Review of Roar: Sulak Sivaraksa and the Path of Socially Engaged Buddhism

Home , Ajahn Pasanno, Cheng Yen, Dipa Ma, Engaged Buddhism, Maechi, Pomnyun

Contents

Vol. 35 No. 3 September - December 2562 (2019)

Publisher 3 Editorial Note INTERNATIONAL NETWORK OF ENGAGED BUDDHISTS (INEB) 5 Country Reports 5 What is American Teravada Buddhism in the 21st Editorial team Century? / Derek Pyle Sulak Sivaraksa (Advisor) Harsha Kumara Navaratne (Advisor) 15 In Myanmar, Buddhists Ofer White Roses to Muslims Somboon Chungprampree (Editor) During Ramadan / Tant Sin Teodore Mayer (Assistant) 16 Ten Years of Empowering Female Monastics: Bhutan Nuns Arjun Kumar (Assistant) Foundation Extends Reach with New Training Center Rita Litwiller (Assistant) Dhanakhorn Tongdeang (Assistant) / Craig Lewis 19 Tich Nhat Hanh Honored with Global Peace Prize Cover Justin Whitaker Ven. Ming Yi / Te abbot of Hongshi College, Taoyuan, Taiwan. 20 ‘Lighting the Mahabodhi’ - An Ofering to the Sacred Mahabodhi Mahavihara Lay-out Bangkok Communities: New Spirit – Te Human Touch Surapong Petnamlai 21

Distributed by 24 INEB Suksit Siam 24 Culture of Awakening – Cultivating and Harvesting 113-115 Fuangnakorn Rd., Wisdom - INEB’s 2019 Bienniel Conference / Editor’s Team Bangkok 10200 Jungto Society Organizes Korean Study Tour for the Tel. (662)2259536-40 26 [email protected] International Network of Engaged Buddhists / Craig Lewis Baht 100 per issue 29 International Young Bodhisattva Training for Spiritual Suggested annual subscription US $50 Resurgence and Social Transformation Payment info: / Ven. Pema (Karen Schaefer) • A cheque payable to “INEB”. Personal cheques from the UK, US, 33 School for Wellbeing and Euro are accepted. 33 CURLS 2019: the Rise of Earth Trusteeship • Paypal, please go to the INEB website. 36 Sulak Sivaraksa Seeds of Peace 36 Te Meaning of Kraisak Choonhavan 666 Charoen-Nakorn Road, Klongsan, Bangkok 10600 Siam 38 How an Activist Buddhist Convinced Tai King Law on Tel. (662)860-2194 Insulting Monarchy Was Being Abused / Peter Janssen Fax. (662)860-1277 [email protected] 42 Articles www.inebnetwork.org 42 Buddhism, Human Nature and Tropical Rainforest Seeds of Peace is published thrice annually Conservation / Nigel Crawhall in January, May and September, in order to 48 Advancing Inter-Religious Dialogue Project (SEA-AIR) promote the aims and objectives of the International Network of Engaged Buddhists Initiates Research and Fellowship Activities To Enhance (INEB) and its members around the world, Freedom of Religion or Belief - FoRB in South and South- and the organizations under SNF including east Asia / Philip Gassert the Spirit in Education Movement (SEM) and the School for Wellbeing Studies 50 Toward a Tai Feminist Movement: and Research. Ouyporn Khuankaew / Caitlin Dwyer

2 Editorial Note

(IWP), based in Chiang Dao, Tailand, and how Bhutanese 53 Event nuns are being empowered through their new training center located on the outskirts of Timphu. Some of Dr. 53 Te 100th Birth Anniversary of Margaret Smith Tashi Zangmo’s personal story (Director of the Bhutan Ungphakorn / Kasidit Ananthanathorn Nuns Foundation) is included in the article. Both women have overcome violence in some form – domestic violence Letters 55 and structural violence, which has been part of their journey to liberate and empower Buddhist women. 56 Obituaries Venerable Tich Nhat Hanh, one of INEB’s esteemed Judith Collignon 56 patrons and close friend, has been honored with a Global 56 Sogyal Rinpoche / Craig Lewis Peace Prize in the category of ‘Outstanding Inner Peace.’ We send him our best wishes. Nigel Crawhall wrote an 57 Book Reviews illuminating article about the relationship between 57 Gender and the Path to Awakening: Hidden Buddhism, human nature and tropical rainforest Histories of Nuns in Modern Tai Buddhism conservation which provides insights for all of us. A project to light the Mahabodi temple in Bodhgaya, India, is / Sulak Sivaraksa underway from which all spiritual pilgrims will beneft. 58 Portrait of a “Collaborative Hero” Review of Please read the reports about INEB’s study tour to Roar: Sulak Sivaraksa and the Path of Socially South Korea organized by the Jungto Society, the young Engaged Buddhism / Jonathan S. Watts Bodhisattva training in Taiwan, and the School for Wellbeing Studies and Research – CURLS summer school along with the Earth Trusteeship workshop. We are happy Editorial Note to announce that the Jungto Society will be hosting study tours on an annual basis, and Venerable Chao Hwei has We are looking forward to seeing many of you at INEB’s agreed to host the young Bodhisattva training in Taiwan biennial conference, October 22 – 24, hosted by the Deer Park annually during the last 2 weeks of May each year. We Institute in Bir, India. It is in this beautiful location in the greatly appreciate the valued ongoing support of Ven. Chao foothills of the Himalayas we will renew our commitments to Hwei and Ven Pomnyum Sunim for making it possible to the work of engaged Buddhism. Please visit our website for continue these vital INEB activities into the future. more information, as well as read the article about the We also welcome the team from the Network for conference and poster on the back cover of this issue. Religious and Traditional Peacemakers, who are sharing the Tis issue has some inspiring and diverse articles ofce space as they oversee the European Union funded beginning with an overview and analysis of the path and project Southeast Asia Advancing Inter-Religious Dialogue status of Teravada Buddhism in America by Derek Pyle. and Freedom of Religion or Belief – SEA AIR FoRB. Please Tis 21st century perspective describes the history of read their report on the status of the project. Another article Buddhism in America and its various infuences and provides news about the International Forum for Buddhist- streams. Te gesture of Myanmar Buddhists giving White Muslim Relations. Roses to Muslims during Ramadan provides a welcome and Peter Janssen’s article gives a new perspective about inspiring action led by Buddhist monk Bandatta Seidatta, how Ajarn Sulak, as a Buddhist activist, infuenced the Tai also known as Asia Light Sayardaw, who created the White king to drop l’ese-majeste’ charges against him, followed by Rose Campaign as a way to rebuild social cohesion among King Vajiralongkorn writing letters to the Supreme Court Buddhists and Muslims in Myanmar. and Attorney General requesting that no further cases be Other inspiring articles share about how Buddhist accepted. However, the law has yet to be changed. women are infuencing the feminist discourse in Tailand We also invite you to read the book reviews and and Bhutan. Two separate articles share the story of Tai obituaries of dear friends. feminist Ouyporn Khuankaew, founder and lead trainer for We send you our best wishes and look forward to the International Women’s Partnership for Peace and Justice seeing some of you at INEB’s 2019 conference in Bir, India.

Vol. 35 No. 3 September - December 2019 3 The International Network of Engaged Buddhists’ Statement Regarding the Situation in Hong Kong 09 September 2019

As the International Network of Engaged Buddhists (INEB), provide humanitarian assistance beyond political positions. we have members who represent a wide variety of peoples We also wish to seek to work on longer term solutions, across Asia as well as in other parts of the world including which include: the Americas, Europe, Oceana, and Africa. We also have members and close friends who are not Buddhist among Appropriate economic development for Hong Kong that other faith traditions and beliefs. does not exacerbate class divisions In regards to the extremely difcult situation in Hong Right governance in which local, regional, national, and Kong recently, we are deeply concerned for the immediate international interests are harmonized to avoid the sufering of people who are facing violence on a daily basis. exploitation of others and ensure civil and human rights We are also deeply concerned about the structural and are honored as part of the system. cultural roots of this sufering. Cultural and ideological inclusivity which forms the root In this way, we would like to express our commitment of a non-violent society so that the long history of Hong to engaging in the situation in Hong Kong in a compassionate, Kong as a diverse and international city can continue to holistic and thoroughly non-violent manner. thrive. We will seek through our networks to end the violence on both sides of the confict. As Buddhists, we fnd violence We invite any partners who resonate with these goals an unskillful way of dealing with confict which also leads to to reach out to us so that we can continue to build bridges intolerable levels of immediate sufering. We look forward to and human connection to resolve this crisis. the Buddhist monasteries and groups in Hong Kong to

4 Country Reports

What is American Theravada Buddhism in the 21st Century?

Derek Pyle 13 March 2019 Two young boys receive temporary ordination — See Lion’s Roar for references - https://www.lionsroar.com/ a common rite of passage in many Southeast theravada-buddhism-america/ Asian communities — at Wat Kiry Vongsa Bo- pharam, in Leveret, MA, 2017. Photo provided by Te oldest lineage of Bud- Teravada is consid- Sakal Kim. dhism Teravada, is known ered an orthodox Buddhist for sharing the earliest re- tradition. It emphasizes ad- and refugee communities; While practicing in corded teachings of the herence to the teachings of and much more. alignment with the Buddha’s Buddha. Building on this the Pali Canon — the earli- To many traditional original teachings of libera- ancient lineage, Teravada est recorded teachings at- Teravadins, this larger tion is a common goal in today is innovative and di- tributed to the Buddha — framework is important. Teravada, between various verse. Derek Pyle reports on and its commentaries. Bhikkhu Bodhi, a leading teachers and practitioners the tapestry of communities Teravada is most common American Pali scholar and there are nuanced and ofen that make up American in Sri Lanka and mainland translator, is wary of prac- heated debates about how Teravada. Southeast Asia. ticing meditation “without this is best achieved. My In the United States, In North America, sufcient appreciation of intention was to survey this there is a rich and varied Teravada is ofen seen as the context in which these range without holding any range of Teravada teach- focusing on meditation. In techniques are set and single perspective as “au- ers, practices, and commu- truth, meditation is one as- [without] the principles and thoritative.” To ensure the nities. Tere are hundreds pect of the tradition, which auxiliary practices that range of teachings were of Teravadin temples, also includes important should accompany and sup- adequately represented, I monasteries, centers, and components, such as: port meditation practice.” relied on interviews and communities. - cultivating generosity In America, “Tera- direct quotes whenever To better understand alongside moral precepts vada” is also ofen equated possible. the landscape of American and ethical training; with Insight Meditation Buddhism, I interviewed - understanding karma and the “vipassana move- The Vipassana View more than two dozen senior and its laws; ment.” Tis is, in part, a ra- Vipassana, or Insight Teravada teachers in the - study of the Pali Can- cially-informed oversimpli- Meditation, is the medita- US. I wanted to draw a more on, its commentaries and fcation, as both of these tive form most ofen associ- comprehensive map of sub-commentaries; communities are predomi- ated with Teravada. It is American Teravada, but I - a range of community nantly white. Media cover- also the inspiration behind likely omit many important services, including outreach age of American Buddhism many secular mindfulness teachers and communities. I and social welfare pro- ofen marginalizes or out- teachings, such as Mindful- hope others will pick up grams; right ignores Asian-Ameri- ness-Based Stress Reduc- where I leave of. - support for immigrant can Buddhists. tion.

Vol. 35 No. 3 September - December 2019 5 Country Reports

Vipassana is ofen practice, insight meditation communities. Mahasi Say- stages of purifcation.” thought of as a tightly-de- (vipassana) and calming or adaw’s teachings have also Te center where Ashin fned meditation technique. tranquility meditation (sa- become popular in some Pyinnya Tiha teaches is a In truth, it is not a homoge- matha). But in a more tradi- traditionally Mahayana part of the America Burma neous teaching or tech- tional and canonical under- communities; for instance Buddhist Association nique but can refer to a standing, vipassana is not a one of the country’s most (ABBA), the U.S. afliate of wide array of practices, gen- type of meditation at all. senior monastics, Bhante the Mahasi Meditation erally geared toward under- “Vipassana actually refers to Khippapanno – also known Center of Burma. Like most standing the Buddha’s the direct seeing of the real as Hòa thượng Kim Triệu – monastic traditions in the teachings of the Four Noble nature of phenomena,” says ofen teaches the Mahasi U.S. and Asia, the ABBA Truths, the three marks of Bhikkhu Bodhi, “thus what Method to his Vietnamese- community is sustained existence, dependent origi- a person would practice are American students. through donations, while nation, and the eightfold meditation techniques that Mahasi Sayadaw’s meth- all ABBA activities includ- path, with the goal of liber- lead to vipassana.” od of teaching is known ing residencies and retreats ating the heart and mind. today as the “Mahasi Meth- are ofered free of charge. Some teachers emphasize Mahasi Sayadaw’s od.” It includes mindfulness Tis model of teaching is particular systems or meth- Revolution of breathing focused on the fundamental to the tradi- ods of practice, while others Venerable Mahasi Say- abdomen, mental noting, tional Teravadin frame- do not. adaw (1904-1982) was a and a very slow style of work: the Dharma is con- Tree particularly pop- great Burmese monk. At a walking meditation. Tis sidered priceless; therefore, ular vipassana lineages time when most Burmese system is outlined most there can be no cost associ- emerged in Burma during meditation techniques were clearly by Mahasi Sayadaw ated with it. Tus monastics the 20th century. Venerable taught to monastics only, in his book Te Progress of freely support the commu- Mahasi Sayadaw and U S.N. Mahasi Sayadaw and his Insight. Well-known within nity in a variety of ways, in- Goenka are well-known in students also instructed this system is Mahasi Say- cluding teaching. In turn, the United States for their thousands upon thousands adaw’s formal map of awak- monastics are deeply de- systematic approaches to of lay practitioners. Sharon ening, which corresponds pendent on the generosity intensive meditation prac- Salzberg, a well-known con- to commentarial Visuddhi- of lay community support tice. Te third teacher, the vert Buddhist American lay magga explanations of the – Teravadin monastics late Venerable Mogok Say- teacher authorized to teach path. cannot handle money, cook, adaw, is hugely popular in by Mahasi Sayadaw, ex- Ashin Pyinnya Tiha or even store food. Burma but his teachings are plains, “Te sociological teaches the Mahasi Method In this way, monastics not as well-represented in implications of what Mahasi at the Mahasi Satipatthana and lay practitioners alike the US. Sayadaw did were enor- Meditation Center in New cultivate the parami of Te Satipatthana Sutta mous — returning the pos- Jersey. “I teach mindfulness dana, which is translated as is held by many as the most sibility of liberation to lay meditation based on Maha- generosity, giving, or charity. comprehensive overview of people.” si Sayadaw’s way according Dana is not simply a fnan- traditional Teravadin med- Many of Mahasi Sayad- to the Mahasatipatthana cial or economic practice, but itation practices, yet these aw’s senior monastics have Sutta,” Bhante Pyinnya rather a way of cultivating same practices are subject taught in the United States, explains. “If the student fol- the heart, and cultivating to an array of practical and including the late Sayadaw lows the Mahasi Method or communities, through an technical interpretations. U Pandita. Some of these way of practicing,” says ethos of mutual interde- For instance, a well-known monks immigrated to the Bhante Pyinnya, “[they] pendence and responsibility. framework of Teravada United States, ofen oversee- can get the progress of six- While many American lay meditation distinguishes ing multiple Burmese- teen kinds of insight knowl- centers have modifed this between two basic types of American and multiethnic edge through the seven understanding of dana in a

