by Prof Dr Damien Keown, The Buddhist Channel, May 29, 2015
In
his keynote address at the opening of the United Nations Day of Vesak
2015, Prof Dr Damien Keown presents his view on how global crises can be
turned into opportunities in the context of the ASEAN (Association of
South East Asian Nations) region
Bangkok, Thailand
-- While reflecting on the word ‘crisis’ I was reminded of a remark made
by US President John F. Kennedy in a speech he gave in Indianapolis in
1959. The President said ‘The Chinese use two brush strokes to write the
word “crisis.” One brush stroke stands for danger; the other for
opportunity. In a crisis, be aware of the danger - but recognize the
opportunity.’ I don’t know if the President’s understanding of Chinese
was accurate, but I would like to take those words as the inspiration
for my comments.
Certainly,
there is a world crisis, and this presents itself in many shapes and
forms. While the world has faced many crises in the past, the threat
seems greater today due to modern developments such as globalization,
advanced technology, mass migration, and the accelerated speed of
transport and communications.
The pace of change has never been
faster, allowing less time to pause in the face of the challenges that
arise on every side, and less time to develop wise solutions.
In
the face of these challenges there is a pervasive feeling, both among
individual citizens and their political leaders, of being caught
off-balance and wrongfooted by events; of being swept along by a tsunami
of powerful forces which are beyond the power even of governments and
world leaders to control. In this context, there is a greater need than
ever for Buddhist teachings to be heard, and not just heard but
implemented with commitment and decisiveness.
The panels in this conference will explore the role of Buddhism in the current world crisis under four different headings:
1. Buddhist Response to Social Conflict
2. Buddhist Response to Environmental Degradation
3. Buddhism and the ASEAN Community
4. Buddhist Response to Educational Crisis
These
are interrelated themes, but let's start with the third, Buddhism and
the ASEAN Community. I begin with ASEAN for two reasons. First, because
2015 marks the year in which the ASEAN Community comes into being; and
second, because questions like social conflict, the environment and
education will increasingly demand regional as opposed to national or
local solutions.
ASEAN
The Association of Southeast Asian Nations was founded in Bangkok with
the signing of the ASEAN Declaration on 8 August 1967. The five founding
nations were Indonesia, Malaysia, Philippines, Singapore, and Thailand.
These were subsequently joined by Brunei, Cambodia, Lao, Myanmar and
Vietnam, bringing the total to ten, and with the planned inclusion of
East Timor the total will be eleven. The ASEAN Charter, which came into
force on 15 December 2008, gave a legal and institutional framework for
the creation of the ASEAN Community.
AIMS AND PURPOSESThe
motto of ASEAN is ‘One Vision, One Identity, One Community,’ and the
aims and purposes of ASEAN, as stated in its founding declaration, are
as follows:
- To accelerate the economic growth, social progress and cultural
development in the region through joint endeavours in the spirit of
equality and partnership in order to strengthen the foundation for a
prosperous and peaceful community of Southeast Asian Nations;
- To promote regional peace and stability through abiding respect
for justice and the rule of law in the relationship among countries of
the region and adherence to the principles of the United Nations
Charter;
- To promote active collaboration and mutual assistance on matters
of common interest in the economic, social, cultural, technical,
scientific and administrative fields;
- To provide assistance to each other in the form of training and
research facilities in the educational, professional, technical and
administrative spheres;
- To collaborate more effectively for the greater utilisation of
their agriculture and industries, the expansion of their trade,
including the study of the problems of international commodity trade,
the improvement of their transportation and communications facilities
and the raising of the living standards of their peoples;
- To promote Southeast Asian studies; and
- To maintain close and beneficial cooperation with existing
international and regional organisations with similar aims and purposes,
and explore all avenues for even closer cooperation among themselves.
In these seven items , the key words that stand out are: partnership,
peace, prosperity, respect, collaboration, assistance, and cooperation.
