SEEDS OF PEACE Vol.14 No.1 Jan.-Apr. 2541 (1998)
Special Issue On 'Alternatives to Consumerism'
And Remembering Gandhi On His 50Th Death Anniversary SEEDS OF c 0 N T E N T Publisher 4 Editorial Notes Sulak Sivaraksa COUNTRY REPORTS Editor 5 BANGLADESH: Non-violence Training for Buddhist Women Br. Jarlath D'Souza Zarina Mulla 5 BURMA: Buddhist Women in Burma Martin Petrich 8 CAMBODIA: Toward an Environmental Ethic in SE Asia 9 INDIA: A Gandhian Seminar Towards Global Unity Br. Jarlath D'Souza Cover 9 INDONESIA: Seminar on Love in Action Yabin Pali verses by the Venerable P.O.Box 19 10 MALAYSIA: "Operation Lalang"- 10 Years Later Mahadthai P Somdech Maha 11 THAILAND: Buddhist Monks and Teachers Behind Most Child Assaults Bangkok 10 Ghosananda Tel./Fax [66 OUR ACTIVITIES E-mail: ineb Lay-out 12 Alternatives to Consumerism Gathering 1997 Pavel Gmuzdek Song Sayam. , Ltd. 18 Declaration on Alternatives to Consumerism: Draft The goals Tel. 662-225-9533-5 19 Declaration on Alternatives to Consumerism: Comments Jane Rasbaslz I. Promote 20 Sao Paulo Message of the Alliance for a Responsible and United World among Bu Published by 21 Creative Street Theatre James Andean Buddhist se 24 A Workshop: Self Reliance at the Grassroots Lillian Willoughby Buddhist gro /NEB 26 Natural Childhood Hans van Willensvaard 2. Facilitate Ph & Fax [66-2]433-7169 30 Yadana Pipeline Walks and Tree Ordination Todd Ansted many proble E-mail: [email protected] 33 Dharma Walks: Expressing Solidarity .,.,j,h Indigenous Peoples Zarina Mulla societies, and & 36 Letter to the Prime Minister Chuan Leekpai ATC Forest Walks Participants 3. Articulate TICD Buddhismre~ Ph. & Fax:662-437 9450 ARTICLES 38 Applying Gandhi for Alternatives to Consumerism Sulak Sivaraksa Distributed by 41 Heavenly Abodes and Human Development Aung San Suu Kyi Suksit Siam 44 The Story of Pho: The Monk Who Ordained Trees Matt Weiner ll3-Jl5 FuangnakhornRd. Bangkok 10200 BOOKS 47 Ecological Responsibility: A Dialogue with Buddhism Chris Walker Fax [66-2]222-5188 Commission 48 Recommended Readings 124 Soi War Baht 100 per issue Bangkok I LETTERS Tel/Fax: 66-2- 50 Letter from ATC Secretariat Payment info USA: Bank of America Shattuck-Vine Branch Step by Step A!C No: 05570-15663 A peaceful heart makes a peaceful person, Thailand: First Bangkok City A peaceful person makes a peaceful family, Bank Public Company Ltd., A peaceful family makes a peaceful community, Sao-Ching-Cha Branch, A peaceful community makes a peaceful country, A peaceful country makes a peaceful world, Bangkok term of m A!C No. 007-2-08966-6 Samdech Preah Maha Ghosananda -upport anc! need help. PEACE
Is published thrice annually in January, May and September, in order to promote the aims and objectives of the Thai Inter-Religious Commission for Development (TICD) and the International Network of Engaged Buddhists (INEB). Suggested minimum donation US$ 20 per annum, postage included. Personal cheques from UK and USA are accepted. Letter from H. H. the Dalai Lama to H. H. I NEB the Sangharaja ofThailand on the occasion of the P.O.Box 19 latter's 84111 birthday. Mahadthai Post Office Bangkok 10206 Tel./Fax [662-]433-7169 E-mail: [email protected] The Dalai Lama The goals of INEB are to : I. Promote understanding and co-operation December 1, 1997 among Buddhist countries, different Buddhist sects, and socially conscious Your Holiness, Buddhist groups. 2. Facilitate and carry out solutions to the many problems facing our communities, I am extremely happy to send this letter through Yen. societies, and world. Doboom Tulku, Director, Tibet House, New Delhi. 3. Articulate the perspective of Engaged Buddhism regarding these problems and train I would like to felicitate you on the special occasion of Buddhist activists accordingly. your 84'h birthday anniversary. As in the past, I pray for your 4. Serve as a clearing house of information long life, good health and success in your wonderful Dharma on existing Engaged Buddhist groups. 5. Cooperate with activists from other work. spiritual traditions. I would also like to take this opportunity to express our Thai Inter-Religious profound gratitude for your generous gift of a thousand Buddha Commission for Development images for the Tashi Dhargye Monastery. This gift is a symbol 124 Soi Wat Thongnopakhun of the cordial and brotherly attitude Your Holiness has for Bangkok 10600 the Tibetan Buddhists. It has always been my sincere hope that TeVFax: 66-2-437-9450 there will be more contacts and better understanding between the The objectives of TICD are to: Thai and the Tibetan Buddhists. I. Coordinate work among individuals, groups of individuals and various agencies With prayers and good wishes dealing with religions and development in the course of working together. Yours sincerely, 2. Share experience in and knowledge of religions and development as well as explor ing ways and means of working together. (H.H. the 14th Dalai Lama) 3. Offer training and secure resources in terms of man-power and materials to support and enhance the agencies that need help. VOL.l4 No.I J EDITOQIAL NOTE~
The industrialist was horrified to find the fisherman lying beside his boat, smoking his pipe. -Why aren't you fishing? said the industrialist. -Because I have caught enough fish for the day. violen -Why don't you catch some more? chan1 -What would I do with them? (CHT -Earn more money. Then you could have a motor fixed to med your boat and go into deeper waters and catch more fish. of no That would bring you money to buy nylon nets, so more tramm fish, more money. Soon you would have enough to buy two and boats even a fleet ofboats. Then you could be rich like me. tnbal -What would I do then? 30 p' -Then you could sit back and enjoy life. The -What do you think I'm doing now? dhist t
semn~ agrun This pithy story says it all, doesn't it? Not only does nent er this fisher know how to enjoy life, he respects the fish, is erent
in tune with his wants, seems self-reliant and could easily purpo~ teach many people in the rich and poor nations alike, a select thing or two about mindful consumption. trainer day cl Spirituality and consumerism was the focus of the Alternatives to Consumerism(ATC) Seminar strong held at Buddhamonthon Park, 8-12 December 1997. This issue is devoted to the Seminar and various level : related activities before and after. This issue is also devoted to the champion of simplicity, Mahatma Gandhi, as we remember his 50'hdeath anniversary. Lack of space precludes the printing of some inspiring speeches and articles connected to the two themes. These include: Spiritual Education from a Buddhist Perspective by Pracha Hutanuwatr, Rethinking Education on the Verge of Globalization by Pipob Udomittipong and A Gandhian Perspective on Alternatives to Consumerism by Gedong Bagoes Oka. These will be published at a later date through our occasional papers. Worth mention is also the Alternative Politics in Asia Seminar at Wongsanit Ashram, 1-5 December. Participants from Southeast and South Asia discussed the problems, vision and strategy of politics in Asia.
The topic of spirituality and consumerism couldn't be more relevant now in a country like Thailand, as the vile aftereffects of excessive consumerism become apparent. The economic situation tru is grim. But, in the words of one ATC participant, Vicki Robin, author of Your Money or Your Life. Lis and e· a manual on voluntary simplicity, "this could be a really wonderful opportunity for the people of peacef< Thailand to reconsider adopting the great god of materialism". I sincerely hope Vicki's words come kitchen true. of a ne lay-pee Wishing you all a very happy and peaceful1998! Ye\\dC alreaJ: brea -:.: who c Yen. U Tham revere at Th located
4 SBEDS OF PEACB
- 5ANGLADE0H: Non-violence Trainin8 for Buddhist Women
The November 4-6, 1997 Non participants, and also proposals BPF&-, and conducted by Br. violence training held in Khagra to hold similar base training for Jarlath D'Souza, CSC, in col chari in the Chittagong Hill Tracts other tribal groups in other tribal laboration with Sangeeta Barua, (CHT), Bangladesh, can be ter centres of the CHT. Ratna Prova Chakma, Paul med an unique one in the annals Twenty-six participants Charwa Tigga, and Yen. Suma of non-violence training. It was a were Chakma tribal women, 3 nalankar Mahathero. In the role training exclusively for women, were from the Marma tribe, and play, events were taken from the and attended almost entirely by there was one Muslim woman non-violent actions of Mahatma tribal women. All but one of the from Chittagong. More than one Gandhi, Martin Luther King, 30 participants were Buddhists. session was devoted to tribal Yen. Somdech Maha Ghosa The training took place in a Bud culture and the tribal response to nanda of Cambodia, ete. At the dhist temple complex in a rural violence, keeping the situation ending, gratitude was expressed setting. The training was cast of the CHT in focus. The training for the support of Shelley An against the backdrop of the immi focused on causes of violence, dersen of the Women Peacemak nent ending of the state of bellig especially violence to women; ers' prog~ BUQMA: Buddhist Women in Burma The Qocky Path Towards Liberation lr is three o'clock in the morning Pa'an, the charming capital of Daw Yewadi around 400 monks and everything is calm and the Karen state on the banks of and 200 other women ascetics live peaceful. Only the noise from the Salween-river, became a popular at this spiritual place, attracted by kitchen indicates the beginning pilgrimage place after the the teachings of the Sayadaw. of a new day. While monks and Sayadaw settled there in 1980. Around the hill, which is close to lay-people are still asleep, Daw After finishing preparing food areas that saw fighting between Yewadi, a Buddhist nun, is Daw Yewadi sits in the Buddha the Burmese and Karen armies for already busy with preparing hall for meditation and chanting, more than 40 years, he set up a breakfast for the guest monks before she serves breakfast to the three mile haven of non-violence. who came here to pay respect to monks. For more than eight years All the villagers in this area com Yen. U Yinaya, better known as she lives at Thamanya Hill. Her mitted themselves to refrain from Thamanya Sayadaw, a highly responsibility is to take care for eating meat and killing. Con revered 85 year old monk living the monks who come along with cerned with the education of the at Thamanya Hill. This hill, hundreds of pilgrims daily to visit people, he set up a middle and an located around 35 kms east of the Thamanya Sayadaw. With elementary school which he con- Vol.l4 No.I 5 tinues to support. The majority of often listened to the preaching of literature, Pali, Abhidhamma, dham the pilgrims are women who look the two famous Thilashins Saya scriptures, etc. Around 50 of when for spiritual enrichment, relaxing Kin and Saya Mai Nat Pay and them are attending the course for routu from their daily burden and for even sent one of his daughters to dhammacariyas (Teacher of the dhist the Sayadaw's blessing for them Jive for some time as a novice. Dhamma), which is currently the practi and their beloved ones. Although But unlike Thailand, where highest educational title Thilasins then most of them are very poor, only few places exist for Mae can gain. This course takes around thousands of Kyats are daily Jees to live autonomously (most three years and allows the gradu donated to this venerated monk. of them live in the compound of ates to teach in other nunneries. It is obvious that in Burma a Wat), in Burma Thilashins There are only nun scholars at Buddhism plays a significant part ("Keeper of the precepts") are this school which is administered in the everyday life of a woman. more independent. Almost in by an Executive Committee of In the temples and at pilgrimage any bigger city one can find nun fifteen members under the leader sites (like Shwedagon Pagoda in neries (kyaung) and on the streets ship of Daw Zayawadi. "There Rangoon, the Golden Rock in Thilashins are a familiar view. are currently no chances for nuns Kyaikthyu in Mon State or the According to the Ministry for to do further Buddhist studies at Mahamuni temple in Mandalay) Religious Affairs there are the University level", complains women are always in the major around 20,000 Thilashins in Ma Yuzana Nya Ni, an ambitious ity. Women offer alms to the Burma. But their actual number is nun in her late twenties, who is monks, prepare the meals in the several times higher since many preparing herself for becoming a temples and take care of the women join the religious life for a dhammacariya. But she is confi monasteries. But while their short period (like their male coun dent that she can continue her support is crucial for the very terpart), most preferably during studies after graduation. There existence of the male Buddhist the Burmese summer (between are concrete plans to build an Sangha, they play a marginalized March and May). And those are Institute for Higher. Buddhist role in Buddhist society. Like in hardly to count. In nunneries like Education in Sagaing near mg a other Theravada-Buddhist coun the Daw Nyanacari Myanaung Mandalay and in Rangoon with diver tries they are not allowed to be Kyaung in Sanchaung Township the support of U Nyaneithara are Jo fully ordained as a Bhikkhuni. in Rangoon at this time the num Sayadaw, where a masters, and see, n While it is evident that the ber of nuns easily doubles. In the probably a doctoral degree can be about Bhikkhuni order in Sri Lanka wake of a Buddhist renewal after obtained by Thilashins. MaYl existed until the eleventh century the Independence of Burma in Like other nunneries the reaso (s. Senarat Wijayasundara, Sri 1948, especially under the U Nu school receives its main support is ob Lanka: The Order of Buddhist Government, the status ofThilas from generous Jay-Buddhists and count1 Nuns and its Revival, in: Seeds of hins rose significantly. New the families of the Thilashins. The ranges Peace 111994, pp. 23-25, and Dr. nunneries were founded and the Government donates only 200 countr Hema Goonatilake, Theravada educational standard improved. sacks of rice each year. Twice a Deve Nuns: Reclaiming the Lost Le One outstanding example is the week the nuns go out to the 1997. gacy, in Seeds of Peace 3/1996, above mentioned Daw Nyanacari markets and streets for receiving lation pp. 13-14) it is unclear whether Myanaung Kyaung. Founded in alms. The strict organized day is most the order ever existed in Burma, 1947 by late Daw Nyanacari, filled with periods of studies, from although nuns are mentioned in until today a highly revered nun, meditation and manual activities. some inscriptions from the time the nunnery, with its 30 branches Without question Sagaing on the of the Bagan Empire (11th- 13th countrywide is one of the most bank of the Irrawaddy River in century). There is little written prestigious schools for nuns in the south of Mandalay is the account about women living a Burma. Its reputation for pariyat center of Burmese Buddhism. religious life in Burma. About the ti (study) and parapatti (practice) About 3,000 monks and 2,000 time of King Min don ( 1825-78), attracts even nuns from other Thilashins live in some 500 a devout Buddhist who organized countries like Nepal, Viet Nam kyaungs which are spread around the 5th Buddhist Council in or Germany. At the moment the hill. The Hkaymaythaka Mandalay to commemorate the 200 Thilashins are living per Kyaung, the biggest nunnery in 2,400th anniversary of Buddha's manently there to undergo their this area is recognized as the Parinibbana, it is reported that he studies which include Buddhist place where the first title of 6 SEEDS OF PEACE - dhammacariya was earned and where the nuns observe a strict routine. While a qualified Bud dhist education and meditation practice is the major concern of the nunneries, social activities are rather rare. In Min gun, around 10 km north of Sagaing, a Home for the aged was founded in 1927 by Daw U Zun and it still exists to this day. Poor families can bring their daughters to the Buddhist Girls' Home in Mergui in the very South of Burma or to the Dhammaythaka Kyaung in Ran goon. Around 60 girls from all over Burma live in this nunnery under the care of Daw Dham Young Novices in Rangoon maythi. As novices they follow the way of life of the Thilashins. cent, nearly one third of the wo some Buddhist education in the In early 1997 a school was men are illiterate and girls are the monasteries, their contribution opened for these girls where two first to drop out of schools for for the community is important. nuns and two lay-persons teach supporting their families. Eco Some of the old Thilashins may them up to the tenth standard. nomic hardship and family hope to follow the example of The motivations for becom responsibilities make it more Sona Theri, a distinguished elder ing a nun are without question difficult for women to enter a Bhikkhuni whose story is told in diverse. "Many young women religious life. It is said about the the Therigatha. Before ordaining are looking for a secure life. You already mentioned Daw Nyana she was married, and had ten see, nuns don't have to worry cari that she escaped from her children. She entered a monastic about food and clothes", explains home three successive times after life because she was rejected by Ma Yuzana Nya Ni as one of the her parents refused her permis all of her children. Due to her age reason for becoming a nun. This sion to enter a monastic life. As and frailty she could do her walk is obvious in one of the poorest the youngest daughter she was ing-meditation only by holding countries in the world, which expected to look after her parents on the wall that surrounded her ranges at number 131 out of 175 when they got old. Only later nunnery. But through her per countries according to the Human they accepted her decision and sistent efforts she became very Development Index (HDI) of argument that she would benefit quickly an arahant. 1997. Nearly 80% of the popu them more by being a Thilashin. Without question the life of a lation lives in rural areas and With her highly regarded knowl Thilashin became more attractive most of the Thilashins originate edge Daw Nyanacari became in Burma in recent years. Their from there. In the countryside, later a respected Buddhist scholar, number and educational standard especially children and women known as "teacher for 500 Thila increased. But unlike Sri Lanka face a harsh life. According to shins and more". Another reason or Thailand where the efforts for UNICEF statistics, around one for entering the nunhood is the restoring the Bhikkhuni order third of the children under the age situation of elder women without are growing stronger (s. Raja of three are severely or moder children or whose children are not Dharmapala, Sri Lankan Attempt ately malnourished. The infant able (or willing) to support them. for Bhikkhuni Higher Ordination, mortality rate is nearly 10% and They can be found in numerous in: Seeds of Peace 3/1997, pp. the maternal mortality rate with nunneries. Living a religious life 9-10) in Burma similar attempts 140 per 100,000 live births the is for many the only alternative to are unthinkable. Many follow third highest in the East Asia/Pa survive. Although the educatio the position of Sayadaw U cific Region. Despite a relatively nal standard of most of them is Pandita, one of Burma's most high adult literacy rate of 82.7 per very low and only a few receive renowned meditation master: Vol.l4 No.I 7 "Formerly there were bhikkhus yogis, formally ordained or not, more appropriate for our times. or monks, bhikkhunis or nuns, share virtues of purity, of moral If everyone simply becomes a sikkhamanas or probation nuns, ity, of concentration and of bhikkhu, there will be no prob and samaneris and samaneras, wisdom... It is nonetheless still lems, no inequality." (Sayadaw female and male novices. In the possible to become a bhikkhu or U Pandita: In this Very Life. course of history, the order of a bhikkhuni according to. the The Liberation Teachings of the Theravada bhikkhunis died out. suttas, the Buddha's discourses. Buddha. Kandy, Sri Lanka: Bud Strictly speaking in our own For this, the only requirement is dhist Publication Society, 1992, time, the ordained sangha con a sincere practice to purify one's 132ff.). sists of bhikkhus and male mind according to the Noble novices only, who practice in Eightfold Path. There is no loss Martin H. Petrich is Executive accordance with the Buddha's of privileges in this form of Secretary of the International rules of conduct... No matter. All bhikkhu-hood: in fact, it may be Network of Engaged Buddhists. CAMBODIA: Toward an Environmental Ethic in &outheast Asia from 5-7 November 1997 the the environmental cns1s m an exploitative behaviour; Buddhist Institute in Phnom Penh attempt to synthesize and provide (6) Integrate ethical and environ held a regional seminar 'Toward a framework for future action. mental concerns into all forms of an Environmental Ethic in South Based on the premise that education, including especially east Asia'. It was attended by environmental ethics is a way of community learning; some 50 people from Cambodia, life and not merely a concept, the (7) Promote reciprocity as a tool Indonesia, Laos, Burma, Philip participants formulated and for mutual aid and community the c< pines, Thailand and Sri Lanka. adopted the following working action as building blocks for a villag The seminar was organized in ethical principles for environ cooperative society; called cooperation with the Heinrich mental action: (8) Reclaim indigenous knowl better Boell-Foundation (Germany) and edge and wisdom for all human the UNDP's Environmental (1) Realise and be mindful that ity; - Technical Advisory Programme the entire universe is inter-related (9) Develop an inner ecology of (ETAP) at the Centre for Culture and inter-woven; the mind through integral human and Vipassana in Prek Ho, (2) Further the emerging pattern development; Takhmao (Kanda! Province). The of social change from a model (10) Celebrate the similarities purpose was to contribute to the of individual self-interest to a which connect people as well as development of a holistic, ecol society based on meeting basic the diversity that reinforces their ogy-based environmental ethic, human needs; cultural identities; drawing on the indigenous and (3) Promote responsive moral (11) Investigate and analyse The Eastern belief systems and cul leadership on environmental causes of the environmental dhist tures of peoples in the region. The issues by representatives of reli crisis as a means to explore DHI-1 seminar sought to develop the gious and indigenous commu directions that point to transfor outlines of a social ethic relevant nities; mation for a sustainable future; to the peoples and cultures of the (4) Recognise and encourage (12) Promote and conduct fur region in order to assist educators, the special role of women in ther inter-religious and inter-cul policy-makers, businessmen, fostering environmental ethics tural dialogue on environmental academics, the media as well as through initiatives in their com ethics. the general public. It considered munities; Buddhist, Islamic and indig (5) Cultivate caring and nurtur Source: The Buddhist Institute, aime enous/highland peoples' per ing qualities in human beings as Phnom Penh and spectives on the environment and opposed to dominating and part 8 S.EEDS OF PEACE ----~-- -~~~~;;~~ -:,~ ------~~~- ~ ---- - =- =~- - ~ ~ -- - INDIA: A Gandhian &minar Towards Global