6 Country Reports variety of ways, there are a teachers run the course, give few notable exceptions in- guidance to the students, cluding the communities meditate with the students maintained by Santikaro, and answer their questions.” Gil Fronsdal and Andrea While the centers do not Fella, and the centers in the track specifc demographics tradition of U S.N. Goenka, of their students, “there are all of which operate solely courses for diferent com- based on dana. munities based on language, including Khmer, Burmese, U S.N. Goenka, Hindi, Mandarin, Canton- Global Teacher ese, and Tai.” U S.N. Goenka (1924- In keeping with the tra- U S.N. Goenka and his wife, Elaichi Devi Goenka, 2013) and his teacher Say- ditional Teravadin empha- visiting Edmonton, Canada, on a North American agyi U Ba Khin (1899-1971) sis on dana, all centers are tour in 2002. Photo provided by Barry Lapping. were Burmese laymen who supported solely by dona- emphasized ten-day intentions. “An important princi- key to the method. taught a way of life,” Salz- sive meditation courses (re- ple in this tradition is that While U S.N. Goenka berg recalls U S.N. Goenka treats), primarily for lay no one should have to pay was his best-known stu- saying, a perspective which practitioners. There are for the teaching, and no one dent, the late German- is now key for many in numerous centers around should proft by it,” explains American Ruth Denison mainstream as well as secu- the world ofering courses Lapping. Course teachers was also a disciple of Say- lar Buddhism. in the tradition of U S.N. and volunteers do not re- agyi U Ba Khin, although Goenka (respectfully known ceive any fnancial compen- she eventually modifed her The Streams of IMS as Goenkaji) and Sayagyi U sation; students understand teachings in ways that di- and Spirit Rock Ba Khin, including twelve that everything they receive verged from her teacher. In 1975, the founding centers in the States. is from those who previous- Her women’s retreats were of Insight Meditation Soci- “Sayagyi U Ba Khin ly sat courses and they, in particularly popular among ety in Barre Massachusetts, and Goenkaji wanted the turn, have the opportunity LGBTQ women. “She of- catalyzed an extraordinarily Dhamma to reach as many to donate so others can re- fered a gateway, an open popular and infuential cur- people globally as possi- ceive the same benefts in door to the Dharma, to les- rent within mainstream ble… and Goenkaji prided future retreats. bians who might not other- American Buddhism. Jo- himself on teaching exactly At the beginning of wise have chosen to enter seph Goldstein, Jack Korn- what his teacher taught,” each course, students take into Buddhist practice,” ex- feld, Sharon Salzberg, and says Barry Lapping, the the fve moral precepts and plains biographer Sandy Jacqueline Mandell (née head teacher at the Dham- then develop a base of con- Boucher. Boucher adds that Schwartz), all of them Jew- ma Dhara Vipassana Medi- centration (samadhi) through Arinna Weisman, a student ish converts to Buddhism, tation Center in Shelburne anapanasati or mindfulness of Denison, was one of the were the center’s founders Falls, Massachusetts. of breathing. On the fourth frst teachers to ofer LG- and early core teachers. To- “Te teaching is pre- day, students begin vipas- BTQ-specifc retreats, co- day, IMS — along with the sented via audio and video sana practice. “Tey learn to taught by Eric Kolvig. Barre Center for Buddhist recordings of Goenkaji in move their attention sys- U S.N. Goenka was a Studies, the Forest Refuge, order to maintain the con- tematically through the major infuence on many and its de facto sister center sistency of the technique body,” says Lapping. Culti- Insight Meditation Society Spirit Rock in California — worldwide,” explains Lap- vating equanimity in re- teachers. “Te Buddha did serves as a hub for dozens ping, while “the conducting sponse to all sensations is not teach Buddhism, he of formally and informally

Vol. 35 No. 3 September - December 2019 7 Country Reports

Jack Kornfeld, Sharon Salzberg, Jacqueline Mandell, Te current IMS teacher trainees and trainers. Sit- and Joseph Goldstein in 1977 or 1978 at Insight ting L-R: Dawn Scott, Shelly Graf, Roxanne Dault, Meditation Society. From the personal collection of Andrea Castillo, Devon Hase, Jeanne Corrigal, Ra- Jacqueline Mandell. chel Lewis, Yong Oh, nakawe cuebas, Kamala Mas- ters (faculty), Tara Mulay, and Jessica Morey. Stand- ing L-R: Vance Pryor, Walt Opie, Neesha Patel, Devin Berry, Tuere Sala, Jozen Gibson, DaRa Wil- connected teachers, centers, framework of openness for liams (faculty), Matthew Hepburn, Rebecca Brad- and practitioners. Spirit my own practice and under- shaw (faculty), Joseph Goldstein (faculty), bruni standing.” Rock, in particular, has dávila, and Nolitha Tsengiwe. Photo provided by grown to become a major For Salzberg, the master IMS. player in the Buddhist laywoman Dipa Ma was world in its own right since “hugely important… She its founding in 1987. As was the person who told me able Ajahn Chah did not of- psychotherapy. In February Lion’s Roar reported in a to teach.” A close student of fer students a systematized 2019, IMS changed their 25th-anniversary profle of U S.N. Goenka, Jacqueline or standardized map of mission statement to refect Spirit Rock, the center was Mandell was encouraged to practice. In his book Bring- that the center is aligning by that time serving 40,000 teach in the States by Vener- ing Home the Dharma, Jack themselves with “Early visitors a year. able Taungpulu Sayadaw Kornfeld summarizes Ajahn Buddhism” rather than Blending Teravada and Dr. Rina Sircar. “Taung- Chah’s teachings as “using Teravada — a change that lineages is a hallmark of pulu Sayadaw taught by every experience as your could herald Theravada IMS and Spirit Rock. Im- temperament,” says Man- practice… opening up to reforms in the 21st century. portant early teacher-line- dell. “He individualized the each experience to see what In recent years a hand- ages included Venerable practices.” Te late Taung- is happening… learning to ful of IMS and Spirit Rock Mahasi Sayadaw; Anagarika pulu Sayadaw and Dr. Sircar let go… [and recognizing] teachers, organizing them- Munindra and Dipa Ma, were also important teach- the one who knows how to selves under the auspices of students of Mahasi Sayadaw; ers in Burmese-American rest in wisdom and equa- the Wisdom Streams Foun- Sayadaw U Pandita, a suc- communities. It was Sayad- nimity.” dation, have practiced and cessor of Mahasi Sayadaw; aw U Pandita who taught Both centers maintain taught under Burmese monk Venerable Ajahn Chah; and Sharon Salzberg the metta connections with monastic Sayadaw U Tejaniya. U S.N. Goenka. “Munindra practices that would later communities, and many Moushumi Ghosh, Say- was extremely open-mind- become a fxture at IMS and IMS and Spirit Rock teach- adaw U Tejaniya’s English ed in his approach,” says Spirit Rock retreats. ers also train in outside tra- translator, explains one of Goldstein. “I think that’s Unlike Mahasi Sayadaw ditions, including Advaitin, Sayadaw’s central teachings: where I derived that basic and U S.N. Goenka, Vener- Dzogchen, and Western “If you watch the breath —

8 Country Reports or anything else you might in other areas,” explains DaRa though both centers ofer Conversely, researcher be noticing — then you can Williams, one of the African- some signifcant scholarships, Chenxing Han is studying also know that there is the American teachers at the and formerly incarcerated the nuanced experiences of mind that’s watching the helm of these initiatives. persons can sit IMS retreats young Asian-American breath. And when you’re Many white teachers at at no cost. Buddhists. While not spe- watching the breath, you IMS and Spirit Rock, says Te centers’ underlying cifcally focused on Tera- can also know everything Williams, are also working economic models are a vadin communities, Han attendant to the breath, like to understand how intersec- modifed form of the tradi- highlights how many your feelings and your tionality informs their own tional Teravadin ethic — Asian-American Buddhists thoughts.” life experiences. “It’s been the retreat fees contribute to do not ft into easy typolo- hugely rewarding, for me the centers’ annual operating gies of experience or cul- Expanding personally,” says Joseph costs, while most teachers tural background. In her the Refuge Goldstein, “and also for the and some staf do not have Buddhadharma article “We’re In 1983, Jacqueline Man- institution, to see all the fxed incomes but are de- Not Who You Tink We dell formally lef the Tera- work being done — it’s been pendent on additional do- Are,” Han writes, “Te vadin tradition. Prompted tremendous.” nations (dana) ofered by young adult Asian Ameri- by the historical, as well as In recent years, the students and retreat attend- cans I spoke to are both evi- contemporary gender ine- growing number of POC and ees. Subsequent to the wide- dence and upholders of quality in Teravada Bud- LGBTQIA practice commu- spread infuence of IMS and American Buddhism’s mul- dhism, Mandell wrote about nities associated with IMS Spirit Rock, this model has tivocality.” her decision in the first and Spirit Rock have attract- been adopted by many of Many monastics who issue of Inquiring Mind. ed more and more young the country’s lay residential immigrate to the U.S. also “It needed to be said people to the practice. Te and nonresidential centers. hope to teach outside of from a place of leadership,” Against the Stream (ATS) their specifc ethnic com- Mandell reflects now. “I communities — ofen over- Changing munities but are unable to realized I had an ability to seen by hip, tattooed and Landscapes in do so, explains Ayya say something and maybe it streetwise teachers — were Asian-American Tathaaloka, a white Ameri- would make a diference.” also popular among young- Communities can bhikkhuni(a fully-or- Mandell’s push toward er practitioners until allega- Sri Lankan-American dained female monastic) equality heralded an impor- tions of misconduct by monk Venerable Bhante who spent many years prac- tant turning point in the founder Noah Levine sur- Seelawimala, of the Ameri- ticing in predominately development and expression faced in 2018 and the com- can Buddhist Seminary, Asian-American communi- of the Dharma at IMS and, munity disbanded. Some of says he is concerned about ties. “Especially amongst later, Spirit Rock. To this the teachers from ATS have decreased engagement in the younger monks, many day, both institutions strive started a new socially- younger Asian-American of them come wishing to to address inequality, diver- minded Buddhist group un- Teravada Buddhists. Te share the Buddha’s teach- sity, and inclusion. The der the name “Meditation ABS website writes that ings more broadly,” says organizations are now fo- Coalition,” which also prom- many monastics “lack suf- Tathaaloka, “but in so many cusing on addressing racism ises to attract a younger cient background in devel- places the connections are and increasing leadership demographic. All in all, oping communication skills not in place.” opportunities for people of there is an increasing focus with these immigrant chil- color and LGBTQIA people. on making teachings more dren who are growing up in Stalwarts of “Our lessons learned accessible to young people. America… mainly due to the American Jhana will increase the rapidity at Yet the cost of IMS and language and cultural gaps Jhana practice is an im- which we can integrate and Spirit Rock retreats remain between the monks and the portant set of traditional bring about transformation prohibitive for many, al- younger generation.” teachings not generally

Vol. 35 No. 3 September - December 2019 9 Country Reports

Taungpulu Sayadaw and Jacqueline Mandell in the A procession at Wat Kiry Vongsa Bopharam, lead by late 1970s. Photo from the personal collection of Jac- (R-L) Vipassana master Bhikkhu Jotannano, Bhik- queline Mandell. khu Dejapanno, and Bhikkhu Pamutto. Photo provided by Sakal Kim. found in mainstream mind- years.” In this method, met- Stephen Snyder served as- Venerable Matara Sri Nana- fulness communities. Jha- ta practice is ofen used to sistant teachers during rama Maha Tera. nas can roughly be under- develop jhana. some of Pa-Auk Sayadaw’s While following a clear stood as very deep and Burmese monastic Ven- residencies here, and they map of jhanic progression, particular types of samadhi, erable Pa-Auk Sayadaw’s continue to teach indepen- also outlined in his book or concentration — though teachings on jhana are dently in the States. Since Right Concentration, Bras- there are many nuances and largely systematized, corre- the depth of absorption re- ington allows students a important debates about sponding to the classic trea- quired by Pa-Auk Sayadaw range of methods for devel- the nature of that concen- tise Visuddhimagga and is quite difcult for many, oping concentration. Like- tration. In the United States, sutta maps of practice. In Rasmussen says, “Sayadaw wise, when moving from only a handful of teachers the States, Pa-Auk Sayadaw and his students encour- jhana to insight practice, specifcally teach jhana has many Burmese-Ameri- aged us to write Practicing Brasington encourages stu- practice. can as well as Malaysian- the Jhanas to outline the dents to use whichever in- Students sitting the an- American students, says method of frst obtaining sight method they prefer. “I nual IMS and Spirit Rock Tina Rasmussen, one of Pa- jhana.” fgure it’s not so important rains retreats, or practicing Auk Sayadaw’s senior stu- Leigh Brasington was a how you examine reality,” at the Forest Refuge, may dents. Pa-Auk Sayadaw has student of the late Venera- he says, “but that you exam- receive jhana instructions spent considerable amounts ble Ayya Khema, a Ger- ine reality.” from individual teachers. of time teaching in these man-born pioneer of the Venerable Bhante He- While these instructions communities and at the For- modern Bhikkuni Sangha.” nepola Gunaratana, found- vary based on the teacher’s est Refuge in Barre, Massa- Anybody who studied with er and abbot of the Bhavana own training, Joseph Gold- chusetts. “Sayadaw Pa-Auk’s Ayya Khema was struck by Society in West Virginia, stein says, “a number of us teacher told him that part of her clarity,” says Brasington. also teaches jhana practices. learned a particular method his dharma, his life’s truth,” Ayya Khema learned jhana Bhante G, as he is known, from U Pandita Sayadaw, says Rasmussen, “was to practices through the study was born at a time when which we have also taught plant the seeds of the sama- of the Pali canon and com- meditation practices were on an individual basis to tha practice in the West.” mentaries and was later en- largely suppressed in Sri many meditators [and fel- In years past, Tina Ras- couraged to teach jhana by Lanka due to colonialism. low teachers] over the mussen and her husband the Sri Lankan monk Most Tus Venerable Gunaratana

10 Country Reports learned meditation through the roots of Buddhism unison can the cart move monastic community and experience, using his through asceticism, inten- forward,” says Ajaan Dick the lay community func- knowledge and under- sive meditation, and rigor- Silaratano, a senior student tions together, creating an standing of the texts as a ous ethical conduct. He es- of Ajahn Maha Boowa. integral part of a society or guide. Known also for his tablished the Tai Forest Since various students have culture,” says Ajahn Pasanno. teachings on mindfulness Tradition based on those diferent capacities for ab- Many Tai Forest and loving-kindness, his principles. Venerable Ajahn sorption, Ajaan Dick says, teachers encourage self-re- books Te Jhanas in Tera- Maha Boowa (1913-2011) “most of the Tai Forest liance and solitary practice, vada Buddhist Meditation and Venerable Ajahn Chah masters refrain from speak- and they are less likely to and Beyond Mindfulness in (1918-1992) were two of ing publicly about jhana, instruct students through Plain English outline his Ajahn Mun’s best-known preferring to talk about formalized systems of prac- teachings on jhana. students. samadhi in more general tice. “Te person has to fnd Venerable Gunaratana In the US, many Tai terms.” the technique themselves,” also has longstanding ties Forest monastics are either In general, Tai Forest says Ajahn Vuttichai, also with the Washington Bud- white converts or Tai- monks have great respect known as Phrawoody, a dhist Vihara, the country’s American, but there is a for the natural world. Te senior student of Venerable oldest Teravada monastic wide range of community late Venerable Luang Por Ajahn Jamnian. community. While the or- demographics. Wat San Toon would instruct stu- Tai Forest teachings ganizations are not formally Fran serves a predominately dents, says his student Phra ofen emphasize awareness linked, the Washington Tai-American community Anandapanyo, to correct and the knowing nature of Buddhist Vihara and the and is particularly popular wrong perception through mind. “It’s the ground of Bhavana Society form an among millennials. On the observing the natural world. one’s practice, what one important nexus of Ameri- other hand, Venerable Ajahn “In your daily life, in the roots the practice in,” says can Teravada. Venerable Maha Prasert’s temple in forest, in the city, there’s Ajahn Pasanno, “but it’s Gunaratana has also sup- Fremont, California has of metaphor in the world,” also what takes one to a ported female monastic or- the most diverse congrega- Phra Anandapanyo explains. place of, say, liberating the dination in the US. tions in the country, with “Use that to refect and look heart.” Ajaan Dick Silarata- Bhante Vimalaramsi, a Tai-Americans compromis- into yourself, make a paral- no, like many Tai Forest monastic who has reached ing the minority-majority. lel, and see: okay, perhaps teachers, refers to this as many students via success- Even the name “Tai what you believe is wrong “citta, or the mind’s essen- ful online outreach, also Forest” itself is something of and you have to let go of it.” tial knowing nature.” teaches jhana but as a kind an ethnic misnomer. “Te Abhayagiri monastery Tai Forest teachings of understanding rather northeast of Tailand, where in Northern California has on awareness have drawn than level of absorption. Ajahn Chah, Ajahn Mun, played an important role in comparisons to the Dzogchen and Ajahn Maha Boowa were connecting many lay practi- tradition of Tibetan Bud- Forest Monks from,” says Ajahn Pasanno, tioners to the deeper mo- dhism. In one method, sys- of Thailand “it’s an area that speaks a nastic roots of Teravada. tematized by the late Tai Troughout the history Laotian dialect.” Ajahn Chah was hugely monk Luangpor Teean of Teravada, there have In the Thai Forest popular amongst Tai and (1911-1988), the student frst been many monastics who Tradition, there is less of a international students alike, learns to cultivate aware- wander the wilderness com- divide between insight and and it was important to him ness through a traditional mitted to solitary practice. concentration practice. “Med- that his “Western” students rhythmic hand movement. Renowned master Venera- itative concentration and establish monasteries in Next, one “learns to ‘see’ ble Ajahn Mun (1870–1949), wisdom may be likened to their home countries, to thought, as opposed to just a Teravada reformer, em- two wheels of a cart: only maintain “the traditional knowing that one is think- phasized such a return to when both wheels work in [Buddhist] model, of how ing,” says lay teacher Mi-