To what extent are these seven aims and purposes in harmony with
Buddhist values? Like us, the Buddha lived at a time of change and
instability: in his day, smaller states were being incorporated into
larger political units, not voluntarily - as in the case of ASEAN - but
as a result of the aggressive policies of their expansionist
neighbours.
As an alternative to this pattern of conquest and
annexation, the Buddha commended an alternative political model based on
collaboration and peaceful co-existence through the implementation of
what he called ‘the seven conditions of welfare’ (
sattā aparihāniyā dhammā) (D.ii.73ff).
THE SEVEN CONDITIONS OF WELFARE
- There are regular and frequent assemblies. This implies a democratic system in which the people or their representatives meet regularly for discussion on all matters.
- The assemblies meet in harmony, rise in harmony, and carry on their business in harmony.
Here there is an emphasis on united action in establishing an agreed
manifesto, an agenda for action, and the implementation of
democratically agreed policies. It also implies that communities will
help each other in times of need.
- They enact nothing not already
established, abrogate nothing that has already been enacted, and
proceed in accordance with their ancient institutions. Perhaps
this sounds overly conservative and suggests the Buddha was opposed to
change. I think instead it was intended to safeguard the identity of the
community and to establish the principle that resolutions should only
be approved when they are in harmony with the community’s constitution
and values. In simple terms it suggests that everyone should respect
the law.
- They honour, respect, revere, and salute the elders among them and consider them worth listening to.
This involves recognition of the contribution made by statesmen and
political leaders. It can also be seen as a call to respect and
participate in the democratic process.
- They do not take away by force or abduct others’ wives and daughters and detain them.
Here we see the Buddha’s strong disapproval of violence towards women
and an implicit call for gender equality. While directed specifically at
women, by extension it includes all vulnerable members of society and
would prohibit exploitative practices like slavery, human trafficking,
and child labour.
- They honour, respect, revere, and salute religious shrines at home and abroad, not withdrawing the proper support given before.
This is a call for respect for religion and its symbols and material
culture. It includes the sacred buildings of all religions such as
temples, mosques, churches and shrines, along with their respective
communities.
- Proper provision is made for
the safety of arahants so that those from far away may enter the realm
and live in peace along with those already present. Linked to the
previous condition, this can be interpreted as a call for tolerance and
religious freedom throughout the community. In addition, it suggests
that restrictions on free movement should be removed so that those who
wish to live in peace and bring benefits to the community are welcomed.
I make no claim that these two lists of seven items are identical,
much less that the Buddha laid the foundations for the ASEAN
constitution. I suggest only that the two lists share a common direction
of travel.
In essence, what I think we see the Buddha calling
for is a transparent democratic system built around consensus and based
on a constitution enshrining humanitarian values, protection of the
vulnerable, and freedom of religion. I think we can say there is no
great incompatibility between the two lists, and it seems the political
constitution and economic infrastructure provided by ASEAN can further
the aims of allowing communities to co-exist in peace and prosperity in
the modern world, an ideal to which Buddhists can happily subscribe.
ASEAN COMMUNITYTo
forge the member states into a functioning community was the aim of the
ASEAN Vision 2020, adopted in 2006. Here, the ASEAN leaders agreed on a
shared vision of ASEAN as ‘a concert of Southeast Asian nations,
outward looking, living in peace, stability and prosperity, bonded
together in partnership in dynamic development and in a community of
caring societies.’ The ASEAN Community is made up of three pillars:
1. ASEAN Political-Security Community
2. ASEAN Economic Community and
3. ASEAN Socio-Cultural Community.
While
nations in which Buddhism is influential will, like other member
states, have an interest in the first two of these pillars, the
contribution of Buddhist teachings and values will be especially
important in the third. The aims of the ASEAN Socio-Cultural Community,
in which matters such as religious belief and traditions will play an
important role, include achieving ‘enduring solidarity and unity among
the peoples and Member States of ASEAN. It seeks to forge a common
identity and build a caring and sharing society which is inclusive and
where the well-being, livelihood, and welfare of the peoples are
enhanced.’
