamese in a Class of His own. By Sulak Sivaraksa1

Jeffery Sng

There is a growing perception consciousness. Following the (Head of State) and was the perfect that Thailand’s modern history recent death of former President embodiment of the state-centered suffers from a dearth of heroes. SR. Nathan in August 2016, the actor. In contrast, the movement Thais hunger for heroes, as Singapore Government has begun to create heroes in Thailand is a Chinese people hungered for a propaganda campaign to glorify society-centered initiative that religion in the People’s Republic the late president. Reacting to a came in the wake of the toppling of China (PRC). There has been a meager turnout at his funeral, a of Thailand’s electoral democracy recent movement to create new Singapore newspaper, The Straits by a succession of military coups, heroes from Thailand’s modern Times, ran repeated stories the last of which installed a history, through a series of praising Nathan as a “hero” of the military government in 2014. seminars, articles, books and republic. Unlike in Singapore, the Spearheaded by student groups, study trips to celebrate the legacy Thai movement to create heroes is leading academics, social critics, of Pridi Banomyong, Jit Phumisak not a state-centered initiative. In religious activists and and Dr. Puey Ungpakorn. The Singapore, the movement to nongovernmental organizations 100th anniversary of Puey’s birth ennoble Nathan represents the (NGOs), the movement to edify was celebrated in 2014 with a government’s attempt to create a the legacy of Pridi Banomyong, Jit series of events and activities at place in history for one of their Pumisak and Dr. Puey emanates landmark sites throughout the own. Nathan, who enjoyed a from outside the state sector, and country, reaching out to all sectors distinguished career as head of is dominated by NGOs. of society. The English edition of the Security Intelligence The celebration of Sulak Sivaraksa’s memoir, Puey Department (SID), Singapore’s commoner heroes in the kingdom’s Ungpakorn: An Honest Siamese equivalent of the CIA, later modern history, as opposed to in a Class of His Own, published became President of the Republic royal heroes embodied in the in 2014, belongs to this genre. The people of Thailand 1 are not alone in their quest to Bangkok: Foundation for Children Publishing House, 2004. invent heroes to enrich national ISBN: 9786163070364 (soft). 475 Baht

56 Book Reviews ancient chronicles, reflects the through his numerous encounters our political leaders and military dynamics of class antagonism with the author. Sulak judges his dictators. Sulak would like between state and society and audience well. For the average Thailand’s contemporary political commoner and royalty. It is Thai, who reads fewer lines per leaders and all holders of public society centered in the spirit of year than his ASEAN counter- office to emulate the moral social revolution, as opposed to parts, the anecdotal approach is example of Puey. In praising the palace coups and state-sponsored probably more effective than an exemplary moral character of counter revolutions. Embodying academic, analytical biography. Puey-in the same way that an emancipatory social impulse, Besides employing a simple Confucius praised the principled these new heroes are claimed by storyteller’s anecdotal narrative actions of the legendary Duke of civil society to fortify itself against technique, Sulak has deliberately Zhou, Puey has become a 20th the resurrection of an oppressive written a short book, at just 161 century commoner reincarnation militarist state apparatus. Against pages, which is only slightly of the 11th century Mandarin. It this backdrop, Sulak has written a longer than Niccolo Machiavelli’s should be noted that both Puey wonderful book on Puey, that is ‘The Prince’. Addressing men of and the Duke of Zhou were loyal intended to introduce Puey to the power and practical affairs rather servants of the respective states Thai public: he is a man of than scholars, Machiavelli (1469- they served. Puey was a loyal integrity and a paragon of virtue 1527) wrote ‘The Prince’ in the servant of the Sarit-Thanom and amidst a sea of corruption, form of a manual, on how to be a Praphat military dictatorships, dishonesty, selfishness and per- ruler, rather than as an abstract although he subse-quently served sonal aggrandizement in Thai philosophical treatise. Indeed, the democratic Prime Ministers, public life. Establishing the image clarity and simplicity are the Seri and Kukrit Pramoj, while the of Puey as a knight on a white hallmarks of both books, while Duke of Zhou was a loyal servant horse, coming to save the Thai another commonality is that they of the state of Zhou. Ironically, the public officials from their moral speak to the issue of public moral virtue of each was and personal failings, Sulak morality. subsequently hijacked by those master-fully uses a simple, but It is apparent that Sulak is who sought to raise the standard very effective narrative technique - using this book in support of the of rebellion. the anecdote. broader society- centered NGO Sulak uses the moral Through a series ofmovement’s crusade against the values personified by Puey to anecdotes, Sulak establishes the corruption of state actors, reflect on the shortcomings of many different aspects of Puey’s including party politicians, contemporary Thai political leaders, character: as a student, teacher, military-cum-bureaucrat officials hoping to undermine their legiti- academic, philanthropist, intellec- and holders of public office. In macy and topple them from tual and public official. Like his Thailand’s corrupt political land- power. Analogously, in Chinese previous book, titled ‘The Powers scape men of integrity like Puey history, weak or evil emperors are That Be: Pridi Banomyang through are few and far between. Sulak held up to measure against the the rise and fall of Thai democracy’, thus holds up Puey as an incorruptible moral virtues of the this book is as much about Sulak embodiment of the wholesome Duke of Zhou. If they fail to as it is about Puey, as Puey is moral values that are sadly and measure up, they are alleged to observed through Sulak’s eyes conspicuously missing among have lost The Mandate of Heaven

