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Buddhism and Society

  • Buddhism and society, Buddhist Ethics

    Websites/Multiple Documents

    Title: Buddhist Peace Fellowship
    Description/subject: Engaged Buddhism
    Language: English
    Date of entry/update: 03 June 2003


    Title: Buddhist Peace Fellowship discussion group
    Description/subject: "This group is set up for discussion, announcements, and matters of interest pertaining to Socially Engaged Buddhism in the U.S. and the world at large"
    Language: English
    Subscribe: bpf-subscribe@yahoogroups.com
    Alternate URLs: More information: http://www.bpf.org
    Date of entry/update: 23 December 2010


    Title: Buddhist Relief Mission
    Description/subject: "The Buddhist Relief Mission, established in 1988, supports Buddhist charities, education and welfare projects throughout the world". Buddhist publications, Scholarships for monks, Buddhists in prison, Buddhist schools, Sangha hospitals, Refugee ordinations, Buddhist orphanages, Monastery support.
    Language: English
    Date of entry/update: 03 June 2003


    Title: Engagierter Buddhismus
    Description/subject: "Diese Internet-Seiten möchten Sie mit den Inhalten und der Bewegung für gesellschaftlich engagierten Buddhismus bekannt machen und Ihnen das internationale Netzwerk engagierter Buddhisten mit seinen Zielen, Ideen, Aktivitäten und Kontaktmöglichkeiten vorstellen. Engagierter Buddhismus Gesellschaftlich, humanitär und ökologisch engagierter Buddhismus hat seine Wurzel und Entstehung in der Lehre und Lebenspraxis des Gautama Shakyamuni Buddha. Buddhas Weg gründet in der meditativen Erfahrung der Wirklichkeit und ist geprägt ist von tiefer Einsicht und großem Mitgefühl für alle Wesen. Sie und alle Phänomene erkennt er als untrennbar wechselseitig miteinander verbunden. Es gibt kein vom Anderen isoliertes, aus sich und für sich existierendes "Ich". Diese Erkenntnis - im Buddhismus "Erwachen" (bodhi) genannt - läßt uns den tiefsten Grund unseres Leidens erkennen wie auch unser unbegrenztes Potential menschlicher Möglichkeiten (genannt "Buddhaschaft"). Darum hat der Weg des Buddha die umfassende Verwirklichung des Menschen und die Befreiung aller lebenden Wesen vom Leiden zum Ziel. Engagierter Buddhismus ist die Bemühung, eine hieran orientierte, globale "Kultur des Erwachens" zu verwirklichen..."
    Language: Deutsch, German, English
    Source/publisher: Das Internationale Netzwerk engagierter Buddhisten
    Format/size: html
    Date of entry/update: 03 June 2003


    Title: International Network of Engaged Buddhists
    Description/subject: "... It is a distinguish network of activists, spiritual leaders and academics, mainly Buddhists of all sects, at international level that addresses the social issue and commits the social services based on spirituality with collaboration from non-Buddhist fellows. INEB members conduct the activities in variety of issues to serve their own community on decentralization basis. But the members are supportive of one another. The secretariat office will maintain flow of information and support by offering a program to fortify members' capacity and organizing joint activities. Issues of Interest: INEB has firm confidence in compassion, non-violence and co-existence as revealed by The Buddha. Confrontation with suffering, analysis and actions to put out suffering, particularly in the modern world context is the core mission. The issues of interest revolve around integration of spirituality and social activities. Issues that INEB emphasized included peace reconciliation, ecology, women issue and empowerment, health, education, human rights, community building, alternative development, role of spiritual leaders in modern world context, etc..."
    Language: English
    Source/publisher: International Network of Engaged Buddhists
    Format/size: html
    Date of entry/update: 03 June 2003


    Title: Journal of Buddhist Ethics
    Description/subject: A rich mine of docs, including archives of Journal of Buddhist Ethics and on engaged Buddhism and Buddhism and human rights...... "The Journal of Buddhist Ethics is the first academic journal dedicated entirely to Buddhist ethics. We promote the study of Buddhist ethics through the publication of research and book reviews and by hosting occasional online conferences. Our subject matter includes: * Vinaya and Jurisprudence * Medical Ethics * Philosophical Ethics * Human Rights * Ethics and Psychology * Ecology and the Environment * Social and Political Philosophy * Cross-cultural Ethics * Ethics and Anthropology * Interfaith Dialogue on Ethics ....."
    Language: English
    Format/size: html
    Date of entry/update: 23 December 2010


    Title: Sarvodaya: The Sarvodaya Shramadana Movement of Sri Lanka
    Description/subject: "In thousands of villages, Sarvodaya has fostered the development of a society in which peace permeates through all levels of the society -- starting at the individual and village level. While sometimes criticized for its qualitative mode of operation, it is precisely such a deeply grounded approach that can prove most effective in breaking the cycle of violence. "This study found that the project has had considerable impact on peace building and prevention of conflict..." "Sarvodaya News; Sarvodaya Initiative for Peace; Endowment Fund; Sarvodaya USA Partnership Projects; Sarvodaya Overview ;Sarvodaya Philosophy; The Sarvodaya Library; Related Links; Virtual Shramadana Camp. LOts of material on the site.
    Language: English
    Date of entry/update: 03 June 2003


    Title: The Buddhist Channel -- Bringing Buddha Dhamma Home
    Description/subject: News dealing with social and political angles on Tibetan and other Buddhist traditions
    Language: English, French, Francais
    Source/publisher: The Buddhist Channel
    Format/size: html
    Date of entry/update: 30 August 2006


    Title: Think Sangha
    Description/subject: "Buddhist" Intellectual Practice Tools for Integrating Spirituality & Social Change Work. "Think Sangha is a socially engaged Buddhist think tank affiliated with the Buddhist Peace Fellowship (BPF) and the International Network of Engaged Buddhists (INEB). We use a Buddhist sangha model to explore pressing social issues and concerns. The group's methodology is one based in friendship and Buddhist practice as much as theory and thought. The Think Sangha's core activities are networking with other thinker-activists, producing Buddhist critiques of social structures and alternative social models, and providing materials and resource persons for trainings, conferences, and research on social issues and grassroots activism..." "NEW! For the first time the entire contents of this 1997 publication are available here on-line"
    Language: English
    Format/size: html
    Alternate URLs: http://www.suanmokkh.org/ds/ts-orig1.htm
    http://www.inebnetwork.org/news-and-medias/publications
    Date of entry/update: 23 December 2010


    Individual Documents

    Title: Discrimination: A Buddhist perspective
    Date of publication: 17 August 2012
    Description/subject: "...The Pali Canon has a very strong and unequivocal teaching that mental attachment is extremely detrimental – a biased view which asserts that people achieve freedom from suffering in any way other than their conduct is a distorted and perverted view. It is a mental attitude that leads to a very detrimental rebirth, and to pain and unhappiness in this life. It can be stated then with some certainty that in the Pali Canon there is a very strong teaching that any form of discourse that proposes a racist opinion is a wrong view, it will lead to suffering and, indeed, is dukkha itself. Those holding such opinions will not only suffer in the future but are themselves an expression of mental turmoil while holding such views. They are immersed in dukkha not metta."
    Author/creator: Dr. Paul Fuller
    Language: English
    Source/publisher: Mizzima
    Format/size: pdf (94K)
    Date of entry/update: 17 August 2012


    Title: Founding Human Rights within Buddhism: Exploring Buddha-Nature as an Ethical Foundation
    Date of publication: 15 October 2010
    Description/subject: Abstract In this article, I hope to suggest (1) a fertile ground for human rights and social ethics within Japanese intellec-tual history and (2) a possible angle for connecting Dōgen‖s ethical views with his views on private religious practice. I begin with a review of the attempts to found the notion of rights within Buddhism. I focus on two well-argued attempts: Damien Keown‖s foundation of rights on the Four Noble Truths and individual soteriology and Jay Garfield‖s foundation of rights on the compassionate drive to liberate others. I then fuse these two approaches in a single concept: Buddha-nature. I analyze Dōgen‖s own view on the practice-realization of Buddha-nature, and the equation of Buddha-nature with being, time, empti-ness, and impermanence. I end with tentative suggestions concerning how Dōgen‖s particular view on Buddha-nature might affect any social ethics or view of rights that is founded on it.
    Author/creator: Anton Luis Sevilla
    Language: English
    Source/publisher: Journal of Buddhist Ethics Volume 17, 2010
    Format/size: pdf (317 K)
    Alternate URLs: http://blogs.dickinson.edu/buddhistethics/2010/10/15/human-rights-founded-on-buddha-nature/
    Date of entry/update: 23 December 2010


