Contents

Vol. 36 No. 2 May - August 2563 (2020)

Publisher INEB’s Statement Concerning INTERNATIONAL NETWORK OF the COVID-19 Pandemic 3 ENGAGED BUDDHISTS (INEB) Country Reports 4 Editorial team Asia: Should Play an Active Role in Politics? Sulak Sivaraksa (Advisor) / Lionel Wijesiri ...... 4 Harsha Kumara Navaratne (Advisor) Japan: Religious Leaders Team Up in Court to Suspend Somboon Chungprampree (Editor) Operations at Japan’s Major Nuclear Teodore Mayer (Assistant) Reprocessing Plant / Natsuko Katayama ...... 6 Arjun Kumar (Assistant) Rita Litwiller (Assistant) Siam: OPINION: Te Movement Has Begun, Now We Need Dhanakhorn Tongdeang (Assistant) to Organize / Netiwit Chotiphatphaisal and Suphanut Anekumwong ...... 8 Cover USA: Joanna Macy on the Great Awakening Painting Compassionate Wisdom in the Planet Needs Melvin Mcleod and Joanna Macy ...... Corona Virus by Vikram Nikose / 9 USA: Use Tis Time Well / Roshi Joan Halifax ...... 12 Lay-out Surapong Petnamlai COVID-19 14 What are the Good Tings During the COVID-19 Situation? Distributed by / Ven. Phra Paisal Visalo ...... 14 Suksit Siam COVID-19 a Lesson in “Universal Responsibility,” Dalai 113-115 Fuangnakorn Rd., Says on Earth Day Craig Lewis ...... Bangkok 10200 / 15 Tel. (662)2259536-40 Shelter in Place: Practicing in the Pandemic [email protected] / Hozan Alan Senauke ...... 16 Te Four Marks of Existence / Hozan Alan Senauke ...... 17 Suggested annual Joined Together Trough the Crisis subscription $100USD / Ven. Phra Paisal Visalo ...... 18 Message from Phakchok Phakchok Rinpoche ..... Payment info: / 19 • A cheque payable to INEB. Good Governance Initiative For Post COVID-19 Personal cheques from the UK, US, / Harsha Navaratne ...... 20 and Euro are accepted. Mindful Action: COVID-19 Emergency Relief Fund, • Paypal, please go to the INEB website. International Network of Engaged Buddhists (INEB) 22

Seeds of Peace INEB 24 666 Charoen-Nakorn Road, International Forum on Buddhist-Muslim Relations (BMF) Klongsan, Bangkok 10600 Siam Highlights from 2019 / INEB/BMF Staf ...... 24 Tel. (662)860-2194 Living in Harmony with the Environment Focus on Fax. (662)860-1277 [email protected] Reducing Single Use Plastics / Sanat Kumar Barua ..... 26 www.inebnetwork.org International Young Program: For Spiritual Resurgence & Social Transformation ...... Seeds of Peace is published thrice annually 28 in January, May and September, in order to Strengthening Interfaith Relationships South and Southeast promote the aims and objectives of the Asian Inter-Religious Dialogue and Freedom of Religion International Network of Engaged Buddhists or Belief Project (SEA AIR FoRB) / Philip Gassert ..... 28 (INEB) and its members around the world, and the organizations under SNF including Te School of English for Engaged Social Service (SENS) the Spirit in Education Movement (SEM) 2020 Program ...... 29 and the School for Wellbeing Studies Slowly, Consciously Nurture Inner-Growth Awakening Leadership and Research. Training / Petra Carman & Jessica Armour ...... 31

2 Editorial Note

religious divides that can no longer be allowed to separate Articles 34 us from our shared humanity. Te Story is One of So Many: Refections on Ratan Te virus does not discriminate, but people do, and as Barua / Matthew Weiner ...... 34 a consequence, people are afected diferently depending on Buddhist Perspective on Protecting Vulnerable their economic status, race, caste, religion, gender, and Communities (Minorities): Citizenship, Freedom citizenship or place of birth. All of us realize how the of Tought, Conscience, and Religion lockdown around the world has brought the global economy or Belief / Mangesh Dahiwale ...... 38 to a standstill, and has put the lives of millions of the world’s poor and marginalized at great risk. Learning from the Dark Moments of History Te International Network of Engaged Buddhists – / Myint Zaw ...... 43 INEB, based in Siam/Tailand, was formed in 1989, by a Sathian Bodhinanda (1929-1966): Te “Layperson group of Buddhist thinkers and persons of other beliefs, Sage” / Naris Charaschanyawong ...... 47 plus social activists. INEB’s vision, mission and activities Practicing What Is Preached: Practices of Justice integrate Buddhist principles with social activism in order in a Multi-Faith Context / Robert McCloy ..... 50 to establish a healthy, just and peaceful world. Letters 52 INEB urges everyone to stand together in social solidarity at this time to confront this common threat to Obituaries 53 humanity by upholding the core beliefs that promote and Dorothy Maclean / Jane Rasbash ...... 53 support living in peace and harmony. It is only through Rev. Shokan Okano ...... 53 genuine cooperation and joint action that we can save lives Peter Koret / Sulak Sivaraksa ...... 54 by minimizing social disruption and acts of discrimination; Arief Budiman / Sulak Sivaraksa ...... 55 plus ensure equal access to needed resources and health care services. Book Reviews 55 INEB also appeals to all governments to end any , Education and Politics in Burma and discriminatory practices and segregation of communities Tailand / Sulak Sivaraksa ...... 55 and to support each community as an essential part of our Roar: Sulak Sivaraksa and the Path of Socially shared humanity. INEB appeals to relief agencies to / Jordan Baskerville ...... 56 equitably distribute relief aid and not discriminate based on Resistance and Unity: Chinese Invasion, race, caste, religion, citizenship or place of birth, and gender. Additionally, INEB makes a universal appeal to maintain Makchi Shangri Lhagyal, and a History of Tibet communal harmony and ofer loving kindness to all human (1947-1959) / Dr. Tenzin Rabgyal ...... 57 beings everywhere.

INEB is responding specifcally by: • Calling for an end to policies that inflict suffering on vulnerable and marginalized groups and encouraging Statement Concerning action to provide immediate and long-term support to the COVID-19 Pandemic these groups • Forming an emergency response fund as a resource to help he International Network of Engaged Buddhists (INEB) T the most vulnerable groups in afected countries in INEB’s is appealing all people around the world across religions network – Mindful Action: COVID-19 Emergency Relief and beliefs to recognize the interconnected and Fund interdependent nature of our shared humanity during the • Developing a long-term plan for the sustainability of a global COVID19 crisis. Tis is an opportune moment to more just and compassionate post COVID19 world show compassion and caring as we strengthen and build social solidarity in the face of the greatest global health Visit INEB’s website at crisis in living memory. Although our daily lives are flled http://inebnetwork.org/ or https://www.facebook.com/INEB. with uncertainty, we can show compassion, friendship, BuddhistNetwork/Mindful Action: COVID-19 Emergency Relief generosity and kindness by reaching out to others and by Fund - http://inebnetwork.org/activity-covid-19-emergency- reaching across the many social, cultural, ethnic and relief-fund/

Vol. 36 No. 2 May - August 2020 3 Country Reports

Asia laymen in parliament, where they can inhibit changes in the law, claiming special insight into sufering? Should Should Bhikkhus Play an Active they have privileged access to some Role in Politics? perks like luxurious motor vehicles and other allowances entitled to parliamentarians? Lionel Wijesiri, Daily Mirror (Sri Lanka) 9 March 2020 HISTORY Despite the ofen-repeated claim that Buddhism and politics are, or at least must be, separate matters, Buddhism has been closely intertwined with politics one way or another for a long time. Te earliest Buddhists texts, the Tripiṭaka, contain numerous references to and discussions of kings, princes, wars, and policies. Later , up to the present day, in the same spirit contain advice to rulers about how to govern well and warnings about the dreadful consequences of ruling badly with arrogance and ignoring the needs of the common people. Buddhist monks’ “involvement” President Gotabaya Rajapaksa has directly involved in politics, it would in politics was only in the form of decided not to accommodate any result in a severe degeneration of the advice given to rulers and not direct member of the Buddhist clergy in the Sanga Sasana. participation in political feld. But Sri Lanka Podujana Peramuna (SLPP) EC Chief Mahinda Deshapriya things began to change in mid-19th nomination lists for the upcoming said in response that the Mahanayake century with the Buddhist revival, General Elections, according to Tera of the Malwatte Chapter expressed later known as Sinhala-Buddhist Minister Keheliya Rambukwella. identical views when he called on him reawakening. At the same time, Ven. Warakagoda and received his blessing. Tese are It was Anagarika Dharmapala, the Sri Gnanaratana Mahanayake Tera of three interesting sentiments ofered father of modern Sinhalese Buddhist the Asgiriya Chapter told Elections by the Head of State and two leading nationalism, who gave the initial Commission Chairman Mahinda Maha Nayakas of the country. In my momentum it needed in late 19th Deshapriya that amendments should opinion, we should take this advice as and early 20th century in response to be brought into the Election laws to a starting point to initiate an honest the British Colonial rule. Along with prohibit granting nominations to and frank discussion about the role of that revival, Buddhist leaders backed monks to contest elections. Buddhist monks in Sri Lankan politics. by powerful monks became active Te Mahanayake Tera said that Tere are a number of questions in the movement for Independence the duty and role of the Maha we need to ask ourselves. Should and securing recognition of and its was to ofer counsel to the rulers to monks have the same freedom of due place for Buddhism. In 1946, govern the country in a righteous political expression as lay persons who Ven. Walpola Rahula Tera wrote manner as in the past. If the Maha are political representatives? Should a book titled Bhiksuvage Urumaya Sangha went beyond this limit and got the monks sit together with other (Te Heritage of the Monks). He

4 maintained that Bhikkhus could become a permanent feature of Sri support to those who undertake an directly get involved in politics given Lanka’s politics. enterprise and business, provide their mandate to perform social adequate wages for workers to service, and had done so since the time LAST CITADEL maintain a decent life with human of the Buddha. Te book was treated When the Government forces won dignity as doctrinal cover for monks engaging the war against LTTE terrorism, the in politics. victory ofered a tremendous boost BUDDHIST CONCEPT Cumulatively, these historical and momentum to the growth of Why Buddha did not encourage experiences have lef a deep impression political Buddhism. Some Buddhist monks to intermingle with politics. in the psyche of many Buddhists. Tey monks were involved in the war, not He just gave specifc guidelines for believe Sri Lanka is the last bastion in the front, but actively conditioning governing a country in a proper and of Teravada Buddhism. Tis feeling the mindset of the soldiers, politicians peaceful manner and these rules are also gave rise to ultra nationalist and Buddhist public. A radical section known as “Dasa Raja .” Any Buddhist monks’ fringe groups, who of the monks transformed this victory political system, any political ideology, called themselves guardians saving into an unshakable concept that Sri or any political party can apply these Buddhism and the distinct identity of Lanka belongs to Sinhala Buddhists ten rules if they want to create a just Sinhala nation. and that they are the sole owners of this society in the country. A serious involvement island. Te political Buddhism became Te basis of Buddhism is morality in politics began to materialise a power to be reckon with. Tey while that for politics is just retaining following independence in 1948. were in a position to make or break power and securing more power. Te In efect, it transformed Buddhism Governments. Tey justifed their power of the Buddha Dhamma is not into a highly politicised religion. campaigns against radical Muslims as directed to the creation of new political Bhikkhu-sponsored interest groups legitimate actions to protect Buddhism institutions or working with existing mushroomed and got involved and there were a number of instances political groups. Basically, it seeks to themselves with active politics. Tey when they went berserk. approach the problems of society by made demands like making Sinhala in his lifetime reforming the thinking and behaviour the ofcial language and Buddhism the never got involved in political of individuals constituting the society. ofcial religion of the country. sphere of the Kings. His approach to It suggests some general principles In 1956, a large segment of “politics” was the moralization and through which the society can be Buddhist monks supported SWRD the responsible use of King’s power. In guided towards greater humanism, Bandaranaike to form a government. Anguttara Nikaya he said: ‘When the improved welfare of its members, and Tey actively participated in the ruler of a country is just and good, the more equitable sharing of resources. election campaign which gave the ministers become just and good, when desired result. It was the forerunner the ministers are just and good, the LESSONS LEARNED and thereafer, politicians began to higher ofcials become just and good, Our mixing Buddhism with political seek the support of organised Buddhist when the higher ofcials are just and activities had been behind much of groups to win elections. 21 years later, good, the rank and fle become just and our own country’s disasters. Sangha this relationship between the state good, when the rank and fle become Nayakas of the highest order were and Buddhism was given special just and good, the people become just aware of it. Political and social leaders constitutional status with Buddhism and good.’ were well aware of it. For obvious being accorded the “foremost place.” In the Kutadanta Sutta, Buddha reasons they kept silent while watching Te new custodians who took suggested the king should use the how these ultra organisations led by a control of managing Buddhism began country’s resources to improve the segment of the monks were causing to unfold a brand of new Buddhism economic conditions of the country. severe damage to the country’s multi- with political patronage. From that He could embark on agricultural and ethnic and multi-religious social time onwards political Buddhism has rural development, provide fnancial fabric.

Vol. 36 No. 2 May - August 2020 5 Country Reports

Although Buddhism and the Japan Buddhist monks have always played a vital and important role in our society, Religious Leaders Team Up in Court to the greatest Buddhist scholars were the ones who refused to have their ethical Suspend Operations at Japan’s Major and moral dispositions determined by the needs of power. Instead, they Nuclear Reprocessing Plant served as a sort of check and balance to the policies of each government. Tey 宗教者が核燃料サイクル事業廃止を求める裁判 understood that when the monks play political roles, they corrupt both good Natsuko Katayama governance and religious integrity. Translated and edited by Jonathan S. Watts If we learn anything from the past, from our own country and elsewhere, Tokyo Shinbun, 17 March 2020 it should be that any religion, reduced to political ideology, does little for A group of 211 Japanese Buddhist, Peninsula just north of Hachinohe. one’s faith and even less for society. Christian, and Shinto priests and lay Afer the town of Rokkasho (some In principle, let the religion remain persons have presented a suit in the 58 kms north of Hachinohe) was ready to ofer political guidance and Tokyo District Court calling for the selected as the site for this plant, Rev. criticism, without seeking theocratic suspension of operations at the Iwata began a protest movement power or adherence. Rokkasho Nuclear Reprocessing Plant together with farming families located Today both these ultra-Buddhist operated by Japan Nuclear Fuel Ltd. on the designated site to stop the monks and politicians need a radical (Nihon Gen-nen), located in Aomori construction which would begin in change. It is time for them to re- on the northern tip of the main island 1993. However, the appeal could not evaluate their opinions, attitudes, of Honshu. Te plaintif organization gain widespread support, and Iwata principles and values in conformity is the ecumenical, non-afliated looks back on it saying, “It was a very with the pristine teachings of the Interfaith Forum for the Review of difcult battle.” Gautama Buddha. And politicians, too, National Nuclear Policy. Tis is the In the same year as the should be forced upon to practise the frst time that the Forum has become a construction began, the Interfaith basic principles of dharma. As Buddha plaintif bringing a suit in a court of Forum was established. Rev. Iwata said, “if political leaders are righteous law. Teir background is an almost 30- explains that, “It came from a critical and spiritual, the whole society can year history of opposing nuclear refection on the lack of opposition to fourish and be uplifed.” energy in Japan. the Pacifc War by Japanese clergy of Te background begins in January all religions. We saw the link between 1984, when Rev. Masakazu Iwata—the nuclear energy, national policy, and now 77-year-old minister of the the potential use of plutonium by the Hachinohe branch in Aomori of the military. We also came together across United Church of Christ in Japan— denominational lines so as to prevent received a great shock from an article the outbreak of war from happening in the news. Tis article reported that a again.” nuclear fuel reprocessing plant that As various incidents have arisen would recycle the used nuclear fuel on the nuclear issue in Japan over the from the enriched uranium used in years, the Forum has issued critical nuclear reactors across Japan was declarations and held negotiations going to be built on the Shimokita with Japan’s large electrical companies, local governments, and various central

6 Country Reports

Rev. Masakazu Iwata government ministries. In 2018, the way, they resolved to bring litigation Rev. Nakajima raises the point ofce of the plaintifs—located at the into the courts on the problem of that, “If a major incident occurs at this Kenju-in Jodo Pure Land Buddhist nuclear reactors and the recycling of reprocessing center, the impact will be temple of Rev. Hidehito Okochi in the fuel from the standpoint of clergy beyond the damage caused by a center of Tokyo—hosted members of concerned about the sanctity of life nuclear power plant incident. All the Forum to refect on the latest issues and social ethics. living creatures and the entire sphere and meet with an association of Unable to conceal his anger over of life will be contaminated and lawyers interested in collaboration. the situation, Rev. Tetsuen Nakajima— destroyed. If operations continue, Te Forum has now become the main also a co-representative of the plaintifs there will be major long-term damage plaintif for this new litigation, and and the 78-year-old abbot of Myotsu-ji that continues on for our children and Rev. Iwata is acting as a co- Shingon in the city of succeeding generations.” representative of the plaintifs. He Obama in Fukui which has the highest Te litigation was formally fled raises the question, “Is our judicial number of nuclear reactors in Japan— on March 9, and the text of it makes branch properly independent from states, “Workers at nuclear power the claim that, “Te operation of a party politics? Shouldn’t there be a plants have become victims of reprocessing center from this point separation of power between the three radiation exposure (hibaku). Although forward must not force upon future branches of government?” Tese are nuclear reactors create energy for generations atomic waste,” and that, important issues to raise. urban areas, they have posed a danger “in the event of an accident, a grave Afer the triple disaster of March to rural areas. When an incident injury to our way of life will be created 11, 2011, in Northeast Japan, there occurs, it will probably be covered up from the contamination. Tis will were appeals to stop the operations of and operations continued.” constitute a violation of the right to nuclear reactors through court cases Te reprocessing center in realize well-being which is further and temporary injunctions. While Rokkasho has the purpose of collecting connected to the lives of future these appeals were sometimes the vast amounts of used fuel from all generations.” It further points out that accepted, they were ofen eventually reactors nationwide with the yet the operation of a reprocessing facility overturned by higher courts. Te unrealized hope to recycling this fuel is a violation of the Japanese members of the Forum are in for future use in such reactors. A side constitution. agreement that this situation is to the issue has also become the vast amounts beneft of the government, and so they of plutonium now being processed at have concluded that, “We have to work this site which has the potential for use on infuencing the judiciary.” In this in nuclear armaments.

