INEB conference 2011 by surapongman code

Organisers

Sponsors

Cambodia Temple

Wat Thai Bodhgaya

Editorial Team : Jessica Armour, Rita Litwiller, Patcharee Chonmanat, Minette Minghas, Hans van Willenswaard, Somboon Chungprampree INEB Secretariat : Address : The Secretariat Office International Network of Engaged Buddhists 666 Charoen Nakhorn Road, Klong San, Bangkok 10600, Siam (Thailand) Tel : (+66) 2 860 2194 Fax: (+66) 2 860 1277 Email : secretariat@inebnetwork.org Website : www.inebnetwork.org

With Gratitude

A letter of deep appreciation and thanks from Harsha Kumara Navaratne Chairperson of the INEB Executive Committee

INEB’s 2011 Bi-annual conference was a wonderful celebration which gave us so much for which we are truly thankful. More than two hundred and fifty persons representing thirty one countries converged at Wat Pa-Budhagaya in the sacred site where the Buddha attained enlightenment 2,600 years ago. They came to learn and grapple with how the future of Buddhism is being challenged in the twenty-first century. While some of these challenges are historic in terms of peace and conflict, death and dying, others are more contemporary such as climate change, photography and filmmaking.

INEB thanks the organizers and sponsors as the conference’s success depended on their combined support and contributions. The organizers included our good friends from: Deer Park Institute, YBS India and Jampudvipa Trust for the planning, logistics and many tasks undertaken by them to make the conference possible. We were fortunate to benefit from the financial and inkind support support given by many sponsors for the conference and preconference workshops, as well as other workshops: Wat Pa-Buddhagaya, Niwano Peace Foundation, the Indian Council for Cultural Relations, Incredible India - the Indian Ministry of Tourism, Buddhist Solidarity for Reform (BSR), Hongshi Organization, Sathirakoses Nagapradipa Foundation (SNF), Jungto Foundation, Wat Thai Bodhagaya, the Cambodia Temple - Bodhgaya and the Khyentse Foundation. This conference report has four sections: Section

1 Conference report; Section 2 Keynote Speeches, Plenary and Workshop Summaries; Section 3 Specific Workshop Reports; and Section 4 INEB Overview. Sections 1 and 2 generally describe the conference design for engaging the participants with keynote speakers and resource persons in meaningful exchanges where open spaces were created for dialogue to take place. The morning plenary and keynote speaker sessions provided context and content where the conference theme The Future of Buddhism: From Personal Awakening to Global Transformation could be presented to all the participants. The afternoon workshop sessions (twenty one in total, facilitated by approximately forty five resource persons) provided the opportunity for specific topics tobe discussed in small groups. Section 3 includes separate reports for two preconference international gatherings: International Buddhist Art Gathering and the International Youth Volunteer Workshop, as well as the conference workshops on Buddhist Economics. Both pre-conference gatherings had more than 30 participants each and the Buddhist Economics workshop had approximately forty participants. Section 4 highlights some of INEB’s future events planned for 2012 and the updated organizational structure. We believe that the conference objectives were accomplished, which included: • Promoting dialogue and exchanges on issues of common concern to active Buddhists from all

Contents

traditions and regions. Spaces were also opened for groups from marginalized areas such as Burma/ Myanmar to meet freely. • Participants and existing INEB working groups developing joint programmes and activities for the next two year period. For example, participants from several workshops planned new training activities with resource persons; and the International Youth and Buddhist Art gatherings, also planned future activities. • Communicating INEB’s working groups and regional network activities to the broader community, for example, the Right Livelihood Fund (RLF) was launched and INEB’s future schedule was shared with all participants. • Strengthening long standing relationships as well as engaging active new members to expand and strengthen the network, for example new people became INEB members and INEB’s organizational structure was expanded to include new persons at all levels. • Celebrating the spirit of kalyanamitra and the efforts of the previous two years. All in all, the interactions expanded INEB’s circle of kalayanamitra – true spiritual friendship which indeed is the essence on which INEB was founded and from which it continues to form relationships. My hope is that the conference was an inspiring experience, as well as welcoming you into the circle of kalayanamitra.

Section 1. Conference Report 1.1 Conference Overview 1.2 Conference Content 1.3 Summary of Outcomes 1.4 Recommendations for INEB

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Section 2. Keynote Speeches, Plenary and Workshop Summaries 2.1 Keynote Speakers Overview 2.2 Dharma for the Future 2.3 Generational Sharing 2.4 Sangha for the Future 2.5 Afternoon Workshops Overview Section 3. Summaries of Specific Workshop Reports 3.1 International Youth Volunteer Workshop Report 3.2 International Buddhist Art Gathering Report 3.3 Buddhist Economics Workshop Report Section 4. INEB Overview 4.1 INEB Overview and Organisational Structure

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Our society is in confusion. Traditional ways are gone, but itâ&#x20AC;&#x2122;s not clear what has replaced it. There is a crisis of identity and people are looking for something to cling to . . . The identity and symbols of oneâ&#x20AC;&#x2122;s religion have become more important than the practice of it.

Harsha Navaratne

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Conference Overview

The INEB 2011 Bi-annual Conference was held at the auspicious site of Bodhgaya, India, coinciding with the 2,600 year celebration of the Buddha’s enlightenment. The conference was attended by over 250 people from the Asian region and beyond. This included a large representation from India, the home of a growing Buddhist movement that has sprung from the humanist work of B. R Ambedkar, one of the founders of independent India. The conference venue was located among the temple grounds of Wat Pa Buddhagaya. This supported an atmosphere balanced between the seriousness of discussion and dialogue on the conference theme - The Future of Buddhism: From Personal Awakening to Global Transformation - with the core INEB philosophy of building relationships among diverse participants. Being next to the Mahabodhi temple where the Buddha attained enlightenment also helped participants to connect with the Buddha’s teachings and their relevance in today’s world. Many participants were long-time INEB members and from INEB partner organisations, as well as a very strong representation of youth. Their participation was encouraged by the pre-conference International Youth Volunteer Workshop

which brought together over 30 youth from the Asian region. They brought with them enthusiasm and commitment to carry INEB’s work into the future. They were also encouraged by the values of sharing and building kalyanamitra (spiritual friendship) that are embedded within INEB, and which opened many opportunities to dialogue, listen and develop lasting relationships with experienced activists across the network. A summary of the International Youth Volunteer Workshop is included in Section 3 of this conference report. Also preceding the conference was the 2011 International Buddhist Art Gathering which bought together 32 artists from across the Asian region who specialise in Buddhist art. The event was held at the Thai temple in Bodhgaya and the artwork created during the workshop was auctioned at INEB’s New York City gala in November 2011, as part of the network’s fundraising initiatives. The artwork was displayed over the duration of the conference, and enriched opportunities for contemplation and celebration. A summary of the Buddhist Art Gathering is included in Section 3 of this conference report. The diversity of participants who attended the conference (from 31 countries) illustrated the

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strong spirit of non-sectarian Buddhism that INEB embodies. Many Buddhist traditions practiced across Asia and beyond were represented, and the conference setting was conducive for nurturing the network of relationships grounded in Buddhist teachings, while respecting differing traditions. The conference setting along with the atmosphere created through INEB’s values of kalyanamitra supported people to get to know one another through dialogue, and a strong sense of community emerged among the participants. Morning sessions were well attended, and during the smaller breakaway workshops, strong group cohesion developed through the less formal and more personal sharing that could take place. Naresh Mathur and Anchalee Kurutach, graciously moderated the conference, ensuring that transitions between sessions were fluid and a friendly atmosphere was maintained throughout the duration. Facilitators for the plenary and workshop sessions also encouraged participation, synthesized issues and drew out lessons for the participants. Meal times were always convivial, and as one of the moderators noted, people were able to develop real connections that were not mediated by technology. The overall setting of Bodhgaya also stimulated people to join together in exploring, contemplating and sharing at the site of the Buddha’s enlightenment. The space for dialogue and sharing also supported groups from marginalized areas, who were able to utilize the conference as a platform for open dialogue. This was especially relevant for the participants from countries such as Myanmar, who were able to meet and share among themselves in a way that is not possible in their home country. The diversity of participants at the conference also provided opportunities for them to explore and expand connections of solidarity, learning and exchange. The conference theme focusing on the future of Buddhism explored topics based on a shared

understanding of socially engaged Buddhism’s perspective: • of critical engagement through awareness of structural and cultural violence and its causes • and deepening personal engagement with Buddhism through practicing the precepts and understanding the four noble truths.