    Title: Same Robes, Different Roles
    Date of publication: March 2010
    Description/subject: Burmese monks in Sri Lanka find that their local counterparts wield far more power than they could ever imagine having in their homeland... "For centuries, Burmese monks have been traveling to Sri Lanka, both to study the Buddha’s teachings and to help their Sinhalese brethren restore the monastic order on the island after periods of foreign domination. Burmese monks walk along Galle Face Green, a promenade near Colombo’s city center. (PhotO: NEIL LAWRENCE/THE IRRAWADDY) These days, however, it is the Burmese monks who are more likely to feel under siege. Since the crackdown on the Saffron Revolution in 2007, the Burmese regime has imposed ever more stringent restrictions on monks seeking to further their studies abroad—reinforcing their sense that despite their revered status as religious leaders, they are increasingly regarded as second-class citizens. For those who do make it to Sri Lanka—according to one Burmese embassy official in Colombo, there are some 250 Burmese monks now living in the country—this sense is deepened by the contrast with what they see in the society around them..."
    Author/creator: Neil Lawrence
    Language: English
    Source/publisher: "The Irrawaddy" Vol. 18, No. 3
    Format/size: html
    Date of entry/update: 17 March 2010


    Title: Thai Buddhists Help Needy Burmese Children
    Date of publication: September 2008
    Description/subject: "Needy children in Burma will benefit from an initiative launched by the Phuttika Network, a coalition of “socially engaged’’ Buddhists in Thailand..."
    Language: English
    Source/publisher: "The Irrawaddy" Vol. 16, No. 9
    Format/size: html
    Date of entry/update: 13 November 2008


    Title: Putting Compassion into Action
    Date of publication: July 2008
    Description/subject: Do Burmese people really understand the meaning of compassion? Not according to a prominent Buddhist monk who has taken a leading role in Cyclone Nargis relief efforts... MAE SOT, Thailand — "“HOW did you feel when you heard that people were homeless, that monks had lost their monasteries and had nowhere to stay? Over 130,000 people were killed and 2.4 million suffered badly. How did you feel?” The monk who asked these questions paused and looked at his audience of around 3,000 people at the Tawya Burmese monastery in the Thai border town of Mae Sot, opposite Myawaddy. A patient is comforted by Sitagu Sayadaw in a clinic in the Irrawaddy delta. He continued: “If you felt concerned and afraid for them, that’s good. It means you have compassion.” But before anyone could take too much satisfaction in that thought, he added: “That’s good, but it’s not good enough.” The speaker was Dr Ashin Nyanissara—better known as Sitagu Sayadaw [abbot]—one of Burma’s most respected monks. He was in Mae Sot in late June to give a dhamma talk on compassion—and to ask the local Burmese community, estimated to be tens of thousands strong, to support relief efforts in the Irrawaddy delta, where millions still struggle in the aftermath of Cyclone Nargis. Since the cyclone struck on May 2-3, Sitagu Sayadaw has been rallying his followers to come to the assistance of their compatriots in the delta and the former capital, Rangoon, which also suffered substantial damage. His message was simple: Compassion is important, but it doesn’t amount to much unless it is accompanied by action. “If you lack compassion, you will be an irresponsible person,” the 71-year-old abbot told his attentive audience, who were seated both inside the monastery’s main building and outside on the ground. “But compassion in mind and in words alone won’t help the refugees in the cyclone-affected area,” he added. “Such compassion won’t bring food to people in need.”..."
    Author/creator: Lyaw Zwa Moe
    Language: English
    Source/publisher: "The Irrawaddy" Vol. 16, No. 7
    Format/size: html
    Date of entry/update: 15 July 2008


    Title: BUDDHISM, POWER AND POLITICAL ORDER
    Date of publication: 2007
    Description/subject: "Weber’s claim that Buddhism is an otherworldly religion is only partially true. Early sources indicate that the Buddha was sometimes diverted from supramundane interests to dwell on a variety of politically related matters. The significance of Asoka Maurya as a paradigm for later traditions of Buddhist kingship is also well attested. However, there has been little scholarly effort to integrate findings on the extent to which Buddhism interacted with the political order in the classical and modern states of Theravada Asia into a wider, comparative study. This volume brings together the brightest minds in the study of Buddhism in Southeast Asia. Their contributions create a more coherent account of the relations between Buddhism and political order in the late pre-modern and modern period by questioning the contested relationship between monastic and secular power. In doing so, they expand the very nature of what is known as the ‘Theravada’. This book offers new insights for scholars of Buddhism, and it will stimulate new debates..."
    Author/creator: Ian Harris (ed)
    Language: English
    Source/publisher: Routledge
    Format/size: pdf (1.81MB)
    Date of entry/update: 14 October 2010


    Title: TIME FOR TRANSFORMATION
    Date of publication: November 2002
    Description/subject: "Sulak Sivaraksa is a prominent Thai social critic and intellectual, and a pioneer in what he calls "socially engaged Buddhism." His ideas have been widely published and in 1995 he was honored with the Right Livelihood Award, also known as the Alternative Nobel Peace Prize. He spoke to The Irrawaddy about the challenges confronting Burma, Thailand and Buddhism, and America�s role in the war on terror..."
    Author/creator: Sulak Sivaraksa (Interview)
    Language: English
    Source/publisher: "The Irrawaddy" vol. 10, No. 9
    Format/size: html
    Date of entry/update: 03 June 2003


    Title: BUDDHISM AND DEEP ECOLOGY FOR PROTECTION OF WILD ASIAN ELEPHANTS IN MYANMAR: A RESOURCE GUIDE
    Date of publication: 2002
    Description/subject: Keywords: Burmese elephants, Burma. I. THE ASIAN ELEPHANT: A. Cultural; B. Ecological and Conservation Issues; C. Conservation Measures... II. BUDDHISM AND DEEP ECOLOGY: A. Need for Spiritual Approach; B. Buddhism; C. Deep Ecology; D. Wildlife (poaching); E. Forest Protection (D and E are considered the two major elephant threats)... III. DHAMMA/ECOLOGY GLOSSARY... IV. APPENDIX: DHAMMA/DEEP ECOLOGY EXPERIENTIAL EXERCISES... " Dr. Henning’s resource guide, which combines Buddhist principles and Asian elephant conservation in Myanmar, is an innovative approach to Asian elephant conservation. I have never seen someone with a biological background such as Dr. Henning’s attempt this approach in such a clear, concise manner. I found the resource guide to be an excellent potential teaching tool not only for Myanmar but also for any Buddhist country in which elephant conservation is an issue. I could easily envision this guide as the first in a series of written materials that deals with such conservation issues, perhaps beyond elephants. I would think that any individuals or agencies interested in conserving Asian elephants would be interested in this guide and would want to help make it available to a wider audience."... "The Asian elephant (Elephas maximus), an endangered species listed in Appendix I of CITIES, is thought to number between 34,000 to 56,000 in thirteen Asian countries. According to U Uga, there are less than 4,000 elephants in the wild in Myanmar, which has the largest population in the ASEAN countries (India has a larger population for the continent). The total Asian elephant population is less than 10 percent of its more glamorous cousin-the African elephant. The Myanmar elephant is internationally endangered and is regarded as a worldwide flagship species. Throughout their range states, the wild elephant is severely threatened by habitat destruction, poaching, and fragmentation into small isolated groups. Many population biologists believe that nowhere in Asia is there a single wild population large enough to avoid inbreeding over the long term. ..."
    Author/creator: Daniel H. Henning PhD
    Language: English
    Source/publisher: Daniel H. Henning
    Format/size: pdf (832K)
    Date of entry/update: 23 February 2004