Vol. 35 No. 3 September - December 2019 11 Country Reports chael Bresnan. “Afer one is Phra Dhammakaya has doz- siding monk at the Ma- Although these three able to see thought, then we ens of branches around the hamevnawa branch monas- practices may be particu- can be aware of awareness world, including sixteen tery in California — explains larly suitable for beginners, itself.” centers in the United States, that he is interested in Bhante Kachchana empha- Along with the many which are attended primar- teaching others as well. sizes the helpfulness and American Tai Forest com- ily by Tai-Americans. But When teaching beginners, importance of the full Sutta munities, Tai Forest teach- within Tailand, the Wat Bhante Kachchana empha- Pitaka for practice. “We ings have also impacted Phra Dhammakaya com- sizes traditional loving- have many Dhamma talks many convert Buddhist munity faces widespread al- kindness and mindfulness given by Supreme Buddha,” teachers outside of the Tai legations of corruption, in- of breathing practices. he says, “so we just follow Forest lineage. Santikaro, a cluding a series of ongoing “Tere are many medita- those explanations.” white American lay teacher, political and legal conficts. tion methods,” he acknowl- says that his Tai Forest Te topic is too complex to edges, “but basically those Revitalizing training was essential to his explore in detail here, but are very important.” Cambodian-American understanding of the path, such controversies highlight It can be helpful to Vipassana but worries about cultural something too ofen ne- think about the world and Wat Kiryvongsa Bo- appropriation. He notes glected in the “mainstream” its sufering before begin- pharam in Leverett Massa- that convert Buddhists need American image of Bud- ning loving-kindness prac- chusetts, is one of the only to “pay respects to the his- dhism: the reality that sang- tice, says Bhante Kachcha- Cambodian-American tem- tory we’re drawing on, not has — of all ethnicities, both na. “You can think about ples that emphasizes medi- just appropriate the bits we here and abroad — must how people are living in this tation, and Cambodian- like and then pretend we’re remain ever vigilant against world, what are their prob- Americans travel from more advanced than Asian- corruption and abuses of lems,” he says. “Tere are around the country to at- American Buddhists.” power. thousands of millions of tend their annual summer In recent years, a Ter- people in this world, and retreat. I spoke to Venerable avada reform movement The Spread of there is a lot of sufering.” Dejapanno Phorn Pheap, with connections to the Sri Lankan Afer one is comforta- the temple’s residing medi- Tai Forest Tradition, called Mahamevnawa ble practicing loving-kind- tation teacher, through a Buddhawajana, has gained Monasteries ness and breathing medita- translator, Sakal Kim. (Kim momentum amongst Tai- Mahamevnawa is a tion, Bhante Kachchana also assists with many of the Americans. Led by Ajahn hugely popular meditation recommends contemplat- temple’s Khmer-based me- Kukrit, a former student of movement, originating in ing the nature of the sense dia productions.) Ajahn Chah, the movement Sri Lanka at the turn of the bases and their objects. Te Venerable Dejapanno is hugely popular in Tai- 21st century. Te tradition students think “true nature was a student of the late land. is striking particularly for its of eye, true nature of form, master Venerable Keto Outside of the forest rapid growth — there are true nature of ear, true na- Dhammo, who was respon- tradition, a popular form of dozens of Mahamevnawa ture of sounds,” and so sible for revitalizing Vipas- Tai meditation is called vi- centers around the world forth, and then turns to sana Dhura throughout jja dhammakaya. Te term including six in the United contemplate the three Cambodia until he was as- “dhammakaya” is ofen as- States, all of which empha- marks of existence with ref- sassinated in 2003. Venera- sociated with Tailand’s size orthodox yet accessible erence to each sense base. ble Keto Dhammo had a largest temple, Wat Phra approaches to practice and “Tis eye is impermanent, systematized approach to Dhammakaya, but numer- textual study. Te centers not ‘I am’, not mine, not my- teaching meditation, ex- ous temples independently here mostly serve Sri Lan- self. Tis ear is imperma- plains Venerable Dejapan- teach vijja dhammakaya as kan-Americans, although nent, not me, not ‘I am,’ not no, which has three levels a meditation method. Wat Bhante Kachchana — a re- myself. Like that.” and takes twelve years to

12 Country Reports complete. Te frst level monastics. In Teravada, sulmas from Tibetan mo- of Venerable Ratanasara’s takes three years. Te sec- the lineage was only recent- nastic traditions, with the hopes for the Bhikkhuni ond level requires four. ly revived; Bhikkhuni ordi- remainder of the ordination Sangha, and his vision of Te student begins by nations were not available to candidates being from Ko- Buddhist harmony. “It was studying the Vinaya and the women for most of the sec- rean, Vietnamese, Taiwan- one of the conditions for Triple Gem, then trains in ond millennium. In the ese, Chinese, Indonesian, my ordination,” she ex- anapanasati. “Te goal here States, the Bhikkhuni reviv- and Tai Mahayana tradi- plains. “He didn’t want to is to focus on the mind,” al may represent the quin- tions.” Afer all of the bhik- ordain anyone who was go- says Venerable Dejapanno, tessential Buddhist commu- khunis received Teravada ing to be strongly and divi- “make sure the mind is nity; it requires a strong mix monastic ordination, some sively ethnosectarian, espe- one.” Afer mastering anap- of tradition and adaptation, also chose to undertake Bo- cially among Westerners.” anasati the student learns with support coming from dhisattva precepts. Vajraya- He was inspired by the pos- vipassana with the tradi- far-fung schools of Bud- na monastics were also pre- sibilities of a “family reun- tional forty Teravada dhism, lineages, and coun- sent, to supplement the ion” between Buddhist tra- meditation subjects. “Any tries. training of the Tibetan traditions in the United States. one of these types of medi- Ayya Tathaaloka has ditions’ candidates. “Venerable Ratanasara tation you can learn to written about the history of had this strong image of the adapt or suit to your style,” American Bhikkhuni ordi- In the Sangha, you Buddha’s time, with the says Venerable Dejapanno. nations in “Honoring Tose have all the colors of the colors of the Buddha’s radi- Te second level is jha- Worthy of Honor,” an article Buddha’s full radiance ance spreading through the na practice. “Once you’re published by the Alliance when you gather all of Sangha into all these difer- good at it,” says Venerable for Bhikkhunis. Beginning these diverse teachers, ent countries, and each Dejapanno, “even people in 1987, many of the early multifaceted teachings teacher sharing in their talking near you, they will ordinations, she writes, and manifold paramis own unique ways aspects of not disturb you.” Venerable were organized by the late back together again. the Buddha’s radiance, from Dejapanno was unable to Most Venerable Dr. Havan- —Venerable Ratanasara their own awakening, based train in the third level be- pola Ratanasara Maha Te- on their unique experienc- fore leaving Cambodia, but ro (1920-2000) with the as- While bhikkhuni ordi- es, strengths, and paramis,” which levels you master is sistance of Venerable Dr. nations remain a point of says Ayya Tathaaloka. Ven- not important, he says. “At Walpola Piyananda, both contention in some monas- erable Ratanasara articulat- the end, if you’re good at it, Sri Lankan-American tic communities, these and ed his vision: “In the Sang- you will receive the same monks. subsequent ordinations are ha, you have all the colors of merit and reach the same Te largest of these ear- not the product of renegade the Buddha’s full radiance goal.” Meditation brings ly ordinations took place at monks and nuns. Venerable when you gather all of these peace, says Venerable Deja- the Buddha’s Light Interna- Ratansara and the Buddha’s diverse teachers, multifac- panno, and it applies to all tional Foundation’s newly Light International Associ- eted teachings and mani- people. “Once you get rid of inaugurated Hsi Lai Temple ation were respectively, as fold paramis back together desire there’s no more dis- in Southern California, and Ayya Tathaaloka writes, again.” putes, no war,” he says. “We was coordinated on a truly “the leading Teravada Tis reunifcation of can all live in peace and international scale with a Buddhist prelate in the traditions typifes many harmony.” total of 200 bhikkhuni can- Western Hemisphere and bhikkhuni communities, so didates, “includ[ing] twelve one of the strongest Bud- there is no simple way to Bhikkhuni Robes, eight- and ten-precept nuns dhist organizations in the summarize lineages or Flags of the Arhats from various Teravada world.” teaching styles. “People ask Bhikkhunis are fully- traditions,” writes Ayya When I interviewed us: ‘what is your lineage; is ordained Buddhist female Tathaaloka, “and eight get- Ayya Tathaaloka, she spoke it Tai? American? Sri Lan-

Vol. 35 No. 3 September - December 2019 13 Country Reports

in the traditional Vinaya Ayya Anandabodhi, “this Pitaka, is of central impor- wakes something up in the tance to all Bhikkhus and hearts of women, like I Bhikkhunis. Yet numerous could do this too.” parts of the Bhikkhuni Vi- naya text are unclear, and American Theravada thus subject to varying in- in the 21st Century terpretations. “Tere are so Te seeds of American many outstanding questions Buddhism are sown, but if in Vinaya I’d really like to the teachings are to fourish have the time to research here, we must not forget the An ordination ofciated by monks and nuns at Bud- more fully,” says Ayya Dharma’s deep and varied dhi Vihara, a Sri Lankan temple in Santa Clara, Tathaaloka. roots. California, in August 2017. Photo provided by Ayya Tis research, and shar- In Teravada Bud- Anandabodhi. ing its results, is the focus of dhism, it is essential to un- the Bhikkhuni Vibhanga derstand the interdepend- kan?’” says Ayya Ananda- na is a former Christian pas- Project — a collaborative ence of lay practitioners bodhi, a Welsh-born bhik- tor and dual Teravada-Ma- project overseen by a team and the monastic Sangha khuni who immigrated to hayana bhikkhuni who has of bhikkhunis, including — and the ways in which the US. “But it’s much received Zen transmission Ayya Tathaaloka, and sup- both groups support and broader — it’s the Bhikk- and Vajrayana empower- ported by the Alliance for illuminate the path to awak- huni lineage.” In Southern ments; in Northern Califor- Bhikkhunis. One important ening. Tis interplay is California there are many nia, convert Buddhist bhik- research question, Ayya something ofen missed in bhikkhus and bhikkhunis khuni ordinations receive Tathaaloka says, is around “convert” Buddhist com- in the Vietnamese Du Tang strong support from Sri ordination for transgender munities. Khai Si Mendicant Sangha, Lankan-American as well as and gender non-conforming When it comes to rec- a fused Teravada-Mahaya- Tai- and Lao- bhikkhu persons. Ayya Tathaaloka has onciling Asian and non- na tradition; Venerable Dr. communities. begun examining this in Asian communities, or other- Pannavati in North Caroli- Monastic code, as found Vinaya, she says, and feels wise creating more inclusive “hopeful about the value of dharma centers, convert deeper study with regards Buddhists, in particular, Recommended Reading to this and other questions.” should remain cautious In recent years “West- about forms of bridging ern” lay practitioners, espe- that replicate hegemonic cially lay women, have played assimilation or colonialism. a large role in supporting If “mainstream” Buddhist the Bhikkhuni Sangha. One consciousness is to expand vehicle for such support is its recognition of Teravada the Alliance for Bhikkhunis, teachings and traditions, this a nonprofit founded by will require building many Susan Pembroke to honor bridges, and each commu- her teacher, the late Vener- nity will have its own path able Ayya Khema. “To see a to navigate. May the Devas A Monk’s Reply to Everyday Problems nun wearing the robe, a guide and protect us. Editor: Seung Suk, Simone Halley, and Jungto Volunteers female renunciant with an Publisher: Jungto Publishing aspiration to awaken,” says

14 Country Reports

Photo from White Rose Campaign Facebook Page. Used with permission. In Myanmar, Buddhists Offer White Roses to Muslims During Ramadan

Tant Sin Global Voices, 29 May 2019

On 16 May 2019, a group of them white roses as a way of Buddhists in Myanmar’s providing encouragement former capital, Yangon, and support. Te campaign launched a ‘White Rose’ has been joined by interfaith campaign which ofers ros- activists, and in just one es to Muslims who are fast- week, it has spread to other ing during Ramadan. Te cities across Myanmar, in- campaign was organized to cluding Mandalay, Sagaing, show solidarity with Mus- and Mawlamyine — even lims afer Buddhist mobs reaching Myanmar commu- gathered around a number nities in Malaysia. Te cam- of temporary Muslim paign continues to urge citi- prayer houses and demand- zens in Myanmar to ofer a White Rose Campaign in Yangon. May 27, 2019. ed that prayer services be white rose to their friends From White Rose Campaign Facebook Page. Used suspended. regardless of ethnicity or re- with Permission. On the evenings of 14 ligion. and 15 May, mobs of more Te campaign also assment of Muslims by group and its leader than 100 Buddhist extrem- urged Internet users to changing their profle pic- Wirathu has inspired wide- ists attempted to prevent share posts on social media tures with this frame en- spread discriminatory ex- Muslim prayers, demand- of people ofering white ros- dorsed by the Yangon Youth tremist movements and ing that three prayer houses es to Muslims using the Network: pervasive online hate- set up for Ramadan obser- hashtag #WhiteRose4Peace. “Tere is no place for speech against Muslim mi- vance in the South Dagon “White rose for peace religious extremists in our norities in the country. area of Yangon be closed movement is the movement country.” Since 2012, Myanmar has down. of the citizens of Myanmar Myanmar has a pre- experienced several in- In response, Buddhist who love peace and value dominantly Buddhist pop- stances of religious conficts monk Bandatta Seidatta, equality and social harmo- ulation. Current Buddhist across the country, includ- more famously known as ny, by resisting those who extremist movements in ing the large scale commu- Asia Light Sayardaw, creat- intentionally spread hatred Myanmar were started by a nal violence between Roh- ed the White Rose cam- and provoke ethnic and reli- radical group called MaBa- ingya Muslims and Rakhine paign. Bandatta Seidatta gious instability in Myan- Ta in 2014. Although Ma- Buddhists. visited the South Dagon mar right now.” BaTa was declared unlaw- To rebuild social cohe- Muslim community on the Meanwhile, some neti- ful by state bodies, the 969 sion among Buddhists and evening of 16 May to ofer zens responded to the har- movement initiated by the Muslims in Myanmar, civil

Vol. 35 No. 3 September - December 2019 15 Country Reports society leader Tet Swe Win country. Muslims have suf- believes that government fered, and Arakanese people leaders must step up to are sufering now, and so are speak about social harmo- Kachin and Shan people. ny. He said during a recent Only when a leader defnes interview by Irrawaddy the norms and values of [a] News Agency that: society will people be able to “I attach greater impor- follow. […] One day when tance to the moral leader- we have leaders who dare to ship of political leaders. say the country has no place Te Bhutan Nuns Foundation (BNF) operates under […] Frankly speaking, our for people with such amoral the patronage of Her Majesty the Queen Mother leaders fail to provide moral attitudes, and defne clear Ashi Tshering Yangdon Wangchuck. Image courtesy of leadership. Millions of Roh- moral standards for the so- the BNF ingya fed and many people ciety, then, hopefully there died. […] Tey should at will be some changes to our Te BNF has chalked will provide a broad curric- least acknowledge on hu- society.” up an impressive list of ulum, teaching life skills manitarian grounds that achievements in its 10-year and social engagement for they had been living in the history, not least of which is female monastics and lay country, and are now in the long-awaited BNF women following the spir- trouble afer they lef the Training & Resource Cen- itual path. Courses will in- tre (TRC) on the outskirts clude counseling training, of Bhutan’s capital Tim- hospice and basic health- phu. Although the project is care, palliative care, leader- highly dependent on exter- ship and management, and Ten Years of Empowering nal funding, remarkable teaching methodology for progress has already been Buddhist nuns who will Female Monastics: made in constructing the then go on to teach. In addi- necessary infrastructure tion, the center will provide Bhutan Nuns Foundation and drawing up detailed meditation retreats for lay plans for training programs women conducted by resi- Extends Reach with New and initiatives. dent nuns, Nungey instruc- “Te Training & Re- tion (a fasting practice Training Center source Center is envisioned widely practiced in Bhutan as a vibrant, dynamic insti- as a means of physical and Craig Lewis tution that will focus on spiritual purifcation), as Buddhistdoor Global, 14 June 2019 enabling nuns, women, and well as classes in qi gong, tai girls—primarily those at chi, and yoga to help the Te Bhutan Nuns Founda- kingdom of Bhutan. It has the grassroots level—to be- nuns stay physical healthy. tion (BNF), a non-proft made great strides, since come skilled and empow- “We have three of our or ganization under the pa- being founded in 2009, to ered, promoting the well- nuns already residing at the tronage of Her Maj esty the im prove living conditions being of themselves and Training & Resource Cent- Queen Mother Ashi Tsher- for Bhutanese girls and others,” explained BNF Ex- er, and since March they ing Yangdoen Wangchuck, women in nunneries, and to ecutive Director Dr. Tashi have been running a learn- is working diligently to en hance access to basic and Zangmo. ing program for the chil- educate and empower female higher education for Bud- Once fully operational, dren of the laborers who are monastics in the Him alayan dhist nuns. the BNF’s training center engaged in completing the