Unity :Between 2-4 October 1997 about ship of the landless, and these The atmosphere of the semi 75 Gandhians, mostly from India, amounted to thousands of acres nar was friendly. Taking part in gathered to discuss the topic of all over India. Even in Bangla the evening prayer ceremony at "Towards Global Unity". The site desh during his two-week trek Sewagram Ashram of Gandhi, was the Acharyakul Institute set there in 1962, Vinoba received and visiting Paunar Ashram of up by a Gandhi follower Vinoba land as "Bhoodan". Giving away Vinoba about 20 kms ~way were Bhave, just off the Gandhi Centre one's excess wealth and living unforgettable experiences. On Sewagram near Wardha town. simply was the formula that the last day it was proclaimed by Most of the participants were recurred often in the different consensus that the next such elderly and seasoned Gandhians prayers and talks during the con gathering would take place three and/or committed disciples of ference. Special sub-themes were years from now, in the year 2000, Vinoba Bhave. To quite a few the growing tensions of today; and at this same venue. There Gandhians oflndia today, Vinoba Gandhism at the turn of this were only about fifteen women is the true spiritual successor of century; and the role of women in participants. Of the dozen or so Gandhi. The "Acharya" or teacher the process of combating materi papers presl::nted, tmly two were is accepted as the messenger of alistic globalization. There were by women, Dr. Medha Nani the "Mahatma" or the great soul also two special speakers, apart vadekar of Shivaji University of (Gandhi). Vinoba's symbol of from the main theme: Masanobu Kohlapur, and Dr. Leena De peaceful walking actualized Fukuoka of Japan, who demon shpande from Pune. Quite a few Gandhi's desire to spread the strated his process of farming pointed out that there should be 'Gospel' of non-violence among without using any fertilizer; and a more visible participation by the common people living in the the hermit Swami Chidananda of women in future Gandhian gath villages. Vinoba in his walks Rishikesh in the Himalayas, who erings of this type. called for gifts of land from the spoke of the inter-connectedness better-off for the use and owner- of science and religion. By Br. Jarlath D'Souza INDONE0IA: &minar on Love in Action The Union of Indonesian Bud ly, and dynamically in efforts to (Catholic). Opened by the Am dhist Students (HIKMAHBU uphold justice and peace through bassador of Cambodia, His Ex DHI-KMBJ) has held a seminar love in action. cellency Mr. Keo Puthreasmey, and discussion on Thich Nhat Invited in the seminar was the seminar highlighted issues on Hanh's book 'Love In Action: Somdech Preah Maha Ghos the violence easily occurring in Writings on Non-Violent Social ananda as the keynote speaker, Indonesia which is viewed as Changes' in cooperation with the together with five other speakers the solution to the problems in Center of Indonesian Culture representing various religions, the society as well as the nation. Studies (PUSKAKINDO) on i.e. Dr. Said Aqil (Muslim), The rise of social wavering, October 11, 1997. The seminar Sabam Sirait (Christian), Krish in accordance with the seminar aimed to enhance consciousness nanda W.M. (Buddhist), Ida results, reflects the conditions of and social commitment to take Bagus Gunadha (Hindu), and the inability to accommodate the part actively, positively, critical- Ramo Ignatius Sandyawan expectations of the society to Voi.I4 No.I 9 Kit 5 and l whicl Brit1 allo'>' a per I eng nat! laratt and org ish th Ven. Maha Ghosananda among the participants of the seminar social changes for a better life. seeking the alternatives to solve achievement of freedom, justice, It points out that there is some each problem wisely for non and peace. thing lost and unhealthy in the violent social changes. * Righteous practice of the law Acc national building marked with * A deep reflection on violence should be conducted by taking Chih.i the drop of ethical values, whet issues is needed to find out and to into consideration the moral Budd her in politics, economy, society overcome roots of the problems approach and voices of the people are. b or culture. Meanwhile, religion which cause various violent acts offenc is often manipulated for the sake through actions of love and com These thoughts of solution childn of politics. These conditions are passion. for non-violent social changes are he even worsened by the unjust law * The cooperation and solidarity were further accumulated in the The r' practices concerned with crimi from all parties are encouraged to Principal Thoughts of the Na cases nal violent acts. deal with problems of violence. tional Problems conveyed and years To address the issues on * Truthful comprehension on discussed with the Vice President comm social violence, the seminar came religion should be promoted in of the Republic of Indonesia, and n< up with some thoughts of solu order to prevent the manipulation Mr. Try Sutrisno, during a one tions, which are as follows: of religion for destructive goals. and half hour courtesy call on Besides, all religions possess the November 4, 1997 at the Merdeka * Every effort for understanding universal love to be spread out for Selatan Palace, Jakarta. the aspiration of the people is the prosperity of human beings essentially required, as well as which will further lead to the Yabin is a member of KMBJ MALAYC>IA: 'Operation Lalan8' -10 Years Later On 26'h October 1997, around against dissidents under the social activists and academics, 150 Malaysians converged at the Internal Security Act 1960 (ISA), were arrested and imprisoned gates of the detention camp in also known under the code name for up to two years. Among the Kaunting, Perak, to mark the 1O'h 'Operation Lalang'. On 27'h detained were prominent figures anniversary of a mass crackdown October 1987, 118 politicians, like Dr. Chandra Muzaffar, Lim t.______l_O ___ S_EE_D _S_O_F__ PE_ A_C_E ___ Kit Siang, Dr. Syed Husin Ali Government to a) repeal the ISA should go. It should be abolished and Br. Anthony Rogers. ISA, and all other laws allowing for immediately. The ISA is a blot which was introduced by the detention without trial; b) release on our dignity, It is a slur upon British Colonial power in 1948, all detainees held under such laws our democracy. It shames our allows the government to detain or charge them in open court for nation". a person without trial for any any alleged offences. According length of time in the name of to the group thousands of people Source: Ali ran for Unity Month national security. In a public dec were detained under ISA. "Me ly, 1997: 17 ( 10) laration the group of protesters mory is important. Malaysians See also Ali ran's homepage: http: and a number of Malaysian should never ever forget that llwww.malaysia.net/aliran organizations demanded to abol Operation La lang happened", ish the ISA. They appealed to the Muzaffar stresses: "The ISA THAILAND: Buddhist Monks and Teachers Behind Most Child Assaults According to a report of the why they are the major groups able to flee due to protection by Child Protection Foundation, for such crimes is the pressure surrounding people. In most of Buddhist monks and novices by regulations and principles, the cases children were found to are, besides teachers, the major according to Soompon Jitradab, have been raped repeatedly for offenders of sexual assaults on lecturer at Bangkok's Chula long periods of time and more children. Places of sexual abuse longkorn University. Further than 100 have been raped up to are homes, temples and schools. more, they have more chances 200 times and more. The report records 200 serious and authority to force children cases of abuse in the last three to do whatever they want. Teach Source: Bangkok Post, 22 years. 93 assault cases were ers and monks are highly September 1997 committed by teachers, monks respected in Thai society. More and novices. One of the reasons than 90% of the suspects were Vol.l4 No.I 11 ALTEQNATIVE& TO CON&UMEQI&M GATHEQING 1997 &PIQITUALITY 0 CON&UMEQI&M &EMINAQ Buddhamonthon Park, Thailand Following is a brief summary of the Alternatives to Consumerism Gathering, (A TC) organized by the Santi Pracha Dhamma Institute. Full texts of the keynote speeches as well as other supplemental information about the Gathering will be published in separate occasional papers in the nearest future. Monday December 8th: The opment model and were more ditions, for they hold the stories Call. interested in a people-centered of what it means to live in this The day began with chants development model. "An activist world; they hold the stories of from the Tibetan monks. After a friend of mine in Thailand once what the good life is about. I few words of welcome from said look, you develop your believe that to do the job that Sulak Sivaraksa, we began the supermarket at the cost of our needs to be done even our reli seminar with prayer from some of supermarket. This is our super gious traditions will need to the many traditions represented, market; the forest, this water, this stretch ancf. grow; and they will including Buddhist, Sikh, Mos land, is our supermarket. When need to ask from their followers lem, Christian, Hindu, Quaker, we need medicine, we go to the more than simply being good. " Indigenous, and others. forest; when we need fruit, we go Next, Jane Rasbash who has Ajan Sulak presented an to the forest; and you have taken run the Alternatives to Consum opening speech, emphasizing that away, for setting up indus erism (ATC) Secretariat for the spirituality as the essence of life. tries and building roads. And past several years gave a brief The world was now controlled then you set up a supermarket overview and background infor by multinational companies with for yourself in Bangkok, while we mation on the project and plans more power than any nation are deprived of our supermar for the future. Pracha Hutanu state. Perhaps if religious leaders ket... " he emphasized that there watr, followed by suggesting joined together and went back to were quite a few lessons one that we all took extra care to keep spiritual traditions, that could needed to learn from Gandhi. in mind the fact that all of the provide an antidote to consumer The contribution that Asians participants had come from very ism. We were reminded that in could make in today's world was different backgrounds, and very just over one month would be the promoting the idea of simplicity; different kinds of societies; some 50th anniversary of Mahatma People respected Gandhi for his had walked for days from the jun Gandhi's martyrdom. Fifty years simplicity. gle, to meet with us, and had a ago he could move the people of Next Elizabeth Roberts, or painful time getting a passport, as India to challenge the most Rabia for short, presented the many governments still were not powerful empire of the day, the second keynote address, this one willing to accept the indigenous British empire, by the strength of from the ·point of view of an peoples of the land as full citi his spiritual leadership. Today activist involved mainly in social zens. And then there were people multinationals and consumerism and environmental justice issues, who had come from big cities, are much more powerful than founder of several NGOs, and metropolitan cities, all over the any colonial empire; but if we teacher at the Naropa Institute in world. Pracha then outlined the could follow the Mahatma's Boulder, Colorado, USA. She program for the five days of the example and bring his spiritual began powerfully: "People in my Gathering together with Ajan force back into the world, we country are lonely." This simple Sulak, that the event was also would succeed in countering but profoundly honest statement taking place in honor of the these forces. was then followed by a brief seventh cycle birth anniversary Next Rajagopal of the Gan account of the reality in the of His Holiness the Sangharaja, dhi Peace Foundation in New United States. the Supreme Patriarch of Siam; Delhi presented a keynote Was there a way to counter he thanked the Santi Asoke move address, stressing that the people the alarming onslaught of media ment, who were providing food gathered there were not happy and malls? She concluded: "We for the seminar and invited Lama about the profit-centered devel- hope to look to our religious tra- Doboom Tulku director of Tibet Rame 1 2 SEEDS OF PEACE The Tibetan Monk Delegation at the ATC Gathering House in Delhi, to read a message Peace Foundation in New Delhi no soul, there are only things, from His Holiness the Dalai chanted an interfaith prayer. and we also are only things ... Lama to His Holiness the Then Dr. Rosemary Ruether, Consumerism is a middle Sangharaja. After this the Thai feminist theologian and profes class problem, a problem of the monks present recited the stanzas sor at Northwestern University, affluent, but it affects just about of victory in honor of both H.H. was introduced as our first spea everybody. The underside of the the Sangharaja and H.H. the Dalai ker. Following is a brief extract system, the poor, suffer from Lama. After lunch, the Tibetan of her speech: "I have a number polluted air and water; their monks recited the sutra from the of complex points to make. The children play in the dumps of Tibetan tradition in consecration first concerns the system of con the affluent; their misery is of the one thousand Buddha sumerism, the drive to accumu defined by the system, while their images in a remarkable ceremony late; "to have is to be", the drive minds are colonized by it". greatly enjoyed and appreciated to acquire possessions... "I shop "Even to think that there is by all. therefore I am." We need to see an alternative is considered The afternoon program this as a deep system that has been heresy. We want an alternative consisted (as it would throughout shaped by modern science, tech that is broader than communism, the Gathering) of breaking up nology and colonialism of the that includes women, the environ into smaller groups of about ten last several hundred years. It is ment, etc.; that overcomes the participants with diverse back rooted in the death ofnature: the split between mind and body, that grounds discussing relevant development of an ideology is more holistic, that focuses on topics. On this day the topic was which defined all reality as dead communities. But the local is not "The Call - What made the par matter in mechanical motion, enough if it is small drop-out ticipant interested in the issue of and thus denied spirit, god, life ... survival experiments falling consumerism?" allowing no meaning, no inward through the gaps in the system; ness, no spirituality, no subjec we need to network, we need an Tuesday, December 9th: tivity ... all of which are illusion. alternative to globalization which Problems and Causes of There are only hard realities, only can then really challenge and Consumerism. atoms; only mechanical force. create new patterns, new ways To begin the day's session, This materialist philosophy of living. But this is risky stuff, Ramesh Sharma from the Gandhi underlies consumerism; there is long term, and very serious; risky Vol.14 No.I 1.3 The ATC Gathering because as soon as it becomes tions. We are told there is only and then invited Madame Oka strong enough to really challenge one valid model: the Anglo and Nyoman Sadra of Bali to the system, the system will come American model; the European light the candles. down on it. As soon as the and Asian models are no longer The rest of the morning was alternative is real you become legitimate... Globalization primarily devoted to a panel a heretic." equals Americanization; the discussion, with Betty Cabazares Our next speaker, was triumphant nationalism of glo of the Philippines as moderator. Walden Bello, a Philippino balization is an American proc She formulated the topic of the economist who is the driving ess... And it is a process without day - "The kind of society we force behind a Thai NGO called cultural and political dimens would like." "Focus" that does policy analysis ions ... The panel members: Sock and research for the South. He The assembly then broke up Nye of Malaysia; Anjana Shakya elaborated on the processes and into small groups to discuss the of Nepal; Andrew Nugent-Head, structures of economic globali speeches and to come up with an American who has been living zation, their relation to consu two or three questions for the in China for eleven years, work merism, and alternatives: "In a speakers. Each group put forth a ing with an organization dedi process led by US economic and question to both speakers. cated to preserving traditional political interests, represented by arts and culture; Christine large transnational companies, Wednesday December lOth: Wandera, of Amani PeT theater the nation states of the world The Vision. company, Kenya; Mae East of are turning into one borderless To begin the day's session, Brazil, who is active with the mass, with no economic barriers. the leader of the Ban Krua Findhorn community; and John They are trying to remake the Moslem community of Bangkok Thomson, of Emerson College, world an image of the US econo performed the opening prayer UK. my - no state intervention, little ceremony. Then Fazlin Khalid Sock Nye brought up the restraint in capital's relationship of the Islamic Foundation for necessity to modify the current ISm. to labor... They say they are Ecology, UK, was invited to western paradigm, from a linear seeking a "level playing field": describe the Ohito Declaration. to a holistic one, emphasizing Thur level in that it is extremely Next, Ajan Sulak described interconnectedness and long Alte advantageous to US corpora- the history of Buddhamonthon, term sustainability. Anjana T 1 4 SEEDS OF PEACE Bishop Labay en the beauty way", and it has been and a participant said that the first sign of a loss from Laos lit the of sustainability is the loss of candles. beauty. But what is beauty? Tian Pal Beauty fits; it fits with its larger maka and the environments; it is not out of other partici place. Also, beauty, besides being pants from sustainable, is unique; it cannot Orissa, India, be mass produced. And finally, performed the beauty has presence. The beauty opening prayer way is a spiritual practice; let that ceremony. It is practice of beauty guide us. " a ceremony of Next, Teresita de Guia spoke Tian's tribe and about continuing the momentum includes tribal created by the Alternatives to drumming, and Consumerism Gathering, net what appears to working between groups in be the spiritual various places, trainings, etc. possession of Then Anita Fernando shared one of the mem her experiences from work in a bers. community center in Sri Lanka The session and some practical steps towards took on a similar greater seH-reliance. Finally, form as the day Ajan Sulak presented three points before, with a regarding "the Path": 1) how to slightly diffe link alternative people and insti rent topic - The tutions into an alliance or move A Working Lunch at the ATC Path - how to ment; 2) how to challenge the get there, how to status quo; and 3) what were related her experience growing achieve the goals, along with skillful means to achieve alterna up in Nepal, the country gradu concrete plans to be shared the tives in the near future. ally being "consumed" by con following day. The panel mem sumerism while simultaneously bers were Bishop Labayen of Friday December 12th: losing the ability to be self the Philippines, Elias Amidon of CommitmentJClosure. reliant. Andrew spoke of his the USA, Sulak Sivaraksa of To begin the day's session, conviction that sooner than later Thailand, Anita Fernando of Sri Christine W andera and Lodi we would be looking towards Lanka, and Teresita de Guia of Gyari, director of the Campaign traditional arts and knowledge to the Philippines, with Vicki for Tibet and personal repre help humanity out of the current Robbins of the USA as modera sentative of H.H. the Dalai crisis. Christine emphasized the tor. Lama, lit the candles. relevance of community activi Vicki introduced the panel Kiefer Foote, a native North ties, namely folk theater, in solv members and the topic, then American of the Lakota Sioux, ing problems of modern society. presented some questions to performed the opening prayer Mae described her home at the serve as a starting point for dis ceremony. Findhorn Community, Scotland, cussion: In the face of the current To close the conference, all and how this community was economic and political realities, participants joined together in a working towards real sustaina how could we prevail? What tools large circle for the final prayer bility. Finally, John Thomson did we have? How do we reclaim ceremony. Members shared their pointed out a number of facts to our children? How could we work prayers, thoughts, or feelings as help understand the problems together? How could we be effec the spirit moved them. Finally, today, concluding that we needed tive? Bishop Labayen empha Ajan Sulak shared a few words of a new relationship to the earth, sized the need to reconnect with encouragement and inspiration recognizing it as a living organ our own cultures and wisdom tra for the long road ahead of us all. Ism. ditions, to rediscover the treas ures of the indigenous peoples. Pavel Gmuzdek is a student at Thursday December 11th: Elias Amidon talked about Naropa Institute. Alternatives - The Path. beauty in sustainability. To begin the day's session, "Native Americans speak of Vol.l4 No.I 15 Putting words into action - Ramesh from the Gandhi Foundation at his spinning wheel 16 SEEDS OF The well • attended workshop on sewing the gnomes together: gifts from the "Dutch delegation" Inter. commun;ty Inter • g"fte . • ~· rational bondj . ng • Ch,ang Ra; Walk available A vigorous Thai massageto all a t the ATC Voi.I4 No.I 17 Declaration on Alternatives to Consumerism: Drafl Asc Alte We, the people gathered in Thailand in December, 19971 representing many countries, religions, wisdom traditions, cultures, individuals and organizations do declare that the rampant growth of consumerism is Gath harming minds, bodies and spirits, and threatening the life of our communities and the whole earth. The culture of consumerism requires consumption which is not necessary to meet our basic material and spiritual needs. The Problem We cannot separate ourselves from consumerism. It is in and around all of us, induced by greed, materialism, exploitation and self-indulgence. It is an obsessive yet futile attempt to fill the vacuum in our lives created by a loss of meaning and spiritual direction. Consumerism begins with the belief that more is better, and eventually results in irresponsible multinational corporations, degradation of the environment, and endless bombardment of pressure to increase our craving for non-essential goods. A painful consequence is the systematic widening of the gap between the poor and the rich. The Vision We are ready to face this crisis on our planet and we resist the spreading of "monoculture" around the rnittee gusto world. Our vision is holistic and transforrnative. We want to bring together art, science, nature and religion partid to more deeply understand that all things are interconnected and interdependent. Thus, economic Declru activities will be more responsive to important social, political, spiritual and environmental considerat for se ions. We envision a sustainable future which supports fulfillment of the positive potential of humanity cret~ and safeguards future generations. We