    Title: Buddhism and Human Rights Online Conference
    Date of publication: October 1995
    Description/subject: "Welcome to "Buddhism and Human Rights," an Online Conference sponsored by the _Journal of Buddhist Ethics_. Thank you for choosing to participate in the first electronic conference ever attempted in Buddhist Studies. Those of us at the _Journal of Buddhist Ethics_ are truly excited to be venturing forth into new intellectual territory in an attempt to make important scholarship on Buddhism and Human Rights available to the widest possible audience. We hope you enjoy the conference and feel free to contribute to it in a constructive and productive manner. Consistent with our previous announcements, participation in the conference is structured on three levels: (1) conference papers, which were prepared in advance and are already posted in the JBE, (2) conference panelists, who have prepared advance statements, also posted in the JBE, and who will facilitate the discussions of the papers, and (3) conference members who "attend" by subscribing, free of charge, and who offer comments, questions, and observations at their discretion. Because we are exploring uncharted territory, it is rather difficult to anticipate the volume of participant response. As such, all comments, questions, and observations will be monitored. We will post as many of these as we possibly can (screening out any submissions deemed inappropriate for publication by the editors). It is our fond desire that the fine papers prepared for the conference will provoke serious, thoughtful discussion that reflects the deep concerns of the conference's constituents, while at the same time preserving the spontaneity that hopefully emerges in any conference setting..."
    Language: English
    Source/publisher: "Journal of Buddhist Ethics" via Ahimsa Coffeehouse
    Format/size: html
    Date of entry/update: 17 August 2012


    Title: Dhamma, Ethics and Human Rights
    Date of publication: December 1994
    Description/subject: "...At the heart of Buddhist ethics is inter-responsibility, or Bodhicitta; what His Holiness the Dalai Lama calls Universal Responsibility. In the Theravada we speak of Samma-sankappa or Right Thought, which leads to Bodhi, the Awakened Mind. This principle is expressed in everyday terms by the teaching of loving-kindness, non-violence, compassion, and particular responsibilities. For monks and nuns these are set down in the rule or Vinaya; for lay people in the Sigalovada Sutta and for rulers in the Dasarajadhamma. In the early, organic societies the Buddha was addressing, these specific responsibilities were assumed to be adequate guidelines for human behaviour, with no need to identify the corresponding rights. In modern, fragmented societies, however, where the fulfillment of responsibilities cannot be guaranteed by the immediate community, the corresponding rights are specified and protected by States and International Organisations. In large part these bodies derive their legitimacy from their protection of human rights. A State which does not guarantee the enjoyment of human rights by its people loses its claim to legitimacy..."
    Author/creator: Sayadaw U Rewata Dhamma
    Language: English
    Format/size: html (31K)
    Date of entry/update: 13 March 2005


    Title: The Rajadhammasangaha
    Date of publication: 1979
    Description/subject: "The Rajadhammasangaha" was presented to King Thibaw in December 1878. The first printing was c.1915. This translation by L.E.Bagshawe is from the version edited with a biographical preface by Maung Htin (U Htin Fatt) and published by the Sape U Publishing House in 1979... "On the seventh waxing day of Nadaw...the Wetmasut Myoza Wungyi finished the writing of his book Rajadhammasangaha and presented it to King Thibaw. The author describes it pleasantly as “a book of the proper behaviour for Kings and other high officers of government”. The Pagan Wundauk U Tin, however, says “it is a book of admonishment addressed to King Thibaw.” And in this he speaks the direct truth. In this book the Wetmasut Myoza Wungyi documents the proposals for changes in the system of government that were planned from the time of King Mindon. His intention in writing the book, he says, is, “In bygone times of the Buddha-to-be there were good and excellent Kings who guarded the well-being of all living creatures; like them may our own King, Lord of the Saddanta Elephant and Lawful King, under the Law guard the well-being of all living creatures like that of his own beloved children.” This expressed intention has a further meaning. Under an autocracy we cannot really say that the monarch rules with the single-minded wish to rule all living creatures on the same terms as his own children. If he is brought to the point where he must consult the "living creatures", we may be able to say that he regards them on equal terms with his own children. If there is no law requiring consultation, his guardianship becomes dubious..."
    Author/creator: By the Yaw Mingyi U Hpo Hlaing (the Wetmasut Myoza Wungyi). Edited with biographical preface by Maung Htin (U Htin Fatt) and translated from the Burmese by L.E. Bagshawe
    Language: English
    Source/publisher: Online Burma/Myanmar Library
    Format/size: pdf (1MB)
    Alternate URLs: http://www.ibiblio.org/obl/docs/The_Rajadhammasangaha-print.pdf (configured for print)
    Date of entry/update: 05 September 2004


    Title: Buddhism and the Race Question
    Date of publication: 1974
    Description/subject: Conclusion: "In the foregoing pages we have tried to show that Buddhism stands for the oneness of the human species, the equality of man, and the spiritual unity of mankind. The differences among the so-called races as far as their physical characteristics go are negligible. The differences in cultural attainment are due to historical circumstances and not to any innate aptitudes with which some of the ”cultured” races, whether of the East or West, are favoured by nature or God. All men likewise, irrespective of their race, caste or class, have the capacity to reach the heights of moral and spiritual attainment. Man’s destiny is to develop as a spiritual being and therefore what really matters is the degree of his moral and spiritual development. This has no connection with birth in any particular race or caste since the ”meanest”, “humblest” of mankind may have the potentialities for attaining the very highest in this respect in this life, so that we have no right to despise any person whatever his station in life may be. The harbouring of racial and caste prejudice is moreover detrimental to one’s mental health and spiritual state and it is a characteristic of the spiritually enlightened that they shed them and act with love and impartiality towards all. Race and caste discrimination are also inimical to social progress since they bring about artificial and unreal divisions among human beings where none exist and hinder harmonious relations...."
    Author/creator: G. P. Malalasekera & H. N. Jayatilleke
    Language: English
    Source/publisher: Buddhist Publication Society (The Wheel Publication No. 200/201)
    Format/size: pdf (233K)
    Date of entry/update: 17 August 2012


    Title: BUDDHIST ECONOMICS
    Date of publication: 1973
    Description/subject: "... "Right Livelihood" is one of the requirements of the Buddha’s Noble Eightfold Path. It is clear, therefore, that there must be such a thing as Buddhist economics. Buddhist countries have often stated that they wish to remain faithful to their heritage. So Burma: “The New Burma sees no conflict between religious values and economic progress. Spiritual health and material well-being are not enemies: they are natural allies.” 1 Or: “We can blend successfully the religious and spiritual values of our heritage with the benefits of modern technology.” 2 Or: “We Burmans have a sacred duty to conform both our dreams and our acts to our faith. This we shall ever do.” 3 All the same, such countries invariably assume that they can model their economic development plans in accordance with modern economics, and they call upon modern economists from so-called advanced countries to advise them, to formulate the policies to be pursued, and to construct the grand design for development, the Five-Year Plan or whatever it may be called. No one seems to think that a Buddhist way of life would call for Buddhist economics, just as the modern materialist way of life has brought forth modern economics. Economists themselves, like most specialists, normally suffer from a kind of metaphysical blindness, assuming that theirs is a science of absolute and invariable truths, without any presuppositions. Some go as far as to claim that economic laws are as free from "metaphysics" or "values" as the law of gravitation. We need not, however, get involved in arguments of methodology. Instead, let us take some fundamentals and see what they look like when viewed by a modern economist and a Buddhist economist..."
    Author/creator: E.F. Schumacher
    Language: English
    Source/publisher: Small Is Beautiful: Economics as if People Mattered.
    Format/size: html, pdf
    Alternate URLs: http://neweconomicsinstitute.org/schumacher/buddhist-economics
    Date of entry/update: 16 January 2005


    Title: Dasa Raja Dhamma (The Ten Duties of Rulers)
    Date of publication: 0400
    Description/subject: The basic framework of Buddhist ethics for rulers is set out in the "Ten Duties of the King" (dasa-raja-dhamma)... "We cannot assign a definite date to the Jataka stories. Taking into account archaeological and literary evidence it appears that they were compiled in the period, the 3rd Century B.C. to the 5th Century A.D. They give us invaluable information about ancient Indian civilization, culture and philosophy. The Jataka stories have been very popular in the Buddhist world."
    Language: English
    Source/publisher: Jataka
    Format/size: html (9K)
    Date of entry/update: 06 August 2005