16 Country Reports

Te BNF Training & Resource Center in Timphu. Image courtesy of the BNF

substantially. nastic communities that not Headquartered in only provide a healthy envi- Timphu, the Bhutan Nuns ronment for Buddhist Foundation has taken up study, but also enables them Dr. Tashi Zangmo with nuns and children at the BNF the challenge of advocating actively engage with and Training & Resource Centre. Image courtesy of the BNF for Buddhist nuns by pro- contribute to lay society, viding qualifed teachers, and play a role in preserv- center’s infrastructure,” Dr. while the nation’s holistic training courses, working the kingdom’s unique Zangmo observed. “We are approach to economic shops, and conferenc es. Buddhist and cultural herit- running a basic Montesso- management and social de- Teir eforts also include age: ri-style study course for the velopment, under the now- improving their physical - Providing quality ed- kids, blended with Bud- famous banner of “Gross infrastruc ture—especially ucation to Buddhist nuns to dhist values and practices, National Happiness,” has for those who lack proper become efective commu- such as saying simple resulted in a healthy level of living quarters, classrooms, nity teachers, health work- prayers while eating and growth and low infation and bathrooms without ers, and counselors. drinking, helping them un- over the last 20 years, life in running water. Working - Training nuns, and derstand the importance of Bhutan is not without very with about 28 Buddhist women and girls in grass- not taking anything for real challenges, even for nunneries across the coun- roots communities, to have granted, and so on.” those who fnd their calling try, the BNF educates and at least one employable skill “We plan to run the in the Dharma. Female lay trains nuns to become com- for the economic sustaina- learning program until the practitioners in particular munity leaders and teach- bility of themselves and construction project is face major obstacles in ac- ers, ensuring that each nun- nunneries or families. completed—but who knows cessing opportunities for nery maintains adequate, - Strengthening the ca- where it will lead? We might spiritual and practical edu- healthy living conditions, pacity of nuns and wom- even be able to continue af- cation. A decade ago, the and providing a practical, en—particularly the heads ter the center is complete if BNF observed that many hands-on education for the of nunneries and grassroots everything goes well!” rural nunneries ofered female monastic popula- women’s groups—in leader- Most Bhutanese— poor living conditions and tion. ship and management. about 75 per cent of a popu- lacked conducive learning Te foundation aims to Dr. Zangmo herself lation of some 735,000 peo- environments—a situation enable female monastics to was born and raised in one ple—are Buddhists. And that has since improved create self-sufcient mo- of the kingdom’s most re-

Vol. 35 No. 3 September - December 2019 17 Country Reports

Ministry of Education, sighted acquisitiveness of Ministry of Labor, Ministry economic growth, and for of Works and Human Set- its sustainable approach to tlement, the National Com- environmental stewardship. mission for Women and Te kingdom is also unique Children, and the Central in being the world’s only re- Monastic Body of Bhutan. maining Vajrayana Bud- “Another project that dhism nation. Te spiritual we have started at the train- tradition is embedded in ing center recently is Reiki the very consciousness and healing sessions, provided culture of this remote land, three days each week by Ani where it has fourished with Rinzin Lhamo, one of our an unbroken history that Study time for children at the Training & Resource nuns who is a doctor of in- dates back to its introduc- Center. Image courtesy of the BNF digenous medicine,” added tion from Tibet in the Dr. Zangmo. eighth century by the Indi- mote ru ral areas. Due to her plan to mark the inaugural “Although I’m over- an Buddhist master Pad- determina tion and passion Bhutan Nuns Foundation joyed and surprised by the masambhava, also known for educa tion, she was able Day, which we will observe progress we’ve already as Guru Rinpoche. to pursue higher education with a prayer ceremony by made at the training center, About 75 per cent of in India and the US, even- 21 nuns and a Dharma talk there are still a few more Bhutan’s population identi- tually graduating with a by one of the senior nuns in structures to fnish, includ- fy as Buddhists, according PhD from the University of Bhutan at theTRC’s temple.” ing the conference hall, ad- to data for 2010 from the Mas sachusetts-Amherst. Some of the training ministration block, and Washington, DC-based “Te number of nuns at courses already delivered to renovation and expansion Pew Research Center, with the training center will in- nunneries throughout the of the ancient temple build- Hinduism accounting for crease, of course. We plan country over the 10 years of ing that stands on the site. the majority of the remain- to have a maximum of 27 the BNF include child pro- We hope to complete every- der. Most of Bhutan’s Bud- nuns residing there in the tection and child rights; thing by 2021,” said Dr. dhists follow either the future, who will be trained menstrual hygiene and re- Zangmo. “We’re looking for Drukpa Kagyu or the Ny- as trainers so that they can productive health; life skills technical support to train ingma school of Vajrayana train other nuns in the education; disaster man- and run the programs as we Buddhism. country,” Dr. Tashi noted. agement and preparedness; go along—either individual “We have been organizing nutrition, physical health supporters or institutions Dharma talks by a few qual- and sports; non-formal ed- interested in partnering ifed nuns in Bhutan since ucation; teaching method- with the BNF.” June 2014, and we are going ology; and providing Eng- Sandwiched between to organize Dharma talks lish language teachers to at political and economic by nuns soon at the TRC, as least 11 nunneries. Tese heavy-hitters China and In- well as short reading re- and other training courses dia on the edge of the treats and sharing among have been designed and im- mighty Himalayan moun- women—both lay Bud- plemented in collaboration tain range, the tiny Bud- dhists and nuns.” with UNICEF, UNFPA, dhist Kingdom of Bhutan is “To honor Her Majesty SNV (Netherlands Devel- perhaps best known for pri- the Queen Mother’s 60th opment Organization), oritizing “Gross National birthday on 21 June, we Bhutan’s Ministry of Health, Happiness” over the short-

18 Country Reports

Thich Nhat Hanh Honored with Global Peace Prize

Justin Whitaker Buddhistdoor Global , 25 June 2019

Zen master Tich Nhat develop peace, both in one- Tich Nhat Hanh with Buddhist monastics at Tu Hanh, who has returned to self and in the world.” (Lux- Hieu Pagoda in Hue, central Vietnam, February his home monastery in Vi- embourg Peace Prize) 2019. Photo by Vo Tanh. From vnexpress.net etnam afer decades spent Tay was given the teaching abroad, has been award for “Outstanding In- Tay is known around colleague Sister Chan awarded one of this year’s ner Peace,” a category of the the world for his eforts to Khong. Luxembourg Peace Prizes. annual awards aimed at fnd peace in the midst of Tay was able to return Te awards were an- people or institutions that the war in Vietnam in the to Vietnam for the frst time nounced on 21 June in Lux- promote health for body 1960s. His activism then led in 2005 and again in 2007 embourg by the Schengen and mind. Te diferent cat- to a friendship with Martin and 2008. In 2014, Tay Peace Foundation, an or- egories of the Luxembourg Luther King, Jr., who nomi- sufered a stroke and was ganization founded in 2005 Peace Prize aim to draw nated him for the Nobel hospitalized in France for with the aims of promoting greater attention to the Peace Prize in 1967. At the many months before being peace, tolerance, and un- goals of the World Peace time, King told the prize transferred to the US for derstanding around the Forum, which ofers an on- committee: “I do not per- specialist treatment. In world through multicultur- line forum and annual sonally know of anyone 2016, still in recovery, he al discussions, publications, events aimed at facilitating more worthy of the Nobel moved to Plum Village in online platforms, and edu- leaders in peacebuilding Peace Prize than this gentle Tailand. He has been back cational programs. around the globe. Te 12 Buddhist monk from Viet- in Vietnam since 26 October In their profle for diferent categories award- nam.” (Plum Village) last year, having declared Tich Nhat Hanh, known ed each year are: peace edu- Since then, Tich Nhat his intention to remain afectionately to his follow- cation, peace activist, peace Hanh has toured the world there for the remainder of ers as “Tay” (teacher), the organization, public peace as a Zen Buddhist teacher, his life. award committee writes: eforts, peace support, and a prolifc author, poet, He has stated: “I prom- “Zen master Tich Nhat peace technology, youth and peace activist. His ise myself that I will enjoy Hanh is a global spiritual peaceworker, peace pro- teaching has consistently every minute of the day that leader, poet, and peace access, peace journalism, en- drawn from the Buddhist is given me to live. It is thanks tivist revered throughout vironmental peace, art for concepts of mindfulness to the practice of mindful the world for his powerful peace, and inner peace. and interconnectedness. He walking and mindful breath- teachings and bestselling Tich Nhat Hanh, who founded the Order of Inter- ing that I can enjoy deeply writings on mindfulness is 93 years old, was unable being in Saigon in 1966 and every moment of my daily and peace. His key teaching to attend the award ceremo- the Unifed Buddhist life.” (Anger: Wisdom for is that, through mindful- ny in person, but two Church in 1969. In 1982, he Cooling the Flames, River- ness, we can learn to live monks from his order at- went on to establish the head Books 2002) happily in the present mo- tended to receive the prize Plum Village Buddhist ment—the only way to truly on his behalf. Center in France with his

Vol. 35 No. 3 September - December 2019 19 Country Reports

Mahabodhi complex. insight and wisdom. We We’ve done the frst warmly invite you to join us ever professional survey in one of the largest and ‘Lighting the Mahabodhi’ and architectural map of most lasting light oferings the Mahabodhi Temple in the history of this World An Offering to the Sacred grounds, consulted with top Heritage site: experts, and designed a Te lighting will meet Mahabodhi Mahavihara system that will beautifully top international standards, and efectively light the be durable and trouble-free www.lightingthemahabodhi.in whole Mahabodhi temple in operation and mainte- complex, structures, and nance, be ecologically sen- For Buddhists everywhere and inferior conditions that grounds. sitive and energy efcient, – regardless of tradition, prevail in Bodhgaya and at Te new lighting has and sharply reduce light school or lineage – there is the temple, including dete- been approved and will be pollution. Starting in 2019, no more sacred place on riorating physical struc- owned by the Mahabodi the project will take two this earth than the place tures and poor lighting. Temple Committee. It will years to complete in order where Sakyamuni Buddha Over the years, the au- highlight the magnifcent to minimize disruption and realized the truth and at- thorities have made major splendor of the main tem- fully respect archaeological tained enlightenment. improvements to the Maha- ple and all places of worship sensitivities. Bodhgaya is a powerful bodhi Temple and its sur- will be aesthetically pleas- World-renowned Be unifying force for all Bud- roundings. In that spirit ing, as well as improve pil- Lit Lighting Design is do- dhists: Every year, hundreds they have now authorized grim’s safety and comfort. It nating its design services of thousands of practition- Siddharthas Intent India in will be adaptable to special and expertise as an ofering, ers – from Sri Lanka to Chi- partnership with Khyentse Mahabodhi Temple rituals assisted by leading Indian na to Russia to the Ameri- Foundation and Vana and needs. lighting designer Design cas – visit the ancient Foundation to install an Ofering of Aloke, or Matrix, which is also ofer- Mahabodhi Temple. outstanding, sustainable light, is one of the most fun- ing its services. Your own Sadly, these pilgrims lighting system of the high- damental practices in Bud- contributions will help in- are also aware of the neglect est quality in the entire dhism, symbolizing clarity, stall and replace the Tem-

20 Country Reports ple’s outdated electrical in- emahabodhi.in New Spirit is a small, “New spirit is the old frastructure and pay for all To donate to Bhutan, closely knit group of three spirit that we forgot. Te new light fttings. contact Tashi Tobgay at people from the Suan spirit of community and 1711-9779 or md.yana@ Nguen Mee Ma Social En- people around the campfre To Make an Offering: gmail.com terprise, a bookshop and sharing stories. We used to By credit card or Pay- Lighting the Mahabo- green café located near Wat have such a warm neigh- Pal: https://app.etapestry. dhi is deeply grateful to Rajabopit in the old town bourhood, but now where is com/onlineforms/Khyent- followers of the Buddha area of Bangkok. Te team that? Tere are a lot of fences seFoundation/Lightingthe- Shakyamuni worldwide for of three are: Woranut Chu- being built, solid, concrete Mahabodhi.html your auspicious ofering to ruangsuk (Mi) Nongluk walls separate us. We are By wire transfer or this most precious and Sukjaicharoenkij (Kyo) and trying to bring back human direct bank deposit: https:// sacred symbol of the en- Kittikhun Bhukhongkha contact.” Khun “Big” – www.lightingthemahabo- lightenment to which we all (Big). Member of New Spirit. dhi.in/ siddharthas-intent- aspire. May all beings bene- “We are not only selling New Spirit are one part hong-kong ft. books, we also sell the new of a growing movement To donate within India, paradigm of a meaningful here in Tailand – for a bet- write to Siddharthas Intent life.” Khun “Big” – Member ter world. Tey challenge India at donate@lightingth- of New Spirit. the conventional path, and Te technological age have been presenting an al- has created a mass of indi- ternative way of life here for viduals who engage in less the last fve years. Teir human dialogue than ever bold stance is to incorpo- Bangkok Communities: before. If people can’t en- rate ‘humanity’ in every as- gage in dialogue and share pect of life. Tese times are New Spirit – their thoughts, feelings and critical and intervention is fears, where does it all go? needed, young people are The Human Touch Ofen it stays locked up in- taking their own lives in side our bodies and creates shocking numbers. MAXIRAP100, 30 Jul 2019 chaos. New Spirit is fghting How does New Spirit to bring back the old hu- work in practice? Tey host ers, through public forums man spirit to our “modern” public forums, where peo- and workshops, how to world. ple can share, listen and re- connect with their inner human. New Spirit are swimming against the strong current of society, much BKK OX spoke to Kittikhun like the fsh in their logo. Bhukhongkha (Big), who is Tey are swimming back to one member of three, who the roots of humanity, hu- make up the organization, man connection and face- New Spirit. Tree people, to-face communication. one powerful vision – a Tey are swimming back to Tailand which is human the old spirit, which was again. Tey are re-training buried under concrete Tai society, and its teach- blocks.

