Contents

Vol. 35 No. 2 May - August 2562 (2019)

Publisher 3 Editorial Note INTERNATIONAL NETWORK OF ENGAGED BUDDHISTS (INEB) 4 Announcements 4 31 May 2019 Marks the 108th Birthday of Editorial team Dr. Sem Pringkuangkeo Sulak Sivaraksa (Advisor) Harsha Kumara Navaratne (Advisor) 5 10 Years School For Wellbeing Studies And Research Somboon Chungprampree (Editor) 6 2019 Buddhist Women’s Leadership Training Series I & II: Theodore Mayer (Assistant) To Become a Dream-maker of “Dhamma” Arjun Kumar (Assistant) Rita Litwiller (Assistant) Dhanakhorn Thongdeang (Assistant) 7 Country Reports 7 Buddhist Teacher David Loy Briefly Detained in Denver Cover Image taken from the During Climate Protests / Justin Whitaker Sem Pringkuangkeo Foundation website 9 Save the Irrawaddy by Offering Compensation Lay-out / Lahpai Seng Raw Surapong Petnamlai 11 Thai King Crowned Amid Pomp and Ceremony

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Suksit Siam 13 INEB 113-115 Fuangnakorn Rd., 13 Walking the Path Together: International Roundtable Bangkok 10200 on Buddhist Psychology, Psycho-Spiritual Counseling, Tel. (662)2259536-40 and Chaplaincy Training / Jonathan S. Watts [email protected] 24 Awakening Leadership Training Programme Baht 100 per issue 27 INEB Sangha Trip to Jungto Society / Jessica Armour and Suggested annual subscription US $50 Petra Carmen Payment info: • A cheque payable to “INEB”. 28 INEB Institute Personal cheques from the UK, US, 28 School of English for Engaged Social Service (SENS) and Euro are accepted. / Ted Mayer • Paypal, please go to the INEB website.

Seeds of Peace 32 Sulak Sivaraksa 666 Charoen-Nakorn Road, 32 Dharma Has No Gender Klongsan, Bangkok 10600 Siam Celebration for the Coronation of HM King Maha Tel. (662)860-2194 39 Fax. (662)860-1277 Vajiralongkorn Bodindradebayavarungkun [email protected] www.inebnetwork.org 40 Articles Seeds of Peace is published thrice annually 40 Peace Building in Myanmar Amidst Rising Military Control in January, May and September, in order to / Jill Jameson promote the aims and objectives of the International Network of Engaged Buddhists 46 Religious Experience Research Centre (RERC) Organizes (INEB) and its members around the world, Interfaith Conference / Hans van Willenswaard and the organizations under SNF including the Spirit in Education Movement (SEM) 47 Local Solutions – Alternatives in Practice in Rural and the School for Wellbeing Studies Thailand/ Doreen Wang and Research.

2 Editorial Note

Vol. 35 No. 2 May - August 2562 (2019) nuns, serious practitioners and specialists from a variety of 49 Letters fields together in Bangkok. This was an opportunity for them to deepen understandings of key issues and develop further 50 Obituaries collaborative initiatives. Their efforts are significant to the 50 George Fernandes: An Appreciation growing need for professionals and trained lay persons to respond to communities and individuals grappling with 51 Ian Robert Ferguson: An Appreciation psychological, mental health and end of life concerns. The / Sulak Sivaraksa four-day meeting significantly contributed to the growing 52 Murray McCheyne Thomson/ Clyde Sanger momentum among the diverse group of participants from many countries and cultures. Ajarn Sulak’s keynote speech, entitled Dharma Has No 53 Book Reviews Gender, is an inspiring call to support gender justice and 53 Anand Panyarachun and the Making of diversity. The speech was given at the 2nd International Modern Thailand / Sulak Sivaraksa Conference and Culture and Gender Ethics where he 55 Radically Happy / Sulak Sivaraksa challenged participants to take concrete steps leading to 56 Hidden Away in The Folds of Time: The eradicating discrimination and injustice of people who are marginalized by mainstream cultures. Ajarn Sulak Unwritten Dimension of Sulak Sivaraksa highlighted the women’s, LGBT and bhikkuni movements in by Pracha Hutanuwat / Jeffery San Siam. He talked about the country’s Theravada bhikkuni movement that recognizes bhikkuni Venerable Dhammananda as its most senior Theravada bhikkhuni for her tireless effort to re-establish the country’s Bhikkhuni sangha. Ajarn closed by saying that “Dharma cannot be used to justify gender inequality.” “We can bring about loving kindness instead of hatred. We can be part of the solution Editorial Note instead of part of the problem. We can be for diversity instead of discrimination.” Hello INEB Friends, Our Awakening Leadership Training (ALT) and School Greetings from Bangkok where the country has been of English for Engaged Social Service (SENS), each celebrating the coronation HM King Maha Variralongkorn successfully completed their courses with brief descriptions Bodindradebayavarungkun. We wish him well with the by students included in their articles.. We continue to be hope that the entire country benefits during his reign. uplifted and committed to each of these programmes’ unique We appreciate our friend Jill Jameson’s insightful and means of stimulating learning and personal growth. heartfelt article about peacebuilding efforts in Myanmar Please note the particular situations described in the despite rising military control. The training Jill has country reports as non-violent means were used to save the facilitated over many years is based on building trust and environment. Also, the book reviews offer some interesting acceptance across differences through sharing stories in a reading on topics ranging from modern Thailand, and a supportive environment and by using deep listening skills. guide to practicing Dhamma in daily life, to Pracha This process is essential for opening hearts and makes Hutanuwat’s recently published book about Ajarn Sulak. transformation possible at many levels. The article We thank you for your steadfast support and interest, describes her interactions during recent training and ask you to save the date for the next INEB conference describing the complexity of issues faced by various scheduled for October 22-24 in Bir, India, hosted by the organisations and individuals from Myanmar’s diverse Deer Park Institute. This year’s conference theme is The ethnic groups, states, and social and economic sectors. Culture of Awakening – Cultivating and Harvesting Wisdom. The international roundtable discussion on Buddhist Please visit our website for more information. psychology, psycho-spiritual counseling and training on chaplaincy training held in March 2019, brought monks,

Vol. 35 No. 2 May - Aug 2019 3 Announcements

31 May 2019 Marks the 108th Birthday of Dr. Sem Pringkuangkeo

Dr Sem Pringkuangkeo, from Siam, was a social thinker involved in medicine, public health and education for over several decades. Dr. Sem was a pioneer in rural Siam’s health care and over time he helped build a strong foundation for Siam’s medical and health care development and reform. He was recognized as a dedicated mentor, educator, rural doctor, and visionary. The name SEM for the Spirit in Education Movement comes from an abbreviation of the Recommended Reading organisations’ name in Thai language, semsikkhalai. Sem is derived from the venerated Dr. Sem Pringkuangkeo, in order to honour his legacy of dedicated work that continues to support Thai society. Sikkha is a pali word, translated as education or training. Sikkha is further defined by three components, sila (morality), samadhi (concentration), and panna (wisdom). These components are critical aspects of education because they encourage authenticity, ingenuity and innovation to flourish. Lai is an abbreviated form of mahavittiyalai, which is the Thai word for university, or place of higher learning. Together, both the Thai and English titles illustrate SEM as an organisation working on education grounded in spirituality, which supports people to serve each other and society which Dr. Pha Boonyarith Sem embodied throughout his lifetime. Editor: Thippaya Kittikachon Publisher: Salapimpakarn

4 INVITATION 2019 10 YEARS SCHOOL FOR WELLBEING STUDIES AND RESEARCH - South East Asia campus of the Right Livelihood College –

Annual Chulalongkorn University Right Livelihood Summerschool (CURLS)

7 - 21 JULY including Wongsanit Ashram retreat, academic exchanges at Chulalongkorn University, Bangkok, action research in rural Chiang Mai province and EARTH TRUSTEESHIP FORUM 19 - 21 JULY NATURE RIGHTS, GLOBAL CITIZENSHIP AND RECLAIMING ‘THE COMMONS’: THE RISE OF EARTH TRUSTEESHIP

The Earth Trusteeship Forum will highlight the 2019 Right Livelihood public lecture withRaúl Montenegro, Prof. of Evolutionary Biology, University of Cordoba, Argentina, Right Livelihood Award laureate (The ‘Alternative Nobel Prize’) 2004. With intercultural and multi-stakeholder dialogue, public CURLS presentations, theatre improvisation and partnership co-creation World Café.

CHULALONGKORN UNIVERSITY, BANGKOK, THAILAND

Recommended Reading

From The Fifty Jataka: Selections from the Thai Pannasa Jataka Living is Dying: How to Prepare First Thing First for Dying, Death and Beyond Translator: Chris Baker and Pasuk Publisher: Dhammatalks.org Phongpaichit Author: Dzongsar Jamyang Khyentse Publisher: Silkworm Books

Vol. 35 No. 2 May - Aug 2019 5 Announcements

2019 Buddhist Women’s Leadership Training Series I & II: To Become a Dream-maker of “Dhamma” Dates: 2019 Series I: 3-5 May, Series II: 16-19 May Location: Taiwan

Organized by: Research Center for Chinese Subjectivity Chengchi University, Taipei Dharma Rain Temple Foundation International Network of Engaged Buddhists Register: Internet: https://reurl.cc/dnxbk

We invite Buddhist monastics and female lay experienced domestic abuse and walked out of it. devotees who are interested in Buddhist education She found power from cattáro-brahmavihárá to join hands and design a collaborative plan for (loving-kindness, compassion, joy, and detachment), training teachers of Buddhist monastics. The and has since supported women to find power from training for trainers will offer Dharma courses for the Dhamma, too. adults and adolescents in Taiwan and Southeast This workshop aims to deepen and broaden Asia. our awareness and understanding of the suffering at personal and social levels by investigating issues of Series I – May 3 - 5 gender and sexual suppression. Rooted in the For Buddhist women in Taiwan to investigate and Buddha’s core teachings, the Four Noble Truths and understand the past, present, and future. The focus the Four Brahmavihara, along with integrating is to enable participants to contribute their expertise modern feminist theories, Ms. Ouyporn develops a and experience in planning educational programs unique holistic training method, through which for Buddhist monastics, adults, and adolescents in one will gain insight, a compassionate heart and Southeast Asia. In this way, Buddhists in Taiwan communication skills needed to face and transform can share their perspective of Dharma as a response the suffering of oneself and the world. Participants to challenges of the world and support one another will learn to analyze the structural inequality and to become a dream-maker of “Dharma.” prejudices in massive consciousness based on the Four Noble Truths in Buddhism. Ouyporn also Series II – May 15 - 19 proposes Dhamma as the antidote to consumerism, A workshop entitled, A Feminist Anti- oppression conflicts among ethnic groups, and the divergence and Socially Engaged Buddhism, will be led by of duality in of consciousness. Ouyporn Khuankaew, a well-known Buddhist grassroots activist from Thailand. Ouyporn has

6 Country Reports

Buddhist Teacher David Loy Briefly Detained in Denver During Climate Protests

Justin Whitaker Buddhistdoor Global

Buddhist writer and teacher At the event on Satur- David Loy at the Denver Extinction Rebellion David Loy reported being day, Loy and five others sat protest. Image from denver.cbslocal.com briefly detained and issued a in a roadway blocking traf- summons by police while fic until police removed taking part in a direct action them. Lisa Widdekind, who while the small group was not very long. I’m in- protest with the group Ex- sat with Loy, commented blocked the road, “. . . others spired by what has hap- tinction Rebellion (abbrevi- that, “Speaking for myself, handed out cupcakes and pened in London this week. ated XR) in Denver, Colo- I’d say there’s a lot of relief cookies while explaining to Here in Colorado we need a rado on Saturday 20 April, over the outcome mixed the drivers why we were do- lot more than six people...” along with five other pro- with joy that we accom- ing it. From what I could (Facebook) testers. The activities coin- plished what we set out to see, they didn’t seem too Extinction Rebellion cided with Extinction Re- and hopefully added our bothered, and perhaps was founded in England in bellion events around the voices to the outcry for the some of them even support- May 2018 and seeks to use world, most notably ongo- transformation that needs ed us. In any case, the police nonviolent resistance to ing activities in London, to happen.” (Facebook) were very efficient [and -re raise awareness and directly England. Loy explained that spectful!], so the blockage challenge human activities

Lisa Widdekind (front) with David Loy behind An Extinction Rebellion sign in Denver. Image her and other protesters in Denver. Image from from facebook.com facebook.com

Vol. 35 No. 2 May - Aug 2019 7 Country Reports

An Extinction Rebellion event in Uganda. Image A “die-in” led by Extinction Rebellion in Belgium from rebellion.earth 20 April. Image from rebellion.earth known to drive climate able legal channels for ways of responding, with Extinction Rebellion change. “We want (politi- dissent aren’t working be- various legal maneuvers that events are planned to con- cians) to treat it with the cause “the system isn’t bro- after some years end up tinue internationally at least same sense of urgency. ken, it’s fixed” — it’s working garnishing wages or seizing until 29 April. So far, they Because, we have read the the way it’s supposed to, to one’s property. have engaged in a variety of science, and we understand absorb our dissatisfaction So we can’t simply work actions to broaden awareness the science,” Extinction and protests without ever within the present system, and pressure lawmakers, Rebellion Denver spokes- addressing the fundamental but must challenge it, shake from “die-ins” in govern- person Rick Visser said. issue and making the changes it up. ment buildings and public (CBS) that are necessary if we are For me, that is our col- spaces to a disco dance Loy, a long-time envi- to avoid or minimize global lective koan today. So can party in Denver and poetry ronmental activist and au- catastrophe. we avoid “inconvenience”? read by actress Emma thor of Ecodharma: Buddhist We need to keep in I don’t say that what XR is Thompson. Teachings for the Ecological mind that the people who doing is the best possible Crisis (Wisdom Publications control the present economic/ response, but right now I 2019), and A Buddhist Re- political system are also the don’t have a better one. And sponse to the Climate Emer- ones who benefit the most the time for us to get our act gency (Wisdom Publications from it. It’s very difficult for together is very, very short. 2009) wrote after the events: them to see the roots of the (Facebook) The biggest questionproblem — after all, that Speaking after an earlier for me these days is: What system is working very well Extinction Rebellion event should we do if and when for them, isn’t it? So they in Denver, Visser said, we realize that “business as focus on the short-term “We’re having conversations usual” — including all the [quarterly profits, re-election] that we didn’t have last usual, acceptable political and largely ignore the greater year. The frequency is in- channels [elections, con- long-term challenges ... creasing; it’s not just occa- tacting politicians, citizen Not paying our taxes sional actions. And it’s initiatives, etc.] — will only won’t do enough, at least not going to be ramping up lead to disaster? As some quickly enough. The gov- throughout the year.” (West- have pointed out, the avail- ernment has well-established word)

8 Country Reports

Save the Irrawaddy by Offering Compensation

English version of remarks delivered by panelist Lahpai Seng Raw on the public discussion event at Novotel-Yan- gon, on April 20, 2019

I am from Myitkyina, a flourish along the Irrawad- Kachin, born and bred in dy’s path – from its water- the town just 27 miles sheds in the upper reaches downstream from where of Kachin State to the delta the Mali and NMai Rivers region in the south. merge to form the great Ir- The Irrawaddy is a pre- rawaddy, life blood of our cious national heritage. nation. Myitsone, the con- From time immemorial, the fluence site, has added sig- Bamar and other ethic na- nificance for us Kachins in tionals have lived and that it is the heartland of thrived along its riverbanks. our cultural identity. So it Not only is it an amazing site, or the Myitsone Dam whose lives would be di- would not be a stretch to natural ecosystem, it is an Project as it is called, poses rectly impacted have given say that the Irrawaddy is icon of our cultural and na- irreparable cultural, ecolog- rise to passionate opposi- part of my life, just as it is tional identity. If we do not ical and economic damage tion against the project not for all who call Myanmar safeguard this treasure, we to the nation. Furthermore, just by Kachins, but by all home. will suffer from its devastat- the existential threat posed Myanmar nationals who To have the Irrawaddy ing lost just as our neigh- by the Myitsone Dam on love and cherish the Ir- flow freely for all time is a bors to our immediate east communities within the rawaddy for practical as cause very dear to my heart. did when the Chinese reservoir inundation areas well as sentimental reasons. And putting my money dammed the Khong River and those downstream is We, the peoples of My- where my mouth is, I used within their borders. The enormous, given that they anmar, with roots in differ- the USD 50,000 I received impact on downstream are in an earthquake prone ent parts of the country, from the Ramon Magsaysay countries like Thailand,zone. In the meanwhile, may differ in ethnicity, lan- Award Foundation as seed Laos, Cambodia and Viet- communities in the conflu- guage and faith systems, but money to establish the non- nam has been disastrous ence area have been forced when it comes to saving the profit organisation Airavati and irreversible. to relocate, living in limbo Irrawaddy, we are of one with a few like-minded Protecting the Irrawad- in places where they could mind. This unity of purpose friends in 2014. Airavati’s dy therefore, is of national not engage in their tradi- will empower us as we har- major work entails preserv- importance as the whole tional livelihood. ness it in taking steps to put ing the environment, cul- country’s fate and existence Moreover, the lack of a stop to a project that will ture, and way of life of the depends on it. Building a transparency and consulta- do irreparable harm to our diverse communities that dam near the confluence tion with communities beloved Irrawaddy. If we,

Vol. 35 No. 2 May - Aug 2019 9 Country Reports each and every one of us to the Irrawaddy Delta to to take them for 13,000 ky- non-Kachins, have given Myanmar citizens, dig deep help rebuild the devastated ats (about 8 US dollars). She rise to armed conflict in the into our pockets and collec- region in tandem with other said she urgently needed Kachin area. A nation-wide tively make one-time or lowland Myanmar commu- some cash for transporta- effort to put a stop to a pro- multiple-times one dollar nities. tion to join the public dem- ject universally opposed by donations, we will surely I believe if we are reso- onstration against the Myit- the Kachin could be con- reach the goal of repaying lute and united, the Myit- sone Dam planned the next strued as an act of solidari- the debt incurred when the sone Dam construction can day at 8 am at the Manau ty, a show of empathy for previous government be stopped. It will never go festival compound in Myik- the suffering of the Kachin, signed onto an ill-conceived ahead. We must not give in tyina. She felt she should go and can ultimately lead to Chinese-funded mega pro- to threats nor show signs of and show her solidarity national healing. ject that would bring no weakness in resolve. Other- with those opposing the It is also a lending of benefit to Myanmar nation- wise forces intent on ex- dam, no matter what her fi- ears to the voices of those als. ploiting the Irrawaddy and nancial situation. forced to flee the Triangle Recent history has doing perpetual harm to My neighbor is a wid- Area north of the Irrawad- shown that we can come to- our country will prevail. ow, eking out a meager liv- dy confluence. When the gether with strength in To give you a sense of ing from the land. A while threat of the Myitsone Dam times of great national how strongly feelings ago her son had gone to is removed, they can return need. When Cyclone Nargis against the Myitsone Dam China in search of job op- to their homes in the high- struck in 2008, ravaging the are in the heart of local portunities. The border po- lands, instead of languish- delta region, the Metta De- Kachins, let me share a story lice arrested the group of ing in crowded lowland velopment Foundation was about a neighbor of mine at job seekers he was with, IDPs camps. It would also deeply involved in post-tsu- Alam, the village midway stripped them of their eliminate the ominous nami relief work there, and between Myitkyina and My- clothes and belongings and choice the Chinese ambas- witnessed how the hill peo- itsone. On the evening of pushed them back to the sador made Kachin church ples – Kachin, Shan, PaO, 6th February she came to Myanmar side of the bor- leaders take during his visit Kayah – responded collec- my house with two chickens der. The mother had to sell to Myitkyina: to support tively and instantly, rushing under her arms, asking me part of her land to pay a Myitsone Dam construc- middle man to bring her tion or risk losing aid for son home. In spite of all the safe return of IDPs. Recommended Reading this, I know for sure that my The Myitsone Dam was neighbor, and others like halted in 2011 due to in- her, would happily pay a tense public pressure. We dollar per month until we need to keep up the pres- are home free of the Myit- sure, and consistently say sone debt. “NO” with a united voice. Buying back the Myit- Launching a public fund- sone debt can also be seen raising campaign to repay as a symbolic act of buying what is “owed” to the China back peace. The anger, the Power Investment Corpo- discontent, the pent up feel- ration is a good way of re- ings of exploitation and in- claiming our beloved Ir- justice stemming in part rawaddy, as well as salvaging Thailand: History, Politics and the Rule of Law from heavy handed, unilat- our dignity and sovereignty. Editor: James Wise eral projects like the Myit- Publisher: Marshall Cavendish International sone Dam that benefit only