    Title: The Practice which leads to Nibbāna (Part 1)
    Description/subject: (Compiled and Translated by U.Dhamminda)_Namo tassa bhagavato arahato sammāsambuddhassa_ INTRODUCTION: The method of practising meditation that is taught at Pa Auk Tawya Monastery is based on the explanation of meditation found in the Visuddhimagga commentary. Because of that the method involves several stages of practise which are complex, and involved. These stages include a detailed analysis of both mentality and matter according to all the categories enumerated in the Abhidhamma and the further use of this understanding to discern the process of Dependent Origination as it occurs in the Past, Present, and Future. Therefore people who are unfamiliar with the Visuddhimagga and the Abhidhamma will have difficulty in understanding and developing a clear picture of the practice of meditation at Pa Auk Tawya. For foreigners who cannot speak Burmese this problem is made even more difficult. This introduction has been written to help alleviate these difficulties by presenting a simplified example of a successful meditator’s path of progress as he develops his meditation at Pa Auk Tawya. This we hope will enable you to understand a little better the more detailed sections of the book which are the actual instructions for those who are practising meditation. It also must be stressed from the beginning that this book is intended for use by people who are actually undergoing a course of meditation at the centre under the guidance of Pa Auk Sayadaw....."
    Author/creator: Pa Auk Sayadaw
    Language: English
    Source/publisher: Dhamma Web
    Format/size: html
    Alternate URLs: http://www.dhammaweb.net/html/viewpage.php?page=2
    Date of entry/update: 23 December 2010


  • Burmese Buddhism and Society

    Websites/Multiple Documents

    Title: All Burma Monks' Alliance
    Description/subject: We are a religious and social service provider organization staffed by and composed of Burmese Buddhist monks from the 2007 Saffron Revolution. We are currently supporting and providing assistance to refugee monks inside and outside of Burma. The A.B.M.A was formed by a group of senior monks as a response to the severe economic and social problems existing in Burma in 2007. The A.B.M.A. leaders are recognized as the primary organizers and coordinators of the activities of the so-called Saffron Revolution in September, 2007. In a very dramatic way, the world was reminded again of the Burmese people’s struggle for democracy. The peaceful marches, demonstrations and rallies led by the saffron-robed monks were ultimately met by violent reactions of the Burmese military regime. Since that time there has been less media attention to the ongoing problems in Burma. However, as a result of their activities in September 2007, thousands of monks and individual citizens have suffered from the reaction and repression of the military regime. Some monks were arrested and tortured, and remain in prison. Some went into hiding inside Burma, and others left Burma as refugees. The A.B.M.A has established an assistance network for these internal and external refugees, both monks and civilian democracy activists. We hope that through the support of sympathetic organizations and individuals we will be able to continue and to expand on the important work we are doing. Exiled Burmese monks living in Thailand, India, Bangladesh, and Sri Lanka are supported by the A.B.M.A. main office in Mae Sot, Thailand. Groups of exiled monks are also living in refugee status in various cities around the United States, supported by our monastery in Utica, New York. Objectives: * To maintain our support for the assistance network for monks, both inside and outside of Burma * To promote democracy inside Burma, especially in order to defend and preserve the religious and cultural foundations of the nation * To fulfill the customary role of Burmese monks by distributing reading material and sponsoring meetings and discussions on Buddhist beliefs, practices and education * To maintain and update the database of targeted and refugee monks. We have compiled a list of monks under threat, and we will continue to monitor and document information about them from inside Burma. * To support and expand the existing educational programs for both monks and needy families inside Burma. We are trying to procure assistance for educational facilities, schools and training programs for the monks and needy families inside Burma.
    Language: English, Burmese
    Source/publisher: All Burma Monks' Alliance
    Format/size: html
    Date of entry/update: 03 December 2009


    Title: Sasana Moli - International Burmese Monks Organization
    Description/subject: "Mission Statement background Burmese monks from all around the world established the International Burmese Monks Organization (IBMO) in October 2007 under the leadership of two prominent Burmese Buddhist monks, the late Venerable U Kovida and Venerable U Pannya Vamsa. Following the September 2007 street protests in Burma, many Buddhist monks were arrested, disappeared, beaten and even killed. During the crackdown, monks and nuns inside Burma asked monks living outside of the country to continue to their struggle. They asked the IBMO to raise international awareness about Burma’s political struggles. Inside Burma, there is no freedom of speech. To speak out against human rights abuses, to speak out against dictatorship, or to speak out for common human decency, as the Buddhist faith demands, is to invite attack at the hands of the military junta. The IBMO travels the globe in order to provide a voice for our monks and nuns inside Burma who are denied this right. We try to teach others about both the beauty and the harsh realities of military control inside the closed country. Monks are not politicians but is their duty to help relieve the suffering of all the people of Burma. The Buddha gave ten rules for kings to ensure that kings did not harm their subjects. Burma’s generals violate all of these rules every day. According to IBMO Chairman, the Venerable U Pannya Vamsa, the roots of Burma’s crisis are in the military's refusal to hand over power in 1990 to leaders elected in general elections. The IBMO works alongside the Burma democracy movement to lobby international governments to pressure the junta to commence a real dialogue with democratic opposition leaders including the Nobel Peace Laureate, Daw Aung San Suu Kyi. Additionally, IBMO partners with the Burmese Diaspora, grassroots advocacy groups, and ecumenical and peace organizations to support direct advocacy efforts on behalf of the Burmese people, such as media interviews, lectures, and testifying before legislators. The IBMO also supports the courageous work of monks and nuns inside Burma. Throughout Burmese history, monks have played a significant role in maintaining peace in our society. The Burmese military dictatorship has total disregard for the welfare of its people. The junta provides no proper education, health care or other public services. People are forced to turn to the monasteries for help. Monks witness the desperate needs of the people every day and in September, they rose up together to answer these needs. Today, monks inside Burma are working desperately to feed and clothe Cyclone Nargis victims taking shelter in monasteries throughout Southern Burma. The IBMO raises funds to send directly to these monks inside Burma to buy rice, medicine, and other much-needed relief supplies..."
    Language: English
    Source/publisher: Sasana Moli
    Format/size: html
    Alternate URLs: http://sasanamoli.org/
    Date of entry/update: 03 December 2009


    Individual Documents

    Title: SECULARISM AND VIOLENCE IN THE BUDDHIST STATE: THE CASES OF THAILAND AND MYANMAR
    Date of publication: 07 December 2009
    Description/subject: Abstract: "The term, ‘post-secular society’ would be almost inexplicable to citizens of Thailand (Siam) and Myanmar (Burma) because the concept of a ‘secular’ society itself would be inconsistent with socio-cultural norms, despite the rampant consumerism which pervades the one and the endemic poverty the other. Far from being ‘secular’ societies, defined as those in which religion has a subordinate or minimal role in public life and is divorced from the policy-making centres of power, the contemporary states of Thailand and Myanmar have established their national identities on the cornerstone of Buddhism. In official parlance, to be Thai or Burmese is to be Buddhist. This exclusionary formula is pursued despite each of these two nation states giving official support to the international mantra, ‘freedom of religion’, and each of them having substantial minorities who follow the Muslim, Christian, Hindu or other faiths. Religion is so tightly interwoven with political life in these two countries that one might ask whether it is possible that they could be conceived as religio-political societies in the manner of the pre-Reformation Italian city states. This paper explores the integral relationship between religion and public political society in contemporary Thailand and Myanmar in the context of Buddhism’s philosophy of non-violence, its reification of ahimsa (non-violence, non-harm), and commitment to atman (selflessness) and moksha (non-attachment to materiality) as essential values for transforming socio-political relations."
    Author/creator: Helen James
    Language: English
    Source/publisher: Parliament of the World's Religions
    Format/size: pdf (71K)
    Date of entry/update: 06 October 2010