Conference Content Key Issues Discussed • The Tea and the Cup: This was a great analogy elaborated by Khyentse Rinpoche while explaining the need for awareness of cultural practices as separate from Buddhist teachings. According to his analogy, culture is the vessel in which Buddhism is expressed, but is not Buddhism itself. He also carefully stated that this does not mean that culture must be removed from Buddhism, but rather that awareness needs to be developed about the interplay between them. While some practices can enhance Buddhist teachings and help bring people to Buddhism, others can detract. • The role of sangha needs to be carefully examined in some countries, especially relating to the influence of consumerism, secularised education, elitist behaviour upheld by both ordained and lay persons, and the importance of the lay sangha’s role to ensure that ordained persons uphold the dharma and vinaya. • The explosion of Indian Dalit’s interest in Buddhism, as well as their pride, assertiveness and receptiveness to Dr. Ambedkar’s work, which is changing the landscape of India and developing into an historic liberation movement. • The core of engaged Buddhism recognises the need to look beyond personal kilesa towards an awareness that people function within a social structure. So it is not only ethical behaviour on which Buddhists must focus, but also the social

Conference Aspects The conference events had spiritual, intellectual, relational, practical, informational and celebrational aspects as described below: Spiritual The context of Bodhgaya as the place where the Buddha attained enlightenment naturally brought a spiritual element to the conference and participants, with the Mahabodhi temple being an important site for both meditation and contemplation. Daily meditation that took place early every morning at the Mahabodhi temple were guided by groups from the various Buddhist traditions. Some days the morning sessions also began with chanting and prayers led by persons from different Buddhist traditions which supported an appreciation of the various traditions and expressions of Buddhism represented within the INEB family. Intellectual Keynote addresses were part of the morning sessions given by co-founder Ajarn Sulak Sivaraksa, Venerable Khyentse Rinpoche, INEB Executive Committee chairperson Harsha Navaratne, and Phra Buddhaban, the abbot of Wat Pa Buddhagaya. All were well attended; they also attracting ‘walk-ins’ in addition to the registered participants. These speeches conveyed key thoughts, perspectives and personal reflections to stimulate new ways of intellectual thinking among the audience.

Three morning plenary sessions, also well attended, were held on the topics of Dharma and Sangha for the Future, as well as an intergenerational sharing session for elders and experienced activists of the network to share their life experiences. These plenary sessions helped to identify key issues for INEB and its members to explore further in relation to the future of Buddhism.

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structures in which they live, and how to develop structures that will provide the conditions for people to develop critical awareness, contentment and compassion. • Youth as the future of Buddhism was raised many times recognising that any discussion on the future implies including youth. Points were discussed on the need for generational sharing in order to transfer knowledge, coupled with encouraging youth to challenge themselves and build understanding based on experience.

A total of twenty (20) workshops were offered two times over the four day conference. These workshops were grounded in social issues, and reflected many varying approaches and strategies of engaged Buddhist practice. With the conference theme in mind, these workshops ranged from new media, and dharmic education, to climate change, conflict transformation and sustainable communities. Resource persons with expertise in these areas were invited to facilitate the workshops. Relational One of the aims of the conference was for it to be a platform for sharing learning experiences with one another. This was consistent with INEB’s philosophy that embodies a culture of sharing and the spirit of kalyanamitra across generations, gender, ethnicities and religious affiliations. This aim was accomplished through the morning plenary and afternoon workshop sessions. More specifically, it was explored in one of the plenary sessions on inter-generational sharing, and the youth contingent was also encouraged to use the opportunity to meet and dialogue with the many experienced activists attending. Practical Although not a major focus of the conference, some of the workshops offered practical skills for the participants. These were mostly around nonviolence and mediation skills, but also examples from more diverse techniques such as film making and website design offered by a range of experienced practitioners.

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The participants who attended the pre-conference International Youth Volunteer Workshop were also involved in setting-up and coordinating the conference. They were able to utilize the skills developed during their workshop to work together in teams to support the logistics and running the conference, including organizing and hosting the cultural exchange evening programme.

ples by providing ethical entrepreneurs with the resources and services needed to address specific social and environment issues through selffinancing business models. This will give ethical investors the opportunity to use their resources to generate ever-expanding social and environmental returns. The RLF will bring people together to build more mindful and compassionate economic systems.

Informational Space was given for organisations to share their work during the conference; yet making connections person-to-person was the key means for spreading information and knowledge and building relationships with each other and across organisations. Organizational information was displayed at the registration area with campaigns, pamphlets, as well as other tables set up where some organizations shared information with the conference participants. Also, during the youth workshop each organization represented presented an overview of their work in order to build networks among areas of common interest.

Celebrational The artworks created during the Buddhist Art Gathering that took place prior to the conference were displayed in the main meeting hall over the duration of the conference. There was also a film night and photographic slideshow with a talk given by Matteo Pistono based upon his newly published book, In the Shadow of the Buddha, which traces his pilgrimage to Tibet. One evening a cultural celebration was facilitated by participants from the International Youth Volunteer Workshop that included cultural sharing from Japan, Malaysia, America, Indonesia, India and Ladakh, and culminated with the entire audience participating in dancing led by the Myanmar group.

The INEB website and Facebook sites also functioned as sources of information sharing, and continued to do so post-conference. A new INEB youth website has been set up that is very active, along with new comments and discussion on the INEB site. A database is also being developed consisting of all INEB members, including all those who attended the conference, which will be used as an information sharing platform. On October 29, INEB’s Right Livelihood Fund (RLF) was launched with an overview of its philosophy and working structure given to the participants. The RLF’s principles are based on the four noble truths in Buddhism and form the ethnical basis for the social enterprises. These social enterprises will provide an alternative for making mindful choices about how to use any financial surplus. Ideally, it will connect individuals and organizations that follow the RLF’s princi-

The conference closed on the final evening with a silent candle-lit procession to the Mahabodhi temple led by Bhikkhuni Dhamananda and Ajarn Sulak Sivaraksa. It was a moving farewell for the participants that gave inspiration through connecting the learning experiences from the conference with the life and teachings of the Buddha. INEB’s honorary award was also presented as a celebration of Dr. Park Gwang-seo’s contributions to society and the Buddhist world. The award recognizes the person’s uniqueness combined with a Buddhist person’s commitment and contributions to peace and development at many levels of society and in many parts of the world. Dr. Park has worked in the areas of academics, social and religious activism and is a Buddhist professor at Songang University in Seoul, South Korea, and a co-representative of the Korean

Summary of Outcomes Specific objectives to be achieved by the conference were to: • Promote dialogue and exchange on social issues of common concern among Buddhists from all traditions and regions, as well as socially concerned non-Buddhists. • Develop programmes and activities among participants and existing INEB working groups for the next two year period • Communicate INEB’s work and regional network activities to the broader community • Engage active new members to expand and strengthen the network • Celebrate the spirit of kalyanamitra and the efforts of the previous two years The conference was extremely successful in meeting these objectives, especially in strengthening INEB through the connections and relationships developed among the network and beyond. Meeting, discussing, listening and celebrating were all achieved within the spirit of kalyanamitra, ensuring connections and commitments will continue beyond the span of the conference.

and inspiring them at a time of great social challenges. More importantly, it provided the opportunity for gathering resources and the knowledge to move themselves forward as individuals and as organizations with a clearer understanding of engaged Buddhist approaches needed to meet these challenges. New members were engaged that further expanded the network’s reach, while many existing members experienced a rejuvenation of relationships within the INEB family, which will ensure continuing exploration and engagement in local and global issues.

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Institute for Religious Freedom. The award was accepted in absentia by Minyeong Yee, who works with Dr. Park at the Buddhist Solidarity for Reform (BSR) in Korea. His acceptance speech explained how BSR activities aim to promote harmony between secular and religious affiliations, and encourage religious freedom in an increasingly secularizing country.

For INEB’s organizational arm, its working groups and partners were also inspired to address many issues more deeply that were explored over the course of the conference. They hold the responsibility for follow up and to move key themes forward that were discussed and their outcomes. This will include steps towards: • developing a Buddhist Conference on Climate Change scheduled for September 2012 in Sri Lanka • implementing the Right Livelihood Fund as it begins accepting proposals from INEB members • developing a strategic plan on Buddhist Economics, and • facilitating exchanges among the Sri Lankan and Myanmar sangha’s for mutual support. These steps will help to communicate INEB’s work to a wider audience, while also ensuring continuity of the lessons learned from the conference while moving towards social transformation.

For the participants, the conference was a platform that provided space for dialogue and developing connections along with strengthening, revitalizing

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Recommendations for INEB

Throughout the four days of the conference a number of recommendations emerged for INEB. They will be reviewed by the Executive Committee and working groups to ensure that its members’ needs are carefully examined. Recommendations were mainly outcomes from the daily workshops made by participants and facilitators alike that included: • For INEB network and its partners to focus on youth, inter-ethnic and national exchanges. • Using the network’s resources to empower marginalised people through media, government contacts, solidarity, and resources. • Taking a role in bringing wider public attention regarding the discrimination and persecution Bangladeshi Buddhists are facing. • Taking a role in developing opportunities available to Buddhist women through providing ordination and training. • Taking a role and act as a forum to address issues of gender inequality. • Starting a programme supporting upholding the rights of children and advocating for childfriendly policies. • Taking a role in climate change education, including informing the monastic sangha so the topic can be included in their teachings. • For the next INEB conference to be ‘Zero Waste’, and to integrate this concept into all INEB’s work. • For INEB to facilitate new ways of collaborating and creating coalitions and to promote more skilful means for dana, especially regarding East Asia.