Vol. 36 No. 2 May - August 2020 7 Country Reports

Siam may stir our emotions but we must not make this a generational confict, that is what the government wants. OPINION: The Movement Has We must imagine the society that we want and have it refected in our ac- Begun, Now We Need to Organize tions. If all our arguments come from Netiwit Chotiphatphaisal and Suphanut Anekumwong the internet and social media, ulti- Tai Enquirer, 6 March 2020 mately our motives and end goals will be mixed to the point where we do not In the past week, there were student In the past, our concerns would have clear objectives. While if all our rallies against the government. Com- be addressed by our elders and more arguments come from forums and de- bined, this was the largest political experienced, but this seems to have bates then we do not take into account protest since General Prayut Chan- changed. Now twitter has become a the real-world concerns found in on- ocha took power. What’s more import- platform that we are using to exchange line forums. ant is that this was organized by stu- ideas, critique one another and solve Rather we must be like the fox of dents from around the country, from problems. For example, we have used Isaiah Berlin whose worldview cannot high schools to universities, from twitter to address rallies where hate be boiled down into a single issue, numbering in the tens to the thou- speech was used too frequently or ral- rather it is a complicated and evolving sands. lies that were too violent or of-topic. I mesh of ideas. In these protests, the use of am not certain in our country’s history Currently, the student movement hashtags was used in a fun and import- whether we’ve had such a space to car- is in a nascent stage, still fnding itself ant way. Some hashtags used included ry out these discussions. amid online and ofine input. Certain- #เสาหลักจะไม่หักอีกต่อไป (the foundation Te Twitter world is fast-moving ly, our creativity is not lacking, the will not be broken anymore) but allows us time to pause and refect hashtags prove that. But the challenge As a political activist that has or- and even delete tweets (although it now is to funnel that energy into set- ganized against this government since could be screen-capped). Yet in a pro- ting goals for ourselves both in the the start, these protests I felt buoyed by test situation, while I understand emo- short term, medium-term, and long what I saw. Tere were many that men- tions run high and we may be prone to term. tioned me and other organizers in a outburst, saying the wrong thing can We have to remember that this positive way. Some who used to criti- put other people in the protest at risk. fght, win or lose, will refect on us and cize me said that the current events In a democracy, freedom of ex- shape the course of our country’s fu- have changed their mind. Where be- pression is protected. But in a society ture forever. fore, I was accused of being vio- led by coup makers, speech is censored I always want to remind the stu- lent-minded and talking about sub- and the avenues to expression are nar- dents about the worst-case scenario jects that were not permitted to be row. In our history, those with powers and what we would do if that were to discussed, now I get retweeted by the ofen twist arguments to their own happen. thousands. ends. Te students of October 6 may We need to remind ourselves that While many of my peers want the have been fghting for farmers and this is a long struggle, one that won’t be movement to echo the events of Octo- workers, but the powers labeled them fnished in 30 days or even a year. We ber 14, 1973, there are many that have all communists. must steel ourselves for the struggle expressed concerns that it may echo Te government, and their now and fght with hope on our side be- another October event in the 1970s, publicized IO program, are going to cause that is what we have. Time is not when the students were massacred on use every opportunity to fnd fault on anyone’s side. October 6, 1976, or the more recent with our movement and incite hatred Te online world will help us or- crackdown on redshirts in 2010. towards us. Using slangs like ‘salim’ ganize and contribute ideas, but it will

8 Country Reports never replace in-person dialogue, dis- and saying nothing rather it is the op- see that you are part of the whole web of cussion and debate. A cofee shop posite, it means resisting the govern- life. where one can discuss ideas must be- ment, resisting oppression at every When Tich Nhat Hanh was come as important as anything that we given opportunity. We can all be in- asked what we most need to do for the do online. volved and choose to participate in this sake of our world, he said “to hear We must keep up this protest rather than the state’s version of this within ourselves the sounds of the through a variety of mediums whether game which involves violence and sup- earth crying.” I believe it’s true. Te its discussion, talks, essays or even pression. earth is crying, deep in our songs and movies. We must also draw I want to end with a thought from consciousness. Sometimes it reaches upon the history and realize that the Srda Popovic who said that the success us. most successful movements have been of a movement depends on three Te starting place of this work is nonviolent in nature. things, unity, planning, and discipline. the admonition to choose life, or, as you Nonviolence doesn’t mean inac- put it, to return to the wellsprings of life. tion, it doesn’t mean doing nothing All of us probably aspire to that, but how do we do it in practice? USA We can begin by choosing to be present. We can choose to pay attention. Tat is the essential magic of Joanna Macy on the Great , and of the Buddha’s own life. Awakening the Planet Needs When you pay attention to your experience, you realize that you’re not Melvin Mcleod and Joanna Macy, 20 March 2020 just a separate organism sitting here breathing. You are not only breathing In the May 2020 issue of Lion’s Roar but being breathed. You need an magazine, editor-in-chief Melvin oxygen-producing web of life for you Mcleod talks to renowned Buddhist to breathe—you need trees, you need thinker and environmental activist plankton. Joanna Macy about the global So where does the self begin and awakening the planet needs—while we where does it end? When you really still have time. At heart, it’s a spiritual pay attention, you see that you are part revolution. of the whole web of life. Tat leads you Melvin McLeod: You have had a to want to know that life and to protect long and infuential career as a Buddhist it. thinker and writer, social justice activist, Joanna Macy. Photo by Adam Lofen. Rather than choosing life, you say and respected voice in the environmental we are in a culture that “deadens the movement. You are also the root teacher Joanna Macy: I think the most heart and mind,” which it does by of the “Work Tat Reconnects,” which important thing we need to hear is the encouraging us not to acknowledge our you describe as a body of theory and voice inside us which connects us to all sufering and pain. To what extent does practice that helps people “experience beings and to the whole web of life. Tat fully connecting with life depend on their innate connections with each other is needed now to counteract the opening our hearts and minds to the and the self-healing powers of the web of crippling of the modern self, which is reality of sufering, both our own and life, transforming despair and cruelly contained, as in a prison cell, by others? overwhelm into inspired, collaborative the hyper-individualism of the last fve Tat’s how the Buddha began. Te action.” Why is this work important centuries. frst noble truth is sufering. But the now? When you really pay attention, you truth of sufering seems almost

Vol. 36 No. 2 May - August 2020 9 Country Reports subversive within the American dream continuing in the direction we are and everything is interconnected in the of afuence. It seems almost currently going. Te alternative is to ever-changing web of life. unpatriotic to confess anxieties about proceed with choices that lead to a life- Tat’s absolutely essential, but it this country or our life. sustaining culture. Tese range from also needs to include being willing to It’s one of the basic functions of ego how we grow food to how we resolve get your hands dirty. to suppress our awareness of sufering. confict. You have come to call this “the But you have to start with the So that’s not new. But it seems that Great Turning.” Ultimately, you argue realization. today the whole system is designed to that this must be a spiritual revolution, Actually, it’s not sequential, ofer us more and more elaborate forms because only spirituality leads to the Melvin. Even the eighth-century of deadening, distraction, and self- kind of profound change the world Buddhist master Shantideva made indulgence to cover over our sufering, needs to avoid the looming catastrophe. clear that you can discover wisdom and thus disconnect us from the fullness Yes. But it’s spiritual with legs. through your actions. In the Sarvodaya of life. Spiritual with hands. Spiritual with a movement, the work camps in the Tat’s right. Actually, reconnecting loud mouth. Because we need to slow villages are one of the ways to discover with the web of life may be harder for down the powerful impetus of your mutual belonging. us than for any of our ancestors. As I economic growth that drives industry I remember one unforgettable look back over the millennia of and government. It’s spirituality that’s work camp in the middle of a town humanity’s journey, it’s hard to imagine ready to sit on the tracks, that’s ready where we were digging a fountain for a another time when we were so cruelly to take the guns out of their hands. hospital. We were in a kind of bucket isolated by the illusion of a separate Tis is where the two streams of brigade passing along buckets of mud, self and by a political economy that your life come together—the spiritual and next to me in the line was a fellow pits us against each other. and the politically engaged. who was dressed like an ofce worker. So this primary teaching of the I experience them as one river. In He was sweating from the efort and Lord Buddha, the truth of sufering, is early Buddhist scriptures there is a laughing. He said, “Ah, now I am both necessary and liberating now. simple and wonderful phrase experiencing no separate self. I’m now Our pain for the world, which we describing the relation between experiencing .” He thought that honor in the Work Tat Reconnects, wisdom and action: they are “like two it was a great joke, but that is the main reveals that we are far vaster than we hands washing each other.” It is a dance reason for Sarvodaya’s work camps. As ever imagined ourselves to be. Tis of reciprocity. You can’t have one the movement puts it, “we teach crumbles the walls of the little separate without the other, because they through actions frst; words come ego and moves naturally into seeing generate each other. afer.” with new eyes. Ten you see with the I learned this in my year with the We’re up to almost eight billion eyes of an undefended being, Sarvodaya movement in Sri Lanka, people on this planet and time is short. intimately interrelated with this which brings a Buddhist understanding Do you really have hope that this great incredible living planet. You see that to Gandhian nonviolence. In India, the awakening can take place on a sufcient you’re part of everything. word Sarvodaya means “the uplif of scale to change the direction in which Compassion—literally to “sufer all,” but in Buddhist Sri Lanka it means we’re heading? with”—asks you to not be afraid to be “the awakening of all.” In the I fnd that assuring people there’s part of this world. When you are that buddhadharma, that waking up is hope, including myself, is not all that wide open, you see that the grief you inseparable from realizing our useful. In Buddhism, there is no word feel is just the other side of love. You interdependence or interbeing. for hope. It would be viewed as a only mourn what you love. When you talk about the Great distraction from what’s at hand. It Let’s turn to your analysis of the Turning, it sounds like that means takes you out of the present moment global situation and the choices people need to realize the basic Buddhist and into conjecture. humanity faces. One path you describe teaching of anatta — that there is no We have a choice: do we want to is supporting business as usual— separate, independent, permanent self give up and surrender to the great

10 Country Reports unraveling, or do we want to join those What can we do to reduce sufering We would want to cherish each who are working for a liveable future? now? How can we bring forward the other while we still can. To look into I think all we can really afrm is moral strength, the values, and the each other’s eyes with love. I imagine where we want to put our attention. I practices to help us prepare for so great going out and thanking the trees and have a choice: Do I want to give up a challenge? What do we need to let go all the life forms instead of turning and surrender to the great unraveling, of in order to build a life sustaining them into money. I imagine us wanting or do I want to join those who are culture? to liberate those in prison. We have working for a liveable future? Since the We have a choice. We have the just a short time. Tese are the kinds of outcome is uncertain, we have to enjoy tools in our spiritual traditions. Being things we can do before it’s too late. doing something exhilarating and fully with what we’re experiencing, we When we look into our own soul useful without knowing for sure if it’s can work together and cherish each with love, miracles can happen. It’s a going to work out. other. Professor Jem Bendell, who great thing to come out of the sleep, We need to and we can fnd writes about the need for “deep out of the hurry, out of the rush, out of adventure in uncertainty. Tat’s the adaptation,” says, “Now that I have the constant comparing ourselves with best we can ofer right now. Uncertainty accepted this collapse, I have more other people. To let that terrible strain rivets the attention. It’s like walking on peace of mind and love in my life than drop away. a narrow trail with the land falling of ever before.” I feel so fortunate to be alive now. on either side. It concentrates the mind It seems there’s a deep connection People might think I’m crazy, but just wonderfully. But if you want a sure between and love, speaking personally, it’s an incredible fre, guaranteed deal, then I don’t know because it’s recognizing that someone or thing to be alive with my fellow where you’d fnd it right now, except something is impermanent that frees us humans at a time when the future through some kind of frontal to truly love them. looks so bleak. lobotomy. Tat’s it. Tere is a cherishing that Right now we can be here to I think it’s more than wanting allows space for love as we stand at this honor life. It’s a precious thing to be guaranteed success. It’s about having incredible brink. I’m gradually losing giving thanks for what we have instead any hope at all. You could come to the my vision through macular of insisting it must last forever. Well, conclusion that we simply can’t turn the degeneration, but I’m very happy that I it’s not lasting forever. Can we still be whole thing around in time. So where can still see that beautiful tree behind grateful? do you fnd the motivation to do the you as we speak. right thing if you don’t have any real And perhaps you love and treasure hope? it more because you will lose the sight of To be honest, it looks like we’re it. Joanna Macy is an environmental nearing the end of corporate What you’re expressing so activist, author, scholar of Buddhism, capitalism. People and ecosystems the beautifully is the exquisite and sacred general systems theory, and deep world over are already sufering from aspect of impermanence. ecology. She is an Honary Advisory to its massive dysfunctions. Within In Buddhism, it’s recommended INEB. another generation or two, all of us, that every morning when you wake up regardless of our current level of you say to yourself, “Today may be the Melvin McLeod is the Editor-in-Chief of comfort or privilege, will be struggling day I die,” because that will transform Lion’s Roar magazine and Buddhadharma. to build a future through the rubble of how you live that day. Because of Lion’s Roar - https://www.lionsroar. a failed political economy. death—impermanence—you will live com/joanna-macy-on-the-great-awakening- So in that context, what’s our real that day with more love and gratitude. I the-planet-needs/ hope? Tat is something wonderful to wonder how it would transform us to ponder. If you want to live with an apply that meditation to the world open heart and a free mind, it leads itself—that it too will die sooner than you to confront such questions as: we expect.

Vol. 36 No. 2 May - August 2020 11 Country Reports

USA Use This Time Well by Roshi Joan Halifax

3 March 2020, in Bearing Witness, General, News, Roshi Joan Halifax, Upaya’s Blog - https://www.upaya.org/2020/03/use-this-time-well-by-roshi-joan-halifax/

Winter Solstice, 2019, I went to processing area where for an hour I Washington, D.C., to join Jane Fonda would be made to stand with on her Fire Drill Fridays climate everybody else in order to be fnger protest, in order to give a talk on our printed, check to see if I was carrying a capitol’s steps about the impact of our weapon, and so forth. Two things were Roshi Joan Halifax arrested on climate catastrophe on health. was clear to me: What joy it is to live your the foor of the Hart Senate Jane’s 82nd birthday, and a time when principles, arrested or not. What ease Ofce Building as an act of civil I could join my good friend in her there is in being congruent with one’s disobedience during the eleventh important endeavor to bring attention values. Fire Drill Friday, Dec 20, 2019, to the climate catastrophe we are in. Afer being put through that Greenpeace. Afer the talk, hundreds of us phase of the “processing” experience, I went to the Hart Senate Building, (along with others) was put into a happens over this next period of time, where 138 of us were arrested as we police wagon, and, honestly, this was a Greenpeace and Jane Fonda are going engaged in an act of civil disobedience. clear wake-up call. Te police wagon to get me out of jail. My privilege was It was good to be there with Jane that I was led into had a gleaming clear to me. Fonda, Gloria Steinem, Eve Ensler, white interior where two, maybe three I then refected upon the millions Dolores Huerta, and many others who people, could barely ft inside an of people who have been pushed into are deeply committed to changing the interior cubicle. Tere were multiple police wagons—people of color, poor policies and behaviors around climate cubicles. Te ceiling of the police people, people standing for their change. wagon was canted so one was not able principles, people who have harmed Recently, I received an email from to sit up straight. I thought: how others—so many who do not have the someone who was doing outreach for “interesting:” you cannot lif your privilege that I have. I knew that I was teaching I’m going to do in Japan; he head and are forced into in a position not in danger; I would not be harmed. asked if he could use the photograph of humiliation. But I could not stop thinking about all of my arrest in the Hart Building. “It’s Squashed into this transport those who fnd themselves in such a fne with me,” I said. “Please go ahead.” vehicle, I simply noticed my vehicle and the despair, terror, and Ten he asked, “Why are you smiling?” experience, seeing how the actual anger most must experience. Tere were two reasons I was physical context might have afected When the door was slammed smiling. I was not grinning; rather I my mental state had I been in a shut, the tight space that gleamed like was completely at peace in this very psycho-socially more vulnerable an operating room suddenly turned complex situation, as I was being situation. I also realized that I am a into a small airless black box. Suddenly pushed by a policeman across the well-known, white woman elder. I I found myself in a constricted foyer of the Hart Building toward a have privilege. No matter what sensory-isolation chamber, and being

12 Country Reports driven bumpily through the streets of this drafy, dim place for ten hours and well. You can fall asleep, you can Washington, D.C. to who knows with 137 others, as we had our mug fall prey to your own unhappy story, where. shots taken, our fngerprints taken, and you can squander the precious During this strange drive, I asked, and our backgrounds checked. opportunity to turn the light around “What sustains me?” Not just the Just before 11 at night, afer 10 and illuminate your mind, illuminate peace that I felt but also the practice to hours, I was released into the arms of your heart, and discover how to end notice and to do perspective taking. In Greenpeace and friends, as I made my the sufering in this world. I urge us all other words, not to sit in the police way in the cold, windy dark, across the to take responsibility for the privilege wagon like an upset old woman, but to street someplace in D.C. that we might have and use it well. I actually work that experience, to For me, this situation was the urge us to use our time well. Use this derive from it more than actually was perfect time and place to practice: Not life well. We have much to do, and to specifcally given. I learned and Knowing, Bearing Witness, “undo.” explored quietly as we made the Compassionate Action (the Tree strange drive to an unknown Tenets of the Peacemaker Order). To destination. the best of my ability, I live by these Tis article is based on a As it turned out, we were Tenets. Tat is why I was smiling. given January 26, 2020, for Sesshin: transported to an enormous I didn’t think about privilege Ancestral Heart. You can listen to the warehouse, our plastic handcufs were when I was in the Hart Building—the entire talk at this link on Upaya’s cut of. I was in robes, I had to scene was so intense—but the police Dharma Podcast. remove my okesa, I was thoroughly wagon really brought home my searched, and the police ofcer took privilege. And the thought, from my Roshi Joan Halifax is an Honorary the skein holding my robes together, point of view, came: I have to use this Advisor to INEB, abbot and guiding because perhaps they thought I would time well. teacher of Upaya Zen Center, Santa Fe, harm myself or others. And then, I was My request of myself is the same New Mexico. again handcufed, and sat in a chair in to all of us: Please use this time deeply

120 Year Anniversary of Mr. Pridi Banomyong 11 May 1900 – 2 May 1983

Mr. Pridi Banomyong would 120 years old on May 11 had he lived. He was the one who really brought Democracy to Siam in 1932, and during the Japanese occupation of this country in the last World War. Pridi was the leader in organizing the Free Tai Movement to sabotage the Japanese, in spite of the fact that the Tai Military Government declared war against the UK and the USA. Because of the Free Tai Movement was signifcant and was recognized by the alliance, unlike Germany, Italy and Japan, Siam was not regarded as the defeated country. She was even admitted to be a member on the UN before Sweden. Pridi contributed so much for his country and world peace, which was recognized internationally, however, he was falsely charged for murdering King Rama VIII. Small Stone Buddha Image for Hence, he had to live in exile 21 years in China, and 16 years in France, where he Madame Poonsukh Banomyong passed away on 2 May 1983. While in China he commissioned a Chinese crafsman to make a small stone image of the Buddha as a special souvenir for his wife (Madam Poonsukh Banomyong) in recognition of his love for her who also contributed so much for the wellbeing of the Siamese and their neighbors.

Vol. 36 No. 2 May - August 2020 13 COVID-19

What are the Good Things During the COVID-19 Situation?

A talk by Ven. Phra Paisal Visalo 16 March 2020 Organized by We Oneness, SHDM Foundation and Tai Health Fund

In the past, we thought that we were winning against with tuberculosis, pneumonia or infuenza. Te shortage viruses because we had developed antibiotics and vaccines of face masks has serious repercussions as it means that that prevented diseases such as smallpox that have caretakers, and medical persons such as doctors and disappeared. We also expect that polio, tuberculosis and nurses do not have masks. Warnings are being given to malaria will end, too. people who are not sick that they shouldn’t buy and use masks. Tis demonstrates that the COVID-19 disease is Tere are 3 lessons that we can learn from COVID-19: less harmful than fearing the COVID-19 itself. Terefore, we need to prevent both the COVID-19 infection 1. Opportunity to learn and accept reality: We have to entering our body, as well as preventing the fear of realize that humankind will continue living with COVID-19 from infecting our mind. Let’s support each infectious diseases in various forms. In the past, we used other on both levels. our hands to clean and touch the face, but now we can’t do that any more. Even if we want to do it, we have to clean 3. Opportunity to be generous and support each other: our hands properly. Tis mindful handwashing is making Let’s be thankful for persons and groups who have been us more careful, and at the same time giving us more volunteering at the hospitals. We have stories that when opportunity to be more mindful in our daily life. In the COVID19 began in Wuhan, China, people began past we took for granted many things, like touching our volunteering to support each other. Tese acts of face as many as 15-20 times an hour without realizing it. selfessness and kindness include providing rides for nurses to go back home to rest and bring back them to 2. Opportunity to practice mindful living: Now the news the hospital for work. Some volunteer drive all night about conficts and armed fghting has reduced. News long to serve these doctors and nurses so they can have about the US and Iran has stopped. Tai news on some rest and continue to work. Tese actions may political unrest has been reduced as well. Te confict begin with one volunteer that increases to many more. between the government and opposition parties is being Tese small volunteer activities can build into a network ignored by the people as their focus is COVID-19, to the of volunteer spirit during this crisis. point of driving them crazy. Tis situation has the potential to help us to reduce We have to fnd a balance between careless and our selfsh behaviors and increase our generosity to craziness. And, also be aware that not only is the Corona support each other. We need to stay connected and virus spreading, even though the COVID-19 harms our encourage people to express their goodness from within body. Our fear is spreading and harming our minds, and which ultimately helps others. even impacting our humility, causing us to become selfsh, looking down those who are infected. We buy masks, alcohol and other things, even Phra Paisol Visalo is the abbot of Pasukato in though they may not be necessary, especially for those Chaiyaphum province, Tailand, and a member of INEB’s who are not infected. Now, masks are out of stock Advisory Committee. throughout Tailand, and are not available for those

14 COVID-19 a Lesson in “Universal Responsibility,” Says on Earth Day Craig Lewis Buddhistdoor Global, 24 April 2020

they work to limit the spread of the virus known as SARS CoV 2. He noted that sustainable and properly equipped healthcare facilities are essential to efectively addressing the current crisis, as well as being a strong defense against future potential public health emergencies. Te Nobel Peace Prize laureate recalled developing an appreciation for the importance of environmental From dalailama.com conservation afer feeing the Chinese invasion of Tibet in In a public statement marking the 50th anniversary of Earth 1959: “Whenever we saw a stream of water,” he said. “Tere Day on 22 April, His Holiness the Dalai Lama called on was no worry about whether it was safe to drink. Sadly, the people around the world to recognize the vital need for “a mere availability of clean drinking water is a major problem genuine sense of universal responsibility: the wish to throughout the world today.” (His Holiness the 14th Dalai actively help others overcome their problems” during the Lama of Tibet) unique challenges posed by the novel coronavirus “Our Mother Earth is teaching us a lesson in universal pandemic—in particular for those living in vulnerable responsibility. Tis blue planet is a delightful habitat; its life communities. (His Holiness the 14th Dalai Lama of Tibet) is our life; its future, our future. Indeed, the Earth acts like a “Our planet is facing one of the greatest challenges to mother to us all; as her children, we are dependent on her. the health and well-being of its people. And yet, in the midst In the face of the global problems we are going through, it is of this struggle, we are reminded of the value of compassion important that we must all work together,” and mutual support. Te current global pandemic threatens His Holiness said. “As we face this crisis together, us all, without distinctions of race, culture, or gender, and it is imperative that we act in a spirit of solidarity and our response must be as one humanity, providing for the cooperation in order to provide for the pressing needs, most essential needs of all,” His Holiness stated. particularly of our less fortunate brothers and sisters around “Whether we like it or not, we have been born on this the world. I hope and pray that in the days ahead, each of us Earth as part of one great family. Rich or poor, educated or will do all we can to create a happier and healthier world.” uneducated, belonging to one nation or another, ultimately (His Holiness the 14th Dalai Lama of Tibet) each of us is just a human being like everyone else. At the time of writing on 24 April, global SARS-CoV-2 Furthermore, we all have the same right to pursue happiness coronavirus infections were reported to total 2.7 million, and avoid sufering. When we recognize that all beings are with 190,858 deaths so far confrmed, and 738,486 people equal in this respect, we automatically feel empathy and recovered.* Te World Health Organization in March closeness toward others. Out of this comes a genuine sense estimated the mortality rate from the virus at 3.4 per cent, of universal responsibility: the wish to actively help others based on incomplete and preliminary data, with the elderly overcome their problems.” (His Holiness the 14th Dalai and people with underlying health conditions considered Lama of Tibet) most at risk. Te Dalai Lama, who in February marked the 80th anniversary of his enthronement as the spiritual leader of * Johns Hopkins University & Medicine: Coronavirus Resource Tibet, emphasized the importance of ensuring that frontline Center medical workers and care providers throughout the world https://www.buddhistdoor.net/news/covid-19-a-lesson-in- are provided with fundamental necessities, such as clean universal-responsibility-dalai-lama-says-on-earth-day water and efective means of sanitation and hygiene, as