Vol. 33 No. 3 September - December 2017 57 Book Reviews and hence their legitimacy to rule. offering shockingly frank political condemned by Machiavelli. Far Thus arises the tradition of the advice to would-be rulers: that it from criticizing the evil man, morality of rebellion, which has is better to be feared than to be Machiavelli saluted his immoral throughout history been used to loved, that one should keep one’s methods as a model worthy of serve as a check on power, to word only when it is in one’s emulation: “Perceiving thus all the legitimize rebellion and to effect interest to do so, especially when actions of the Duke, I find nothing regime change. the reasons for making the to blame; on the contrary it seems Modern examples are promise in the first place, are no proper to hold him as an example abound: Egypt (the Arab Spring longer relevant. The morality to be imitated.” Why does in Tahrir Square in 2011); embodied in ‘The Prince’ is in Machiavelli praise leaders and Bangkok (14 October 1973 and in direct opposition to the moral rulers who are absolutely un- 1992); Iran (the Khomeini ground represented by Puey. scrupulous? For Machiavelli, to Revolution in 1979 and the Green Sulak emphatically claims that have scruples may be an asset for Revolution in 2011); Beijing Puey “lacked the ability to put on the ordinary man; but in a ruler it (Tiananmen Square in 1989); a show or to deceive; it was not his becomes a lethal liability. Greece (2010, 2012), Libya (2011), nature to dissemble or to be tricky When a ruler is faced with New York (Occupy Wall Street in in his personal and professional a political decision, on which the 2011), Brazil (2013), Turkey relationships.” (p. vi) safety of the state depends, no (Taksim Square in 2013), Ukraine Just as Sulak holds up attention should be paid either to (2014), and Hong Kong (the Puey as a model for emulation by justice or injustice, to kindness or Umbrella Revolution in 2014). In political leaders and holders of cruelty, to praise or shame. All the antagonism between civil public office, ‘The Prince’ also has other considerations should be set society and the state, the latter its cast of exemplary characters. aside, and that course of action also has its own ideological But historians have judged them adopted, which will ensure the defenders. The strongest moral so harshly that few have been survival of the state and the ease in defense of the state is made persuaded to admire the models sovereign independence of the by Niccolo Machiavelli in his held up by Machiavelli, such as country. He adds that the safety of book, The Prince. the lecherous Pope Alexander VI the ruler and the welfare of the Just as Sulak’s memoir (1492-1503) and his son Cesare state must trump all other has been widely praised for Borgia (1498-1507). But Machia- considerations. To this end, the commending the wholesome velli praised Pope Alexander for ruler may in appropriate circum- moral values embodied by Puey, the very qualities that conven- stances ignore legality, morality, many who read ‘The Prince’ for tional public opinion would have public opinion, violate faith and the first time have been shocked him condemned: “No man was sin against charity, humanity and and fascinated by Machiavelli’s ever more effective in making religion. ap-parent immorality. Still others promises or bound himself by So where does this long have found his lack of humbug more solemn oaths or observed argument lead? Ultimately, to refreshing. Machiavelli is noto- them less.” Similarly Cesare, who irreconcilable differences between rious for his cynical insights into resorted to bribery and assas- the Puey camp and the Machia- the ruthless nature of politics. He sination to unify Central Italy vellian camp. These boil down to is invariably remembered for under the Borgias, was not fundamental philosophical assump-