Keynote Speeches, Plenary and Workshop Summaries

We are shocked to see in front of our own eyes our arrogance and the illusion that we can somehow control our Mother Earth. The Earth that creates the great Tsunami is the same Earth that has been giving everything to nurture us. We must re-instil the sense of awe that we might have been missing for a long time. We must meditate so that we can rediscover a way to reconnect ourselves to our Mother. Sulak Sivaraksa

Keynote Speeches, Plenary and Workshop Summaries

Keynote Speakers Overview 26 October 2011 Harsha Navaratne â&#x20AC;&#x201C; INEB Chairperson of the Executive Committee Harsha recalled his childhood growing up in Sri Lanka, comparing to the present day, where he feels that in the name of progress and development, so much has been compromised, and it is not clear what has replaced tradition. Identity has also become confused and people are looking for something to which they can cling that has affiliations with religion and ethnicity, which has often resulted in nationalism and violence. This has been the experience of Sri Lanka, where Harsha feels that only by working today to change the conditions for the future, then, the past will not be repeated. Here, he emphasised the role of Buddhists today to expand spiritual practice beyond meditation rooms and temples, and engage society by putting compassion into action. Harsha shared that his connection with other engaged Buddhists during that period of darkness in Sri Lanka gave him energy and encouragement through sharing a common aim drawing on values and spiritual practices to create a better society and better world. INEBâ&#x20AC;&#x2122;s network of engaged Buddhists has evolved and expanded in recent years with a new Executive Secretary, as well as strengthened Advisory and Executive Councils, that coordinated the conference in Bodhagaya.

He explained the importance of gathering together in the land of Gautama Buddha, who attained enlightenment under the Bodhi tree 2,600 years ago, and how the teachings are as relevant today as they were then. To understand and address the global challenges requires an understanding of interdependency, complexity, change and compassion, which highlights the important role socially engaged Buddhists have to play. These new realities are experienced across borders. By working together to address common problems, the conference on the Future of Buddhism emerged. The teachings are what brought everyone together as a sangha, but the work must extend beyond to the happiness and wellbeing of all. He also talked of the pressing need for new forms of cooperation, in order to involve those who have less energy, time and resources, especially regarding East Asian Buddhists finding more skilful means to practice dana in other parts of Asia. Harsha suggested using INEB as a platform for discussing these kinds of issues and finding new ways of collaborating and forming coalitions. Lastly, Harsha emphasised the valuable asset of youth within the network. Regarding the future of INEB, youth need to be encouraged to take risks and have the strength to learn from experience. Seniors within the network should

support them as the future will be in their hands. Ajarn Sulak Sivaraksa – Co-founder of INEB Ajarn Sulak has touched many by his work as a fearless warrior and a true kalyanamitra. He has put himself on the line many times, because he has dedicated his life to the wellbeing of others.

In order to realise this, compassion and peace need to be cultivated instead of power and competition. We need to be culturally sensitive, politically concerned, and socially committed to have the courage to tackle questions of the common good, and to point out abusive situations. According to Ajarn Sulak, it is critical that people of all faiths and ideologies listen deeply to each other and promote justice and balance through non-violent means. Again, he turned to the younger generation, who need to be inspired, and cultivate self reliance, contentedness, compassion and generosity, and feels this current financial crisis may be the opportunity to encourage these values. In the wake of natural disasters which have been exacerbated by technological arrogance, we are also faced with an opportunity to discern what advances to apply, and which to monitor and discard.

After his speech, some questions were asked from the audience, including self-immolation by Tibetan monks and non-violence. Ajarn replied that the source needs to be understood, and that although self-immolation is a form of violence, it has its roots in compassion and is not harmful to others. Another question also arose regarding the discrimination of Buddhist communities in Bangladesh. Ajarn replied that that INEB should focus on this area in order to bring awareness of this issue to the wider public.

Keynote Speeches, Plenary and Workshop Summaries

He began by sharing about Rabindranath Tagore’s work, who shared his aspirations for harmony, wholeness and integrity. Tagore felt the growth in science, technology and material wellbeing should go hand in hand with spiritual growth. Within humanity the perfect relationship is based on love, and therefore freedom can only be reached through mutual empathy with others. According to Ajarn Sulak, this balanced and holistic worldview is needed more than ever as a prerequisite for a resilient and sustainable future. In the world today, purely material progress means that greed for things tends to become a passion, and with it comes promoting competition and confusion. A ‘Great Turning’ is emerging on three levels: environmental movements, re-localisation activism, and personal spiritual awakening.

But he warned that the ‘powers that be’ will not give up their privileges voluntarily, and that violent structures will not crumble by themselves. This is an example where a non-violent approach can support change. Ajarn cited examples of Mahatma Gandhi, Jose Ramos-Horta, Venerable Maha Gohsananda and Dr. Ambedkar. He concluded that by reaffirming the need to transform our own greed, hatred and delusion through cultivating the seeds of peace within, which is the starting point of world peace.

Dzongsar Khyentse Rinpoche What is the future of Buddhism? Khyentse Rinpoche pointed out two key issues that he feels need to be considered when talking about the future of Buddhism. Firstly, he shared about culture and Buddhism. While culture is a medium for communicating Buddhism, it is not Buddhism itself. But he emphasized that this does not mean that culture needs to be removed from Buddhist practice, rather, awareness needs to be raised about the dynamic between culture and Buddhism and identify what cultural influences impact the actual teachings, especially if they distort them. Because of cultural influences there are some movements to reform Buddhism. However, he said clearly that there is nothing in the Buddha’s teachings that needs reforming; the teachings are as relevant today as the time of the Buddha. Careful attention needs to be given to how much culture and tradition hijack the buddhadharma. Secondly, Khyentse Rinpoche pointed out the

Keynote Speeches, Plenary and Workshop Summaries

importance of having an awareness of money and its relationship to Buddhism. Over the history of Buddhism many obstacles have been destructive. Examples include countries such as Afghanistan and Indonesia which were once thriving Buddhist kingdoms. But for Khyentse Rinpoche, these external threats are less significant than money because the use of money is not critiqued as much as other factors and obstacles. The future of Buddhism will surely rely not only on Sangha members and religious heads, but also donors and patrons; in this context, consideration needs to focus on how money is given, to whom, and for what. Transparency and good governance are key themes for thinking about how Buddhism can interact with money, and how Buddhism can or cannot involve with global corporatisation. Lastly, he pointed out that the future of Buddhism is not to have all sentient beings become Buddhist, and that Buddhism should never be force-fed to anyone. The values of Buddhism such as scrutiny, reasoning, power (one is ones’ own master) and interdependency in our world need to be encouraged for all beings, not only Buddhists. Questions from the audience included clarification on what is non-sectarian Buddhism. Khyentse Rinpoche comes from a lineage of nonsectarian Buddhists and explained that it is not creating another sect of Buddhism, but rather, cultivating an attitude that no teaching of the Buddha is less or more important. Another question was on where the future of Buddhism is. Khyentse Rinpoche echoed other speakers who also talk of a renaissance of Buddhism in China. However, such a renaissance will depend on how well the new generation of Chinese can critically analyse their wider society. They do not have any cultural baggage like their brothers and sisters in the diaspora and could easily link to China’s long history of Buddhism.

Dharma for the Future 27 October 2011 Morning Plenary Sessions and Panel Discussion Overviews Ven. Sumati Sasana, Nigel Crawhall, Naresh Mathur, Mangesh Dahiwale, Roshijoan Halifax, Melva Yolla and Professor Minyeong Lee. Moderated by Vidyananda. This plenary session had quite a lively discussion with good interaction from the audience. The opening question was ‘How to prepare for a future we cannot predict?’ Most of the responses explored what Buddhists need to do now in order to create a better future, as well as what issues are important for Buddhists to engage in. Ven. Sumati Sasana reflected, “Teachers are important because they practice and develop the qualities they teach. The point for the future is therefore the need to practice. We need the embodiments of those qualities in the future.” Roshi Joan Halifax clearly articulated five issues that are needed when considering how Buddhism will be taken into the future: 1. Direct practice realization that trains the mind to become more balanced and compassionate, and develop the capacity to have insight to look into the nature of suffering, and how to free others from that suffering. 2. To study deeply the Buddha’s teachings in order to understand what he was teaching when he articulated the Four Noble Truths. 3. To promote right livelihood that is non-consumeristic and does not commodify Buddhism. 4. To engage in the issues and challenges of structural violence, including making peace across different Buddhist lineages to create a global Buddhist community. 5. To not only engage with social injustices, but

to experience also the suffering of others in order to shape our lives around how we can reduce suffering. She also raised four significant areas that can be forces of change for shaping the future of Buddhism:

Other pressing issues where Buddhism needs to engage included the growing environmental crisis. Nigel Crawhall shared that the main causes are the political systems that have been created, which are unable to deal with the scale of this issue. He stated that the challenge for Buddhists was how to work at the grassroots level with mudita and compassion, while at the same time, how to scale up to the political level for accountability of political leadership who are not acting in the interests of their citizens because of merging economics and politics. Vidyananda then picked up some points from this discussion, especially by panellists sharing on local issues as he pointed out that a bigger, more global response to these issues may be needed. Then he asked, Should or could Buddhism be ‘global’ in its response? Should the dharma be a global social force for change? The responses included Buddhist teachings on interdependence and how the personal, local and global levels are all interconnected. Melva Yolla shared that global collaboration comes from personal transformation, and that without prac-

A question from the audience was about the need for the dharma to be non-discriminatory, to accept diversity, and whether an enlightened society is by virtue a Buddhist society. This discussion was within the context of India’s experience with scheduled caste Buddhists and Ambedkar’s work towards a nation with no discrimination, as well as Gandhi and Ambedkar’s discussion around the ‘freedom of man’ versus ‘freedom of land’ during India’s independence movement. Comments by the panellists explored the need to build a nation that embraces the values of liberty, equality and fraternity, not a religious society; and that the work of Buddhists is not to form a political party, but to create the conditions for people to develop compassion, wisdom and understanding others while allowing all voices to be heard. According to Nigel, great peace-builders of our time are greatly embedded in their religions, but they see truth in others and draw on that to express it through their own religion. INEB’s strength is being able to identify the hatred and delusion that comes from exclusivist viewpoints.