Vol. 36 No. 2 May - August 2020 15 COVID-19

Shelter in Place: Practicing in the Pandemic

Hozan Alan Senauke Berkeley Zen Center 25 March 2020

Center suspended all of our public programs until the crisis abated. Overnight our world has changed. Social- distancing with no social gatherings; working from home, with endless hours of video-conferencing. Schools closed and kids staying home for home schooling. Restaurants shut down. Streets emptied of trafc. I began to binge-watch TV series, old and new. Te air was cleaner. Te city was quieter. Simultaneously one breathed an atmosphere of kindness and an atmosphere Several years ago, the Berkeley Zen Center board was of anxiety. discussing how things were going at ZC. At that moment, Having shut down all of our public programs at everything was rolling along well, but my teacher Sojun Berkeley Zen Center, we took a step back and refected Roshi of-handedly commented that, “Tings are on how we would sustain our precious community, our wonderful … and in a moment they could go away… meditation practice, and the study of dharma. Here are pfft!” I lacked the imagination then to see a pandemic some of the things we are doing. coming. We have set up an Online Zendo at Berkeley Zen With the COVID-19 pandemic taking root in Center using the Zoom platform. Of course, you are China, Europe, and now in the United States, I realized welcome to join us. In fact, this is a great time for many that fear and social displacement was arriving. By March of us to sample the practice of our sisters and brothers in 3, we were no longer greeting each other with handshakes far-fung places. Our link is at the bottom of this page. or hugs. We were learning to wash our hands frequently Te startup format is simple. Forty minute periods with soap and water for twenty seconds, about as long as of twice a day: at 7:30am and 5:40pm. Ring three it takes to recite the Four Bodhisattva Vows, and to use bells to begin each session; end with one bell. We have an hand sanitizer freely. Over the next few days, as Italy and image of the BZC altar as the default view on Zoom. Iran were internally quarantined, local supermarkets Attendance is about 30 people each day. We had experienced a run on toilet paper, with hoarding and nearly 80 for a sangha meeting on Sunday evening, and panic-buying. If you hadn’t laid in a good supply of toilet, we plan to have these meetings every two weeks. In you might be up shit creek for a while. subsequent weeks, we will begin to roll out short liturgy, On March 7, I was supposed to leave for the Upaya classes, practice interviews, and maybe one-day sittings. Chaplaincy Training in New Mexico. Shortly before my But we’re going slowly. Each step we take has unforeseen fight, the training was redesigned to be done online complexities and calls for people willing to take instead of face-to-face. At the same time Berkeley Zen responsibility.

16 COVID-19

While we learn to take care of ourselves and each other, many of us wonder what do practice The Four Marks at this moment. We bow to doctors, nurses, technicians, public safety professionals, truckers, farmers—and many of Existence other who are doing essential work supporting us. In our sangha, some of the younger members are shopping for I sufer because I want things the elders. And everyone has the capacity to reach out to To be diferent from how they are. others to see if they need help, supplies, or a simple I want to go to the gym conversation. And I have to do sit-ups in my ofce. We also can freely admit that we don’t know quite I long for tacos and beans at Picante what to do right now. Tis is the First Tenet of Engaged And I settle for lukewarm takeout. Buddhism: Not Knowing. Te Second Tenet is: Bearing

Witness. Te Tird Tenet is: An Appropriate Response. Impermanence is all I can count on. Not Knowing is Beginner’s Mind, shoshin in Te world we knew Japanese—the mind that meets each moment fresh and Has turned around in a handful of days. with curiosity. Shunryu Suzuki Roshi wrote: “In the My god, will it always be like this? beginner’s mind there are many possibilities; in the expert’s mind there are few.” We are living out a great Yes, and it always has been this way. human experiment. Tere will be failures. Tere already Blossoms fall and weeds grow. are. Some people will die, perhaps unnecessarily, tragically. But it’s not all loss. A national or international Te ache of social-distancing “time out” is a creative moment. We are already exploring Is the sufering of no-self— new ways of practicing Buddhism, new ways of I am pulled away from all of you, who are my self: maintaining our necessary social fabric. Tis fabric is Te woman behind me on the checkout line; tough and durable, tougher than we may think it is. So, Te prisoner I visit in a narrow steel cage; we can wrap ourselves in it and survive, even as things Te fddler whose tune is naked without accompaniment. we think are essential to our everyday life fall away. Look for the small or large ways we can be of service to others. Take a breath and enjoy it. Keep the Bodhisattva’s Prime Directive in mind: Tings change and we change too “Sentient Beings are numberless. I vow to save them.” Universal truths fourish even in pandemic Resisting truth is sufering Accepting truth is , Hozan Alan Senauke is the Vice-Abbot at the Berkeley Zen Center and a member of INEB’s Advisory Which does and does not make life any easier. Committee. To enter Berkeley Zen Center’s new Online Zendo, Hozan Alan Senauke click this link on your computer or mobile device: 21 March 2020 https://zoom.us/j/6577982914 Berkeley, California

Vol. 36 No. 2 May - August 2020 17 COVID-19

Joined Together Through the Crisis

Ven. phra Paisal Visalo 19 March 2020, Morning talk at Wah Pha Sukhato Forest Monastery, Chaiyapoom Province, Siam

I have a good story to share with you. Tis story is didn’t know about each other, nor that that they had from Japan, many years ago, where a carpenter repaired been wrecked and castaway in the same time period. and rebuilt a house. Tis house is a one storey building Te Invercauld, en route to Chile, wrecked on the where the wall was built by two pieces of wood with a northwestern end of the island, had 19 survivors that hollow space in the middle. Afer tearing down the swam to the island. Afer one year only 3 survived the wall, he found a lizard stuck inside because a nail from winter. Te other boat named the Grafon, on its way outside was hammered into one of its feet. Te carpenter from Sydney, Australia, had 5 survivors. Two years later looked into it and was curious about how long this house these 5 people still survived. What are the diferences in gecko had been stuck inside and found that the nail was these stories of two separate shipwrecks? Te survivors hammered into the house gecko about fve years ago. He of the Invercauld should have more collective strength was surprised that the lizard was alive although it had no than the Grafon, because it had more survivors. ability to gather food. He was curious and tried to fnd When looking into the details and we can see that answer. Ten he realized that another lizard came every when the Invercauld’s survivors arrived at the island they day to feed the vulnerable lizard, even though the second just disbursed and didn’t care for or help each other. lizard didn’t gain any beneft from feeding the frst one. When they moved up to the clif they didn’t support In nature, when animals face danger or difculty, each other, split into small groups and fought among they will try to help each other. Tis may be an animal themselves. When someone died the others ate the dead instinct to care and share loving kindness to each other. body. Whereas, people from the Grafon supported We see this not only with reptiles, as it can also be seen each other, consulted with each other and helped learn with birds. about survival skills together. Tey also learned many Two parrots that were trained by a human other things from each other such as their languages, being were caged together and became attached to each mathematics and other subjects. Consequently, their rate other. Te parrot on the lef could show its head outside of survival was 100 percent. the cage to communicate with the trainer, but the parrot Tese stories provide us with lessons during on the right could not do that since there was no hole in times of crisis regarding not being selfsh and working that side of the cage. together instead of surviving alone. We all beneft when Te parrots were trained to exchange small stones we share and support each other with food, materials or for peanuts. Te parrot on the right had stones, but the knowledge during times of crisis. one on the lef didn’t. Even though, the right one could Day by day the news reports show that this crisis not exchange stones with the trainer, it was happy to give is worldwide, reaching far beyond Tailand and Asia. the stones to the other parrot that could communicate So far more than 8,000 people have died because of and exchange the stones for peanuts with the trainer. Te COVID-19, and some estimates project that it will kill right parrot knew that he/she would not beneft by doing over a million people during one and a half years or that, and yet was still happy to support the other. in an even shorter time. We are facing a crisis which is We can see that animals care for and support each in front of us. If we just want to survive alone that will other. How about us as human beings, especially during create more problems during this crisis. We need to look times of crisis? to one another and fnd ways to support each other that More than one hundred and ffy years ago, two can reduce the possible damage that is confronting us at big sailing ships wrecked and were castaway on diferent the moment and in the near future. sides of Auckland Island, New Zealand. Te two boats Supporting each other at this time must be

18 COVID-19 diferent from other crises that we have faced. During themselves, and are not caring about others, not sharing other crisis we may join hands to support and help each masks with others. other. However, during this time we may be distancing We can take lessons learnt from the survivors of the or quarantining ourselves, especially those who came 2 shipwrecked boats. We learned that even though the from high risk areas, in order to prevent spreading the Invercauld had many more survivors than the Grafon, virus to others. Tis is difcult and uneasy for all of the majority didn’t support each other because of their us, but we need to think about other persons that may divided and selfsh attitudes. Consequently, the small become infected by us. Tis is the ‘new normal’ and a number who survived may will feel guilty that they basic requirement for all of us at this time. We need to be survived without the others which wounds them deeply uneasy, uncomfortable for others, not just walk to places in their mind. Once again, these are true accounts of how as usual. Tese will create danger to others and oneself. human beings responded in times of life-threatening Beside ‘social distancing’ ourselves from others, we crises, with very diferent outcomes. need to look at what else we can do, for example, making masks to donate to others who don’t have them, or sending information to others to help them be aware of Phra Paisol Visalo is the abbot of Wat Pasukato in the situation and be able to protect themselves. Tere are Chaiyaphum province, Tailand, and a member of some countries we could see that they try to survive by INEB’s Advisory Committee.

Message from Phakchok Rinpoche

Dear INEB Community,

How are you and your loved ones amidst the present especially for those who are sick, those who are having global pandemic? On this New Moon today, we are difculties coping with the present situation mentally, ofering a wholesome Riwo Sangcho ‘Mountain Smoke emotionally, physically, fnancially and where all your Ofering.’ Te Sangcho Ofering is a skillful means of wishes are not fulflled and the undesired materializing, realizing the perfection of wisdom through the so to all your fears. My days are flled with prayers for all. accumulation of merits with the practice of oferings and For those of you who are not faced with such purifcation especially of impurities and obstructions. difculties please take this time as an opportunity to Tese impurities and obstructions can manifest as focus on your practice. Regardless of what tradition you diseases which are a result of causes and conditions. Te follow, please pray for the awakening of all sentient causes and conditions, in this case, are our collective beings and practice loving kindness and compassion. karma as human beings. So, to purify karma, you can Tinking of you all and making aspirations for practice virtue through your actions, your practice, your your wellbeing. meditation, and so forth. Tis will remove our karmic Phakchok Rinpoche debt. Te most important part is to dedicate and make aspirations for our parents and family members in this life and past lives, our friends, for our villages, towns, Venerable Phakchok Rinpoche is Vajra Master of Ka- and cities, and for all human beings. Tis also means to Nying Shedrup Ling monastery, abbot of several dedicate and aspire for their good health, happiness, and monasteries in Nepal, and co-chair of INEB’s Advisory fulfllment of all their wishes. Committee. During my retreat I am making aspirations for all,

Vol. 36 No. 2 May - August 2020 19 COVID-19

Good Governance Initiative For Post COVID-19 Harsha Navaratne

In far too many places, health systems are unprepared for an onslaught of COVID 19 patients and its paramount to give them a boost … and this can and must go together with support for economy: wide priorities required to reduce unemployment, minimize bankruptcies and overtime, and ensure recovery. WHO/IMF on the Role of National Governments

In many countries political systems are in a crisis. that people can have a decent and good life, for example Political scientists identify countries with failed the Millennium Development Goals (MDG). Tose democracy as failed states— a common Western goals are unique in that they call for “action by all perception that depends on their economic and security countries, poor, rich, and middle income to promote interests. A failed state is one that has lost both legitimacy prosperity while protecting the planet.” and governance. Tere are various pathways to such a Tere are three important areas for addressing failure, which include the collapse of democratic systems these problems outlined above: and a shif towards authoritarian regimes, crony capitalism and corruption, internal confict and social 1. Address the grievances of the people, especially the divide, etc. Many such nations today have turned inward youth: Te above outline of Bad Governance has towards populism, including well-regarded Western created numerous social, political, and economic democracies, which has created an atmosphere of crisis problems that have deepened divisions across in those nations. ethnicities, religious groups, and various other Good Governance means nation states steward identity based groups. Tese must be addressed and over social, cultural, political, and economic can only be done with dialogue among stakeholders, development, as well as looking afer fundamental listening and accepting their concerns as they are and human rights and the prosperity of its citizens. However, searching for solutions. the weaknesses of many countries’ policymakers retard 2. Mobilize think tanks, intellectuals, academics, the central government’s provision of citizen services. In advocacy, and civil society groups: such a situation, the state no longer efectively performs Tis is necessary in order to: its roles and responsibilities: including public health, a) challenge and expose the hidden agendas of education, and national security – which are the most government regimes, regional power groups, and big important basic needs of the citizens. conglomerates; and With the on-going COVID 19 pandemic, nation b) establish a critical engagement with nation states states need to focus on the right set of priorities to save to avoid structural changes that are detrimental to the lives and livelihoods. Te present-day global community people and have wreaked havoc among disadvantaged has many ideas and plans for making our planet safe so groups in rural and mountainous areas.

20 COVID-19

3. Organize and build capacities to transform complex 2. Act as a key mover in new systems change: INEB systems to be people-friendly and avoid exploitation: provides a platform or umbrella for like-minded groups Tis should focus on areas of energy, food, health, and to use as a means for developing forward thinking environment. Activists and civil society groups need systems. Such groups may include think tanks, to build collaborative leadership as well as collectivity research institutes, universities, social enterprises, to critically engage in such situations in their trade unions, academics, etc. Such collaborative respective countries, thereby limiting the power of leadership can collectively engage with nation states, certain vested policymakers who strongly infuence international organizations such as the IMF, World investment, international borrowing, and the policy Bank, ADB, and also conglomerates who are presently of debt settling. controlling most of the world’s economic systems. 3. Providing ethical standpoints for good governance, Te International Network of Engaged Buddhists human rights, and peace in the rapidly increasing will seek to support the development of the three agendas use of IT: Te world is now entering into the fourth above by: industrial revolution, which includes artifcial intelligence, block chains, nano technology, and bio 1. Using our values, practices, and presence to help technologies. Such technologies need to focus on build a global community: INEB’s overall vision is to avoiding massive environmental and structural develop the perspective and practice of socially damage. Technologies and business models need to engaged Buddhism to promote understanding, be safe, afordable, and cater to the betterment of the cooperation, and networking among Buddhist society, citizens, and the future. Finally, systems need groups, among religious groups, among social action to be accountable to the people. groups, and among secular civil society organizations. Tis base will allow us to mobilise all these groups Harsha Navaratne is the Chair of INEB’s Executive Committee. into a social movement.

Recommended Reading

Faith and Development in Focus Myanmar

Publisher: World Faiths Development Dialogue

Faith and Development in Focus Philippines

Publisher: World Faiths Development Dialogue

Vol. 36 No. 2 May - August 2020 21 COVID-19

Mindful Action: COVID-19 Emergency Relief Fund International Network of Engaged Buddhists (INEB)

http://inebnetwork.org/activity-covid-19-emergency-relief-fund/

Why Support the INEB COVID-19 pandemic. Tanks to our global network of organizations Emergency Relief Fund? we have unparalleled access to some of the most at-risk In response to the unbearable levels of sufering among communities, enabling us to distribute emergency relief the poorest and most marginalized communities in quickly, efciently and equitably. South and Southeast Asia, the International Network of Te COVID-19 pandemic has brought the global Engaged Buddhists (INEB) has set up a COVID-19 economy to a standstill and exposed even more clearly Emergency Relief Fund. the social distortions and growing inequalities of our As we write to you, the World Food Program is present global order. We are all sufering together, warning of a famine of biblical proportions as a direct especially the most vulnerable groups, even in rich result of the COVID-19 pandemic. Our network partners countries. Persons living in poverty and on the margins are already providing food and medical relief, and we of society – whether by race, religion, class, citizenship know the most critical needs will increase exponentially or place of birth, or gender – have been the most over the coming weeks. Our goal is to be able to increase vulnerable to the disease on a variety of levels: crowded our response to the most urgent needs for food supplies, living conditions and the absolute need to continue to hygiene and sanitary supplies, in addition to medicine, work that increases exposure, weaker immune systems hospital beds, and toilets. from the efects of poverty (stress, diet, etc.), and poorer We know this is a difcult time to ask for your access to testing and medical services. support, but this is the moment when even a small contribution can save lives. To respond to the COVID-19 crisis INEB has developed a three-part initiative: For 30 years INEB has been pioneering grassroots, 1. Forming an emergency response fund – Mindful community led solutions to end poverty, inequality and Action: COVID-19 Emergency Response Fund – to social injustice among the poorest and most marginalized support the most vulnerable groups in regions and communities in South and Southeast Asia. Tis countries in the INEB network, specifcally in South commitment to a global community, based on the and Southeast Asia. universal truths of wisdom and compassion, guides all 2. Issuing a statement of solidarity with other religions our activities. As practitioners of a buddhism with a to call for an end to responses to the pandemic that small “b” – in the words of our founder, Sulak infict sufering on vulnerable and marginalized Sivaraksa – we actively work with social activists, groups while encouraging action to provide immediate spiritual leaders, academics and young people from and long-term support to these groups. Buddhist, as well as non-Buddhist backgrounds. 3. Developing a four-part strategic plan to realize shifs Te communities that we work with in India, in consciousness and the building of alternative Nepal, Bangladesh and Myanmar are those that are ofen structures that create societies that can fourish and ignored or actively discriminated against even by their endure the sorts of dislocations that COVID-19 and own governments. Tey need our help to survive the environmental changes will bring to our world.