58 Book Reviews tions about human nature. Sulak service to the very conventional collaboration of mainstream media believes that man is essentially morality he privately denounces. to obfuscate the identity between good. Evil deeds and moral lapses Indeed, he insists that a prince “moderate rebels” and ISIS/Al spring from ignorance. By must appear to have the virtues of Nusra terrorists. How, could the highlighting the lives of good mercy, good faith, humanity, world be deceived so easily by men like Puey and promoting integrity and piety; nor should he such a blatant outright lie? broad based moral education, we ever let a word escape his mouth Machiavelli’s answer is that people can eventually raise ethical which is not full of those estimable are gullible. History has repeatedly standards in electoral politics, qualities. shown how rulers break their public policy, commercial dealings While the world pays lip word with impunity. It’s simply a and public administration. service to conventional morality, matter of skill in deception. Unlike Sulak, Machiavelli Machiavellian morals remain Anyone who has a mind to deceive believes that man’s nature is bad alive and well in the let century. will have no trouble finding people and he cannot be educated. He The Obama Administration’swho are willing to be deceived. adds that the successful ruler, public condemnation of ISIS In a hypocritical world, who ultimately survives challenges whilst covertly arming, training Machiavellian morals cannot be and threats to his power, is the and supplying the jihadists openly embraced. It remains one who does not take his cue through Turkey is vintage fashionable to pay lip service to from the way men ought to live, Machiavelli. Similarly, signing the conventional morality. In this but the way they actually live. September 2016 Syrian ceasefire sense, the Puey camp may have Given that man is greedy, cruel, agreement with Russia, and the last word: they have won the ambitious, untrustworthy and breaking it before the ink is dry, is public argument, but have they moved only by self-interest, it is yet another leaf taken out of the lost the war in private? useless to try to make human pages of ‘The Prince’. True to beings good through education. Machiavellian form, the unsavory Since human nature is bad, any alliance with terrorists was ...... attempt to create a viable political conducted under an elaborate Reprinted from JSS vol. 105-2017, order must take into account this cloak of deniability through the Ayutthaya 250. fundamental truth. Paradoxically, Machiavelli seeks to create a good political order out of man’s Did you renew your badness, which may be harnessed subscription? to serve good ends. Ironically, in May we remind our readers to renew your subscription, or help this imaginary altercation, Ma- others who cannot afford to pay for Seeds of Peace, so that the chiavelli does not appear to have publication will be available to all who seek something to read the last word. His exhortation to beyond what is provided by the mainstream mass media. The the Prince to be evil, cruel, suggested rate is USD 50.00 per year. If you can provide more faithless and unscrupulous is only support, we would be very grateful for your generosity. Your delivered behind closed doors in money will go to support INEB activities for grassroots people the corridors of power. In public, in SE Asia. he would have his Prince pay lip

Vol. 33 No. 3 September - December 2017 59 Vol.33 No.3 September - December 2560 (2017)

The International Network of Engaged Buddhists (INEB) 18th General Conference A Conference on Transforming Conflict as Compassion with Exposure and Retreat

November 22-29, 2017 Hong-Shi Buddhist College, Taoyuan, Taiwan

22 Nov Exposure Tours, Symposium on Dying and Hospice Care & Exposure at Dharma Drum Mountain Temple (Jinshan, Northern Taiwan, 1.5 hours from Taipei City)

23 Nov Environmental Care and Human Care with the Tzu Chi Buddhist order (Taipei City)

24-26 Nov Main Conference, Morning Symposiums on Conflict & Compassion and Taiwanese Engaged Buddhism. Afternoon Group Sessions on INEB Themese and Projects.

27-29 Nov Retreat, Four leading female Dharma teachers from different traditions will lead mornings focused on meditation practice and dharma teaching. These teachers will give afternoon talks connecting the retreat themes to our lives of social engagement.

For more information, please contact: INEB Secretariat Office 666 Charoen Nakorn Road, Banglumphu Lang, Klongsan, Bangkok 10600 Siam (Thailand) awakening Tel. (+66 2) 438 9331/2 Fax (+66 2) 860 1278 Email: [email protected] Website: www.inebnetwork.org