1The various dimensions of ASEAN mentioned
so far connect in various ways with the topics to be discussed at this
conference. Buddhism has no objection to economic prosperity and the
expansion of trade, provided, of course, that prosperity does not lead
to rampant consumerism, and economic development takes place in a
sustainable and environmentally responsible manner.
Here we have
a link to the second conference theme, namely concern for environmental
degradation. Regional peace and stability, and respect for justice and
law, are also admirable objectives, and connect to our first conference
theme, which addresses the problem of social conflict. ASEAN’s
commitment to renunciation of the use of force and a commitment to the
peaceful settlement of disputes is of key importance here.
The
fourth conference theme, the Buddhist response to the educational
crisis, is picked up by references - in the fourth and sixth of the
seven ASEAN principles - to the provision of assistance in training and
research, and also to the promotion of Southeast Asian studies. This
last item provides a platform for expanding the study of Buddhism at
various levels of the curriculum, a point I will return to shortly.
While
Buddhist values overlap to a large degree with those of ASEAN, on a
practical level it will be the task of the representatives of the
Buddhist member states to be vigilant in ensuring that the formulation
and implementation of specific policies reflects the values of their
home constituencies. Buddhist groups and organizations will need to
ensure that their views on social, economic and political issues are
expressed at the appropriate levels within the ASEAN Socio-Cultural
Community.
ENVIRONMENTAL DEGRADATIONHaving
said something about the aims and principles of ASEAN, we turn
individually to the three remaining conference themes. Of these, the
environmental crisis is perhaps the most serious. It is the most serious
because of its global nature, and its capacity to threaten the
wellbeing of the planet in a fundamental way. Apart from harm to the
environment itself, environmental degradation has a knock-on effect in
other areas: it affects health and economic development, and potentially
also gives rise to conflict as resources become scarcer.
Importantly,
the effects of environmental degradation are felt most keenly by the
poor. To turn this challenge into an opportunity will require
considerable initiative, thought and planning.
The ASEAN Declaration on Environmental Sustainability states :
ASEAN
shall work towards achieving sustainable development as well as
promoting clean and green environment by protecting the natural resource
base for economic and social development including the sustainable
management and conservation of soil, water, mineral, energy,
biodiversity, forest, coastal and marine resources as well as the
improvement in water and air quality for the ASEAN region. ASEAN will
actively participate in global efforts towards addressing global
environmental challenges, including climate change and the ozone layer
protection, as well as developing and adapting environmentally-sound
technology for development needs and environmental sustainability.
Developments in this respect are already under way. A programme run
by the ASEAN Centre for Biodiversity (ACB) in conjunction with Germany
was launched in Jakarta on 7 April 2015. The project, titled ‘Protection
of Biological Diversity in the ASEAN Member States in Cooperation with
the ASEAN Centre for Biodiversity,’ aims to ‘protect the biological
diversity, promote the sustainable management of natural ecosystems, and
improve the livelihoods of local population in the ASEAN region.’
Earlier
last month, the Secretary General of ASEAN, H.E. Le Luong Minh,
speaking in Hanoi, accepted that ‘ASEAN, as elsewhere in the world,
despite abundant human and natural resources, does face a big challenge
in keeping a delicate balance between environmental sustainability and
economic development.’
2In his remarks, the Secretary
General said there was ‘broad agreement that with regard to sustainable
development, ASEAN's Post-2015 Vision should continue to promote
inclusive, sustained and equitable economic growth and sustainable
development, consistent with the UN Post- 2015 development agenda,’
while ‘ensuring a proper balance between economic development and
environmental protection.’
Other interesting work has been done
to explore ways in which specific economies can thrive in ASEAN while
preserving their traditional ecological values. An example of this
includes papers from a conference at Assumption University in 2013. One
author, in his contribution titled ‘Buddhist Economics and Ecology: A
Lesson for the Future of the ASEAN Community’ contrasts ‘mainstream
economics, which is an economics of greed, with Buddhist economics whose
goal is not to maximize utility but to promote a healthy life for the
individual and wellness, peace and tranquillity for the society.’