22 COVID-19

Tis note was received from our local partner who was transmission and provide people with their basic needs such as food, able to bring critical food supplies to a Dalit (Untouchable) hygiene supplies (soap) and masks. village in India in response to emergency aid that our Foundation of His Sacred Majesty network was able to provide. Imagine the scene repeated Te COVID-19 Emergency Relief and Rehabilitation Initiative of the Foundation of His Sacred Majesty – FHSM – is asking for help meeting over and over as we are able to bring help in the form of emergency needs of the most vulnerable communities of Dalits, tribal food and basic medical supplies to these at-risk persons, nomadic communities, transgender persons and migrant marginalized communities thanks to your generous workers. FHSM is also helping stranded migrant students. Emergency relief includes providing basic food items (rice, support. wheat four, dal, edible oil, salt and sugar), and primary hygiene items “We distributed free one-month rations to more than (masks, gloves, hand sanitizer, sanitary pads, and soap). Relief aid is 100 families of marginalized communities based in distributed through relief clusters with the help of government- registered professional volunteers. Vannur, Villipuram District, Tamil Nadu on April 13th, ADECOM Network 2020. Te distribution items included Rice 20 kg, Sugar 1 Te ADECOM Network, based in Puducherry, India, works with kg, Salt 1kg, Dal 1 kg, and 1 litre edible oil along with Dalits and supports women’s empowerment. Tey are asking for vegetables. support for providing basic food commodities to needy families. Tey Tis village does not have proper food, livelihood, are distributing food baskets with 16 food items to feed a poor family for one week. Te baskets include rice, dal, oil, salt, wheat four, RAVA and other basic amenities and is largely inhabited by (refned wheat), tamarind and various spices. Te cost of each basket is Dalits. Tere were tears in the eyes of villagers as no one 650 Indian Rupees. has ever visited them or even listened to their social Youth Buddhist Society India sufering which they were undergoing from both caste and Youth Buddhist Society India - YBS India is helping to meet the daily needs of local villagers in Uttar Pradesh and Rajasthan by distributing the lockdown. Caste discrimination has treated them so food: wheat, rice, sugar, cooking oil, spices; hygiene supplies, face badly that they were denied to receive support from anyone mask, and medicine etc. Established in 1986, YBS is a united group of outside. Te people are begging for food in this village.” people from various races, religions, and castes. YBS is not working only to promote Buddhism, but addresses a range of social problems such as education, poverty, environment, economic, self-sustainability, INEB Partners’ Emergency Relief Effort and health-related education. BANGLADESH MYANMAR Atish Dipankar Society – (ADS) Kalyana Mitta Foundation – KMF Te Atish Dipankar Society is distributing humanitarian relief aid to Kalyana Mitta Foundation – KMF is working closely with the Myanmar poor local Buddhists as well as to people in Muslim and Hindu Buddhist Sangha and youth, and in areas of Yangon and Mandalay neighborhoods who have lost daily livelihoods and income due to the where the urban poor live. Teir relief eforts to reach the most COVID-19 pandemic and government lockdown. Te corona virus is marginalized and vulnerable communities include providing accurate spreading rapidly among Bangladesh’s dense population, where now information about the crisis to local communities, food and essential millions are without work and food. hygiene supplies (soap, sanitary products, basic medicine, etc.). THE ADS humanitarian response includes distributing food – rice, potatoes cooking oil, onions, wheat and salt, as well as soap. We Phaung Daw Oo Monastic School have also provided 12 hospital beds. Te humanitarian response also Some students and teachers have been stranded at the Paung Daw Oo includes sanitizing areas by helping spray inside and outside homes Monastic School afer it closed when the COVID crisis began. and other buildings. Although most students and teachers have returned to their home communities, 150 students living in dormitories including novices and INDIA monks living on campus urgently need food and hygiene supplies. Students of all religions and ethnicities are welcomed at Phaung Buddhist Relief Fund In coordination with the Daw Oo Monastsic School in Mandalay, where more than 8,000 Sunyatee International Foundation (SIF) students (boys and girls) are enrolled. Tis “monastic” school ofers a Te Buddhist Relief Fund – BRF, was setup to respond helping persons secular curriculum, as well as special classes in Buddhism and for and communities who are being discriminated against in Indian novice monks and any secular students who opt to take them. society. Specifcally, the community response is making a food supply available to marginalized and vulnerable persons through: NEPAL 1. Giving money to families to meet their daily needs Te Nepal Buddhist Federation – NBF 2. Distributing raw food grains to families Te Nepal Buddhist Federation – NBF – is responding the COVID-19 Te BRF is coordinating with Sunyatee International Foundation emergency through providing assistance to marginalized Buddhist, (SIF) as SIF will make a matching grant towards helping needy and Dalit and minority communities in Nepal. Most recently they marginalized families during this difcult time. responded during the earthquake of April 2015 which devastated Every donation will be matched with an equal amount of funds. Kathmandu. Nagaloka Relief Fund Te Nagaloka Relief Fund team is rapidly responding on the ground to the corona virus outbreak. Teir immediate focus is to reduce human

Vol. 36 No. 2 May - August 2020 23 International Forum on Buddhist-Muslim Relations (BMF) Highlights from 2019

By INEB/BMF Staf

The International Forum on Buddhist-Muslim Relations our connections with regionally-based organizations. (BMF) has completed its frst fscal year (January through Tese countries include: Sri Lanka, Myanmar, December 2019) with the Secretariat based in Bangkok, Bangladesh, Singapore, Indonesia, Malaysia, Tailand, Tailand. Te BMF was formed by a Core Group of Cambodia, India and China. international members in 2013, to address the rising Te BMF’s overarching Vision is for people of the Buddhist-Muslim confict fault-line emerging in the region to live in harmony with respect to freedom of South and Southeast Asia region, and to overcome religion/beliefs by reducing tensions and extremist extremism through advancing peace with justice by narratives violence and amplifying positive peace nonviolent means. voices. Te Core Group guides all of the BMF activities to Specifc accomplishments or outputs are in the bring peaceful coexistence and understanding among areas of the BMF’s organizational development, the Buddhists and Muslims. Tis takes place through implementing activities and management by the advancing inter-faith dialogue and actions among Secretariat. BMF outreach takes place through meetings Buddhist and Muslim religious leaders and persons of and presentations. Implementing activities have also faith to build inclusive and peaceful societies throughout been initiated under 4 planning categories the South and Southeast Asia region. 1. Regional Meeting of Religious Buddhist-Muslim Current Core Group Members include: Leaders conducted the second high level meeting in Te International Movement for a Just World – JUST Cox’s Bazaar, Bangladesh Religions for Peace – RfP 2. Promoting Interreligious Literacy through gathering Persyarikatan Muhammadiyah – PM information about Buddhist and Muslim universities The Network for Religious and Traditional Peace- and higher education networks makers - Te Network 3. Buddhist-Muslim Regional Youth Exchange International Network of Engaged Buddhists – INEB 4. Buddhist-Muslim Women’s Leadership Exchange is the current Secretariat. We are concentrating our eforts in countries with Te BMF Secretarian, based in Bangkok, manages both Buddhist and Muslim populations to strengthen day to day operations through the coordination by the

24 Secretary, support staf and fnance staf. During the year 6. The second-high level meeting convened at Cox’s a logo was designed which is being used and a Facebook Bazaar, Bangladesh, in November 2019. page and blof are available online. Tentative future planning activities for 2020: Key outputs during the first First annual review of the SEA AIR FoRB project by 12 months include: the partners 1. Developing a two-year proposal with specifc activities Hold the next Core Group meeting which was an outgrowth of the Core Group meeting. Religious literacy – Te Secretary met with the rector • 1st activity - to convene a high-level Regional of the Shan State Buddhist University, Taunggyi, Meeting of Buddhist-Muslim Religious leaders in Myanmar, which has formed a Teravada University Cox Bazar, Bangladesh, November 21 and 22 in Network. collaboration with RfP. Religious Literacy - Visit an Islamic university to begin • 2nd activity – developed a proposal for promoting planning some of the next steps for the religious interreligious literacy. literacy project. • We are in the process of seeking funding for the Women and Youth - Hold a planning meeting with proposal’s third and fourth activities that will AMAN and Te Network to discuss the possibility for support and enhance Buddhist-Muslim Regional collaboration and initiating activities. Youth and Women Exchange. Interfaith Peace Literacy Planning meeting 2. Being part of the Southeast Asia: Advancing Inter- Religious Dialogue and Freedom of Religion or Belief (SEA-AIR) Project, partnered with Finn Church Aid (Te Network of Religious and Traditional Recommended Reading Peacemakers), Sathirakoses Nagapradipa Foundation (SNF) (INEB under the auspices of SNF), World Faiths Development Dialogue, Islamic Relief Worldwide and World Conference of Religions for Peace. Te project is funded by the European Union which also provides support to the BMF. 3. Assisted the Network/Finn Church Aid set up a work space within the SNF ofce that is beneftting both partners, especially the ability have a closer communications, as well as collaborating on the concept and activities. 4. The 2-year strategic plan was approved and fully endorsed by the Core Group member during the July Core Group meeting in Kuala Lumpur, The New Silk Roads: 5. A workshop on Culture of Peace and Justice was held The Present and Future during INEB’s biennial conference held in India which of the World was attended by 40 participants. Author: Peter Frankopan Publisher: Bloomsbury

Vol. 36 No. 2 May - August 2020 25 Living in Harmony with the Environment: Focus on Reducing Single Use Plastics Buddhist and Muslim Leaders Reafrm Commitment to Yogyakarta Statement

Sanat Kumar Barua

During the Second High Level Buddhist and attachment are the main causes of sufering on our Muslim Leaders Summit held on November 21-22, planet. Te main issue in environmental degradation 2019, in Cox’s Bazar, Bangladesh, over 20 Buddhist is due to climate change, i.e., global warming, soil- and Muslim leaders from across South and water-air pollution, biodiversity, ecosystem losses Southeast Asia advanced the Yogyakarta Statement. and many more unethical human activities. Tis Statement of shared values and commitments Troughout South, Southeast Asian countries to overcome extremism, advance societal peace like Bangladesh, Sri Lanka, Maldives, Philippines with justice, is a guideline for intra-religious and and other countries people sufer from loss of inter-religious initiatives among Buddhist-Muslims homes and personal property, health hazards, across the region. increased violent conficts and the foregone income Both Buddhist and Muslim leaders reafrmed that accompanies climate change induced disaster solidarity with Rohingya refugees and to advance and instability. Tus, environmental issues cannot one of the seven shared values embodied in the be separated from social-justice. Yogyakarta Statement on ‘Living in Harmony with Now, plastic products have become one of the the Environment - by reducing single use plastics,’ major pollutants in this region. Plastic is inert and focusing on Bangladesh. A task force was formed to hard to degrade. So, it becomes a toxic techno- implement the outcomes working for a sustainable waste that has severe polluting efects on the earth’s and harmonious future. biodiversity. National Geographic reports that South and Southeast Asia is one of the most plastic kills millions of marine and land animals religiously diverse regions in the world. Among its every year. Experts have found that we are all various problems environmental issues for peace consuming micro-plastics in the food supply, may and sustainability are threatened. Under these cause damage to our digestive and reproductive conditions, joint eforts by Buddhist and Muslim systems and eventually lead to an early death. communities with shared ethical, moral and Plastic products are expanding worldwide. A spiritual undergirding can collectively begin to report says, plastic contributes to greenhouse gas at address the issues. every stage of its lifecycle, from its production to Environmental ethics in Islam can be refning and the way it is managed as a waste summarized as just three precepts: ‘Do what is product. We produce over 320 million tones of right, Forbid what is wrong, and Act with plastic globally every year, almost half is single-use moderation at the time.’ In Buddhism, human plastic, useful for minutes, then destined to pollute excessive Loba, Desha, Moha, i.e., greed, delusion, our planet and oceans for centuries. Its production

26 must end now and fnd environment friendly have wide reaching infuence. Here religion plays a alternatives. central role in the daily lives of many people and in A report from the summit’s host country the broader social dynamics. Religious actors ofen shows, Bangladesh is the most populated Muslim utilize ‘value based’ approaches which have country in the South Asia, where about 170 million potential for wider application. people live in 147,5070 square kilometers. It adds So, for a just peaceful South-Southeast Asia also 1.1 million Rohingya refugees to this countries, we humbly request coming together population. Over-population causes the country to through interfaith initiatives to address the complex lose huge acres of natural forests and their resources and combined challenges of ‘Living Harmony with for livelihoods. the Environment.’ We have unlimited desire, yet Climate change causes natural disasters, health few resources, and the destruction we cause now hazards, sea levels rising that ultimately cause mass will have a long term, everlasting efect. internal migration, contamination of salt water And most of all, the environment isn’t only for with ground water, all of which deplete food us humans, but for all species on Earth. As we only production, damage natural mangrove forests and have one mother Earth. We seek to encourage cause many other climate injured incidents. Tis healing in a world struggling for equality, justice report mentioned that Bangladesh emits only 0.3% and well-being. We shall continue in good faith as a of the world emissions, but is sufering most due to sign of commitment to our religious teachings and the environmental crisis making it the most shared love and compassion to all living beings. vulnerable country in the world. Another report says, Bangladesh generates around 3,000 tons of plastic waste every day. 36% of Sanat Kumar Barua, INEB Executive Committee plastic waste is formally recycled, 39% is dumped in member, General Secretary, Atisha Dipankar Peace Trust landflls, and the remaining 25% leaks into the Bangladesh, e-mail: [email protected] environment, eventually fowing to the Bay of Bangle through the rivers. 3,744 tons of single use plastic are produced annually, approximately 80- 85% are discarded being used only once. Single use Recommended Reading plastics include drinking straws, plastic cotton buds, sachets, food packaging and plastic bags. It takes 10-200 years to decompose these types of single use plastics. Like Bangladesh, South-Southeast Asian countries people are sufering from plastic pollution. So, we appeal to the Buddhist-Muslim communities to raise massive faith-based approaches working for environmental peace and harmony. It is urgently necessary to reduce plastic products, especially single use of plastics for environmental harmony. Troughout South and Southeast Asia, Gandhi Marg Volumee 41 No. 2&3 Buddhist-Muslim leaders and other religious actors Editor: Ram Chandra Pradhan Publisher: Gandhi Peace Foundation

Vol. 36 No. 2 May - August 2020 27 International Young Bodhisattva Program: For Spiritual Resurgence & Social Transformation Postponed until October 2020 3 - 16 October 2020 Buddhist Hongshi College, Taoyuan, Taiwan

Application Deadline Now Extended to 31 July!

Established by the International Network of Engaged this program is designed to strengthen your understanding of Buddhists (INEB) in conjunction with Buddhist Hongshi the roots of “dukkha” or “sufering’ in our modern societies, College, the International Young Bodhisattva Program (YBP) as well as potential ways to address them. aims to develop young people’s confdence, capacity, and Te content is based on a three-mode learning process commitment for social and spiritual transformation. Te involving intellectual, spiritual and physical practice. Sessions program combines experiential learning with cultural will include panels, discussions, community-building exposures for youth to learn about social engagement. Te activities, meditation practice, as well site visits to understand YBP is centered on values of lovingkindness and opportunities and challenges for social engagement in compassion—in Asia, particularly in the context of Taiwan. Taiwan, and the role played by Buddhists and other activists. Whether you were born into a Buddhist family, came Please fnd forms for the program available at https://forms. to Buddhism on your own, or do not identify as a Buddhist, gle/RTL5gomYK5Nq KWda8

Strengthening Interfaith Relationships South and Southeast Asian Inter-Religious Dialogue and Freedom of Religion or Belief Project (SEA AIR FoRB)

Philip Gassert

The European Union-funded SEA-AIR project kicked-of and interfaith peacebuilding activities in January, and will 2020 with the second Interfaith Fellowship Workshop. On award a second round of 9 grants to groups of fellows in February 5 – 9, 50 fellows from 9 South and Southeast Asian April 2020. Fellows based their second round grant countries reconvened in Bangkok, Tailand, 6 months afer applications on the main thematic areas identifed in peer- they joined the fellowship program. Project staf and learning workshop sessions. All 24 projects are scheduled to afliates of the Network for Religious and Traditional occur in 2020. Peacemakers facilitated technical and thematic focused Concurrent with the Fellowship grants, the SEA-AIR peer-learning sessions that built on the confict analyses project announced grant support to Interfaith Councils and they began at the frst workshop. Session themes included other community organizations as a means to strengthen hardline engagement, negotiation and mediation, FoRB and social cohesion in South and Southeast Asia. Tis monitoring and evaluation, gender and the role of women activity supports particularly strengthening of structures or in peacebuilding, communication campaigns, hate speech, institutions at the local level. Grants will be awarded in May and confict transformation. for activities to take place in 2020. Application instructions Following the workshop, the Network announced the can be found on the Network’s website, or by contacting second round of grants for the fellowship program. Te Project Manager Philip Gassert for more information Network awarded 15 grants for community-based intra- ([email protected]).

28 The School of English for Engaged Social Service (SENS) 2020 Program

We are now in a worldwide pandemic that is changing the world as I write. I frst want to express my condolences to all those who have lost loved ones. May they rest in peace and be remembered always with dignity. I also want to express my appreciation for all of you who may have sufered through the disease, or lost your salary, or remain isolated from your loved ones, or had to risk your own health to care for others. I appreciate your determination to do what is right and what is needed, for yourself and for others. We will all have to keep doing SENS 2020 Group Visits Ajarn Sulak at home that through these hard times, and none of us can do it Photo Wansiri Rongrongmuang on our own. Can we fnd a way to encourage each other, with clarity and kindness; can we fnd a way to walk developments, while also being a reliably safe place for through this side-by-side? growth and for progress on many fronts for everyone. We try to create an atmosphere in the SENS For this I am very grateful. program in which people can not only develop their Tis year we began losing students in Week 9 of our English skills, but also learn to rely on their own innate 12-week course due to imminent pandemic-related beauty and strengths to heal from how they have been travel restrictions. Only a week later we had to abruptly hurt and to overcome the obstacles in their path. We close the in-person part of the course for the same practice showing that we care for each other and that we reason. In fact, at this moment several students remain are ready to learn what it takes to understand and to temporarily stranded in Tailand. We continue to support each other. We do this by meditating, by support them emotionally, with living arrangements and appreciating each other (in English), by learning to listen food, and in fnding fights home. with our full attention, by noticing the places where We would like to thank the generous donors and another person needs outside support, and by daring sponsors who showed tremendous kindness in ourselves to ofer that support. supporting us both fnancially and in other ways, thus We have learned many particular ways of doing making SENS 2020 possible. Stretching to bring 14 these things efectively, and each year we do them better. students this year was a decision we will never regret, but Each year we also have new members of the team who it meant taking on a small defcit; making up for this will bring their strengths to the course. Melissa Storms, the be part of our work in the coming months. If you would new Assistant Director, brought her enthusiasm for the like to support us as we complete our SENS 2020 course power of language, her deep caring for students, and her online and prepare for upcoming programs, you may do profound understanding of oppression, among other so at: www.inebinstitute.org/donation/ Tank you so things. Similarly, the strengths and particular much! backgrounds of the students and tutors make for a course that is always fresh and novel with unexpected Ted Mayer, Director of SENS

Vol. 36 No. 2 May - August 2020 29 SENS in Bloom SENS 2020 Appreciation When I did my evaluation afer SENS 2020, strangely, the One aspect of the course I found deeply moving was the most difcult question for me to answer was the frst one focus on exploring the distress patterns that constantly on the sheet: What did you love or appreciate about this infuence our lives below the level of conscious awareness. course? It’s not an exaggeration to say that I might not Ted’s skill in teaching both the practice and philosophy come to an end if I start to list answers to that seemingly of Co-Counseling created a safe environment where I felt simple question. Refecting for two days, I now realize encouraged and supported to investigate the inner that there is one thing above all that I really want to workings of my habitual behaviors. Tanks to this simple share. self-refective technique, practiced in numerous in-class In SENS 2020, the virtuoso designers of the course and private sessions, I developed a deep appreciation for didn’t try to change students into common models to my fellow classmates. As a student keenly interested in suit this society. SENS 2020 embraced our uniqueness, studying mental health counseling at the graduate level, cultivated our virtues, and allowed us to fourish. engaging in this therapeutic process was both satisfying I do believe that human beings are born with seeds and profoundly meaningful, giving me a greater capacity from Mother Nature which are the essence of their soul. to hold compassionate space for myself and others. Seeds sown in the garden of the soul grow up with our Another facet of the course that has made a lasting body so closely that we sufer if we deny them. SENS impression on me is the sense of community that consists of the most thoughtful gardeners who genuinely developed organically between all of the participants see seeds inside each individual and design and cultivate regardless of “position” within the program. As a member conditions in which these seeds are able to bloom. of the work team, I found that my time spent with Someday, those seeds will metamorphose into gorgeous students during our tutoring sessions never felt forced or fowers. hierarchical. Tere was always lively discussion between My most powerful moment in SENS 2020, and also members that ofen carried on long past the hour mark. in life, was when I decisively stepped into a designed Tese rich conversations led to fast bonding—and an circle and voiced: “I’m marginalized because I’m an atmosphere of curiosity and engagement always seemed introvert!” Never before had I myself fully accepted that to permeate our communal meal times. I feel that it was truth, let alone shared it with other people. In the past, I during these unstructured periods and the wonderfully tried to ignore the fact that a value system that Susan immersive feld trips that I forged the strong friendships Cain calls “Extrovert Ideal,” marginalizes introverts. A that I believe will last a lifetime. Ofen I had to stop and powerless feeling will overcome me if I accept that pinch myself, refecting on the fact that I was now part of system. Finally, afer many years, I do indeed accept that such a compassionate and joyful tribe of new Asian leaders. I’m an introvert; that is one of my seeds. Tat is one of Te passion, awareness, and commitment to service my powers. and insightful leadership that I saw each student SENS 2020 has created a safe, encouraging and demonstrate at various times throughout the course loving space in which I am accepted as I am, and I am inspired me every day. Whether it was seeing Myanmar free to be authentic with myself and others, which makes student Hkun Myat explore new means of managing his me feel confdent enough to live in harmony with people, foundation’s work team, or hearing another student’s and with my own unique seeds. visionary idea of a summer camp for members of his I believe the kind gardeners in SENS can support ethnic minority, the melting pot of SENS seemed to more and more people to bloom by recognizing, generate an endless stream of creative enthusiasm. I accepting, and honoring their seeds. harbor tremendous pride that I can now call myself a part of the larger SENS community, a privilege I am honored Le Ha Anh Ty, SENS 2020 Student from Vietnam to make skillful use of in the exciting years to come.

Dexter Bohn, SENS 2020 Tutor from the U.K.