    Title: Of Monarchs Monks and Men: Religion and the State in Myanmar
    Date of publication: December 2009
    Description/subject: "...The relationship between religion and the state during the pre-colonial period was the most dominant one in Burmese society for at least a thousand years if not more. With the dawn of the colonial period, it saw a hiatus, but revived when nationalism took center stage. After independence in 1948, the relationship once again became important and remains so until today. Whereas their economic relationship was more crucial in the earlier phases of the pre-colonial period, their political relationship increasingly assumed a larger role as time went on, until today it is predominantly political. Throughout this slow transformation, their symbolic relationship remained largely unchanged. This essay is a summary of that historical process beginning with the Pagan period in the mid 11th century until the present..."
    Author/creator: Michael A. Aung Thwin
    Language: English
    Source/publisher: Asia Research Institute • Singapore...ARI Working Paper No. 127
    Format/size: pdf (218K)
    Date of entry/update: 11 March 2010


    Title: The Resistance of the Monks: Buddhism and Activism in Burma
    Date of publication: 22 September 2009
    Description/subject: "Since the Burmese army’s brutal military crackdown on Buddhist monks and other peaceful protestors in September 2007, a constant refrain has been, “What happened to the monks?” ...This report attempts to answer that question. It tells the story of many among hundreds of monks who were arrested and beaten, and the more than 250 monks and nuns who remain in prison today, often with decades remaining on their sentences. It tells the story of large numbers of monks who left their monasteries, returning to their villages or seeking refuge in other countries. And it tells the story of monks who remained, many of whom live under constant surveillance...".....TABLE OF CONTENTS: * The Resistance of the Monks * Map of Burma * I. Summary * II. Burma: A Long Tradition of Buddhist Activism * III. The Role of the Sangha in the 1988 Uprising and After the 1990 Election * IV. Aung San Suu Kyi and Buddhism * V. The SPDC and Buddhism * VI. The Reemergence of Buddhist Political Activism in Burma * VII. The September 2007 Crackdown * VIII. Cyclone Nargis and Its Aftermath * IX. International Networks * X. Conclusion * XI. Recommendations * Acknowledgments * Appendix I: Terminology and Abbreviations * Appendix II: Letter to the Penang Sayadaw U Bhaddantapannyavamsa from the Burmese Foreign Ministry, October 27, 2007[195] * Appendix III: Statement by Sasana Moli, the International Burmese Monks Organization, May 2008
    Language: English
    Source/publisher: Human Rights Watch
    Format/size: pdf
    Date of entry/update: 22 September 2009


    Title: The 'Bit of Fun’ that Turned Sour
    Date of publication: September 2009
    Description/subject: "A photograph of well-known Burmese actor, Min Maw Kun, and his 11 friends posing in saffron robes on the day of their ordination at a Buddhist monastery caused a wave of outrage when it was published on a popular Burmese Web site. Although their heads are shaved and they are wearing religious robes, most of the young men are displaying fashionable tattoos. Some of the men smile cheekily at the camera while others hug or pose provocatively. Actor Min Maw Kun, fifth from left, and friends. Many dismayed Burmese, especially Buddhist monks, felt the photo was in bad taste. A revered monk who lives in the US, Ashin Candobhasacara, asked: “Why would Min Maw Kun and his friends insult our religion like that?” He said the young men “should apologize for their decadent behavior.” One member of the group in the photograph who spoke anonymously to The Irrawaddy, said, “It was only meant as a bit of fun. It certainly had no political meaning.” The photo was taken before the 2007 monk-led uprising."
    Language: English
    Source/publisher: "The Irrawaddy" Vol. 17, No. 6
    Format/size: html
    Date of entry/update: 19 January 2010


    Title: The Role of Monkhood in Contemporary Myanmar Society
    Date of publication: September 2008
    Description/subject: Introduction: "Recent events in Myanmar, particularly the “Saffron Revolution” in 2007 and cyclone Nargis in 2008 placed Myanmar monks in the focus of the international community. Not for the first time in history, the Myanmar "Sangha" took a leading role in times of emergency, and was able to mobilise rapidly their forces in order to help and represent the people of Myanmar. In 1988 they went to the streets with other citizens to call for democratic and economic reforms in the country. Similarly, in 2007, monks participated in the nation-wide protests against rising fuel and commodity prices. The visible and silent support of the monks provided encouragement and moral guidance for the predominantly Buddhist na-tion. Facing the post-Nargis devastation and indecisiveness related to access of interna-tional humanitarian aid, Myanmar monks became the only organised group able to respond promptly with aid for traumatised victims, providing them with shelter and distributing basic commodities in their communities. The saffron revolution did not succeed. How-ever, for some analysts it was not the end but rather the beginning of a new chapter in Myanmar’s contemporary history, marking the emergence of a new potential social and political force, nourishing hopes of the opposition and for all who expect general changes in Myanmar. Monks, particularly the younger generation, became more aware of their strength and responsibility for the country. In Myanmar most independent activity is suppressed or under strict control of the state. The monkhood, in contrast, enjoys a high level of immunity and freedom, for instance, with regard to freedom of movement (within the country and abroad)3 or various social activities, mostly in the local area. The recent events showed that their role in the society is not limited to the preservation of religion and rituals..."
    Author/creator: Sylwia Gil
    Language: English
    Source/publisher: Friedrich-Ebert-Stiftung
    Format/size: pdf (288K)
    Date of entry/update: 12 October 2010


    Title: Putting Compassion into Action
    Date of publication: July 2008
    Description/subject: Do Burmese people really understand the meaning of compassion? Not according to a prominent Buddhist monk who has taken a leading role in Cyclone Nargis relief efforts... MAE SOT, Thailand — "“HOW did you feel when you heard that people were homeless, that monks had lost their monasteries and had nowhere to stay? Over 130,000 people were killed and 2.4 million suffered badly. How did you feel?” The monk who asked these questions paused and looked at his audience of around 3,000 people at the Tawya Burmese monastery in the Thai border town of Mae Sot, opposite Myawaddy. A patient is comforted by Sitagu Sayadaw in a clinic in the Irrawaddy delta. He continued: “If you felt concerned and afraid for them, that’s good. It means you have compassion.” But before anyone could take too much satisfaction in that thought, he added: “That’s good, but it’s not good enough.” The speaker was Dr Ashin Nyanissara—better known as Sitagu Sayadaw [abbot]—one of Burma’s most respected monks. He was in Mae Sot in late June to give a dhamma talk on compassion—and to ask the local Burmese community, estimated to be tens of thousands strong, to support relief efforts in the Irrawaddy delta, where millions still struggle in the aftermath of Cyclone Nargis. Since the cyclone struck on May 2-3, Sitagu Sayadaw has been rallying his followers to come to the assistance of their compatriots in the delta and the former capital, Rangoon, which also suffered substantial damage. His message was simple: Compassion is important, but it doesn’t amount to much unless it is accompanied by action. “If you lack compassion, you will be an irresponsible person,” the 71-year-old abbot told his attentive audience, who were seated both inside the monastery’s main building and outside on the ground. “But compassion in mind and in words alone won’t help the refugees in the cyclone-affected area,” he added. “Such compassion won’t bring food to people in need.”..."
    Author/creator: Lyaw Zwa Moe
    Language: English
    Source/publisher: "The Irrawaddy" Vol. 16, No. 7
    Format/size: html
    Date of entry/update: 15 July 2008


    Title: Will Thamanya Sayadaw’s Body Ever Rest in Peace?
    Date of publication: June 2008
    Description/subject: Body snatchers cart off the remains of a legendary abbot. Is the theft linked to the junta, the result of astrologers’ advice, a jealous rival abbot, or was it the action of loyal disciples?... IT was a dark night on April 2 when the body of the revered U Winaya, the Thamanya Sayadaw (abbot), one of Burma’s holiest monks, was mysteriously stolen.
    Author/creator: Amy Gold May
    Language: English
    Source/publisher: "The Irrawaddy" Vol. 16, No. 6
    Format/size: html
    Date of entry/update: 23 July 2008


    Title: Ruling the Rulers
    Date of publication: May 2008
    Description/subject: Efforts to limit the powers of Burma’s absolute monarchs failed. So did the monarchy... "THROUGHTOUT Asia, the middle of the 19th century was a period of political turmoil, as Western imperial powers pressed in upon countries that were subject to various forms of pre-modern rule. Burma was no exception, as it was forced to come to terms with a nation that was not only militarily superior, but also politically more advanced. Under the country’s last two monarchs, King Mindon (1853-78) and King Thibaw (1878-85), there were attempts to reform Burmese polity in the face of growing external challenges. At the center of these efforts was Yaw Atwinwun U Hpo Hlaing, the author of “Rajadhammasangaha,” a treatise which would have laid the basis for a constitutional monarchy in Burma, and which, in the words of respected scholar Maung Htin, “might have kept King Thibaw in the enjoyment of his throne..."”
    Author/creator: Min Lwin
    Language: English
    Source/publisher: "The Irrawaddy" Vol. 16, No. 5
    Format/size: html
    Date of entry/update: 01 May 2008