10 Country Reports

in the country. The new appoints members of the appointed queen sat along- Sangha Supreme Council, side her husband during where the Buddhist coun- religious rituals in the even- try’s most senior monks sit. Thai King Crowned ing. Meanwhile, members Yesterday’s coronation of a new civilian volunteer Amid Pomp and took place amid much corps wear signature yellow political uncertainty. and blue uniforms and Ceremony The kingdom has been salute the King’s portrait ruled by a military junta before conducting any The Straits Times, May 5, 2019 since a coup in 2014. While community activity, like it held an election in March, cleaning roads and running official results will only be public kitchens. released by Thursday, amid Thailand’s strict le’se dispute over the method of majeste’ law makes insult- allocation of parliamentary ing or defaming the king, seats and allegations by one queen, regent or heir appar- of the top winning political ent punishable by up to 15 parties that the junta is years in jail. trying to destroy it with As le’se majeste’ com- spurious charges. plaints can be filed by any- The monarch, mean- one, critics argue that the King Maha Vajiralongkorn sitting on the throne after while, has been an assertive ruling junta has wielded being formally crowned during his coronation ceremony and unpredictable figurethem liberally against polit- at the Grand Palace in Bangkok yesterday. It is part of a since taking the throne after ical dissidents. three-day elaborate traditional ceremony to complete the the death in 2016 of his re- But le’se majeste’ pros- monarch’s accession to the throne. PHOTO: EPA-EFE vered father Bhumibol ecutions abruptly dropped Adulyadej. King Vajira- in recent months, some- Thailand’s King Maha the Grand Palace before longkorn is the 10th king of thing veteran historian Su- Vajiralongkorn was formally members of the royal family the Chakri dynasty, and is lak Sivaraksa attributes to crowned yesterday in the and senior officials, including also known as King Rama the personal intervention of kingdom’s first coronation Singapore’s ambassador to X. the King himself. in almost seven decades. Thailand Chua Siew San, who While Thailand is a Mr Sulak, who had a The 66-year-old mon- was dean of the diplomatic constitutional monarchy, personal audience with the arch was sprinkled with corps. the royal family has exten- King in 2017, described the water collected from around The King then proceed- sive influence, wealth and monarch as “very well- the kingdom, before donning ed to install Queen Suthida, power. re a d .” a 7.3 kg diamond-topped the deputy commander of Over the past three “Based on my impres- crown and reading out his his bodyguard unit who had years, King Vajiralongkorn sion, he was concerned first royal command. been announced as his wife has consolidated personal about the survival of the “I shall continue, pre- on Wednesday. control over royal guards monarchy, the state of the serve and build upon the Later, he was ferried on and the Crown Property Thai sangha, and how de- royal legacy, and shall reign a palanquin to Bangkok’s Bureau, which was estimated mocracy would work in with righteousness for the Temple of the Emerald Bud- to hold over US$40 billion Thailand,” the scholar told benefit and happiness of the dha, where he pronounced (S$54 billion) worth of assets The Sunday Times. people always,” he said in himself patron of Buddhism in 2014. He now personally Naresuan University

Vol. 35 No. 2 May - Aug 2019 11 Country Reports political science lecturer in protecting the political tended to say that it be- anquin along a 7km route Puangchon Unchanam, as- and economic interests of longed to, and aimed to in symbolic circumambula- sessing the King’s first three the crown, said Dr Puang- benefit, the nation as a tion of the kingdom. years in power, told The chon. whole, or the monarchy as Street dessert vendor Sunday Times: “Against all “Before he ascended the an essential part of the na- Rattima Thamrungkit told odds, he has shown to the throne, it was still somewhat tion - not the monarch as a The Sunday Times: “I am public that he has more po- debatable to what degree the person. Now, under Rama glad Thailand still has the litical skill, will and asser- monarch controlled, owned, X’s reign, it is clear that it monarchy and see it stand tiveness to steer his reign and even cared about the belongs solely to His Maj- strong and firm.” than what many people Crown Property Bureau; e s t y.” thought he had, especially and whether it belonged to Tens of thousands of before he became King.” the crown as an institution Thais are expected to de- He was also arguably or the monarch as a person.” scend on inner Bangkok to- more active than his father “Thai conservativesday as the King rides a pal-

Grieving for Sri Lanka

Hatred never ceases through hatred It ceases only through love. This is an eternal law. —Dhammapada, verse 5

Our deepest compassion and sympathy goes out to Our nonviolent stand does not arise from any one the victims of Easter Sunday bombings across Sri religious tradition, but from a universal awareness Lanka, to their families, and to an entire nation in that life is precious to all. grief. The world is grieving with you. More than 350 As Western Buddhist practitioners, teachers, people have been killed, with 500 more injured. We and clergy, we depend on the Buddha’s ancient wonder what it will take for people to learn that teachings on non-violence and love even in time of differences and conflicts are never resolved by fear and uncertainty. Of course, we wish to see those cascading violence? responsible for these bombings held accountable in Regardless of who is held responsible for courts of law. At the same time, we urge the leaders these atrocities, our concern is based on compassion of all faith communities in Sri Lanka and around the for all whose lives have been torn apart by these acts world to guide their congregations with wisdom and of extreme violence and by our unshakeable compassion in breaking the chains of violence here opposition to all forms of hatred, murder and terror. and now.

Rev. Hozan Alan Senauke for Clear View Project and Buddhist Humanitarian Project 23 April 2019

12 Walking the Path Together: International Roundtable on Buddhist Psychology, Psycho-Spiritual Counseling, and Chaplaincy Training

Jonathan S. Watts

The era of modern, industrial capitalism & overwhelmed by the methods for healing as by the communism based in the dualism of mind and body causes of suffering. In our work for suicide has increased our fundamental human anxiety to prevention in Japan and through our increasing new levels. This latest post-industrial era of mass connections worldwide with the Buddhist based media is intensifying this condition and reaching a end-of-life care, psychotherapy, and chaplaincy tipping point in the worldwide epidemic of mental movements, we have been deeply impressed and illness. As a response, incredible innovations are moved by what we also find to be the fundamental occurring not only in biomedical solutions, but simplicity of healing: connection, or as the Japanese more importantly in new forms of psychotherapy. would say en 縁, “karmic connection.” All the Buddhism finds itself in the center of this movement techniques and training courses and years of study as western based therapeutic systems seek to import are essentially trying to lead us to the simple yet its concepts and practices, specifically mindfulness fundamental healing qualities of connection, meditation. At the same time, practicing Buddhists kindness, warmth, and community—something worldwide are themselves experimenting with that your neighborhood grandmother perhaps adapting traditional teachings and practices to new knows better than your famous Buddhist master. contexts. As innovations continue to grow and new With these emerging lessons in our mind- techniques emerge everyday, one can feel as hearts, a group of 20-30 monks, nuns, serious lay

Vol. 35 No. 2 May - Aug 2019 13 practitioners, and specialists in a variety of fields Workshop for Monastics on the gathered for an International Roundtable on Meaning and Practice of Death Buddhist Psychology, Psycho-Spiritual Counseling, and Chaplaincy Training from March 12-15 at the Before the main meeting began on the 13th, a special headquarters office of the International Network of meeting & workshop for monastics on the meaning Engaged Buddhists (INEB) in Bangkok, Thailand. and practice of death was held as single-day event This meeting was the first major follow-up to the 1st on the 12th. Initially, this meeting was planned as an International Conference on Buddhism, Suicide exchange between Japanese priests working on Prevention, and Psycho-Spiritual Counseling held suicide prevention and Thai monks working in end- in Yokohama & Kyoto, Japan from November 6-10, of-life care. However, it grew to include Tibetan and 2017. That conference was the culmination of over a Myanmar monastics, who enriched the discussions decade of activities by the International Buddhist with their own viewpoints and experiences. Exchange Center (IBEC) of the Kodo Kyodan The core participants from Japan represented denomination in Yokohama to nurture a the Jodo Shin Pure Land Hongan-ji Denomination, collaborative network of priests in Japan working on the largest traditional Buddhist denomination in suicide prevention. That conference also included Japan. In 2010, a small group of priests created a co-sponsors the Jodo Shin Hongan-ji Denomination public, non-profit group called the SOTTO Self- Research Institute, the Ryukoku University Research Death & Suicide Counseling Center to offer Center for Buddhist Cultures in Asia (BARC), the counseling for the suicidal and grief support to the Association of Buddhist Priests Confronting Self- bereaved, as well as to educate society about the death and Suicide of Greater Tokyo, and the Soto issues of suicide. As Pure Land Buddhists, their Zen Denomination Research Center. understanding of humans as deeply flawed and In an effort to deepen understandings of unable to access bodhicitta through their own efforts key issues and develop further collaborative is quite unique. However, their approach in the end initiatives, the core group of participants from the is quite congruent with other Buddhists and other first conference along with a select number of new clinical chaplaincy approaches of “sitting quietly at participants met in Bangkok for four days of more one’s side” (the literal meaning of sotto). Their intimate and focused discussion on the following particular emphasis is providing the sense of warmth themes: 1) the interface between Buddhist thought that a Pure Land Buddhist feels when embraced by and modern psychology; 2) modalities for training Amida Buddha. However, as a public non-profit, Buddhist chaplains in psycho-spiritual care; 3) they never communicate Buddhist teachings to cooperative strategies & team building for medical clients, and like clinical pastoral education in the and spiritual caregivers; and a new theme 4) United States, the religious teaching and training is confronting substance abuse through Buddhist focused on the cultivation of counselors themselves. methods. Participants came from Japan, Thailand, At the end of their presentation, they offered a short the United States, Myanmar, and India. demonstration of the type of role-play training they provide their staff, which is mostly but not exclusively ministers from their Pure Land denomination. Two other priests from the Tokyo area of Japan, one from the Soto Zen sect and the other from the Jodo Pure

14 Land sect, also presented on the work of offering with nurses and doctors, and have continued to special memorial services for bereaved families of promote forums to bring monks and medical those who had committed suicide. Because of social professionals together to develop better mutual taboos against suicide and the intense sudden understanding and collaborations beneficial to trauma of suicide, most families are not able to use patients. In 2017, they held the Happy Death Day the funeral of their loves one as a time to heal. New festival at Bangkok’s large Queen Sirikit Conference Buddhist associations like the Association of Hall that featured a wide variety of events to educate Buddhist Priests Confronting Self-death and Suicide the public about death and shift attitudes away from are using private memorial services at major temples the abject fear and denial of death that most modern to gather such families to share experiences. As people have. Japanese priests have often been criticized for Although only one brief day together, the making easy money by doing nothing but performing entire group was inspired to learn of the wide variety funerals, this transformation of the Buddhist of innovative activities toward dealing with death in memorial service is an important innovation for not contemporary society by traditional Buddhist only the public good but the revival of Buddhism in monastics. While further follow up will be Japan. conducted, the group’s imagination was stimulated The core participants from Thailand to think of a longer and wider ranging such program represented the Kilanadhamma Group for end-of- among Buddhist monastics of all traditions. life care, which began from the individual work of Pramaha Suthep Suttiyano. Kilanadhamma started as a volunteer group of monks to visit and support Main Conference Day 1: Roundtable dying patients in hospitals. This work has begun to on Interfaces Between Buddhist include the care of professionals who also experience Thought and Modern Psychology suffering in this difficult work environment. Kilanadhamma has also expanded their work to a Throughout the work of the priests in Japan doing grief care program called Bhavana Forum, which suicide prevention, there has been the tension or invites twenty or fewer bereaved persons for a three- contrast between the modern, predominantly day program to share feelings and solutions to their Western style of professional psychiatrist and the grief. Like the Japanese, they have found the need to traditional style of Buddhist priest-counselor or properly train monks to do this work and so have what could be called “spiritual friend” (kalyanamitra developed a four part program of introductory 善知識). As our discussions have widened since our seminar, skills training, field training, and reflective first international conference in 2017 to include the conclusion. concept and role of the professional chaplain, there The group now has 60 monks actively has developed a strong interest to continuing involved. A second Thai group represented was the dialogue on the now popular theme of Interfaces Buddhika Network for Buddhism and Society between Buddhist Thought and Modern Psychology. founded by Pra Paisan Visalo, the leading socially In short, the various traditions of Buddhism engaged Buddhist monk in Thailand who attended and modern psychology hold a generally common the last day of the conference. They began 16 years viewpoint on the nature and cause of human ago creating small workshops on care for the dying suffering in the neurotic patterns of the mind (1st &

Vol. 35 No. 2 May - Aug 2019 15 2nd Noble Truths). Where there is great divergence, Buddhist who developed Naikan Therapy at the however, is in the vision or goal of psychological same time that western behavioral therapy well-being and the means for realizing it (3rd & 4th developed. Dr. Yonyud himself started working on Noble Truths). For example, what is the vision of developing more accessible styles of the vipassana personal well-being in modern psychology: to meditation methods of Goenka into his work 20 maximize individual coping mechanisms and years ago. performance in the world; to attain a state of In explained how using mindfulness in psychological balance and therefore well-being? therapy differs from common Western psychological While nirvana is the stated goal of all Buddhists, the therapy, he described what he calls the Basic path towards getting there and the goals to be Consciousness, which has the tendency to collect achieved along the way can vary greatly among negativity and remember negative experiences, and traditions; for example, the extinguishing of all the Higher Consciousness, which is resilient to defilements kilesa( 煩悩) and attainment of negativity and the place where meditation has great meditative peace in the Theravada; the transmutation effect. Mainstream Freudian psychoanalysis, the of such defilements and the attainment of Cognitive and Behavioral therapeutic models which bodhisattvic virtues in the Mahayana; or even the have now become predominant, and Humanistic total acceptance of the defilements and the psychotherapy which works on adjusting faith and attainment of salvific embrace by the Buddha in the beliefs basically all speak about correcting what is Pure Land tradition. This issue is critical in happening in Basic Consciousness. Mindfulness ultimately evaluating how traditional Buddhist Based Stress Reduction (MBSR), pioneered by Jon teachings and practices are adopted into the modern Kabat-Zinn, and its offshoots like Mindfulness world and used in different paradigms. For example, Based Cognitive Therapy (MBCT) and Mindfulness mindfulness meditation has very different Based Therapy and Counseling (MBTC), all try to connotations when used for: 1) the maximization of work on the Higher Consciousness and thereby personal performance, 2) the attainment of a transform and heal the problems of the Basic calming bliss, or 3) the transmutation of neurotic Consciousness. Because of this basic difference in psychological processes. approach, most of the mindfulness based therapies The group was very honored to be led into are trying to distance themselves from the more these issues with a special opening talk by Dr. mainstream forms of Cognitive Behavioral Therapy Yongyud Wongpiromsarn, Chief Advisor of the (CBT), which only use mindfulness as a tool. MBTC Department of Mental Health in the Thai Ministry is a therapy that Dr. Yonyud is now developing and of Public Health and Former President of the popularizing in Thailand. Psychiatric Association of Thailand. Dr. Yonyud After an incredibly stimulating presentation began by pointing out how Buddhist interfaces with and discussion with Dr. Yonyud, one lingering modern psychology have been taking place since thread left for further discussion is the problem of the very advent of modern psychology, such the translating Buddhist terms for mental processes Shoma Morita (1874-1938), a Japanese into English, which often has poor equivalents, and contemporary of Freud who influenced by Zen using them in secular psychological contexts. This started using mindfulness in his work as well as problem also holds true for the adaptation of such Yoshimoto Ishin (1918-83), a Japanese Pure Land terms within Buddhist cultures like Japan and

16 Thailand where the new terms have lost touch with Pure Land priests offer in their counseling. Ani original meanings. At what point, do essential ideas Pema, also a Tibetan nun from the United States, and nuances get lost in translation? Furthermore, concurred that in her experience, people are healed what happens to Buddhist concepts and practices as much by their inner resources as by connection, when they are cherry picked out of their contexts, human kindness, and community. Ven. Nandiya, a which are highly evolved with a rich series of checks Shan monk studying at the Walpola Rahula Institute and balances? in Sri Lanka, offered a similar perspective noting In the afternoon session, these themes were that the goal of the counselor is to become an further discussed as participants spoke of each of ordinary person, not an elevated spiritual teacher, their own particular traditions. Elaine Yuen of learning how to reduce harm and to function in the Naropa University in the U.S. noted that her teacher world. Finally, Pra Woot Sumetho of the Chogyam Trungpa Rinpoche taught shamatha- Kilanadhamma group in Thailand, also noted that vipassana meditation as an essential foundation monks should not speak down but rather share, and that the post meditation experience should be empathize, and support, empowering each person roughly 25% as specific mindfulness and 75% as to face and solve their own problems through their general awareness. Rev. Shojun Okano, President of own potentials. the Kodo Kyodan Buddhist Fellowship in Japan, also noted the essential elements of shamatha- 止観 vipassana ( shikan) in his Tendai (Ch. Tientai Main Conference Day 2: 天台) tradition. Neurotic thought patterns, or Roundtable on Training Buddhist kilesa, should not be gotten rid of forcibly or denied but transformed through developing balanced a Chaplains in Psycho-Spiritual Care approach in which bodhicitta is cultivated. Rev. and Cooperative Strategies & Akihiko Hisamatsu of the Soto Zen sect in Japan Team Building for concurred that in Zen, the kilesa are seen as the raw Medical and Spiritual Caregivers material for enlightenment, like a stone that is polished into a gem through the practice of sitting The conversations and themes of Day 1 naturally meditation (zazen). Rev. Ichido Kikukawa of the led into the themes of Day 2 of the conference, Jodo Shin Pure Land sect in Japan offered a quite which focused on developing supportive different perspective noting that as we are so relationships and structures for those coping with vulnerable to our kilesa, we cannot develop psychological suffering. For these sessions, we asked bodhicitta through meditation but only gain it and three participants from different regions with salvation through the power of Amida Buddha. extensive experience in training counselors and Rev. Shunsuke Kono of the Jodo Pure Land sect working in the public sphere to lead the discussions. concurred and noted that while Pure Land teachings Elaine Yuen is an Associate Professor of still value wisdom, it is in the process of relying on Religious Studies and Chair of the Master of the other power of the Buddha that we are able to Divinity Program at Naropa University in Boulder, live a life of wisdom based in faith. Ani Losong Colorado where she trains and develops interfaith Chotso, a Tibetan nun from the United States, noted chaplains to work in public institutions such as the warmth and non-judgemental stance that the hospitals. At Naropa, they have a dual training