3430 Slowly, Consciously Nurture Inner-Growth Awakening Leadership Training

Petra Carman & Jessica Armour

“A wakening Leadership Training was one of the most illuminating and life changing programs I’ve participated in. Before going, I had a lot of hesitancy. I wasn’t sure it felt right to travel so far to work with people I did not know, but I was quickly proven wrong.” Bianca, USA

Beginning of 2020 ended the 4th cycle of Awakening Leadership Training (ALT) – an alternative educational program combining Opening Ceremony Photo - Marcelo Viotto • 4 dimensions of sustainability: worldview, social, economic and ecological; practices and experiences – from indigenous to post- • 3H principle: engaging Head, Heart and Hands; industrial, from N Asian to S to SE Asian; from history to and present day. While based at the ecovillage Wongsanit • 2 types of transformation: inner and societal, Ashram, the training also took participants to a number all in one transformative learning journey spanning 5 of diverse traditional and intentional communities to months, from September 2019 to January 2020. enrich the learning journey. Tis year we visited the Te program recognises the vast contributions the indigenous Karen community of Pa Teung Ngam (Deep Asian region has made, and continues to make towards Ecology, Vision Quest), Nong Sarai (Re-defning the dialogue and action for regeneration. Contemplative Market), Pun Pun (Foundations in Ecology), slum practices are key among these, which support a deepening communities in Bangkok (Mindful Activism), and the and grounding of both personal and interpersonal beachside village of Bornok (Mindful Facilitation for learning, beyond what is normally experienced in Empowerment/ Training of Trainers). mainstream classrooms. By integrating Asian worldviews Te fourth cycle of ALT hosted all together 80 into a broader framework of education for sustainability, participants, with half from China, and the remaining participants are able to experience a place-based and half from a number of countries, among them Myanmar, global approach in dynamic relationship with each other. India, Tailand, Korea, Cambodia, Vietnam, UK, USA, Colombia, Brazil, and for frst time also Syria. Tis wide- “ALT gave a me a sense of harmony. It has awakened ranging participant diversity created a unique me to fnd balance and growth between mindfulness and atmosphere and space for learning, which is always action.” commented on by the participants themselves. Participant from Hong Kong “A lot of the skills I learnt came from the other participants, and that is why this participatory approach is Participants and Locations fantastic, because it really brings out the best in each one of What makes this course unique is that it is place-based, us.” drawing on and highlighting diversity of Asian worldviews, Pierre, France

Vol. 36 No. 2 May - August 2020 3531 Tailand – Inpaeng Group, Koh Yao Noi, Mae Ta, and Nong Sarai – to identify key practices and lessons learned for inspiration, scaling-out and application. With valuable insights from academics and participants themselves, the module proved a unique and powerful forum around the topic of community, self-reliance and re-defning the market.

4. Ecology and Ecovillage Design During ecological dimension, participants had the unique experience of homestay with an indigenous Deep Ecology classroom in the village Photo - Marcelo Viotto Karen community for 2 weeks, during which the community became the learning classroom for Deep Ecology and the Vision Quest. Learning spaces were The Learning Journey scattered around the village – under the sacred tree at the ALT adopts the Gaia Education framework of 4 monastery; in the rice felds below the protected forest; dimensions of sustainability, with the added 5th and in the community forest. Living with indigenous dimension dedicated to diferent means for social Karen families provided a unique opportunity to observe transformation: and practice their daily rhythms of life intertwined with deep connection and reverence for nature. Te physical 1. Emerging Worldview, Self Discovery and Healing relocation to the intentional eco-community Pun Pun, Tis was the most popular dimension of learning, the fnal module Foundations in Ecology also shifed covering 5 modules, which built on each other. Te frst emphasis from experiential connection with nature to an two modules – Slow is Beautiful and Paradigm Shif – approach of curiosity and scientifc exploration, provided a framing for the whole course in terms of inadvertently linking science and spirituality. presenting the present-day situation, and looking deeply into root causes, before exploring alternatives through 5. Skillful Means for Social Transformation cultural practice. Te Mindful Facilitation for Empowerment (TOT) remained a powerful learning journey for the 2. Interpersonal Dynamics: Power Sharing and participants. Te contemplative rhythm of the course Compassion through mindfulness practices made it a deep internal Building on from the community-building processes process, alongside participatory learning and developing that had already been integrated into the frst learning facilitation skills. Te fnal module on Mindful Activism module, this dimension focused on specifc tools for proved quite popular especially with participants from living together: non-violent communication, confict places with challenging social-political dynamics (Hong resolution, mediation and decision-making utilizing Kong, Myanmar). Te training ofered inspiration, as self-awareness, empathy and deep listening. well as a rich source of learning and exchange of activists’ personal stories, and diverse case studies – shared by 3. Eco-Political Economy: From Global to Local both guests as well as participants themselves. Due to a lack of applications for the political economy dimension, the Right Livelihood and Re-defning the Learning Outcomes and Future Plans Market module was re-designed as a learning and sharing A long-term participant summarises their experience: platform among 4 key sustainable community models in

3432 “Joining ALT was like being reborn, experiencing so environmental educator who was also participating in much learning that greatly contributed to my peaceful life. the course about this tension. She said she felt the same ALT was the right choice for my personal and professional way, but told me I should be easier on myself. I am also development. [Knowledge] has been continuously applied part of the ecosystem and I’m not obligated to be a in my projects, used to beneft the whole organization misanthrope just because I’m an environmentalist. It’s through sharing skills and knowledge to help the okay to let myself enjoy things for what they are instead management team, whole staf engagement, school of of piling so much baggage and guilt onto them that it public health training and to social media community. I becomes impossible to distinguish what is real and what am so proud to have been part of ALT.” is projection. Kimsear, Cambodia

As for the future of the program, amidst the A Breather in Life: Personal refection on the Coronavirus pandemic the team is considering Awakening Leadership Training journey by Marcelo postponing the start of the next cycle until December Viotto 2020. In order to capture the needs of a growing number Te opportunity of living together in Wongsanit of people stepping into activism, who are looking for Ashram sets the atmosphere for a community-based life inspiration and lessons learned to guide them in their in a beautiful nature-abundant place. Our daily practices own actions, the 5th cycle of ALT will also focus more of Qigong and meditation helps us to be mindful of our exclusively on the topic of mindful activism, including actions throughout the days. And the delicious home- knowledge, skills, and attitudes needed for active and made Tai food adds an extra dose of happiness to our inspiring changemakers. learning process. As for myself, the fve months that I joined the program has also been a breather in life, a moment to Finding wonder at “the nexus of spirituality stop and rethink life and paths taken. I feel sometimes it and science” a refection by Ilana Nyveen is necessary to let go, leave home and go away in order to I decided to join ALT for the ecology dimension see our lives from another perspective. In this program I which spanned three weeks . . . I remembered why I found a safe place for sharing, being myself and fnding started studying ecology in the frst place. the sheer commonalities among people from diferent places and diversity of life is awe-inspiring and I fnd immense joy life stories. In the end, I could say I lef home and I found in trudging around barefoot through forests. In some a home elsewhere, in which I made friends I’ll carry on (though importantly not all) ways, studying ecology has for years to come. For all of this, I’m very grateful for the distanced me from those feelings. It’s easy to get lost in ALT experience. the numbers and the scientifc writing and the chaos of trying to quantify organisms that have no interest in being quantifed. I still love science, but I adore climbing For more information check out the ofcial Awakening trees. Tese interests sometimes feel hard to resolve. I Leadership Training website: was taught not to stray from the path while hiking in www.awakeningleadership.net order to preserve the environment around me. Should loving the forest mean not disturbing it? It reminded me of what I learned in Tanzania about fortress conservation, the practice of sectioning of areas for Nature and areas for US - spoiler alert: it is rarely that simple. I had a conversation with a wonderful

Vol. 36 No. 2 May - August 2020 3533 Articles

The Story is One of So Many: Reflections on Ratan Barua

Matthew Weiner, Princeton University

he story is one of so many. A Bangladeshi Hindu family moves to New York and struggles. They take up residence in a dilapidated apartment building in Bushwick, Brooklyn. It’s what they can afford. They have financial problems, no community, and their teenage daughter cannot adjust. Locked in the bathroom, she overdoses on sleeping pills. The family is helpless to handle the logistics of death. They want to bring their daughter home. Across the hall a Muslim Bangladeshi tells them about a man named Ratan Barua, known to help. He is a former student leader, freedom fighter, and Buddhist monk. Now, he is just a man who helps. Who knows why?

He grew up very wealthy because his father fed British brings the Hindu couple to Ratan’s home in rule and moved to Burma, where he became a Woodhaven, Queens, the next day. It is a narrow successful businessman and cared for the poor. When house, one residential block from the elevated J Train. the Burmese nationalized all industry, Ratan’s family Ratan lives here, with his brother’s family and a lost everything and crawled back to Chittagong as revolving cluster of people in need. impoverished villagers with barely enough rice to eat. Tis day Ratan has dealt with human rights Still, they gave to those worse of than themselves. abuse in Bangladesh and with an immigration Ratan learned about uncertainty and instability, and problem of another client. He is tired from the night most importantly about the need to give no matter before, which got him home at 2:00 a.m., and from how low one was. He learned it from his father, he taking care of guests: a woman abused by her husband says, and from words spoken by the Buddha about has stayed with them for weeks; an orphaned girl death and giving and why a pure heart is far more whose parents were killed in a car accident. He has his precious than gold. own chronic health problems caused by extreme Te neighbor who tells the grieving parents overwork and the experience of physical violence and about Ratan knows nothing about his story. He has torture he endured back home, about which he never never met him. He hears only that this man named speaks. Ratan helps. Who knows why? So this neighbor fnds I talk ofen to Ratan, and when we meet or fnd him at his family’s tourist shop, near Ground Zero. each other on the phone, his greeting is always the Ratan works the nightshif, unsafe for others. Tey sell same. “How is your everything?” he asks. In return, I miniatures of the Empire State Building, the Statue of ask about his health. “So so,” he says. “Rest sometime,” Liberty, the Brooklyn Bridge, subway maps, and I love I suggest. He laughs. “When I’m dead, then I can rest,” NY shirts, but mostly it is cigarettes and lotto. To every he says clearly. We laugh together. “While I am on the customer Ratan says “thank you, and good luck.” Te planet, so I should do something.” His laughter neighbor explains the situation in between sales, and increases.

34 He sits with the couple over so many curries, and Christians, Muslims and Hindus. A lifetime later in then fruit, and then tea, and then more tea that his Queens, I note his comfort working across diference sister–in-law brings from the kitchen. Tis is the in cases such as collecting funds for a funeral. “Yes, I routine at his home. One cannot escape eating a great work and pray with everyone,” he says. “We fought deal of food when one comes to this house in together. We didn’t care about this and that religion. In Woodhaven, Queens. I have experienced it countless those days, when one of us died in battle, we all times, coming to his home as an organizer with the attended the funeral. A Muslim funeral or a Christian Interfaith Center of New York, and as a researcher funeral. And lots of people were dying.” concerned with civil society and religious leadership, I have collected dozens of stories about Ratan, and as someone who would later become a chaplain and refect on them as I would an ethnography, puzzle, concerned with service and social change. or parable. Any story will do. He relays tales about I came again, purely as a friend, just last week. attending to the dead: his sister when they were Ratan was sick with a recent diagnosis, and family impoverished and recently returned from Burma, members were out for the day, yet to my exasperation comrades and enemies in battle, prayers uttered as a he had cooked me a fve-curry meal by the time I monk; and now in New York, no longer a monk, never arrived. to return to the country he fought for. With the grieving couple, he feeds them. He Along the way I ask questions: about his life, listens to their story. Tey drink tea. He puts on glasses about his activism, about being Buddhist. I am curious and takes down their names and their daughter’s as a student of Buddhism, because his work is driven name. He asks questions to aid his task. “All this time by the Buddha who tells us that life is impermanent I am praying,” he explains. “Sending them kindness. and precious, and that having a pure heart is the My heart is the most important thing. With a pure essential tool we need to face this impossible situation heart, he wants to clarify, then joy will follow like a we fnd ourselves in. shadow.” He smiles, “So it is two jobs at once.” I am also curious as a scholar and interfaith Ten he has the information he needs. He tells organizer, because while we work to connect religious them he will do what he can. As they leave, he starts leaders through carefully designed programs, and calling. He calls Muslims, Hindus, Christians, and think though the intricacies of religious diference Buddhists. Most are Bangladeshis. Friends, and moral encounter, Ratan’s whole lifeworld is an community members, small-time organizers, art and unfolding interfaith extravaganza, one infused and poetry groups he knows from the multiplying driven by religious identity and secular civic associations with which he works. engagement so diverse it would astound the likes of Tere are comrades from Bangladesh when he Toqueville, who long ago wrote that reaching across was a student leader, when he was a freedom fghter, diference to build voluntary associations was the when he was a monk walking from village to village lifeblood of American democracy. Tis man, his providing blessings, teaching, and lobbying in Dacha friends, religiously diverse from halfway around the for his people. When he joined the independence world, the life blood of democracy and what I will call movement, Ratan oversaw food distribution for both calculated and spontaneous kindness. troops in Chittagong. He fed the poor as the son of a But mostly I know Ratan as a friend. For him, the rich man, as the son of a poor man, and then as a hard lines that are drawn by professional organizers warrior. Buddhists were just one percent of the and scholars between sections of our lives is crazy population, and so Ratan worked closely with talk. We laugh together so much. Over his self

Vol. 36 No. 2 May - August 2020 35 Articles characterization as a troublemaker on issues of human many people? Oh, lots of people! rights, his unfinching and at times unhealthy I learn by shared work, as I am an interfaith commitment to helping whoever asks, his recognition organizer, and more importantly our friendship. that the world will remain swelled with sufering and Inviting him to a program about domestic violence mistrust in spite of is work. It does not change his and explaining what it is, he explains back his most approach. “All my life I have dedicated to this work,” recent cases. Asking him about the document on his he says, as if with glee “and everything is just as bad!” couch teaches me about a Bengali poetry group he If I ask Ratan for help, he is there. When I was belongs to called Bangaloka. It means Jungle Leaf. sick, he was there. When our dog, who we love, faced What other groups? Lots of groups! death from eating twenty-seven Aspirin, Ratan Sometimes we seek his help. Chaplains with instantly promised to dedicate all of his merit to her as permission to visit immigrants held without trial by only a fool would, and as if by miracle, she lived. He Homeland Security identifed a prisoner from had happened to call me when we sat crying in the Bangladesh, with no English. Ratan was dispatched. It veterinarian’s ofce. I told him afer, and he had such a was the prisoner’s frst conversation since being look on his face. He told me about his beloved dog in incarcerated. How many years? Ratan took a phone Bangladesh, to whom he gave a daily bath. She was a number, and from his shop that night he called his lion, he says as he makes fsts and shoulders and shows parents. Tey had not heard from their son, and feared his own strength. It was during the time of the him dead. Teir family was from Norsinngdi, the liberation movement. He fed to the jungle in Agartala father explained. Ratan reached out to this community State, India, for training, and his dog died. “We missed in Queens, made calls, spoke about the prisoner as he each other,” he said, “and she died of a broken heart.” passed through meetings with activists, social workers, Te grieving family of the daughter has lef, and and poets. Ten he brought the prisoner home made Ratan makes calls, and calls for others to make calls. food, tea, money, new clothes, and a message from Tat night and the next days he shuttles between home. meetings: community problems here, human rights Returning to our story, of the suicide and the back home, a planning session for a cultural program, family, he makes calls, and sends a selected few to visit a religious service that as a former monk he organizes, the family. “My parents didn’t know anyone,” their son a women’s empowerment event. In each case he Kishore tells me. “Mr. Barua sent people, just to be explains the situation of this family, collects funds, with us. He also dealt with the police. Can you notes the name and donation. understand?” he asks me afer a moment where his Late evening from his shop, he makes more calls. throat grips silence over the phone. In the months and So many are to those previously helped: when they years that follow Ratan’s circles become the family’s frst arrived, with their marriage in jeopardy, in need support system. “It is important that you understand.” of funds for a crises like this. Tere are multitudes, Kishore urges, afer he is able. “Yes, money. We could now forgotten, and when they fnd him again, and hardly pay rent. Yes. But he sat with my mother. He thank him, he pretends to remember, and thanks sent friends.” them back. In fact, cataloguing the range of his work Along the way he navigates otherwise unknown and associations, something I try to do for my portals of bureaucracy: flls out forms, gathers a dissertation on faith based organizing in New York, is passport and secondary documentation, negotiates maddening business. Who has he helped? Everyone. with the funeral home, US and Bengali immigration What does he do? So many things, he laughs. How ofcials, their corresponding consulates, the airline.

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In cases where there is no way to certify that the Indeed, though he is an exemplar of how one can person was a Bengali citizen, a relative of the deceased develop and share what scholars call social capital, must certify such; thus, a plane ticket can be purchased, defned as the civic connections one builds through and the body returned. Ratan ofen signs as a relative. ongoing and overlapping group activity, this technical Otherwise, he explains easily, they will remain in this concept misses the undeniable texture of such a being. morgue forever. “We can carry nothing with us when we go,” he In those frst days he also gathers from individuals says on an occasion when he is nearing death from his with whom he has stark political diference. He has illness, and I am for some stupid reason telling him helped many of them to our surprise, as we tend to about Tocqueville, “so while I am on the planet I argue that interfaith requires theological or political should do something.” His voice holds surprise that alignment. Ratan has reason to be weary. He has others may behave otherwise. “If you act with a pure sufered at the hands of countrymen who disagree mind,” he continues “then joy will follow you like a with his call for a secular government and religious shadow.” freedom. Still, “I don’t care who they are, I will help While many of us dedicate our lives to just them,” he says. “We are all human beings. We are all causes, friendship with Ratan makes me, anyway, just the fve elements. So it’s our moral duty.” I ask if refect on why and how I do the work I do. Yes, I partnership leads to their liberalizing. “I don’t think belong to the right organizations and can point to my so.” He says easily. While it is a hope many of us have, work, both professional and volunteer, and feel decent for Ratan the responsibility is to act. “I am part of about it all. And yet when I refect on it, and think of nature. I am just doing my job.” Ratan, it leaves me, I must confess, a bit uncomfortable Now, calling from his shop, he deals with with myself. drugged, drunk, homeless customers buying cigarettes Te story is one of many. He calls, collects funds, and lotto tickets. Tank you and good luck, he says to sends friends. In one conversation, I relay my civic each of them. He also receives calls about new analysis. He knows I am writing about him. “Te girl problems. How is your everything, he asks me when I was in high school,” Ratan explains. “She loved her call him that night. family and her friends. She was excited to move to Rest sometime, I suggest. New York. Scared, but excited to do well in school, to And we laugh together. make new friends. She laughed a lot, when she was He returns home well past midnight, to happy.” Woodhaven Queens. He notes the donors and the He has made calls. He visits the mother. Soon, he amounts given. has enough money. He has new cases. He handles And here is something I am trying to get at. It is logistics and funds for the family. He explains expenses not too much to suggest that Ratan’s central moral to the larger donors, has kept a detailed log, and gives practice as a Buddhist is a kind of radical dana. Te back what he has not spent. Some refuse its return, Buddhist idea of dana is traditionally focused on and he hands this to the family. He has not taken giving to monks, by which one gains merit for this money for his subway pass or his tea. lifetime and the next. Ratan has done this kind of thing plenty, but for him dana is giving to whoever Matthew Weiner is Associate Dean of Religious Life, sufers in front of him, man, woman, or dog, in the Princeton University, USA, and a member of INEB’s spirit of, what we could call refecting back on it, Advisory Committee. spontaneous abandon, straight from the heart.

