“The fires of suffering and strife rage around the world,” and continue to rage in the Rakhine state of Burma. Recent sectarian strife between Arakanese Buddhists and the Rohingya Muslim community have claimed the lives of at least 78 people, and displaced over 80,000 fleeing from the violence. With the situation degenerating into a vicious cycle of hate begetting hate, it has come to light that some Buddhist monastics are actively engaged in fanning the flames by calling on lay people to disassociate with the Rohingya and actively blocking humanitarian aid to the refugee camps.
Shame on any monastics who would use their moral authority to suade others in enhancing suffering. While their Arakanese identity may compel them to act in ways that hurt others, they also wear the ochre robe and carry with it the freedoms and responsibilities of their monastic precepts. Their renunciation embodied by the first precept has now been made useless. By their own actions, these monastics demonstrate that they do not deserve to wear the ochre robe.
I realize that the situation is not so black and white. However, the Arakanese and Rohingya alike are sharing in pain. The face of suffering is the same among all people and the cycle of violence rings throughout history. In the late 1960’s, my parents, their families, and many of their Toisan community were driven away by the Burmese and fled into Maoist China. Though the conditions were not great, at least they had a state which would accept them as Han Chinese and would provide a home.
The Rohingya have no state advocates and have shuttled back and forth between Bangladesh and Burma for many decades. Burma’s Presidential Office has stated that “It is impossible for Burma to accept people who are not ethnic to the country and who have entered illegally.” Their situation grows more desperate as the violence continues, as more people are displaced, and as more languish in camps without the infrastructure or supplies to support them. Organizations that have stood up for the Rohingya include the UN and the Organization for Islamic Cooperation. Unfortunately, as the violence continues, the Rohingya’s list of advocates now include the Pakistani Taliban, who have said, “We will avenge your blood.”
Aung San Suu Kyi, in your Nobel Peace Prize acceptance speech, you acknowledged the ongoing strife in your native Burma. We all celebrate your release and your continued work for democracy in your country. This means that you are again a politician for your constituents: speaking on their behalf, and sharing their concerns. Your freedom to speak as you choose is also delicately tied to the whims of a state still emerging and fragile in its transition towards democracy. Nevertheless, the moral authority you possess reaches across national boundaries as we lend you our ears. Please speak out. Your voice as a mediator are needed in this conflict. Lend your compassion with the humanitarian aid organizations and help to relieve the suffering in Burma.
Foreign Policy magazine just did a photo-essay entitled “Close Encounters of the Buddhist Kind“, with the subtitle, “An exclusive look inside a booming multibillion-dollar, evangelical, global Thai cult.”
That’s not a fair way to introduce to their readers a “movement…little known to Thailand’s general public, and certainly to the rest of the world.” Buddhism has always had an evangelical element ever since the Buddha’s decision to teach and spread the dharma, with the same motivation powering Christianity (or any other religion’s) spread of its gospel, compassion. Dhammakaya is certainly global, but to say it is little known to Thailand’s general public is a misstatement, later corrected in the essay. And it’s okay if the rest of the world does not know about it, there’s a lot that the rest of the world doesn’t know about. Most religious groups do not have the global celebrity power of the Dalai Lama.
The most egregious assault by Foreign Policy is in the way the photo-essay labels Dhammakaya as a cult. With little explanation of the context within Thai culture, the photo-essay shows pictures of massive rallies with adherents all dressed white and standing in lines. What are most people to make of these pictures without the proper context? Afterall, Dhammakaya is “certainly” unknown to the rest of the world. Could it be that the massiveness of the rallies is fed by the Thai culture’s expectations that men be ordained at least once in their life? This is suggested by the fifth picture but there are no indications of this being a family or community event. Instead, we only see a sea of uniformity.
It would be easy to post up a group of pictures and include short commentary. The Internets does this all the time! In fact, we could invite our readers to do the same for the pictures below. Use your imaginations, sky’s the limit.
But in all seriousness, there is one troubling aspect shown by these pictures: lots of money and it’s use. Where does all the money for the Memorial Hall come from and how did they receive it? Was it necessary to enclose it with dome consisting of thousands of gold-plated Buddha statues? Why are we creating another idol? I will admit to having a suspicious bias against ostentatious displays, be it of wealth, compassion or most other things.
I am interested in hearing from Dhammakaya followers or anyone who knows more about these practitioners. What is the meditation practice like? Their website suggests imagining nimitas. Why’s that? How is the organization able to collect so much money? Since there is a local meditation center, I may just have to check them out.
This past Friday, I had the opportunity to watch a free screening of Burma VJ: Reporting from a Closed Country. I saw the trailer last year. I’ve read reviews and heard other people talk and blog about it. It’s one of those films that you go in watching with high expectations because of all the hype generated from those that have already seen it. Yet, I still left the theater with mixed feelings of sadness and shock. The movie is intense and emotional. I encourage everyone to see it. Here are some of the screening locations and dates.
Image from Oscilloscope Laboratories.
The problem with free eBooks is that, for all the gains in access they offer by removing the constraints of traditional distribution they remove some of the methods of traditional promotion. For Buddhist monastic authors this is usually not a problem since free access is greatly prefered to fame and fortune, but this means that many great eBooks fall through the cracks, unnoticed.
Thus, attention all Buddhist nerds: read Ajahn Sujato’s Sects and Sectarianism immediately. I cannot think of a more important book written for the cause of Global Buddhism.
Continue reading “Sects and Sectarianism”
I’ve been meaning to write a post for the longest time but gosh darn it, life just gets busier and never seems to give you a break. Well, the academic year has just ended so I’m given a few days to breathe before diving straight into my summer plans. While reading through Google Reader, I came across a post on the Angry Asian Man website that just left me…well speechless:
Continue reading “The Wise Latina depicted by The Lazy Americans”
When writing up my last post, I forgot to check with Cambodge Soir. As I read there today, I found out that the rock opera Where Elephants Weep has not been banned outright, as is also reported in a (translated) piece on KI Media. I found the Cambodge Soir report particularly insightful, relating who exactly said what and also including the views of the monk, the government and the opera representatives. You can read the original report in French by Ung Chansophea and Alain Ney on Cambodge Soir. My translation is below.
I must ask for forgiveness in advance. My translation from French is as bad (and liberal) as it is from Khmer. I hope that you can at least walk away from this with an understanding that there is a more complex story behind a headline as simple as “Monks Force Rock Opera Off Air.”
Continue reading “Controversy over the Rock Opera”
Earlier I posted some thoughts on the political situation in Thailand. Five minutes later I deleted my post. For the most part, I unnecessarily rehashed an old court case back in 2001, but my emotions on the political scene are pretty simple. I’m skeptical of all sides, I don’t trust any of them in government, and I hope that democracy can be restored and a stable government achieved. Any other opinion I have on this situation, specific or otherwise, isn’t something I care too much about.
But more to the point, I want to write about Buddhist-related issues here. That political post was out of line. Granted, even highly revered Buddhist monks mix into the current Thai political crisis (a [in]famous blog post here). I suppose that topic’s fair game, but then this is one issue that saddens me too much to write about it. Given how much I rant, that means a lot. Maybe more on that topic once this crisis has moved on and emotions have cooled somewhat.