Vol. 35 No. 2 May - Aug 2019 17 system for spiritual caregivers, which focuses on: 1) develops resilience rather than becoming building the caregivers inner strength by accessing overwhelmed. There is also the practice of higher mind/consciousness, which is a mind of perspective taking to develop congruence in goals ambiguity or “not-knowing.” This is cultivated and values between fellow clinicians and patients through courses in shamatha-vipassana meditation and their families. The practice of moral sensitivity and other contemplative practices; 2) developing is another important key in being able to recognize the skillful means to be able to guide others to make conflicts and obligations within the institution and meaning for themselves. This is cultivated through to support caregiver decision-making. In this way, a variety of courses on Indo-Tibetan Buddhist Prof. Yuen outlined the ways the holistic Buddhist thought, such as Madhyamika and Atisha’s Lojong approach of ethics (sila), meditation (samadhi), and slogans. However, the training must go beyond causal insight (panna) work together to support a acquiring techniques to the caregiver understanding caregiver in navigating the wide variety of issues how to be authentic to themselves and also learning that arise in working in healthcare organizations. boundaries so that caring for others doesn’t become Pra Paisan Visalo is the founder of the about healing something unresolved in themselves. Buddhika Network for Buddhism and Society After “not-knowing,” “bearing witness” is a second developing networks of religious and medical essential modality to bring to the caring professionals to integrate spiritual and physical care environment. Ultimately, being aware of inner and for the dying in Thailand. He noted that more work outer aspects is key in terms of not turning away is needed to overcome the barriers in Thai Buddhist from the suffering that is happening before oneself culture that wall off lay people from monks because while trying to enliven both the outer environment of their sacred and celibate status. In this way, and one’s inner being. creating friendship with the patient in the beginning Mindfulness and meditation practice are may be a problem for a monk, but ultimately it’s obviously important for caregivers in dealing with more about the monk’s attitude towards his own demands of “bearing witness” and “compassion practice and identity. Monks must also learn that fatigue.” However, Prof. Yuen and other Buddhists giving dhamma teachings and preaching does not in the U.S. are now trying to integrate other Buddhist work with people in grieving and pain. The focus based contemplative strategies, such as “self- must first be dealing with all their anxiety, so it’s compassion.” Drawing on a variety of Buddhist important to become friends first and to be present teachings—especially the Four Divine Abodes with them. (brahma-vihara) of loving-kindness (metta), Deep listening is the next step, but without compassion (karuna), sympathetic joy (mudita), purpose or agenda. The desire to heal or get the and equanimity (upekkha)—American Buddhists patient to move out of their suffering state is often in clinical and hospital environments are attempting something that obstructs the process of listening, to practice and transmit practices to develop creating a wall between the caregiver and the warmth and understanding in oneself in times of patient. However, it is often hard for monks to professional suffering, failing, and feeling listen, because they may expect or feel they know inadequate. Prof. Yuen explained that this involves the problem in advance. In this way, Pra Paisan’s practices to develop empathy and the ability to approach to mindfulness and meditative training is regulate one’s own arousal to situations so that one to be aware of and accept everything that arises.

18 This type of practice empowers someone to really be emotional response to the sufferingperson and their able to listen and develop compassion. feelings. As their goal is to alleviate loneliness and Pra Paisan also uses the practice of “not providing warmth, the priest or caregiver needs to knowing” and learning the art of asking questions. learn how to actually feel what it is like to be The best questions are open ones like, “What depressed. When Rev. Takemoto first practiced as a happened to you?”; “What is your feeling now?” These student, he responded to the person, “Oh that must kinds of questions not only provide information to have been difficult!,” and their response was, “How the caregiver, but also help the patient understand would you ever know!” He explained that his themselves better. A third question can be, “What comment showed that he was not feeling the person’s makes you suffer?” Patients may not even know how feeling but simply observing the situation from exactly how they feel now much less what is the outside. The biggest question for them is: Is the cause of it. This question leads into the cause. A final caregiver connected with the suffering person’s question can be, “What can reduce your suffering?” emotional center? It is a slight difference that makes The patient can often answer this themselves, with a all the difference. He remarked that if he had been certain amount of self-awareness or supporting really feeling the person’s pain, he could have said atmosphere that helps them free from disturbing the same thing and the response from the person emotions. This process of questioning is a skillful could have been, “Thanks for understanding. I don’t way to lead a patient through the entire process of feel so alone now.” This seems simple in theory but the Four Noble Truths from suffering to causes to very hard in practice, so they continually practice the path of cessation. role-plays to develop their counselors. In terms of Rev. Ryogo Takemoto is a Representative of also developing resilience and avoiding compassion the SOTTO Self-Death & Suicide Counseling Center fatigue in this kind of practice, they emphasize in Kyoto and a priest in the Jodo Shin Pure Land working as a team, through monthly meetings tradition. As with the observations of so many at the amongst counselors to share their work and conference, they seek to recognize and affirm the difficulties. Rev. Takemoto concluded that the living patient’s experience rather than negate it by offering quality of warmth is key, and team building enables their own solutions or viewpoints. In this way, they them to revive each other with warmth. prefer to not see their work as “suicide prevention.” In the afternoon, these discussions expanded They feel they should not tell people, “You musn’t outward to the topic of strategies for Buddhists and die,” and put further shame on them. Rather, they religious professionals to develop partnerships with way to ease their desire to die comes by being with secular organizations and gain better public acceptance. them and accepting their feelings just as they are, in Speaking from his own experience in Thailand, Pra the same way the Pure Land practitioner feels Paisan commented that the indivisibility of social accepted by Amida Buddha despite being filled with and spiritual transformation is the starting point. In kilesa, just as they are. Rev. Takemoto again the social activist world and in the medical world, emphasized the importance of transmitting warmth the spiritual aspect is often missing, because the through intimate communication. modern world view is still dominated by Cartesian In terms of training Buddhist priests in this Dualism. Because of this dualism, there are many work, they find that at the beginning most of them cases in which doctors cannot find the physical cannot interact properly. Some have a poor cause of a sickness. In these instances, monks and

Vol. 35 No. 2 May - Aug 2019 19 religious professionals may play a role to show the Denomination Research Center in Tokyo explained links between spiritual well being and physical well that his Soto Zen sect has set up a basic program for being. Palliative Care is a field in which this can be some 6,000 priests to learn and promote deep more easily demonstrated, so it offers a good entry listening practice. On the one hand, he noted, it is point for this work. Pra Win Mektripop of the wonderful that their priests can be respected as Sekiyadhamma Network of Engaged Buddhist counselors, and not just ritualists for funerals. Monks, of which Pra Paisan is a founding member, However, he feels there is something mistaken in noted how the Kilanadhamma group developed this approach, which loses the true sense of a priest training methods that are now being used by the as someone engaging people’s suffering as main monastic training university in Thailand, bodhisattva practice or as a “spiritual friend” Mahachulalongkorn, as a good example of (kalyanamitra 善知識). Bodhisttava practice is in mainstream institutions by first developing activities fact deeper than being a counselor and can only be on the margins. A similar example of this was in done from a religious or spiritual standpoint. In this 2018 when the official university of the Rinzai Zen way, he regards engaged Buddhism as a way to revive Myoshinji sect, Hanazono University in Kyoto, their true and original roles. hosted an entire program year of the Rinbutsuken Buddhist Chaplaincy training program. In speaking of the barriers for Japanese Buddhists to work in mainstream society, Rev. Interlude: Study Sessions on Takemoto noted that as in many other countries, Substance Abuse & Japanese religious institutions had a tradition of the Situation of Mental Care in Thailand medical and welfare care activities, but the government took over those roles in the modern As part of our desire to always learn more from our era. Many Japanese priests actually work today as host country, in this case Thailand, and to expand teachers or doctors, but they are not allowed to wear our frames of reference, the conference held an robes or have their identities as priests shown interlude day between the first and second main openly, so their work cannot be unified. However, days of the roundtable. the government has begun to downsize and In the afternoon, the group was able to take outsource many social welfare services due to its a study tour of the Somdet Chaopraya Institute of financial problems, so this is an opportunity for Psychiatry, located nearby the conference site. The religious groups and professionals to re-enter the facility is Thailand’s oldest mental hospital and public sphere. Rev. Akihiko Kikukawa also noted overall second oldest hospital, established in 1889, that in reflecting on Buddhism’s active support for under the inspiration of King Rama V Chulalongkorn fascism during the war years, Japanese priests lost who had seen how the British were dealing with confidence in themselves and withdrew from mental health problems on a visit to Singapore. With society. While the need to recognize mistakes from 500 beds (430 psychiatric, 70 neuropsychiatric), it that period is essential, the response needs to be acts as the major referral hospital in Bangkok. Our more pro-active by reviving the various medical and host and guide, Dr. Suttha Supanya pointed out that social welfare activities in which they used to be ideally psychological rehabilitation should occur at involved. Rev. Zenchi Uno of the Soto Zen the community level. However, Thailand has not yet

20 developed such infrastructure, so it still relies on explains, the Four Foundations roughly correspond this type of large mental hospital. There do provide to the key areas of a human being that should be a form of community psychiatric care for patients addressed to bring upon long lasting change: the who have been discharged. Especially for patients at biological aspect, psychological aspect, social aspect, risk of suicide, there is a hospital team that will visit and spiritual aspect. the home’s of such patients to check in on them. Just In the first of these, the Contemplation of before our conference began, there was a major the Body (kayanupassana), they work on the article in the Bangkok Post about the sudden rise in rehabilitation of the resident by redeveloping their suicides in past year in Thailand, especially among physical well being and basic physical discipline young people, which featured Dr. Yonyud’s analysis. through meditation and a strict daily schedule that Unlike this article, Dr. Suttha felt that due to a poor includes cooking and cleaning. The psychological understanding of suicide by the mass media and the aspect is addressed through the Contemplation of spread of social media, news reports tend to be the Mind (cittānupassana), which focuses on peer sensationalized, which seems to promote more and group counseling as well as the teaching of repeat incidents. The hospital does have a Stress Buddhist psychology of the mind and meditation. Management Clinic that uses Cognitive Behavioural For the social aspect, connected to Contemplation Therapy (CBT) and various relaxation methods. of Feeling (vedanānupassana), the rehabilitation of Another main reason for our visit to this facility was social skills and the ability to deal with difficult that a participant in the November 2017 conference, emotions is emphasized. One important activity in Dr. Polpat Losatiankij, is a resident psychiatrist this area is an encounter program where residents there. He has recently conducted a study on are put in a controlled environment to safely express mindfulness with chronic major depressive disorder negative or difficult emotions they are having with and has begun an initial mindfulness based therapy another resident. There is also a program that program that runs regularly once a week. focuses on family reconciliation. In the morning, we hosted three speakers The final, spiritual aspect or Contemplation who are using Buddhist methods to address the of Dharma (dhammanupassana) involves the problems of substance abuse in their own countries. development of the personality towards a religious The first was Venerable Kuppiyawatte Bodhananda or spiritually desired better personality. As a Thero, who offered his presentation in absentia due Buddhist organization, they focus on providing a to visa complications. Ven. Bodhananda is the founder good understanding of core Buddhist concepts, and the Director of the Mithuru Mithuro Movement, such as the Five Precepts, Dependent Origination, the first and the largest Buddhist Rehabilitation Centre the Four Noble Truths, and the Noble Eightfold in Sri Lanka, where he has successfully rehabilitated Path, which provide a practical grounding for more than 5,000 young, male drug addicts since integrating the other three areas of development. As 1987. He has established and currently operates five residents continue to develop, they are given rehabilitation centers around the country and a increasing responsibility within the community, Leadership Development Center that can accommodate becoming mentors to new residents and eventually around 100 students, providing outbound training gaining the chance to join the movement as staff. In to students as well as professionals. this way, the program is not run as a “professional” Ven. Bhodhananda has creatively applied the organization with staff brought in from the outside, Buddha’s classical teachings of the Four Foundations but rather as a “community” whose members are all of Mindfulness called Satipattana to build a basic in various stages of purification and practice. structure for his program. As Ven. Bhodananda The second speaker was Mr. Rahul Bam, co-

Vol. 35 No. 2 May - Aug 2019 21 founder of Practical Life Skills Neuropsychiatric are developing a system to find the correlation Wellness & Research Centre in Pune, India. Rahul between the paramitas and observable therapeutic noted that the defining factor of substance addiction goals (TGs) employed by western psychology. For is when harm is involved; in other words the loss of the paramita of patience (ksanti), there is the first Buddhist precept. This is especially true of development in impulse control and emotional the untold harm to others. For a single addict, the regulation with stress management; for diligence lives of at least 20 people are directly affected. Their (viriya), one works on consistency and planning & center has a capacity 50 persons and is the only free implementation; for meditation (samadhi), one drug rehabilitation center in India. In order secure develops sustained attention and analytical skills; certification by the Indian government, the program for generosity (dana), one works on social and is limited to three months, the first month of which communication skills and empathy & understanding the addict is not allowed to leave the community. others’ perspectives; for discipline (sila), one works Much of their work is based on the research of on self-care and instruction following; and for Canadian physician Gabor Mate, who identified wisdom, (prajna) work is done in identification and how the four basic brain circuits of edorphine, understanding of the problem and consequential dopamine, adrenaline, and impulse control thinking. The center has a strong emphasis in correspond to different drugs. The disease of documentation and developing certified therapeutic addiction is one of disconnection due to a lack of tools so that they work can be more widely accepted nurturing and other issues in child development. As in the professional world of rehabilitation and therapy. such, the brain develops deficiencies, and when a The final speaker was Pra Peter Suparo, a person takes a drug that meets that deficiency, their British monk representing the Wat Thamkrabok tendency to become addicted is strong. Rahul community, a temple situated in Saraburi, Thailand explained that talk therapy does not work with some two hours north of Bangkok. In 1959, it began addicts. They may understand their issues but a heroin and opium drug rehabilitation program cannot control them. In turn, they use other under its first abbot Luang Por Chamrun Parnchand, therapies like art therapy in which the modality and a former policeman who was awarded the prestigious goal are the same, a very Buddhistic understanding Ramon Magsaysay Award in 1975 for the temple’s based in non-duality. Rahul then explained a very drug rehabilitation work. At present, there is a creative system they are using of applying the six floating population of addicts in rehabilitation of Mahayana Buddhist perfections (paramitas). They 50-60 Thais and a handful of Westerners that usually

22 do not exceed 10. There are around 8 monks and 1 time residents of the main temple living the much Western nun who run the detox program along with more formalized monastic life came from the detox another nun who is a qualified nurse. The larger program. temple hosts some 40 nuns and 160 monks. The temple practices the stricter, Thai forest tradition of Tudong from which much of the traditional knowledge Conclusion: of herbal medicine comes. From this tradition, the From Thought to Word to Deed temple developed its unique detox program of meditation, a special herbal detox potion, and induced Taking a cue from Pra Suparo’s explanation of vow vomiting, which has drawn the attention of foreign (sacca) and its manifestation in thought, word, and visitors and has brought the temple international deed, we were able to reflect on the group’s notoriety. The detox program has now developed a development since the first conference in November second branch for long-term alcoholics, especially 2017. That conference was very much focused on older chronic users. Despite all the attention drawn “thought” with a large number of presentations and to the special herbal potion and induced vomiting, exchange of information. This conference attempted Pra Suparo noted that many successfully rehabilitated to shift to a more conversational style of “word” to addicts highlighted the program’s emphasis on vow delve more deeply into the many issues that arose (sacca), which comes from one of the extended list from the first conference. As we sat to discuss the of 10 Theravada paramitas, truthfulness or honesty. merits of moving forward together, a consensus He explained that sacca is not just about being arose for more active forms of interaction in the truthful but being authentic. style of “deed.” A number of sub-themes have emerged After arrival at the temple, the addict first as essential for not only deeper exploration but also engages in a long group prayer and takes a vow for sharing and training in methods which the group “together with body, mind, and action”—the three will move forward in developing, perhaps as smaller doors of karma. As the specific teaching of karma in sub-conferences: Buddhism is about the intention (cetanā) behind action, Pra Suparo noted that the many sacca vows Mindfulness: how to use mindfulness and the addict takes in the program are not about making meditation in authentically Buddhist ways to promises to behave well but rather getting in touch support those in suffering and their caregivers with and honoring one’s own real intentions. Once Ritual: how to use Buddhist rituals, especially one develops sacca at the level of mind as intention, those around death such as preparation for death then one tries to bring it into word. Can you make a and dealing with grief verbal commitment that other people will hold you to? Compassion & other “emotional” tools: going In this way, there is not a strict daily program imposed beyond the emphasis on mindfulness and on the addicts in their time, and if they are unable to meditation, how to use the variety of “emotionally fulfill their own sacca, they are asked to leave. intelligent” Buddhist teachings and practices in Pra Suparo pointed out that the deeper focus therapeutic settings, such as the paramitas, the of the program and the temple is confronting the 1st brahmaviharas, etc. Noble Truth of suffering (higher consciousness) rather Monastics workshop on death and ritual than the more symptomatic condition of addiction Religious trauma: clarifying and redefining (basic consciousness)—recalling the discussions from traditional Buddhist teachings that stigmatize Dr. Yonyud’s presentation on the first day of the mental illness and marginalized identity. roundtable. A number of monks and part-time/full-

Vol. 35 No. 2 May - Aug 2019 23 Awakening Leadership Training Programme:

Towards a New Paradigm of Holistic Sustainability

Jessica Armour and Petra Carman

The third Awakening Leadership Training programme, a collaborative effort of Spirit in Education Movement (SEM), International Network of Engaged Buddhists (INEB), Ecovillage Transition Asia (ETA) as well as Gaia Education and Global Ecovillage Network (GEN), took place from 2 September 2018 – 15 March 2019 in Thailand. The Ecovillage Design Education (EDE) framework was integrated by expanding modules of learning with increased emphasis on self-cultivation and social transformation. The 5 areas of learning were:

• Emerging Worldview, Self-discovery and Healing (EDE Worldview Dimension) helping participants ground their own perspectives by providing different pathways into self-exploration, and utilising that as a basis to explore the world around them. “I was looking for some answers to big questions - how to connect my inner happiness with the • Interpersonal Dynamics: Power Sharing and world around me and its problems. I was looking Compassion (EDE Social Dimension) building a for how to connect inner and outer change. I community of good friends, participants co-created now feel I am more connected to all parts of the space for inquiry and experimentation, which myself. I am more committed, more inspired, formed the foundation for practicing deep listening, more able to cope with my inner and outer compassion and empathy, as well as exploration of reality, and more grounded as an agent of inter-personal relations, power issues and change for myself and for the rest of the world.” marginalisation. – Pierre, France

24 • Eco-political Economy (EDE Economic Dimension) how it can transform society. including a deep exploration into the key political Participants came together from 5 different ‘isms’, alternatives to neo–liberalism with emphasis continents, many of them are active in the social on Asian schools of Political Thought and Eco- realm in differing capacities, (lawyers, trainers/ Political Economy, as well as introduction to facilitators, NGO and community workers, activists, community organising and social movements. environmental educators etc.), or seeking direction in how to walk their path with sustainability and • Ecology & Design (EDE Ecological Dimension & authenticity at its core. Conventional educational Design) integrated experience in an indigenous levels ranged from participants with few years of Karen community in northern Thailand, and schooling to PhD candidates, and ages from 20 to provided an idyllic setting to connect with nature over 60. intellectually, emotionally, and spiritually, and ending with participants brining together all they have learned in the design module. Course Rhythms

• Skilful means for Social Transformation (Including Every day began with movement-based practices, Training of Trainers) looking in more detail at skills and each learning day was introduced with half an and learning from good models of practice, drawing hour of meditation together in the classroom. from their lessons learned, as well as a variety of Learning sessions began with group re-caps of the tools that can be used to help facilitate transformation, previous days learning and energy of the group. Six- like Applied Drama, Work that Reconnects, and seven hours of study made up the rest of the learning Facilitation for Empowerment. timeframe, with another half hour of guided and self-directed deep relaxation in the middle of the Over 27 weeks, participants took a journey day. Journal writing was introduced for half an hour grounded in critical self-awareness. Different forms at the end of each day to continue the flow of self- of mindfulness and reflection were embedded into awareness and reflection. Wellbeing circles were the daily rhythms of the programme, helping held intermittently, as a lot of reflective sharing also participants to be present, to understand themselves took place during modules. as a way to understand others and vice versa, all the Long-term students were given space to while gaining confidence and grounding to find practice and experiment with self-governance. They their way forward. They spent time in nature, were given responsibilities such as writing reflective explored their own inner healing, and practiced articles posted on social media, organising social diverse forms of inner inquiry. This all helped to events and welcoming new participants into the bring awareness to a sense of interconnectedness, group. Having space for decision making and taking and the potential of many paths. They learnt together responsibility strengthened their own skills in social and from each other, strengthened by their diverse dynamics. cultural backgrounds and life experiences. They built their own community of good friends and care over time together, and had the time and space to practice possibilities of what community can be and

Vol. 35 No. 2 May - Aug 2019 25 Key Learning Outcomes While not every module was participatory in nature, the overall structure that gave space for Overall, there was clear self-transformation of all group work and reflection helped the transition of participants, and facilitators through the learning information and knowledge. This clearly built journey. Together there was a continuous co- confidence in the participants. They were able to creation of a compassionate energy field, which develop their own conceptual understanding of opened possibilities for each participant to deepen social, interpersonal, and personal perspectives their learning experience and personal through the framework of the four dimensions of transformation through allowing for vulnerability sustainability, plus the added dimension on Skilful and trust. Means for Social Transformation, and identify the connections between them all. “I liked the program because I could witness lots of beautiful moments in many people, and “I think I was afraid to leave at the end of ALT oftentimes that was when I observed people and take my own journey because I feel scared. really expressing themselves with authenticity.” But, I also have found my strength during Vision – Azusa, Japan Quest, that I can do it, that I am strong enough to follow my own path. Now I feel I am ready to Inner reflective work provided a foundation take my own path, but I could only reach this of integrated learning across all modules, and a point because I came here and there were means for exploring diverse pathways for personal people who could understand, who were growth. As a result, the learning was grounded in accepting of people like me.” – Azusa, Japan experience beyond intellectual understanding, through connection of head, heart, hands and spirit together. ALT Master of Arts in Working with the range of human emotions, Holistic Sustainability there were also opportunities to learn and work with conflict, which led to changing attitudes through In 2019, a Master of Arts programme in Holistic realisation of conflict as an opportunity for growth Sustainability will be piloted to build on the ALT and healthier relationships. Many of these practices and the ALT to be offered as the coursework opened participants to accepting the polarities, the component. A handful of Alumni have already shadow sides, which exist in themselves and others, expressed interest in exploring this learning avenue, and accepting and opening to them as part of the and we are looking forward to many more joining. richness of human experience. New learning arose by being exposed to a “This is what education should be, something broad set of cultural perspectives, through the that is meaningful to you, and you keep it as diversity of participants from around the world and part of your essence, and every action you do their unique life experiences, and the diversity of grows from that. That is what we will pass on to resource people, who drew on teachings from their the next generation.” – Machima, Thailand own experience, as well as both Asian, Western, new paradigm thinking and beyond.

26 INEB Sangha Trip to Jungto Society

South Korea the 7th INEB Study Trip (27 May - 4 June 2019)

INEB and Jungto Society developed the Buddhist Sangha Study program to visit South Korea since 2013. The main objectives are:

1. Learn from Ven. Pomnyun Sunim and Jungto Society on how to apply Dharma into modern society. 2. Comparison on traditional Buddhist temples and Jungto Society for their practice and social engagement. 3. Exchange of experiences of ordained Buddhists on how to apply Dharma into their respected societies.

OVERVIEW

Ven. Pomnyun Sunim Ven. Pomnyun Sunim is the founder and Guiding Zen Master of Jungto Society. He is not only a Buddhist monk and Zen master, but also a social activist who leads various movements such as ecological awareness campaign; promotion of human rights and world peace; and eradication of famine, disease, and illiteracy. http://www.pomnyun.com https://www.youtube.com/results?search_query=ven.pomnyunsun im

Jungto Society The Jungto Society is a Buddhist community founded with the aim of solving problems prevalent in a modern society such as greed, poverty, conflict, and environmental degradation, based on the teachings of Buddha. Founded in 1988, The Jungto Society has established the Jungto Retreat Center, Jungto Magazine, the Korean Buddhist Society Research Institute, and Join Together Society, Eco-Buddha, Peace Foundation. http://www.jungtosociety.org/

Moongyung Jungto Retreat Center Jungto Retreat Center has provided several retreat programs for the beginners as well as the volunteer members of Jungto Society such as Awakening program, Mind sharing program, 100 day retreat program which is intensive for beginners, and Meditation program. These all programs lead people to realize that human beings are all interconnected with each other including nature. People also learn that helping others is to help themselves and try to work as volunteers.

Vol. 35 No. 2 May - Aug 2019 27 Institute

School of English for Engaged Social Service (SENS) Completes Its 4th Annual Course

Appreciation for All Who Made SENS 2019 Possible

As I write we are near the end of the New Year celebrations to learn to make it ever more effective. that take place in much of South and Southeast Asia in The next SENS program will run from January mid-April. We completed our fourth annual SENS 12th to April 8th, 2020. You can support this upcoming program on April 3rd, at a Graduation Ceremony program through spreading the word, encouraging generously hosted by INEB supporter Dr. Pichai at his deserving students to apply, and offering or helping to Nakhon Chai Si resort outside Bangkok. We had our find the necessary financial support. We will also need to largest and most diverse student body ever, comprising begin building our 2020 work team. 18 students from eight countries, including for the first With gratitude and appreciation to all time Pakistan and France. Their closing talks were participants and supporters of the 2019 course, inspiring and provided concrete evidence of their dramatic progress in English. Below you can find excerpts Ted Mayer from a few of those talks. I want to thank our very gifted work team of Assistant Director Soeui Fah from Hong Kong, tutors Excerpts from Student Cindy Stewart from the U.S., Olga Vita from Russia, and Graduation Talks Siew Joo from Singapore, and Logistics Coordinator Topsi Rongrongmuang from Thailand. Everyone worked Rushda Noor, Research Associate and Teacher very hard, and the bodies of knowledge they brought—on Trainer, Akhuwat Foundation, Pakistan: meditation, sustainability, language teaching, and caring Before coming here, the only goal I had was to for the self and the earth—made a huge contribution to do something for underprivileged and orphan children. the course. The warmth and dedication with which they After attending SENS, I have become able to worked made an indelible impression on the students and think through every thought and action: what are the the course itself. causes, what are the consequences, what do I gain, and We faced unusually difficult conditions this year, what do others gain. After learning about the importance including numerous family emergencies, extraordinary of interfaith dialogue and conservation of the visa problems, and extreme air pollution in Bangkok and environment, now I want to work in these areas. My main Chiang Mai. Yet everyone came through the course safely, goal is to start an awareness campaign about protection of and with gratitude for the experience of what 25 people the environment by reducing the use of plastics and can do together—when they are dedicated to supporting recycling trash. At the same time, I want to work on each other, growing through personal obstacles, and interfaith dialogue and religious pluralism. As an Islamic planning concrete action in the world. Our successes in scholar, it is one of my goals to write articles to emphasize spite of external difficulties, as well as our own mistakes, the importance of living together in peace. My third main have given us confidence that we can continue to offer goal is to study about international human rights law this program on a yearly basis, and that we can continue regarding children affected by war.

3828 Institute

Rushda Noor (L), with Fellow Student Phra Maha Napan from Thailand, and Thai Muslim Scholar, Saowani Chitmuat (R), at Kamalun Islam Mosque in Nong Jok, Thailand

Tongpang Kumzuk (center), and Saw Ye Win Hein, a Student from Myanmar (R), Speaking with Mr. Karun Kuyai, leader of a Muslim Community in Nong Jok, Thailand

I would like to express my profound gratitude to your experience with me. And I became aware of my the founders, sponsors, and teachers of SENS. For me, fears, emotions, and distress patterns. This practice gave this course isn’t only about English; it is learning about me a lot, and it was complementary to the learning in humanity and compassion. The classroom created by Ted Ted’s class about human psychology and co-counseling. is the only place in the world I know where we who Also, I discovered principles of Buddhism, and especially belong to different religions and backgrounds still about engaged Buddhism. experience a sense of deeply connected humanity and This learning inspired me in different ways, and unbiased understanding. Thank you so much for I realized how this movement within Buddhism can be a including me in your lives. I will keep on propagating helpful way to explore change, not only in Asia but what I learnt from here. globally. Finally, this program has helped me to start a Christelle Nicolas, Freelance Worker in the Field of few steps on the path of peace, and to find a way of Preservation and Promotion of Natural and Cultural nourishing my mind, for growing my spiritual path, and Heritage, Brittany, France: at the same time to be engaged in change. Good morning everybody, my name is Now I go back to Brittany, with a will to find a Christelle, and I come from Brittany, in France. First of way to go further to practice and to share with others. I all, I would like to thank INEB, particularly Ted and all want to start something new in Brittany, with my his team, for leading this 2019 SENS program. “Sens,”* boyfriend Pierre, who participated in the ALT program what a beautiful word for an amazing program. Now my this year. And at the same time I would like to continue English is much better. And I’m convinced that personal the rich relationships and connections begun in SENS. transformation and commitment to deep social As a first step I want to suggest to the SENS transformation are essential. group to share ideas and information about different In fact this program taught me a lot about topics, like environmental and social issues in our myself, and about engagement for social transformation. countries, and about solutions and practice. To put it into Before I came here, I was already aware of the different practice, we need to come up with an appropriate societal issues, and engaged in a sustainable life in platform, like for example Skype. Brittany. However, something was absent in me, and I To finish, I’m grateful to INEB for giving us the could feel emptiness in some way. During this program, I opportunity to live this beautiful experience. nourished this empty part of me, and I can feel a change in me today. Htet Naing Win, Peace Project Coordinator for the Indeed, I started to practice meditation with Kalyanamitta Foundation (KMF), Myanmar: Soeui Fah’s guidance. Thank you, Soeui Fah for sharing The content of the SENS training was systematic

Vol. 35 No. 21 MayJan - -April Aug 2019 3929 Institute and comprehensive. I got a lot of energy and a powerful discovered my deep sadness related to my parents, and I sense of inner peace from the field trips. I hope many of could release some of that. Second, I met good friends the skills and knowledge I gained will be supportive of who will be leaders in their respective fields. I hope we community development and peace building in my work. can work together. Third, I gained confidence in studying My goal for my organization for the next year is English. to strengthen relations within our team with mutual trust I’m glad I had the chance to join this program. I and more friendliness. I want to be able to write reports appreciate Ajan Ted, who always tried to give us a lot! I in English more fluently. I want to be able to speak with am grateful to the work team for helping us. I’d like to the colleagues in my office more smoothly. recognize the Ashram staff, who supported us like My long-term goal is to build trust between mothers on hot sweaty days. Burma’s diverse ethnic groups and to grow confidence as I will not forget the kindness I received from all we go towards a more peaceful and holistically developing of you. I will share it wherever it is needed. society. Tongpang Kumzuk, Independent Activist, Nagaland, Yeseul Shin, Volunteer for the Join Together Society India: in India, Under the Jungto Society, South Korea: My name is Tongpang Kumzuk, and I belong to I have been a member of the Jungto society for 6 the Naga indigenous trips of India. I want to take this years. The Jungto Society emphasizes individual Buddhist time to thank the SENS 2019 team and INEB for creating practice, but it also supports broader goals like the this wholesome platform to learn English with the aim of unification of the two Koreas. The society’s main attitude connecting with oneself and with others. I would like to about work is that we do whatever is needed wherever we thank my sponsors and the people supporting this are needed. Before now I hadn’t set my own goals in detail program. because I always did whatever the Jungto Society needed My region is war torn. Politically speaking it’s a me to do. rogue or disturbed area. Militarily or patriotically I appreciate the SENS program because I’ve speaking for the nation it’s a buffer zone between China started to make my own goals. I believe it will be very and India. The conditions I state here are just words, but I helpful if I can learn to concentrate on my life and be able speak for my land and for people who are poor and to work clearly on my life goals. lacking in infrastructure in terms of education, medicine, My main long-term goal is to be a field worker transport, and jobs. for emergency relief. Over the next 10 years, I will take We are mostly Christians of diverse the following steps: denominations and in an identity struggle. Most of the First, I will concentrate on learning English, groups are not focused on spirituality, and the sense of especially speaking, because English must be used in the community relations is not realized as it once was. Their field. I will also study standards for relief activities, like practice of religion is stagnant because they don’t address dealing with disaster response. the real problems. In two to four years, I will network with other I have a project, “YOUTHHEAL,” which is NGOs in Korea that are also in this field and participate focused on youth health, education, advocacy, and life. It in relief work and training workshops. I also want to work is a part of my larger goal to start a community which has with an expert in Junto Society and learn from her. a focus on the younger generations in my region, and Within five to ten years, I want to begin doing emergency which can look beyond one another’s differences. I plan relief in areas that are affected by disasters. to bring in the ideas of engaged Buddhism to support I think I am really lucky. Because I got many existing Christian institutes to respond more directly to gifts from this program. First, I could examine myself peoples practical, spiritual, and relationship needs. when I did co-counseling. During my sessions I This program has helped me to articulate my

3830 Institute thoughts and has raised my morale and readiness to share sure that my family is always united; that no matter what my viewpoints in English. In addition to that I have we are fighting for we will always be together as a family started reflecting on my actions and deep emotions. I against any problem. I see many people facing internal look forward to engaging in more programs like SENS, and external problems. And I want my family to be able which don’t limit creativity and which create the space for to face these together. a person to realize their potential. Within the next 10 years I have a plan to live in a Lastly, I am grateful to myself and I thank myself village with my own family. I will plant my own food and for surviving, adapting, and overcoming the obstacles so have flexible and lovely work. It might sound impossible far. I believe in love and co-existence of all life. to some people, but I see the possibilities after learning about inter-being. Now I know how to value my life. This student wishes to remain anonymous: SENS not only taught me about English but also When I first arrived here and started this helped me understand about many issues that are program, in class I couldn’t give an answer to common happening around us. I learnt how to be a leader from questions, for example, “Did you sleep well last night?” I several great leaders. I learnt about the suffering of people didn’t know how to answer. In my mind, I would need to whom I had never known before, for example the story of think about five seconds, but now it’s better than before. Khun Krarok in Bo Nok. I also learnt about life from my And my listening has improved a lot. In this program I friends. I learnt many things that I have never encountered started to speak out, and without fear. Through this before; it is because I joined this program and I feel program, I met a lot of community leaders and learned a grateful for that. lot. This program helped me clarify my life goals. I would like to say thank you very much for My most important goals for 2019 are learning SENS 2019, especially to Ajan Ted for having me and English as much as I can, and reading an English book choosing me to join this incredible program. Thank you once a month. Also, I want to build a work team of tour for the team, Soeui Fah, Siew Joo, Olga, and Cindy, who guides for my region. My long-term goals are to write a always supported us during this program, in the class tour book from the perspective of my people. To do this, room and in the break time. It was very helpful and fun! when I go on a trip I will need to record everything, and Thank you to all my friends, we have shared many things my experiences, and study and read a lot of tour books – stories, knowledge, time, food, laughter, and tears. about other places. When will I have many friends from different cultures like you all again? I think only in this program everyone Dewi Martina, Lecturer, Faculty of Communications, is required to cry, as they discharge their patterns of hurt University of Muhammadiyah, Riau, Indonesia: in co-counseling sessions. Oh, Topsi! I’m saving you for I have studied for three months in this program, the last. You always managed everything for us with your and it has helped me shape my goals. smile. Thank you! So I want to say thank you to INEB for Some important goals I made are that as a making such a great program, the School of English for lecturer I want to spread knowledge about global warming Engaged Social Service, and thank you to all the sponsors and how to deal with it. Because from this course I learnt for supporting me and my friends to join this program. a lot about it, so I want to encourage my students to do Because of this course, I can set my goals clearly. And I the same. I believe spreading knowledge about global hope I can fulfill them all properly. warming with youth will have a big impact. Talking about issues of religion, I want to spread ...... love and peace by being a good Muslim. I will start from * “Sens” is a French word with rich meanings including: myself and encourage people to love everyone, regardless sense, instinct, judgment, reason, meaning, and direction of their religion. or way. Another goal for myself is that I want to make