    Title: Laity of the Land -- a review of Ingrid Jordt's "Burma’s mass lay meditation movement"
    Date of publication: April 2008
    Description/subject: An anthropologist examines the role of Burma’s “New Laity” in the complex relationship between Buddhism and the military regime... "Burma’s Mass Lay Meditation Movement: Buddhism and the Cultural Construction of Power, by Ingrid Jordt.... DURING his official visit to Burma in March, Thai Prime Minister Samak Sundaravej learned something about his Burmese hosts that apparently struck him as significant. “Myanmar’s leaders meditate,” he said upon his return to Bangkok, as if this fact alone should be enough to convince anyone that Burma’s despotic rulers are not as bad as they are made out to be. While Samak’s implied approval of the Burmese generals on the grounds that they meditate may strike most observers as absurd, it does highlight a practice that has played an important role in forming Burma’s post-independence political consciousness. As anthropologist Ingrid Jordt argues in a recently published book, Burma’s mass lay meditation movement “has become a resistance and a parallel construction of economy, spheres of potency, and influence that stand against the state in its militaristic unity"...."
    Author/creator: Neil Lawrence
    Language: English
    Source/publisher: "The Irrawaddy" Vol. 16, No. 4
    Format/size: html
    Date of entry/update: 27 April 2008


    Title: Compassionate Confrontation
    Date of publication: March 2008
    Description/subject: "...Metta, usually rendered as “loving-kindness” in English, is a strong wish for the well-being and happiness of all living things. A mind with metta is inclusive and nondiscriminatory and has the power to transform any situation. This is what the Buddha taught and exemplified. As the Burmese monks who participated in last September’s protests demonstrated, metta is not an attitude of passive acquiescence. Metta does not accept evil, but confronts it directly with a force that is its exact opposite. In times of trouble, the revered Sangha, or community of monks, cannot merely insulate itself from the suffering of ordinary people. The monks who protested in Burma showed that they are not just peace lovers, but peacemakers. They did not stop at praying for the benefit of the Burmese people, but took to the streets to oppose the malice manifested in the exclusionary politics of military domination..."
    Author/creator: Min Zin
    Language: English
    Source/publisher: "The Irrawaddy" Vol. 16, No. 3
    Format/size: html
    Date of entry/update: 27 April 2008


    Title: Serving the People
    Date of publication: March 2008
    Description/subject: A leading Burmese monk instructs his disciples to treat the ill and to study the Buddha’s teachings... "When Burmese monks protested in September 2007, the disciples and monks at Sayadaw Nyanissara’s monastery in the Sagaing hills near Mandalay exercised restraint and stayed away from the demonstrations, largely because of their respect for the work the activist monks were accomplishing throughout the country..."
    Author/creator: Zhuang Wubin
    Language: English
    Source/publisher: "The Irrawaddy" Vol. 16, No. 3
    Format/size: html (16K)
    Date of entry/update: 27 April 2008


    Title: Burmas MĂśnche zwischen Gleichschaltung und Rebellion
    Date of publication: 25 September 2007
    Description/subject: Zehntausende buddhistische MĂśnche demonstrieren in Burma fĂźr Demokratie und den Sturz der Militärjunta. Sie riefen sogar zur "Exkommunikation" der herrschenden Generäle auf, indem sie erklärten, von Militärs keine Nahrungsmittelspenden oder Almosen mehr anzunehmen. Da sich Buddhisten mit diesen Gaben traditionell jedoch Verdienste fĂźr das nächste Leben erwerben wollen, strafen die MĂśnche die Militärs mit ihrer Verweigerung wirksam ab.
    Language: German, Deutsch
    Source/publisher: Gesellschaft fĂźr bedrohte VĂślker
    Date of entry/update: 03 May 2008


    Title: MĂśnche sind Birmas moralische Instanz
    Date of publication: 24 September 2007
    Description/subject: Buddhistische MĂśnche stehen an der Spitze der Proteste gegen die Militärjunta in Birma. Sie spielen in dem sĂźdostasiatischen Land eine herausragende Rolle: Die Menschen verehren die Robenträger als Lehrer und Vorbilder und sehen sie als wichtigste moralische Instanz. Aufstände 2007; Role of Buddhist monks; uprisings 2007
    Author/creator: Christiane Oelrich
    Language: German, Deutsch
    Source/publisher: Tagesspiegel
    Date of entry/update: 03 May 2008


    Title: The Politics of Piety: Pageantry and the Struggle for Buddhism in Burma
    Date of publication: April 2007
    Description/subject: Abstract: The Tatmadaw’s search for political or moral legitimacy has not managed to repair their defective title to rule since 1962. Lacking this status, in the 1990s the military elite were forced to respond to the presence of Aung San Suu Kyi and return to what has traditionally provided the greatest source of legitimacy in Burmese politics - Buddhism. In the course of doing so, the generals must appeal to the traditional beliefs on the people’s idealized Burmese king even though their actions, like the actions of their royal ancestors towards whom they turn, fall far short of the Burmese ideal. Military rule in Burma (Myanmar) has been justified on a number of grounds since 1962, including the army’s (Tatmadaw) claims to possess a unique ability in suppressing communist and ethnic insurgencies while effectively managing the economy. Following elections held in 1990, the Tatmadaw also sought to placate domestic strife by sporadically holding conventions and proposing constitutional reforms. Elections aside, attempts to establish the legitimacy for military rule being based upon historical and cultural interpretations of the traditional relationship between Burmese rulers and their subjects have become more prominent over the past decade or more. Because the Burmese generals’ rule is neither based on law nor a monarchical rule over willing persons, their legitimacy would always be questionable. This reason, as well as the nation’s size, ethnic composition, poverty, and relative international isolation, might explain the tendency of the Burmese rulers to pursue a harsh strategy to preserve their rule. Yet it is revealing to discover how they have attempted to transform their defective title, especially since the 1990 election result, into a valid one by promoting the duties of ‘kingship.’ By way of their Buddhist political rhetoric - the promotion of Buddhism to legitimize their rule - the generals have appealed to the mass political culture and the traditional beliefs of the Burman majority. In order to make their rule longer lasting and their defective title more legitimate - both domestically and in the eyes of the international community - the Tatmadaw have attempted to mask their harsh demeanor with a more moderate sort of superintendence that also attempts to make their rule appear kingly. That only a small minority of the people were willing to be ruled by the Tatmadaw in 1990 was evident in the outcome of the May elections. Improving this imbalance could depend, to some degree, upon the success of the generals’ kingly performance and the Buddhist political rhetoric which accompanies their activities. Examining the importance of Buddhism in the political landscape and the political culture of the Burman majority is often downplayed by analysts in their haste to discuss institutional reforms. Yet understanding the Tatmadaw’s self-appointed role as the protectors and preservers of Buddhist traditions in Burma is appropriate, not only because the State Peace and Development Council (SPDC) have been strongly promoting Southeast Asia Research Centre Working Paper Series, No. 85, 2007 3 Buddhism in recent times, but because they have also failed to achieve any lasting moral or political legitimacy during times of relative peace. This article addresses the use of Buddhism as a form of political rhetoric and the reaction of the current regime’s use of Buddhism to that of Daw Aung San Suu Kyi’s. Because political rhetoric is a means by which the political elite may persuade the masses towards a particular end, successful rhetoricians cannot ground their arguments in complete falsehoods but must appeal to at least partial truths that are grounded in history or traditional beliefs. The SPDC, therefore, must use their experiences to narrate history in accordance with their objectives. Their legitimacy must be based upon a certain historical interpretation of Buddhism and order in society that conforms to the rule of kings and kingdoms, like Pagan. Because citizens have no direct experience with ancient history, the perceived truth of their traditional beliefs may be influenced by both the officially sanctioned history, as well as by more democratically leaning interpretations. Yet credibility also influences rhetorical persuasion and it is here that the generals may have encountered significant obstacles.
    Author/creator: Stephen McCarthy
    Language: English
    Source/publisher: City University of Hong Kong, Southeast Asia Research Centre Working Paper Series, No. 85, 2007
    Format/size: pdf (171K)
    Date of entry/update: 18 February 2009