envision a restored earth with healthy children, vibrant and input creative communities, and valued elders. differ tion ru pressic Alternatives unive The positive potential of humanity includes love, spirituality, unity in diversity, non-violence, a seri1 responsibility, joy and altruism. Nurturing these potentials may lead us to a universal culture of caring and conve. stewardship. We want to reclaim friendship, family and community values as the basis for bonds of and CJ solidarity. We are open to the spirit of justice leading to genuine reconciliation. from it was We commit to : meeti1 empha • develop in ourselves a sense of caring, respect and responsibility for the true well-being of all focus 1 life; firmly • live with integrity and simplicity; T~ • encourage the growth of varied local alternatives in education, trade, industry, agriculture and workeo politics; ,pourin! • promote and strengthen communities which are inclusive, self-reliant, holistic and supportive of each ready s other, and which grow from shared values and wisdom; forum with c • facilitate meaningful interaction and communication between these local groups; parties. • express our genuine human needs, listen carefully to each other, participate in decision-making, "office1 and join in the action of our communities; the doJj • define and implement ethical principles for scien~e, technology and commerce. energy people draftin! BUDDHAMONTHON other co a rnissic December 12, 1997 represe1 cerns c 1 8 SEEDS OF PEACE Declaration on Alternatives to Consumerism The Draft Declaration, Process and Comments As one of the organizers of the number of participants found minute words and commas, other Alternatives to Consumerism their way to the lively corner, groups added concepts and ideas. Gathering I would like to com however, the time allocated for At the end of the afternoon the ment on the Declaration on Spir contributions was largely in the suggestions were turned in to the itual Alternatives to Consumer afternoons and there were many committee and the Declaration ism. Whilst no doubt the state other interesting activities going amended accordingly. An ardu ment has great value for many on. The most popular were the ous task with suggestions from participants and all were invited practical healing workshops and around ten groups! Again, they to comment and suggest the con many felt that their priorities worked long into the night to be tent, it became obvious to me that lay elsewhere in less literary able to present a second draft by it was not representative of all pursuits. the end of the seminar. This draft and should not be circulated as The Declaration is in English was ciryulated the next day and such without some additional and it ended up focusing on a short one of the indigenous Americans comment. and very articulate statement. The dramatically stood up in front of Part of the process at the majority of people with input were the group and spoke of some of Spirituality and Consumerism from a background with a western the hidden feelings about the Seminar was the formulating of style education and trained to process witjl these words: the Declaration. Some Network present themselves and their ideas "There is no compassion in friends formed a drafting com sharply. "The violence of reason", this document. What I would like mittee and took on the task with and Indian friend mentioned to do on top of what I have just gusto and all were invited to regarding the dominant education done here ( ... tears up the decla participate. Preparation for the system. For some friends who ration) is to say that the responsi Declaration had been ongoing were unsure of expressing them bility of us is to recognize what is for several months with the Se selves in English, those who did already out there. Respect and cretariat circulating a request for not speak the language and those honor, please ... respect and honor input to spiritual leaders from whose wisdom was expressed in the people who are living the lives different traditions. The Declara non-literary forms, the process that we wish to live ... that we are tion aspired to firstly be an ex was not so welcoming and per talking about here." pression of shared concerns and haps it is not surprising that their From many exuberant com universal principles and secondly input was minimal. One learning ments on the "success" of the a series of diverse statements observation of the process for me conference, the story of what conveying inspiring messages was that those from the dominant happened with the Declaration and creative recommendations western cultures seemed to have a seemed to be a powerful learning from different traditions. Perhaps great need to express them experience for many, especially it was a little unfortunate in a selves as individuals, whilst the from the West. The people from meeting with an underlying indigenous people were all very the indigenous cultures were less emphasis on diversity that the much there as part of their com vociferous with their praise and focus of the Declaration stayed munities. more reflective in their comments. firmly on the first aspiration. So whilst the drafting com Several expressed to me a real The drafting committee mittee had set up what seemed yearning to share and exchange worked long into the evenings like a democratic process, in their stories and experiences. ,pouring over the contributions al actuality many people chose not This was achieved somewhat in ready sent and opening a lively to participate for a variety of rea the small groups and informal forum for debate and discussion sons. By the third day, the Com exchange during the conference, with concerned and interested mittee had a first draft ready and but sadly, the Declaration process parties. They found an informal this was circulated to each of the was not conducive to this. "office" on the balcony of one of home groups and at this point eve The process for the Declara the dormitories and the creative ryone had an opportunity to com tion is still ongoing- if you would energy pulsed out and drew many ment. Although the Declaration like to comment, please contact people in to contribute. For the was generally accepted, there was the Secretariat. drafting committee and a few some strong criticism that the other concerned people it became statement did not reflect what had Jane Rasbash worked at the Al a mission to produce a statement happened in the meeting and was ternatives to Consumerism Sec representing the universal con rather general. The group I was in retariat for the past three years cerns of us all. A surprising focused on laboriously changing and was the main coordinator. Vol.I4 No.I 19 Prin ~AO PAULO ME00AGE I of the Alliance for a Qesponsible and United World is ess Prin l from December 1 to 6, 1997, women and men from fifty countries, supporters of the Alliance for build a Responsible and United World, met in an international assembly near Sao Paulo, Brazil. About two hundred people on four other continents, meeting in Algiers (Algeria), Bangalore (India), Barcelona (Spain), Kigali (Rwanda), Roubaix (France), and Tolga (Norway), participated with us here in Bertioga through the Internet. This was the kind of meeting that has long been imagined but rarely attempted on such a scale with such multicultural collaboration. Four hundred ordinary people in seventy countries took part in our discussions, which concerned the means and goals for collective, coherent action in the immediate future and on behalf of the long-term future of all peoples and the planet itself. Initiatives for change already exist throughout the world. We intend to learn from them. We also hope pres~ to interact with those who are engaged in these initiatives so as to strengthen our will toward common goals. Prm We ourselves gathered from such distances, with such diversity, in the belief that if the dominant societies continue on their current path, humanity and nature will be destroyed. Among the most urgent in no questions we are facing, we stress the following: • How can we find a way toward a sustainable life and livelihood when water, soil, air and sources of energy are jeopardized by pollution, waste, selfishness, pervasive corruption and lack of political will on the part of governments to implement international agreements? • How can we find a way to nurture local and regional communities in the face of systems of production For and consumption that betray the common good and undermine the dignity of human beings- especially 38ru of women, refugees, and the disabled? • How can we find a way toward new forms of political decision-making while even democratic state - systems seem incapable of fulfilling their promises to represent the poor, the landless, and the displaced? • How can we find a way toward a world with no economic gap between North and South, and no aggravated unemployment in the North or South, despite the overwhelming presence of businesses seeking only short-term profit and economies seeking only short-term security? fro • How can we find a way to promote the value of cultures, sciences, and traditional wisdom as the Dece foundation of social and spiritual development when the fruits of culture, science, and art are often set Stred against each other in our systems of education, or are reduced to commodities? held • How can we raise our children with respect for their abilities and regard for their potential, in a world nabw where adults often avoid their responsibilities, where youth are not empowered, and where the media of the pursue adolescents as if they were criminals? nativ • How can we eliminate the poverty and subordination of women, and all violence committed upon them, mg.~ when the majority of our societies are dismissive of women's human rights? Dharl • How can we prevent or solve regional conflicts that uproot peoples, scatter ethnic minorities, and destroy the environment? In order to deal with such complex challenges, we must transform our ways of living and thinking. Recognizing that the contemporary world is unbalanced and that the prevailing mode of life and thought are leading us to self-destruction, we reaffirm the following principles of the Alliance's Platform of Action: tre Principle of Safeguard: justJ The limits and rhythms of nature must be respected, preserving its essential elements- water, air, soil, thro oceans and all other sources of life. from 20 SEEDS OF PEACE ------=---- -.::::::=:::==::--- Principle of Humanity: Every human being must have the right to fulfill her/his whole human potential, with access to what is essential for well-being and for living in dignity, respect, equity, happiness and solidarity. Principle of Responsibility: Individuals, enterprises, nation-states and international institutions must take responsibility for building peace among human beings and establishing harmonious relationships between our societies and the natural world. Principle of Moderation: We must pursue a way of life that avoids waste and affirms simplicity, promoting social equity and ecological balance by means of self-regulation of consumption. Principle of Prudence: The creation and use of new technologies must go hand-in-hand with the capacity to control their present and future risks to our planet. Principle of Diversity: We must preserve and encourage the diversity of civilizations and cultures, allowing both for innovation and for the affirmation of traditional knowledge. Principle of Citizenship: We must consider ourselves and all human beings as members of our own community, integral parts of the broader human community. For the full text of the SAO PAULO MESSAGE please contact Fondation pour le Progres de l'Humanite, 38 rue Saint-Sabin, 75011, Paris, France. Creative 8treet Theatre from November 27th through Parichat Jungwiwatta, who lish; not to mention a group full December 1'1 1997, a Creative teaches drama at Thammassat of predominantly strong-willed, Street Theatre Workshop was University in Bangkok. powerful personalities. For a held at Moo Ban Dek, Kancha From the first day, it was workshop whose subject is, by naburi. The workshop was one clear that the workshop was going nature, utterly dependent on ofthe opening events of the Alter to be something of an adventure group process and interaction, it natives to Consumerism Gather from the somewhat eclectic was clear, at least to this partici ing, a project of the Santi Pracha group of participants. Not only pant, that the principal challenge Dhamma Institute, which took was there remarkable ethnic for the days ahead, both for the place in late November and diversity - including the facilita group and for the facilitators, throughout December at various tors, there were six Thai, six In would be overcoming whatever sites around central Thailand. The dians, two Kenyans, two Kachin, barriers might be present, leaving facilitators for the workshop were one American, and one Canadian behind whatever cultural bag Otieno Ombok and Christine - there was also a dramatic range gage we all carry locked in our Wandera, of Amani PeT- a thea of age, background, and theatre unconscious selves, to gel or tre company of young artists experience, and an even split coalesce into the kind of func spreading the message of peace, between men and women. To tional, participatory group or mi justice and reconciliation complicate matters significantly, cro-community that was required through participatory theatre - there were three language groups for the work we were to attempt to from Nairobi, Kenya; assisted by requiring translation from Eng- carry out. That we succeeded at Vol.l4 No.I 21 . ' Ota~ · ·.· "' ' • i# ~ • • all is, I think, a testament to the stuck most with many of the two parties, in which the group the de' remarkable skills of the faci participants, who still remember was split in two, with each group (preser litators; their dexterity in allow and laugh about them a month collectively deciding the lines, Consu ing full participation at all times,. later, and may well do so for responses, reactions, and charac cembe1 while still maintaining control, many a month to come. terization, of one of the parties. illustra and particularly in steering this Also important to the group's This was done using a personal discus! group along the difficult path to sense of full participation in the issue- girlfriend arriving late for a empha a final product, was remarkable. process were nightly reflection date with her boyfriend, and also tre as a Ombok particularly, in his ability sessions, during which the day's using a social issue - a confronta commt to allow everyone full expression events were discussed, possibly tion between field labour and necess: and yet retain an often unnoticed, criticized, and in which par management, both times with to be 1 almost subliminal, grasp on the ticipants, had the opportunity to both educational and highly down reins, maintaining high energy affect the course of the workshop entertaining results. Another chotorr throughout and displaying ex in the coming days. This was example is an early preparatory commt traordinary patience, displayed particularly relevant, as it backs attempt at group process - with, probler some of the finest. facilitating up the core message of the subject perhaps, limited success, although solutio skills I have yet encountered. matter; since the concepts of highly entertaining nevertheless. comm1 One of the keys to the crea theatre being dealt with involve We were again divided into two volved tion of a group spirit was the use including the community in all groups, one of which developed a for a p of a wide variety of games and levels of creation and ensuring skit demon.strating family break impact such, used to focus our energies at community ownership of the down, sexism, abuse, alcoholism, involvE the beginning of every session. production, it is only appropriate and a variety of other social prob tors, b This was critical, as it got the that the participants had an lems resulting from consumer every ~ group involved in playful, often equivalent guiding role in the ism's attack on Asian society; decidin physical interaction, often with workshop. the other presenting an amusing script, : song or nonsense syllables, The meat of each day's mime - centered on one man's the prir thereby effectively transcending sessions was basically divided frustrated need to sneeze - dem from ir the multiple language barriers and into two parts: presentation of onstrating the absurdity of the the sub. allowing a genuine camaraderie information, background material, mindless herd mentality which is that between people who would only and discussion; and practical ex consumerism both creates and nity inc be able to hold a conversation ercises. The latter included skits feeds upon. they v. through one, or even two, inter and role-playing, usually in small Generally, however, these Rather mediaries. Indeed, some of these groups. For example, one such skits and practical exercises were foodfo1 songs and games are what has exercise was dialogue between used not only as preparation for the corr new toe amana teach t forever Th commu cussed. nature, MooBanDek conflict Kids Enacting role in ll A Play About the of utm Y adana Pipeline conflict the COif by the themsel them b) is to ha examplt into a g 22 SEEDS OF PEACE the development of a final piece on the issue of AID.S, and reduc and diligence of the facilitators, a (presented at the Spirituality & tion of risk in such areas as pros piece was, in fact, moulded- from Consumerism seminar on De titution and drug use; but the com agreement on a central issue, to cember 9th), but to support and munity instead pinpoints unem work in smaller groups to develop illustrate the topics presented and ployment as the central problem, the theme, to a final conception. discussed that day. The main with prostitution and drug use as The piece attempted to stay true emphasis, of course, was on thea direct consequences of the un to the theme of the conference, tre as a tool for social change and employment problem. Thus, the i.e. consumerism, and showed, in community development. It is work is immediately of enor a half-mimed symbolic form, a necessary, for community theatre mously greater relevance to the traditional society lured away by to be truly successful, to break community. Also critical is not to the seductions of consumerism, down the actors/audience di provide "answers", not to present and turned to a robotic industriali chotomy; merely walking into a a piece in which the problem is zation; the eventual breakdown community and acting out their acted out, followed by the sup of this industry, and a turning to problems and your idea of the posed "solution" to that problem. the forest for alternatives; clash solution is not enough. For a Rather, the focus here is on thea between the modem world and community to really feel in tre as a tool to explore the pro the wildlife of the natural envi volved and personally engaged, blem in question. Community ronment; with an eventual mystic, for a piece to really have social members can get involved, can tribal acceptance, reuniting, and impact, the community must be role play different sides of con rebirth. While fifteen minutes involved, not merely as specta flict, can act out different ap doesn't allo~ for much elabora tors, but as creators, affecting proaches to resolution, and thereby tion, the message was still fairly every stage of the creative act: get to know themselves, the other clear; and while the piece may not deciding on a theme, developing a parties, and the issue better; be destined for theatrical fame, script, acting, directing ... One of performance becomes a mirror yet it was an illustration of the the primary reasons for this, aside through which people can see process and concepts in question, from increasing the relevance of themselves, their social situation, and was indeed the fruits of com the subject matter and its impact, and the problems they encounter, munity effort. is that by involving the commu in a fresh and stimulating way. On the whole, the street thea nity in every stage of the process, The central issue discussed, tre workshop was a highly posi they will be able to repeat it. then, was that of ownership. For tive experience for all involved, Rather than providing an hour's theatre to be an effective social both for the knowledge learned, food for thought from the outside, tool, both process and production the new tools developed, and, the community is provided with a must be owned by the community perhaps more importantly, the ties new tool- as the saying goes, Give itself, and the community mem made, the bonds formed, and the a man a fish and he eats for a day; bers must feel that ownership. time and experiences shared. teach him to fish, and he eats Thus, much discussion was Certainly, in terms of social forever. directed at tools and methods to activism and community work, The concept of the ideal ensure ownership of the produc new doors have been opened and community production was dis tion. greater insight gained for all the cussed, as well as conflict - the Finally, the group was re participants; and I hope that those nature of conflict, approaches to quired to put into practice, so to of you who were not present conflict resolution, and theatre's speak, all that had been learned, might yet be inspired to explore role in that resolution. Again, it is and use these new-found ideas of the path of community theatre, as of utmost importance that the community process to create a a potential and powerful tool. conflict not only be relevant to short piece to be presented to the the community, but be identified larger group at the seminar. This James Andean is a Canadian by the community members was a difficult process, and, I think, volunteer who who has spent four themselves, and not preached to illuminating as to some of the months at the Wongsanit Ashram them by the outsider, if the work difficulties that may be encoun working with several projects is to have maximum effect. An tered when trying to put theory of the Santi Pracha Dhamma example was given that one goes into practice. However, ag;un Institute. into a given community to work thanks in large part to the patience Vol.l4 No.I 23 outsic A Workshop: &lf Qeliance at the Grassroots: the b from eign 1 Local Production for Local Consumption relatir ship. s told The Self Reliance Workshop drama role play and small groups awareness and people's partici . I participants at the Wongsanit everyone had a chance to partici pation. In the afternoon the with Ashram found themselves join pate and express themselves. The group had a discussion on the ing others in the planting of the translating seemed to go very well ethics of the market society and Peace Pole on December 14th at in the small groups that worked some of the problems around the 9 a.m. Friends from many coun together on other tasks of the use of money. The final day the tries said prayers as the pole was workshop such as the evening group wrote out cards with key local planted next to banana plants in program and keeping the space words that had come up during wome a corner of the Ashram. where we met in good shape. the four days and tried to work out drinks The Self Reliance workshop Although the format had been the links. It seemed that many tional was one of the follow up to the worked out in advance, changes areas connected to each other in The v Spirituality and Consumerism were made as it become clear we a diverse range of ways. possib Seminar. There were