Vol. 35 No. 2 May - Aug 2019 3931 Sulak Sivaraksa

Dharma Has No Gender

This conference is significant in many ways. First, it used in order to support institutional policies that solidifies Taiwan’s monastic leadership in gender are riddled with patriarchy and androcentrism. and diversity justice movement. We are thankful to Thirdly, it is my hope that the conference Ven. Chao-hwei, who, after decades of advocating will result in concrete steps leading to the eradication for animal rights, banning gambling, and of discrimination and injustice toward people who environmental conservation, has now taken the step are marginalized by mainstream cultures. As a to recognize and honor same sex marriage. She first Buddhist, I believe that every human being has did so by giving her Buddhist blessing to two women Buddha nature and potential for enlightenment. at their wedding. Same sex couples are shunned by Every life is of great value and each person can the society because of ignorance, fear or contribute to the welfare of the society. In this day misunderstanding. But Ven. Chao-hwei sees them and age of global destruction of the environment as good people who truly love each other and only and democracy, we must work together to bring want to have a happy family. Ven. Chao-hwei and more loving kindness and compassion to the world her community have become the beacon of hope for and to our fellow sentient beings. This conference is many who suffer this kind of discrimination. a part of this effort. Secondly, this conference celebrates the 114th birthday of the late Master Yin Shun as we recognize his significant contribution to promote Gender Justice and Diversity the philosophy of humanistic Buddhism, or in other words socially engaged Buddhism, and undertake The oppression and discrimination based on race, extensive research into his teachings. This gathering class, and gender have been subjects of social of international academics and activists will provide discourses, academic studies, political debates, civil opportunities for in-depth discussions and analyses movements, and artistic expressions for many needed for a pursuit of gender justice and diversity. decades. Power and control have always existed in The Buddha’s teachings are radical and gender all societies, whether feudal, monarchy, socialist, or neutral. And the four-fold sangha that thrived democratic. The power-that-be always wants to during the time of the Buddha is based on democratic exert control over the less privileged in order to values. Yet, many doctrines were influenced by maintain their status quo and to continue the societal beliefs of two thousand years ago and some socioeconomic exploitation for their own benefit. are not direct teachings from Lord Buddha himself. For ruling power, oppressors use laws, military We must earnestly look at how they are selectively force, punishment or torture to make people

3832 submissive and obedient. For economic power, also not common and they often become targets of oppressors use false hope for prosperity, greed and biased criticism. Women in science often do not poverty to make people dependent. For cultural receive the same credibility as men in scientific power, oppressors use behavioral codes of conduct, research. The root cause of these inequalities has to fueled by the media, to make people conform and do with the patriarchal nature of a male-dominant leave the rest as outcasts. Their success comes when society. Generally speaking, in Siam, male the majority of the people accept the norm and turn dominance in bureaucratic institutions is the norm. against those who are marginalized. This form of social organization and value system We have seen such evidence in slavery, caste where men are the leaders and hold the power of systems, gender inequity, and homophobia. There decision making has made it impossible for women were shameful times in history when the society to rise to men’s equal. thought a certain human race was a commodity to Aside from socioeconomic inequity, women be traded and exploited. Slavery in the historical also face issues affecting their safety both inside sense has now been condemned (although other their own home and on the street. The Thai Health forms of modern slavery still exist today). In South Organization and the Women and Men Progressive Asia, we see the Dalit communities in India being Movement Foundation released a study last year murdered or abused without any real legal looking at eleven newspapers’ reports on domestic protection. Everyday we consume many negative violence from the first seven months of 2018. There news stories about others’ misfortunes, making us were 367 cases of domestic violence in total. Of this desensitized to them. We have grown accustomed to number, 65.9% resulted in death, 22.9% serious certain way of perceiving and judging based on the injuries and 11.2% suicides. 367 cases in seven entrenched hierarchy and patriarchy in society. months and these are only incidents that made it into the news. Domestic violence is still perceived to be a private family matter when women are hit or Women’s, LGBT, and abused in their home. When they are on the street, Bhikkuni Movements in Siam women can also become targets of sexual harassment. And, in area where economic needs are strong, In Siam today, women are better off economically under-privileged girls and young women become and socially than women of two or three generations victims of human trafficking. ago. Thai women are more educated and have made many important contributions in almost all aspects of the society, with the exception of military. We can LGBT’s Community see women holding higher positions in the corporate and academic world, in politics and in government, The term LGBT has grown in its definition to include as well as in science and in arts. Nonetheless, they not only lesbian, gay, bi-sexual and transgender still face some level of discrimination in the people, but also other queer and non-binary people workplace and in society. A glass ceiling still exists as well. As a Buddhist country and with a more for female executives. Although there are women in tolerable attitude, Siam is known to be more very high positions, their pay is usually less than accepting of LGBT people. However, this acceptance men’s pay in the same rank. Women in politics are should not be mistaken as gender equality. Same sex

Vol. 35 No. 2 May - Aug 2019 3933 Sulak Sivaraksa partners are not illegal, but they are not eligible for is now the “Stop Violence Against LGBTs Day.” the same legal protection and benefits as the opposite Lesbian, gay, bisexual and transgender sex couples are. In general, the LGBT community in people have existed throughout Siamese history, but Siam does not face persecutions like those in some they were invisible. Now their voice and contribution other countries. But, some horrifying attitudes can have begun to be heard and acknowledged publicly still be seen in public, especially the one stating that with their true identity. Many NGO groups have homosexuality is wrong and can be cured with a worked diligently to advocate for equal rights. On corrective rape. We also hear about crimes of a March 13th, 2015, the gender equality act was passed violence nature toward LGBT people or about and came into effect on September 9 of the same children being bullied in school because of their year. This act bands discrimination according to LGBT identity. gender identity and sexual orientation and was the The United Nations Office of High first law in Siam to contain the language mentioning Commissioner for Human Rights identified murder, LGBT people. It prohibits discrimination toward “a beatings, kidnapping, rape and sexual assault against person who has a sexual expression different from LGBT people as examples of homophobic and that person’s original sex.” The punishment is up to transphobic violence and noted that violence against six months in prison and a fine up to 20,000 baht. LGBT people “tend to be especially vicious compared However, there is a critical problem with the law to other bias-motivated crimes.” The International because it specified an exception for “education, Labor Organization sanctioned a study published in religion, and the public interest.” This means an 2014 on LGBT population in the workplace. The educational or religious institution can discriminate study finds evidence of workplace discrimination, against LGBT people and get away with it. harassment, and prejudice against LGBT workers. Transgender people generally face barriers to full- time employment and executive positions. All of Theravada Bhikkhuni Movement them face verbal abuse, hostile work environment or sexual assault on a regular basis. Female monasticism is where we see sexism and At the 2009 Pride Parade in Chiang Mai, prejudice most clearly. The problem of Bhikkhuni northern Siam, participants were surrounded by a ordination in Theravadin countries is still a divisive mob of violent people who did not want to see LGBT issue in the monastic community and in our society people celebrate their pride on the street. The at large. marchers retreated into a building and sat in According to the government data in 2015, meditation while the protesters threw fruit and about 95% of the 69 million people in Siam identify stones at the building to frighten them. Government as Buddhists. There are some 40,000 Buddhist authority could not do anything to disperse the mob temples and over 300,000 monks in the country. and the attempt from the parade organizers to have But, there is no mention of female monasticism. a nonviolent dialogue with the mob was not This is because such recognition does not exist, even welcome. The parade was eventually canceled for though there are about 250 bhikkhunis in Siam the safety of everyone. Every year since then, the today. The Buddhist Sangha Supreme Council LGBT community commemorates that event, which officially forbade female ordination in 1928 after an they named “Saturday the 21st.” The 21st of February incident where an outspoken politician who were

34 Sulak Sivaraksa critical of the laxity of the sangha, had his two Bhikkunis more positively. Ven. Dhammananda daughters ordained as Samaneri in 1927. They were also receives support from progressive monks both not accepted and were ordered to disrobe. The in Siam and abroad. As abbess of her temple council sited the reason that the Bhikkhuni lineage Songdhamkalayani, Ven. Dhammananda continues had been lost for centuries, and making it impossible to fight for equality for female Buddhist monastics. to establish it again. This is because the vinaya stated She is now a preceptor and has ordained Bhikkunis that in order to ordain a woman, there need to be a with a strict guideline in order to uphold the integrity senior Bhikkhu and a senior Bhikkuni from an of the female sangha. So, we now have Bhikkhunis unbroken lineage to perform the ceremony. Up until in Siam. Sadly, they do not yet have recognition 2002, any woman who wanted to live in the from the government. Hopefully, Ven. monastery could only become a renunciant or Mae- Dhammananda can soon establish a Bhikkuni Chee and wear only white or pink robes while Council so that all bhikkhunis can have an effective observing 8-10 precepts. Or, they could become way to come together and support the movement. ordained in the Mahayana tradition. The historical But when we talk about female monastics, landmark for female monasticism in Theravada we must not neglect the Mae-Chees, the white or tradition for Siam occurred with the ordination of pink robe nuns. Mae-Chees have a long history in Bhikkuni Dhammananda in 2003. Siam as recorded by a missionary some 400 years When we talk about bhikkhuni in Siam, the ago (in the 17th century A.D.) Generally, the public first name spoken is usually that of Venerable does not have a reverent attitude toward Mae-Chees, Dhammananda, who is now our most senior often seeing them as servants at temples, or thinking Theravadin bhikkuni. Ven. Dhammananda, has that they are women who turn away from worldly played a crucial role in re-establishing the bhikkuni affairs because of personal disappointment. Many sangha in Siam. From the time of her academic Mae-Chees come from a less privileged and less career as a professor in Buddhism and women’s educated background, although it is not always the studies, she has been committed to bringing the case. Mae-Chees are not recognized by the four-fold sangha back to Buddhism. Her mother Department of Religious Affairs, therefore they do was ordained a Mahayana bhikshuni and founded a not have the privilege afforded by the ordained temple called Songdhamkalayani. Dr. Chatsumarn monastics, like the discounted or waived fare for Kabilsingh, as she was known before her monastic public transportation. Mae-Chees are generally life, authored many books and articles about women grouped together with lay people. However, unlike in Buddhism. lay people, Mae-Chees do not have the right to vote In 2003, after becoming a novice for two during an election. In this way, they receive the years, Ven. Dhammananda traveled to Sri Lanka worse end of the deal. where she received a full ordination, and since then Currently, there are about 27 groups of has worked tirelessly to advocate for female Mae-Chees that are registered under the Thai Nun ordination both in Siam and internationally. She Foundation, which is under Her Majesty’s Royal was met with many obstacles including threats and Patronage. Many Mae-Chees run orphanages and arson, but her conviction remained strong. Because work to protect children from abuse. They provide she is firm in the dharma and proves herself to be a job training and education for women and girls. venerable teacher, today, the public receives Some also provide elderly care. They have projects

Vol. 35 No. 2 May - Aug 2019 35 Sulak Sivaraksa reaching out to children who are not in school. They Why Support Gender and provide occupational training, facilitators Diversity Justice? workshops, youth training and youth camp. Even though they do not go through the rigorous The central teachings of Buddhism have to do with disciplines like the bhikkuni, Mae-Chees are the nature of suffering, its causes and ways to end it. dedicated practitioners who commit themselves to We know that suffering has to do with our attitudes the religious life style. Their contribution to the toward life experiences and we can end our suffering society is that they quietly serve those who get left by changing those attitudes. But, as socially engaged out of the system. But, they themselves need more Buddhists, we are able to identify the cause of education and support. Currently, the Siam-based suffering that come from the structural violence International Network of Engaged Buddhists is throughout society. We see how the self, the others offering training programs for Mae-Chees. and social systems are all interconnected. Let’s say In fact, the International Network of we see a male child being bullied in school because Engaged Buddhists is taking a bold step to reach he has two mothers. It is not enough to just focus both lay and ordained Buddhist women in countries our attention on the child alone. We can comfort from the Asia and South Asian region to coordinate him or even help him nurture his compassion and training and education through our Female Buddhist loving kindness toward the bully as well. But we will Leadership for Social Transformation initiative. We fail to truly make any change for the better if we do are fortunate to have several key international not see that this bullying is a symptom of a bigger partners. The initiative is also designed to build problem. First of all, it comes from the culture where close collaborations and networks among Buddhist violence is accepted. It also happens because of an women within their country and within the region educational system that neglects to educate children so that they can support each other to take active about respect and diversity. We see how it is also leadership roles in making a just and peaceful related to the teacher and school administration that society. Its goal is to empower Buddhist women so fail to protect their students. Our compassionate that all fourfold Buddhist communities are equally action should not only result in the child feeling capable of fully engaging with social issues locally, safe, but also through instituting strict policies regionally, and globally with values guided by the against bullying in school. Buddha-Dharma. Therefore, as socially engaged Buddhists, I would like to acknowledge the work done we see how policies that discriminate against women by Martin Seeger, whose book “Gender and the Path in monastics enforce male dominance, patriarchy of Awakening: Hidden History of Nuns in Modern and perpetuate misogyny in religious institutions. Thai Buddhism”. Seeger and his Thai counterpart, For gender equality, feminism offers a helpful Naris Carascanyawong also produce quite a number analysis and framework for discussion and of Thai books introducing us the otherwise unknown transformation. Feminism, often misunderstood to leading female Buddhists, both lay and ordained. be only about women, is the theory that looks at There knowledge of Dhamma was not Inferior to patterns of patriarchy and focuses on the any male well known teachers. fundamental reorientation of how things could be for the political, economic, and social equality of all genders. It challenges supremacy of male dominance

36 Sulak Sivaraksa and its oppression toward others. As defined by allowed for female ordination. But they were Ouyporn Khuankaew, a leading feminist Buddhist required to accept eight special rules called in Siam, “The term feminist does not mean women Garudharma that essentially subordinated them to or women’s problems. Women’s problems were the monks. created and sustained by social structures and a The most well-known one is the bhikkuni practice of gender inequality and misogyny. always has to bow to a monk first regardless of how Feminists are people who embrace a different long they each have been ordained. The thought of a worldview, methodology and commitment to create senior bhikkuni bowing to a newly ordained monk justice and equality that is inclusive and is unsettling for many. Many studies have been intersectional. It is a worldview that believes in a conducted to analyze why the Buddha set up this power sharing culture that sees and trusts every rule. Many attributed it to the social condition of the human beings as equal and beautiful in their rights, time where women were not allowed to leave home their wisdom, and their ability to lead change or to decide their own destiny. During the Buddha’s regardless of their sex, gender, ethnicity, class, caste, life time, many women attained nirvana and their age, ordained or lay.” stories were collected as Songs of the Women Elders or Therigatha. There was never a record of the Buddha saying that women cannot become Women Entering into Monastic enlightened or that the dharma is not meant for Life are Spiritual Warriors! women. Unfortunately, after the Buddha’s passing the acceptance of female into sangha disappeared. Specifically relevant to the conference here is the Many scholars concurred that the social environment issue of bhikkhuni ordination. Even though it is a at the time in India was not supportive of women tremendously challenging undertaking, it goes becoming monastics. without saying that from the first bhikkhuni in the After 500 years of the Buddha’s passing, history of Buddhism to today’s newly ordained ones, Mahayana emerged and emphasized the larger women entering into monastic life do not do so sangha to include lay people and especially women. lightly. It takes great courage, true dedication and We can see the bodhisattva appearing in female real commitment. They face more challenges due to form. Mahayana practitioners have no notions of the unsupportive environment in society, and in the discriminating women in the temple whereas in patriarchal sangha. Not only they have more rules Theravada tradition, women are forbidden to enter to uphold, they also face more pressure to live up to certain areas of the temple. In Mahayana traditions, everyone’s expectations. we see female sanghas flourishing and leading the When Buddha’s aunt Mahaprajapati, who society in a positive direction. This is exemplary. In raised him from birth, asked to be ordained, the Vajarayana Buddhism, we often see male and female Buddha refused a few times. Still, she persisted. In images in sexual union. This is the Prajna and the end, it was Ananda, who asked the Buddha Karuna in completion. The Buddha is also portrayed directly if the women were not capable of attaining in feminine forms. The story of Tara making a vow enlightenment, to which the Buddha clearly said to work for the benefit of sentient beings in a that both men and women had equal potential in the woman’s body has been retold many times to point spiritual path. After this answer, the Buddha then out the historical support for women practitioners.

Vol. 35 No. 2 May - Aug 2019 37 Sulak Sivaraksa

Unfortunately, women were still not equal to men for bhikkhuni ordination was unprecedented and a even in Vajrayana Buddhism as they can only radical act of true compassion. Dharma cannot be become ordained at the level of getsulma or novice. used to justify gender inequity. However, there has been a movement in Tibetan Buddhism toward gender equality. His holiness the 14th Dalai Lama has been speaking more about how Be an Ally. Network. Organize. important it is to include women in the sangha and Above All, Practice the Dharma. the 17th Karmapa also promised to reinstate the full ordination of female practitioners. But in Siam, we Bearing witness to the suffering of others helps still have not heard the head of state religious strengthen our compassion. We do so by not turning institution speaking in support of bringing back the away and by providing safe space for deep listening. bhikkhuni sangha. As an ally, we educate ourselves on the issues others are facing. We network with others who share the same goals of building a society based on respect Our Positions on Gender Equality and nonviolence in all forms. We communicate peacefully with people we do not agree with. As Buddhists, we practice loving kindness and Meanwhile, we also examine our own prejudice and compassion which is the foundation for all actions work to transform our ignorance. With our network that we take. The first precept in Buddhism is non- of kalyanamitras, we organize for change, little by harming. We must recognize how harmful it is to little. But above all, we keep practicing the dharma. allow discrimination in our society. Patriarchy, or We uphold our sila, cultivate our samadhi and the attitude and practice that does not recognize prajna. We pay attention to our breath as we engage everyone as equal is opposite from the Buddha’s in the dukka. Each one of us is capable of making teachings and from the ideal of democratic societies. our world a better place. We can bring about loving The male-dominant culture not only devalues non- kindness instead of hatred. We can be part of the male genders’ humanity, it also cultivates violent solution instead of the problem. We can be for traits in the people, which leads to all sorts of diversity instead of discrimination. problems – war, cut-throat competition, and of course, violence on the streets and in the home. We seek to support gender and diversity justice because gender discrimination interconnects with other forms of oppression and causes suffering...... Dharma has no gender! The dharma deals Keynote Speech at the 2nd International Conference with human sufferings and offers a way to end on Culture and Gender Ethics: A Pursuit of Gender sufferings that “anyone” can practice. The Buddha Justice and Diversity, Taipei, Taiwan on the 25th May never said women could not become enlightened. 2019. What he did was extremely radical, given the social and cultural condition of his time. Even though he A speech drafted by Anchalee Kurutach gave garudharmas, or extra rules for bhikkhunis, which are indeed prejudiced, the decision to allow

38 Sulak Sivaraksa

Celebration for the Coronation of Dear Editor of The Middle Way, HM King Maha Vajiralongkorn I am a life member of the Buddhist Society. I Bodindradebayavarungkun appreciate the contributions of the Society as well as its journal, The Middle Way, which has May His Majesty be free from subordinates who represented the views of the different Buddhist sing only praises and appreciations schools. Also, I support the journal’s ecumenical efforts in working with non-Buddhists. May His Majesty be steadfast in the teachings of the In the February 2019 issue, I enjoy Buddha and be blessed with kalyanamitta [virtuous reading the obituary of Bernie Glassman who companions] who are independent thinkers and are had stirred controversy among the Zen willing to provoke and disagree with you practitioners in the US. Yet, in this issue there is no mentioning of Urgyen Sangharakshita In order to move the Kingdom in the same direction who passed away on 30 October 2018 in as the Wheel of Dhamma, which will truly benefit England. the people, may all royal activities be transparent Sangharakshita too had led a and accountable controversial life, not unlike Glassman. And he had contributed so much to Buddhism in the May all of His Majesty’s enemies, both within and West. In India, he inspired hundreds of without the Kingdom, suffer from calamities thousands of Dalits to convert to Buddhism. This was the promise he made to B. R. May His Majesty develop the country for the Ambedkar. His book Survey of Buddhism was happiness of all beings that are living in harmony the winner of the first Christopher Humphreys with Nature Book Award. In all fairness, you can afford to publish May all forms of art prosper and grow my letter in the next issue.