3In
the Buddha’s time there was no environmental crisis of the kind we face
today. He was nevertheless well aware that nature can be a powerful
ally or a dangerous enemy, and that the relationship between human
beings and the natural world was complex and needed careful management.
The
inhabitants of the region where he lived were very much at the mercy of
the environment, and the early sources speak of natural disasters like
flooding or drought leading to starvation, depopulation (A.I,160),
poverty and crime (Ja.II,367; VI,487).
4 The Buddha realized
that the survival of forests and the wilderness was important to those
who, like himself, left home to pursue the religious life.
Time
and again he encouraged his monks and nuns to spend as much time as they
could away from human habitation in the jungle (A.III,87). With respect
to animals, the Buddhist values of non-violence and compassion are
clearly expressed in the Buddha’s opposition to animal sacrifice.
Various Buddhist teachings can be drawn on to promote environmental
values and ecological awareness. Influential in defining ethical
attitudes towards the natural world are the four Brahma-vihāras, or
sublime states of mind, namely universal love (metta), compassion
(karuṇā), sympathetic joy (muditā) and equanimity (upekkhā).
These
attitudes foster feelings that lead to the protection of the natural
world and ensure its well-being. While the environmental problems we
face today are on a vastly larger scale, we can find in the Buddha’s
teachings principles that can help guide our thinking.
SOCIAL CONFLICTThe
topic of social conflict is a subject that brings us face to face with a
number of difficult questions. It is an unfortunate fact that religious
discrimination, intimidation, harassment, and violence toward minority
religious and ethnic groups are currently on the rise, even in countries
where Buddhism is well established.
Contemporary events have
shown that the simplistic view that Buddhism is exclusively a religion
of peace, and that only other religions promote violence is no longer
sustainable. Buddhism like any religion can become entangled with
nationalism and caught up in ethnic conflict.
Of course, this is
clearly contrary to Buddhist teachings on violence, which are well
known and often repeated. The Dhammapada (v.129), invoking the ‘Golden
Rule,’ counsels against violence, and the First Precept prohibits
causing intentional harm to any living creature. The Buddha explained
how conflict often arises from greed, hatred and delusion, and taught
virtues such as kindness, compassion, non-violence, mindfulness,
gentleness, contentment, generosity and wisdom that promote harmonious
co-existence, and criticized vices like arrogance, pride, covetousness,
egoism and greed, which fuel animosity and conflict. Greed gives rise to
attachment to pleasures, material possessions, territory, and economic
and political power.
Attachment to dogmatic views and inflexible
fundamentalist ideologies can lead to persecutions and bloody crusades.
In the last century millions of deaths can be attributed to such
attitudes. Claims such as “This alone is true, all else is false” (
idam eva saccaṃ moghamaññam) (M.ii.170) are characteristic of attitudes that divide society.
Hatred
and prejudice becomes entrenched, often for generations, and are
difficult to dislodge. The delusion that one’s self, or one’s community,
is uniquely privileged and must be protected at all costs reinforces
egocentric and nationalist perspectives that see other communities as
the enemy and a threat. The Buddha specifically warned against this kind
of attitude, counselling his followers not to react angrily if the
Buddha, Dhamma, or Sangha were disparaged by others (D.i.3).
The
great king Asoka was no stranger to conflict, and was responsible for
suffering and death on a large scale, as he himself admits. Repenting of
these campaigns of conquest he later sought to implement values of
toleration, and in his 12th Rock Edict spoke about the importance of
religious toleration and his desire that ‘all should be well-learned in
the good doctrines of other religions.’ He states that he ‘honours both
ascetics and the householders of all religions’ and desires that they
flourish. Key to this, he suggests, is restraint in speech, which means:
… not
praising one's own religion, or condemning the religion of others
without good cause. And if there is cause for criticism, it should be
done in a mild way. But it is better to honour other religions for this
reason. By so doing, one's own religion benefits, and so do other
religions, while doing otherwise harms one's own religion and the
religions of others.