about thirty needed to help meet more fully One of the experiences that smce persons from South & South East the participants' expectations helped dr~w out the reasons a overtl Asian countries working with and the needs as they evolved. community becomes less & Jess a hibi~ rural grassroots organizations The first day was a time for self reliant was the village game. village who gathered to learn from each everyone to get to know each People developed their ideal to edu other. The team of five faci other through sharing how they community with large sheets of of the litators mirrored the variety in had moved towards self reliance paper & crayons as the medium. multin age and experience of the group. in their own lives. There was also After a Jot of talk back and forth mone) Jane Rasbash, the overall organ a session using art to work with order came out of the chaos and proce izer from Scotland Jives in one's creativity. The second day each person was drawing some source Thailand; Ouyporn Khaonkaew, participants continued sharing thing for the ideal community. tionw. an experiential nonviolent trainer stories with graphic accounts of They even began to talk about Plan f< helps with the empowerment of situations in the Philippines, local currency and solar power. the mi women is from Thailand; Betty Nepal and Sri Lanka that brought Ouyporn asked the group if they Fr Cabazares an experienced trainer to the fore the issues of depend liked what they created, if they Nabre with a radical Christian perspec ency on donors, the plight of felt it was self reliant. Then, she poor\\ tive is from the Philippines; indigenous people and natural asked them to come live in the try side Anjana Shakya with extensive healing rather than commercial community they had created. are en background of work with com medicines. The afternoon tackled People sat on the sheets of paper ment b munity groups and a real concern the issues of self reliance and and felt they were living there. tians ~ about becoming dependent on gender. A discussion on non In came the outside force in the donor organizations is from monetary economies and local form of help first trying to win Dialo~ forme Nepal; and myself, Lillian Will exchange gave everyone food for their friendship by giving a free (Chn: oughby who has spent many thought and seemed particularly computer to the school and Organ: years pioneering with nonviolent relevant to participants from motorcycle to a young man. The Demo.. experiential training for activities Burma and Thailand whose own outside person married one of the candid is from the United States. currencies are becoming weaker women and one thing Jed to they The workshop as one model and weaker. On the third day we another and the paper village was orgam; of experiential learning moved continued the experience sharing crumbled and thrown away. ing \\it along very well. We tapped the with a Karen friend from Burma At this point the people were workin knowledge within the group as a working on community forest asked how they felt and they said: are be self reliant community would. protection, a Thai involved with annoyed, sad, lost, isolated, things traders People shared their stories and the Forum of the Poor and a were happening too fast etc., This multi- raised their questions. Through Cambodian working to raise led to a long list of the kind of 24 SEEDS OF PEACE --- outside forces that contribute to which forced outsiders to lower ment and rebel group until they the breakdown of community their prices. A cooperative man managed to speak with both and from tourism and hunger to for ager was killed and others are initiate a more peaceful situation. eign debt to attitudes and laws being hunted so they've slowed Kachin friends in our group rec relating to land use and owner down their initiative because they ognized this experience well and ship. do not want violence. However, a feeling of solidarity arose. The Some of the stories people they are not discouraged but are small dramas had few words and told that I remember: looking at other ways to work this method of communication In Sri Lanka, Anita worked with their problem. went some way towards crossing with women who had formed One story about gender the language barriers. associations and she was able to relationships comes from Burma On the last day the session pass on information to the women telling that many ethnic groups was held under the pine trees at about, for instance, drug from are fighting against the govern the edge of Ashram. Key words pharmaceutical companies and ment. This means the villagers are naming the factors that under local alternatives. Thus the having to provide for both sides. mine self reliance in rural com women could choose. Also, new In one area, all the men refused munities were identified and drinks were coming in, the tradi to be the village headman. The written on cards and a large sheet tional drinks were being replaced. women felt they needed a leader of paper was spread on the pine The women discussed this and so some women come forward to needles and the group arranged possible alternatives and decided be leaders. When the government them and ~dded to them in any since the hibiscus was found all men demanded liquor, the women way that mafte sense. An example over the country they would make didn't have it to give them as the of the words used and brought up a hibiscus drink to serve at every women didn't drink. Also the included human & civil rights, village meeting. Thus they began women couldn't be used as negative effects of science & to educate people on the benefits porters because they had young technology, consumerism, dis of the hibiscus drink and how children. We would really like to placement, fall of communism, multinationals were taking their know more about how this story foreign companies, migration, money away from them. This is being worked out now. tourism, religious institutions, process led now to Health Re Frankie Abreau from Burma military policies, hunger, pollu source Centers where informa tells of how he is working within tion, capitalist policies, economic tion was passed on and a People's the system. He takes to heart the policies, globalization, media, Plan for Health was presented to terms "community forestry is market forces etc. etc. The group the minister of Health. sustainable management/control fust tried to put them in a very From the Philippines, Raffi of forest resources by local users linear order but soon ran into Nabre is working with the Urban for their own benefit." He helps problems as it was clear that there poor who come in from the coun villagers come together to talk & were many inter-related factors tryside because of conflicts which socialize and learn about and un and they could not be ranked in are encouraged by the govern derstand the traditional shifting a neat format. A circular form ment between Muslims & Chris cultivation methods. evolved with many links between tians. So they used the Interfaith As you've guessed the each card and a lively debate arose Dialogue idea and the group stories go on and on. We do hope as the group worked out connec formed KAMBA Y ABA Y A the full stories can be written and tions, The next activity was to (Christian & Muslim Urban Poor published in the newsletter, as think of ways to counter the iden Organization for Freedom and they tell a lot about how people tified difficulties, then place them Democracy). This led to running are really coping with the idea of in a way that made sense on the candidates for elections which being self reliant. sheets of paper on the ground. they won and they continue One eve~ing, small groups Everyone joined in writing out organizing. They are now work were asked to discuss and act out the cards many of which reflected ing with Alim who is a chieftain stories of how they had become or their own activities at the grass working with his own people who moved towards self reliance. One roots such as literacy classes, are being exploited by outside group acted out a situation in the training women in self reliance, traders. They have organized Philippines where the villagers alternative education, use of multi-purpose cooperatives were harassed by both govern- drama/video social action work, Vol.l4 No.I 25 capability tratntng seminars, respective areas. Most left with a workshop of only three and one 5. awareness raising, inclusion of resolution to raise awareness on half days with persons they don't tion women in all fields, organic self reliance and to link present know or haven't known for very gardening, consultations with activities with those of other long. Also, I wish I could have the POs & NGOs and appropriate groups in the area to work included everyone's name and technology. together for a more sustainable story. And lastly, I thank every One person strongly empha future. one for the opportunity to be sized "Local Production for Lo Personally, I found the part of the Self Reliance Work cal consumption" and everyone workshop very rewarding and shop. quickly agreed that this be the an example of how people from unofficial theme of the workshop many countries, many back Lillian Willoughby has been a and a message to take home to grounds and different ages, can long time Quaker activist cur communities. This stimulated a really share deeply and learn rently residing in New Jersey. .. discussion on what was appropri together. Yes, and that we can She has been actively involved ate local produce and what was together work through misun in the Movement for the New imposed from outside that con derstandings and learn and grow Society. This article has been tinued over the lunch table. The from them; and that people with written with big help from Jane group then went on to work on differences and limitations can Rasbash. plans for concrete action in their find ways of contributing in a Dh01 ture NATUQAL CHILDHOOD Mo and the International Workshop on 'Alternative Education' conu and in Moo Ban Dek, 14-17 December 1997. p Educators from ten Asian coun the will into directed activity. dedicated to a guided tour dec is tries, Africa, Europe, and N. For adults seeking to ex through Moo Ban Dek Chil real. America met in Moo Ban Dek, plore, support and strengthen dren's Village School. The Kanchanaburi, following the 'alternative education', the participants experience how 'Alternatives to Consumerism' thinking process alone is not education and community cul gathering in Buddhamonthon, enough to direct activity. A ture go well together: the children 8-12 December. holistic approach to education can 'shop' classes in arts and Education is a joyful experi emphasizes the importance of crafts and the houses where they ence and engages thinking, feel indigenous wisdom and contem and their teachers live in com ing and willing. Working in the porary spirituality as guiding pany, all have their individual garden, swimming and singing, forces for co-operative action character. Living, learning and or preparing an 'Action Plan', towards a sustainable and just teaching here is a challenging all are aspects of education. The world. The question "what is a adventure. education process is shared by holistic approach?" was not only In a brain-storm session children, adults and elders. In addressed in rational terms, but during the afternoon, the 40-50 early childhood we learn uncon experimented by experience workshop participants introduce sciously through imitation. throughout the workshop. themselves and their work by me When emerging will-forces meet Usually the morning session suggesting living themes for nom the will of the other, conflicts arise. of the workshop after breakfast consultation, five small groups Free From 3-5 years onwards imagi starts with a lecture. The first day are formed. The themes include: War nation begins to allow the will to however - following a heart 1. Education for underprivileged Uni\ flow out through the activity of warming BaiJii welcoming cer children 2. Environmental D play. And from the 5'h year emony, full of dance and move education 3. Curriculum devel onwards, thinking starts leading ment, the previous evening - is opment 4. Peace education and 2 6 SEEDS OF PEACE 5. A holistic approach to educa of consumerist mono-culture as to the principles and practices of tion. well as the opportunities for Waldorf education is essential, In the morning session of alternative lifestyles, and inno according to John, in order to the second day Pipob Dhongchai vative application of 'skillful clarify that 'Waldorf will deve gives an overview of the current means' were explained from a lop differently in every political changes of the educational sys diversity of philosophical and or cultural context from where it tem in Thailand. The title of his professional perspectives. With is initiated. It should not be a lecture is: 'The Case Against the 'Spirit in Education Move neutral stream characterized by Mainstream Education~. ment' (SEM) Ajan Sulak and his 'methodology' only, however In the late afternoon, after friends created an appropriate important, but should be under work in small groups, the work body to explore these opportuni stood as a transformative force in shop programme proceeds with ties in the field of education. The society at large. community service. A welcome new SEM building at Moo Ban Some of the methodological opportunity for Mr. Upawansa Dek provides beautiful though principles, as touched upon in from Sri Lanka to demonstrate in simple space for continuous John's lecture, and outlined by the Moo Ban Dek gardens the exchange between committed him and other authors in the now abundance of principles he ap people in adult and children's famous book 'Natural Childhood' plies in his inspiring organic farm education. are: the main teacher stays with project in Sri Lanka. Buddhism is concerned with the children throughout the The evening starts with a 'being as one is' while western period of 7 - 14 years and teaches slide show presented by Rajani education stresses 'becoming'. in them~tk morning-blocs; not Dhongchai. The colourful pic The next morning John B. in dispersed subjects. The themes tures illustrate the philosophy of Thomson delivers his presenta are carefully selected according Moo Ban Dek as an educational tion. John is the author and editor to the stages of development of community, founded by Raj ani of 'Natural Childhood- a practi the child. Thematic teaching and Pipob in 1979. A unique callmide to the first S!{ven years' . encompasses story telling (based element certainly is the School He was a teacher in Waldorf edu on mythical sources from cultural Council: all children and adults cation and a long time teachers' evolution and world history), an participate on equal basis in the trainer at Emerson College, U.K. artistic approach to writing and decision making process, fully - an adult center for training and matbs, as well as independent realizing democracy at the research based on the work of accomplishment of creative study institutional scale. Rudolf Steiner. This European reports by the children, and group Subsequently, Ajan Sulak philosopher initiated alternative work based on social and manual Sivaraksa in his evening lecture streams in education, agriculture, skills. Limited use of pre-pro exemplifies how contemporary medical science, economy, arts, grammed textbooks. Buddhism (within the context of architecture and social work. The role of the main teacher religious diversity and co-opera 'Waldorf is the name of the is complemented by arts, crafts tion) can inspire educational German factory where the first and language teachers in the development in Thailand. The experimental school started in second part of the day. The school adoption of the new Constitution 1919. In his presentation John day should be short enough to in conjunction with the present described bow the alternatives in allow intensive family life economic crisis, if well under a variety of professional fields (including artistic activities and stood, creates a historic momen emerged as a reaction to World celebrations) and non-formal tum for fundamental change. War I (1914-1918) and the in education among friends, without This will culminate in the com dustrialization of the western a heavy burden of homework. memoration of Mr. Pridi Ba world transferred to other parts Essential is the breathing nomyong, organizer of the Thai of the world by means of violent in - breathing out' process be Free Movement during World oppression and exploitation. tween the contrasting activities War II and founder ofThammasat The aim of alternatives to these of direct, precise, open observa 1 University, on 11 h May 2000. trends being not to escape the tion of phenomena and distant During the gathering on 'Alter industrial world, but to transform reflection on meaning, context natives to Consumerism' in Bud it from within. and purpose. dhamonthon, both the threats This 'poiitical' introduction The teaching profession Vol.l4 No.I 27 should be understood as an art in foothills near Debra Dun, India. on the real nature of education. 'Acti itself. · · The last morning of the Maybe informal vocational edu mine After lunch the speech on workshop was devoted to a panel cation will be the best approach wor · 'gender' and 'peace' in education discussion chaired by George to offer an alternative within the initia by Stella Tamang (Nepal; mem Willoughby (USA), a Quaker, Indonesian context. highl ber of the Executive Committee senior educator and peace activ Rajani Dhongchai ex of INEB, the International ist. Members of the panel were plained that she remembered Network of Engaged Buddhists) John May (Ireland), Christine from her period as a mainstream initially seemed a quiet event, Wandera (Kenya), Gauri Kul teacher, before she founded Moo • tuned by her knowledgeable and karni (India), Nyoman Sadra Ban Dek with Pipob, that nobody modest style of presentation. (Indonesia), Rajani Dhongchai believed in freedom. From her • Suddenly the gathering, follow (Thailand) and Stella Tamang present experience in Moo Ban small ing a challenging remark on (Nepal). John May, a professor Dek she learned that it is essential by .. gender, burst, a tropical rain in ecumenical studies at Trinity to practice freedom in education inte~; storm on a hot afternoon alike, College, Dublin, criticized the within the context of community theat into a clash of anger, laughter, university system and the 'arms life. It does not work out well • excitement and alert! Especially of specialists' trained not to think when freedom leads to detach in rural areas and urban slums, about fundamental problems. ment, or even alienation, from the education depends very much on One of the important contempo community. The involvement in the efforts of women, while the rary challenges is to crack open the protests against the Y adana terms and conditions are set by the unawareness of 'structural pipeline is 'one way to express male dominated structures. violence', imposed by big insti civil responsibility. It is a deep Often teachers work as volun tutions without morality. He wish of Moo Ban Dek to establish • teers without any or with very pleaded for "alternative universi a temple in order to re-integrate urb little salaries. ties". temple- and school- education. Volunteerism is an impor W andera (Kenya) dramatized Together with the crafts work tant contribution to bringing in her charming style the contrast shops and the adult education about alternatives parallel to the between authoritarian and free this could become a "university formal 'labour market'. The role education. Gauri from India for the teachers". This may also of volunteers in alternative emphasized the importance of be a response to the problem that education was also exemplified activating the senses, feelings teachers tend to stay an average by participants like Dang Xa and unbiased observation simul period of 2 years only in Moo Ban (Vietnam), a university teacher taneously. Central questions in Dek. Teachers could come back • working with street children next education are 'who am I?', 'what and go out for new experiences to his job, Sarah Heyes (U.K.) do I want?' and 'how am I going in a meaningful pattern. of Voluntary Service Overseas, to do it?'