Vol. 35 No. 3 September - December 2019 21 Country Reports

connect with themselves humanist ideas that “when “Afer the Leadership New Spirit receives and others. Tey translate the person at the front of and Communication work- funding from the govern- and publish international the classroom changes, the shop at Kasetsart, they felt ment through money which books, carefully selected entire classroom will change connected, like they had a comes from alcohol and and aimed at bringing new also.” second family. Someone to cigarette tax. Te money is ideas to Tai society. Tey After five years of talk to when they fall down. used to run events, aimed at co-run a series of 4-5 day relentless efort by New Te students became a com- re-connecting people to workshops which provide a Spirit, positive changes munity. In a society which their inner selves. Tis idea welcoming space for lead- have started to manifest in likes to compartmentalize us was met with suspicion ing educators to retreat and “mainstream” education. A into individual units, we when they started, but is rediscover themselves. Tese growing number of univer- need this human connec- now growing in numbers lecturers reclaim their feel- sities are incorporating tion.” Khun “Big” – Member and infuence all around the ings, their love for what humanist ideas into their of New Spirit. country. Te human rebel- they do, love for their stu- curriculum design and “Changed people change lion has begun. Education dents and consequently teaching. Te highest pro- people.” How did this revo- is now the talk of the town, their passion for teaching. fle change to curriculum lutionary change in cur- but it took some time for Tis workshop is called: was the Communication and riculum happen? A lecturer the message to spread that “Courage to Teach,” in- Leadership course, intro- from Kasetsart University, something wasn’t right. spired by the Parker J. duced to the faculty of who attended the “Courage “At frst, even though we Palmer book. Mr Nuttarote engineering, Kasetsart Uni- to Teach” workshop, organ- are a Buddhist country, Wangwinyoo, founder of versity. In this course, stu- ized in-house training for when we said the word “spir- Kwan Pan Din Training dents of Engineering got her fellow lecturers. Te it,” people were not very Institution, recommended the opportunity to connect workshop inspired educa- comfortable. People are not this book to be published by with each other, as humans, tors to reconsider the con- comfortable talking about New Spirit. Te book was as well as study together. ventional method of teach- their inner landscape. Tey translated, published and “Some students told us ing. In the new age, thought: Are you some kind then launched as a cooper- they have never shared their “teaching as preaching” will of cult or new religion? Are ative workshop. In doing so, life with their friends, they soon be irrelevant as knowl- you smoking a lot of weed? New Spirit and Kwan Pan have never got close enough edge is available at the fn- Now, people are getting more Din launched a rebellion to truly know their friends. gertips. Te human aspect used to the word “spirit” in against the Tai education So they have class mates, but in teaching has never been our public forums. People system, presenting Palmer’s they still feel lonely inside.” so vital. talk a lot more about the es-

22 Country Reports sence of life.” Khun “Big” – “When a teacher comes architecture and environ- is gaining momentum Member of New Spirit. to our workshop, we follow mental design of a place, around Tailand. Creating dialogue is up with the teachers, we in- can change how we feel. “Tere are many people fundamental to the strength terview the students. In one Each event staged by in society who know the al- of any movement. New year a teacher has, in most New Spirit promotes inner ternative way of life is possi- Spirit, through their public cases, several hundred stu- exploration, sharing, and ble, but they don’t know if it’s forums, are able to generate dents, and 30 teachers come deep listening. Tis is some- right or wrong, or if it’s just dialogue, introduce new to our work-shops each time, thing which is rarely pro- their imagination. When ideas and concepts, new which means at least 10,000 moted in society, yet afects they come to our workshops, paradigms of life, to groups students are being directly everything we do. Te well- they gain confdence when of people across Tailand. impacted by a single work- being and happiness of the they meet other people who Te discussion snowballs as shop.” Khun “Big” – Mem- nation has played second think the same. Tere is an the message is spread ber of New Spirit. fddle as industrialization, alternative way, which is around the country. New Spirit are not ex- modernization, numbers outside the current of mod- Courage to Teach, New clusively targeting educa- and statistics took over. Yet ern society.” Spirit’s powerful interven- tors, their funding is equally as individuals, our thoughts “Life is not one single tion into Tailand’s authori- being spent on staging pub- and feelings inside become route, or one running track. tarian education system, lic events, such as the up- our actions outside. Why When rebels come together has literally impacted hun- coming “Secret Garden” are we surprised when we that is powerful enough to dreds of thousands of lives workshop, and “Places of see depressed young people make a change.” Khun “Big” – and continues to do so to- the Soul,” a forum, based on taking their own lives? Now Member of New Spirit. day, as more institutions a book by Christopher Day, the dialogue is changing, climb on board. which talks about how the and the human movement

Recommended Reading

Understanding Anti-Islam Sentiment On the Fragile Relationships between in Thailand Buddhists and Muslims in Thai Society Partnerships for Community Development Author: Ekkarin Tuansiri, Don Pathan, Author: Ekkarin Tuansiri, Don Pathan, Anwar Koma Anwar Koma Annual Report 2017-2018 Publisher: Patani Forum Publisher: Patani Forum

32 School for Wellbeing

CURLS 2019: the Rise of Earth Trusteeship

CURLS 2019 marked the 10th anniversary of the School for Wellbeing Studies and Research. At this occasion the Chulalongkorn University Right Livelihood Summerschool (CURLS) concluded with a two day forum Nature Rights, Global Citizenship and Reclaiming “the Commons”: the Rise of Earth Trusteeship.

With such an engaged and passionate group of young people, we know for certain that the future of the world is in good hands.

Te School for Wellbeing was founded in 2009 as a academic learning of speakers and text with follow-up to the 3rd International Conference on alternative forms of learning through art and theater. Gross National Happiness held in Tailand two years Te movement, art, and theater components earlier. Te founding partners were the Faculty of culminated in an artistic exhibition and a 45-minute Political Science of Chulalongkorn University (CU), performance during the Earth Trusteeship Forum at the Centre for Bhutan & GNH Studies (CBS), based Chulalongkorn University. While learning activities in Timphu, Bhutan and the Sathirakoses varied, the theme of the School focused on Earth Nagapradipa Foundation. Trusteeship and innovative ways to reimagine ‘the CURLS is a program bringing students Commons.’ together from all over the world to learn about Over the course of the program, CURLS sustainability, organic agriculture, and right living. was divided into four modules illustrating the Te Summer School balances the traditional various stages of the learning journey.

Vol. 35 No. 3 September - December 2019 33 School for Wellbeing

Module II: Creative Retreat Te next stage of the programme was a short stay at the Wongsanit Ashram, which is a haven for social activists to rejuvenate in a space blending society and nature. Activities in this module included role playing various global identities, trust walks around the community, and a seminar on the use of flm and media in efective storytelling. Participants were encouraged to act in front of an audience, and the group continued growing closer through the various movement activities.

Module III: Participatory Action Research From there, the Summer School traveled north to visit the Maetha Community located a few hours Module I: outside of Chiang Mai. Participants were welcomed Academia – Civil Society Dialogue by the community in homestays, and various Te frst module focused on the major academic speakers shared the people’s story. Summer School themes of the Summer School and on bringing the students learned about the community through students closer together. Participants were interactive learning in a research philosophy known introduced to the ideas behind Earth Trusteeship as Participatory Action Research, or PAR. Tis and Right Livelihood activism. One notable activity method of research included the chance to interview for the participants was a panel exploring the efects members of the community about their life practices of neoliberalism by a diverse group of thinkers and and see frst-hand their customs and way of life. Te activists. During another activity they learned about interviews were conducted in various groups the origins of the Right Livelihood Award focusing on diferent parts of the community Foundation and about the achievements of some of including their ecological practices, their economy, the laureates. their history, and their cultural worldview. In addition to the academic work, At the end of the stay, participants created participants learned more about each other through presentations on what they learned. Te movement exercises and theater workshops. Te presentations used artistic means of representing CURLS methodology of teaching through art was data and brought the ideas alive through introduced, and participants began learning how to performances. embrace certain emotions and present that feeling Afer leaving Maetha, the participants spent in front of the group. Te goal of the frst module a few days with the Klong Yong community learning was to share the basic themes of the Summer School about their story. Tis module focused on exploring and to facilitate an environment where students a community that transitioned into a more learned more about one another and bonded organically oriented approach. One community through the experience. leader shared how they transitioned to planting

34 School for Wellbeing organic rice and how benefcial that shif has been included Dasho Karma Ura, CBS, Bhutan, co- for their social and material well-being. Afer founder of the School for Wellbeing; Prof. Klaus learning about Klong Yong from various members Bosselmann, Auckland University, New Zealand; of the community, participants visited an organic Neshan Gunesekera, Sri Lanka, World Future rice paddy to help in the feld. Each student helped Council; Alide Roerink, the Netherlands, Earth plant at least three rows of rice. Te Klong Yong Charter International; Justice Suntariya module concluded with students’ frst rehearsals for Muanpawong, Tailand, Supreme Court; Katherine the performance sharing what they learned. Marshall, USA, the Network of Religious and Traditional Peacemakers; Harsa Navaratne, Sri Module IV: Public Lecture, Lanka, INEB and Alissa Wahid, Indonesia, young Earth Trusteeship Forum, Gusdurians. and Presentations Music included performances by students Te culminating stage in the journey was at the of Panyotai Waldorf School and Tammai Ensemble Right Livelihood Public Lecture and the Earth conducted by Anant Narkkong. Trusteeship forum at Chulalongkorn University. For the Summer School students, the forum Summer School participants were joined by activists provided an opportunity to learn more from the and thinkers from all over the world to discuss the various speakers and to engage in inter-generational major issues facing our time. Te forum had been discussions with older participants. Summer School opened by Prof. Suthipand Chirathivat, Chula students shared what they learned through an Global Network, Dutch Ambassador Kees Rade, as exhibition located in the lobby and a 45-minute well as by 11-years old Tai activist Lilly. performance. Te exhibition was composed of Keynote Speaker and 2004 Right Livelihood pieces of art the students made throughout their Laureate Raul Montenegro spoke about some of the experience at the summer school. It included challenges facing humanity caused by destructive portraits of the participants, detailed drawings of consumption patterns. the Maetha community, and pictures from various Later, Laureate Anwar Fazal shared the parts of the journey. global “projects of hope” that strive for a better Te presentation focused on acting out future, and laureate Sulak Sivarksa concluded the some of the stories heard and in presenting a vision forum by sharing the need to engage in activism of Earth Trusteeship. Troughout each stage of the with both the head and the heart. Anwar Fazal had learning journey, students benefted innumerably presented the views of Mahatma Gandhi on from the people along the way who took the time Trusteeship in a pre-forum seminar organized by and energy to share their worldviews. the CU Indian Studies Center. While the Right Livelihood laureates were major components of the conference, speakers from all over the world enriched the dialogue through their expertise and authority. Tere were discussions about the Sustainable Development Goals, nonviolent activism, and paradigm shifs in response to the challenges of climate change. Speakers

Vol. 35 No. 3 September - December 2019 35 Sulak Sivaraksa

The Meaning of Kraisak Choonhavan

Kraisak and I are from two diferent generations. I was born slightly afer the 1932 Revolution, while he was born in 1947—the year that the Revolution was destroyed. He grew up among the powers-that-be in a family of politicians and military fgures. It wasn’t spontaneous, but I grew up trying to resist or break free from the powers-that- be. However, Kraisak questioned rather than justifed his family’s massive power and wealth. He also openly admitted that he has benefted a lot from them. It is difcult to fnd a Tai word that defnes Kraisak Kraisak grew up in South America. He was Choonhavan. If we turn to English, the best word is aware of the anti-capitalist, anti-authoritarian, and probably “unique.” Or to borrow a Latin phrase, he anti-imperialist struggles in the region. He is sui generis, which means “in a class by itself.” He is understood well the perils posed by the American unlike others but not in an otherworldly or empire, and it didn’t diminish when he went to study superhuman sense. Kraisak is still “all too human.” in the US. Except for a tiny number of progressives He is still “humane,” even though he was born into a who were studying in the US during the Vietnam powerful political and military family that was War, most Tai graduates from American pretty much anti-democratic. His grandfather was universities are uncritical of US foreign relations. at the forefront of the reactionary forces that Subsequently, Kraisak went to study in obstructed Tai democracy afer WWII. France and England. He met many intellectuals and As prime minister, his father was also quite further exposed himself to progressive thought in devious. In any case, Kraisak would not be ofended both countries. At the School of Oriental and by my criticisms. As he ofen says, “Ajarn Sulak has African Studies (SOAS) in London, Kraisak studied criticized not only my father but also my grandfather. with many progressive teachers. One of them was But he is telling the truth.” How many of us can even murdered by the Khmer Rouge in Cambodia. openly accept criticisms of our ancestors like him? I was fortunate to know many of Kraisak’s Certainly not the ofspring of Luang Wichitwathakan! SOAS professors. When I was in exile because of the Tey would get terribly upset and angry when October ’76 mayhem, I met Kraisak in London. someone criticized their father. In fact, Luang Wichit During this time, he went back home several times. was probably worse than Kraisak’s father and He liked to joke that it would take quite a while grandfather. But this is not the place to delve into before someone like me would be allowed back into this matter. the kingdom. I could sense his sincerity and

36 friendship at the time. this group along with the Chatichai government was Kraisak is a true intellectual. Tis label has disbanded following the military coup led by also been pinned on me. Te main diference is that Sunthorn Kongsompong and Suchinda Kraprayoon. I’ve never been a state ofcial. Kraisak had been an Sadly, Pansak who once praised Chatichai MP. He even rose to become deputy leader of the as the best boss ever, went on to serve Taksin Democrat Party. Later, he was senator and advisor to Shinawatra without any sense of shame. the governor of Bangkok. He has performed many As mentioned above, Kraisak is an ofcial duties. Since he has a personal interest in the intellectual who is close to the powers-that-be. In arts, Kraisak played a leading role in the construction the world of the powers-that-be ordinary people are of the Bangkok Art and Culture Center. Without his invisible and voiceless. Te powers-that-be, don’t support, a shopping mall would have been even have to try to understand ordinary people. constructed instead. Kraisak is a clear exception. He understood Charoen Kraisak had to juggle between his opposing Wat-aksorn, who was murdered by the land-owning identities as intellectual and state ofcial. It’s never elites. He understood Wanida Tantiwitthayapitak, easy for a real intellectual to work for and among the who worked for the Assembly of the Poor. He is on powers-that-be. At some point the working relations good terms with Bamrung Kayotha. And so on. had to stop. For instance, he told me that when he Moreover, he has condemned Tai state violence was advisor to Governor of Bangkok Bhichit against Haji Sulong and the Muslim communities in Rattakul, he saw many capable and hardworking the southern provinces of the country. A slight ofcials. He was even full of praises for the governor. criticism is that he doesn’t appear to acknowledge At the same time, he revealed to me the endemic that the name “Tailand” is more chauvinistic than corruption behind the scenes. “Siam.” If only there are more people like Kraisak It has to be said that the Choonhavan family among the ruling class! is very wealthy as well as corrupt. But Kraisak has Unfortunately, Kraisak has yet to make any never condoned corruption. He also has an eye for concrete proposal for meaningful democracy in the picking the right man for the right job at the right country (as Pridi had initiated and as destroyed by time. An exemplary case is the selection of a group Kraisak’s grandfather). In addition, although he is of advisors to the Chatichai government. Tis group concerned about the plight of the farmers, he does was comprised of six people: Pansak Vinyaratn, not have any good plan to help them (unlike M.C. Sukhumbhand Paribatra, Narongchai Akrasanee, Sitthiporn Kridakara). Chuanchai Achanand, Borwornsak Uwanno, and Admittedly, I’m too negative. Maybe, it’s Surakiart Sathirathai. Kraisak then acted as because I expect too much from him. Afer all, researcher for this group. Kraisak has to confront numerous family problems— In 1988, these six individuals were the best from his father, mother, wives (I don’t even and brightest in their respective felds. Whether or remember how many he has had), etc. He’s also not not any of them was morally upright is entirely in the best of health. On the whole, I sincerely another matter. And it seemed that they had respect him as someone who belongs and does not interfered with the working of numerous ministries belong to the ruling class, as someone who is sui and departments, much to the consternation of the generis. responsible state ofcials and bureaucrats. However,

Vol. 35 No. 3 September - December 2019 37 Sulak Sivaraksa

How an Activist Buddhist Convinced Thai King Law on Insulting Monarchy Was Being Abused

Peter Janssen

Sulak Siviaraksa is a respected Tai social activist. He talks about how a chance meeting with new King Vajiralongkorn resulted in an end to new lèse-majesté cases in Tailand. Photo: Mikel Flamm

Sulak Sivaraksa, proponent of engaged Buddhism, checkpoint in Vientiane in 2012. talks about how an audience with King Maha “Sombath is a good friend of mine,” says Vajiralongkorn led to a halt in new lèse-majesté Sulak, who at the age of 86 remains Tailand’s best- cases in Tailand. Lèse-majesté, or insulting the known political gadfy. His long career as a social monarchy, is punishable by three to 15 years in critic and activist has driven him into exile twice prison in Tailand. and seen him embroiled in numerous court cases. Sporting a panama hat, his signature Sulak has been campaigning for Laos’ collarless shirt and sarong-like longyi, Sulak communist government to release Sombath, 67, Sivaraksa addressed an auditorium at Bangkok’s since his mysterious disappearance. Before he Chulalongkorn University this month on the vanished, Sombath was the country’s foremost disappearance of fellow activist Sombath Somphone. promoter of community development initiatives, Te Laotian citizen went missing at a police launching numerous grass-roots projects in