Keynote Speeches, Plenary and Workshop Summaries

1. The process of globalization while it has adverse effects but has potential to pull Buddhists together into a global community. 2. The effect of science and neuroscience to transform perspectives on Buddhism and education. 3. Understanding that Buddhism is not only religious but also a social force within the global community. 4. Understanding that ‘half the sky’ is held up by women and the respect and power accorded to some women needs to be accorded globally.

tice we are vulnerable to kilesa. First, we must start with ourselves before moving to help others. Nigel expanded on this idea to emphasise beyond the personal level. The Buddha understood that teachings had to interconnect with the realities of life at that time. Today we experience global environmental problems, so a global response is needed. Exploitative companies are global and the global political economic systems contribute not just our own personal kilesa.

Vidyananda summed up the final questions by asking how to remove the difficulties of mental states. Naresh Mathur stated that the qualities of attention, courage and compassion need to be developed in order to engage deeply in our own spiritual practice, while generating skilful means to address the problems of the world.

Generational Sharing

Keynote Speeches, Plenary and Workshop Summaries

28 October 2011

Bhikkhuni Dharmananda, Dharmachari Lokamitra, Hozan Alan Senauke, Professor Hisashi Nakamura, Venerable Tsering Palmo, Venerable Kalupahana, Dr. Yo, Hsiang-Chou. Moderated by Naresh Mathur. The generational sharing panel gave senior activists the opportunity to explore and share experiences from their life path, and also on the process of transmitting and mentoring to the next generation within their institutions.

very important to her as is spreading awareness on the status of women. Hozan Alan Senauke is the vice-abbot of the Berkley Zen Centre and works on the Clear View project. Buddhism was not part of his family background or the wider community where he lived. However, by the late 1960’s, the first books on Buddhism and Japanese and Chinese poetry were becoming available. As an activist, poet and musician in those days, he felt he needed to engage with his own suffering, so he began to practice at the Berkeley Zen centre, and was ordained in 1989. His engaged work today focuses on securing the release of Burma’s political prisoners and with Dalit Buddhists in India.

Venerable Tsering Palmo was always attracted to becoming a nun despite the social and familial restrictions. At that time no facilities for nuns existed, and those where ordination did take place were not institutions for women to learn and practice, rather, women were exploited and used as labour within the temples. Ven. Palmo wanted to break with these traditions. After attending a Buddhist Women’s conference with friends, they methodically explored the situation for nuns in Ladakh. They were quite shocked to discover how isolated the nuns were in addition to lacking any type of support. With the guidance of friends Ven. Palmo established the Ladakhi Nun’s Association where nuns are provided a place to practice and learn, coupled with secular education and healing practices.

Dharmachari Lokamitra was ordained by Sangarakshita in 1974. He explained at that time there were objective and subjective narratives being explored by society; questions on race and inequalities, and at the same time, another stream exploring the mind and states of consciousness. Out of the more subjective approach he became ordained, and was struck by the main teachings that transformation of the self must go hand in hand with society’s transformation. The two streams merged as a realization of a two-fold transformation of self and world. As he continued his path in India, he learned many of Ambedkar’s efforts were not being nurtured. Lokamitra found that while efforts for Buddhist regeneration and social justice worked on meditation and dharma study, the social situation that people were in could not be ignored. As a result, many institutions have been established by Lokamitra in order to meet these pressing social issues.

Bhikkhuni Dhammananda is a leading Theravadan Bhikkhuni in Thailand, working tirelessly also on the issue of women’s ordination and gender equality within the monastic sangha. Her mother was also an ordained Bhikkhuni from the Mahayana lineage and established the temple where Bhikkhuni Dhammananda has now formed a sangha. Education continues to be

Venerable Kalupahana grew up in Sri Lanka in the 1970’s and became a monk in 1978. He came from a Buddhist family who were also politically engaged. Because of the caste system, he couldn’t be ordained by the village monk, so he was ordained in his uncle’s monastery instead. It was during his university years when armed conflict broke out that he began social work. One of

Bhikkhuni Dhammananda feels that bhikkhuni’s are not established properly and continue to be unrecognized. She feels that developing quality practice for women is important, which can come from training to ensure the vinaya is upheld. She suggested for INEB to take a role in developing the quality of Buddhist women through providing ordination and training.

Hisashi Nakamura was a professor of economics and researcher specialising in Southeast Asia, Sri Lanka and South India, for twenty five years. As a boy he disliked going to the temple, because he could not abide with monks making money from funerals. So he began to follow an intellectual path, studying economics. Again, he was disappointed because different religions had different perspectives on money and interest, but Buddhists were silent. Buddhist countries were facing so many financial problems that were upheld by non-Buddhist systems. It was for this reason that he has been exploring what Buddhism can offer in terms of creating a just economic system rooted in the Four Noble Truths. He also has doubts that Buddhism alone can ‘shake the system’, and posits a serious need for inter-religious cooperation.

Hozan Alan’s\perspective was more personal, as both a receiver and transmitter; he emphasized the need for generational transmission of engaged Buddhists. However, he is concerned that transmitting may become commodified, in that many people see themselves as engaged Buddhists, yet they are not radical, touching the root of what engaged Buddhism is. He sees these people as those who want to do good, but also want to preserve their comfortable lives. His main concern is how to transmit a radical view. He explained that the essence of Zen is about holding onto two apparently contradictory issues as one. He holds the understanding of the need for him to let go, but at the same time, how to engage with each other and the world.

Dr. Yo explained Buddhism in Taiwan which he ranks as being highly engaged. According to Dr. Yo, this has roots in the communist revolution in China when most of the Buddhist monks fled to Taiwan. The condition of living in exile had its advantage as it allowed people access to many great masters. This was also supported through universities which at that time had formed Buddhist study groups. Many who came from China were the students of Master Taixu who was an engaged Buddhist. His work also had a great influence in Vietnam. The moderator then asked the panel about the discussion’s second focus which was on transmitting to the next generation, and the concerns, issues and problems involved in this process. Many of the answers looked beyond transmission as individuals to their work’s aim. Venerable

Keynote Speeches, Plenary and Workshop Summaries

Ajarn Sulak’s books influenced him to do something for society alongside his personal practice. While the civil war was at its peak he founded an inter-religious organization that encouraged relationships and mediated between the government and the Liberation Tigers of Tamil Eelam (LTTE) to find a peaceful solution to the war as religious leaders.

“You have to hold onto the understanding that things change. We need to be silent, and we need to speak. This is to be fully human.” Dharmachari Lokamitra shared that transmission has been core to his work since the beginning because the work became so vast; he could not be involved in everything. He has encouraged those persons trained to go back to their communities and move things forward in their own ways. Questions from the audience were directed towards the panel member’s personal experiences. One question was about experiencing doubt, and how to confront it. Lokamitra explained that this is one of the biggest fetters on the path which will be experienced by everyone. Doubts make you look very deep inside yourself. When it stops you from going forward, that is a crucial point, so you must be able to identify what is skilful and

what is unskilful doubt.

Keynote Speeches, Plenary and Workshop Summaries

There are also questions about Buddhist revival in China and India which represents approximately forty percent (40%) of the world’s population. According to Dr. Yo, Buddhism in China has very deep roots, so it is likely to experience revival much more quickly. He also reminded us of the importance of sharing the knowledge of Buddhism to Buddhists and non-Buddhists alike.

Another question was about erecting temples rather than spending financial resources on the people’s basic needs. Professor Nakamura agreed that it would be better to spend the money on needy people instead of temple building. He also expanded the point to share the rising discrimination among differing Buddhist sects which must be challenged.

Sangha for the Future 29 October 2011 Richard Dixey, Dzongsar Khyentse Rinpoche, Phra Thanomsing, Maitriveer Nagarjuna, Bhikkhuni Jenkir Shih, Anchalee Kurutach. Moderated by Jon Watts. This session focused on a critical assessment of ordained and lay sanghas. Jon Watts opened the session by introducing the notion of sangha, which some people define as only monks, while others define sangha as the four assemblies: ordained monks and nuns, and lay men and women. For others it is communities which may also include non-Buddhists. He introduced the diverse meanings in order to be flexible in our understanding. The first question posed was for your sangha - What is the key issue right now? Richard Dixey said that the monasteries of Bodhgaya are part of his sangha. He explained how his foundation brings their national groups to visit the Mahabodhi temple, make merit and then return home. He opined that the temples themselves are acting as hotels which narrows the focus of Buddhism and is a sign of degeneration. Venerable Thanomsing ordained nine years ago, and according to him, there are many problems facing the Thai sangha. There is a major failure in the secular and monastic education systems, and a rapid strengthening of consumerism. These factors all ultimately affecting peoples’ perceptions of the sangha, especially now when fewer persons are becoming ordained, and many ordained monks are also disrobing. Dzongsar Khyentse Rinpoche also echoed these challenges for ordained members of the sangha’s, in terms of ordination for opportunist reasons,

and how materialism is eroding the sangha system.