. Sadra (Indonesia) told The panel was concluded by (VSO) as well as Eddy Sisolak the participants that he experi George Willoughby. He stated por and Ellen Cowhey, both from enced 'learning by doing' as very that educating children is tough, Maryknoll (USA). effective. He considered his but educating adults is even In the course of the 4 day grandfather as his most meaning tougher. Teachers are in the first workshop, the community serv ful teacher. He guided Sadra as a place expected to demonstrate ice and work in small groups young child in the garden work, loyalty to the system which evolved into an open learning explaining him the universe. It is produced them. George, his wife situation for all, in which free very hard to break away from the Lillian and friends therefore dom was enjoyed. Interaction mainstream education system, decided to create their own small with the Moo Ban Dek commu because even the young pupils scale alternative institutions for nity led to unexpected results like are already programmed accord adult education in several places a series of remarkable batik ing to its authoritarian character. in order to resist the mainstream 'paintings'. Another interesting Mainstream education claims to non-violent! y. feature was the photo display replace traditional wisdom, which The participants closed off depicting the work of Joseph is seen as ineffective in modern the 4 day workshop by review • Antony and his colleagues with society. Sadra told the partici ing the work done in the small ment indigenous tribes in the Himalaya pants that he will contemplate groups in order to formulate an 2 8 SEEDS OF PEACE 'Action Plan'. A steering com Methodolo~y and curriculum economy as an important condi mittee was given the mandate to development tion for peace; organise a work work out the conclusions and • explore the question of con shop on 'alternative business' initiate action. Here follow the scious and un/sub-conscious and 'business ethics' highlights of the group work: learning; de-conditioning the • elaborate the concept of an mind in order to explore new 'alternative university' ('Spirit Education for underprivile~ed paradigms in Education Movement'): inte children • study the development of grate basic, vocational and scien • make use of local (human) children and adults according to tific learning along village culture resources the characteristics of their age pattern; network with likeminded • provide teacher training in and the nature of 'Self initiatives (e.g.: Naropa - USA, small communities; work this out • incorporate in a 'holistic Gandhigram - India, Santi Asoke by "mobile units" (national and approach to education' balance - Thailand, Schumacher College international; including street between head, heart and hands; and Emerson College- Europe). theater etc.) the senses; and the elements of • alternative education in nature Concept of 'holistic approach' small communities will only • encourage children and • study and research (alterna work in the framework of 'a alternative teachers to be authen tive "think tank" - or: "think holistic approach' to community tic (counterbalance inferiority/ pond") is needed in order to give development (material and superiority complexes inherent the concept of 'holism' more cultural village and regional in mainstream education) depth and clarity infra-structure) • strengthen transformati ve • be truthful to our own limita • decentralisation - shift from capacities, ability to creatively tions; we should not pretend urban dominance towards rural engage in change and innovation knowledge or wisdom based community culture and value learning through participa • include Human Rights (and economy; new partnerships tion in culture; including appro responsibilities) in this 'holistic between rural producers and priate traditional and indigenous approach'; include Children's urban consumers, fundamentally wisdom rights and rights of Nature valuing rural efforts and life • start from - what we are - • be aware of the unique mo style. what we know - what we have mentum of the new Constitution • provide access to genuine (and Education Bill) in Thailand. Environmental education freedom, in combination with The realisation of this 'Ac • keep all channels open: art, self-discipline and self-restraint; tion Plan' will in the first place biology, farming, science, tech exercise unbiased perception and rely on local efforts. The interna nology, religion, indigenous reflection tional dimension can be a signifi knowledge and wisdom, contem • critical assessment of educa cant empowering 'added value'. porary spirituality, activism tion as an economic factor (in It will be a long term common • teach 'problem solving calculating social, environmental effort. Some issues however, as methods' at all ages and cultural costs). felt among the workshop partici • share experiences and un pants, are ready for implementa dertake networking (including Peace and conflict tion in the 'here and now'. This with existing organizations) • teach non-violence as a way was the case with the subject case studies of life submitted by the group on peace workshops • experiment multi-faith wor education: "experiment multi. newsletter/E- mail ship and nurture appreciation of faith worship". audio-visual communica- each other's culture (including Guided by Murray Rogers, tion dialogue with the mainstream) a senior spiritual counsel now • make an environmental • assemble and create resource living in Yotiniketan Community education curriculum and hand material on the variety of reli (Canada), a small group of work book (based on case studies) gions in their historical and cul shop participants presented texts • share theoretical develop tural contexts, related to contem from each others' religious tradi ment ('holistic approach'). porary questions tions. • understand a healthy, just 'Natural Childhood- a prac- Vol.l4 No.I 29 tical ~uide to the first seven village education, schools will monitored. The responsibilities ~·, written by John Thomson have to b'!come flexible insti of all parties (students, family, and five co-authors, can become tutes, supplementary to the community and school), are an effective resource book for 'learning by doing' as it can only written into a contract, which is the future work in line with the be provided by local farmers, reviewed periodically." (Natural 'Action Plan' formulated during crafts(wo-)men and elders. Childhood; page 330). the international workshop. Part Schools in this view become The 'Spirit in Education 6 of 'Natural Childhood', titled supporting institutes for home Movement', its new building at 'Education and Schooling' is schooling or 'independent study Moo Ban Dek and the persons written by professor Roland programmes' (ISPs). "Each ISP who met each other in the Meighan (University of Notting varies because it is the result of a 'Alternative Education' work ham, England). In Chapter 22: negotiation between a specially shop in December 1997, follow 'Choices in education' he trained member of staff and a ing the gathering on 'Alternatives describes one example of 'alter family (or community). The to Consumerism' at Buddha native education' which may be programme that emerges states monthon, offer the ingredients extremely relevant for the ap how much time will be spent for an exciting programme of proach to education as indicated learning in school and how much activities in the years to come. by the workshop group on 'Edu learning at home or elsewhere. Hans van Willenswaard comes cation for underprivileged chil It is an agreement about what from the Netherlands. He coordi dren'. If we really wish to involve learning is to be attempted in nated the international workshop local human resources in remote each setting, and how it is to be on Alternative Education. Yadana Pipeline Walks and Tree Ordination Lwas my second day in Thailand the Burmese side into pristine in Thailand, the focus is shifting. from the USA and I was off to jungle. During the first part of my bat , the jungle in the Kanchanaburi There are many issues sur journey to the Kanchanaburi bat m region of Thailand, where I was to rounding the Yadana Pipeline jungle, I met up with a group of crab. participate in a protest concern project, ranging from human Americans and two Thai women, these ing the Yadana pipeline. My rights violation by the Burmese whom I would then travel with to the pr home is Boulder, Colorado and government, to environmental the Pipeline. The second part was in thi I had come to Thailand to get destruction on both sides of the a three-hour van ride across Thai home involved with Ajan Sulak, with border. My own focus around land to Moo Ban Dek children's water an intention to learn more about the pipeline has mainly been in school, where we had dinner and engaged Buddhism. This walk relation to the human rights left our extra luggage and then would be my first opportunity to violations said to be happening continued for nearly three hours get involved and see Buddhists in in Burma. Since learning of the more. Late that night we arrived action for a cause. situation in Burma, I have made at a monastery were we slept. We The Yadana Pipeline is being efforts to help, namely to boycott were the first to arrive followed constructed to transport natural Total Gas who is financially sup by about seventy to eighty Thai gas into Thailand. The pipeline porting the Burmese government activists of all ages. We all slept originates off the coast of south by funding the Pipeline project. on the monastery's open air west Burma and cuts its way in Total's part has been that of a hardwood deck, where I imagine, land across Burma into Thailand. supporter, in that they have over a hundred people could sit in We would be going near to where supplied funding for the con meditation together. tree t the Pipeline would be corning struction of the pipeline, which During our ride we were Thai out of Burma into Thailand. The will indirectly support the mili informed of the current situation Burmese military government tary regime in Burma which has concerning the Pipeline: The has been working tirelessly to been said to be committing current focus in Thailand has been get their section done, which is human rights violations in order on the environmental impact of almost complete. Thus the protest to maintain control in Burma. the construction of the Pipeline is focused on this area of Thailand Now, the pipeline is nearly in the Kanchanaburi region. This where the pipeline will be joined finished in Burma and construc area of the jungle that we would together from the Thai side and tion is beginning to pick up pace be going to was an undisturbed 30 SEEDS OF PEACE Protest Organizers and Participants from ATC Gathering at the Pipeline site region where rare species live the trees. But here, we performed nine monks from Tibet joining us such as the wild elephant, the Kiti a religious ceremony stating that but things got politically tied up bat (believed to be the smallest this tree had been ordained and for them and they were unable to bat in the world), and the Rajini that it should not be cut down. I make it on time. I began to feel crab. Many feel that the lives of have learned that it is one of the that a lot of energy had been put these creatures are threatened by gravest sins to kill a monk and in into making this walk happen the proposed path of the Pipeline a sense, this is what would be and that it was much more than a in this region. This is also the happening if these trees were cut simple interfaith walk where a home of one of the last pristine down. One might imagine that few trees would be ordained. At watersheds left in Thailand. this would then be enough to stop this point I realized I needed to At the first light of dawn, the Pipeline from corning into remember that I was in a com people began moving about get this area, but the people said it pletely new environment and that ting ready for a day of walking in was not a guarantee. Many talked my preconceived ideas would the jungle. People were talking about the ordination as a symbo only get in the way of me seeing about this as being an interfaith lic act that was meant to show clearly what was happening, and I walk, where we would all pray for the people who were constructing needed to be with each step to see the forest and partake in ritual the Pipeline and every one else, what was truly happening. together. A number of rituals that these trees were seen as We then began our journey would be performed from six protectors by other people and together by taking the dirt road different traditions. The rituals were not to be cut down. I picked that passed in front of the monas would be centered around a main up on a subtle message that this tery. This road in fact was a road tree that would be ordained by a action of ordination was directly that was being used by the Petro Thai monk. The ordination, I connected to the sanga of monks, leum Authority ofThailand to con have to say, was very intriguing to which for me was cause for deeper struct the Pipeline. We travelled me and I believe to many of the consideration. this road by truck for about two other activists. In America, it has Before we left the monastery miles. At one point, we passed been at times common practice we spoke of this vision of the a crew of workers widening the for an activist to chain him/herself interfaith walk together and it was road so that heavy equipment to a tree or in some way create decided that, that is what should could get through to the Pipeline a personally physical barrier be be done. At that time I found out site. After passing the work crew tween the trees and person cutting that there were supposed to be we made six crossings of one Vol.l4 No.I 3 1 held in the hands of the monk and then wrapped around the tree. The string represented the J transmission from the Buddha to the monk to the new monk. The monk then recited a sutra from Dece the Pali cannon (the group buddha's teachings) that completed the transmis sion and the tree was ordained. Silence again was shared amongst the people, this time the are silence had a tingle to it. medi We then proceeded on with the other offer ings by the other re Way for Pipeline, close to the Bunnese Border presented traditions. Amongst us there was: a river, three by truck and three on flagged bamboo be our guide. Christian minister, a Jew, a Celt, a foot, none had bridges. It was My heart felt heavy, I had Native An'ierican and a Sufi. clear that if the construction crew seen many trees with the red mark Each was given an opportunity to was to proceed, the river would and I had felt the life force of the express their prayers for this land. bam be adversely affected. My mind jungle and to imagine or know I found the expressions to be as locals ran wild thinking of how the that this area was going to be diverse as the foliage that sur finest construction workers would deal disturbed in such a strong way rounded us all throughout the day susta with the river crossings, but my weighed on my conscience. For I which then culminated within the mind quickly came back to my cannot deny my part in such a grove of elder trees. As we con cluded with this part again silence body as my feet entered the cool Pipeline. I had not known so th( water that flowed through the clearly that my lifestyle was so penetrated the jungle. We were In media jungle. demanding of others. The natural then given safron robes to wrap About an hour after we began gas that was to flow through the around the nearby trees. Some tives walking, we gathered in an area Pipeline was to feed the energy trees needed as many as four robes three high above the river. Here we needs of Bangkok and I cannot to encircle their width. We were three would wait for all the people to separate myself from that, for it is able to wrap five other trees with diffefi gather and then proceed on to our the same all across the world that the robes we had. The effect was Kane~ ritual site. This area in which we modern energy consumption already showing in the faces of Chi stopped was defined by low lying creates demands on others, seen the people and heard in the laugh groug foliage that proceeded through and unseen. I also cannot separate ter of the jungle. The walk down a war the jungle in what looked to be a myself from the jungle so it hurts was filled with hope and joy. and c road way. It was then revealed to see what was to happen. I By the time I finished this indige that this area was the planned route breathed into the sadness and pain article a group of people have of the pipeline and on closer and remembered what was also placed themselves on the dirt the fa examination one could see that going to happen: a tree which is road in front of the construction am or] within the low lying foliage there a part of my larger self was to be crew, between the second and as gl where bamboo poles with red ordained a monk. third river crossing. They have grou flags stuck in the jungle floor to Our lone monk soon arrived set up camp and refuse to move jungle indicate the route of the Pipeline. into the shade of the trees. His until the decision has been made enous These poles indicated the width assistants made an altar next to to reroute the Pipeline and to home of the path and the trees within the grandfather tree of the grove. preserve this jungle for all who meal the poles had been marked with This altar was to serve in the act live in her and all who breathe visit tl red spray paint to indicate their of the ordination. People quickly the air of the mother earth. fate. We all gathered in this area gathered near the tree and silence for a short spell, then continued was asked for. Upon the altar sat a Namkha Todd Ansted is a gradu on the path of the Pipeline to Buddha and around the Buddha ate from Naropa Institute inter wards Burma, letting the red was wrapped a string that was ested in engaged Buddhism. 3 2 SEEDS OF PEACE Dharma Walks: Expressing 0olidarity with the Indigenous Peoples December 17, 1997. 6 a.m. A change; all this while maintaining ing traditional practices such as group of some 15 people are a deep sense of spirituality and rotational planting, terrace culti sitting around a fire along the mindfulness for the people vation and the use of indigenous banks of the Mae Jhum Noi river visited, the forest, each other and seeds, aids opium addicts through deep in the forests of Chiang Rai, self. A daunting task for the a programme of treatment, eco where they had camped the night uninitiated, one might say, to be nomic rehabilitation and pre before. They look serene. They accomplished in all of 10 days; ventative measures, and supports are being led into an insight OR, an enriching experience these ancient cultures to keep meditation by PhraPhaisan Visalo contributing hopefully towards · their heritage alive. Our guide and whose tranquil voice competes an ongoing process in the strug connection to the villagers was with the incessant babbling of the gle for cultural survival and Tuenjai Deetes a.k.a. Daeng, who water. Soon they will be sitting indigenous knowledge. is the driving force behind HADF down on a verdant carpet oflarge This article will focus on and who was one among 25 banana leaves to a nourishing the Chiang Rai walk which I was women in the world honoured breakfast ofhand-milled rice and fortunate to be part of along with with the Global 500 award from banana flower freshly cooked in 17 others from different coun the United Nations in 1992 for bamboo shafts by a group of tries, beliefs, backgrounds and environmental conservation. locals. Indigenous savvy at its with astoundingly rich experi The villages we visited fell finest, very sustaining and highly ences. Getting to know my fellow along a continuum of modernity. sustainable! walkers a little was a learning For example, Ja Boo Sri seemed experience in itself. Leadership untouched by any elements of the * * * revolved gracefully around the modern world whatsoever, with ln the month of December, im group under the wise, yet invis no electricity, running water in mediately following the Alterna ible guidance of Rabia and Phra individual households or road tives to Consumerism seminar, Paisan Visalo. And of course, access; whereas Ar Bare had three groups embarked upon being blessed before departure by television sets, boomboxes with three solidarity walks, each in a none other than Yen. Somdech CD players, refrigerators and different province of Thailand - Maha Ghosananda himself, the motorcycles. The problems how Kanchanaburi, Chiang Mai and Cambodian spiritual walk leader ever, seemed to be the same. We Chiang Rai. The intention of these par excellence, seemed to put us learned through our after-dinner groups was to raise political on the right track. group discussions with the awareness around the problems Upon arrival in Chiang Rai villagers -which, for those inter and challenges confronted by the town, we were taken under the ested in the details were conducted indigenous peoples of Thailand in wing of the Hill Area Develop impressively in three languages the face of this all-permeating ment Foundation (HADF), a local through consecutive translations amorphous juggernaut we know NGO which works closely with in English-Thai-Akha/Lisu/Lahu as globalization. Each of these the tribal communities of the - that the main concern was loss groups was to trek through the Lisu, Lahu and the Akha peoples of cultural heritage. Compulsory jungles to visit far-flung indig in the primary watershed area of education imposed by the Thai enous communities, stay in their the Mae Salong and Mae Chan government prevented the chil homes, talk with them, share their rivers on the Thai-Burma border. dren from participating in and meals, experience their culture, HADF plays the role of a capaci learning about Akha traditions. visit their community forests - in ty builder: it provides the villag The Akha are a very ceremonious short, witness firsthand the ers with primary and non formal people, the year being punctuated wisdom, joys and tribulations of education, enables farmers to with rituals nearly every week. these sustainable cultures on develop a system of sustainable Being a completely oral culture, the threshold of overwhelming highland agriculture by support- they were afraid of losing their Vol.l4 No.I 33 stories and traditions if not picked plants were used by the village kneading the sore muscles of any up uninterrupted by the following herbalist for therapeutic purposes. of the weary visitors they could generation, as had been the case Then there were instances lay their tiny hands on. A moment hitherto. of memorable highlights, those worth capturing in the mind's There were other problems totally unchoreographed magical camera for future replay! mentioned. Opium addiction had sequences of spontaneous inter We seemed to be learning affected a few households in most play. One such magical moment many things. These were truly of the villages we visited. In Ar happened on day 5 in Ar Lare self-reliant communities which Lare, 36 villagers out of a total of village. Our group was unwind consumed very little, cared for 209 were addicts. This was also ing after a day's trek in the each other, shared their bounties the same village, where my room demanding hills; some were with other villagers and respected stant mate and I were invited to partake doing neck-rub or foot-massage the land they lived on and ate ever of the pleasure by the family we exchanges. A group of kids had from. Most importantly, they the Y' were staying with. We politely gathered around what had turned were happy as indicated by their the v declined, just in case you were into a popular spectator sport. It proud response; when asked what Some wondering. The average daily just took one bold 6-year old to message they would like us to have per person opium budget was 50 step through the invisible barri take back home, they replied they opme Baht; the average daily per person ers; much to everyone's amaze were happy, having fun, growing skills salary was also 50 Baht, we were ment and amusement, he began their own food; they could not for s< told. Yet another problem con massaging the masseur, thereby afford to go abroad to tell others tory. cerned the ecology of these setting up a 3-tier massage about their happiness, so we can all th< villages. Logging companies system: receiver, masseur and take this message for them. nerab threatened the forests of some of "metamasseur". Encouraged by Some persons in our group A pn these communities, forests which our laughter, the other kids mentioned conducting ecotours in indiv were the local dispensary: in one followed suit. Soon there was a these villages. There were many enoru village, some 250 medicinal bevy of frolicking Akha kids, western travellers, they said, who ful in 34 SEEDS OF PEACE standing outside the gates of the Prime Minister's office, in the midst ofthe urban jungle of Bangkok. They look purposeful. Their common concerns about the plight of in digenous commu nities they have visited are being expressed through a spokesperson whose voice is being obliterated by the vulgar roar of the notorious Bangkok traffic. ' However, they were eager to do some meaning So the questions some of have been given an audience by ful travelling. Surely, something us had persistently on our minds the PM's representative as also could be arranged wtereby well were what these communities by a handful of journalists and meaning wanderers could spend gained from our visit and whether photographers present. The some time in these villages work such a visit, however good the group hands in a letter.( see be ing alongside the villagers help intentions may be, could actually low) The following day, a couple ing them with the planting or har have harmful repercussions. A of Thai and English newspapers vesting, and learning from their conversation with Phra Phaisan print photographs and a write-up sustainable ways. I couldn't help helped clarify some concerns. No of the event. Has some more feeling a twinge of nervousness at matter how hard we may try, such awareness been raised through the idea. No doubt the travellers a contact will always bring forth all this? Will policies follow would benefit from the indig feelings of material inferiority in eventually to address the issues enous knowledge and feel good the villagers as we arrive with our raised? Will it be considered too about their contribution. But the backpacks and shoes and swiss insignificant an issue as com thought of these hitherto hermetic army knives. But the fact that pared to the gargantuan econo cultures being invaded by a con farangs from faraway places are mic turmoil the country is experi stant stream of travellers, how interested in their culture and in encing? 