May the Ten Royal Virtues further cultivate the Yours, in the Dharma growth of His Majesty’s wisdom, illuminating Sulak Sivaraksa everyone forevermore p.s. Matteo Pistono wrote “Roar: Sulak Sivaraksa Sincerely, and the Path of Socially Engaged Buddhism” published recently in the US. I wonder whether Sulak Sivaraksa you would consider it worthwhile to have it 5 May 2019 reviewed in your esteemed journal.

Vol. 35 No. 2 May - Aug 2019 39 Articles

Peace Building in Myanmar Amidst Rising Military Control

Jill Jameson

n meeting with some old activist friends it was encouraging to hear that after so many years of struggle for democratic change and their basic rights, they haven’t given up. They continue to work for constitutional change, social justice and towards greater inclusiveness and social harmony, despite the increasing crack-downs on peaceful protests. This is in the context of increasing military control and their infiltration of all ethnic States. One way this has been achieved is through war, by taking over land of IDPs (internally displaced people) such as in Kachin State, and Rohingya refugees in Rakhine State. The National Ceasefire Agreement with some ethnic armies has also given the military increased access and control such as in Karen State, and the recently amended Vacant, Fallow and Virgin Land Management Law states that land that is not registered will be deemed vacant. Registration is complex, and large areas of land are governed by customary land practice, but the new law will now criminalise those who continue to work on their land. These forces of exploitation and oppression are taken advantage of by, for example, some Chinese factory owners in the industrial zone of Yangon, and by Chinese family companies growing banana plantations in Kachin State, as shared in a recent peace- building training.

Activist friends and their organisations are focusing on practice of deep listening, is at the core of peace-building the next generation of political leaders and youth by training I have been facilitating in Myanmar over many broadening their education to include peace and civic years. This is a process of building trust and acceptance rights. Kalyana Mitta Foundation are introducing peace across differences, to help facilitate communication and education at various universities, as well as for young inquiry and the opening of hearts as a basis for Buddhists and monks in Rakhine State and in Dharma transformation – both individual and systemic. Schools. They also organise peace festivals around the Participants appreciate a different approach to learning, country. Another Civil Society Organisation (CSO) is one that helps them see potential barriers in their offering training in governance and federalism, gender communication, and further strengthens their team work equality and providing retreats for political leaders in and solidarity especially at this time with the structural Thailand. Yet another CSO is working on a civil and violence of land acquisition. Always in this process I find political rights program, supporting ethnic CSOs and that I have much to learn and I am continually inspired by influencing political parties, and another CSO is working people who see possibility in the smallest of places. I now to promote media freedom. want to share some of this from the recent trainings for Sharing one’s story and some of the underlying four different local organisations below. feelings in a supportive environment, and with the

40 Participants identified issues or social dukkha in their CBO’s (first noble social question) which included criticism of each other’s work, lack of transparency, abuse of power, not being able to give feedback in their organisation, having rigid views, not obeying organisation’s principles, dealing with ‘land-grabbing’ issues and violence against women and girls. In looking into the root causes of these issues – the second noble question - there was a tendency to see individual causes such as ego, greed, hatred and anger but lack of rule of law was later included. Mapping of individual conflicts was followed by role plays of six of the issues. This gave them the opportunity both to explore their issues more deeply and for team work and greater openness. It was encouraging to see the rapport Ashin had with his community, to the extent that some of his students role Monks and lay people sharing their conflict maps played him! Another presentation revolved around rubbish collection and the need to bribe for this service. 1. Capacity- Building Training for Leaders in In response to the fourth noble social question of ways Community – Based Organisations (CBOs) forward, participants suggested for example, the need to deepen their practice of the Brahma Viharas, especially in in Hlaing Tharyar giving service to others, and the need to develop the practice of deep listening and meditation to see for This two day training was for 40 leaders from a range of example, that the use of angry words was ‘wrong’. organisations associated with Ashin U Thatdamma’s However, traditional and cultural ways were also voiced monastery in Hlaing Tharyar, a newly developed poor such as the ‘duty of obedience to the teacher’ and a fear of area on the outskirts of Yangon with many factories. It questioning those in authority. had been considered a ‘grey’ area with little security so the At the end of the first day I travelled in the CBO’s had wanted to provide service to the community, community ambulance which was also packed with some and have found that the more fearful views of people of the participants, back to Ashin’s monastery at Twante. there have more recently been changing as they reach out The base of the stupa was said to be from the Mon and more to their neighbours. pre-Pagan period, pre eleventh Century. Such a long I have been co-facilitating peace-building Buddhist practice here, now facing a range of different training with Ashin over the last six years, and even threats and decline. longer with Wai Wai from BadeiDha Moe. Participants were from a range of CBO’s doing welfare work such as teachers in non-formal education, service in Ashin’s 2. Peace- building Training with We - temple at Twante, ambulance service and blood donation Generation Network (W-GN) in Hlaing Tharyar and the Farmer’s Development Party. The framework for training is based on the Four Noble Truths and - in a Pressure to migrate to Yangon from the Ayeyarwady delta more dynamic way - the four noble social questions. This region and Rakhine State followed cyclones Nargis 2008 was developed recently with Alan Senauke when we were and Giri in 2010. Many came to the industrial zone in working with Buddhist Dalits at Nagaloka, India. Hlaing Tharyar, a Chinese area with mostly Chinese

Vol. 35 No. 2 May - Aug 2019 41 Articles factories, and W-GN works there with labour unions in feeling, they expressed appreciation for this opportunity collective bargaining and labour disputes in many of the and some release. I was so moved by their strength and factories. They also offer workers capacity building skills resilience following hardship, hardships which continue such as computer literacy at their centre every Sunday. in different ways. Some of the stories briefly follow: Of the 40 participants in our two day training, about one third were union leaders and the rest workers, 1) A woman said she had a lot to cry about in her some of whom were studying. Some had come from night life. Her mother died when she was 11, after the duty and some from far away. They worked in a range of government, she said, had asked them to stay near a factories – garment (such as sportswear and bridal), shoes, rubbish dump there since the Japanese occupation, candy, frozen fish, coffee, plastic bags, back-packs, hats and and her mother had contracted TB. Soon after, a fire hand-bags. Many such goods, as in other countries like destroyed her home. She was sent to a monastery and Bangladesh, are sold in the West at prices many times the her father remarried. She felt oppressed by her step- cost whilst the workers live and work in often unsafe and mother with often little to eat. She and her brother squalid conditions. Their minimum salary was 4,800 Kyat ran away for a couple of years, but returned when she per day (US$3). Of this, half goes on rent. Some can cook at heard her father was in hospital. At this time she was home if the owners allow use of electricity. There is little sexually abused by her step-mother’s nephews. She over for food, and many are trying to support their families felt broken and was offered for sale or to be trafficked, and for some, to repay debt. The Labour Movement is but somehow had the strength not to accept. She is trying to get salaries raised to 5,600 Kyat or US$3.66. now together with her siblings after many years and Their hopes for this training included to build has become a union leader. She believed she faced all inner peace for themselves, family and society, and for these problems ‘due to her karma’. solidarity, acknowledgement of diversity and for less 2) A man from Rakhine State said he had a conflict in Myanmar. And we all needed the practice of happy early childhood with his grandparents. Five inner peace and patience as for most of the weekend, years back he had been in a fight after drinking beer extremely loud music came out of a huge bank of speakers with a friend, and was taken by the police to court. in a nearby building. My colleague tried to have the Due to this court case he had to sell his plot of land intensity lessoned, but a threatening reply was received and he felt very let down by his friend who would not from the chief of ‘SB’ in Hlaing Tharyar (Bureau of be a witness, so that now he has no trust in anyone. Special Investigation, an arm of the military), who only He later came to Yangon for work in a factory but upped the volume. The chief had spotted a foreigner who feels he is not skilful and could lose his job. was with an activist organisation. We were concerned 3) A woman born in 1984 came to Yangon at the that W-GN and the workers might be at risk but there time of the Saffron Revolution 2007. She dropped out were no further consequences other than highlighting the of school at grade 6 because of illness, and then power and vindictiveness of ‘the authorities’! This was not worked in a factory from 7am- 6pm. Her father the most conducive environment for building trust but a became unwell and as the eldest daughter she had to feeling of solidarity was engendered, and the participants take care of him so she borrowed money. She joined were eager to learn and be open to new experiences. the Workers’ Rights Movement but was terminated From the exercise, ‘river of life’, participants drew from her over-time work because of this. However, expressive rivers marking some of the challenges and because she had kept her salary slips for a year the supports in their lives. Of those who shared their very dispute was settled with the factory owner. moving stories all had experienced extreme hardships, opening our hearts and touching their pain. Later, in Some of the issues faced by the factory workers checking how those who had shared more publicly were included not getting annual leave, forced work load,

42 Articles discrimination from supervisors especially if a union advocating on behalf of local communities for leader, unequal salaries, oppression and use of abusive compensation and justice, both at the local level and in language. And challenges exist for example in the plastic Naypyitaw. The training for 22 participants was in the bag factory where there are two unions, the real and the spacious and forested retreat centre of Metta Development ‘yellow’ union of the factory owners. Individual mapping Foundation outside Yangon, so it was a mix of retreat and of conflicts included some of these issues, and then a training. Over half of the staff were new. selection was made by small groups to role play. These Their hopes for this training were for the practice exercises were empowering for participants - standing up of inner peace, to learn ways to support the peace process to supervisors and Chinese factory owners, practicing and to learn how to share this with others. In terms of negotiating skills at tri-party factory and higher level what was useful in last year’s training, the staff present meetings and becoming more powerful people in their said for example, that in land briefing activities with the factories. army, politicians and stakeholders they have been able to In the final group reflection of the training, more easily co-operate with each other. The practice of participants expressed appreciation for the experience of inner peace has helped some to more easily see anger as it working together on our inner peace, seeing the many arises, to be less reactive and more responsive. From barriers – especially power that potentially gets in the way walking meditation in earlier trainings, some saw the of communication. They also appreciated the experience need to be more with nature. The conflict mapping had of unity and solidarity in the ‘knots’ game and the been useful in land disputes to be able to more easily see importance of dialogue and asking questions. The person which stakeholders were involved, and from looking into who shared his story and mentioned having no trust in their own needs and fears and those of others, they felt anyone, acknowledged feeling empathy from others since they understood the issues more deeply. Finally, working sharing his story. on agreements in different situations has been an The head of W-GN shared his hopes for the empowering process. training with me, saying that sometimes the traditional Their vision for their work in their communities way of thinking is carried through from the ancestors in across the different States in this training included being the form of proverbs which can be easily misinterpreted. free from war and drugs and living together in a federal He felt it was clear to see this through exploring together country with the rule of law. Regarding natural resource the ‘iceberg’ of root causes. He hoped that participants extraction, income should be shared with the States, and would stop transferring these stories into their lives and there should be a demonstrated commitment to future to understand the consequences of the internalisation of generations and having minimum environmental impact. oppression - even though he felt awareness of structural For the wider community, the vision was for increased violence will take time. Conflict, he said, was always awareness about peace. there, and we need to be with it and work with it rather The atmosphere of the retreat centre in a forest than run from it. and built mostly from recycled materials, together with the good food and time to be with each other provided a way for putting into practice taking care of themselves 3. Towards Inner Peace and Social Harmony and each other. The atmosphere also encouraged deep with BadeiDha Moe at Bago sharing and listening. Someone shared that outside everything looks fresh and beautiful, but the feeling inside I have been working with BadeiDha Moe (BDM) on was heavy. Deep listening by others and being able to ask various aspects of peace building over the last seven years. questions had helped, some participants said, to lighten They work in conflict zones of Kachin, Shan, Karen and the load. Others found relief such as playing or listening Mon States, documenting land confiscation issues and to music, chanting, in joking and using dialogue for

Vol. 35 No. 2 May - Aug 2019 43 Articles dealing with conflict. 4. Leadership and Communication Skills One of the conflicts mapped from Mon State Training from a Buddhist Perspective for focussed on farmers and land confiscation. The farmers Monks, Dhamma School teachers and CSOs were caught in conflict between the army, a company and at Myingyan, Upper Myanmar. ‘fake’ activists who had been involved in ‘money-grabbing’ from the affected farmers. BDM have worked with the Of the 40 participants, most were monks from Myingyan farmers for justice and their rightful compensation. and region, about one third were Dhamma school Rather than approaching the army, BDM had sent a letter teachers and mostly women, and remaining participants to the President of Myanmar. were from local organisations. Some of the monks had The mapping of a conflict in Kachin State wide ranging experience, in some cases with connections involved a Chinese company renting land from farmers to Ma Ba Tha (MBT and stands for ‘purity of race and for a banana plantation and highlighted the complexities religion’), whilst others seemed to distance themselves and the many parties involved. In this conflict, a small from MBT. One monk had attended the INEB conference Chinese company had sent in a broker to negotiate in Taiwan the year before and was a teacher at the large minimal rental for farmers’ land for seven years. There are Monastic Education School Paung Daw Oo in Mandalay. now many such family companies working in Kachin Another monk from Meiktila had received training from State, having moved from Vietnam and the Mekong SEM -connected with INEB, and had been on a study Region due to declining crops. Since 2011 this has been tour to Sri Lanka. This training was organised by Ashin U illegal in Myanmar but the government receives good tax Thatdamma, a Saffron revolution monk who had been in income from such companies. Most of the workers in the prison for six years here in Myingyan, along with several plantations are migrant workers from Rakhine State due other monks at this training. Layers of involvement to shortage of jobs and conflict there, and due to a deal unfolded. Ashin calls himself a PBBT (peace-builder and with the Arakan Army(AA). The AA receive support Buddhist teacher), and I later learned that MBT from from the Kachin Independence Organisation for migrant Mandalay had also been involved in the organising of this workers as well as training their army in Kachin State. training in Myingyan. Another party in the conflict Border Guard Force – a In working on agreements to set a safe space for militia like organisation, is friendly with the Chinese and sharing sensitive issues, one monk indicated that if there receives drugs and bribes and threatens anyone who were disagreements that he might walk out. We were able might disturb the deal. The farmers, having rented their to turn this around to an agreement to being present. This land then have no work and will be left with water and also underlies a common theme in communication issues soil which will be heavily polluted. - limited dialogue especially across difference. BDM’s role in this conflict has been to get a Games such as ‘sitting down circle’ for separate groups of better deal for the farmers and to negotiate between the monks, lay women and men helped build trust and co- local authorities, politicians, the Myanmar army and local operation and gave a direct experience of harmony when activists. They have found that mostly the local authorities working together. Learning through playing games is do not have a good relationship with civil society so it is always a powerful way for self learning, and games are better to go higher up where there is a better relationship. potential tools for engaging their own communities. In mapping this conflict, staff from Kachin more clearly Small mixed groups of monks and lay people offered the realised the complexity, risks and how big this issue is. A monks the uncommon opportunity to listen to lay people, legal officer is called on for support. as well as to learn from each other. The topic for discussion In our final reflection, most participants said was sharing ways they promote co-operation in their that learning further ways to work with inner conflict and sangha and organisations. Following this lively discussion, nurture themselves and others was the most useful. the same small groups were asked to share some of the

44 Articles issues they faced in their sanghas and organisations. This organisations, although they did support this workshop! seemed a useful way to open up discussion and sharing They are ‘not involved in politics’, but are ‘protecting the on topics where avoidance is often practiced. The issues 135 races’. I was told later by long standing friends that highlighted some of their deep concerns for monastic MBT does not have as much leverage as in the past and education and dhamma schools, such as their reduced that Myanmar is not welcoming of monks being involved resources (inflation and increasing market prices in politics. MBT has a deep concern about the declining impacting on monasteries), and declining numbers of numbers of monks and dhamma school students. The monks and dhamma school students. total number of monks in Myanmar I heard is down to Exploring the root causes of conflict and what is 300,000 compared to 500,000 twelve years ago. MBT are not visible, the tendency was to focus on individual causes trying to remedy this by going into rural areas to and quickly run off the Pali words for greed, hatred, encourage youth to become novices in the monastic delusion and ego, seemingly with the need to get the school system, and then supporting them for higher ‘right’ answers rather than answering from one’s own education, as otherwise, I was told, monks leave. But experience. However, later there was a question from a perhaps they leave for other reasons too. I also heard monk about trauma and how to work with this. A lay- from various sources – and is also evident in workshops - man then asked how to ‘cure fear’. This provided an that many monks are distracted, not only by their phones opportunity to raise awareness about the internalisation and Face-Book! of oppression and the consequences for self and other and Overall, the bigger picture involving the fate of the related structural or systemic sources of conflict and the IDPs and refugees from Myanmar and the latest Land violence, and what social dukkha or suffering might look Management Law with its potential for take-over of much like. of the land in ethnic states, are the most concerning Based on the Four Noble Truths, mixed small issues. The Land Law which will especially impact ethnic group discussion used the four noble social questions nationalities is counter to the principles of federalism and framework to further deepen their understanding of their will make peace harder to attain. Sadly, land confiscation identified conflict or dukkha, the causes and the Buddhist is not confined to Myanmar, and has been practiced by practices and teachings that they found helpful in working colonial powers in many parts of the world. In Australia, with this. What seemed most valuable was the opportunity there was dispossession of our First Peoples just over two for monks and lay people to share and listen to each other hundred years ago, accompanied by widespread – not a common practice it seems. The groups came to see massacres. The First Peoples continue to suffer deeply that lots of sharing and dialogue were key to working with from loss of their spirituality linked with loss of land and many of their conflicts, as was supporting each other. U. from their stories not being heard. There are moves Thatdamma - a monk who relates easily across difference towards constitutional recognition, a truth and - told me later that those monks who think ‘they are reconciliation commission and a treaty, but there is still a always right’ and were not open were the ones who had long way to go. difficulty in relating. This is why, he said, that participatory The participants in these trainings were grateful workshops such as this, with their analytical frameworks for the support received from the Clear View Project of related to Buddhist practice are so important. The Alan Senauke, and also from Mary Lightfoot -sales from participants in the final reflection also agreed with this, her Bermagui market stall, to cover the basic costs of the and felt they would be able to integrate some of the training. learnings in their schools and sanghas. It seems from talking with one of the senior MBT monks, that MBT as an organisation is now focussed on offering welfare through their community based

Vol. 35 No. 2 May - Aug 2019 45 Articles

Religious Experience Research Centre (RERC) Organizes Interfaith Conference at Lampeter, University of Wales