    Title: The Political Face of Burmese Buddhism
    Date of publication: December 2004
    Description/subject: "...Religion is an important medium in the formulation of political strategies and identities in Burma. No political practice is possible without involving Buddhism—and Buddhism has been politicized to a degree where no religious act is apolitical..."
    Author/creator: Editorial
    Language: English
    Source/publisher: "The Irrawaddy" Vol. 12. No. 11
    Format/size: html
    Alternate URLs: http://www.irrawaddy.org/print_article.php?art_id=4236
    Date of entry/update: 28 April 2008


    Title: Rethinking DanĂĄ in Burma:
    Date of publication: 23 May 2004
    Description/subject: "Previous anthropological literature construes danĂĄ (Pali dâna) in Burma rather narrowly, as giving to monks or to the Buddha. However, the detailed data I collected during fieldwork in Burma reveal that the Burmese understand danĂĄ more broadly, as 'giving' in which saydana (Pali cetanâ) plays a key role. The paper is a chapter of my PhD dissertation entitled "In the World of Rebirth: Politics, Economy and Society of Burmese Buddhists." By presenting ethnographic data that has not been offered in previous literature, I re-examine the Burmese concept and practice of danĂĄ. DanĂĄ is closely associated with the Burmese notions of purity, detachment, and nobility, as well as merit. Its idea is deeply grounded in the Burmese language and culture. Some forms of danĂĄ are not as conspicuous as giving to the monastic order. They are less identifiable by an outside observer, for they are not always revealed as danĂĄ because they occur in the everyday act of giving. Thus, such forms of danĂĄ have been largely neglected, or at best treated less seriously. I argue, however, that we cannot fully understand the idea of danĂĄ or the mindsets of the Burmese Buddhists without taking these forms of danĂĄ into account. A detailed observation of the everyday discourse of danĂĄ reveals that danĂĄ permeates all kinds of daily transactions, shaping the practice of giving in Burmese society. This understanding of danĂĄ may seem at odds with the traditional descriptions of danĂĄ in Burma or in other Theravada Buddhist societies. However, I will show that the Burmese understanding of danĂĄ in fact resonates with the idea of danĂĄ we find in stories of giving in Buddhist cultures. The point of my argument is not to understate the significance of giving to monks or to the Buddha. My intention is to offer a description and analysis that takes into fuller account the subtleties of the practice and language of danĂĄ."... Paper from "Burmese Buddhism and the Spirit Cult Revisited - An Interdisciplinary Conference on Religion in Contemporary Myanmar Saturday, May 22-Sunday, May 23, 2004 Hartley Conference Center Mitchell Building Stanford University.
    Author/creator: Naoko Kumada
    Language: English
    Source/publisher: Stanford University
    Format/size: pdf (162.86 KB)
    Alternate URLs: http://www.dhammaweb.net/dhammabook/view.php?id=259
    Date of entry/update: 08 July 2010


    Title: Engaging Buddhism for Social Change
    Date of publication: March 2003
    Description/subject: "Buddhism will only be a force for social change in Burma if it can effect a paradigm shift away from the prevailing discourse of "samsara"... "Many Burmese Buddhists seem content resting in their "magical gardens"–to borrow a term from the German sociologist, Max Weber–where tradition is rarely questioned and adversity is accepted as just. But even in their magical gardens, their slumber is full of misery, with more nightmares than dreams. Eighty-nine percent of Burma’s population is Theravada Buddhist, yet "un-Buddhist" experiences are also common. The people of Burma bear unspeakable suffering through corruption, human rights violations, a media blackout and the free-running drug industry. If the five basic Buddhist precepts of abstinence from killing, stealing, engaging in sexual misconduct, lying or using drugs were truly observed, Burma would be a much different country. Institutional controls on Buddhism, set mainly by the military, restrict the potential for religion to be a force for change in Burma. In other ways, Burmese Buddhism has a tendency to render people passive and complacent rather than as political actors vigilant for change... "
    Author/creator: Min Zin
    Language: English
    Source/publisher: "The Irrawaddy" Vol. 11, No. 2
    Format/size: html
    Date of entry/update: 03 June 2003


    Title: BUDDHISM AND DEEP ECOLOGY FOR PROTECTION OF WILD ASIAN ELEPHANTS IN MYANMAR: A RESOURCE GUIDE
    Date of publication: 2002
    Description/subject: Keywords: Burmese elephants, Burma. I. THE ASIAN ELEPHANT: A. Cultural; B. Ecological and Conservation Issues; C. Conservation Measures... II. BUDDHISM AND DEEP ECOLOGY: A. Need for Spiritual Approach; B. Buddhism; C. Deep Ecology; D. Wildlife (poaching); E. Forest Protection (D and E are considered the two major elephant threats)... III. DHAMMA/ECOLOGY GLOSSARY... IV. APPENDIX: DHAMMA/DEEP ECOLOGY EXPERIENTIAL EXERCISES... " Dr. Henning’s resource guide, which combines Buddhist principles and Asian elephant conservation in Myanmar, is an innovative approach to Asian elephant conservation. I have never seen someone with a biological background such as Dr. Henning’s attempt this approach in such a clear, concise manner. I found the resource guide to be an excellent potential teaching tool not only for Myanmar but also for any Buddhist country in which elephant conservation is an issue. I could easily envision this guide as the first in a series of written materials that deals with such conservation issues, perhaps beyond elephants. I would think that any individuals or agencies interested in conserving Asian elephants would be interested in this guide and would want to help make it available to a wider audience."... "The Asian elephant (Elephas maximus), an endangered species listed in Appendix I of CITIES, is thought to number between 34,000 to 56,000 in thirteen Asian countries. According to U Uga, there are less than 4,000 elephants in the wild in Myanmar, which has the largest population in the ASEAN countries (India has a larger population for the continent). The total Asian elephant population is less than 10 percent of its more glamorous cousin-the African elephant. The Myanmar elephant is internationally endangered and is regarded as a worldwide flagship species. Throughout their range states, the wild elephant is severely threatened by habitat destruction, poaching, and fragmentation into small isolated groups. Many population biologists believe that nowhere in Asia is there a single wild population large enough to avoid inbreeding over the long term. ..."
    Author/creator: Daniel H. Henning PhD
    Language: English
    Source/publisher: Daniel H. Henning
    Format/size: pdf (832K)
    Date of entry/update: 23 February 2004


    Title: The First Perfection: Charity in Buddhism and Burmese Culture
    Date of publication: July 2001
    Description/subject: "Charity, one of the Buddhist perfections, has long been an integral part of Burmese culture. But history—and habit—have obscured its real social and spiritual value. "If you knew what I know about dana (generosity), you would not let one meal go by without sharing it," the Buddha once said. Dana is the Pali term for giving, generosity and charity, and it is an integral part of the Buddhist ethos. It includes giving of material support to those in need; giving of spiritual knowledge to those in despair; giving of love to those who are abandoned; and giving of protection to those who are threatened. Having given away something with the intention of making life easier for another being, one immediately feels a happiness that fills one’s heart and mind. The Venerable Ashin Thittila of Burma explains the benefits of dana thus: "The object in giving is to eliminate the craving that lies dormant within oneself; apart from which there are the attendant blessings of generosity such as the joy of service, the ensuing happiness and consolation, and the alleviation of suffering." The main idea concerning generosity or any of the ten parami (or "perfections", of which dana is the first and foremost) is that there should be no strings attached. The Buddha urged his followers to give without any expectation of personal reward. Basically, the ultimate aim of generosity practice is the transformation of the individual from a self-centered, greed-driven existence to one that is other-centered and greed-free. Giving is literally a practice in letting go—one that increasingly flies in the face of the acquisitive tendencies that drive modern society. However, even in societies that are not completely consumerist in orientation, true generosity faces serious social pressures. In Burma, for instance, dana has been misinterpreted by successive reigns and regimes to serve the interests of the ruling elite, who profess to promote the values espoused by Buddhism..."
    Author/creator: Min Zin
    Language: English
    Source/publisher: "The Irrawaddy", Vol 9. No. 6
    Format/size: html
    Date of entry/update: 04 May 2008