0 r, will some wise people ever well meaning, throughout learning from their simple ways in power realize the interconnec the year would certainly impact of life is a validation of their tedness between ecological fra the villages, perhaps adversely. values and gives them a boost of gility, cultural sensitivity, indi Some of these travellers might cultural confidence. However, vidual spirituality and economic have different ideas about devel the single-most important long stability. One day, I hope. They opment; someone with business term benefit such a visit could have to, nay, they will be forced skills might see a potential market potentially provide is by raising to listen to the growing voices for something, a rice-mill fac awareness, nationally and inter of civil societies the world over. tory, say; who knows? It made it nationally about the preservation all the more clear to me how vul of these ethnic minorities, here or Zarina Mulla is a CUSO co nerable these communities were. anywhere in the world. perant with Spirit in Education A proJeCt from any enterprising Movement. She works and lives at individual concerning indig * * * Ashram Wongsanit enous peoples needs a very care December 22, 1997. 11 a.m. ful impact assessment. A group of some 40 people are Vol.l4 No.I 35 Letter to the Prime Minister Chuan Leekpai "The 1 22 December 1997 "I feeJ Dear Prime Minister Chuan Leekpai, cann We are a group of 70 people from 12 nations, including Native American and Karen people, India, Burma, Korea, Canada, England, Scotland, the Netherlands, U.S.A. and Thailand. We have traveled to Thailand to learn from and to support the indigenous people of this country. For the past 10 days we have "Iwo1 visited Karen, Lisu, Lahu and Akha villages in the north and west, where we have been welcomed into the their homes of the people, worked in their fields, participated in their ceremonies, listened to their songs and theirs stories, and witnessed how they Jive sustainably with the forest and each other. teach We have seen how the knowledge of the indigenous people of Thailand, their ways of life, religions and wisdom are among this country's greatest treasures, and are an important part of the world's heritage. The modem industrialized world has much to learn from these people's sustainable and respectful ways of living with the land. However, pressures of resource appropriation from national and transnational "I sa corporations, and from patterns of development and tourism which are not sensitive to traditional ways of explo life, threaten to destroy these communities. very way Therefore, in recognition of Thailand's unique heritage and responsibility we urge you to continue to: 1. Empower and support Thailand's indigenous communities to continue living on their lands; 2. Develop clear policies and Jaws to protect the rights of indigenous people over their bio-resources and local knowledge so that they are not exploited for the sole profit of national and transnational "In nc corporations; diver 3. Create policies and educational curricula that foster the cultural and spiritual heritage of indigenous communities which are currently endangered by the compulsory schooling system, media, consumer culture and pressure of religious conversion; "StaYJ 4. Encourage the cooperation of government officials, academics, scientists, NGOs, business people, the f consumer groups and the media to support and link the wisdom of indigenous people to the modern world citize1 for the benefit of all. This is an opportunity for you and for Thailand to lead the world in promoting moral and just policies regarding indigenous peoples, and for showing respect for their valuable contributions to the world's need to Jearn how to live sustainably and peacefully. Sincerely, [Signatures attached] "The I fullo INDIVIDUAL STATEMENTS OF SUPPORT "I feel that these village communities have been happy with their own religions for many centuries. We should not impose our own religion- specifically some form of nationalized Buddhism- on them." -Phra Phaisan Visalo Wat Pamahavan, Chayaphume,Thailand "I recognize in the villagers' simple and cooperative way of life a model for sustainable community living that we in the West have lost in our desire for industrial development." -Linnaea Lumbard, Ph.D. Director , Threshold Foundation, USA "In all my studies and travel I have never found such profound wisdom as the Karen way ofliving in harmony with each other and the land. They know how to preserve the forest." -The Rev. Lowel Brooke Unitarian-Universalist Minister,USA 36 SEEDS OF PEACE "The villagers have many answers for those who have questions about the future of the world." -Somsiri Yimmuang S.E.M.,Bangkok "I feel the Karen's peaceful way of life radiates health through the land they know and tend. If these people cannot claim a right to live in their place, I don't believe any of us can." -Hanah La Barre Environmental teacher, USA "I work with the Kondh tribe in Orrissa, India. In the last 15 years they have organized themselves to save their forests and lifesty !e. The hill tribes of northern Thailand are on a similar path. Instead of diminishing their strength we should consider them pioneers on the frontier of a new, alternative society. They are our teachers." -Bijaya Kumar Baboo Orrissa, India "I saw that roads, electricity and media seem to bring benefits at first, but eventually pave the way for exploitation of both land and people. I recognized how much we in the West have been impacted by these very same forces and how much we have lost. Surely these technologies can be harnessed in an appropriate way that promotes human well-being while leaving their cultures and lands intact." -Vicki Robin President, New Road Map Foundation, USA "In northern Thailand I see clearly how the global push for a modern "television life" is destroying the diversity and uniqueness of the hill tribe cultures and of my own culture in the U.S. as well." -Dr. Richard Paine "Staying with the Karen people made me see that they should be recognized as the main preservers of the forest. Therefore they should be given the right to stay on their land and given the rights of Thai citizens." -Peter Lievense The Netherlands "There are many students in the United States who would value the opportunity to visit and learn from the hill tribe people." -Renee Yates Theology student, USA "The Karen in Sangklaburi sanctuary have lived there for hundreds of years, but still the forest is green and full of wildlife. The stream is still flowing fast, the water is still clear and full of fish. This is proof that the Karen live in balance with nature and the forest has not been destroyed by their presence. Please allow the Karen to live as they have for centuries." -Saw Yu Thai Karen, Wongsanit Ashram "It was amazing for me to see generations of knowledge at work when the Karen were in the forest or gathered in the village. The balance and dynamics between their society and their environment has lessons for us all." -Andrew Nugent-Head Association for Traditional Studies, USA "I have observed that the rotating crop farming method practiced by the Karen people for thousands of years has proven to protect, not to destroy, their environment." -Michael Adamson Mangrove Action Project Vol.I4 No.I 37 Applyinc; Gandhi for Alternatives to Consumerism Lecture delivered by Sulak Sivaraksa on January 30 1998, the 50th death anniversary of Mahatma Gandhi at the Gandhi Peace Foundation, New Delhi. It is with no false modesty that I lishing-unintentionally per feel unworthy of the great honour haps- a dynasty of three genera of having been invited to deliver tions, insisting on centralization the Annual Gandhi Peace Foun and the advancement of technol dation Lecture on the 50th anni ogy, along with democracy along versary of the Mahatma's martyr the lines of Westminster, leaning dom. I will try my utmost to de towards the ideology of the monstrate that his examples and Labour Party. Nehru's role in the vision can be very appropriately non-aligned world could really be applied today in overcoming seen as that of head of another globalization and establishing an empire, or another common alternative to consumerism. wealth, with Nehru as the un I think Vandana Shiva Y.dS crowned rrienarch. right when she said colonialism, Had Nehru followed in development and globalization Gandhi's footsteps, in the latter's are synonymous, although they concepts of decentralization in have consequences of differing the form of village republics and levels of severity . tration so that the British subjects of an alternative to western civi The colonial masters were could feel superior to the non ICS. lization and technology, India very skillful in creating the image On top of that, the privileged would really have been a shining of empire as a valuable system, natives could even go to Britain, example in today's world. whereby the Europeans had the to enter public schools, and for It is not too late, however, to nocrats right to rule other parts of the further education at Oxbridge, or look back to Gandhi and learn their h world for the benefit of the to be called to the Bar, in order to from him, from his thoughts, his Fo1 natives, who could not run their become "English gentlemen" at works, his action, and his life ocean own countries or maintain justice heart, despite their brown or style. I think this could contribute essent1 and peace. It was the so-called black appearances. positively, not only to the battle life, .,.. aristocrats of Europe, or those who Both Gandhi and Nehru were against colonialism, and neo-co culture aspired to the upper classes, who no doubt greatly influenced by lonialism in the name of national accepted the "burden" of provid their British education. Had development, but also to the ing, outside of their countries, Gandhi not been shocked by the creation of alternative societies western administration, education rough, ungentlemanly treatment against globalization and its and technology for various parts by the Whites in South Africa, his demonic religion or ideology, of the empire, so that the natives faith in the British Empire might consumensm. would be "civilized" in the Euro never have really been shaken. I Ashish Nandi stated clearly pean sense of the word. As Disraeli am afraid Nehru never received in The Intimate Enemy that said, the East is a career. In the this kind of psychological shock, Gandhi's victory over the British case of the British Empire, all despite the fact that he fought for Empire was due largely to the natives were treated as British Indian independence and was extent to which his genuine spir subjects, and English training imprisoned many times. As a itual and moral commitment was provided for those fortunate result, he ran independent India appealed to the hearts and pricked enough to have access to educa similar to the manner in which his the conscience of religious lead tion. The clever men - never the English contemporaries from ers in the west, with their ideal women - could even study Latin Cambridge ran the British that one should serve the univer and Greek. The Indian Civil Empire-with a sense of fairness sal God of truth, sacrifice, love, Service(ICS) was created as a to his beloved Indians, however, compassion and equality, and not system of education and adminis- remaining an aristocrat, estab- the tribal God of the empire, where 38 SEEDS Of PEACE the white men had special privi law of interdependent origina admire the British establishment, lege over the natives. tion, which can be applied to and teaching them to become Indeed, Gandhi was able to society. clerks or employees, to respect apply the best of Hinduism, Bud Had Prince Siddhartha re their superiors, without any dhism and Christianity to his life mained in the palace, in the city, spiritual dimension or critical style and his movement with there would be no Buddhism; in awareness of the unjust structural satyagraha and ahimsa. His genu deed the Buddha was born under a violence of the empire. ine respect for Islam and Sikhism, tree, was awakened under a tree, While resisting the most as well, was so profound that he preached his first sermon in the powerful empire of the day, was endeared to all those seeking grove, and called his monasteries Gandhi also started constructive the essence of any spiritual tradi "groves". He spent most of his programmes for his people. Not tion. time underneath trees, in the only should people burn British Satish Kumar rightly main groves or in the forest; he even clothes, he said ,but they should tains that Gandhi felt that, to passed away under twin trees. start using the spinning wheel, to create a new way of life or restore Thich Nhat Hanh explains make their own khadi. Not only the proper way of life, we need interconnectedness in this way, should people refuse British three elements-vision, nonvio "In one sheet of paper, we see education, but he provided lent resistance and alternative everything else, the cloud, the for alternative schooling for them, practice. est, the logger. I am, therefore as well as alternative food and Without vision, meaning is you are. You are, therefore I am. medicine. Indeed, the spinning lost. Contemporary intellectuals We inter-are." wheel became the symbol of often lack this depth of vision; Buddhist teachings provide home economics and home rule. besides, intellectuals are now so a means of evaluating the nature It required genius to reduce secular and profane that their and direction of global develop things to this degree of simplicity, moral behaviour is usually dubi ment. The approach is significant practicality and straight-forward ous - most are even violent. In in that it entails a consideration ness. Spinning your own clothes tellectuals-are good at analyzing of the extent to which social and meant alternative economics of what is wrong, and how we can economic policies tend to con self reliance, for every house put it right-usually by social en tribute to or diminish human hold and every village. gineering : intellectuals or tech suffering. This aspect is often Had he lived longer, his nocrats only use their heads, not obscured by the quest for mod dream might have been ful their hearts, to solve problems. ernization and westernization. filled - his village republics For Gandhi, however, a deep Had Gandhi remained in the might have become a reality: "In ocean of vision and values was city, he would have remained an this structure composed of innu essential, to build a new way of urban intellectual, like many of merable villages, there will be life, which must be rooted in his contemporaries. He went out ever-widening, never ascending culture and civilization, in local to the poor, to live in the villages, circles. Life will not be a pyramid wisdom, and in a spiritual envi to establish ashrams as alterna with the apex sustained by the ronment. tives. This is what provided the bottom. It will be an oceanic Maurice Ash , son-in-law of deep ocean of vision and values circle whose center will be the Leonard Elmhirst who was once which was essential in order to individual always ready to perish Secretary to Tagore, calls in ques build a new way of life for the for the village, the village ready to tion the west's trail of flawed multitude. perish for the circle of villages know ledges, of which a hopeless In this desire for a new way till at last the whole becomes one search for God is characteristic. If of life, an alternative to the life composed of individuals, we are to step back from the brink prevailing one, Gandhi resisted never aggressive in their arro of environmental catastrophes, the status quo. He not only gance, but ever humble, sharing we must attempt there-empower denounced imported British the majesty of the oceanic circle ment of the local, or the village clothes, but called upon people to of which they are an integral republics, so to speak. Only thus bring out all their British-made part." could interconnectedness be clothes and burn them. This was The British empire used edu restored as a prevailing character resistance against the global, cation and colonial administra istic of our lives; only thus could exploitative economics of the tion, as well as the judicial sys there really be a positive future. British empire. He also boy tem, to mask their ulterior motive This is the same as the essence of cotted English education, which of oppression and capitalistic Buddhist teaching, as seen in the was brainwashing the natives to exploitation. We are now con- Vol.I4 No.I 39 fronted with a new form of em capitalism and the expansion of reliant; to have home economics; pire, configured by the transnat the empire; not to mention the to live happily, with dignity, with ional corporations. This empire fact that craftsmen were forced to a sense of the sacred, with a spir is dependent upon the media to become labourers. He says that itual dimension to our lives, and disguise its true purpose, and to the new empire of globalization, in harmony with the earth; with promote the fiction that develop run by the trans-national corpo reverence for our ancestors, ment is good and that globalizat rations and their megatechno respect for our communities, and ion is beneficial to all, which is in logy and computers, will make with a commitment to the genera fact, a lie. most members of the middle tions to come. The G-7 group of industrial classes jobless within two Thich Nhat Hanh reminds ized countries, which has now decades. us not to avoid contact with suf enlarged to eight, is not itself a However, I can see no sign fering or close your eyes before new empire, but rather a rich of the G-7 confronting this suffering; not to lose awareness man's club and an oppressor's dilemma. Russia was invited to of the existence of suffering in club, which is designed to serve join the club not because it is rich the life of the world; to find a way the interests of the transnational economically, but because it is to be with those who are suffer corporations. The mainstream rich in natural resources. With ing, using all means at our dis media is an instrument of their the elimination of the communist posal, including personal con policies, and is effectively or socialist ideology as opposi tact and visits, images, sounds, by manipulated by the corporate tion to the capitalist ideology such means to awaken ourselves interests. It is very clear how the of transnational corporations, and others to the reality of suf hum media is captivated by luxurious globalization will allow the fering in the world. or violent events and led to focus transnationals to plunder more of Science used to stand in on the top politicians, who serve these natural resources. opposition to the established the rich and the powerful. The consequences of this religion. Indeed, Scientism was David Korten was right when destruction of the environment subconsciously manipulated by he entitled his book, When Cor will first be felt by the indigenous many western scientists in the am s porations Rule the World, and peoples, in the form of the name of objective experiments proble Bishop Desmond Tutu rightly destruction of their livelihood and observation, in search for which said about the book, that it is a and dignity. The middle class will knowledge, which was material boths "searing indictment of an unjust also ultimately face destruction istic, compartmental and unethi international economic order." in deference to the profit motive, cal. But there is now a new scien Yet the big industrialized coun a further sacrifice at the altar of tific approach to the living uni tries are supporting this unjust money and technology. verse, which produces a new economic order, as their leaders We should also learn from kind of scientist, who is humble opme support the World Bank, the Gandhi, especially his deep and relies upon the heart as well de vel International Monetary Fund, spiritual commitment to truth, as the head. This science links in ecOJ and the World Trade Organiza Satyagraha, his deep vision, non beautifully with the best in spir Ionge~ tion. These are linked to the violent resistance, and practice of itual endeavour, and can help us nised transnational corporations, and an alternative lifestyle. In this appreciate the wholeness of inclu together they harm our environ way, we would achieve whole being. Dare ment, our mother Earth, and our ness of life, and maintain the I hope that we are together ment people - not only the indigenous sanctity of the natural order. in this venture. By learning from peoples and other poor people in For the corporations, natural Gandhi and applying his exam vatio the South, but even the labourers resources are only a source of ples appropriately we can have s and the middle classes in the economic gain; when one area a new movement against glo knov. North are being increasingly has been exhausted, they will balization by the transnational socia exploited. move on to another. The people corporations, and towards re "spin In Kirkpatrick Sales' book are relevant only to the extent that liance on local culture and com about the Luddites, Rebel they serve to generate income, munities. This is essential if we A~ainst the Future. he says that either as labourers or consumers. are to live happily together, with the industrial revolution m For spiritual people and those who wisdom, understanding, and England during the last century follow the essence of Gandhi's love. destroyed the British farmers for teaching, money is less impor the benefit of the landlords and tant; of greater significance, for Sulak Sivaraksa is a leading goe industrialists, for the growth of them and for us, is to be self- social activist in Thailand ... the 4 0 SEEDS OF PEACE Heavenly Abodes and Human Development Pope John Paul VI. Memorial Lecture In Heavenly Abodes and Human Development Aung San Suu Kyi considers the Buddhist philosophy of the "heavenly abodes" - the divine states of mind of "loving kindness" (metta), "compassion" (karuna), "sympathetic joy" (mudita) and "equanimity" (upekkha). Drawing parallels with Christian thinking, she explains how these values are at the heart of successful development work. The lecture was delivered by her husband Dr. Michael Aris on 3 November 1997 at the Royal Institution of Great Britain, London. Let me begin by saying that I lie within the grasp of any com- here that upekkha means much shall be exploring those Buddhist munity-from a village to a nation more than mere equanimity in values which I consider to be cru- - once its members begin the the conventional sense. It stands cia! for peace and healthy human process of reducing selfishness. for a perfectly balanced state of development from the point of To do so, two realisations are the mind and emotions, and hal view of an ordinary, imperfect necessary: an inner realisation ance between faith and intelli human being with an ordinary, concerning greed, hatred and gence, between energy and con average knowledge of the reli- delusion, and an outer realisation centration, between wisdom and gion into which she was born. I concerning the impact these compassion. It is non-preferen am not an authority on either tendencies have on society and tial, without inclination towards Buddhism or development, but I the planet. excess in any direction. It is am strongly concerned with the The qualities mentioned, both therefore understandable why problems of human existence positive and negative, are not upekkha is beyond the attainment which fall within the realm of exclusive to Buddhist societies. of ordinary human beings with both subjects. In a nutshell, I shall