Also ordained is Bhikkhuni Jenkir Shih, who defined the sangha as being lay and monastic as both responsible to uphold the torch of dharma to light the world. She also echoed the problems with education and the sangha, and the challenge of how traditional and modern educations can meet. Some monastics turn away from modern education as it is not directly related to liberation, while others reject traditional forms of education because it is not related to society. For Bhikkhuni Jenkir Shih, the answer is found in the middle path and for education to be systematically designed to propagate the dharma. Anchalee Kurutach shared her idea of sangha as a community of people to connect with and bring dharma into the world. For her the challenges of this era are dragging us towards consumerism and self-centredness and are inhibiting the development of a true sangha. Technology and individualism are key issues that are hindering us, especially in the wake of exponential growth of technologies which appear to make it easier to ‘connect’, but stop us from using our senses to build relationships. All of these factors are pulling us away from each other. She pointed out how important this conference was in enabling people to connect with each other without the mediation of technology; it was a place where true relationships can be built with one another. Jon Watts identified the common problems with education and monastic education. Based on the

Today’s sangha is facing many issues, especially the ordained sangha where the discussion revolved around the need to maintain the vinaya as the foundation of any sangha. Accountability for maintaining the sangha was discussed through examples the usage of dana in supporting or not supporting sangha members, as well as a social reform towards the role of the lay community in holding the monastics accountable. According to Ven. Thanomsing, monasteries need to change their education systems. The issue was raised about the institutionalization of Buddhism, and what he calls the ‘religious-ification’ of Buddhism, whereby monks are compared with angels, Buddha as a god, and the Tripitaka as a holy book who’s truth cannot be questioned.

Keynote Speeches, Plenary and Workshop Summaries

Dharmachari Maitreever is a member of the TBMSG (Trailokya Bauddha Mahasangha Sahayaka Gana Sangha), a new order of sangha that is neither lay nor ordained. He explains TBMSG members place importance on a common commitment to the three refuges, rather than a particular lifestyle of sangha. He claims that being mindful of this commitment helps to build metta which in turn, strengthens their commitment.

sharing many different concepts of sangha exist including: lay, ordained, and new forms such as the TBMSG sangha. He posed the question, ‘What is their future vision of sangha, and what should it look like?’

Khyentse Rinpoche also echoed this disquieting trend for society to turn monasticism into a profession - even though by becoming a monastic - one is renouncing profession, and how this becomes a door for corruption. Therefore, monastic education is important, because knowledge of the dharma can help to overcome this and lead to a more pure renunciation. The Taiwanese bhikkhuni movement was cited as a positive example of this in contemporary society. The importance of education for the lay communities was also discussed in order for them not to deify the ordained, and develop critical thinking capacity and room for scrutiny to ensure monastics uphold their role. Above all, there was a clear agreement that the essence was to work with the dharma, regardless of whether or not the person is ordained. Anchalee expanded on the issue by adding the need for space where critiques can be made openly

Keynote Speeches, Plenary and Workshop Summaries

and meeting the various needs of the lay community, while remaining true to the tradition. The possibility of synergy emerging between lay and ordained communities also opens questions as to whether this could happen between countries to converge and critically analyse the state in which we find ourselves.

Afternoon Workshops Overview 26-29 October 2011 Over the four days of the conference, workshops were held twice to give people the opportunity to attend as many as possible. Workshops covered a wide range of topics, touching the overall theme of the Future of Buddhism. Approximately forty five resource persons facilitated the workshops with more than thirty five percent being women. Each day ended with summaries shared among the larger group. Many participants presented summaries rather than the facilitators, showing the interactive process and the workshops as learning circles rather than being led by one person, with everyone having valid experience to share. Challenges of the Sangha: This workshop was led by the Venerable Bhikkhuni Dhammananda. Challenges discussed included: education – how to revive the sangha and focus content on the Tripitaka; attitudes – how to be more relevant to society; gender – representation and equality; non-sectarianism – Buddhism as a core focus rather than sectarian differences; consumerism – sangha is now becoming more affected and there is a pressing need to build awareness around this issue. Many discussions focused on patriarchy as practiced in Asian traditions and reflected in Buddhist values and educational systems. The recommendations

included how to tackle this through analysing texts in other languages in order to compare different perspectives; secondly, for women to also challenge structures and attitudes, and to think of themselves as capable. Changing male attitudes would also help. Mediation, Conflict Transformation and Peacebuilding: Led by long-time practitioners Jill Jameson, Alan Senauke, and the Venerable Manjusri. They discussed three levels of conflict: personal, between individuals, and transpersonal. They shared tools and skills on how to contemplate, and how to map conflict, which included looking at the parties involved, influences and other areas of the conflict. They explored this tool because of its usefulness in helping to bring a view that is informed, rather than a reaction. Examples were shared among the group and analysed together, putting into practice the tools and approaches learned. New Media: Led by Brother Lim Kooi Fong from Malaysia who facilitates an international website specifically on Buddhist news. He presented his experience, as well as explored right speech and free speech in the media. More practically, he introduced web tools for increasing the access to information and sharing among organisations, as well as marketing. It was recommended that many organisations need to upgrade websites with clear homepages and links to basic information. Visiting Sacred Spaces of Bodhgaya: The walking course was led by Richard Dixey who is a long term resident of Bodhgaya. He led the groups to many places in Bodhgaya relating to the Buddha that included the famed Mahabodhi temple and Bodhi tree where the Buddha attained enlightenment. Dhammic Education for Children: This topic was facilitated by Vidyananda, Venerable Sumati Sasana and Naresh Mathur and who have experience in home schooling and dharmic

education. Firstly, they led discussion on how Buddhism can be integrated into the existing educational systems. During the second session they led a visit to a local school under the Alice Project, in order to see an example of dharmic education in action. From the visit they were able to get a brief overview, including how they teach impermanence, and reality as a projection of the mind.

Waste Management: This workshop, led by Matteo Pistono and the Deer Park Institute, identified that INEB was not a zero waste conference, so together they decided to address this through the following points: place rubbish segregation bins in the dining room; asking participants to use cloth napkins rather than paper ones; taking only food you need to reduce waste; switching off fans and lights when not in use; and requesting the organisers to include a zero waste perspective when designing the conference, e.g., non-plastic name tags, using local products. For carbon footprint offsets, a box for donations for tree planting was put at the registration booth, and the contributions presented to Sewalanka Foundation who have a ‘Green Temple’ project, and will take participants of the upcoming 2012 Buddhism and Climate Change conference to see the campaign.

Emergency Response / Humanitarian Assistance: This topic was facilitated by Rev. Kobo Inoue and Lakshi Abeyasekara. They looked at examples of humanitarian assistance and approaches, including the earthquake, tsunami and nuclear disaster in Japan, and the tsunami in Sri Lanka.

Keynote Speeches, Plenary and Workshop Summaries

Sustainable Communities: This workshop utilised participatory learning techniques to explore four dimensions of sustainable communities. Led by Narumon Paiboonsittikun and Sunisa Jamviset who are both involved in Ecovillage Design Education and the Global Ecovillage Network, they facilitated the participants to share on their personal experiences of social, economic, environmental and worldview dimensions within their communities. After this exploration, they led an exercise where each participant either offered or asked for support in one aspect of strengthening community, and as they created linkages of support. This helped to affirm a network among them, to continue exploring after the conference.

Death and Dying: A panel presentation with Rev. Joan Halifax, Venerable Bhikkhuni Tsung Tsuen, and Poolchawee Ruangwichatorn and moderated by Jonathon Watts. One of the important aspects discussed was not only Buddhist practices for death and dying, but developing the structures and caregivers to support people. They looked at methods and systems especially cultivating chaplains and the intensive training they need for the dying person and how to sustain themselves. They also touched upon the connection between mind and body in reaction to grieving and the feelings that emerge, as well as how to get in touch with empathy and compassion in order to be with others in difficult times.

World Day of Prayer and Action for Children: Facilitated by the Chair of the World Day of Prayer and Action for Children, Gul Chandra Gautum. He talked about the future of Buddhism and humanity resting on how children are nurtured. The workshop’s outcome consisted of recommendations for INEB to start a children’s programme; for all representative organisations to enact prayers and actions for children; for each person to treat children non-violently; and to influence others to advocate for child-friendly policies. Non-Violent Communication Skills: Led by practitioners Jeyanthy Siva and Christiaan Zandt, they facilitated a participatory workshop on Non-Violent Communication (NVC) skills. Here participants were able to learn and practice NVC skills relating to needs, feelings and requests. Photography and Film-making: Angkit Pogula, an Indian filmmaker led this

Keynote Speeches, Plenary and Workshop Summaries

workshop, focusing on film as a medium for communication. The group explored together what is being communicated and how to read a film, along with more internalized processes of what value or part of reality are you communicating, and awareness of self in the process. The group explored these questions through watching and analysing short films, and also practicing photography.

