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Friedensverantwortung Asiatischer Religiöser Akteure Am Beispiel Des Buddhismus Und Hinduismus Bauschke, Martin

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Friedensverantwortung Asiatischer Religiöser Akteure Am Beispiel Des Buddhismus Und Hinduismus Bauschke, Martin www.ssoar.info Engagierte Spiritualität: Friedensverantwortung asiatischer religiöser Akteure am Beispiel des Buddhismus und Hinduismus Bauschke, Martin Veröffentlichungsversion / Published Version Forschungsbericht / research report Empfohlene Zitierung / Suggested Citation: Bauschke, M. (2017). Engagierte Spiritualität: Friedensverantwortung asiatischer religiöser Akteure am Beispiel des Buddhismus und Hinduismus. (ifa-Edition Kultur und Außenpolitik). Stuttgart: ifa (Institut für Auslandsbeziehungen). https://nbn-resolving.org/urn:nbn:de:0168-ssoar-55656-7 Nutzungsbedingungen: Terms of use: Dieser Text wird unter einer CC BY-NC-ND Lizenz This document is made available under a CC BY-NC-ND Licence (Namensnennung-Nicht-kommerziell-Keine Bearbeitung) zur (Attribution-Non Comercial-NoDerivatives). For more Information Verfügung gestellt. Nähere Auskünfte zu den CC-Lizenzen finden see: Sie hier: https://creativecommons.org/licenses/by-nc-nd/4.0 https://creativecommons.org/licenses/by-nc-nd/4.0/deed.de ifa-Edition Kultur und Außenpolitik Engagierte Spiritualität Friedensverantwortung asiatischer religiöser Akteure am Beispiel des Buddhismus und Hinduismus Martin Bauschke ifa-Edition Kultur und Außenpolitik Engagierte Spiritualität Friedensverantwortung asiatischer religiöser Akteure am Beispiel des Buddhismus und Hinduismus Martin Bauschke Inhaltsverzeichnis Inhaltsverzeichnis Vorwort .............................................................................................................................. 5 Zusammenfassung .............................................................................................................. 6 Executive Summary ............................................................................................................ 7 1. Einleitung ...................................................................................................................... 12 1.1 Religionspolitik – Realpolitik – Friedenspolitik ......................................................... 12 1.2 Asiatischer Synkretismus und westlicher Proselytismus .......................................... 15 1.3 Die Ambivalenz des Religiösen ................................................................................. 18 1.4 Die Friedensverantwortung nicht-abrahamitischer Religionen ............................... 20 2. Der Buddhismus ............................................................................................................ 21 2.1 Aspekte des buddhistischen Friedenspotentials ...................................................... 23 2.2 Buddhistisches Friedensengagement: Personen und Organisationen ..................... 34 2.2.1 Buddhistische Friedensinitiativen auf Sri Lanka .............................................. 35 2.2.2 Vietnam: Thich Nhat Hanh, Schwester Chan Khong und der Intersein Orden 43 2.2.3 Thailand/Kambodscha: Sulak Sivaraksa, Maha Ghosananda und das Internationale Netzwerk Engagierter Buddhisten (INEB) ............................... 57 2.2.4 Friedensinitiativen in Japan ............................................................................ 66 2.2.5 Engagierter (Zen-) Buddhismus im Westen .................................................... 84 2.2.6 Tibet und der 14. Dalai Lama .......................................................................... 96 2.3 Zusammenfassende Beobachtungen ..................................................................... 106 3. Der Hinduismus .......................................................................................................... 110 3.1 Der sogenannte Neohinduismus ............................................................................ 110 3.2 Die Relativität des Dharma und Ambedkars Entscheidung .................................... 115 3.3 Das Vorbild schlechthin: Mahatma Gandhi ............................................................ 118 3.3.1 Gandhis interreligiöse Ethik .......................................................................... 119 3.3.2 Gandhis Satyagraha-Strategie ....................................................................... 123 3.3.3 Gandhis Scheitern ......................................................................................... 126 3.4 In den Fußstapfen des Mahatma: Die „Gandhianer“ ............................................. 127 3.4.1 Arun Gandhi und das Gandhi-Institut für Gewaltlosigkeit in den USA (gegr. 1991) ............................................................................................................ 128 3.4.2 Ela Gandhi, die Gandhi-Stiftung und die Bedeutung von Ubūntu in Südafrika ....................................................................................................... 