It can be said that behind the rna- just ordinary capacities for con be speaking not as an expert but terialism of developed countries trolling their minds and emotions. as a concerned participant in the lie greed, hatred and delusion. The other heavenly abodes, how process of human development. But there is also much of inner ever, are well within our reach What do we mean by devel- strength, compassion, loving and germane to the ideal type of opment? There was a time when kindness and strong support for development, whether termed development was measured purely equality and freedom to be found Christian or Buddhist. in economic terms, but such is no in those countries. The work that The first of the heavenly longer the case. Now it is recog- CAFOD is doing right across the abodes, metta, loving kindness, nised that genuine development globe is proof that Christian de- plays a crucial part in the process includes socio-political factors. velopment values are not so very of human development. While Dare I suggest that true develop- different from Buddhist ones. Buddhists speak of metta, Chris- ment should also comprise culti- Buddhists speak of the four tians speak of Christian love. vation? "heavenly abodes" or divine Both refer to disinterested love, a Sulak Sivaraksa of Thailand, states of mind: metta (loving love that seeks to give and to known as one of Asia's leading kindness), karuna (compassion), serve, rather than to take and social thinkers, describes the mudita (sympathetic joy), and demand. Inherent in the concept "spirit of Buddhist development" upekha (equanimity). A wise of this kind of love is under as one "where the inner strength colleague once remarked to me standing, sympathy, forgiveness must be cultivated, along with that upekkha is well-nigh impos- and courage. A Father Damien or compassion and loving kind- sible for most ordinary beings; a Mother Teresa give tender care, ness". He sees the goals of Bud- therefore we should concentrate for "the love of Christ", to those dhist development as "equality, on cultivating loving kindness whom humanity in general find love, freedom and liberation" and and compassion, and sympathetic physically repugnant, because goes on to say that: joy would naturally follow. Per- Jesus had shown love and kind ··· the means for achieving these haps it might be well to mention ness towards the rejects of society, Vol.l4 No.I 4 1 the lepers and the insane, the sick thing here in the heart- real inner charity vaunteth not itself, is not them and the lame. warm feeling. A good heart is puffed up. Doth not behave itself The Lord Buddha too set needed ... The problems human unseemly, seeketh not her own, is examples for the practical appli society is facing in terms of eco not easily provoked, thinketh no cation of loving kindness. Once nomic development, the crisis of evil; when the Lord Buddha and his energy, the tension between the ... Charity never faileth: but cousin Ananda came across a sick poor and rich nations, and many whether there be prophecies, they monk lying in his own filth they geopolitical problems can be shall fail; whether there be washed him and tended him. Then solved if we understand each tongues, they shall cease; whether the Lord Buddha called the other others' fundamental humanity, there be knowledge, it shall van monks together, admonished them respect each others' rights, share ish away for neglecting their sick brethren each others' problems and suf ... And now abideth faith, and taught them that it was more ferings, and then make joint hope, charity, these three; but the important to care for the sick than effort ... Things and events greatest of these is charity. to tend to him, the Buddha him depend heavily on motivation. No amount of money or self. At another time the Lord A real sense of appreciation of technical expertise or scientific Buddha, in the face ofthe protests humanity, compassion and love knowledge or industry or vision of his entourage, caused a young are the key points. If we develop can make up for lack of love. woman who had gone mad with a good heart, then whether the There is nothing patronising or grief to be brought before him that field is science, agriculture, or self-satisfied about true charity, he might teach her how to achieve politics, since motivation is so nothing callous or unthinking. inner peace. Such episodes dem very important, these will all Where there is love, there can be onstrate that the impulse of loving improve. neither complacence nor indif kindness lies behind what might One might say then that true ference to the effect of one's mons~ be termed humanitarian labour. human development includes the actions. Development planning That i. Development projects should development of loving kindness. and projects arising out of love one as essentially be humanitarian la In speaking of charitable institu will be based on "the wish that aspect bour on varying scales. Whether tions and charitable works today, other human beings should enjoy must it is distributing milk powder to it is too often forgotten that the internal and external safety, wisdo malnourished children or build root of the word "charity" is the mental and physical happiness, ing a mega-dam, it should be done Latin "carus ", "dear", that in and ease of well-being", not on a essent with people in mind, people who fact charity means love. Most desire for professional satisfac mony a need the balm of loving kindness appropriately, in the Burmese tion or kudos. That is why, as true tom to withstand the rig ours of human language version of the Holy charity "never faileth", develop general existence. Projects undertaken Bible, "charity" is translated as ment that is directed by loving ofBu for the sake of upping statistics or metta. Might not the words of St. kindness can seldom fail to help the ne for love of grandiosity or praise, Paul's First Epistle to the those really in need. bet wee rather than for the love of live Corinthians be seen as a guide to CAFOD's clarion declara dom. C human beings with bodies that the best kind of development for tion that it is "on the side of people can be hurt, minds that can be all human beings, whatever their in need" instantly creates a bond damaged and hearts that can be religion? between us. Once during my bruised, seldom succeed in fos And though I have the gift years of house arrest, one of the tering the kind of development of prophecy, and understand all people who were - shall we say, that enhances the quality of life. mysteries, and all knowledge; "taking care of me"? - said in an His Holiness the Fourteenth and though I have all faith, so that accusing tone that I was always Dalai Lama is surely one of the I could remove mountains, and "on the side of the people". Yes, I leading authorities on, and prac have not charity, I am nothing. said, that was so, because I would titioners of, loving kindness in And though I bestow all my always stand by those who were our world today. He teaches us goods to feed the poor, and though weaker; they were the ones who that: I give my body to be burned, and needed support. But, came the ... we are not lacking in terms of have not charity, it profiteth me query, what if the weaker side the development of science and nothing. Charity suffereth long, were in the wrong? In that case, I technology; still, we lack some- and is kind; charity envieth not; replied, I would try to correct 4 2 SEEDS OF PEACE them with metta. The only he would succeed in terrifying joy naturally follows. The fruit of response to this was a somewhat the holy one (not that the dragon successful development projects pained smile. But later I asked understood anything of holiness) should be the greater happiness of myself what one would do if before reducing him to ashes. To the beneficiaries and the reward metta did not succeed in correct his surprise, the bodhisattva for those who planned and ing those who were weak but showed no fear or apprehension implemented the projects should quite patently in the wrong. The but instead gave him a brief ser be mudita that rejoices in the conclusion at which I arrived was mon on the joys of non-violence good fortune of others, free from that one would have to work at and compassion. The dragon king envy or ill will. perfecting one's metta because was instantly converted to the path Fundamental to the kind of perfect metta cannot fail. of non-violence and decided that development that enhances the ... What about self-sacrifice he would never again harm any quality of life is justice. Some which demands that one puts being under any circumstances. might hold that justice is of such others before oneself? The work Now in an ideal world, that importance it should come before of relief and development agen should be the happy end of the loving kindness and compassion cies often involves a certain story. But ours is not an ideal which have more to do with indi degree of self-sacrifice. This is world; it is a world conditioned vidual emotions than with the where compassion, the second of by impermanence, suffering and maintenance of peace and har the heavenly abodes, comes in ... the unresponsiveness of objects mony in society. But if there is It is one of the two aspects of to one's wishes. When it dawned true loving kindness that regards bodhicitta, "the thought of en on the children who lived within all beings wilh equal benevo lightenment" ... the vicinity of the dragon's lair lence, and there is compassion There is a solid core of com that the fire breathing monster balanced by wisdom, justice will mon sense to Buddhist teachings. had ceased to bristle with surely not be lacking. And it will That is why compassion is but pyrotechnic ferocity, they began be the best kind of justice, that one aspect of bodhicitta; the other to approach it cautiously. Their which is tempered by gentle aspect is wisdom. Compassion confidence grew until they felt mercy. must be balanced by wisdom and bold enough to touch the dragon It is because justice is so wisdom must be balanced by king. On finding how docile and essential for peace and harmony compassion. This balance is patient the dragon had become, that the defense of basic human essential that there might be har the children handled it more rights has to be part of any pro mony and that one might be able roughly. Eventually the children gramme for true development. to make correct decisions for the got into the habit of ill-treating As a political dissident in an general good. There are a number the dragon, making life a misery authoritarian state, I have been of Buddhist stories that illustrate for him. When the bodhisattva deeply involved in the struggle the need for a healthy balance came by again, the dragon king for human rights because I be between compassion and wis complained of how unhappy he lieve that respect for the inherent dom. Of these stories, the fol had been since following the path dignity of man is the key to genu lowing i.s one that I find most of non-violence. The bodhisattva ine progress for any nation. And appealing. replied that this had come about what is development about if it Once there lived a dragon at because the dragon had not bal is not about progress? The ac the foot of the Himalayas, a fierce anced compassion with wisdom: knowledgment by United Nations dragon king that breathed fire and when the children became unruly, agencies and programmes of the smoke and reduced creatures to he should show his fire to stop centrality of people to develop ashes with his incendiary glare. them from proceeding to cruel ment has broadened and deep He was not unnaturally the terror acts. The dragon king's failure to ened to include social, political, of all who dwelled in the region. balance compassion with wisdom ethical and moral factors. One day while the dragon was in had been harmful both to himself Concepts of development one of his less amicable moods, a and to the children, who had been are more meaningfully divided bodhisattva came by. The dragon turned into little bullies by his into "people centred" and "gov king proceeded to give a fine excessive forbearance. ernment centred", than into display of his propensity for Where there is loving kind "western" or "eastern". The Uni violence, no doubt imagining that ness and compassion, sympathetic ted Nations Development Pro- Vol.I4 No.I 43 gramme holds that: lower on the food chain and with religion can be overcome when ashran ... [Development} must be out toxic additives or wasteful people work together on com woven around people, not people packaging. Animals would no mon endeavours based on love around development - and it longer be annihilated at the rate and compassion. Together we can should empower individuals and of 500,000 per hour merely to be help to develop a happier, better groups rather than disempower an option on every menu. A new world where greed and ill will them. And development coopera work ethic could be to enjoy our and selfishness are minimized. tion should focus directly on work and to work in harmony This is not impractical idealism; people, not just on nation states. with others, as opposed to having it is a down-to-earth recognition rear:·· This view would be supported a miserable time doing it. of our greatest needs. Sometimes and li by all those who believe in the Mr. Sulak's views on devel it takes courage to grapple with scar I basic human right of peoples to opment would find many sup the difficulties that lie in the path truck participate fully in the social, porters in the west. On the other of development. Unpopular deci fulfill political and economic processes hand there will be authoritarian sions may have to be made, for se within their country. It is a view governments in the east which prejudices overcome. It may be ritual based on the idea of the democratic would not accept that simplicity, come necessary to defy despotic both g foundation of development - comfort and respect for the envi governments, to stand by the one's development of the people, for ronment should take precedence downtrodden and the underprivi he de the people, by the people. It is over such superficial signs of leged in the face of oppression Searc the antithesis of the idea that development as the sprouting of and injustice. than fl development should be defined multi-storied buildings and the Paradise on earth is a con went and directed by governments. In proliferation of automobiles cept which is outmoded and few Tudo11 spite of the new approach to regardless of the detrimental people believe in it any more. But "to wa development, the tendency to set effects on the quality of life. we can certainly seek to make our spirit it in terms of sprawling cities and There are peoples in the east as planet a better, happier home for no tar! rampant consumerism remains in the west who think the worth all of us by constructing the heav and t strong and has to be resisted by of a society is measured by its enly abodes of love and compas they those for whom people matter material wealth and by impres sion in our hearts. Beginning with live i~ more than blueprints and statis sive figures of growth, ignoring this inner development we can go contin tics. Sulak Sivaraksa suggests that the injustices and the pain that on to the development of the tempi a truly developed city may not might lie behind them. Then there external world with courage and ego. P forests perhaps be are those who believe that devel wisdom. est rna ... distinguished by a multi opmentmustbemeasuredinterms says. · tude of skyscrapers, but by the of human happiness, of peace Aung San Suu Kyi is the leader You ru values attendant on its growth; within the community and of of the National League for De simplicity, comfort and respect harmony with the environment. mocracy, the opposition to the for the community of life around And so we come back to loving military junta in Burma. it. People would enjoy a simpler, kindness and compassion. healthier and less costly diet, All barriers of race and The 0tory of Pho: The Monk who Ordained Trees I first met Pho Prachak at the "Consumerism is the new reli Buddhist monk who ordained Bangkok Airport. He picked me gion, and it is eati11g the world." I trees to stop the destruction of a up in an old hatchback truck and was looking forward to this con rain forest. Once a powerful and took me to Ashram W ongsanit to ference, buthadn'texpected to be charismatic leader, now he was a conference on Alternatives to picked up by a famous ex-monk. dressed like a Thai farmer, his Consumerism. As the Thai social Phra Prachak, who now goes by demeanor gruff but humble. Dur ernm critic Sulak Sivaraksa has said, Pho (pronounced "paw") was the ing the hour-long drive to the kno\\ 44 SEEDS OF PEACE ashram he told me his story. As a young man from a rural village he got into a fight with a friend who owed him money. The friend shot him twice: in his rear and through his jaw. He thought he would die, and vowed to become a monk if he lived. \ He did live- he points to his ..._.?'--'! rear: "Bullet still there.", he says, and lifts up his chin to show me a II J scar I can't see in the dark of the truck- and when he recovered, he fulfilled his vow to become a monk ~ for seven days: this is an accepted ritual in Thailand, which brings l both good Karma and honor to Tree Ordination one's family. But after seven days he decided to remain a monk. the forest for twenty years, and lumber Mafia, the government, Searching for peace was better had never engaged in political and seven other governments - than fighting over money, so he action. He knew that those who had invested in the deforestation. went to the forest to practice destroyed the forest did so out of There was no way such power and Tudong. Tudong literally means greed and ignorance. They didn't money would let simple people "to wander and meditate". It is a understand that the forest was without power or money get in spiritual exercise: to have no plans, important to everyone, and that their way. Pho Prachak's move no targets, make no calculations, there were consequences to ment was crushed. The police and to accept circumstances as destroying it. But how could he harassed him and the villagers. they come. It usually means to convince them? Then he had an He was accused of trumped up live in the forest and meditate idea. He and the villagers went to charges such as "deforestation" continuously. It is a rigorous con where the lumberjacks would (he took down a dead tree for templative training to destroy the work the next morning, and which he had permission to do) ego. Pho Prachak stayed in the ordained all of the trees: they and "encroachment on the for forests for twenty years. "The for wrapped saffron monk's robes est", which was necessary to be est makes your heart gentle.", he around their trunks and blessed able to protect it against the tim says. "You become one with it. them. And it worked. In Buddhist ber companies. A campaign You are open and so your anger countries killing an ordained against him was launched through leaves. No place for greed or an being is seen as a sure ticket to the newspapers, and the Buddhist ger there." Over time Pho Prachak hell, and the lumberjacks would Sangha (state church) threatened became a peaceful monk with have nothing to do with it. The to disrobe him. His support was deep insights into Buddhist deforestation stopped. Pho split by charging villagers who teachings. His reputation spread, Prachak was a hero and became followed him with imaginary and soon he had a following. Then famous overnight. His action was crimes, and "doing favors", such he settled outside a forest village. powerful because it used a sacred as building roads, for villages In Thailand a village will care for religious ritual and relied on the who turned against him. "I built a temple and the temple provides accepted ethical code. It pre many good roads there.", Pho religious and social services. The vented what now had to be seen as joked. The attacks against Pho villagers built Pho Prachak a tem violent action, when before it was Prachak increased. ple and asked him to help stop the just "chopping down trees". It A grenade was thrown into government's local deforestation made everyone see the forest as his temple killing a monk. Then projects that were threatening the holy place it always had been. he was arrested, beaten, and their way of life. It also instantly educated who thrown in jail. He escaped, spark It was a naive request. How ever heard about it. Such brilliant ing a manhunt that involved could a simple monk stop the gov success was too dangerous to the hundreds of government troops. ernment? Pho Prachak didn't government. Powerful players of This was to catch a man who had know what to do. He had lived in the lumber industry - the illegal wrapped orange cloth around Vol.I4 No.I 45 trees. He was guilty of commit per capita than any city in the ernment. Even then he didn't ting the most dangerous crime world. It has the worst air pollu have much to say at a conference. against the government: for a tion and the highest incidents of Now he feels he has nothing to moment he had dispelled apathy. AIDS in Asia. The traffic is the say. But he still wants to take part, After a long chase Pho Prachak world's worst, and the rivers that so he helps in the kitchen, and disrobed and turned himself in. people swam in a few ye.ars ago picks people up at the airport. For He had wanted to save the forest. are toxic. Whole villages have lost me this is nothing short of a bless Living in the forest had made him their girls to prostitution fueled ing. Our ride together, hearing his human, and for him saving it was by domestic and international story, is a precious learning expe saving the world. But he was business men who for a hundred rience. I promise myself! will try paralyzed. He thought that by dollars buy a virgin for the night. to tell his story to the world. Each disrobing he had called a truce. The bill pays for the virgin's morning of the conference I meet But the government needed him father's heroine addiction. How with Pho at 4 am to meditate for crushed and humiliated. By will he pay for it the next month? two hours. Sometimes afterwards tricking him into disrobing he Heroin addiction creates apathy, we talk. There are questions I can't lost his stature. By forcing him to and it should be no surprise that ask: what is it like to think you live in Bangkok to fight charges the government doesn't address have beaten the giant only to be he lost his community and home. this nationwide crisis. In fact, made powerless; to be a hero, and By publicly charging him with they actively suppress those who then have everything taken away; crimes against the forest he was show human concern. They say when did you realize there never painted as a fraud. At age fifty there is no environmental pro was a chance of success? I have nine, Pho wants to return to the blem, no AIDS epidemic, and other questions: what if they had forest as a monk and live out the negligible prostitution. With understood their opponent and rest of his life in peace. Although apathy, greed wins. It's easy to been organized to fight? What if he will most likely loose in his see why Pho Prachak had to loose. he had an astute politician as an cases with the government, the After an hour drive Pho and I ally? You have to be astute and hearings have been prolonged. reach Ashram Wongsanit, the rich and ambitious to have things Pho is intentionally forced into alternative living community your way and to "live simply", an isolated urban life, without hosting the Alternatives to Con which may mean it's impossible the forest he knows, fighting sumerism conference. Though to live simply like this anymore. faceless inhuman corporate and we are far from Bangkok, the city's Though he is sure of his Buddhist government forces that he problems are here as well. We are practice, he seems unsure of his versa! doesn't understand. We went to surrounded by former farmland, political actions. Now his life is manld his old temple complex, aban sold off- because of the immense confused and hard. Luckily he has fram doned for years, now swallowed rat population created by Bang friends who pay his legal fees and treat by the forest. One of his small kok's overpopulation. "Bangkok give him a place to stay at the nature temples on the forest's border is the right place for this meet Ashram. When he questions his descri is used by the government as ing.", someone says; "We're actions, his friends support him in Ti "a forest protection office". The starting in the belly of the beast." and assure him he acted nobly. It primaJ irony is not lost on the villagers, The next day at the conference we seems Pho will be cleared of the be e who are happy to see Pho. They discuss the problems of consum charges against him, but who say there are no monks here now, erism and the people who work to knows when, or how long he can and less trees. Everyone is fright create alternatives. The ideas are afford lawyer's fees. He says that ened. Pho' s act was a heroic effort grounded in such thinkers as E. F. when he is cleared he will become to stop greed by showing what it Schumacher, Mahatma Gandhi, a monk again, and go back to the does. Action through education. Ivan lllich, as well as indigenous forest. "But this time", he says, "I He is also the tragic example of and other religious traditions. go deep inside. No cause trouble. how big greed is. According to The work being done is inspiring, I go in and no one will ever see me Buddhism, greed is one of the but the problems are vast. Pho is again." three mental afflictions that make nowhere to be found. His work is us suffer. Greed is an evil puppet often cited at such conferences, Matt Weiner has been active with the eer and we are helpless puppets. but he himself doesn't think in Temple ofUnderstanding in New York In Thailand greed manifests itself intellectual terms - he just did City and the Sarvodaya Movement in in many ways. Bangkok has more what made sense. He tried to help Sri Lanka. Currently he is attending Mercedes and more prostitutes the villagers and teach the gov- the Harvard Divinity School. 