Hans van Willenswaard

With this water colour painting of Wat Phra Kaew, of Religious Experience. A Study in Human Nature” (Gifford University of Wales, Trinity Saint David, announces an Lectures 1901 and 1902). A small advertisement placed by interfaith conference titled “The Future of Religious and RERC asking persons to send in records of their individual Spiritual Experience: 50th Anniversary of the Religious experiences triggered an overwhelming response. Experience Research Unit” to be held 1 – 3 July 2019. The Sir Alister Hardy loved to travel especially in the painting was made by Sir Alister Hardy (1896 – 1985), the East and made water paintings of places he visited. In founder of the Religious Experience Research Centre 1985 he received the Templeton Prize for his research but (RERC). As Ajarn Sulak studied at Lampeter he should be he died shortly after. The award enabled a new generation central in this event. But limited funds do not allow an of researchers to continue his mission into the future. invitation, the organisers regretfully admitted. According Some modern researchers include experiences that drive to its website RERC https://www.uwtsd.ac.uk/library/ “engaged spirituality” in their scope of interest and alister-hardy-religious-experience-research-centre/ therefor a link with Ajarn Sulak’s work is a logical step. houses an archive with over 6,000 accounts of first-hand I have been familiar with RERC because Dutch experiences of people from across the world who had a friends from the business sector supported it in its very spiritual or religious experience. pioneering stages. I did not do research myself in this Established by Sir Alister Hardy in 1969 at framework directly but was enabled to study “rural Manchester College, Oxford, RERC (originally named development” at Emerson College in the UK by the same RERU) moved to Lampeter in July 2000. The Centre’s aim friends. That was briefly before I met Ajarn Sulak in the is to study contemporary accounts of religious or spiritual Netherlands and got involved in his work in Thailand and experiences. In addition to its archive of accounts the the region. RERC houses a specialist collection of books and journals. The Centre organises seminars and conferences and supports a postgraduate degree ‘Master by Research in Religious Experience’. The ‘MRes Religious Experience’ is supported by a bursary (based on needs) funded by the Alister Hardy Trust; for information go to: http://www. uwtsd.ac.uk/bursaries/ Sir Alister Hardy was a marine biologist who did breakthrough research on plankton. He founded RERC after his retirement. He was the opinion The Religious Experience Research Centre that spiritual experiences who often occur spontaneously University of Wales Trinity Saint David should be studied as a natural phenomenon. RERC Lampeter, Ceredigion,SA48 7ED research was undertaken in the tradition of the American Tel.: 01570 424821 (direct line) or Ext. 4821 (internal) philosopher William James’ famous book “The Varieties Email enquiries to: [email protected]

46 Articles

Local Solutions – Alternatives in Practice in Rural Thailand

Doreen Wang

s part of the innovative Awakening Leadership Training programme (a collaboration with INEB, SEM and Ecovillage Transition Asia), learning from real examples of sustainable local community initiatives – from a range of those vibrant and flourishing, to those who are floundering – is to give participants both inspiration and critical understanding of practical sustainable community reconstruction.

Over 12 days, thirteen individuals representing eight and marginalized farming people forced to defend their different countries zig-zagged by train, plane, minivan, homes and natural lands from the destruction of and once, even a puttering farm cart to almost every hydropower dams. But they weren’t satisfied with major region across half of the country. Why? Because we remaining on the defense. They united their disparate had spent the week prior discussing the major political groups into a stronger network (connected across a and economic systems underpinning societies in Asia sprawling region faced with a string of dam-building and around the world. We examined massive concepts— projects), formed musical bands and other cultural capitalism, socialism, democracy, authoritarianism and activities to support a victorious hunger strike, and began beyond—and how they affected each of our families, weaning their farms free of chemical fertilizers and homelands, and ecosystems. Though we hailed from pesticides. They collaborated with local government to different corners of the world, we all knew what trauma establish farmers markets on unused parking lots and fed looked and felt like under the collective heft of these us one of the most delicious breakfasts in my recent systems. memory, on colorful straw mats laid on the black concrete. Now we journeyed to find what words and At Mae Tha community, I witnessed a theories could not. We set out to explore whether phenomenon that I have never seen in any other part of alternative ways of living and governing were possible the world—generations of young people proudly, eagerly and to meet pioneers in praxis, beginning with the returning to their village to build their families and “community” as society’s foundational unit and with dreams. They were in dialogue with their parents, examples found in our very own host country, Thailand. grandparents, and children about creating cafes, organic In truth, the trip was such a whirlwind of farms, co-operative businesses, agro-forests, heirloom geographies, cuisines, and visionary, passionate people seed banks, community learning spaces, and much more. that I find myself unsure of how to summarize. All I know Because of this, the outside was steadily coming to them. is that it was successful in its end goal, which was to Their videos are watched on YouTube and other social inspire and plant seeds of possibility. The metaphor of media platforms; their products are now contracted to be farming is apt because in almost every example we saw, sold in some of Thailand’s most upscale supermarket we found local people re-acquainting with and reclaiming chains; they receive a steady, regular stream of volunteers, their land, on their own terms. farm-to-table tourists, and study groups interested in Spending a day and night with Tammoon sustainability in one form or another. Poh Pat, a respected Network allowed us to hear about various groups of poor elder who helped lead Mae Tha’s first wave of

Vol. 35 No. 2 May - Aug 2019 47 Letters into an all-expansive or model institution, it was more piece of land—that instead of growing one community greaterthe urgencyin me lied getting to know my own instead. But more the we traveled, more the that Irealized had built and instead, give myself communities to these forests as asource of wisdom. vital resource exploitation, and importance the of protecting about houseteakwood talking natural imperialism, village” traipsed us through forest the his behind corporations’ debts into up-and-coming amodel “eco- transformation from households beholden to agricultural they werethey only afew years apart. Clarke, former the New Zealand’s Prime Minister, but ifnot, I don’t know he was whether same in the class with Helen wewhen first met, undoubtedlyperson a of exceptional mind. wewhen were students. still Ithought he was quite eccentric quiet well. Ifirstperson met himin in in1965 Zealand New junior. Actually, soon. himtoo too he was anumber of years my with sadness and disbelief, never imaging that it could happen world. It was ashock of hearing of his passing away. It came and compassion that one missesnowadays fast inthe moving a quiet and unspoken aura about him,and expression of love presence into he when walked room. the Definitely,there was on me he when came to reside inThailand. One could hisfeel cherished him.His by knew who personality all gradually grew and world communities, his wisdom and intellect being came to realize that he was an important person among Tibetan cremation ceremony. distributed at DrChai-Anan Samudavanija’s royal sponsored and DrChai-Anan’s book also funeral autobiography, Grari, and other, the of Review aBook issue, there are two articles, one, Gyaltsen of inmemory Lodi April makes 2019,which me miss you evenmore. Onthis vogue of day. the sound your thoughts on various subjects that happen the to be andliked oftenpast.the miss didin the I too opportunies to chances spare little for time on me to you call as Iwould have Since Ihave moved away from regret Bangkok, Ivery that AjahnDear Sulak later by was realized set you. at university, the obiquitously following examples the that I Well, to he dress used up in‘jong-gra-baen’ at various functions I have to explain more clearly on my himeccentric. calling otherOn the hand, I can that boast Dr Chai- I knew Anan Although Ididnot Gyaltsen know Gyari Lodi that well, I Thank you forthe copy the of Articles Sometimes, I felt urge the to renounce life the I Seeds of PeaceSeeds Life aChoice with , January - , a 48 contact: [email protected] check out our website: www.awakeningleadership.net or reflective learning approaches. For more information, sustainability, utilizing contemplative, participative, and month integrated learning inholistic journey The AwakeningLeadership Training programme is a five ...... redefinewhat security and our success meant. our homes and lands, to and soil wet our hands, and to corner of world. the That was our work—to reinvigorate important to grow many, many possibilities inevery had asharp mind, political able being to analyze Thai and Susan Fulop Kepner Boonlua Debyasuvarn and the Thai Century Twentieth wrote an excellence biography him and remarried. She to teach used ThaiBerkeley andat UC that Chai-Anan’s co author David Morells’s wife later divorced Thank youKhun Siroj. greatWe made a mistake. It should read Editor’s reply writing, unrelated to your at review all. with him and his family. It is probably from taken another inaccurate content.whole Theparagraph has no connection family well would misled easily by be unfortunate the and Life aChoice with thereI believe is amisprint at end the of of review the book the PS Siroj Angsuvat. and respect, Love much we miss himor her. Imiss you Pee Ping! someonewhen whom we love away passed that we realize instability inSiam. and elections new -one of major the causes of political switched to collapse led allianceswhich the of government the andthen, Iguess often now parties political to small soon be, owntheir right, advocating for a stable government. Before feeling that should given parties political be astrong entity in ConstitutionCommittee. Drafting He strongly voiced his he was appointed as one of members the of National the international events political with indebt understanding.. Being an outstandingBeing student, science political he always To were who us all his junior, Pee we called Ping. It is only When Ajahn Sanya Thammasakthe was Prime Minister, . Many didnot who know Peeing and his A Civilized Woman:A Civilized M.L. by by Letters

Dear Ajarn Sulak, Your Holiness,

I am writing you as a dear friend, kalyanamittra, Thank you very much for your kind and next week I will celebrate my 86th birthday on March 27. thoughts. Your wisdom is a great comfort in Our friendship spans many years for which I am most these troubled times. grateful. I was devastated by the news of Lodi I share your loss of close friendship and counsel Gyari Rinpoche’s death He had such a great and with Lodi Gyari Rinpoche who meant so much to me beautiful life, and did so much for others. We personally, as well as through our many endeavors. We held a will miss him. 100 Day Memorial Service in Lodi’s honor on 10 February As you know, I regularly when in France with chanting in the Theravada, Mahayana and Vajarayana traditions. His family members also attended this memorial see Tenzin’s brother, Chemi, his wife and their and shared some words with us. little boy, Tenzin. Chemi completed his doctorate Later this year I will be traveling to India for the in Montpelier on Tibetans’ family businesses in conference organized by the International Network of India, a world which was highly appropriated. Engaged Buddhists (INEB) and would look forward to seeing He now teaches in a Paris business school. you there. I am also inviting you to be a part of the conference. I was looking very much forward to an Approximately 200 persons will attend the conference which audience with HH the Dalai Lama, which will be held on the grounds of the Deer Park Institute, Bir, unfortunately was not possible. India, where the theme is The Culture of Awakening. Thank you for the information regarding Please consider our humble request to receive your Matteo’s book he has written on you and our life blessing for the conference and to give a talk to the conference participants on The Culture of Awakening. dedicated to Socially Engaged Buddhism. I have Fortunately, there is flexibility in dates and places preordered it. the participants can hear you. Available dates to meet at your convenience are between the 21st and 24th of October either With my most sincere wishes for the New Year. in Deer Park or in Dharmsala. Jean Luis Armand I look forward to your reply soon. Yours truly, Sulak Sivaraksa

Arnaud Dubus

1964-2019 Obituaries

We express our deep condolences to the family and many colleagues and friends of Arnaud Dubus, French journalist who fell to his death in Bangkok on Monday, 29 April.

Vol. 35 No. 2 May - Aug 2019 49 Obituaries

city of Mangalore at the age of 16. But two years later, George Fernandes: he quit, disillusioned by “the hypocrisy of the church”, and moved to Bombay in search of work. An Appreciation It was there that he became involved with trade unions and the socialist movement, and regularly 3 June 1930 – 29 January 2019 organised protests and strikes in the 1950s and 60s. The tall, dark, handsome young man, dressed BBC News, 29 January 2019 in clothes made from homespun Khadi material, won people over with his brilliant oratory. In the 1967 election, he defeated senior Congress leader SK Patil, earning the sobriquet “George the giant killer.” Although he was regarded a hero by the poor masses whose rights he fought for, his trade union activities often put him on the wrong side of the law. In Bombay, he led the taxi drivers’ union and was jailed several times for participating in protests and shutdowns that disrupted life. Veteran socialist politician George As head of the railway employees’s union in Fernandes, who served as India’s defence 1974, he called on its 1.4 million workforce to strike minister during the Kargil conflict with and brought the service to a halt for days. Pakistan, has died, aged 88. Thousands of protesters, including Mr Fernandes, were arrested and jailed by Mrs Gandhi’s He was suffering from Alzheimer’s and had been out of government. the limelight for many years. He had recently But his most shining moments came after Mrs contracted swine flu and died peacefully. Gandhi declared the state of emergency in June 1975. A charismatic trade union leader, Mr As most prominent political leaders were Fernandes will be best remembered for resisting jailed on flimsy charges, Mr Fernandes became a “most emergency rule in the mid-1970s when then prime wanted man on the run” and managed to evade arrest minister Indira Gandhi suspended civil liberties. for a year, disguising himself first as a fisherman and He will also be known as the man who threw later as a turbaned Sikh. out Coca-Cola and IBM from India when he was the He was arrested in June 1976 in Kolkata and industry minister in the late 1970s. flown to Delhi where he was lodged in Tihar jail. Known to be honest and forthright, Mr He was brought to court handcuffed and in Fernandes was often described as a rebel who fought chains and was charged with attempting to topple the for the rights of the poor people and low-paid workers. government by force and conspiracy. The case against His private home was open to welcome Burmese and him was dubbed the “Baroda Dynamite Conspiracy” Tibetan refugees. and he was accused of using explosives to blow up In his early years, he wanted to become a government establishments and railway tracks. Catholic priest and joined a seminary in the southern In 1977, when parliamentary elections were

50 held, Mr Fernandes stood for election from inside jail served as defence minister. and won with a massive majority. He also oversaw the 1999 conflict with Once out of jail, he was appointed India’s Pakistan on the border in Kargil. He resigned in 2004 industry minister in then prime minister Morarji after his associate Jaya Jaitly was named in an arms Desai’s government. bribery scandal, but was later cleared of any wrongdoing It was at that time that he forced Coca-Cola by two inquiry commissions. and IBM to quit India after they refused to dilute their Mr Fernandes last served in parliament in the stake in their local partners. Rajya Sabha, the upper house, from 2009 to 2010. Although IBM resumed business with Indian Mr Fernandes was a great admirer of the Dalai Lama. firms a couple of years later and returned to the country He was a good friend of Lody Gyari and also a pioneer in 1992, Coca-Cola took two decades to return. in trying to establish the ancient Nalanda University. In 1994, Mr Fernandes launched his own Samata Party and later joined the coalition government headed by late prime minister Atal Bihari Vajpayee and

Ian Robert Ferguson: An Appreciation

3 December 1933 - 20 December 2018

Ian was an architect who first moved to London and later immigrated to the United States. He met Tamiko, his Japanese wife, in New York. They had one son and one daughter. They were a family of artists, one way or another. I was close to all of them. Whenever I visited New York, I would be staying with Ian and Tamiko. When I went to teach at Swarthmore College and Smith College they drove all the way from New York to visit me. Both of them had visited me and my wife too. We had a good time together in Bangkok and Chiang Mai. I took them to the North by bus, and we returned to Bangkok by train. Ian was one of my best friends in the UK. His Ian made his name in architecture apart younger brother, Graham, was my classmate at the from being a good amateur painter. Municipal College in Bournemouth. Graham later When I got married 55 years ago, Ian gave introduced me to his family. I was well looked after me one of his paintings as a special wedding gift. by Mr. and Mrs. Ferguson as well as Mrs. Ferguson’s mother. I certainly miss him. Sulak Sivaraksa

Vol. 35 No. 2 May - Aug 2019 51 Obituaries

American Friends Service Committee, where he served and first met his Thai wife, Suteera. Their Murray McCheyne daughter Sheila lives in the Netherlands, wife a Dutch diplomat Robert Quarles and mother of three Thomson teen-aged daughters. You can understand why his concerns were world-wide. 19 December 1922 – 2 May 2019 Murray led the contingent of CUSO (Canadian University Service Overseas) in Thailand, during the Vietnam War and became director of CUSO-SUCO during the amicable process of separation. He then took a leading role in founding several bodies working to help refugees and foster peace that inhabited what he called “the Home of Lost Causes” at 145 Spruce Street. Skilled in enlisting competent young women to run Canadian Friends of Burma that welcomed Karen, Kachin and other Murray Thomson, a pillar of Colonel By residence refugees from the Bangkok massacre of 1988, he for the last seven years, died during the night in the also helped build Project Ploughshares as a research Ottawa Civic Hospital, where he had been taken for centre. In his last month he was still publishing his tests a few days before. He had been in failing health on-line Good News bulletin and hosting at Colonel for some months, suffering from pneumonia and By a meeting of Trinity Anglican church members fractured ribs. who have sponsored a Syrian refugee family. Born in Honan province of western China, He was also lots of fun, adept at tennis and a where his father was a Presbyterian missionary, he life-long fan of basketball and the quirky poet Ogden never lost his love of Asia. After serving in the RCAF Nash. He persuaded 1000 Order of Canada recipients during the 1939-45 war and attending university, he to support a UN program of nuclear disarmament, spent the early 1960s working in adult education in and wrote a book Minutes to Midnight, to warn of Saskatchewan. But, then he headed to India with the apocalypse. He was, in short, a wonderful man.