129 3.4.3 Die indische Sarvodaya Bewegung und ihre Friedensarmee ........................ 133 3.4.4 Von Subba Rao zu Rajagopals „Solidarischem Bündnis“............................... 141 3.4.5 Gandhi heute zwischen Hype und Fundamentalkritik .................................. 145 3.5 Das Engagement neohinduistischer Guru-Bewegungen ........................................ 147 3.5.1 Mata Amritanandamayi ................................................................................ 148 3.5.2 Sri Sri Ravi Shankar ....................................................................................... 151 ifa-Edition Kultur und Außenpolitik Engagierte Spiritualität 3.6 Beispiele für sonstige friedensengagierte Hindus .................................................. 154 3.6.1 Irom Chanu Sharmila und der Fastenmarathon ............................................ 154 3.6.2 Swami Agnivesh, die Naxaliten und der Kampf für Gerechtigkeit ................ 156 3.7 Hinduismus und Gewaltlosigkeit? Zusammenfassende Beobachtungen ............... 162 4. Schlussbemerkungen .................................................................................................. 167 Anhang ........................................................................................................................... 171 Literaturverzeichnis ........................................................................................................ 173 Zum Autor ...................................................................................................................... 187 4 ifa-Edition Kultur und Außenpolitik Engagierte Spiritualität Vorwort Vorwort Trotz zunehmender Säkularisierung der europäischen Gesellschaften haben religiöse Akteure in vielen Teilen der Welt einen sehr starken Einfluss auf die Politikgestaltung und das gesellschaftliche Zusammenleben. Religion ist eine kulturprägende Kategorie und in vielen Ländern ein, wenn nicht sogar das wichtigste Element zur Selbstverortung innerhalb der Gesellschaft. In der Auswärtigen Kultur- und Bildungspolitik (AKBP) werden der Austausch der Zivil- gesellschaften und die internationale Zusammenarbeit mit zivilgesellschaftlichen Akteu- ren gefördert. Hierzu kann auch der Austausch mit Religionsgemeinschaften und religi- onsbasierten Akteuren im Ausland gehören, die einen wichtigen Beitrag innerhalb der Gesellschaften leisten und international für Verständigung sorgen können. Um das Frie- denspotential religionsbasierter Akteure zu heben, bedarf es des Wissens über die ver- schiedenen Akteure und ihr Friedensengagement in den verschiedenen Weltregionen. Das ifa-Forschungsprogramm „Kultur und Außenpolitik“ hat bereits ein Projekt zum Friedenspotential abrahamitischer Religionen durchgeführt. Mit der vorliegenden Studie wird die Perspektive um die beiden asiatischen nicht-abrahamitischen Religionen Bud- dhismus und Hinduismus erweitert und deren friedensstiftendes Potential für die inter- nationale Friedensarbeit analysiert. Dem Autor der Studie, Martin Bauschke, möchte ich auf diesem Wege herzlich für seine Arbeit und sein Engagement für dieses Forschungsprojekt danken. Mein Dank gilt auch der Leiterin des ifa-Forschungsprogramms Odila Triebel sowie Sarah Widmaier und Isabell Scheidt, die das Projekt konzeptionell und redaktionell begleitet haben. Das ifa engagiert sich weltweit für ein friedliches und bereicherndes Zusammenleben von Menschen und Kulturen. Religionsbasierte Akteure können einen entscheidenden Beitrag zur Konfliktprävention leisten sowie vermittelnd während und nach Konflikten wirken. Da religiöse Akteure jedoch auch widersprüchliche Partner sein können, sollte, wie von Martin Bauschke in der vorliegenden Studie betont wird, nicht naiv vorgegangen werden, sondern versucht werden, durch ihre Einbeziehung in politische Versöhnungsprozesse ihr Friedenspotential zu unterstützen und, so vorhanden, ihr Aggressionspotential zu redu- zieren. Ihr Ronald Grätz, Generalsekretär des ifa (Institut für Auslandsbeziehungen) ifa-Edition Kultur und Außenpolitik Engagierte Spiritualität 5 Zusammenfassung Zusammenfassung Die Studie diskutiert das Friedenspotential nicht-abrahamitischer Religionen am Beispiel des Buddhismus und Hinduismus und das konkrete Friedensengagement jeweiliger Akteure. Dabei werden die Entstehung und Aktivitäten zentraler friedensstiftender Per- sonen, Organisationen und Netzwerke des Buddhismus und Hinduismus in einzelnen asiatischen Ländern geschildert. Ergänzt wird die ausführliche Darstellung durch einzel- ne kritische Fallbeispiele. Zusammenfassend lässt sich festhalten, dass in beiden Religio- nen das holistische und im eigenen Inneren beginnende friedensstiftende Engagement der Akteure meist auf eigenen Kriegs- und Leidenserfahrungen beruht und auch immer sozia- les, politisches und ökologisches Engagement miteinschließt.
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