Nationality and Identity: Led by Thant Lwin Maung and Jacqui Chagnon, during the first session they discussed identity, including recognition of participant diversity. This included one nationality group that was represented by five ethnic groups within the discussion group. They discussed the difficulties ethnic minority groups face when linking with the majority, yet found some successes of recognition of multiethnicities within one country. Their recommendations were for INEB and partners to focus on youth, inter-ethnic and national exchanges. Interestingly, a separate discussion grew out of this workshop between Sri Lanka and Myanmar monks, who shared experience and built up mutual understanding. They made a decision to develop a program on Sri Lanka and Myanmar dialogue, building on their Buddhist common values. Their first goal is to have an exchange with Sri Lanka monks visiting Myanmar for learn Vipassana, and for Myanmar monks to visit Sri Lanka for Pali studies. Buddhist Economics: Dr. Jun Nishikawa, Hans van Willenswaard, Apichai Puntasen, and Prof. Hisashi Nakamura are members of INEB’s working group on Buddhist Economics. The workshop was designed and presented with the aim to develop an actionresearch framework to clarify, strengthen and promote Buddhist Economics, and to initiate a long term cooperative network. The key point resulting from the workshop was discussion on changing from a ‘matter’ economy to a ‘mind’ economy. One theory in economics is utility

which was viewed as too narrow a concept to do justice to human beings. They then moved on to explanations of how happiness can be a foundation of economy with a Buddhist economics based on sharing or serving. They also discussed Bhutan’s concept of Gross National Happiness (GNH), where the government has developed tools for screening actions based on balanced social-economic development, environment, culture, and good governance, whereby a system of governance is in place to create an environment where people can pursue happiness. Empowerment of Marginalised Groups: Led by Monica Garry and Mangesh Diwale, both experienced activists, the group discussed the of need for: quality education, outreach, human rights advocacy, reviving Buddhism, addressing child labour, and improving economic wellbeing through right livelihood. The recommendations from their discussions were that INEB should take up issue of marginalised people such as Dalits, raising its visibility at the international level. INEB network should use its resources to empower marginalised people through media, government contacts, solidarity, and other resources. Organic Agriculture and Green Marketing: This group was facilitated by Thilak Kariyawasam and Wallapa van Willenswaard, both experienced organic marketers. They exchanged information on topics such as bio-dynamics, community supported agriculture - CSA, marketing and product development, and shared success stories such as Organic Asia. The group is considering networking between countries, as well as focusing on more education and awareness, especially on products in terms of value over cost. They also recommend building a greater awareness among consumers as a point of social transformation. Working with Rejected Populations: Led by Venerable Thanomsing Sukosalo who works with prisoners in Thailand, this group defined who are rejected and how they become rejected. They found that rejection can happen

in the family, community, and through social construction, but often starts from the family and expands from there. For solutions they explored working on unjust social constructions of identity in education, and the need to take responsibility for yourself by recognizing the commonalities rather than pitying. This group was able to share very deeply, encouraging starting with their own practice.

The solutions to deal with these issues focused on three dimensions: spirituality, social responsibility and livelihood. In terms of spirituality, they found that reform is needed about how the dharma is being taught. It should be applicable in daily life, easy to share with others, and should facilitate free thinking. Regarding social responsibility, youth need critical and positive thinking, with exposure to social problems around them, and to scale up to involve in policy and advocacy. Regarding livelihood, youth need to know how to balance needs and wants. Youth should be encouraged to find or create jobs that donâ&#x20AC;&#x2122;t harm others or the environment. They would also benefit from more vocational and professional skills. Overall, one common theme was found within all problems which was the lack of spirituality and critical thinking in the current education system. Gender Identity: Sathis de Mel facilitated this workshop, focusing on Buddhism and gender. The group found that Buddhism often institutionalises social constructions of women. Even though Buddhism, when

Buddhism and Climate Change: Led by â&#x20AC;&#x2DC;climatologistsâ&#x20AC;&#x2122; John and Diane Stanley, and Nigel Crawhall, presented an updated picture of climate change, caused by fossil fuel usage, and having effects on the polar ice caps, the oceans, rivers and drought. It is increasing vulnerability across the globe, so they suggested the need to integrate this theme into existing programmes for social change, because climate change will further marginalise vulnerable populations. Social movements on this issue need to also focus on the quality of democracy in terms of accountability. Recommendations from the group included informing the monastic sangha so they can include climate change in their teachings; climate mitigation actions at the village level to halt impacts; and for INEB to take a role in climate change education. On the second day, Rev. Hidehito Okoshi also gave a presentation on nuclear power in Japan, and alternatives in the wake of the Fukushima disaster.

Keynote Speeches, Plenary and Workshop Summaries

Youth Awakening: This group was facilitated by Melva Yolla, Suresh Baudhha and Bobo Lwin who are all involved with youth groups within their country contexts of Indonesia, India and Myanmar. The group explored issues facing youth and found commonalities across countries such as: consumerism, lack of traditional culture, fragmented families, dependency on technology, lacking a personal vision, lack of self knowledge and spiritual understanding.

compared to other religions, treats women as equals, the situation in the temples was very different, inequitable. They also explored whether Buddhism is gender blind and does not focus on inequalities because the assumption that people are equal, consequently, the practices in temples go against the main teachings of Buddhism. Lastly, it was pointed out that most conference presenters of workshops and on panel discussions were men, but at least half participants were female. They recommended for INEB to take a role and act as a forum to address this issue.

Summaries of Specific Workshop Reports

We are here from many different countries and cultures. Buddhism is not being articulated on a global level . . . We have to make peace between the different Buddhist lineages, and we have to â&#x20AC;&#x2DC;walk our talkâ&#x20AC;&#x2122; in this way, as we develop a global Buddhist community. We have to engage in social action. We have to address issues of structural violence, whether it has to do with the marginalisation of the Dalits, or of women, or of people dying, or of people impoverished, or even of other species. We have a responsibility to engage in activities that are related to the transformation of our social and political systems. Social action is an absolute necessity. Roshi Joan Halifax

Summaries of Specific Workshop Reports International Youth Volunteer Workshop Buddhist Art Gathering Buddhist Economics Workshop

Executive Summary International Youth Volunteer Workshop Bodhgaya, India 20 – 24 October 2011

INEB’s International Youth Volunteer Workshop was conducted October 20 – 24, 2011, in Bodhgaya, India. The five day intensive workshop at the Cambodian temple held prior to INEB’s biannual conference. The workshop was framed around the key topic of Buddhist Social Analysis that was facilitated by two women from Thailand. Facilitation focused on building trust among the group while at the same time encouraging personal reflection and practice in order to stimulate a personal growth experience. The workshop goals were to: • build upon INEB’s commitment to Buddhist youth empowerment • reach youth within the partner network be yond existing programmes • provide opportunities for those from smaller or less well networked organizations.

Youth from INEB’s network of partner organizations throughout the Asian region were invited to join the workshop with the aim of building the spirit of kalyanamitra (good friends) across the region that will plant seeds for its next generation. The total number of participants was 32 persons from 10 countries, with just under half being (13) females. Five ordained monks and nuns attended, that represented the Theravada, Mahayana and Varjrayana schools of Buddhism. Indian participants made up the largest group. This was the first regional and international workshop experience for many of the participants, especially the Indian participants.

Summaries of Specific Workshop Reports

Sponsored by the Khyentse Foundation and the Cambodia Temple, Bodhgaya

The workshop design included the following three elements: process, task/content and relationship which are described below:

• Process: The learning process took place through participatory group work. • Task/content: The workshop’s learning experience used Buddhism as an educational tool for understanding society. The Four Noble Truths and Johan Galtung’s theory of three categories of violence (direct, structural and cultural), supported their analysis. • Relationship: Building kalyanamitra (good friends) among the participants

Summaries of Specific Workshop Reports

Key Learning Outcomes included: • Buddhism as a tool, a frame to understand deeply the issues facing ourselves and the world around us. • Respecting each others’ diverse experiences and appreciating commonalities • Kalyanamitra: A circle of good friends, spiritual friendships • Participatory learning as a key tool for transformation

Beyond the Workshop The youth made major contributors to INEB’s conference by supporting the organisers with conference logistics and general operations. Many speakers recognised their contributions, as well as the positive energy and enthusiasm they would bring to future projects.