Not resorting to divisive speech is also important in avoiding and
defusing conflict, and one who refrains from it is said to be: ‘one who
reunites those who are divided, a promoter of friendships, who enjoys
concord, rejoices in concord, delights in concord, a speaker of words
that promote concord.’
5Although delivered many
centuries ago, this wise advice seems particularly timely on the
threshold of closer integration among the ASEAN nations and their
diverse faiths.
The ASEAN Institute for Peace and Reconciliation
(AIPR) was established in 2011 under the auspices of the ASEAN
Political-Security Community and held its first Governing Council
Meeting in Jakarta in December 2013. Since then it has held two symposia
in 2014, the first in Manila and the second in Bali. It will have a
valuable and difficult role to play in mediation and defusing tensions
which will inevitably arise in a religiously and ethnically diverse
community of some 600 million people.
Relations between the two
largest ASEAN religions, Islam and Buddhism, will play a key role in the
integration of the community. According to one scholar:
The
coming formation of the ASEAN community in 2015 highlights the urgent
need for religions of Southeast Asia to move from co-existence to
dialogue. When the 10 countries of ASEAN are integrated economically,
Buddhists will make up about 40% and Muslims 42%. Hence the formation of
an economically dynamic, politically plural and peaceful ASEAN
community will depend on the future of Buddhism-Islam relations.6
Apart from intolerance of other religions, conflict can also arise from other sources.
Economic
inequalities in the distribution of resources can lead to crime and
social unrest, and a wise government will seek to avoid revolution and
revolt by ensuring that material support is provided for the poorest in
society.
The Cakkavatti-Sīhanāda Sutta records how by failing to
do this, the kingdom of one ruler fell into ruin. For those members of
the laity with greater resources, the Buddha gave useful advice on how
to generate and spend their wealth (e.g. S.iv.331-7).
In the
Sigālovāda Sutta he recommends that a quarter be used for one’s personal
needs and comfort, a half on one’s business, and the remaining quarter
saved in case of hardship (D.iii.188). The Sigālovāda Sutta also gives
advice on social relationships, and other sources offer guidance on what
sort of trades and professions should be engaged in and which not.
Buddhism thus has a wide range of strategies to draw on - including
mindfulness and meditation--to help avoid social conflict and to defuse
it once arisen.
EDUCATIONAL CRISIS7Turning
now to the final conference theme of the educational crisis, Buddhism
is an intellectually dynamic tradition that holds learning in great
esteem. Scholarship, or ganthadhura, is recognized as an important and
legitimate monastic career. Unfortunately, however, learning can also
deteriorate into the mindless copying or chanting of texts without any
real understanding. To avoid this requires a comprehensive system of
education from primary to university level in which questioning,
originality, analysis and critical reflection are encouraged.
A
UNECOSOC ministerial declaration in 2011 spoke of ‘the inter-linkages
between education and the advancement of all the other Millennium
Development Goals. We also recognize that education plays a fundamental
role in creating an inclusive society and reducing inequity and
inequality, as well as for achieving sustained, inclusive and equitable
economic growth, poverty eradication and sustainable development.’
Following
a two-year review of the curricula of member countries, ASEAN produced
an ASEAN Curriculum Sourcebook as a tool for educators. The Sourcebook
describes itself as :
… a
resource that teachers throughout ASEAN can use to help learners explore
their many connections to one another and to conceive of themselves
both as individuals, and as engaged members in their community, country,
their region, and the world. As they do so, they will understand the
complex ways in which peoples and lands across ASEAN are connected, be
able to exchange and appreciate diverse perspectives, and envision new
ways in which they can work together to realize common goals and a
brighter future.8
The Sourcebook explore five themes (Knowing ASEAN, Valuing Identity
and Diversity, Connecting Global and Local, Promoting Equity and
Justice, and Working Together for a Sustainable Future), through four
Pathways (People, Places, Materials, and Ideas).