38 Sulak Sivaraksa education, micro-enterprise and eco-friendly farming. “He served his people wonderfully, training young people to be useful to Laos, and the government responded to his good work by kidnapping him,” Sulak says. Vientiane has repeatedly denied knowledge of Sombath’s whereabouts. For Sombath, like many social activists in Southeast Asia, Sulak was a mentor. “Sulak was a very important infuence in Sombath’s life, especially his work on engaged Buddhism and how to use engaged Buddhism to pursue what is right, what is just for disenfranchised groups,” says Ng Shui Meng, Sombath’s Singaporean Laotian citizen Sombath Somphone went missing at wife, referring to the application of Buddhist a police checkpoint in Vientiane in 2012. Photo: AFP precepts to social and political injustices. Sulak, best known abroad for his trials and tribulations with Tailand’s onerous lèse-majesté Hutanuwat. “I am getting famous in my old age,” he law – under which insulting leading members of the jokes. royal family can lead to imprisonment for up to 15 Sulak – who, like many Bangkok-born Tais, years – is frst and foremost a proponent of engaged is of Chinese descent – stands out for his outspokenness Buddhism. and fearless criticism of authorities, whether they be Sulak was a founding father of the in the military, monarchy or the Sangha, the International Network of Engaged Buddhists (INEB), Buddhist monastic order. established in 1989, with patrons including Te “He’s a provocateur, and I think this is a very Dalai Lama, Vietnamese activist monk Tich Nhat important role to play in a society that has people Hanh and Cambodian monk Maha Ghosananda. who want to discipline it all the time top-down,” Sticking to a Buddhist foundation for his says Chris Baker, a Bangkok-based historian who, intellectual and activist work in Tailand, a with his Tai wife, Pasuk Phongpaichit, has written predominantly Buddhist country, has arguably a number of books on Tai history and literature. helped keep Sulak out of prison. Loyalty Demands Dissent, Sulak’s autobio- graphy, was published in 1998, soon afer he was For me, human beings must have acquitted of a lèse-majesté charge brought against him in 1991 that forced him into self-exile (1992-1995). the right to speak their minds. Tis year, two English-language biographies Without the right to speak your have been published on Sulak: ROAR, Sulak and the mind, you are not a human being. Path of Socially Engaged Buddhism by Matteo

Pistono, and Hidden Away in the Fold of Time: Te Sulak Sivaraksa Unwritten Dimension of Sulak Sivaraksa by Pracha

Vol. 35 No. 3 September - December 2019 39 Sulak Sivaraksa

Sulak with Ng Shui Meng, the wife of Sombath Sulak’s long career as a social critic and activist Somphone, who was kidnapped in 2012 in has driven him into exile twice. Laos. Photo: Mikel Flamm

“It is important to have people who have the barrister in 1961. guts to challenge that [authoritarianism] but also, Back in Tailand, in 1963, he became somehow, have the ability to survive, which to me is founding editor of the Social Science Review, the attributable to the sheer strength of his character.” kingdom’s frst “intellectual journal.” It launched his Sulak was born into a middle-class, Sino- career as a social critic, activist and mentor for Tai family in 1933. His father was an accountant at student activists whose opposition to military rule the British American Tobacco company. would eventually explode in the mass demonstration “My character started with my own father,” of October 14, 1973. Tat resulted in the expulsion he says. “He encouraged me to be myself.” of dictator Tanom Kittikachorn at the order of Te second-most infuential force in his King Bhumibol Adulyadej. early years was Buddhist monk Bhaddramuni of the Tough the late king was praised for his role royal Tongnopphakhun temple, where Sulak in defusing the 1973 uprising, he was criticised for became a novice monk during the second world allowing Tanom to return to Bangkok three years war. later and seemingly condoning the subsequent “He introduced me to Buddhism and bloody crackdown on student activists at Tammasat Siamese culture. Without him, I’d be like any other University by right-wing thugs backed by the police Tai, infuenced by mainstream education, fashion and army on October 6, 1976. and Americanisation,” Sulak writes of his mentor in “Tis became the turning point for me with ROAR. the king,” Sulak writes in ROAR. Sulak entered Bangkok’s Assumption Sulak was in the UK during the bloodshed, College, a training ground for the business and decided to stay abroad for a year afer his community, before going abroad to study at the bookshop and publishing house in Bangkok were University of Wales, in the United Kingdom. He ransacked. spent eight years in the country, occasionally Tereafer he faced several charges of lèse- working for the BBC and eventually becoming a majesté, for comments he made in public about

40 Sulak Sivaraksa

Bhumibol and the institution of monarchy. He was Streckfuss. “What the new king has done, efectively, acquitted on all charges. is removed the much abused tool that the military Te latest charge was brought in 2017 for a and Bangkok elite have used against their critics.” comment Sulak made at a seminar about the Te law has yet to be amended, however. accuracy of Tai historical accounts of 16th-century “Te point is that the government should King Naresuan, who legend has it defeated the do something legally,” Sulak says. It is up to Tai Burmese king in a duel on elephant back. legislators to amend the law, or replace it with a less While Sulak’s struggle to amend the onerous onerous one that would protect the monarchy lèse-majesté law made little progress under the rule against libel. of Bhumibol, who had publicly objected to the law’s Whether the newly elected government will excessive application, there has been more progress have the courage to do so remains to be seen. under King Maha Vajiralongkorn, Bhumibol’s son, In Tailand, few people have shown the who ascended the throne in 2016. same courage as Sulak, Streckfuss says. Sulak was granted a rare audience with “Sulak as a social critic, a political critic, has Vajiralongkorn in December 2017, afer the two met almost stood alone,” Streckfuss says. “He’s become, informally at an honorary degree granting ceremony in some way, untouchable. He’s so well connected to at Tammasat University. During a photo shoot the rest of the world that to take him on legally following the ceremony, Vajiralongkorn and Sulak always becomes an international incident.” swapped pleasantries. Looking back on his unique career, Sulak He said, “You have many good ideas. Why takes a more Buddhist view of his achievements. don’t you come and advise me?” I thought he was “My achievement is I have kalyana-mitta joking, but on December 3, 8pm, the telephone (spiritual friends) – good friends who tell me what I rang. Te royal secretary asked me if I was free on don’t want to hear, and I have friends all over the December 5 at 8pm, Sulak says. world,” he says. His audience with the king lasted 90 Being open to criticism, Sulak’s lifelong minutes. Vajiralongkorn asked Sulak’s opinion on message to authorities is that they should be mindful three issues: the lèse-majesté law; the future role of of the opinions of others. the monarchy in Tailand, and; whether democracy “For me, human beings must have the right was suitable for the kingdom. to speak their minds. Without the right to speak your On lèse-majesté, or Article 112 in the Tai mind, you are not a human being,” he says. Penal Code, Sulak said the law was ofen abused by people in power and ended up tarnishing the monarchy more than protecting it. Shortly afer their meeting, the most recent ...... lèse-majesté charge against Sulak was dropped. Tis article appeared in the South China Morning Post Later, Vajiralongkorn wrote letters to the Supreme print edition as: Te voice of treason - https://www.scmp. Court and Attorney General requesting that no com/lifestyle/article/3022373/how-activist-buddhist- further cases be accepted. convinced-thai-king-law-insulting-monarchy-was “Tere has not been a new case of lèse- majesté since October 2017,” says historian David

Vol. 35 No. 3 September - December 2019 41 Articles

Buddhism, Human Nature and Tropical Rainforest Conservation

Nigel Crawhall ICE / INEB Voluntary Advisor on the Environment

s with the other global religions, Buddhism is challenged by the ever-deepening crisis of biodiversity loss, accelerating climate instability and global warming. Within the panoply of human-initiated harmful practices impacting on our planet and sustainability, the deforestation of tropical rainforests, the great green lungs of our planet, is a source of grave concern where we need inspired leadership and effective action.

It is important to say at the outset, that though this balance developmental aspirations and economic article is a contribution to the global refections on trends with the conservation of the natural resources the absolute urgency of conserving and regenerating that sustain life on our planet. tropical rainforest coverage and the ecosystems Religious leaders have an important role in functions associated with them, this is one part of a such a conversation and mobilizing efective actions vast puzzle, including all ecosystems, all regions, and accountability. Religious leaders are there to and each place where human relationships with help communities sustain themselves and reduce nature and other species have shifed from their sufering. Religious leaders know that people sustainable custodianship to degradation and the sufer from greed and self-interest, and if they are risk of collapse.1 Whether it is an urban wetland, a not restrained, that such an approach to life leads to desert oasis and subterranean aquifer, a coastal reef greater sufering of the individual and the collective. ecosystem or temperate grasslands, they all matter, Moreover, religious leaders have the tools and and they are all part of the web of life and the web of authority to bring people together to contemplate our karma. the common good, to modify our actions based on As we approach the end of the ten years of ethics, altruism, duty and common sense. Ultimately the Strategic Plan for Biodiversity 2011-2020, religious leaders are here to help people fnd meaning including Aichi Biodiversity Targets set out by the in life, which includes fnding value in restraint, Parties to the Convention on Biological Diversity, generosity towards the most vulnerable and living the challenge for us all is to determine how we mindfully. Te biodiversity crisis is of our making, it

1 Tere are various online materials about the state of nature. Two worth referencing are the IPBES Summaries for Policy Makers: https://www.ipbes.net/now-available-summaries- policymakers-four-regional-assessment-reports-thematic-assessment-report and the Global Diversity Outlook series: https://www.cbd.int/gbo/

42 is also an opportunity for our awakening. mostly due to land use conversion. Tailand, for INEB has been engaged in the global example, lost 14.5% of its forest cover between 1990 dialogue of the Interfaith Rainforest Initiative (IRI), and 20054 Initially having a forest cover of about supported by the government of Norway, world 61% in 1945, there is approximately 28% cover now. religious leaders and indigenous peoples’ Te rate of deforestation is slowing but it continues organisations. Difcult conversations about to move towards a negative scenario. Forest issues competing values, colonial heritage and the became so much of a public concern that monks, relationship of mainstream religions and indigenous from the 1990s onwards, became active in raising peoples take place in these forums, with the ultimate public awareness about forest conservation. Te goal of forging new alliances to protect the global most visible manifestation of an ecological dhamma rainforests.2 was the practice of ordaining trees in Tailand. To Forests have played a role in Buddhist life this day, Tai people will not cut forests near the and practices over millennia. Queen Māyā of Sakya forest monasteries. GoogleEarth can show clearly in gave birth to Prince Siddhatta Gotama, the Buddha, Isaan forests, how the monasteries are nodes of the under a sal tree3 (shorea robusta) in a garden in conservation of natural primary forest. Indeed, Lumbini, Nepal. Te Buddha spent extended time in under the monastic rules, monks themselves are forests around South Asia. He was enlightened prohibited from cutting living plants and villagers under a sacred fg tree (fcus religiosa) and passed respect that forests are a place of monastic refuge away and ascended by his parinibbana in the Sala and they do not disturb this living network. Grove which was rich with sal trees in the vicinity Trough the work of the International of Kusinara (now Kushinigar, India). Teravada Network of Engaged Buddhists (INEB) and the Buddhists emphasise that prior to the parinibbana Inter-religious Climate and Ecology Network (ICE) of the Buddha, there were a series of important tales in Asia, and a range of Buddhist ecological initiatives foreshadowing the coming of the Buddha and the around the planet, the environment is becoming a turning of the wheel of dhamma. If we look at mainstream issue within Buddhism. At the same Buddhist literature, we note that four Buddhas time, owing to Buddhist practice being quite ofen were enlightened under the naga tree (mesua ferrea). localized and community-based, it is not always Te Koṇḍañña Buddha was enlightened under a easy to move from the local experience to engaging Salakalyani tree (oroxylum indicum). And there are at higher levels of policy and decision-making. In other examples. For Buddhists, Hindus, Jains and Sri Lanka, Buddhist leaders have engaged directly traditional Asian animists, trees and groves have with the Parliament and the Presidency to develop a always been part of scriptures, practices and religious new national vision of sustainability. Te question is heritage. now whether Buddhist authorities can be efective Te South-East Asia region has experienced change agents to turn around the trend of serious deforestation with various drivers, though deforestation and other environmental threats.

2 See https://www.interfaithrainforest.org/ 3 Some sources say it was an ashoka tree (saraca asoca). 4 See https://rainforests.mongabay.com/deforestation/archive/Tailand.htm (accessed 17/03/2019)

Vol. 35 No. 3 September - December 2019 43 Articles

Asian economies continue to grow faster than their and conceived in Western jurisprudence as being of Western counterparts and forest is being converted absolutist nature, which is the very antithesis of the to palm oil, monoculture-based industrial Buddhist approach to these concepts. Teir stress on agriculture and other drivers of deforestation. rights overshadows the accompanying concept of Religious leaders are holders of ethical values and duties, and the latter is what Buddhist teaching social infuence, while the problems are ofen tends to emphasize. Tis elevated concept of duties defned as economic. lies at the heart of the notion of trusteeship.” Te late judge Sri Christopher Weeramantry To mobilise any faith-based constituency outlined in his book, Tread Lightly on the Earth requires some initial efort to understand the (2009), that all major religions include ecological theological and moral underpinning, the relevance principles, legal norms and moral advice on natural of the issue, and then the pathways to transformation. resource use and conservation. Some of this is We have noted above that forests and trees feature specifc to certain species, ofen it deals with prominently in Buddhist texts and iconography. Te principles, with moral and legal norms about question to elaborate is in which way are Buddhists farming or ecosystems. Weeramantry developed responsible and duty-bound to act in this context. an argument that ‘natural law’ originally included Teologically, Buddhism has an interesting concepts of sustainable use and efective foundation of both being simultaneously intergenerational conservation. He suggests that anthropocentric and also placing humans within a ‘nature’ was removed from ‘natural law’ during the bigger system, where we are not the drivers, but we period of colonization wherein we moved away are actors and infuence makers, perhaps uniquely from the rights and duties of the users of nature to amongst all species of sentient beings. Indeed, moral the alienation of such rights and the shif of authority law, as expressed in the law of karma, is specifc only to remote entities and decision-makers. For to human beings. We of all creatures have both Buddhists and others, religious and non-religious, higher intellectual and moral capacity, and this the Weeramantry legacy is a worthy topic of debate, places a burden on us to act wisely, under guidance as it aligns issues of justice, equity, custodianship to purify the mind and cease to harm others. and the use of both the law and moral norms to Engaging in the conservation of tropical achieve sustainability. forests and defending the rights of the indigenous Following a meeting with Judge Christopher and local protectors of the forests revolves around Weeramantry, who was a devout Christian, in the our ability to understand the unwholesome drivers sidelines of the INEB Biennial Conference in Sri of our current behaviour and the systematic Lanka, January 2016, the School for Wellbeing, unwholesomeness of our economic system. Ten South-East Asia campus of the Right Livelihood transforming this according to ethical principles College, has taken up shaping a process of dialogue that are generous, wise and reduce global and on what is now known as Earth Trusteeship.5 Te specifc sufering is possible. process follows this quote from Tread Lightly on the At the time of the Buddha, Siddhatta Earth: “concepts such as ownership are ofen taught Gotama, was exposed to a range of ethical and moral

5 See https://www.earthtrusteeship.world/ and https://wellbeingsummer.com/

44 Articles norms, including by Jains who venerate life, and struggle daily in such ignorance and delusion, and yogic traditions that emphasise our relationship this causes us to do all sorts of things which are with the diferent elements that make up life and the harmful to ourselves and to others. For those who planet. Te Buddha placed humans in a unique work in environmental conservation, it is easy to position of hierarchy over other sentient beings, his recognize this selfsh tendency, failure to care about moral teachings, the Dhamma, focused on our anyone else or future generations, and to be driven relationship with other humans. Tis was a by types of greed that are all-consuming. substantial break from the dominant religious trends Buddhism is at the same time a doctrine of at the time where the focus was on venerating and liberation, so it ofers us some solutions, some understanding the pantheon of Gods, observing practical measures by which we can see the rituals and reinforcing a system of caste segregation. consequences of our actions, master our own desires At the same time, the Buddha’s teachings were and nasty habits, and develop a more sustainable, anchored in a principle that materialism would not generous and more mindful approach to living. bring one happiness, and in fact, that attachment to Rather than just saying that this is a moral aim, material objects was part of the characteristics of Buddhism teaches in a practical way that purifying human sufering. the mind and acting for the greater good by reducing Of our great pitfalls, the Buddha identifed harm and sufering is what gives us a sense of peace three fundamental unwholesome roots (akusala- and satisfaction in life. mūla), known in Mahayana Buddhism as the three To understand the drivers of rainforest loss, poisons. Tese are lōbha (greed), dōsa (hatred) and we need to face both the ugly side of extreme human mōha (delusion). In Buddhist teachings, we understand greed and the associated willingness to engage in that if we are driven by tanha (craving), allowing any kind of violent and illegal conduct to get what ourselves to be pulled in diferent directions by our one wants at whatever expense to others. Ten there desire for things, status, power, a burning need for is a whole gradient of unwholesome behaviours, consumption, this will provoke other negative including people accepting bribes, those who turn a conduct, including ill-will towards others, taking blind eye to illegal conduct, failing to ensure law what is not ours, lying and generally acting without enforcement, civil servants fearing retribution if moral compunction as the end somehow justifes they are caught out as whistle blowers, and political the means. Indeed, as the basis of certain actions is leaders not adhering to the code of ethics of their unwholesome in itself, this is the path of negative political posts. Tough we can at frst concentrate karma and it results in greater sufering, including just on the issue of logging and illegal logging, it is for she or he who initiated with unwholesome intent. not surprising in a moral analysis that deforestation Te result of negative karmic action is vipaka, is also linked to human rights violations, human greater sufering. trafcking, fraud and a myriad of other crimes. Te three unwholesome roots at frst appear Where there is an unwholesome root, there will be to be driven by this craving, but when we look unwholesome results. deeper, we see that they are due to avijja (ignorance) Tere is another moral universe of people and delusion (mōha). Buddhism may appear to take who legitimately believe it is acceptable to clear cut a dim view of innate human ethical capacity. Our tropical rainforest to create new livelihoods, to point of departure is that most humans wallow and promote large scale ranching, biofuels or mono-