Vol. 36 No. 2 May - August 2020 37 Articles

Buddhist Perspective on Protecting Vulnerable Communities (Minorities): Citizenship, Freedom of Thought, Conscience, and Religion or Belief

Mangesh Dahiwale

1.Background wherever it went it created great civilizations. In the 1.1. Buddhism in the South Asia and recent times Buddhism is facing the complex South East Asia challenges arose out of political boundaries and Buddhism was born in India. In a short span of a few political ideologies. Some Buddhist groups in centuries, Buddhism travelled the East and West of countries like Sri Lanka, Myanmar, and Tailand have India and became civilizing force for many become aggressive and they are termed as “militant communities. It infuenced arts, aesthetics, politics, Buddhists” (Lehr, 2019 and Tambiah, 1992). In this and culture wherever it went. Today Buddhism situation, it is essential to understand Buddhist remains alive in the countries like Bhutan, Nepal, perspective on emerging issues facing humanity Bangladesh, India, and Sri Lanka in South Asia. It is a today. As forms of Buddhism are diverse, it is futile to dominant religion in South Asia except in Malaysia defne Buddhism only on the basis of its cultural form and Indonesia where Buddhism is still popular among to ofer any perspective on the universal problems the Chinese ethnic minorities (McMahan, 2012). faced by communities. Buddhism continues to play an important role in the contemporary world. In India where Buddhism 1.2. What is Buddhism? was born, it is the main religion in the Himalayan It is difcult to defne Buddhism as the rites and rituals region and is resurging throughout India afer the of Buddhism change from country to country and great conversion movement inaugurated in 1956 even within the country. Buddhism, with its diversity, (Omvedt, 2013). Buddhist communities all over the also eludes defnition according to Western ways of world have undergone a great change due to the defning religion. Tough Buddhism has acquired scientifc and political changes taking place in the diferent cultural forms, its basic teachings are world. common in all countries. Buddhism is rich in diversity and no two Basic Buddhism includes the , Buddhist communities are alike. Te intersection of the teachings of dependent origination, the importance ethnicity, language, and culture has given rise to of the triple gems (Buddha, Dhamma, and Sangha), diferent forms of Buddhism in diferent places. and Four Sublime Abodes. Any classifcation of Buddhism is known as a peaceful religion and Buddhism will include these basic teachings of the

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Buddha. Te Buddha condensed his teachings into Buddha encouraged the kings of his times to be only two teachings: sufering and end of sufering. ethical and seek the welfare of his people. While Tis focus on understanding sufering, its cause, its describing the evolution of human societies, Buddha end, and the path leading to the end of sufering is the showed how the rulers were frst chosen with the essential teaching of the Buddha (Wallis, 2007). consent of people. He did not prescribe a form of government, and modelled his Sangha (the community 1.3. Engaging Buddhism with of his followers) along the lines of democratic Contemporary Issues principles. Hazra (1998) discussed at length the Tough Buddhism is the oldest religion in the world, constitution of the Buddhist Sangha and how they it has been continuously engaging with the social, contained the procedures to deliberate. Dr. B. R. political, and cultural issues throughout its historical Ambedkar (1891-1956), helped draf the Indian journey. In the modern times, Buddhism has engaged constitution, included a parliamentary democratic with social, political, and economic issues. A new model inspired by the parliamentary democracy that movement within Buddhism has begun independently had existed within the Buddhist Sangha: in the name of Socially Engaged Buddhism in several parts of world. It is not that India did not know Increasingly this movement within Buddhism is Parliaments or Parliamentary Procedure. A gaining strength day by day. Some of the prominent study of the Buddhist Bhikshu discloses Buddhists who engaged with problems of the modern that not only there were Parliaments—for the times include people like Tai Xu from China, Dr. B.R. Sanghas were nothing but Parliaments—but Ambedkar from India, His Holiness the Dalai Lama the Sanghas knew and observed all the rules of from Tibet, Venerable Mahaghosananda from Parliamentary Procedure known to modern Cambodia, Tich Nhat Hahn from Vietnam, Sulak times. They had rules regarding seating Sivaraksa from Tailand (Queen and King, 1996). arrangements, rules regarding Motions, Tey draw their intellectual resources and experiences Resolutions, Quorum, Whip, Counting of Votes, from their deep engagement with the Buddhism itself Voting by Ballot, Censure Motion, and try to apply Buddhist resources to engage with the Regularization, Res Judicata, etc. Although contemporary problems. these rules of Parliamentary Procedure were applied by the Buddha to the meetings of the 2. Buddhist Perspective on Citizenship Sanghas, he must have borrowed them from the 2.1. Concept of State in Buddhism rules of the Political Assemblies functioning in Buddhism is not an anarchist philosophy. It prescribes the country in his time. (Dr. B.R. Ambedkar in certain mode of relating with each other based the Constituent Assembly of India on 25 equality, liberty, and fraternity. Te foundational November 1950.) values of any society must be based on bramha- viharas: metta (loving kindness), karuna (compassion), 2.2. (sympathetic love), and uppekha (boundless Afer his great awakening under the Bodhi Tree, the love for all and all times). It does not prescribe any Buddha understood the fundamental nature of form of government. Te ideal government existence. Te key insight into conditioned co-arising encouraged by Buddha is ethics-based democracy. has a clear implication on understanding human

Vol. 36 No. 2 May - August 2020 39 Articles beings as interdependent beings and human societies Tus, the foundational values of democracy are in as depending on each other for their very existence. accordance with the basic teachings of the Buddha. So Tese two insights are technically termed as there is no contradiction between the Buddha’s idappaccayatā and paicca-samuppāda. One of the teachings and democratic societies. founders of socially- engaged Buddhism, Tich Nhat Dr. Ambedkar, who was instrumental in Hahn, termed this reality of dependent existence as providing India with a democratic constitution based interbeing (Hahn, 1997). on liberty, equality, and fraternity, declared in an All- Te Buddha taught that the human beings do India Radio broadcast speech on 3 October 1954 that: not exist in the atomised form, they co-arise depending on certain conditions. Tey do not have an immutable “Positively, my Social Philosophy, may be and independent soul. Teir existence depends on the said to be enshrined in three words: Liberty, environment and other human beings. Equality and Fraternity. Let no one, however, Te human mind is a natural phenomenon that say that I have borrowed my philosophy from arises depending on the conditions. Te evolution of the French-Revolution. I have not. My human mind is the historic process. It is not the philosophy has roots in religion and not in evolution of the individual mind, but rather the political science. I have derived them from the human mind in general, which arises depending on teachings of my Master, the Buddha. In his human cultures and the societies into which an philosophy, liberty and equality had a place. (…) He gave the highest place to fraternity as individual is born. Te human mind is social mind. the only real safeguard against the denial of Te formation of identity consciousness is a social and liberty or equality or fraternity which was cultural process. In technical Buddhist terminology, another name for brotherhood or humanity, it is known as atta or atma. Te Buddha taught anatta: which was again another name for religion.” the absence of a permanent soul. Garfeld (2001) described intrinsic relationship between Buddhism 2.3. Asoka: Welfare State and Citizenship and Democracy. Once the relationship between the individuals and the Any identity based on territory, membership of state is established, defning the nature of citizenship certain groups, gender, race, caste, and anything that follows. Te model for a welfare state is refected in confnes a human mind to restricted identity produces the way Emperor ruled India. Emperor confict in society, that ultimately leads to violence Ashoka modeled his Kingdom on Buddhist principles. and sufering. From the Buddhist perspective, the History has it that Ashoka created the frst welfare awakening to reality of dependent origination is to let state in which he sought the welfare of all. His Royal go of identity. All the identities are therefore tentative. edicts summarize the Buddhist perspective on Te use of identities is only for the pragmatic purpose citizenship. Sen (1998) also explained how Ashoka and to serve the ultimate goal of welfare and the ruled India ethically and was the founder of welfare happiness of the humanity. From the dynamic of state in ancient India. Allen (2012) gave a detailed dependent origination (or interdependence), arises account of how Ashoka ruled India based on the the fundamental value of fraternity (or community). principles of a welfare state. With the arising of fraternity, the equal opportunity to all follows, and when the human beings are free to In the past, state business was not transacted actualize their potential, the liberty is materialized. nor were reports delivered to the king at all

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hours. But now I have given this order, that at relationship between parties in dialogue. Instead of any time, whether I am eating, in the women’s enforcing one’s ideas on others, the Buddha quarters, the bed chamber, the chariot, the recommended dialogues and debates as a way to palanquin, in the park or wherever, reporters persuade others. Tis is the reason why Buddhism are to be posted with instructions to report to spread all over the world peacefully and without me the afairs of the people so that I might causing conficts in the society. attend to these afairs wherever I am … Truly, I Te great Buddhist rulers did not force their consider the welfare of all to be my duty, and the Buddhist beliefs on their citizens, instead promoted root of this is exertion and the prompt dispatch diversity of opinions and dialogue. While the Buddhist of business. (Allen, 2012: Rock Edict 6) path stresses importance of studying prevalent views, both religious and non- religious, but it does not Tus the Government is duty bound to strive all advocate prosecution of the people based on their the time for the welfare of all. Emperor Ashoka did views or belief. Right view is the goal of the Buddhist not discriminate between the citizens of his state and practices and it is also the beginning of the process of strove for the welfare of all irrespective of their transformation. religions and beliefs. In Buddhism, any formation of the political state should have an ethical basis and it 3.2. Buddhism is an Interpersonal Path to Freedom must seek welfare of all. Te state in any form of Right view is the understanding of the Four Noble government must ideally be a welfare state. Truths: sufering, cause of sufering, end of sufering, and the path towards the end of sufering. Tis 3. Buddhist Perspective on Freedom framework is not only useful to understand the of Thoughts, Conscience, and sufering that we all encounter based on aficted Religion or Belief emotions, but also to understand structural suferings 3.1. Buddhism and Human Rights that emerge out of unjust social structures such as Keown (2013) described human rights can fnd their racism, patriarchy, nationalism, and hierarchical roots in Buddha’s teachings. Buddhism being a process societies like the Indian caste system. Buddhism does philosophy lays stress on understanding cause-efect. not only teach coexistence with others, but also Nothing is taken for granted as a belief without continuous understanding of what is feared as other is examining the evidence of that belief. In Kalama Sutta due to lacking knowledge about it. (Bodhi 2012), which can he termed as a charter of Buddha encouraged his disciples to understand freedom and freethinking, the Buddha encouraged causes and conditions of the emerged situations and his followers to examine everything vigorously and experiences. Tis methodology to understand the cautioned against believing anything that has been present state of the world is useful, since understanding handed down by tradition or custom. increases the possibility of transforming for the better. Tis freedom to think for oneself is the core Te Buddhists seek conscious evolution instead of practice of Buddhism. However, the freedom to think leaving it to chance or destiny. It does not recommend is not unrestricted. It is subjected to two tests: if it violence as the method to transform individuals and leads to the wellbeing of self and that of other. Tus, societies. the Buddha cautioned against the speculative beliefs Te Buddha was the rare person to encourage that ultimately lead to confusion and confict in the comparative study of the philosophies existing at society. Te method to persuade others is clearly laid his time in India. Te Buddhist texts are replete with down as the persuasions with love and based on equal discussions with people having diferent views and

Vol. 36 No. 2 May - August 2020 41 Articles opinions. Buddhism therefore favours freedom of an individual, and their identities are not the unit for thought, conscience, religion and belief. development. Te persecution of people based on Kramer (2007) described the Noble Eightfold ethnic identities is not in accordance with Buddha’s Path taught by the Buddha as the interpersonal path teachings. to freedom. Te heart of Buddha’s teaching is summarized in the Karaniya Metta Sutta chanted by Buddhists all 4. Buddhist Perspective on Protecting over the Asia whenever they register their peaceful Vu l n e ra b le C o m m u n i t i es ( m i n o r i t i es ) protest: In the Southeast Asia, Buddhism is the dominant religion. Majority of the countries in South and Let none deceive another, Southeast Asia emerged afer de-colonalisation. Or despise any being in any state. Colonisation shaped their political status and their Let none through anger or ill-will national boundaries. Te new nation-states had to Wish harm upon another. resolve the problem of the geographical boundaries. Tis has manifested into boundary disputes and the Even as a mother protects with her life status of citizenship. Te national identity is clashing Her child, her only child, with the religious identity, and, in some places, with So with a boundless heart ethnic identity. Should one cherish all living beings; As interdependence is the nature of human existence, Buddha taught that Metta is the foundation Radiating kindness over the entire world: of the human society. Metta is an attitude of respect Spreading upwards to the skies, and reverence for a fellow human being and it can be And downwards to the depths; summarised in the formula: As I am, so they are Outwards and unbounded, (Ambedkar, 1957). Tis identifcation with other Freed from hatred and ill-will. human beings is the foundation of ethics and ethical Whether standing or walking, seated or lying down society. As a political value, it can be called fraternity Free from drowsiness, (or gender neutral term, community). One should sustain this recollection. When metta permeates a society, it creates equal Tis is said to be the sublime abiding. opportunities for all. Te people who identify By not holding to fxed views, themselves with others vibrate with others. Tis vibration based on metta gives all an equal chance to Te pure-hearted one, having clarity of vision, strive for their human development. Tis harmonious Being freed from all sense desires, relation with all that lives is defned in Buddhism as Is not born again into this world. anukampa (being in resonance and harmony with others). Tat is why the Buddha encouraged his followers to love all human beings just like a mother Mangesh Dahiwale is a member of INEB’s Advisory loves her only child. Buddhism always favored civic Committee and director of the Jambudvipa Trust of nationalism over ethnic and religious nationalism. India. Mangesh can be reached at mangesh.dahiwale@ Hence, the minorities of any background cannot be gmail.com for references and Pali defnitions. persecuted in the name of their religions or ethnicities. Buddhist teachings do not allow treating minorities with contempt. Te unit of development is

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Learning from the Dark Moments of History

Myint Zaw

ere is a translated and edited excerpt from Myint Zaw’s presen- tation on DVB television in Yangon at the launch of his six book- lets in December 2019. This was three days before the Interna- tional Court of Justice hearing on the case for genocide in Myanmar. The six booklets document and question what we can learn from his- tory, and through analysis highlight eight factors that lead to pathways of darkness. The books aim to contribute to wider discussion as a way of moving from the ‘dark moments’ towards the light (edited by Jill Jameson).

I would like to explain why we arranged a book series, While these tragic events are called ‘mass violence’ in “Learning from the dark moments of history.” Tese some places, it can also be named as genocide or ethnic books present the issues you all might have been thinking cleansing in others. I use the term ‘dark moments’ to about lately. We came to discuss peace around 2013/2014, refer to all of them. Let’s begin to see what had happened the time sectarian violence was looming in Myanmar. in history. Although we, activists and educators concentrated Among a series of six books, the frst one is a mainly on environmental and other issues around that collection of poems. As poems strike the heart chord time, mass violence happening around us sent us a directly, it is better to communicate people’s emotions warning sign that actions for strengthening communal through the poems. Te title of the poem is “I Believe.” peace and preventing various forms of violence are urgently needed. Since that time, we came to believe that I believe in the sun we should do everything possible to prevent mass Tough it is late in rising violence and inhumanity so that we can live together I believe in love peacefully in a multi-ethnic society. I studied all the Tough it is absent available materials on peace and confict over the last I believe in God two years, and learnt from many sources where we can Tough he is silent. draw lessons for our society. I intentionally chose the title of this book series as Originally, this poem was written in French and Te Dark Moments of History, but when we speak ‘mass later translated into English. It was found on the wall of a violence’ in Burmese, it can be open to unintended cave near Cologne, Germany. It was a hiding place Jews interpretations. However, mass violence in history has took during the Second World War under Nazi always long-term consequences, and will last painfully control. Tey were longing for escape from deadliest long in the memories. Tat is why I aim to highlight torture. Tey have been waiting to see the light at the end that learning from tragic events of history is necessary. of darkest hours. Te people hiding in darkness are

Vol. 36 No. 2 May - August 2020 43 Articles longing for better days. In the hours before the dawn, they believed the sun will be shining soon. Although they could not fnd kindness, compassion and love, they still believed these things existed in this world. Tey believed in God. Even though they were not being blessed by God or good Karma, they still believed the divine had been listening to their prayers. You can imagine their tragedies as the dangerous events are happening around them. Teir desire to escape from the dark moment is so clear. Afer the poem, let me show you a picture. Tis painting is drawn by a child artist who lived in IDP (internally displaced people) camps in Kachin State, the northern part of Myanmar. Tis drawing came from a trauma healing arts programme. In this painting, you can see the moon. Te child cave. If you try, you can see them in fesh and bones. attempted to brush thick strokes with dark colour over How are we going to stop anxiety of children with fear his own drawing of the full moon. Every human wishes for the light? What are our duties to our fellow human to see the moonlight but not this child. Under normal beings? I try to see a way forward in this series of books circumstances, children like to play under the moon. In and try to share their feelings. contrast, our children from confict-ridden Kachin State Now let me show you a map. It was published in the do not like the moonlight as they were so afraid to be Washington Post newspapers on 21 September 2015. It exposed. Let me say a few words that come together with indicates a number of countries, with diferent levels risk the drawing. of mass violence in each. Te 10 countries at the highest risk of experiencing a future episode of mass killing “I never thought the moon would die. where Myanmar is ranked as No.1. But I remember at that moment When we traced back to our recent events, we can I prayed the moon could die see similar maps showing risk of mass atrocities since Because the light of the moon could expose us, 2011-2012. Te experts on this subject are warning us we and our feeing road.” have the highest risk. Te aim of this event was to present the complementary value of research and arts. Te two Te emotional reaction of the Jews from the cave poems above are the artwork of ordinary people. Te and that of the IDP children from Northern Myanmar map indicating risk of mass violence is the result of are not diferent at all, although the former longing for scientifc research. Te colour over Myanmar on the map the light and the latter fearful for the dark. I feel that both is quite dark. Why are we in a dark state? Why have we of them witnessed the dark moments of history. Tese reached such a higher risk level than other countries? We miserable things happened not only in the previous have to answer all these questions. Why did it happen? decades, but also at our present moments. Within our We must fnd the answer. We can all look back at the past lifetime, we have been seeing evils in our daily life. Some in this new book series. of the experiences we recently learned can be called dark How can a country or a society fall into the moments. If you listen, you can hear the voices from the darkness? Only if we know the causal factors, can we

44 Articles avoid tragedy in the future. Analysis identifed eight 3) A culture of impunity: When perpetrators are factors locating the pathways to the dark. Tey existed in not made accountable for their actions, law and order the past and they all are present now, and we will see must be enforced to prevent ofenses from being darker moments if they continue to prevail. repeated, and only in this way can we stop mass violence. 1) Long term consequences of war: We are living Otherwise we cannot achieve peace. We should examine in a country with civil war where suppressing enemies is if we have a strong culture of impunity. It will not let us the goal. Our country has been in this situation since live peacefully. It creates the wrong attitude of “we can independence, and, we, citizens have grown up in a also do it.” confict state. When a country wages war, it must have an 4) In a society with authoritarian power or enemy. Speaking about threats, social construction of centralized power, there is little chance to scrutinize the national enemy is common in a confict state. Ten the people in power. If the power is concentrated in a dictator need to eliminate the enemy will be validated. Any act of or a dictatorial system, it is overwhelmingly difcult to oppression is justifable under the name of war. When we stop terrorism sponsored by these systems. We have have war, we are very prone to mass violence. Information been struggling all our lives to escape from an fow is disturbed, making it easier for war crimes to be authoritarian system. Our past is full of struggles. committed during the information blackout. During the However, where are we now? How is the power structure war, the armed forces were stationed in towns and operating in our society? Let us think if the existing villages with civilians falling victims to their fghting. We power concentration prompts the terrorist acts of power must always remember that there is a very thin line holders. We have had authoritarian leaders in this world between war and atrocities. such as Stalin and Hitler. When a leader has too much 2) History of violence: If a country repeatedly uses power, he too could lead the society into darkness. Ten violence as a means to oppress its own citizens, it is likely we all go into darkness. to use the same methods in future. Did we attempt all 5) Extreme ideologies: Communism and fascism solutions before resorting to war? Do we have a good are examples of ideologies that have ruled the world. track record of successful dialogue and negotiation? We’ve also seen the rise of ideologies that are based on Does our country’s history show how many times did we religions. In a society with competing extreme ideologies, use armed forces to settle a dispute? We need to consider it is hard to create space for tolerance and fexibility. how much we opt for peace instead of war. If a nation has What it can ofer is mental rigidity and lacking in a history of violence, it is tempted to resolve the confict cognitive fexibility. We need social harmony to thrive as repeatedly with violent means, creating a cycle of a society. We need to communicate with each other to violence. For those who sufered from violence will see build unity and social cohesion. We must appreciate each revenge as an option. Defnitely they want to escape from other with mutual respect and not foster rigidity. Te fear and oppression. Tere is a high possibility that they more extreme ideologies the people believe, the easier to will also use forceful action and violence. Tere a never- produce darker moments. It calls for intense rivalry and ending darkness surrounding us. Terrorist actions are is associated with ‘us versus them’ social divisions. We by-products of violent crackdowns in history. Making need to be careful of extreme ideologies no matter what transition from the light to the dark became easy. We they are based on: ethnicity, politics or religious beliefs. should bear in mind terrorist events happened in our Ten we tend to blame or point the fnger towards others own history. What is driving us to the darkest spot over for all the bad things that happened to us. It is time to the map? think whether we also have had extremism that could

Vol. 36 No. 2 May - August 2020 45 Articles trigger people’s emotion and outbursts. We must fnd an 8) Now we currently have risk of increasing answer for that, because we need to remove the darkness. polarization. People may have diferent opinions, but 6) Widespread discrimination. We cannot do they also have common ground. Tere is always nation-building with discrimination. We cannot attain opportunity for meeting on common ground and we prosperity as a society. What discrimination can do is must fnd where it is located. However, polarization also only to destroy the nation. Or, divide the country or burn occurs when people organize campaigns, such as the it down. Every citizen in this country must be able to disagreement among ourselves around the Myitsone enjoy his or her fundamental rights so that all can live mega dam project, and the same thing happened in other equally. Here let me quote the writer Ko Tar from issues very with sharp and contrasting voices. Social Chindwin magazine that if, “we go for a real nation; we division is so huge and hostility towards each other is so must aim for equality for all.” visible. Tat kind of split is quite dangerous. Public Only when we can embrace the concept of equality discourse on digital platforms can be transformed into will there be a long lasting national will to eliminate the real fghting on the ground at any time. Mass violence discrimination. Now is the time to examine how strongly is not far away from this stage. ideology promotes discrimination within society. Ko I hope you can relate all these eight factors in our Tar’s interpretation of ‘equality’ entails the right to live situation. I also hope that our political leaders are willing with dignity. Your dignity as a human being is valued the to guide the people to common ground and build unity same as mine. Do we have such equality in our society? among us. I am worried they would encourage the Do we respect others’ right to live with dignity? Te extreme groups that increase polarization beyond what government may also try using a populist approach now exists. If this occurs, then the social divisions will be rather than condemning discrimination. Instead, it is the more entrenched than ever before. Let’s use these 8 way to a failed State. Are we capable enough to save the points to refect on our own society. country from being a failed state? Would it be possible to One famous quote of the writer Primo Levi helps be free from social divisions? We must all consider this. me spell out the signifcance of all these eight factors. He 7) Economic crisis and economic hardships are is an Italian Jewish writer who survived incarceration in breeding grounds for evil. An economic downturn is the Auschwitz concentration camp. He said, never the sole reason for the occurrence of mass violence, but economic factors are important for conficts in the “It happened, making. However, it is very common to see economic Terefore, it can happen again: problems as narrow choices for the leaders. When the Tis is the core of what we have to say.” economic condition is not good, they are likely to face a political crisis. To divert the people’s attention from their We want to be recorded in history that we are the mismanagement, what they ofen do is to use religion or people who tried our best. We want to be remembered as play the race card in political games. Tey can trigger the people who put all possible efort for a better world. Even anger of people who sufered from economic decline. if we are living in the dark moment, we would like to Tey point the fnger at a group of people as responsible believe that we can bring light for this country. for their troubles. When we hear these kinds of accusations, we must think carefully. If we have other problems plus an economic downturn, what comes next is sparking violence.