4 6 SEEDS OF PEACE Ecological Qesponsibility: A Dialogue with Buddhism What do Buddhism and ecol the Buddha tell us of the funda many of us: The Internet, global ogy have to say to each other? mental unity of all things. travel, satellites. Yet we still see This was the question which a In the relationship of these ourselves as disconnected from group of Buddhist practitioners two - the "inner landscape", its nature and from each other. How and scholars together with ecolo pollution and remedies, and the is this possible? Sandhong gists proposed to explore at a con "outer landscape", its destruction Rinpoche, a Tibetan scholar and a ference held in New Delhi, Oct 2/ and restoration, is found the monk states somewhat humor 4 1993. The conference was held primary focus of the dialogue ously how we see crisis and chal under the auspices of the Tibet between Buddhism and Ecology. lenges (even ecological ones) in house and on the occasion of The book itself is divided a rather skewed way: "The Gandhiji's birthday. The Essays into two parts, "Desire and De= un-enlightened mind is always and presentations delivered by velopment" in the suffering in crisis", he says, "The greater the attendees of the conference world and "Compassionate challenge as I see it is the one have been collected into a book Engagement". Briefly, I will which lies ~ithin us: The crisis published jointly by the Tibet look at some of the points raised of the human mind." (pp.l4115). House and Satguru Publications. in each section. We seem to be developing a In the foreword by the Dalai Part One is more philosophi Buddhist view of ecology which Lama, he lays out why he feels cal, it elucidates the transfer of encourages us to start at ground that Buddhism has something to terminology between Buddhism zero, within ourselves, to find the say about ecology. Reminiscing and ecology. It explores the root of the outer destruction we about his childhood education in notion that pollution is both an see around us. Tibet he explains how the idea inner and outer phenomenon. Next we come to the con that all beings want happiness Ramachanra Ghandi tells us cept of non-self. In the Buddhist translates into a sense of "uni that, etymologically, ecology is view, the root of all suffering and versal responsibility for both the science of home. But what is ignorance begins with the view mankind and nature." Within this home to a Buddhist, a renunciant? of the self as a solid, unchanging framework of the imperative to Home is not any contrived or thing, a territory to be protected at treat both sentient beings and compounded Thing - not an idea, all costs. So we go out and try to nature with respect he goes on to not a house or a country. If protect the self. In so doing, we describe how this is approached ecology strives to help us put our wreck havoc. If the root of the tree in Tibetan Buddhism. Two home in order, we must under is poison, then whatever grows primary ideas emerge which will stand clearly what is our home. from it will be poisonous. If we be expounded throughout the As the earth was witness to the can come from a ground free of essays contained in the book. One Buddha's enlightenment, and to passion, aggression and igno is the importance of understand our own impermanence - she is rance, our actions bear fruit that is ing how the mind works, how our true home, the only space that positive. If concern for one's self negative thoughts and emotions holds everything without distinc is not an appropriate basis for (inner pollution) translate into tion. This is a point of departure ecological outreach, then what outer pollution, and the remedy for ecology. We should recognize is? The answer, at least for Bud to this cycle of pollution begins our home as ultimately just the dhism, is compassion, in the with a thorough examination of common ground upon which we sense of a genuine concern for all the inner landscape of the human all sit. beings. Also, we must respond to experience. He relates the idea of Radha Burnier extends this our own passion, aggression and pratityasamuttpada (conditioned by pointing out the amazing ignorance before we attempt to co-arising, interdependence) to its ignorance required to deny our label and confront those in the corollary, the unity of all things. interconnectedness in the face of landscape around us. As R.F. Both science and the teachings of all that comprises the world for Thurman suggests in his essay: Vol.l4 No.I 4 7 "We could tell people that the out the irony of discussing eco fashions as a religious responsi after ' destruction of the environment logy while sitting on dead trees, in bility - extending throughout by p. is immoral but it doesn't help an air-conditioned room, and so the world's religious traditions. necessarily... Instead, imagine on. Shri Sunderlal Bahuguna Spirituality, too, is a facet of what it would take to tum mo mentions that the Buddha held all ecology which mandates partici Othe dem society to the idea that our of his meetings under trees, not pation in a larger world and purpose on earth is to unfold our on their dead remains. In fact, all creates awareness of responsibil understanding of how to conquer of the major events of the Bud ity. Finally, three realms of study our self-centeredness." (p.58) dha's life took place under trees. and participation emerge in Conquering self-centeredness is, He speaks of his own experience Buddhism's dialogue with ecol in effect, enlightenment. "If our in the Himalayan Region. First ogy: Education, economics, and planet is to survive this environ he vitriolically describes the action! mental crisis, it will come down plunder of his home region, then Ecolo~ical Responsibility: to people becoming enlight goes on into the four steps to be A Dialo~ue with Buddhism is a ened." (p.58) So how is Bud taken which honor the truth of highly informative and provoca dhism poised to approach ecol the situation, and the right of peo tive book. Its format as a collec ogy? Hopefully by producing ple not to be taken advantage tion of essays allows the personal understanding. We need to ad of: a) revive community control experience and feelings of many Ricco dress the real roots of the pro over land, forests and water, different persons to be heard. A Fe blem, to plant the seeds of relief, especially to make local com Though at times a bit scholarly, Burni nourish them with education and munities self-sufficient; b) do not anyone can appreciate the honest China produce a "machinery of con destroy the landscape; c) keep presentation of the others' expe Rights structive and positive attitude biodiversity intact. These three riences and ideas. I believe that Huma that will match the overwhelm points sum up the general sense anyone who reads this book will Rea/1 ing machinery of destruction." of the second part of the book. find something especially rel and Pi (p.59) Each of the authors presents their evant to their own experience Part two of this book, titled view of the concrete steps that and be inspired to take action. To "Compassionate Engagement", might be taken, reflecting their look within themselves, to act in deals with the question of where view of how to treat the earth. their community or to begin to do we go from here? After all, we As such, no summary could relate their own experience of are not all enlightened at the adequately reflect the range of Buddhism or ecology to those moment. Yet still it is clear that views given in Part Two, but around them. something has to be done. So how several themes arise over and do we take some of the Buddhist again in the course of these Edited by Martin Julia. Tibet approach to ecology - and apply essays. Over-centralized govern House, New Delhi, 1997 it in the world? First, we might ment is faulted as distant to real cultivate awareness of our own issues of sustainability for people Chris Walker is a graduate actions and their effects. Many who live in contact with nature. student at Naropa institute. of the conference attendees point Ecology is described in various Qecommended Qeadin8s Hiram W. Woodward Jr. The Sacred Sculpture of Thailand River Books Co. Ltd. This is the best introduction I've seen to the subject in a coffee-table format. It examines the history of Buddhist art and the development of the different styles of Buddha statuary in this country, starting in the 7'h century (Dvaravati era) and continuing through the period of Khmer influence (Phimai, Lop Buri), and the kingdoms ofSukhothai and Lanna, to the end of the Ayutthaya period in the 18'h century. There are also comprehensive chapters on the way Buddha images are designed and venerated and on the development of bronze-casting techniques in the region. The 280-odd illustrations are of Buddha images from the private collection of Alexander Griswold, arld American historian who came to Thailand to study Buddha images 48 SEEDS OF PEACE --- after World War II, and from The Walaters Art Gallery in the United States. The book can be ordered directly by phoning 225 9574 or 224 6686. Review by Manote Tripathi, printed in The Nation, January 4, 1998. Other books you may want to add to your reading lists: Earth Prayers. ed. by Elizabeth Roberts & Elias Amidon Honoring the Earth: A Journal of New Earth Prayers. ed. by Elizabeth Roberts & Elias Amidon Paradigms in Progress: Life Beyond Economics by Hazel Henderson The Politics of the Solar Age: Alternatives to Economics by Hazel Henderson Building a Win- Win World: Life Beyond Global Economic Warfare by Hazel Henderson Environmental Awareness in Developing Countries: The Cases of China and Thailand A Lifelong Quest for Peace: A Dialogue by Luis Pauling & Daisaku Ikeda Green Backlash: Global Subversion of the Environmental Movement by Andrew Rowell Turning Away from Technology: A New Vision for the 2J'fCentury Sacred Pleasure: Sex, Myth & Politics of the Body- New Paths to Power and Love by Riane Eisler Teachings on Love by Thich Nhat Hanh Stepping into Freedom: An Introduction to Buddhist Monastic Training by Thich Nhat Hanh Media & Politics in Transition: Cultural Identity in the Age of Globalization ed. by Jan Servaes & Ricco Lie A Few Facts About Buddhism by Gunnar Gallmo Burning All Illusions by David Edwards · China in Tibet - 1997 Annual Report on Human Rights Violations in Tibet. Tibeta~ Centre for Human Rights and Democracy Human Rights Yearbook 1996- Burma Report Human Rights Documentation Unit, NCGUB Real Life at Moo Ban Dek: The Coming of Age of an Alternative Education Community by Rajani and Pipob Dhongchai ...... ,.., ~ • 1:'1 11"11 ~ .n. J.Yr/M.'2it.WIIAIII.~ft.1J.UI.J..& 1 1 af:.Yil/l:lU!Wl ~;;- 13January The King's Story interviewed for BBC television in London, UK 19-21 January The North-South Round Table HUMAN RIGHT: A POSITIVE AGENDA FOR DONORS in Berlin, Germany 18-31 January Lecturer on "Buddhist Economics" at Schumacher College, Dartington, UK 27 January Lecturer at Sharpham College, Totnes, UK 30January GANDHI MEMORIAL LECTURE on "Applying Gandhi as an Alternative to Consumerism" at the Gandhi Peace Foundation, India 17-19 February The meeting on key members of nine major religions of the world and the World Bank at the Lambeth Palace, London, UK 21-31 March Lenten Campaign with CCFD, France 11-14March With Forum of the Poor in Laos 16-18 April University of Notre Dame, USA 30 April - 3 May Buddhist Christian dialogue in Indiana, USA Vol.l4 No.I 49 Dear ATC Participant, Happy New Year. We hope that 1998 finds you all safe and well having all had peaceful journeys home. We are all busy working now back at the beautiful Ashram after our temporary move to Sulak's office in Bangkok. It's still hot here. The Secretariat has had to say a fond farewell to Jane who has moved on to other things. We would like From to say a big thankyou for all her hard work and she will be greatly missed. She has been urged by her successors to stay To: I available as an advisor so she is not disappearing completely. . ·atio Now at the Secretariat is the trinity. Michael Todd Ansted, Caroline McCloy and Pairoj Poompradit. We hope that T we will be able to carry on the fine work done so far. This Seeds of Peace issue will, among other things serve as a preliminary report of the ATC activities. We propose a more detailed report to be available later in the year. Also planned is the proposal for future activities; comments and suggestions will be gratefully received. It was suggested by many of the interest groups that a newsletter would be well received. Please write to let us know if this is still the case and how we might make this possible. Contributions, both in material and resources are exrremely welcome. If you have any information you would like to share with other network members, we would be happy to help make this happen. With regards to the many proposals suggested at the meeting, again we invite you to contribute and we would be most grateful for any information regarding funding for Alternatives to Consumerism activities, especially for those in that' Southern countries where financial resources are limited. The ATC Secretariat is also happy to receive information by be ~ regarding projects relevant to our work so that we may facilitate the exchange of information at grassroots level. F We are currently updating our database of information and we are dependent on you to help us keep it up to date. Gene Please feel free to write to us about your work. We hope to be able to help even if we can just lend a listening ear. We thank you for all your support and help in making the 1997 Conference happen .. .And yes! It is getting hotter! • d Hope to hear from you soon! • Caroline, Todd and Pairoj \ Ashram Wongsanit, PO Box 1 Ongkharak, • Nakorn Nayok 26120 Thailand oJ Tel: 66-2-546-1518,66-37-333-182/3/4 Fax: 66-2-546-1518 01 e-mail: [email protected] g« Ti Kalayanamitra Council hum at With e 18 December 1997 To the Chairman of the International Monetary Fund Washington, DC Mrs. Mothf Dear Sir, Mrs .) The 1• Please send to the Kalayanamitra Council as soon as possible all relevant details of the IMF guidlines M.Mi on the conditions under which countries are eligible for IMF assistance. As a coalition of environmental M.Sh organizations, we are particularly concerned about the ecological and social damage which is being M. Eli caused by a number of official as well as illegal projects and activities in Thailand. We understand that Mgr. I IMF assistance was denied to Cambodia because of that country's irresponsible approach to the environ ment. We would therefore like to study your guidelines relating to environmental policy. - We are concerned that a number of projects in Thailand are directly and indirectly damaging to the environment. We will not give any details in this first letter, but for your interest, the projects in question include: I) The gas pipeline passing through prime forest to bring gas from Burma via Kanchanaburi (Southwest Thailand) On two recent occasions monks ordained trees along the pipeline route in order to protect the forest, in Dear the presence of an international gathering, 2) The destruction of the Dongyai forest in Buriram (Northeastern Thailand) Monks also ordained trees in this case. Unfortunately, the leading monk was forced to disrobe and was charged with five offenses. Yours sincerely Sulak Sivaraksa President, Kalayanamitra Council clear 50 SEEDS OF PEACE ------for the Children of the World From: Nobel Peace Prize Laureates To: Heads of States of all member countries of the General Assembly of the United Nations Today, in every single country throughout the world, there are many children silently suffering the effects and consequences of violence. This violence takes many different forms: between children on the streets, at school, in family life and in the community. There is physical violence, psychological violence, socio-economic violence, environmetal violence and political violence. Many children - too many children - live a "culture of violence". We wish to contribute to reduce their suffering. We believe that each child can discover, by himself, that violence is not inevitable. We can offer hope, not only to the children of the world, but to all of humanity, by beginning to create, and build, a new Culture of Non-Violence. For this reason, we address this solemm appeal to all Heads of States, of all member countries of the General Assembly of the United Nations, for the U.N. General assembly to declare: • That the first decade of the new millennium, the years 2000-2010, be declared the "Decade for a Culture of Non-Violence"; • That at the start of the decade the year 2000 be declared the "Year of Education for Non Violence"; • That non-violence be taught at every level in our societies during this decade, to make the children of the world aware of the real, practical meaning and benefits of non-violence in their daily lives, in order to reduce the violence, and consequent suffering, perpetrated against them and humanity in general. Together, we can build a new culture of non-violence for humankind which will give hope to all humanity, and in particular, to the children of our world. With deepest respect. The Nobel Peace Prize Laureates Mrs. Mairead Maguire Corrigan Mr. Adolfo Perez Esquivel Mother Teresa Mgr. Carlos Felipe Ximenes Belo Mrs. Aung San Suu Kyi Mr. Jose Ramos Horta The 14'h Dalai Lama (Tenzin Gyatso) Mr. Norman Borlaug M. Mikhail Sergeyevich Gorbachev Mr. Oscar Arias Sachez M. Shimon Peres M. Frederik Willem de Klerk M. Elie Wiesel Mrs. Betty Williams Mgr. Desmond Mpilo Tutu M. Lech Walesa World Conference on Qeli8ion and Peace (WCQP) 5 December 1997 Dear Esteemed Mr. Sivaraksa, Please accept my warmest good wishes and indeed the good wishes of all of the World Conference on Religion and Peace as you take the important initiative of your meeting. You have been a long-term friend and leader in WCRP. Your courage and forethought have assisted not only your wonderful Buddhist colleagues and those they serve, but indeed the wider community of religious persons cooperating in today's world. All of rhe members of WCRP are hopeful indeed that your important conference can provide to us clear guidance on the ways in which we may collaborate in the near future. Voi.I4 No.I 51 ------======~- - .. ci~ • c~¥Ei - "\ .· Please accept my deepest solidarity and the good wishes of all of your friends in WCRP, as you proceed in your important initiative. With every good wish, I remain Sincerely yours Dr. William F. Vendley Secretary General Pacific Civil 6ociety forum January 9, 1998 Dear Mr. Sulak Sivaraksa, We have received your call for support for Thai activists working on stopping construction of the Yadana Gas Pipeline. We highly appreciate your concern about the environment and are willing to join your party. However, we would like to have further details on the situation in Thailand and the activities per formed by your parties before taking actions. First of all, we wish to receive detailed information about the process of the Yadana Gas Pipeline construction. Without understanding the situation from the beginning, it is difficult for us to set up a plan for actions of our party, In addition, we would,like to ask you for an article about the situation in Thailand for APCSF Newsletter, which is a quarterly newspaper issued by the Asia Pacific Civil Society Forum. We wish to put your article on the Spring edition which will be issued in the late February. It is Considered that a persuasive and detailed article would attract other potential supporters. If you are interested, please send your article within 400 letters until January 31, 1998. Your cooperation will be appreciated and we promise you that APCSF and AICSM(Asian Institute of Civil Society Movement) will fully support your position. Thank you for reading this letter. Sincerely Hyekyung KimResearch Director AICSM Editor, APCSF Mahabodhi International Meditation Centre (Qegd.) 13 Dec 1997 Dear Ajan Sulak Sivaraksa, I am awfully sorry for not being able to attend the conference in Thailand, though I was too keen to meet you all. I just returned from tour of Taiwan and Singapore. Gratefully thanks for your kind initiative for donating set of Tripi taka in Pali and Thai, this would be of great precious and pious treasure for our library. We would be sending soon a set of photographs of Prince Mahidol Memorial Library, Devachan, and a brief write up. The Library is al:enter of attraction for Western tourists, Buddhis and local Research Scholars and a pride treasure of our Center. We gratefully thank you all philanthropic donors and noble motivator of the noble venture. It would be my pleasure if you could attend personally the historic Bhikkhuni Ordination Ceremony at Bodhgaya in Feb 98 and grace the occasion. We have opened a small office in Delhi, we will be very grateful if you can send the books to our Delhi office by sea mail. I will be in Delhi office for a month. Yours in Dhamma Bhikkhu Sanghasena, President 52 SEEDS OF PEACE