Vol. 35 No. 3 September - December 2019 45 Articles crop agriculture. In their universe, they are not only would take on the biggest risks and costs. If you doing nothing wrong, they are providing food or waited, someone else would do the heavy lifing. Te energy and providing jobs. How could that be bad? Ostroms saw social entrepreneurs, including the Tey believe their intentions are right, though clergy, as capable of creating ‘shared communities of science tells us that the consequences of such actions understanding’; they can get people over the hump place the entire planet at risks, and particularly put of self-interest to create a willingness to share indigenous peoples at risk. burdens and do things for the common good (Tarko, In all of these scenarios, we are faced with 2017: 160). the moral and physical consequences of ignorance Ostrom’s work has many components, but as the foundation of decision-making, and where the substance is that common pool resources ignorance has been dispelled, we are dealing with (resources on which more than one person relies) systemic inequitable distribution of power and are most likely to be conserved by those who live decision-making that endangers both local with them and rely on them. Where that combination biodiversity and the people and other species which of intimate knowledge and personal interest is rely on its sustainability. alienated from caring for the resource and the Nobel Prize winner in Economics, Elinor decision-making power over the resource is shifed Ostrom, spent a lifetime studying complex systems to some more remote location (in this case one can and decision-making. Te latter part of her work imagine a remote government or a remote timber was dedicated to decision-making about natural company or both), it is likely that there will be a resources, part of what is a subset of complex rapid degradation of the resource, sometimes with decision making related to ‘common pool resources.’ catastrophic consequences. Ostrom provided substantial evidence that humans Te Ostrom models and observations, are capable of generating governance systems, with which include a role for religious and community their own monitoring, rules and sanctions to protect leaders as change agents, provide us with a way out common pool resources over many generations, of ignorance and into a more informed conversation despite changing conditions and contexts. She did and reconfguration of authority that can allow not start with any premise that we are ethically checks and balances to regain vitality and help evolved beings, but rather than self-interest and stabilize life on our planet. restricted resources when combined can manifest Te Ostrom thesis lead us in certain policy into a social, economic and ecological system which directions that arise from this understanding that it sustains itself. is mostly local eforts that sustain forests and where Elinor and Vincent Ostrom explored how people live in a dynamic equilibrium with altruism is enacted through social entrepreneurs. biodiversity and ecosystems. Tis is a similar Tey identifed priests as having played an important viewpoint of indigenous cosmovisions and is ofen role in helping communities return to New Orleans heard at local levels.6 Tese approaches advise us to afer Hurricane Katrina. Whoever returned frst ensure rights-based approaches and the active

6 See also Addis Ababa Principles and Guidelines for the Sustainable use of Biodiversity: https://www.cbd.int/sustainable/addis.shtml

46 Articles leadership and decision-making role of local has carefully conserved the forest and increased custodians, including indigenous peoples and their wild pollinator populations explained his motivation historic mandate to protect the forest. Buddhism and approach through an interpreter: I do this and Ostromian economics tell us not to be naïve because it is the right way of living, a right livelihood about human ethics and self-interest. We require a (personal communication, 2019). He brought policy process that will deliver the results of stopping together his indigenous worldview and the Buddhist deforestation, restoring wild pollinators, protecting doctrine of – samma ajivo – right livelihood. and regenerating soil, and transforming our We all need to live the right way and in this economic practices such that we are carbon neutral way we are happier, the forest is happier and the and working intentionally to regenerate biodiversity world will breathe more easily. Tis requires our and reduce inequalities and vulnerabilities. Tis is attention, our intention, and the engagement of not just about the percentage of national forest diferent actors, including religious leaders, to cover; it is a transformation of our relationships and achieve sustainability for the beneft of all. how we take care of the Earth. Part of the Buddhist tradition is introspection, understanding lessons which we need to learn and the behaviour that holds us back from References: such transformation and ultimate liberation. Tarko, V. (2017), Elinor Ostrom: An Intellectual Biography. Buddhism speaks of ‘ehipassiko’ – come and see for Rowman and Littlefeld, London UK. yourself, investigate things. Te other term is Weeramantry, C. G. (2009), Tread Lightly on the Earth: dhammavicaya, an investigation or discrimination Religion, the Environment, and the Human Future: a of dhammas. Te Dhammapada and the Tripitaka Report for the World Future Council. World Future are full of references to abandoning urban lifestyles Council: Stamford Lake. and comforts and heading into the forest and wilderness to simply be present, to understand the world and ourselves better. Nature in Buddhism is seen as both a teacher and a school; it is a place of Did you renew your practice and of learning. Te invitation to Buddhists regarding the global crises of biodiversity, ecosystems subscription? and the climate is that we should come and see, May we remind our readers to renew your examine, explore, analyse, understand and act subscription, or help others who cannot aford to mindfully to reduce the sufering. pay for Seeds of Peace, so that the publication At a recent international workshop on wild will be available to all who seek something to pollinator conservation in northern Tailand,7 an read beyond what is provided by the mainstream mass media. Te suggested rate is USD 50.00 ethnic Karen farmer, Nivet Siri, whose community per year. If you can provide more support, we would be very grateful for your generosity. Your 7 See the full report online: Swedbio (2019) Dialogue across money will go to support INEB activities for Indigenous, local and scientifc knowledge systems refecting grassroots people in SE Asia. on the IPBES Assessment on Pollinators, Pollination and Food Production: Chiang Mai and Chiang Rai, Tailand.

Vol. 35 No. 3 September - December 2019 47 Articles

Advancing Inter-Religious Dialogue Project (SEA-AIR) Initiates Research and Fellowship Activities To Enhance Freedom of Religion or Belief - FoRB in South and Southeast Asia

Philip Gassert

he summer of 2019 saw the first major activities for The Network for Religious and Traditional Peacemakers (The Network) European Union-funded consortium project “Southeast Asia – Advancing Inter- Religious Dialogue and Freedom of Religion or Belief (FoRB) (SEA- AIR).” The activities contributed to the project’s overall objective of creating a conducive environment for protecting FoRB and peaceful co-existence of communities with different religious affiliations throughout Southeast Asia.

In July, Te Network conducted an Expert Seminar, other consortium members: WFDD, Finn Church Aid which included 23 participants from four South and (FCA), Sathirakoses-Nagapradipa Foundation (SNF)/ Southeast Asian countries representing areas of International Network of Engaged Buddhists (INEB) expertise related to FoRB such as gender, Islamophobia, and Islamic Relief Worldwide (IRW).” hate speech, and international human rights law. Te Expert Seminar served primarily as a World Faiths Development Dialogue (WFDD) platform for researchers, human rights activists and produced a summary brief on FoRB in South and peace practitioners who currently work to promote Southeast Asia, as well as fve country-specifc FoRB and protect FoRB in South and Southeast Asia to briefs to lay the foundation for the topics discussed at exchange and share their experience and research. Te the seminar. Participants paid particular attention in main objectives of the seminar were: country to regional analysis to topics such as majority- minority relations, spreading of hate speech, religious 1) to draw on cutting edge global research and methods nationalism and the role of women, and their link to about FoRB and social cohesion and its applicability FoRB. Te objectives and methodology were a part of to the Southeast and South Asian regions, as well as a larger aim to make positive contributions to achieving expertise and knowledge; Sustainable Development Goals 5 and 16. 2) to explore recommendations and advice for stake- “Religion’s for Peace (RFP) and its local holders, which will help the development of in-depth afliate Institute of Human Rights and Peace (IHRP) resources, such as policy papers, and inform the Studies at Mahidol University were the lead project and overall methods for implementing FoRB organizations for this activity. RfP/IHRP drafed the and social cohesion activities, as well as future seminar agenda and concept note, with input from all research initiatives for all participants;

48 Articles

Fellows from Bangladesh

groups of 4 to 8, Fellows analysed specifc case studies to identify challenges to FoRB and the issues and actors involved, and design activities in response to advance FoRB and social cohesion. Case study presentations included the following: attacks on Hindu families in Bangladesh by Muslims due to hate speech online; Key Learnings challenges to FoRB and violence against Muslim communities since 2014 in Sri Lanka; the Easter 3) to identify research gaps for current knowledge and Sunday attack in Sri Lanka; confict in Nagaland, India; suggest priority research areas for the future. women’s rights, FoRB and confict resulting from a Christian woman asking for water from a Muslim In July, the Network kicked of the Interfaith woman in Pakistan; and the Rohingya crisis in Fellowship Program by selecting 60 grassroots change Myanmar. makers from 10 countries: Nepal, India, Pakistan, Sri Troughout the workshops, Network staf Lanka, Bangladesh, Myanmar, Tailand, Malaysia, gathered further information on Fellows’ areas of Indonesia and the Philippines. From August 5th to the expertise, interests and goals for the Fellowship 9th; and 10th to the 14th, Network staf conducted the program to begin a process of identifying areas of Interfaith Fellowship Workshops with cohorts of 30 collaboration between Fellows. Tey will also be and 25 Fellows respectively at Wongsanit Ashram assigned in groups to Mentors from the Network who outside Bangkok. Arrangements are underway to will provide recommendations on ways to expand remotely train the fve Fellows who were unable to their work and networks throughout the Fellowship attend due to visa application delays or health concerns. program. Te Network will conduct follow-up Fellows took part in trainings and activities Fellowship Workshops in early 2020 as part of the focused on FoRB and religion’s role in confict, 18-month Fellowship Program. mediation, communication, peer learning, deep listening, inter- and intrafaith dialogue, analysis, and process design. Tey shared their personal and ...... professional experiences working in inter/intrafaith Philip Gassert - Project Manager for Te Network for harmony and FoRB activism. Within each cohort, in Religious and Traditional Peacemakers based in Bangkok.

Vol. 35 No. 3 September - December 2019 49 Articles

Toward a Thai Feminist Movement: Ouyporn Khuankaew

Caitlin Dwyer Buddhistdoor Global, 12 June 2019

e badly need feminist Buddhist scholars and meditation teachers who empower women and many marginalized people,” says Ouyporn Khuankaew.

As the founder and lead trainer for the International Women’s Partnership for Peace and Justice (IWP), based in Chiang Dao, Tailand, Ouyporn has thought a lot about feminism and its relationship to Buddhism and Tai culture. As a domestic violence survivor herself, she focuses her teaching on trauma, gender, and sexuality, topics that are ofen taboo in Tai society. Formerly a director of Women and Gender programs for the International Network of Engaged Buddhists, From womenforpeaceandjustice.org Khuankaew now leads anti-oppression workshops and retreats for activists sufering from burnout. For her, When I frst conducted a workshop with the Buddhist the work of transforming Tai society and empowering women from this region many years ago, what we women means braiding spiritual practice with activist found was that most teachings we have socialized from work. the Buddhist monks were anti-women. For example, we have all learned that, as women, we cannot gain Buddhistdoor Global: How do you see feminism in enlightenment. Tus, patriarchal Buddhist institutions relationship to Buddhism, especially in Tailand? and teachings have become one of the main root causes of oppression, particularly against women, Ouyporn Khuankaew: Feminist views and practices transgendered people, the disabled, and other are most needed in transforming Tai Buddhism marginalized groups. We badly need feminist Buddhist because, as a result of male domination in Tai scholars and meditation teachers who empower Teravadha Buddhism, the Buddha’s teachings have women and marginalized people. been altered or replaced by the teachings of patriarchy.

50 Articles

BDG: You wrote in a paper that sometimes people simply only need a witness to their own existence.” Can you explain this a bit more?

OK: Deep listening is an amazing practice to ofer to people who have experienced violence of any form. Tere are many social stigmas and labels placed on women, children, transgendered people, and people living with HIV who have experienced domestic or sexual abuse. Ofen these groups of trauma survivors are told that it is their fault (or karma from their Ouyporn Khuankaew. From womenforpeaceandjustice.org previous), so guilt, shame, suppression, and isolation make their sufering worse. When they have a chance BDG: Violence is the background for a lot of the to tell their truth with a witness that is present and people who you might work with, whether domestic compassionate, they are breaking their silence, which violence survivors or refugees. What is important to is the beginning of healing. know about working with trauma survivors? BDG: Tell me a little bit about founding IWP—how OK: Trauma knowledge is most lacking in our society. did the organization come about, and how did you get I did not have this awareness until I started doing started? healing for myself and my mother many years ago. When I began to teach trauma healing to Tai nurses OK: I lef the International Network of Engaged and psychologists seven years ago, I realized that they Buddhists (INEB) in 1998 but continued to do had learned very little about trauma and the trauma grassroots work with women in Asia. Working with knowledge they had learned was mainly of the trauma INEB and living at the Wongsanit Ashram [a Buddhist caused by natural disasters or accidents. So when activist community in central Tailand] for six months trauma is caused by sexual violence and other forms of made me realize that I needed spiritual practice to deal oppression, such as women living with HIV, with my anger and burnout from activism. transgendered people, or those sufering from domestic I also realized that it was impossible for me to abuse, the health ofcers had no knowledge or skills to work or live in a male-dominated organization/ support these patients. community. It also made see that an organization can In addition, since most hospitals are led by infuence change only if it embodies power-sharing, male doctors who never learn about this kind of spirituality, and a recognition that all forms of trauma, they either are against or are not supportive of oppression are intersectional. feminist counseling knowledge for nurses and In those days I had not heard of any Tai psychologists. Te emphasis is to give these patients feminist organizations that included spirituality in pills. Our organization, IWP, is the only one in Tailand their work and practice. So I came home and in 2001 I that has been giving seven-day mindfulness-based met Ginger Norwood, who seeks similar values and feminist counseling for survivors of gender-based and vision, and we founded IWP in 2002. For the frst two other forms of oppression. years we mainly served diferent ethnic women from

Vol. 35 No. 3 September - December 2019 51 Articles

Burma, because of their severe sufering at that time. building allies among women’s and LGBTQ groups. I We later expanded to cover women from India used to work with women living with HIV and (including Tibetan women in exile), Sri Lanka, heterosexuality is the main cause for women to have Cambodia, and Tailand. HIV. Gender culture does not allow Tai women (or For the frst two years before building our those of many other nationalities) to learn about safe own center, we rented a retreat center from Catholic sex, nor does it give them the power to say no to unsafe nuns in the mountains of Chiang Mai. Afer the sex. Meanwhile, it promotes men having sex with Catholic nuns found out that we worked with anyone freely but without responsibility. undocumented women from Burma we were told that I have been working with the community of we could no longer use their space, so we began female monks that is led by Ven. Dhammananda training in a small house inside my family compound. [Tailand’s frst fully ordained Buddhist nun], who Ten a year later, one of my sisters donated land nearby shares common values with IWP. In November this so we could build a kitchen and simple accommodation. year, IWP will began teaching a fve-day Buddhist feminist anti-oppression workshop for Tai Buddhist BDG: IWP focuses on deconstructing structural female monks, white robed nuns [celibate renunciants oppression. What are some of the ways in which known in Tai as maechi], and lay women. I hope this working on social issues out in the world intersects project will help us create and expand Buddhist allies with cultivating peace in oneself? for social justice in Tailand.

OK: As peace activists, we cannot work for peace with BDG: What are your hopes for the next generation of anger, fear, and hopelessness within ourselves. Well- Tai women? being, self-care, and self-love bring me joy, inner peace, hope, and happiness daily. Tis, I think, is the core of OK: I see that some young Tai women who are sustainability for activists and activism and is a exposed to the progressive Western feminist movement foundation for transforming difculties in work and in on LGBT and women’s issues are being active. But this personal life and especially our own ego. is a very small group of young middle-class women, mostly based in Bangkok. I have to admit that I don’t BDG: Some of your work focuses on sexuality and have much hope in general as long as the curriculum gender, especially within the LGBTQ communities. in high schools and universities does not integrate Why is embracing sexuality an important thing for the gender and feminism. Te feminist groups in Tailand women you serve? Do you fnd that there is support including IWP—which are very small in number—do within the Tai community and the Buddhist not work enough at organizing grassroots women. In community for this kind of work? comparison to the feminist movement in Myanmar, we have much still to learn. We do not have a feminist OK: When we look at sexuality, we look at movement in Tailand; we only have feminist groups, heteronormative sexism that oppresses heterosexual whereas in Myanmar there has been a strong feminist women and LGBT people, although in diferent ways movement. and levels. I think heterosexism helps particularly heterosexual women activists see patriarchal systems as bigger, that it not only afects them. Tis helps with

52 Event

The 100th Birth Anniversary of Margaret Smith Ungphakorn

Kasidit Ananthanathorn

argaret Smith Ungphakorn was born in England on 18 November 1919. Her father was a religious teacher of a Christian denomination that upheld modest living. He was a conservative and a nationalist who had volunteered for World War I. Her mother was an anti-war pacifist who became a Quaker near the end of her life.