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Sathian Bodhinanda (1929-1966): The “Layperson Sage”

Naris Charaschanyawong

Sathian’s Funeral

espite having been an “ordinary person” his enormous importance for Tai Buddhism and of Chinese descent and died at the , I believe that it is long overdue that rather young age of only 37. The funeral people outside Tailand who are interested in Buddhism of Sathian Bodhinanda, at the famous Bangkok learn about Sathian’s extraordinary life and the lasting monastery Wat Thepsirin in 1967, did not only infuence he has had on Tai Buddhism and Tai receive “a fire for the cremation” (phra ratchathan Buddhist studies. It is also regrettable that none of his phloengsop) from the King of Thailand (raja), works have been translated into a Western language; nor but was also financially supported and presided has, as far as I know, there been any signifcant publication over by the then Supreme Patriarch (sangharaja) outside Tailand about his life and teaching. Tis article of the Thai monastic community (sangha). The intends to start to change this. number of people from all over the country who Sathian’s original surname was “Kamolmal” (กมล- attended the funeral in order to show their มาลย์), which he changed to Bodhinananda when he was respect to Sathian Bodhinanda was so large that 20 years old (“bodhinananda” can be translated as the the monastery Wat Thepsirin was overcrowded “joy of [fnding] awakening”). His Chinese name was (the picture of the cremation ceremony shown Chen Mingde (陳明德). Sathian was born at 8 am on 17 in this article has never been published before). June 1929. He had two elder sisters and two elder For the occasion of the funeral of Sathian brothers (from a diferent mother). His father, Pengchang Bodhinanda, 14 cremation volumes were produced, Saetang, returned to China, whilst Sathian’s mother, possibly more than for any other “ordinary person” in Malai Kamolmal, was still pregnant with him. Tailand’s history. From one of his many cremation volumes, we can What made the life of Sathian Bodhinanda so learn that the young Sathian was described as being extraordinary? Why did so many people develop strong “well-behaved as a young child. He liked to show respect faith in him? More than half a century afer the death of to the Buddha and with his friends he playfully recited this outstanding scholar and deep thinker, I wish to Buddhist texts. He once told me that when grown up, he dedicate this article to the person who was called the did not intend to get married, but rather wants to show “walking Pali canon”: Sathian Bodhinanda. In fact, given his respect to the Buddha, recite Buddhist texts and

Vol. 36 No. 2 May - August 2020 47 Articles abstain from doing any unwholesome deeds, which for interpretations].” him even included the slapping of mosquitoes and killing Tere are other sources that show that from a of any creature.” young age Sathian was able to express his views, even At the age of 17, when having completed the 5th when in disagreement with those of other thinkers, in a grade of secondary education, he decided not to pursue confdent and eloquent way. It is reported that people any formal education any longer, arguing that he needed listening to his talks were deeply impressed with his skill the freedom to engage in his own independent to communicate and defend his understanding of the exploration of knowledge. Tis was also the time when Buddhist teaching in a humble and respectful way. he met for the frst time the well-known and highly Over the course of his short life, Sathian wrote educated Buddhist studies scholar Suchip Punyanuphap altogether more than 10 books and gave numerous (1917-2000), who was at the time still ordained as a public talks. In fact, to this day people still listen to and Buddhist monk with the ordination name “Sujivo” at the are deeply impressed by Sathian’s talks: on YouTube one Bangkok monastery Wat Kanmatuyaram. Tis monastery can fnd more than 100 of his talks. Tis shows that, even was only a fve minute walk away from Sathian’s house, though a rather long time has passed since his untimely which was located in Bangkok’s Chinatown. death, people are still impressed with this young scholar’s During their frst meeting, the young Sathian asked profound Buddhist knowledge and the eloquent way he the senior Buddhist studies and Pali language scholar demonstrated it in his talks. such a profound question about a Pali canonical text, Ajarn Sulak Sivaraksa, who himself attended that the Venerable Sujivo became deeply impressed. several of Sathian’s talks, says about Sathian’s outstanding Tey quickly developed a deep dhammic relationship. skills as a Buddhist speaker: “In terms of giving dhamma Sujivo invited Sathian to write for the Buddhist journal talks, apart from Buddhadasa Bhikkhu and Pannananda Dhammacakkhu of which Sujivo was the editor. At the Bhiikhu, I cannot think of any other Tai with such an age of only 18, Sathian published his frst article in excellent ability to teach Buddhism.” However, it should Dhammacakkhu. also be pointed out that Sathian has had signifcant In the same year (1947), whilst still using his frst impact on Tai Buddhism not only through his many surname Kamolmal, he wrote a letter to one of Tailand’s public talks and publications. most infuential and famous monks, Buddhadasa He was also vital in setting up the Young Buddhist Bhikkhu (1906-1993). In this letter, in which he expresses Association (YBA) of Tailand which, to this day, has the deep respect he had for Buddhadasa, he invited been one of the most successful and famous association Buddhadasa to give a Buddhist sermon in Tailand’s in Tai Buddhism. Together with his dhammic friends capital, Bangkok. Over the course of the following two Suphot Saengsombun (1923-1955) and Bunyong Wong- decades, the two Buddhist thinkers must have written a wanit (1925-2015), Sathian established this association number of letters to each other. by taking the Young Men’s Christian Association (YMCA) Te last reply letter from Buddhadasa that can be as a model. However, being strongly convinced that “the found dates from 26 February 1963. In this letter, dhamma is not only benefcial, but also essentially Buddhadasa praises one of Sathian’s books (even though important for the daily life of young people,” for the three it is not entirely clear which of Sathian’s books Buddhadasa dhammic friends it was important to be more inclusive. is referring to, it seems rather likely that he praised the Tis is the reason why they decided not include the word book Te Sage of the East). In his autobiography “Men” in the name of their association. Sathian, Suphot Buddhadasa also says about Sathian the following: and Bunyong started to develop ideas for the association “[Sathian] possesses not only good knowledge [of in 1948, but the ofcial beginning of it took place on 26 Buddhism] but also a good memory. But when it comes October 1950 when the then Supreme Patriarch to the interpretation of specifc Dhamma teachings … Kromluang Vajirayanawong (1872-1958) presided over our understanding did difer, which is of course quite the opening ceremony. normal. He did not agree with me and in some of his Sathian’s arguably most infuential work is Te books he expresses quite severe disagreement [with my Philosophy of Buddhism (pratya mahayan)

48 Articles which has become the most cited Tai book on Mahayana Initially, Sathian’s mother intended to hold the Buddhism. However, Sathian was also signifcantly cremation ceremony only a week afer his death. But, as contributing to a better understanding of Mahayana many people disagreed with his decision and volunteered Buddhism in Tai society by translating central to help with the funeral rites, there was a period of 33 Mahayana texts from Chinese into the Tai language. days during which people could perform meritorious His many publications on Mahayana Buddhist thought, deeds for Sathian at his open cofn in the Bangkok history and texts may be the reason why Sathian is widely monastery Wat Chakkrawat. Ten his cofn was taken to regarded as a Mahayanist thinker (prat mahayan). Wat Tepsirin where his cremation ceremony took place However, it is very clear that Sathian was an expert on 14 May 1967. on the diferent schools of early Buddhism as well. Tis is Within the last 10 years before his death, Sathian, at well demonstrated by the work he published On Buddhist least twice, expressed his intention to perform History in the year 2500. In this work he shows a deep meritorious deeds and practice Buddhist teaching with and comprehensive understanding of the complex the intention to gain during the time of the next historical development of Buddhist schools and thought Perfectly Awakened Buddha, Buddha Metteyya. During over the span of 2,500 years. Tus, it may not be a surprise a talk he gave a year before this death, he said that he that Tai scholars and thinkers regarded Sathian as a wanted to be reborn as the celestial son of the future genius of Buddhist thought who was able to draw from Buddha Metteyya, who, according to Teravada belief, is Buddhist texts in English, Pali, , Japanese, and currently residing in the heaven Tusita, so that he “can Chinese. When asked how he was able to master all these listen to his teaching and then as a result gain full languages, he simply answered: “through chanda [joyful awakening [pen phra arahan].” Tis wish of Sathian aspiration] only.” What seems to be clear though is that strongly resembles that of another great Buddhist he must have had an extraordinary memory. scholar: his students asked the famous Chinese scholar Former Tai Prime Minister Professor Sanya monk Xuan Zhang (Chinese: 玄奘; f. c. 602 – 664) of the Dhammasakti (1907-2002) even argued that “the Tang Dynasty not long before his passing way “Master, dhammic talks that [Sathian] gave show signs of what in are you sure that you will gain rebirth during the time of the West is called photographic memory.” Tis is also Buddha Metteyya?” Te great scholar monk gave a confrmed by an account written by one of the simply answer: “Sure, I will!” aforementioned three dhammic friends, Bunyong who Both the Tai monastic university Mahamakut and reported that “Sathian once told me that he needs to read the Buddhadasa Indapanno Archives recently held a book only once in order to memorise all its important symposiums (28 September and 23 October 2019 content. I am not joking here. Sathian possesses an respectively) in order to commemorate the 90th excellent memory, (Photo-Graphic Minded [sic]).” anniversary of Sathian’s birth. Amongst other speakers, It seems that Sathian somehow knew that he was the famous Tai monk Venerable Paisal Visalo and the not going to live a long life, for at the age of 20, he gave social critic Sulak Sivaraksa gave very insightful talks Suchip Punyaphap a note in which he detailed of how he about Sathian’s life and the importance of his scholarship wanted his funeral rites to be organised. Sathian’s mother and Buddhist practice (see https://www.youtube.com/ described the fnal hours of Sathian’s life with the watch?v=jI--aDxVyVE ) in the context of modern Tai following words: “He came back home between 9-10 pm society. Even though Sathian has had only a short life and then took a shower as usual. Before he went to bed, and died many decades ago, these recent events and the with a wooden stick he was chasing away two cats that continuous interest Tai Buddhists have in his talks and were biting each other on the outside windowsill of his books, show that Sathian is still very much alive in the bedroom. He then returned to bed.” At 8 am of the next heart of Tai Buddhists. morning, it was found out that he had died. Later on a doctor established that Sathian must have died between For more on Ajarn Sathian Bodhinanda, please see https:// 1-2 am. He must have passed away peacefully as his dead body was described as looking as if asleep. www.youtube.com/watch?v=EEhukAyluNU

Vol. 36 No. 2 May - August 2020 49 Articles

Practicing What Is Preached: Practices of Justice in a Multi-Faith Context Robert McCloy Annual Lampeter Interfaith Conference

y a strange set of circumstances the writer attended this year’s Inter Faith Conference at Lampeter. He had been busily exploring the possible relationship between Rowland Williams, that brilliant early nineteenth century theologian and vice principal of Lampeter, and Sulak Sivaraksa. Drafting a piece about post Second World War Britain, he had written:

‘Tus whilst the West uneasily displayed of Anglicanism. Te conference contained witnesses of a confusion as it sought to come to terms with a considerably more diverse world who were able to speak world of changing values, the East, too, faced with direct experience and surely, at the very least, would its own challenges. An insight, for the writer, have been able to qualify and correct many into the latter was ofered by meeting Sulak misunderstandings that would have been present even in Sivaraksa at St. David’s College, Lampeter in this generally benign gathering. Conversations at cofee the early 1950s [and thereafer remaining a breaks and meals complemented the positive experience life-long friend]…’ and ofered further evidence of Lampeter’s current outreach, embracing, for example, the Catholic Reading a recent edition of Seeds of Peace, the University in the Ukraine, in marked contrast to the journal of the International Network of Engaged insularity of its earlier life. Buddhists, the writer read to his surprise an item about In a sense, this conference was focused upon the this year’s event at that very institution, and duly resolved very subject introduced by Rowland Williams. As a to attend. gifed theologian and linguist Williams had contributed As he sat at the frst session he was much impressed an article to Essays and Reviews, a publication that had by the authority and tolerance displayed by the speakers profoundly stirred the intellectual world of early and refected that the two fgures he had been studying Victorian Britain.1 Herein Williams and his co-authors would each have surely been most impressed had they had mounted a defence of the liberal and German- too been on that occasion in the Founders’ Library. inspired interpretation of religion to the consternation of Refecting upon the conference, certain impressions their then rather conservative fellow clergy. stand out. Participants spoke from difering perspectives: Such was the uproar provoked by this popular some driven by profound belief, but overtly anxious to publication that clergy brought against Williams a charge learn of other experiences; others more focused upon a of heresy and demanded his removal from ofce. Te clinical analysis of diferences in faith; and yet others charge upheld in the ecclesiastical Court of Arches was preoccupied with the practicalities of improving society. however dismissed by the High Court on appeal. His It can be supposed that here was a contemporary vigorous stand has been subsequently recognized as the manifestation of parallel discussions in the 1950s in decisive factor liberating to this day the freedom and Sulak Sivaraksa’s Lampeter, albeit the context then would intellectual integrity of teaching in theological faculties have been more narrowly drawn, ofen limited to ‘shades’ in England and Wales. Whilst Essays and Reviews had a

50 Articles shattering efect, his sustained major study, ‘A Dialogue,’2 rationalism and tolerance of Rowland Williams could written in the style of a platonic dialogue, reveals in have been a powerful and efective stabilizing force. detail his knowledge and respect for Hinduism and As for Sulak, following further study at the Inns of Buddhism. In holding to his own Christian beliefs he Court and employment in the BBC, he returned to nevertheless reaches out in sympathy to those sincerely Tailand and took up the profession of publisher and professing other beliefs. In this he very much exemplifed social commentator. Terein, remaining a Buddhist, he the approach of those attending the conference. progressively articulated an expression of his faith which Te Sulak Sivaraksa frst encountered in 1954 in emphasized its practicality in social conditions. In due Lampeter was and remains a Buddhist. For some fellow course, this led to confrontation with the autocratic and students, his regular chapel attendance was a surprise. undemocratic agencies of the state involving exile and Notwithstanding, he participated fully in collegiate life trial. Notwithstanding, in that process, Sulak, amongst which was characterized by daily chapel, formal daily other lasting initiatives, created the International dinner, with Latin grace, in gowns, lectures and tutorials, Network of Engaged Buddhists, and, perhaps inevitably, likewise in gowns, afernoon sport or walks, study in the took on the role of representative Buddhist at Library [now the Founders’ Library], and evening international gatherings of world faiths. In a sense both meetings of societies, occasions for animated debate and he and Rowland Williams were present at the conference. the consumption of cocoa and toast, and meetings of the Junior Common Room. As Student Librarian he would have ascended and descended the same stairs, walked 1 Roland Williams, ‘Bunsen’s Biblical Researches’ in Essays and the same cloisters, occupied the same spaces and Reviews, Benjamin Jowet, editor, London, 1860, John W. Parker examined the contents of the same library shelves, as and Son. 2 Roland Williams,’ A Dialogue of the Knowledge of the Supreme Rowland Williams a hundred years previously. Lord, in which are compared the claims of Christanity and For the writer’s part, he deeply regrets not reading Hinduism, and various questons of Indian Religion and Literature Rowland Williams’ publications as an undergraduate at fairly discussed,’ Cambridge, Deighton Bell and Co., London, Bell Lampeter. At the time vigorous arguments between high and Dalby, 1856. and low church took centre stage whilst both factions were united in castigating ‘modernism.’ In retrospect, the

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Vol. 36 No. 2 May - August 2020 51 Letters

politics—in particular, how moral courage can help guide Are monks allowed politics in our society. In central Yangon, there’s a monument of a monk who to be involved in politics? fought against British rule in Burma. A similar monument exists in Sri Lanka. It’s ofen said that our country was never I’m delighted that you, a young novice, shared your views a colony. But our ruling elites have built internal colonies. with me. I sympathize with you. One of our country’s big Tey could be worst than Western colonizers. We need to mistakes, especially afer the 1932 Revolution, was the fght against them too. Today, the ruling class is oppressing failure to educate monks and novices about the possibility us in the guise of democracy. You must try to understand of their involvements in politics. the working of the deep state in the country. Tus far, we have only told them not to be involved in Like lay people, monks don’t have to shy away from politics. But this is a big lie! Many monks, including the politics. Monks are part of the demos too. We need to abbots of various temples, are not neutral politically. In fact, expose how corrupt and unfair our justice system is. It’s they are canvassers of political parties. Tis is partly because always siding with the powers-that-be. It’s indiferent to the their temples rely on fnancial donations from powerful most elementary rights and freedom. When the people are politicians. Ofen, these monks are politically naïve and are awakened democratically, the dictatorship cannot last for the pawns of their political patrons. long. Former premier Chatichai Choonhavan once said I hope you fnd my answer helpful. Monks can be part that “monks are the most expensive party canvassers.” On of a movement that rekindles the fame of democracy in the this view, monks can be involved in politics as long as they country. remain in the background. But should we not also allow monks to play a political role publicly? Respectfully, Let’s look at Tibet for comparison or inspiration. Tibet Sulak Sivaraksa is a Buddhist country like ours. Te previous prime minister of Tibet was a monk—a very disciplined one too. A monk could serve as premier! Dear Ajan Sulak Sivaraksa, Politics is about power. If monks and novices know how politics works, then they will be able to identify which It was so so nice to see you with His Holiness the Dalai political parties are truly working for social justice. Lama in Dharamsala. I was so overjoyed for this Monks and novices are told simply to not get involved experience. You look great and healthy. in politics. Rather, should we not say instead that they can I and my wife Tsering, we are still in Boulder, be politically involved as long as they are mindful, are Colorado and doing well and healthy. Tsering decided to buy a house, so fnally we are settled in Boulder. We also conscious of what they are doing, steadfast in their moral have a nice guest room, so if you ever visit Boulder, you discipline, etc.? Don’t monks also have a duty to speak the can stay with us. truth and warn the people? If your situation allows, I would like to pay a visit In Sri Lanka, several monks were elected into to Tailand to pay homage to you from me personally & parliament. At frst, I had reservations about it. But when I on behalf of Tibetans. Te concerts will be “A Heart Felt got to know Ven. Rathana Tero, I changed my mind. He Tank You to Ajan Sulak Sivaraksa for Being the Greatest had used nonviolence and truth-telling to remove the Supporter for Tibet in Tailand.” If your those friends president from power. When someone donated a large plot can put up some concerts, I have open dates in this year of land near his temple to him, he used it to farm organic afer May this year. I am not sure which email still works, vegetables. He even vowed to make all of Sri Lanka consume anyway I had to put all these # emails. only organic vegetables in ten years. Monks can do and say By the way, I saw you with His Holiness on this kind of thing. In our country, it seems that monks are YouTube TV. living a little too comfortably. Tey won’t even tell people not to provide oferings to the temple in plastic bags. With much love and respect from Nawang Khechog My suggestion is for you to form a study group with and Tsering. like-minded young monks and novices to learn more about