A Report from the 2011 International Buddhist Art Gathering Bodhgaya, India 19 – 25 October 2011 Sponsored by Wat Thai Buddhagaya, the Khyentse Foundation, The Indian Council for Cultural Relations and Incredible!ndia – Ministry of Tourism, India

What’s Art Got To Do With It? Why should we care about Buddhist art and Buddhist artists? What role do artists play in the buddhadharma and in bettering our world? Introduction INEB invited a diverse array of Asian artists to Wat Thai Buddhagaya for the 2011 International Buddhist Art Gathering that was held 19-25 October 2011 in Bodhgaya, India. Entitled “Pilgrimage to the Roots of our Heritage”, the event drew thirty-two artists from Laos, Vietnam, Siam, China, India, Burma, Sri Lanka and the US to work together and share their ideas for seven days in the place where the Buddha attained enlightenment. The Arts Gathering was inspired by two previous exchanges between Thai and Sri Lankan artists in 2007 and 2009. These workshops were so successful, that INEB the timing and location of their bi-annual conference provided the best opportunity to hold an international Buddhist arts gathering. This report describes the gathering, the daily schedule, the financial information, a contact list of the artists and a list of the art produced a description of the medium used with a photograph of each.

Purpose The primary purpose of the Gathering is to rediscover historic roots and relationships and to promote exchange between Buddhist artists from different countries. The gathering facilitated artists to: • Explore and discuss the history of their shared visual culture • Visit ancient heritage sites • Share their own work, ideas and experiences with other artists • Exchange notes on contemporary artistic challenges • Transfer and learn techniques and skills through collaboration and dialogue • Enhance their own work as individuals • Create collaborative artworks • Exhibit their works internationally

Each evening, three to five artists shared information about themselves and presented their work in the temple’s dining hall. These presentations were attended by INEB, conference organizers and sponsors, participants from the International Youth Volunteer Workshop, and friends in the community. Presentations ranged from live drawing accompanied by musical instruments, to projected video and slide-shows, to work showing created at the gathering. Artists The artists brought a rich and diverse expertise in various mediums. Many of the artists brought finished works to donate to INEB, while others created works in response to the Buddhist theme and their experiences in Bodh Gaya. Forty two works of art represent the newly created work, as well as those that were donated. The works included acrylic and gold and silver leaf, mixed media, photographic prints, charcoal crayon, lacquer, water colors, and ink as well as other medium used. The work’s subjects varied and some were collaborations of as many as four artists. The works were exhibited in the Main Hall of Wat Pa Buddhagaya during the first two days of INEB’s biannual conference. They then traveled to New York City for a benefit auction and gala at Tibet House on November 19, 2011. Proceeds from this event will benefit INEB programs and future arts gatherings.

Summaries of Specific Workshop Reports

The Buddhist Art International Gathering Set-up under adjacent tents in the courtyard and strewn throughout the residence halls of the Thai temple, the artists used a combination of traditional and modern iconography and techniques to create new works. Some such as Bhanuwat Kittivuthikarn used photography and video to document the event. Mareeya Dumronophol conducted a performance piece, covering herself with a cloth soaked in clay collected in Bodh Gaya and meditating for two hours at dawn. Sculptor Apisak Wattiwanpol created a traditional moon throne also out of local clay. In the Thai custom, visitors were given the opportunity to sponsor a section of the throne, donating money in small clay cups set around the sculptor as he worked. Burmese artist Moat Thone created an abstract painting of the artists in the workshop environment. Many sketched the Mahabodhi Temple and its surrounding grounds. On the third day, artists took two buses for a field trip to Vulture’s Peak in Rajgir and the site of the ancient Nalanda University. An all-day affair, this trip helped break the ice and gave artists who had never been here an opportunity to make a pilgrimage.

While the Gathering’s goals of collaboration and exchange were challenged by the significant language barrier between artists, there were several occasions of spontaneous sharing. Zhang Hong, a professor at Guangzhou Academy of the Arts, taught participants a Chinese method of wet mounting paintings on paper. Known for his spectacular charcoal drawings, Somyot Kumsang, a professor at Rajamangala University in Bangkok, showed others his techniques for producing myriad forms in one fluid gesture.

Summaries of Specific Workshop Reports

The Future of INEB’s Buddhist Art Programme Based on the successes and lessons learned from INEB’s first Arts Gathering, the future of the arts program carries dazzling potential. INEB has scheduled the next International Buddhist Arts Gathering for 2013 in Thailand, and will host some smaller workshops in the interim period in India, Sri Lanka, Thailand and Laos. It will also produce an arts catalogue in 2012. All of these efforts support the resurgence and appreciation of Buddhist art across cultures.

Summary of the Workshops on Buddhist Economics At INEB’s Biannual Conference in Bodhgaya, India October 27 and 29, 2011 Sponsored by the Niwano Peace Foundation

INEB conference in Bodhgaya During INEB’s biannual conference at the historic city of Bodhgaya, India, which is the place where the Buddha attained enlightenment, concrete progress was presented by launching the Right Livelihood Fund. This was a realization of the Buddhist approach to ‘social investment’ previously discussed in Chiang Mai Thailand in 2009, as well as at the Executive Committee meeting in 2010. In addition to these discussions, a Buddhist Economics workshop was held at the biannual conference during two afternoon sessions on October 27 and 29. The first session was entitled Exploring the Buddhist Economics Landscape and the second session was entitled Analysis and the Way Forward. The Niwano Peace Foundation supported the workshop as an opportunity for active learning and exchange by key people. The purpose of the workshop was to: • Conceptualize and initiate a long term cooperative INEB network facilitating ‘Buddhist Economics’ initiatives and exchanges of insights, experiences and analysis.

• Develop an action-research framework with Buddhist characteristics to clarify, strengthen and promote ‘Buddhist Economics’ as a creative “player” within o multi-cultural o intra-disciplinary o inter-religious and

o multi-sector dynamics (*business sector, *governments and *civil society) • Explore how new insights can be gathered and made available as training programmes, coaching services, action-research assistance. • To shape exchanges with groups dedicated to Buddhist economics-on-the ground: as discussed in the INEB conference workshops on organic agriculture and green marketing, right livelihood social enterprises, empowerment of marginalized groups, and waste management, etc., as well as conceptual exchanges with the Buddhism and Climate Change initiative regarding the upcoming Rio 20+ discussion on the “Green Economy”. To co-create a common support network.

Post Conference Progress Following the conference gradual progress is being made on developing an INEB strategic plan on Buddhist Economics. A plan may be presented at the INEB Executive Committee meeting hosted in Japan, 6 – 10 November 2012. The strategic plan may be comprised of three elements: • Generating innovative knowledge and wisdom

The network will be proposed to the joint meeting of INEB’s Executive Committee and Advisory Council in Japan in November 2012 which will take incorporate input from activities during the coming year (e.g., David Loy; Bhutan UN meetings; Rio+20 etc.). On 3 January 2012, Dharmachari Vajraketu (Triratna Buddhist Community, UK), founder and managing director of Windhorse: Evolution – a successful Buddhist enterprise, was in Bangkok and shared his rich experiences with the pioneers of the Right Livelihood Fund initiative regarding conducting business with mindfulness. An important debate around the workshop on Buddhism in India focused on traditional communities as potential core level for addressing caste discrimination, and the danger of romanticizing the idea of “federation of communities” in the Gandhian sense. A new, contemporary, community spirit will have to be co-created, liberating us from prejudice and karma. Sulak Sivaraksa recently made comments on emerging international, sometimes competing, Buddhist coalitions. Buddhist economics may be the issue where networks, and INEB in the first place, “can make a difference”. Inter-cultural cooperation is essential, across religions and secular movements.

Summaries of Specific Workshop Reports

Approximately forty persons attended the two afternoon workshops. Four presentations given were: ➢ Overview of New Academic Insights and Emerging Networks by Professor Apichai Puntasen Former Dean, Faculty of Economics, Thammasat University, Bangkok, Thailand. ➢ Buddhist Economics and Gross National Happiness by Siok Sian Pek Dorji, founder of Bhutan’s first NGO, Bhutan Centre for Media and Democracy, Thimphu, Bhutan. ➢ A ‘Turning Point’ in Japan by Professor Jun Nishikawa, Waseda University, Tokyo, Japan. ➢ Buddhist Economics: A New Perspective on ‘Development’ by Professor Hisashi Nakamura, Ryukoku University, Kyoto, Japan.

– enlivening the academic network • Operationalizing the Right Livelihood Fund and nurturing it as an action-research platform: exchange of experiences • Campaigning and expressing critical analysis; advocacy for transformation

Summaries of Specific Workshop Reports

The vinaya is a foundation that makes the dhamma endure . . . The vinaya carries the transcendent message of the buddhadharma. Even if we live in a perfect world, there will always be dukkha. Dukkha is all pervasive; it is the pervasive nature of dukkha that the Buddha was addressing with his dhamma. So we can’t say, ‘We need to fix this first, and then we will do the buddhadharma.’ It’s the other way round, we need to do the buddhadharma, and then the other things will get fixed.

The tripitaka, the Tibetan writings, and agamas, the Japanese traditions, all of these writings stand up to modern culture. There is no need to say we need to modify the Buddhist teachings because they are out of date. What we need to do is practice them. Richard Dixey

INEB Overview and Organisational Structure

Establishment In 1989, the International Network of Engaged Buddhists (INEB) was established in Siam (Thailand) by Sulak Sivaraksa and a group of Buddhist and non-Buddhist thinkers and social activists. INEB operates as an autonomous organization under the Bangkok-based Sathirakoses-Nagapradeepa Foundation. Over the years the network has expanded to include members, both individuals and organizations, from more than 20 countries across Asia, Europe, North America and Australia. From this diversity, an understanding of socially engaged Buddhism has emerged which integrates the practice of Buddhism with social action for a healthy, just, and peaceful world.