Margaret grew up in London near the Tames River. Two, she had the courage to fall in love with When she was young the gardens and felds in the a foreign student named Puey Ungphakorn. Tey area were her playground. She had come to know a both met at the University of London, and got variety of fowers, and this made her love Nature. married in 1946. Subsequently, Margaret moved to She was enrolled in St. Paul’s School, which had a live in Tailand, a place that she had barely heard of. number of feminist teachers at the time. Te school She gradually learned Tai and came to read and was a formative infuence on her. speak the language competently. Margaret was courageous and steadfast in Margaret was a social democrat. When she her principles. Two examples will sufce. One, she was a student, she was infuenced by a friend who opposed World War Two and thus refused to serve had connections with Labour Party MPs. However, the British state in the war. Instead, she chose to do Margaret refused to be a Labour Party member at social work. Margaret was an anti-war activist all her frst. Although not a Marxist, she felt that the party life. In 2003—at the age of 84—she joined the mass was insufciently radical. It was only later in life that protests against the Iraq war. she became a party member in order to protest

Vol. 35 No. 3 September - December 2019 53 Event against Tatcher and the Tories. However, she liked problems. All of them have already completed to say that Tony Blair destroyed Labour. their studies in England. Nor are they drugs and She hated neoliberal possessiveness and sex addicts. Tey are not attracted to thing that competitivity. She opposed the privatization of state ruin their lives. Tey believe in non-violence enterprises and ofen sneered at men in suits who and have no desire to harm others. Tey uphold took control of the state to serve greed. honesty and cherish rights, liberty, and Margaret loved Tailand where she had democracy. Tey fnd working for the public lived for many years. She hated the authoritarian good admirable. Tese qualities can be witnessed soldiers who liked to intervene in Tai politics. She in their education, habits, and behavior. By and hated the corruption in the kingdom, and the fact large, they got these traits from their mother. My that underlings had to prostrate before the rich and wife was willing to sacrifce a lot to raise the powerful. children. With a degree in sociology she could She was an atheist and hated all forms of have done otherwise. She cooked by herself. She superstition. Once, she wanted to topple the spirit washed all the clothes herself. She did all the house at her Soi Ari house. However, she gave full house chores herself. Sometimes she even helped liberty to her three sons—Jon, Mitree, and Ji—to the children to prepare for their education abroad. decide for themselves what to believe in. When the children were grown-up, she became She was an avid reader, especially of history a social worker both in Tailand and England. and social issues books. And she loved to listen to Beethoven. Puey translated two of his wife’s works into In “Looking Backward, Seeing Forward” Tai. Tey are “Social Work in England” [karn (published in 1976), Puey has this to say about his songkroh prachachon nai prathet ungkrit] and wife: “Medical Social Work” [karn songkroh tee gieow gub garn pat]. Tey are included as appendices to Having a wife means taking a risk. A foreign his book Citizens’ Problems [punha pollamuang], wife entails a bigger risk. Married life is already published by Tammasat University in 2016. never easy. However, when husband and wife Puey is well-known. UNESCO even named are from diferent cultures and use diferent him as one of the world’s outstanding personalities languages, it gets even more complicated. Tey on the occasion of his birth centenary in 2016. have to rely on loving, being good to, and caring Margaret was virtually unknown until her death on for one another. Tey have to be careful not to 27 March 2012. turn cultural diferences into a problem in To conclude, Aran Tummo, Puey’s disciple married life. All these things matter along with and later colleague, put it well thus: “I think that if fdelity, frugality, and the valuing of collective Ajarn [Puey] married someone else, not this English achievement. As a result, it can be said that my woman, he wouldn’t have been as good a person as family has a modicum of happiness. he is today.” A loving family is benefcial to the children because it makes them face fewer problems in ...... life even though many people see them as “half- Translated from the Tai by S.J. breeds.” Our three sons don’t have drinking *Special thanks to Ji Ungphakorn for relevant information.

54 Letters

Dr. A. T. Ariyaratne Our struggles and suferings were no less. We had to apply Founder – President our own “upayas” and survive for the last 61 years – Sarvodaya Sarvodaya Shramadana Movement Shramadana. I was still a school boy when I started this dual revolution. In all 74 years of my life I have spent for this. Te present times are the 5th April 2019 worst. Cruel capitalistic forces with their corrupt political allies have To Ajahn Sulak Sivaraksa c/o INEB Secretariat, Bangkok taken control over everything. Te loba, dosa and moha that took hold of some of my old colleagues have pushed them to that camp to suppress My dear Ajahn Sulak, the awakening process we initiated in over 15,000 villages. I am sad Your old Kalyanamitra, Ari, who continues to have the same and forgive them for their betrayal. However with 16 National Level respect, love and admiration for you is writing to you afer reading incorporated independent bodies and 15,000 village level societies ROAR. we are going ahead with several thousand fulltime workers and First let me wish you perfect health, both physical and volunteers. Under the name ‘Deshodaya’ - National Awakening we spiritual to continue your mission your way now under more favorable started an alternative political wing 9 years ago. It is doing very well. conditions. Afer decades of struggle and sufering I am sure now you I will send you a booklet about this. are in a position to compassionately advise the authorities to bring After 60 years I stepped down from all Sarvodaya change. Please convey my love and regards to your loving wife responsibilities. I spend most my time for my spiritual development daughters and colleagues. while I am available for any advice to the second and third generation Trough a friend I was able to get a copy of ROAR. It took leaders. me several days to read it as the only eye with which I can see is also Except the house two of us live in, we have no land or any very weak. However, I just completed reading it and thought I should other properties or shares in companies. Our second son is giving a write to you a few lines. living allowance. So Sulak I don’t have the trouble of writing a last will. I Matteo Pistono deserves appreciation from all of us who am sure both of us may be two of the happiest people on this planet. We believe in Truth, Nonviolence and Justice for writing this book which have only to let go our past memories and empty our minds. Ven Pandit will inspire many others worldwide who are looking for inner personal Gnanasiha told me as he breathed his last laying his head on my hands transformation along with structural change in political and economic “Please stop thinking. It is the cause of all sufering.” felds to build a new society. Te way he had looked at all forms of My kalyanamitta, May you be very healthy and Joyful. Buddhism prevailing today is very educative. I learnt a lot from the book. Tank you, dear Sulak. Now you are no longer young. But You Sincerely Yours, have to live long and guide all. A.T.Ariyaratne

Respected SULAK SIVARAKSA Ji and Please remember we have only one planet, this is our duty to SOMBOON (Moo), protect this planet and hand it over to the next generation. We probably have Te JaiJagat 2020 campaign, a long march for ‘Justice only one life the challenge in front of us is how do we use our life in a way that & Peace’ from Delhi to Geneva is already attracting the minds we are able to create permanent peace and harmony in the world. of many people not only in India but also in many other countries. With thanks and regards During the last one week alone many friends working for ideas like Global governance, world without war, friends of the earth Rajagopal P.V. Ramesh Sharma and world peace march have shown interest in JaiJagat2020 (Founder - Ekta Parishad) (National Convenor - Ekta Parishad) campaign and have shown interest to join hands with this large global action. Many of those who are deeply concerned about increasing level of confict, violence, and war are also joining the JaiJagat2020 campaign as they identify huge potential within the campaign to promote the concept of nonviolence and peace in the world. As you know our country is celebrating 2019 -2020 as 150 years of Mahatma Gandhi. We feel that this is also an opportunity to link Mahatma Gandhi ideas “to care for the last person in the society” to the United Nation’s goal that “no one lef behind”. We sure you will be happy to know that the very concept of Jai Jagat (सर्वे भवन्तु सुखिनः) is appreciated and accepted globally. Many parallel Jai Jagat yatra from other parts of the world will also culminate in Geneva for a week by the end of September 2020.

Vol. 35 No. 3 September - December 2019 55 Obituaries

found deep meaning in the Buddha’s teachings, and also felt a spiritual relationship with Jesus. Judith Collignon Judith worked as a psychotherapist in Paris 7 February 1943 – 4 July 2019 and in London when Stefan worked at the London School of Economics. She was an exceptional therapist, teacher and friend because of her courage to face life experiences fully, to always speak up regardless of the consequences. She had a surprising vitality and her curiosity of life was all embracing. Tere was never a dull moment with Judith and she had a very rare capacity to turn a very difcult personal moment into a deep journey of transformation. Judith was a mediator, yogi, lover of travel, of beauty and much more. She was very generous with Judith Collignon passed away on 4 July at 10:30 in the love she showed to those she cared for. We have lost Bangkok, Tailand, with her husband Stefan, her two an exceptional friend, teacher, mother and wife. All of children, Menuka and Joa, his wife Delphine and many the above made Judith a particularly talented therapist, friends at her side. versed in many techniques, always open to new ideas Judith was born on 7 February 1943, but and teachings. Tis is a sad day for the therapeutic moved to France to marry her frst husband Yvan Anglophone community and for those of us that loved Scetbon in the 1960s. She was married to Stefan her dearly. Collignon for 38 years. Born into a Jewish family, she

Sogyal Rinpoche Sogyal Rinpoche’s health reportedly deteriorated rapidly on Wednesday afer he sufered a pulmonary 1947 – 28 August 2019 embolism and he died at around 1pm local time in the capital Bangkok. Craig Lewis Although his passing was sudden, it was very peaceful and serene, and Sogyal Rinpoche was surrounded by close and loving students, according to a post on Sogyal Rinpoche’s ofcial Facebook page, which added that several lamas were providing guidance, including Sakya Gongma Trichen Rinpoche. At the time of publication, plans where underway by close associates of Sogyal Rinpoche in Tailand and Sri Lanka to organize Teravada chanting ceremonies later on Wednesday. A ceremony will be held in Wat Sogyal Rinpoche, the founder and former spiritual head Tong Noppakhun, a Buddhist temple on the Tonburi of Rigpa, an international Buddhist community and bank of the Chaophraya River, in Bangkok. network of Dharma centers, passed away on Wednesday Te full article is found at Buddhist Door - in Tailand, where he had been receiving treatment for https://www.buddhistdoor.net/news/former-rigpa-head- colon cancer. He was 72 years old. sogyal-rinpoche-passes-away-in-thailand

56 Book Reviews

Gender and the Path to Awakening: Hidden Histories of Nuns in Modern Thai Buddhism

Martin Seeger (Chiang Mai: Silkworm Books, 2018)

Sulak Sivaraksa

Among Western scholars of Tai is understudied. His interview a Tai Buddhism to read this book. It Buddhism and culture, Martin long time ago with P.A. Payutto on is unfortunate that Seeger did not Seeger is a rare case. Most of them the bhikkhuni is worth rereading. include any bhikkhuni, especially are ofen arrogant—overconfdent in Gender and the Path to Awak- Bhikkhuni Woramai Kabilasingh, their knowledge and understanding. ening is an impressive and rich whose life is truly admirable. As a result, they tend to make silly work. An eye-opener, it centers on Buddhadasa Bhikkhu avoided and unnecessary mistakes. A case the lives of six female practitioners: the controversy surrounding the in point is Justin McDaniel’s Te 1) Khunying Damrongthammasan revival of bhikkhuni ordination in Lovelorn Ghost and the Magical (Yai Wisetsiri); 2) Mae Boonruean Siam by calling the ordained ladies Monk: Practicing Buddhism in Tongbuntoem; 3) Mae Chi Kaew Dhammamata. Khun Runjuan In- Modern Tailand. (Please see my Sianglam; 4) Mae Chi Nari Karun; drakamhaeng carried on this legacy, review of this book in Seeds of 5) Mae Chi Phimpha Wongsa-udom; and her life is also very interesting. Peace, Vol. 34, No. 1, Jan.-Apr. and 6) Mae Chi Soda Sosut. I was on good terms with Mae 2018.) On the contrary, Seeger is Before providing individual Chi Ging, who played a crucial role humble. He has learned a lot from portraits of these six practitioners, in the construction of Wat Pa-Wiwek P.A. Payutto and Tai kalyanamitta Seeger gives a good overview of in Chonburi province. Hopefully, like Naris Charaschanyawong. Te “the female in Tai Buddhism.” someone will write about her. It will latter is an avid reader and collector Ten he discusses “female saint- be an important piece. Over three of rare books on Buddhism. Also, hood” in contemporary Tai Bud- decades ago, I wrote about one of he is truly knowledgeable on dhism afer giving the reader the her disciples, Pa [Auntie] Plaek in one Buddhism. biographies and hagiographies of of my books, Lorg Krab Sangkhom Seeger’s book is therefore free these six women. Pueau Kru [Unveiling Society for from unnecessary errors. More I strongly encourage anyone Teacher] (1985). importantly, he is interested in who is interested in how women gender and Buddhism, a topic that have infuenced the development of

Vol. 35 No. 3 September - December 2019 57 Book Reviews

Portrait of a “Collaborative Hero” Review of Roar: Sulak Sivaraksa and the Path of Socially Engaged Buddhism

by Matteo Pistono North Atlantic Books (March 5, 2019)

Jonathan S. Watts

Te newly published biography of while under a harsh military dicta- now the most dynamic of a host of Tai social activist and Buddhist torship that manipulated the imag- new, international Buddhist organi- internationalist Sulak Sivaraksa, es of the Tai royal family and Tai zations for its work on a wide va- Roar: Sulak Sivaraksa and the Path culture to foment an ethnic nation- riety of social issues. of Socially Engaged Buddhism, by alism common to the region. Pistono’s talented weaving of well regarded author Matteo Pisto- In the face of this, Sivaraksa Sivaraksa’s story into the turbulent no is not only a refreshing portrayal became one of Thailand’s most history of the region in the post-co- of a “great man,” but also an impor- important voices of dissent, frst lonial era makes this volume an im- tant contribution to the contempo- creating cultural and literary activi- portant read for historians as well as rary history of Tailand and the ties to give voice to dissenting opin- social reformers and scholars of reli- region in general. ions and then later in the 1970s gion and socio-logy. For those not familiar with developing some of Tailand frst Te other important con- Sivaraksa, born in 1933, he began grassroots NGOs working in alter- tribution of this volume is the hon- as a Tai intellectual and political native economic and social devel- esty of the portrayal of Sivaraksa, a and cultural “royalist” while spend- opment. As Sivaraksa’s work grew complex man whose incredible cha- ing 8 years studying in the U.K. and in the 1980s and 90s, he was forced risma is also matched by a quick working for BBC radio. His return into exile numerous times for his temper and an existential loneliness to Tailand in the early 1960s, how- stances on the Tai military and amidst his international network of ever, marked signifcant shifs in Tai royal family, yet used these friends and colleagues. Sivaraksa, his stance towards Tai society and periods to develop his international himself, is to be commended for culture as it entered a dark period relationships to eventually co-found allowing Pistono to spend three of acting as a client state to the in 1989 the International Network years entering into his inner circle United States’ war in Indochina of Engaged Buddhists (INEB)— and gaining a full view of his life,

58 Book Reviews work, and relationships. So many of social change. ment to his importance as a bridge the past century’s great social activ- In our present era that is liter- between eras, from the great heroes ists (Gandhi, Martin Luther King ally screaming out for inclusivity of the 20th century to the potentiality Jr, Tich Nhat Hanh) have been and collective social change, the of collective global transformation portrayed as infallible saints, while “great man/hero” model of social that this century ofers. their shadow material (something change is not only outdated, but which every human has) is swept counterproductive as nations con- away, keeping the general public tinually fall prey to virulent pop- from a richer understanding of the ulism and the next great national ...... incredible struggles and challeng- savior. Sivaraksa’s story, as both a Jonathan S. Watts is a research fellow es of devoting oneself to society Tai aristocrat whose leadership at the International Buddhist Exchange and one’s fellow human beings. Te style is ofen less than democratic Center in Yokohama, working on suicide other problem with the focus on and a person who has inspired and prevention, Buddhist chaplaincy, and “great men in the fow of great his- linked together at least four genera- sustainable energy issues. He is also an tory” is the creation of the hero tions of social activists committed Executive Board Member of INEB, in narrative as the essential means to to non-violent change, is a testa- which he has served for 30 years.