Clyde Sanger

Recommended Reading

Beauty of Buddhism

Author: Bhikkhuni Dhammananda Editor: Dhanker Thapa

Buddhism Illumaination: Manuscript Art from Southeast Asia

Publisher: University of Washington Press

52 Book Reviews

Anand Panyarachun and the Making of Modern Thailand

Dominic Faulder (Editions Didier Millet, Singapore 2018)

Sulak Sivaraksa

The publisher Editions Didier biographies of the late king: The count of Khun Anand’s life. Faulder’s Millet is also responsible for Revolutionary King by William command of the facts and details printing the official biography of Stevenson and The King Never is also quite impressive. I only King Rama IX: King Bhumibol Smiles by Paul Handley. Stevenson have trivial points to quibble over. Adulyadej: A Life’s Work, which had received royal patronage for I find thatAnd the Making of came out when he was still alive. seven years in order to write the Modern Thailand in the title is too It was subsequently translated biography. Ironically, the finished broad. Of course, we can accept into Thai with the title กลางใจ book was prohibited from selling the fact that Khun Anand plays a ราษฎร์ พระราชประวัติพระบาทสมเด็จ- in Siam. It is full of flaws and role in the making of modern พระเจ้าอยู่หัวภูมิพลอดุลยเดช หก uses improper language. But Thailand. The making of modern ทศวรรษแห่งการทรงงาน. Anand Pan- reading it carefully will reveal the Thailand began in the Fourth yarachun was a key figure in pub- late king’s personal feelings and Reign, when the country was still lishing King Rama IX’s official -bi beliefs. Handley’s biography was known as Siam. Any discussion of ography, which—as most official published by Yale University the making of modern Thailand biographies do—reads more like Press. This gives the book an must then include Pridi Banomyong a hagiography. In other words, it academic stamp, and many readers and Plaek Phibunsongkram—who is full of praises and is devoid of may find it persuasive. It is defi- were like the two main pillars. Un- any criticism. Additionally, this nitely superior to the official fortunately, they were constantly appears to be the genre of Thai biography. at each other’s throat. Secondary funeral books. Of course, the My whole point is to suggest figures involved in the making of contents of the late king’s biogra- that Anand Panyarachun and the modern Thailand include Luang phy, are also well-guarded by the Making of Modern Thailand must Wichitwathakan and Prince Wan infamous Article 112 of the Crim- have had the personal approval of Waithayakon. A serious biography inal Code. Khun Anand himself. It is his of the latter deserves to be written Arguably King Bhumibol official biography. Nevertheless, by someone with the caliber of Adulyadej: A Life’s Work is the Dominic Faulder must be com- Faulder. Compared to these figures, palace’s response to two other mended for providing a fair ac- Khun Anand’s political role was

Vol. 35 No. 2 May - Aug 2019 53 Book Reviews quite brief even though it was an for making this feat possible. For example, when he got to know important one as prime minister Someone like Kukrit Pramoj would Wanida Tantiwithayapitak and the in two different periods. On the never do this. Kukrit was an Assembly of the Poor he became other hand, Prince Wan was opportunist who liked to steal the conscious of his own elitism and politically active from 1932 to the limelight. gravitated more toward the lower times of Thanom Kittikachorn Although interesting there is strata. Later, he maintains close re- and Praphas Charusathien. It can nothing extraordinary about Khun lations with the Social Venture be argued that compared to the Anand’s life from the time he was Network Thailand, especially royal-appointed prime ministers born till the time he was a student Preeda Tiasuwan who became his such as Sanya Dharmasakti and in England. The fact that he had kalyanamitta. This has enabled Surayud Chulanont, Khun Anand’s served under Thanat Khoman Khun Anand to better understand performance was much better. without any qualm despite the the poor in society. It is therefore However, Prem Tinsulanonda was latter’s authoritarianism is also not surprising to see Pipob undoubtedly the strongest of the ordinary for Thai civil servants in Dhongchai as one of his friends. batch—primarily because he had general. After reading this biography, I the support of the military. However, unlike most Thai perceive Khun Anand as a cham- Faulder’s discussion of Khun civil servants past and present, pion of individual rights. However, Anand’s role in the making of Khun Anand possesses moral sometimes these very rights unduly modern Thailand is limited to the courage. In this respect, he is benefit the rich and even transna- two periods in which he served as second only to Puey Ungphakorn. tional corporations. Put another prime minister. Faulder also touches Puey’s progressive and social way, he does not seem to under- on Khun Anand’s supporting role democratic leanings must be stand the problems of philanthro- in the normalization of Sino-Thai whole-heartedly applauded. If Khun capitalism: one hand is able to give relations. I read this as one of Anand had married a progressive because the other hand is taking Khun Anand’s strengths, which woman (e.g., someone like Mar- and exploiting—including the de- Thai civil servants should seek to garet Smith, Puey’s wife) instead struction of the natural environ- emulate. He is modest and gives of a mom rajawongse would he ment. credits to numerous lesser known have guided the country in the As for Buddhism, Khun Anand officials such as Voraput Jayanama direction of social democracy? could grasp only its formal and ritualistic dimension, not its es- Recommended Reading sence. In this respect, Puey seemed more profound. Moreover, Puey read and wrote more than Khun How to Save a Constitutional Anand. Overall, Puey’s writings Democracy are quite impressive too. I am still

Author: Tom Ginsburg and Aziz Z. Huq eagerly waiting for Khun Anand to Editor: The University of Chicago Press find the time to produce a literary gem that is distilled from his long life. It can be written in either Thai or English.

54 Book Reviews

Radically Happy

Sulak Sivaraksa

“guide” to help us practice the pada” [the Dependent Origination]. Dhamma in daily life. A very inter- Phakchok and Solomon are able to esting guide it is! Phakchok and explain it well in a clear and accessible Solomon openly draw upon their way. The third part is on radical personal lives to discuss various happiness. It begins with “mastering Dhamma topics in the book. dignity.” Then the authors talk about The Sathirakoses-Nagapradipa Foun- For starters, they asked whether the ways of “cultivating dignity.” They dation has been organizing the Sem we should be emulating the dog or also discuss how to “relax the clinging”. Pringpuangkaew Annual Lecture in the lion in order to be radically happy. All these are important for the culti- honor of Dr. Sem ever since he was How about that for an opening vation of mindfulness or to “be aware” still living. He passed away in 2011 at question? in their words. the age of 100. This year marks the This book is divided into three Phakchok and Solomon claim 25th Sem Annual Lecture. Phakchok main parts. The first part is on “basic that all these practices can be part of Rinpoche will be the keynote speaker. happiness” and deals with how to be everyday life. As such, there are exer- The title of his talk is “Radically mindful, to let go, to “be present,” etc. cises to perform at the end of every Happy,” which is also the title of his Similarly, Thich Nhat Hanh has chapter. There’s even a “daily plan for most recent book, which he co-wrote pointed out that being present is radical happiness.” with Erric Solomon. The latter is sublime. There’s no need to run after This book will be a valuable a successful Silicon Valley tech- the past or the future. The second guidebook for everyone, Buddhist or nology entrepreneur turned Dhamma part focuses on “interconnected otherwise. Hopefully, it will also be teacher. happiness.” A Pali term for intercon- translated into Thai. Phakchok Rinpoche is a Tibetan nected happiness is “paticcasamup- who was born and raised in Nepal. He is recognized as a reincarnated one and belongs to a long lineage of Did you renew your established Dhamma teachers. In other words, he is an important subscription? “lama,” a word that means “Dhamma May we remind our readers to renew your subscription, or help teacher” and applies to both the others who cannot afford to pay for Seeds of Peace, so that the ordained and the lay. As for Phak- publication will be available to all who seek something to read chok, he is married and has a child. beyond what is provided by the mainstream mass media. The He is a profound lama and is widely suggested rate is USD 50.00 per year. If you can provide more respected in Siam and elsewhere. support, we would be very grateful for your generosity. Your This book is beautifully con- money will go to support INEB activities for grassroots people ceived and printed. It is designed as a in SE Asia.

Vol. 35 No. 2 May - Aug 2019 55 Book Reviews

Hidden Away in The Folds of Time: The Unwritten Dimension of Sulak Sivaraksa by Pracha Hutanuwat

Jeffery San

Suksit Siam, popularly known mation of the Thai story. Portuguese Sulak, the man, not Sulak, the leg- as Sulak’s bookshop, published the sources suggest that the Burmese end, nor Sulak, the hero. He aims to thai version of this book to mark prince was felled by a gunshot. For cut through the mystique surround- Sulak Sivaraksa’s eighty-fourth taking the trouble to challenge the ing Sulak, the public robust figure, in birthday on 27 March 2017. The historical record, Sulak was charged order to uncover the soul of Sulak, book, which contains a series of with lese-majeste. the man. interviews with Sulak by his disciple, Sulak has acquired a legendary Behind the various poses, hero Pracha Hutanuwat, has been trans- reputation as a veteran defendant worship, self-image, testimonies and lated into English by Sulak’s niece, in lese-majeste litigation. During legends, Pracha’s search for a kernel Zia Collins, and edited by Pracha’s his controversial career as a public of truth about his revered guru takes former wife, Jane Rasbash. As the intellectual he has been charged on him on a journey to Sulak’s child- English edition went to press, an four occasions. Each time he has hood; tracing the long chain of embattled Sulak Sivaraksa labored been acquitted; thus earning Thai- formative influences upon his under the shadow of yet another land’s “Socrates” the reputation of a education, spiritual experience, lese-majeste charge under Thailand’s cat with nine lives. This time, how- metamorphosis into manhood and notorious article 112, for challeng- ever, pundits predicted that he becoming a public intellectual. ing the official version of a histori- would not escape because of a In Chapter 4, Sulak recounts cal elephant duel between King vitriolic dislike of Sulak by the that his lovely, kind teachers at Naresuan and a Burmese prince ruling junta. Assumption College, were among over 400 years ago. Why is Sulak detested by the the formative influences upon his The official history, taught powers that be, the country’s most childhood. He liked the old fash- in Thai Schools, claims that the powerful individuals, organizations, ioned teachers best; they “are very warriors king, Naresuan, slew his and institutions, yet enjoys a robust sweet.” Master Junya, Master Jarern Burmese opponent during the duel, following among the youth, lay and Master Jueh were mentioned Sulak pointed out there were alter- Buddhists and large section of the with affection, as well as Brother native accounts of the duel that public? Perhaps some indirect Victorien. While he praises his contradicted the official version. answer can be found in this book. teachers, he has a low opinion of Burmese records offer no confir- Pracha’s intention is to address Assumption College, valuing it no

56 Book Reviews better than “rubbish.” He pours from the West and rejected that By far the most powerful and scorn upon the institution, which which did not suit him. important institution in Thailand is “only taught rich kids to get righer The Western influences upon the monarchy, yet Sulak knew little and oppress the poor even more.” his early life came from his teachers about it. He decided to spare no ef- He distains the modern-day teach- at Lampeter, especially Mr. Newte, fort to learn about the Thai monar- ers as much as he despises his who taught him Greek and Latin. chy until he became the single most school. Newte became intimate with Sulak knowledgeable person on the sub- Although Sulak went to a Cath- inviting him on car drives in the ject. Sulak began reading works by olic boys school, he grew up as a country, long walks and chess royal historians, especially Prince Buddhist. His inner-directed Bud- games during the school holidays. Naris and Prince Damrong, although dhist core had already been formed They talked about “all sorts of he never met them. He intimated before he was exposed to Western things” when they were together. that in this delicate field it was not influences and Western education. Sulak said he learned a lot from documentation, but “word of mouth,” From early childhood he was tutored these conversations. Sulak first that was paramount in learning by Kleeb, his old nanny, to live by a heard of Bertrand Russell from about royalty. He was grateful to Buddhist ethical code embodied in Newte. Although Sulak did not find royal insiders, like Mom Chao the Eightfold Path. At the age of read the works of Russell until he Poonpisamai and Mom Chai twelve, he was ordained as a junior returned to Thailand, Newte’s praise Jongjittanom, who were willing to monk at Wat Tong Noppakun. His of Russell kindled his curiosity and reveal the secret world of Thai roy- trainer and mentor was the vener- admiration. Later Russell became a alty to him. Yet another confidant able monk, Chao Khun Pat, from big influence on Sulak, and Newte’s was Prince Dhani, the adopted son whom he learned much about image of Russell as the Socrates of of Prince Damrong, who used to Buddhism, including its animistic our time must have captured young dine with Sulak every Saturday. and magical dimensions. He op- Sulak’s imagination and contributed Besides members of the royal posed the teachings of the royalist to his current reputation as the family, another invaluable source of Dhammayut Sect, which rejected “Socrates of Thailand” and the Thai information about royalty were animism and magic. Like Chao social critic par excellence. royal monks, embodied in the Royal Khum Pat, Sulak believes that an Another foreigner mentioned Chapter of Monks. Sulak tried to exclusively intellectual Buddhism, with affection is Mr. Pointon, Sulak’s find out everything about the Royal bereft of animism, superstition and boss at the BBC, who taught Sulak Chapter of Monks; its operations, magic, is an impoverished Bud- to be skeptical of the BBC: just like structure, hierarchy and abbots. dhism. everybody else, the BBC had its He quickly discovered that the By the time Sulak departed for own agenda. subjects of royalty and Buddhism England for Western education, he Although Western education are inextricably intertwined. You was already a sophisticated and played an important role in his cannot know one well without discriminating Buddhist intellectual. personal development, Buddhism knowing the other. His research into His exposure to the culture shock became the primary and decisive the phenomena of royalty automati- of the West occurred when his per- influence on his life. When Sulak cally made him an authority on the sonality was already formed. Con- returned from his sojourn in the Buddhist Sangha and its luminaries, sequently, Sulak’s encounter with West, he realized that besides his including Buddhadasa Bhikkhu, the West was transacted on his own childhood education in Buddhism, Panyananda Bhikkhu and Chao Khun terms; he selected what he wanted he knew little about his own country. Prayudh Payutto. Today, Sulak’s out-

Vol. 35 No. 2 May - Aug 2019 57 Book Reviews standing knowledge about Bud- there is to Sulak, then it is hard to reincarnation, advocating control of dhism and the Sangha have earned understand why he is so hated by powerful human sentiments, such him grudging respect of royalty the junta. The book fails to capture as greed for material possessions, and academia, although his rela- the other, a revolutionary Sulak passionate love, hate and lust for tions with academic luminaries who aggressively seeks to change power, in favour of a harmless, sim- have often been testy and ambiva- the world. Without Sulak’s revolu- ple, austere life of engagement! For lent, especially among Red Shirt tionary activism, it is impossible to Sulak, to be “engaged” means to ex- and pro-Thaksin sympathisers like understand how such a harmless press solidarity with the poor, the Thongchai Winichakul and Nidhi bystander became the number one oppressed, the disadvantaged and Eoseewong. enemy of the Thai establishment. the exploited in their struggle for Despite his elitist Western A more careful examination of justice, human rights and liberation education, Sulak has reinvented Sulak’s later activities reveals a from various forms of enslavement. himself as a Buddhist-centred in- powerful man, who deploys aggres- Engaged Buddhists participate in tellectual. His Buddhist cultivation sive confrontational tactics to political activism, community or- of his inner self is reflected in a pressure the establishment and ganising, civil disobedience and ad- symbolic non-attachment to aterial change the system. Far from being vocacy for just and human rights. possessions. Like the Buddhist simply an intellectual, who wants to Matteo Pistono, who has writ- monk, who drapes himself in a understand the world, Sulak is a ten a biography of Sulak titled Roar: simple piece of saffron cloth, Sulak revolutionary activist who wants to Sulak Sivaraksa and the Path of goes about clad in simple tradition- change it. Even his apparently Socially Engaged Buddhism (North al Thai peasant garb and sandals scholarly endeavor to understand Atlantic Books, 2019), recounts that (see the book cover). Sulak’s affec- the phenomena of Buddhism and Sulak began his activism against the tation of Buddhist simplicity and royalty is not simply for knowl- backdrop of the social and political professional faith in the Buddha’s edge’s sake. Professor Thamsook unrest of the 1970s when Thailand eight noble precepts have earned Numnonda’s remark that “Sulak is a was greatly affected by the Vietnam him public recognition as an exem- man who knows a lot of history, but War and by the fall of Phnom Penh, plary Thai Buddhist. Many of his he is not a historian,” captures the Saigon and Vientiane to Commu- faithful disciples and followers essence of the man—not a harmless nist armies. During the Cold War, accept him as a simple man order- man of knowledge but an aggres- donor agencies provided generous ing his life according to basic Bud- sive and highly effective man of funding for academic, political, dhist precepts. This by itself is quite action. Neither is he simply a pious social and economic research, as harmless. When then do the powers man of religion. His Buddhism is well as financial support for charities, that be despise him and seek every more complex than simple “classical” development projects, religious in- means to punish and destroy him? Buddhism or the Buddhism of the stitutions, social work training, study Is Sulak a blameless victim of offi- common man. groups and seminars. There was cial perversity, or is the story more In his maturity, Sulak has es- plenty of funding available for a complicated and more interesting? poused a form of Buddhism that is budding activist. Sulak launched This book projects Sulak as an unconventional and controversial. dozens of foundations, charities, innocent bystander and passionate He calls this “Engaged Buddhism.” NGOs and activists’ groups intellectual seeking to understand While “classical” Buddhism is other throughout the 1970s and 1980s. He the world, including Buddhism and worldly, oriented towards individual helped to build the infrastructure the Thai monarchy. If this is all release from the vicious cycle of for a robust and powerful civil

58 Book Reviews society in Thailand. With this or- head of the Government of Tibet espousing a wide range of political ganisational muscle, Sulak’s Bud- in Exile, a military transnational ideologies. They share a common dhist movement addressed issues of Buddhist movement composed of method to achieve their objectives— social injustices and grievances of moderate and radical Tibetan mass street protests, civil disobedi- the poor and the oppressed at the nationalists. The moderates, led by ence, demonstrations and people’s hands of government agencies, Lodi Gyari Rinpoche, favoured a power—but their political ideologies landlords and exploitative corpora- dialogue and bilateral negotiations range across the political spectrum tions. Unlike “classical” Buddhism, with China for increased autonomy from extreme left to extreme right. which prescribes renunciation of of Tibet within China, while the Most are committed to non-violent wealth and power, Engaged Bud- radicals demanded independence methods of protest, but their actions dhism seeks power to “do good.” and performed acts of martyrdom are vulnerable to infiltration by gov- Often, “doing good” consists of in a wave of protests during the last ernmental front organisations, mer- levelling the playing field by align- decade. Aung San Suu Kyi became cenaries, agent provocateurs, revo- ing the organizational muscle and a human rights icon in the Western lutionary groups and even countervailing power of NGOs world for her courage in standing terrorist sympathisers. with the “powerless” victims of up to the tyrannical military dicta- The fellow travelers of INEB government agencies and powerful torship of General Than Shwe in include the Gandhian Peace Move- interest groups. Sulak’s Engaged Myanmar. Although Sulak was a ment, the pacifist Quakers, the Buddhism and its affiliated organi- well-wisher and steadfast supporter Tibetan Buddhist followers of the sations, including the Forum of the through her years of house arrest, Tibetan Government in Exile, the Poor, championed the struggle of he was closer to Thich Nhat Hanh Open Society Foundation of George many communities, including the and the Dalai Lama. Indeed, these Soros, and quasi-governmental Pak Moon, Ban Khrua and Bo Nok three Buddhist luminaries share organisations promoting “color villagers, fighting against construc- mutual and bonding through a revolutions” that have spring up tion of dams, roads, and power history of solidarity. around the world since the Arab plants respectively. Engaged Bud- Sulak founded the International Spring of 2011. dhism derives its inspiration from Network of Engaged Buddhists Sulak’s critical posture towards the age-old tradition of the morality (INEB) in 1989 with the support of Thailand’s junta and its allies caused of ebellion, which has throughout the Dalai Lama, Thich Nhat Hanh, him to be seen as a threat to the history been used to serve as a the late Maha Gosananda and the powers that be. Lese-majeste charges check on power, to legitimate re- venerable Buddhadasa Bhikhu. were bought aginst him by the mili- bellion and to effect regime change. Engaged Buddhism is a transna- tary authorities. With the passing of Matteo Pistono compares Sulak tional movement growing out of the Ninth Reign, the momentum of with the Dalai Lama, Thich Nhat the personal friendships among these the Lese-majeste case against Sulak Hanh and Aung San Suu Kyi. These founders. Transnational affiliates of appeared to gather momentum. people are steeped in Buddhist the network have participated in However, contrary to expectation, practice, which is inseparable from protest movements around the on 17 January 2018 the military political practice. Even more than world, including the Occupy Wall prosecutors dropped all the charges Sulak, the Dalai Lama and Aung Street Movement in 2011. against Sulak. Again, Sulak lived up San Suu Kyi are first and foremost International political activism to his reputation as a cat with nine political leaders. Until he recently is a big and varied movement with lives, a survivalist. stepped down, the Dalai Lama was many fellow travelers and bedfellows,

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