52 Obituaries

courses and events many inspired by Dorothy’s wisdom on inner listening and cocreation with nature. Dorothy Maclean In 2005, Pracha Hutanuwatr, published an article in Tai 7 January 1920 - 12 March 2020 about the Findhorn Foundation. A Tai NGO invited Dorothy to Tailand to consult with the rice devas to see what they thought about chemical farming. Accompanied by her close by Jane Rasbash, Findhorn Ecovillage, April 2020 companion Judy McAllister they joined a series of events with academics, indigenous elders, local farmers, NGO workers. Farmers and indigenous elders, in particular, respected Dorothy’s work that resonated with traditional ways of living where the spirits of nature are honoured. Dorothy gently explained the need to tune into nature for themselves rather than to ask direct questions. I was honoured to join Dorothy for part of this journey where she also fulflled a lifelong ambition to ride on an elephant. Dorothy turned 100 years old in January 2020 and a big celebration to honour her life was held in February at the ‘When a smile touches our hearts, when the forest stills us to Universal Hall, Findhorn. She passed away peacefully on 13 March with Judy at her side who said, peace when music moves us to rapture. When we really love, ‘What we can all gif to Dorothy now is our love, our laugh or dance with joy. We are at one with the angels’ gratitude and blessings of freedom.’ Her life experiences are told in books including To Hear Dorothy was a beloved co-founder of the Findhorn Foundation the Angels Sing (1980), To Honor the Earth (1991),), Come a spiritual community in Northern Scotland. Born in Canada Closer (2007) and Memoirs of an Ordinary Mystic (2010). she was always an adventurer with a deep love of nature and an early interest in Sufsm. She went on to work in Panama, New York and London as a secretary for British Security Services and during WW2 for British Intelligence. In the 1950s she met mystic Sheena Govan who was Rev. Shokan Okano infuenced by the Moral Rearmament Movement that focused on following God’s Guidance and dedication to the Christ 2nd President of Within. Tere she met fellow Sheena followers Eileen and Peter the Kodo Kyodan Buddhist Fellowship Caddy. Te three went on to run hotels together using these spiritual principles. Passed at 2:16 p.m., 15 September 2019, Age 93 In the early 1960s they were fred from a hotel and moved into a near-by rundown caravan park by Findhorn Bay in the barren sand dunes. Tis was the start of the Findhorn Foundation Community. Working alongside the Caddy’s Dorothy followed her inner guidance connecting with the consciousness of nature that she called devas. Tis cocreation with nature contributed to the famous Findhorn garden celebrated for giant cabbages. News spread far and wide and many more came to join the small community. Dorothy lef in 1973 to return to North America where she co-founded along with mystic David Spangler the Lorian Association. Over the years she was a regular visitor to the Findhorn Foundation sharing her wisdom and returned to live in the community Born in Tokyo in 1925, Rev. Shokan Okano was the eldest son fulltime in 2009 blessing us all with her presence. Over the of Rev. Shodo Okano (1900-78) and Rev. Kimiko Okano (1902- years the Findhorn Foundation has grown into the largest 76), the co-founders of the Kodo Kyodan Buddhist Fellowship ecovillage in the UK with thousands of visitors attending based in downtown Yokohama. In 1951, he graduated from

Vol. 36 No. 2 May - August 2020 53 Obituaries

Waseda University Graduate School and then spent eight years at the illustrious Manshu-in Monzeki temple of the school in Kyoto studying the three great commentaries on the Peter Koret Lotus by Chinese Master from former Chief by Sulak Sivaraksa Priest Koin Yamaguchi. From 1962-67, he was a researcher in comparative religion at Clairmont Graduate School in We are deeply saddened to California, USA. inform you that Peter Koret In 1975, he was inaugurated as the 2nd President of Kodo passed away peacefully on 9 Kyodan. He oversaw the rebuilding of the main temple located April 2020, at Ramkamhaeng in downtown Yokohama, which included the Main Hall of Hospital. He was 59 years old. Worship, the Mausoleum of the Founder Presidents, and the Peter was an American Mahakala Hall. He also established branch temples in Shizuoka, educationist who had long Aomori, and Fukushima, and relocated the former Main Hall lived in Siam with his Tai of Worship from Yokohama to the Tohoku Branch Temple, wife. He liked to teach English to Tai students and Tai to displaying an inexhaustible energy for the development of the non-Tais. denomination. In 1986, to commemorate the 50th anniversary His important book is, Te Man Who Accused the King of of the founding of the denomination, he inaugurated the Maitri Killing a Fish, which was published by Silkworms Press in (“loving kindness”) Movement, which adopted the 5 Practices Chiang Mai. of Compassion that aspire to build a society in harmony with Also, he translated the story of Bandit Aneeya into nature and the co-existence of all peoples. Upon his death, he English. Te latter is a writer who was accused of lese majeste. was given a posthumous name by Rev. Koei Morikawa, the He found a lot of bail money to help Bandit as well. In other 257th Chief Priest (Zasu) of the Tendai school. words, Peter was a staunch defender of human rights. On September 19, a wake service for close relatives, He sufered from brain cancer and was hospitalized for friends, and followers was held at the Main Hall of Worship in almost six months. Yokohama with 600 people in attendance. At the service, the He expected a simple funeral and didn’t want people to second son of Rev. Okano, Prof. Hirotaka Okano of Tokyo Jikei know of his passing, especially at this time of the pandemic. Medical School, spoke about his father’s fnal moments. “He Peter Koret led a quiet life all his life. But he was a truly spent his fnal days peacefully being watched over. In the fnal honorable person. moment, he lost consciousness as he fell into a peaceful sleep and his breathing became slower and slower until it stopped. He was exceptionally calm and at ease.” Rev. Rinko Okano, his wife and the 2nd Vice-President Arief Budiman of Kodo Kyodan, who walked by his side for 60 years, also 3 January 1941 – 23 April 2020 ofered some words, “Te one thing above all I have learned from him is a faith in which ‘we must return to the mind of the by Sulak Sivaraksa one vehicle [of the Lotus Sutra].’ Tis is the teaching of how all living things will become buddhas.” She then concluded by Arief Budiman was one of saying, “I am grateful to everyone for their praise and kind my Indonesian friends. He words for the life work of our 2nd President.” was slightly younger than On September 20th, a private funeral was hosted by his me. he wrote a festschrif son, Rev. Shojun Okano, the 3rd President of Kodo Kyodan. At article on me and it was the end of the service, he ofered the following words, “I would published in Socially Engaged like all of us to diligently devote ourselves to maintaining the Spirituality, a volume edited teachings, community, and temple facilities developed by our by David W. Chappell. Sub- 2nd President in order to carry on his legacy and the task of sequently, this book was also translated in Tai. encouraging people to cultivate their buddha-nature in this In the chapter, Arief called me, “an exemplary public new age we are facing.” intellectual.” But he was not full of praises for me. He also wrote as a real kalyanamitta because he was critical of me. Not that many people could write like him.

54 It was a relatively short article. Arief was very concise Harvard University, and eventually to the University of and precise in what he said. Afer explaining my public role, he California, (though I forgot which campus exactly). compared me to other Southeast Asian intellectuals. It was very In my opinion, Arief was invaluable as a friend and perceptive. Arief himself was a progressive intellectual - even human being who had devoted his life to social justice. He more than I am. I’ve followed his life and work since he was had admirably contested Western domination. living in Indonesia, and then completed his PhD in the US. He Terefore, when Pracha Hutanuwatr launched a book returned to teach in Indonesia for many years. But the project to promote the ideas of Asian intellectuals who authoritarian political environment was not conducive for his challenged the West, I immediately suggested that Arief social activism. As a result, he moved to teach at the University Budiman be included in it. Te book was eventually published of Melbourne, Australia. as Asian Future. Tere’s a Tai translation of this book as well. I had visited Arief when he was living in Australia, Te passing of Arief Budiman flls me with grief. Indonesia, and the United States. In the US, he was initially However, I can fnd a little solace in the fact that he was a studying at Princeton University. His view that Cliford Geertz’s ‘mortal’ whose life needs to be known by Tais and non-Tais. work was already outdated for understanding Indonesia was It’s because of people like him that the torch of santi pracha against the grain of the time. Terefore, he had to move to dhamma is carried into the future.

Buddhism, Education and Politics in Reviews Book Burma and Thailand by Khammai Dhammasami

Reviewed by Sulak Sivaraksa

describes monastic education along with Satsadaram) is the only place where the political background in Burma in members of the Chakri Dynasty would fne details. Te section on Burma ends be ordained. For members of the Tai with King Mindon; that is, prior to royal houses, it’s considered contemptible Burma’s defeat and annexation by the to be ordained elsewhere. Te case of British Empire. Prince Janjirayuwat is illustrative. He was In short, this book is an ordained at Wat Suthat and was seen as indispensable resource for anyone being a bit of a weirdo. interested in Buddhism, monastic Te book’s penultimate chapter is I understand that Khammai Dhamma- education and politics in Burma during entitled “Idealism and Pragmatism: sami, the author of this book, is a the said period. Dilemmas in the Current Monastic Buddhist monk from Shan State who is In the part on Tailand, the author Education Systems of Burma and well-versed in not only Tai and begins with politics, monastic education Tailand.” Te author compares the Burmese, but also Pali and English. He is and ecclesiastical administration in the ideals of monastic education with the now teaching at Oxford University. early Ayutthaya period. He then moves current realities in both countries. As evident from the title, this book on to deal with monastic education in the In conclusion, the author provides is about Buddhism, education and Rattanakosin Era, ending with the national a quick and easy-to-grasp historical politics in Burma and Tailand from the integration process under Rama V. summary and refects on the possible 17th century to the present. It is the best In this section, I disagree with the paths to the future. I hope that someone book on this subject matter to date. author only on some minor points or will translate this book into Tai. It will In the frst chapters of the book, details. For example, Vajirananavarorasa be an eye-opener for many of us who are the author touches on monastic (the tenth Supreme Patriarch) wasn’t interested in Buddhism in Tailand and education from the time of the Kingdom ordained at Wat Bowonniwet. Rather in our closest neighboring country. of Ava to the period of absolutism. He Wat Phra Kaew (or Wat Phra Si Rattana

Vol. 36 No. 2 May - August 2020 55 Book Reviews

Roar: Sulak Sivaraksa and the Path of Socially Engaged Buddhism

by Matteo Pistono

Reviewed by Jordan Baskerville

Anyone with an interest in religion when H.H. frst visited Tailand in and social change will likely fnd 1967. Sulak has been a tireless inspiration from the immensely promoter of for active life of Sulak. Ajahn Sulak has decades and worked to bring the been and continues to be a leading Tibetan leader to Siam. During one fgure in the global socially engaged encounter, Sulak reveals that he was Buddhist movement and has, asked by the Dalai Lama to teach Author and INEB Executive throughout his lengthy career him about structural violence (217-8). Committee member Matteo Pistono founded a number of organizations Overall, the book is an excellent has done a commendable job of designed to mitigate structural introduction to the life, thought and summarizing the life and work of violence and the resulting social eforts of Sulak Sivaraksa but is not Sulak Sivaraksa in the recently sufering. without certain limitations. Sulak released biography Roar: Sulak A portion of Roar covers has written dozens of books and Sivaraksa and the Path of Socially material previously written about articles in Tai unutilized in Roar Engaged Buddhism. Despite Pistono in Sulak’s autobiography Loyalty that could be incorporated in a more not speaking or reading Tai, readers Demands Dissent: Autobiography of extensive future biography. Moreover, will come away knowing the basic a Socially Engaged Buddhist. Despite Pistono spoke exclusively with contours of Sulak’s life and this, we learn important details Sulak’s English speaking colleagues, philosophy of socially engaged about Sulak such as his promotion of leaving Tai language voices absent Buddhism. While researching the the arts and his personal life. from this narrative. book, Pistono traveled to a number Chapters nine and ten ofer the For those interested in learning of locales in order to interview most interesting, original material in more about Sulak’s ideas and individuals who know Sulak well the book. Chapter nine provides a intellectual infuences, I recommend enough to ofer a range of astute lengthy account of Sulak’s reading Roar alongside Hidden away comments. relationship with Tich Nhat Hanh in the folds of time: the unwritten Not all of the remarks are that includes rare critical comments dimension of Sulak Sivaraksa as well hagiographical – readers will fnd by Sulak on Tich. Sulak feels that as Suraphot Tawessak’s Buddhism, insightful, constructive criticism Tich has, over time, strayed from Monarchy and Democracy: A Critical about Sulak from individuals like his activist approach of the 1960s Look Trough the Lens of Sulak historian Nidhi Eoseewong (p. 227) and 1970s and remarks “Tay’s Sivaraksa, the Siamese Intellectual. and others. Furthermore, scattered [Tich] approach has become too Both books are translations from throughout the book are a series of dreamy … structural violence is not Tai works that ofer nuanced quotes by Sulak himself. In Roar’s going to melt away if all we do is glimpses into Ajahn Sulak’s thought acknowledgements, Pistono writes concentrate on our breath. It doesn’t world and the people who inspired that the book “was written for work like that!” Te tenth chapter his work. socially engaged spiritual explores Sulak and H.H. Dalai practitioners around the world…” Lama’s long relationship beginning

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from this book, which sparked my Resistance and Unity: Chinese Invasion, curiosity to read the book. Some of these insights were not known to me Makchi Shangri Lhagyal, and a History of while I was growing up in the Tibet (1947-1959) Tibetan community in India and in my high school textbooks about by Tashi Gelek, Dorjee Damdul, Tashi Dhondup Tibetan History from 1947 to 1959. Subsequently, I suggested that we Reviewed by Dr. Tenzin Rabgyal should ofer this book to Ajarn Sulak, a great scholar, supporter of Tibetan Meeting with Mrs. Tsering Yangchen’s father Shangri Lhagyal cause in Tailand, and a close Yangchen afer thirty-fve years since when I was a child. He taught us confdant and friend of His Holiness our last meeting in 1982 was Tibetan writing and reading, to play the Dalai Lama. overwhelming. Having grown up kids games, and to do physical Te following day during our together in India, she was like my exercise on rough roads and felds. visit, Tashi Gelek and Tsering elder sister. I was extremely moved On this day, I had one of the Yangchen ofered the book to Ajarn when she mentioned the book: most memorable discussion with Sulak. Ajarn shared his experiences Resistance and Unity, written about Tashi Gelek, such discussion I had and engagement of International the historical contribution of her late afer a long time. We found multiple Engaged Buddhist Network (INEB) father Shangri Lhagyal to our common understanding in diferent in the region including Myanmar Tibetan history. global and local issues related to and its contribution in the Asian Te book is written by Dr. resistance and unity to practicing regions since the last thirty years. Tashi Gelek, Mr. Dorjee Damdul, Buddhism in our daily lives. Ajarn also shared with us his recent and Mr. Tashi Dhondup. In fact, Mr. Tey shared their journey of visit to Dharamshala and meeting Tashi Dhondup had personally initiating and writing of this book. with His Holiness together with the ofered this book to Holiness the Teir sojourn took them fve years INEB members. Dalai Lama, to two ministers of and seven months from twenty pages Ajarn advised me that my sons Central Tibetan Administration of verbal transcripts of the two audio should learn Tibetan language (CTA) in Dharamshala, India, and to tape cassettes of Shangri Lahgyal to especially writing and reading. Ajarn other dignitaries at the CTA. Tis 400 pages covering the period of also gave us his autographed book book was launched in Switzerland in Tibetan history from 1947 to 1959. written by Mathew Pistono. Ajarn the USA. At the end of January 2020, Te support from her siblings, asked me to write a book review of there are two more book talks relatives, and other Tibetan and Resistance and Unity to be published scheduled in Washington DC, with non-Tibetan alike were helpful and in the up-coming quarterly magazine International Campaign for Tibet appreciated and are acknowledged of INEB’s Seed of Peace. He showed and New York City at Tibet House in the book. Tis book is foreworded us around his home. Both Tashi US. and edited by Prof. Carole Gelek and Tsering Yangchen were Following this insightful McGranahan, a renowned historian very impressed and delighted to meeting, we met again with Tsering and anthropologist in the witness and experience Ajarn’s Yangchen, husband Tashi Gelek, and contemporary Tibetan history and determination to maintain his son Tsering Tashi along with my politics from the University of traditional house in Bangkok in the family. I was surprised and Colorado, USA. middle of modern concrete jungle. emotionally touched when Tashi During the discussion, Tashi Te book Resistance and Unity: Gelek presented me the book. I knew Gelek shared some of the insights Chinese Invasion, Makchi Shangri

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His Holiness the Sixteenth and his entourage a safe passage to exile in India; help ofered to Rinchen Dolma Taring’s safe escape to India. Te Taring family played an important role in the establishment of Tibetan schools in exile and leading roles in CTA. Tis book stipulates many new insights and the facts which were not well documented earlier such as the making of Te Seventeen Point- Agreement given on pages 93 to 99, debate on the critical decision on Tashi Gelek & Tsering Yangchen present book to return of His Holiness Dalai Lama to Ajarn Sulak Sivaraksa Lhasa or exile to the USA in 1951 on pages 107 to 108, and Chinese First Lhagyal, and a history of Tibet (1947- history which are overlooked in Five-year plan for Tibet on pages 121 1959) springs the insight about the some of the Tibetan history books to 122. In addition to the leaders of resistance by Tibetan people and especially from the year 1947 to 1959. Chushi Gangdrug such as Andrug unsung Tibetan heroes from the Te language in this book is Gompo Tashi, it also includes oppression of Chinese People smooth, simple, easy-to-read, and sacrifces of other unsung heroes, Liberation Army (PLA) from 1947 understandable for readers of all unknown among the second to 1959. At the same time, the book ages. To ease the understanding of generations of Tibetan inside and highlights the unity among the the Tibetan names, the authors have outside Tibet, such as Kharnang’s people of three regions of Tibet provided the transliteration of Pon Gyakong Tsering Wangyal, Yoru against the Chinese Communist Tibetan names at the beginning of Wangyal and Nyatso Wangyal (I call oppression and suppression and its the book. Readers can feel the these heroes “Abimanyus of Tibet.” illegitimate occupation of Tibet. It journey of Shangri Lhagyal through Abhimanyu was a young prince also reveals the sacrifces and his twenty testimonies included in character of the ancient Indian epic contribution of Makchi Shangri this book. Readers will be energized Mahabharata), Ngyatos Wangyal, Lhagyal and his personal journey while reading about how a successful Dorjee Pasang, Fearless women-led from a businessman to a protector of Tibetan businessman turned against revolt by Dorjee Yudon (I called her Tibetan culture, values, and religion the Chinese political and religious Jhansi ki rani of Tibet. Jhansi is great from the brutalities of the PLA. oppression. women freedom fghter in India), and Te book is well written with Te Shangri Lhagyal’s decision others. detailed facts, proper indexes, to join the resistance movement is Another interesting aspect to citations, references, and the fow of clearly stated in the eighth testimony know is why the United States, the stories from 1947-1959 are well- on page 150. His victory in the Battle Britain, Canada, and India were not structured. Tis book has ffeen of Dra is revealed in chapter nine. willing to support the Tibetan chapters beginning from Shangri Some of his important contributions request: urging United Nations (UN) Lhagyal’s life in Tibet and ending at are also revealed in diferent chapters to intervene against the PLA why Shangri Lhagyal’s story matters. with testimonies such as ofering of aggression. Tough, El Salvador Tere are some new fndings in Tibet necessary support and help to escort rallied the Tibetan cause to the UN,

58 Book Reviews but the US delegate to the UN stated CIA’s involvement in Tibetan causes Our Chinese moderate thinkers that, “USA support the El Salvador’s from 1955 to 1974. One of the crucial and researchers can further research request but did not want to take contributions of Athar and Lhotse in on this and can provide good policy action.” In addition, the suggestions sending valuable information about recommendations to the current made by the Sardar Vallabbbhai the intelligence of the escape of His Chinese government to beneft the Patel to the Prime Minister Nehru Holiness from Tibet to the US One Belt, One Road policy (OBOR) are also stated in the book. government played a very signifcant of the current government. Another Te book also revealed how role in achieving asylum in India. example, the point seven in the Mao Zedong “Continuously devising Te book also disclosed that agreement stated that, “religious and implementing strategies to take social justice was not given to belief, customs and habit of the total control of Tibet” even though Shangri Lhagyal’s at the later stage of Tibetan people shall be respected, and China entered the Korean war. It also his life in exile. Tis is not only to lama monasteries shall be protected. includes the Mao Zedong’s industrial him but to all other unsung Tibetan Te central authorities will not afect experiment in the form of the Great heroes. Tis is mainly internal a change in the income of the Leap Forward, which resulted in politics of Tibetan in exile. Tis monasteries.” devasting famine and deaths of indicates the lack of visionary leaders In practice and in the ground millions of Chinese people including among Tibetans, and the trend is still level, historical data from the various Tibetan in 1958. continuing these days. Tis book can other sources indicated that it was Te establishment Chushi have major impact on the current never implemented for the last sixty Gangdrug is explained well in the generation living inside and outside years in the Tibetan region. Contrary, book. In abstract, readers can learn of Tibet and to the future generation it happened the opposite of what was that the naming of the organization to think and act proactively, and to written and what was implemented. did not originate from the eastern be more visionary then only looking Policy makers from both the Central Tibetan region, but from involvement at the operational level for the Government and local government of all the three regions of Tibet. betterment of Tibetans inside Tibet in China should have dialogues with However, motivation of the and Tibetan diaspora around the the local Tibetans and the CTA to establishment of Chushi Gandrug world. bring the peace in the Tird Pole of sprang from the uprising and Tis book could have policy the world before it becomes far too resistance fghting in diferent places implications for CTA and the late. from the eastern region of Kham and Chinese government provided both Te last chapter of the book Amdo as PLA frst entered and the government come to the dialogue can help the policy makers at the attacked from the east. At the same and revisit the Seventeen-Point CTA and in China to revisit and re- time, they lacked proper coordination Agreement without any prior think in handling the Tibetan ethnic and well-organized operation conditions. Tis book can also group at a domestic level and in the management of resistance against infuence researchers to carry out global platform as China’s infuence the PLA attacks. Te detailed policy research from the Seventeen- is growing in the region. If China planning and contribution of Chushi Point Agreement. For instance, point does not govern its minorities with Gangdrug in arranging the escaping three in the agreement stated that, respect, it will surely trigger future route of His Holiness Dalai Lama “the Tibetan people have the right to instability in the region. from Tibet is well explained in exercise national regional autonomy chapter eleven. Andrug Gompo under the unifed leadership of the Tashi played an instrumental role in Central People’s Government.” For this establishment. the last sixty years, this has not Te book also shed light on happened.

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