A third component
is the ‘Essential Questions’ which ‘articulate the Pathways, connect the
Themes with the learners’ own ideas and perspectives, and guide them in
applying critical thinking and problem-solving skills as they engage
with the material.’ These three elements form the basis of lesson plans
which serve as free-standing teaching units.
While the
Sourcebook is primarily intended for use in primary and secondary
schools, it provides a blueprint that could be adapted for use in higher
education as well. Institutions will need to review their existing
curricula to make sure they meet the needs of incoming students who will
graduate as citizens of the ASEAN community.
The International
Association of Buddhist Universities (IABU), with member universities
in Myanmar, Thailand, Laos, Cambodia, Vietnam, Singapore and Indonesia,
seems well placed to coordinate this work among Buddhist universities
and to represent Buddhist views on education in the Socio-Cultural
Community of ASEAN. The IABU’s vision, mission and goals broadly
coincide with the educational objectives of ASEAN, UNESCO and UNECOSOC,
and discussions have already taken place on a model ASEAN Buddhist
Studies Curriculum. It remains to be seen whether and how this work will
be carried forward by member institutions.
9CONCLUSIONIn
conclusion, let me echo the quote from John F.Kennedy mentioned at the
start with one from another famous politician, Winston Churchill.
Churchill is reputed to have said, ‘Never waste a good crisis,’ and
while he was referring to crises of a political nature I think his words
also apply more broadly. Crisis brings the opportunity for change, and
our conference will explore four areas of contemporary crisis and the
opportunities they present.
While each of these can be tackled
independently, I have suggested that they are interconnected. The
positive outcome we look forward to in addressing these crises
successfully is a well-educated population enjoying prosperity based on
sustainable development and living in peaceful communities. I hope this
is not too utopian an ideal, and that it is one which our discussions in
this conference can help bring a little closer.
------
Damien Keown
is Emeritus Professor of Buddhist Ethics, University of London
Goldsmiths. The United Nations Day of Vesak (UNDV) is currently being
held in Bangkok, Thailand from May 28-30, 2015. Presentation was edited
for publication.
Notes: http://www.asean.org/communities/asean-socio-cultural-community.
This topic is addressed in
depth by Dr Dion Peoples in a paper titled ‘Revised Role for Buddhism in
ASEAN: Conquering the Educational Crisis’ to be presented in the
‘Buddhist Response to Educational Crisis’ panel of the conference, to
which readers are referred for further information.
This was at the third
conference of the Association of Theravada Buddhist Universities at
Mahamakut Buddhist University, 16-18 May 2013 (Dion Peoples, ‘Revised
Role for Buddhism in ASEAN: Conquering the Educational Crisis’).
SOURSE:BUDDHIST CHANNEL
<<
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known for intricate sculptures on the façade, especially of common men
and women. (Photo: Sandesh Lad)
The
documentary filmed over a year traces the origins of Gautam Buddha and
the Mahayana branch of Buddhism. As a world religion, based on the
teachings of Buddha or the ‘Awakened One’, in modern times, two major
branches of Buddhism exist -- the Theravada in Sri Lanka and Southeast
Asia, and the Mahayana throughout the Himalayas and East Asia.
A
site-cleansing ceremony was recently held in Baima Temple in Luoyang
city in Henan Province, the local religious affairs authority said, The
Global Times reported.
For
over seven years I have went back and forth across the bridge between
science and spirituality. I have studied both, trying to understand why
we try to separate them, why we need to follow one path or the other. I
never could quite understand why a scientist cannot spend time in
meditation or pray and why a person on the spiritual path can't actually
think?
Dharmarajika,
in the capital Dhaka, has become a hit on social media since it started
distributing daily food packs for Muslims who break their fast during
Iftar.
<<
"There is nothing intrinsically wrong with sex. What is wrong is
attachment and slavery to it, on believing that indulgence in sex can
bring ultimate happiness.." -- Ven Dr K Sri Dhammananda (1919-2006)