INEB is comprised of distinguished activists, spiritual leaders, and academics representing the major schools of Buddhism, as well as nonBuddhists with shared concerns. INEB’s member activities address a variety of issues to serve their own communities. The members also support one another through collaborating on common projects and joint strategic planning for advancing INEB’s vision and activities. The Secretariat’s office facilitates the flow of information and support

Vision and Objectives INEB’s comprehensive vision is to develop the perspective and practice of socially engaged Buddhism that: 1. Promotes understanding, cooperation, and networking among inter-Buddhist and interreligious social action groups 2. Acts as an information resource related to areas of social concern 3. Facilitates conferences, education, and training that supports and strengthens socially active individuals and groups based in Buddhist values and practices

Socially Engaged Buddhism INEB members and partners are exploring the ways in which Buddhism and social analysis can enrich one another toward solving social problems together. This exploration seeks to develop

Summaries of Specific Workshop Reports

Nature of the Organization

by offering programs to fortify members’ capacity through joint activities and shared resources. INEB welcomes new partners that will complement and expand the existing network.

new social paradigms based on Buddhist concepts and values such as the interdependency and interconnectedness of all beings to create more self-reliant and harmonious communities. This process has been taking place through linking regional and international groups with grassroots realities from which the social issues of concern and engagement have emerged.

Social Issues of Concern and Engagement

Summaries of Specific Workshop Reports

INEB’s philosophy and practice is based on compassion, social justice, non-violence, and co-existence as revealed by the Buddha. The core mission is to confront and end suffering using analysis and action guided by the Four Noble Truths. Activities focus on the following areas: • General conferences • Peacebuilding and reconciliation • Human rights and social justice • Alternative education • Gender & women’s’ empowerment • Buddhist economics • Alternative development • Environment & climate change • Reform and revival of Buddhist institutions • Youth and spiritual leadership development • Buddhist art • Inter-religious/faith dialogue and collaboration

Media/Public Relations and Publications INEB maximizes its capacity to communicate effectively to the network through its website where all of its current activities are announced, as well as those of its members and partner organizations. It also has a Facebook site. In addition to the internet, INEB publishes the Seeds of Peace three times per year, which critiques modern society as well as proposes options for a more humane and livable world. Other publica-

tions include a variety of books and other printed materials.

Participation Anyone can become a member of INEB, Buddhist and non-Buddhist alike, as long as they share an interest in social issues and genuinely want to contribute in the spirit of giving (dana) with compassion. Through an annual donation of fifty US dollars ($50) new members will receive Seeds of Peace. INEB is a non-profit, non-governmental organisation whose programmes are funded by outside donors and foundations. The Secretariat’s office operates soley on the generosity of individuals, groups, organizations and our regional networks. Your donation or dana to further INEB’s work would be greatly appreciated. If you are interested in becoming a member or making a donation, please contact the Secretariat – secretariat@inebnetwork.org.

INEB General Conference Over the years INEB has sponsored 16 general international conferences in various locations throughout Asia for its members and other participants interested in our issues of concern and engagement. In 2011, the bi-annual conference was held in Bodhgaya, India, where participants collectively and individually examined the future of Buddhism. The 2013 conference will be held in Kuala Lumpur, Malaysia.

History of INEB Conferences

The conference was held annually until 1995, since then they have been scheduled every two years.

Year

Conference Location

1989

Uthai Thani, Thailand

1990

Suan Mokkh, Surat Thani, Thailand

1991

Buddhamonthon Park, Nakhom Pathom, Thailand

1992

Chiang Mai, Thailand

1993

Ratchaburi, Thailand

1994

Surin, Thailand

1995

Wongsanit Ashram, Nakhorn Nayok, Thailand

1997

Kanchanaburi, Thailand

1999

Colombo, Sri Lanka

2001

Wongsanit Ashram, Nakorn Nayok, Thailand

2003

Seoul, South Korea

2005

Theme - From Suffering to Nirvana, Nagpur, India

2007

Theme - Engaged Buddhism: Social Welfare and Social Change, Taipei, Taiwan

2009 Theme - 20th Anniversary of INEB: Festival of Peace and Social Change, Chiang Mai, Thailand 2011

Theme - The Future of Buddhism: From Personal Awakening to Global Transformation, Bodhgaya, India

2013

Kuala Lumpur, Malaysia

Summaries of Specific Workshop Reports

International Network of Engaged Buddhists (INEB) Organisational Structure 2012-2013 As a network organization INEBâ&#x20AC;&#x2122;s organizational structure is composed of Patrons, Honorary Advisors, an Advisory Committee and an Executive Committee. The Secretariatâ&#x20AC;&#x2122;s office is based in Bangkok, Thailand, where it coordinates network activities with a small staff under the leadership of the Secretary. The Advisory and Executive Committees convene joint annual meetings. Programme activities and new initiatives are guided by working groups composed of network members and partners.

PATRONS

His Holiness the Dalai Lama Venerable Thich Nhat Hanh Venerable Phra Rajpanyamedhi Venerable Bhikshuni Chao Hwei

Tibet France/Vietnam Siam (Thailand) Taiwan

HONORARY ADVISORS

Venerable Bhikshuni Wu Yin Taiwan Venerable Pomnyun Sunim South Korea Venerable Samdhong Rinpoche Tibet Venerable Tsing Tao Taiwan Joanna Macy USA Urgyen Sangharashita United Kingdom

Summaries of Specific Workshop Reports

ADVISORY COMMITTEE

Name Organisation Country Sulak Sivaraksa (Founder Chair) Santi Pracha Dhamma Institute Siam Ven. Bhikkhuni Dhammananda Songdhammakalyani Monastery Siam Ven. Hsi Shih Ting Dean of Buddhist University Taiwan Ven. Myeong-beop Korea Ven. Phaisan Visalo Buddhika Network for Buddhism and Society Siam Ven. Sangasena Mahabodhi International Meditation Centre India Ven. Sumanalankar Parbatya Bouddha Mission Bangladesh Ven. Tsering Palmo Ladakh Nuns Association India Rev. Alan Senauke Clear View Project USA Hisashi Nakamura Ryukoku University Japan Hsiang-chou Yo Lay Buddhist Association Taiwan Jamie Cresswell European Buddhist Union UK Jill Jameson Buddhist Peace Fellowship Australia Australia Joan Halifax Roshi Upaya Institute and Zen Centre USA Dharmachari Lokamitral Jambudvipa Trust India Douangdeuane Bounyavong Buddhists for Development Lao PDR Rev. Masazumi Okano International Buddhist Exchange Center Japan Park Gwang-seo Buddhist Solidarity for Reform Korea Raja Dharmapala Dharmavedi Institute Sri Lanka Swee-hin Toh University for Peace Costa Rica Venetia Walkey Dhamma Park Foundation Siam/UK

EXECUTIVE COMMITTEE

Name Organisation Country Harsha Navaratne (Chairperson) Sewalanka Foundation Sri Lanka Vidyananda (KV Soon) Buddhist Missionary Society Malaysia Malaysia (Vice Chairperson) Amanda Kiessel Sewalanka Foundation Sri Lanka Anchalee Kurutach Buddhist Peace Fellowship USA Bobo Lwin Young Buddhists Empowerment Program Burma/Myanmar Eddy Setiawan HIKMAHBUDHI Indonesia Ven. Geshe Dorje Damdul Tibet House, New Delhi Tibet / India Hans van Willenswaard GNH Program Netherlands/Siam Ven. Bhikkhuni Jenkir Luminary Buddhist Institute Taiwan Jennifer Yo Taiwan Jonathan Watts Think Sangha USA/Japan Mangesh Dahiwale Jambudvipa Trust India Matteo Pistono Nekorpa and RIGPA Fellowship USA Minyong Lee Buddhist Solidarity for Reform(BSR) South Korea Nigel Crawhall Theme on Indigenous Peoples, Local South Africa Communities, Equity & Protected Areas Otsal Wangdus Socially Engaged Buddhist of Ladakh India (Ladakh) P. Lalidamballe ADECOM & Navayana Buddhist India (Tamilnadu) Society of India Poolchawee Ruangwichatorn Spirit in Education Movement (SEM) Siam (Thailand) Prashant Varma Deer Park Institute India Ros Sotha Buddhists and Khmer Society Network Cambodia Sai Leng Wan Alternative Education for Social Burma/Myanmar Engagement (AESE) Ven. Sithornh Xayavongsone Buddhism for Development Laos PDR Sarom Sek Maha Ghosananda Foundation Cambodia Suresh Chandra Bauddha Youth Buddhist Society of India (YBS-India) India Tashi Zangmo Bhutan Nuns’ Foundation Bhutan Ven. Thanomsing Sukosalo Dhammadrops Foundation Siam (Thailand) Wallapa van Willenswaard Garden of Fruition – Social Enterprise Siam (Thailand)

Somboon Chungprampree (Moo) International Network of Engaged Buddhists (INEB)

Siam (Thailand)

Summaries of Specific Workshop Reports

EXECUTIVE SECRETARY