    Title: Ethnic and Religious Diversity: Myanmar’s Unfolding Nemesis
    Date of publication: May 2001
    Description/subject: Abstract: "By whatever statistics one relies on, Myanmar has a genuine ethnic and religious plurality. From a geographical perspective, about one half of the country is comprised of territory traditionally occupied by non-Burmese ethnic minorities. Demographically, the Burmese (BaMa) make up 65% of the nation’s 50 million population. A complicated picture of different religious allegiances also emerges. Although some of the minorities share Theravada Buddhism with the Burmese majority, there are as well substantial communities of Muslims, Hindus and Christians. These ethnic and religious minorities find themselves frequently marginalized. Few appear now to have the opportunity to join the armed forces, and with some notable exceptions, few can expect promotion in any government service, the domain of the BaMa Buddhist majority. Although other nations in the region have somewhat similar challenges of ethnic and religious minority challenges, Myanmar’s case can be considered exceptional. It has also been historically problematic. The military government that took over Burma in 1962 justified its action as necessary to keep the state from fragmenting into ethnic and political secessionist blocs. The present generation of military government can also argue that a strong army is necessary to hold the country together. Despite several carefully negotiated cease-fires between the state and fractious minority groups in the last decade, ethnic discontent is still a serious problem. Further, an unyielding and patronizing Burmese cultural hubris prevails which continues to polarize the nation. Thus it can be argued that unresolved ethnic-religious tensions represent a greater threat to Myanmar’s military government than any other feature, including the continuing presence of Daw Aung San Suu Kyi and National League for Democracy."
    Author/creator: Bruce Matthews
    Language: English
    Source/publisher: Institute of Southeast Asian Studies
    Format/size: html
    Alternate URLs: http://docs.google.com/viewer?a=v&pid=explorer&chrome=true&srcid=1imZf6jc0g9wPl9iZaaxjM...
    Date of entry/update: 23 December 2010


    Title: Monks Used to Recruit Forced Labour
    Date of publication: October 2000
    Description/subject: "...According to reliable sources, military authorities in Karen State have been turning to local Buddhist abbots to recruit villagers for road-building and other construction projects. The sources added that sizeable donations were being offered to the senior monks in exchange for their cooperation..."
    Language: English
    Source/publisher: "The Irrawaddy", Vol. 8. No. 10 (Intelligence section)
    Format/size: html
    Date of entry/update: 03 June 2003


    Title: Buddhism and Burmese Politics
    Date of publication: September 2000
    Description/subject: On Miltary Authority (ANA) and Electoral Influence (AWZA): extract from Gustaaf Houtman's "Mental Culture"
    Language: English
    Source/publisher: "Burma Debate", Vol. VII, No. 3
    Format/size: html
    Date of entry/update: 03 June 2003


    Title: Burmese Sisterhood: Unacknowledged Piety
    Date of publication: September 2000
    Description/subject: Buddhist nuns have long played an important role in the country's spiritual life, despite centuries of discrimination.
    Author/creator: Thameechit
    Language: English
    Source/publisher: "The Irrawaddy", Vol. 8. No. 9
    Format/size: html
    Date of entry/update: 03 June 2003


    Title: The Blessed Steps of Mingala
    Date of publication: March 2000
    Description/subject: Pyei Lwin Nyeinchan examines the Buddha's most auspicious teaching and its place in Burmese culture.
    Author/creator: Pyei Lwin Nyeinchan
    Language: English
    Source/publisher: "The Irrawaddy", Vol. 8 No. 3
    Format/size: html
    Date of entry/update: 03 June 2003


    Title: A Review of Gustaaf Houtman's "Mental Culture in Burmese Crisis Politics"
    Date of publication: 2000
    Description/subject: Mental Culture in Burmese Crisis Politics. By Gustaaf Houtman. Tokyo: ILCAA Study of Languages and Cultures of Asia and Africa Monograph Series, no. 33, Publication of the Institute for the Study of Languages and Cultures of Asia and Africa, Tokyo University of Foreign Studies, 1999... "Gustaaf Houtman’s book offers an insightful and innovative analysis of the present day political crisis in Burma. Houtman’s primary aim is to demonstrate the central importance of mental culture, which he defines as the practices of vipassana (“contemplation”) and samatha (“meditation”) for understanding Burmese political ideology and the shape of the ongoing political conflict between the military regime that seized power in 1962 and the democracy movement. Houtman describes his agenda thus: “It [this book] focuses on how the terminology and practices of mental culture inform, indeed constitute coherent internal cultural debates surrounding the politics of the military regimes since 1962, and in particular since 1988” (p. 9). He provides a focused analysis of the most recent events in the conflict together with discussions of the historical development of Burmese politics, beginning with the anti-colonial movements against the British..."
    Author/creator: Karen Derris,
    Language: English
    Source/publisher: Journal of Buddhist Ethics Volume 7, 2000
    Format/size: pdf (60.53 K)
    Alternate URLs: http://blogs.dickinson.edu/buddhistethics/2010/04/22/a-review-of-mental-culture-in-burmese-crisis-p...
    Date of entry/update: 23 December 2010


    Title: The Pagoda and the General - A Millennium-old Struggle
    Date of publication: October 1999
    Description/subject: "...t is interesting to note that Theravada Buddhism, Burma’s state religion for almost a thousand years, came to Burma by way of war. In the 11th century, King Anawrahta of the Pagan dynasty invaded the Mon Kingdom of Thaton in what is now southern Burma. Among the loot he took back to Pagan was the missionary monk Shin Arahan and the Buddhist scriptures he had brought with him from Ceylon. After establishing the Pagan dynasty through relentless warfare, Anawrahta made Theravada Buddhism the state religion in 1056 AD and went on a pagoda-building spree, as if to atone for the bloody atrocities he had committed while building his empire...[Ne Win's] His “Burmese Way to Socialism,” which was in effect until the 1988 pro-democracy uprising, was peppered with Buddhist cosmology. He also keeps some of the best astrologers in Burma as his personal consultants...Apart from his alleged mystical powers, [the Thamanya Sayadaw] is perhaps most venerated for his refusal to kowtow to the military junta. He rejected an invitation from Khin Nyunt, the junta’s intelligence chief, to receive honors in Rangoon. When Khin Nyunt went to Thamanya and offered him a sleek limousine, the abbot allegedly ordered the car be used to carry gravel..."
    Author/creator: Zaw Myo Han
    Language: English
    Source/publisher: "The Irrawaddy", Vol. 7. No. 8
    Format/size: html
    Date of entry/update: 03 June 2003


    Title: Shewedagon and the Generals
    Date of publication: May 1999
    Description/subject: Playing the religion card. The Burmese generals recently renovated Shwedagon Pagoda. Under the junta's guidance intensive restoration of ancient pagodas and temples is being carried out all over Burma. As people throughout the country donate gold, diamonds and rubies to pagodas, the generals pay daily visits to sacred shrines. But what is the reason behind all this?
    Language: English
    Source/publisher: "The Irrawaddy", Vol. 7. No. 4
    Format/size: html
    Date of entry/update: 03 June 2003


    Title: Mental Culture in Burmese Crisis Politics
    Date of publication: 29 March 1999
    Description/subject: "This book deals with the Buddhist dimensions underlying the politics of Aung San Suu Kyi and the Burmese democracy movement in general. Today, Aung San Suu Kyi is identified in the international arena as an icon of democracy hemmed in by conservative military forces. Within the country, however, the military manipulates this ďż˝foreignďż˝ sentiment as a welcome addition to its propaganda armoury. It portrays Aung San Suu Kyi as a puppet, an honorary ambassador of the foreigner who is driven by foreign interests in disregard of her own native traditions. This book argues that neither the international image of her, nor the military misuse of her international image within the country come to terms with Burmese political values as expressed in the Burmese language. Gustaaf Houtman analyses military politics as a politics of authority (ana) and confinement that emphasises the local delineation of boundaries under the guise of benevolence, using the discourse of culture, archaeology and race, and the threat of imprisonment. By contrast, he analyses the democracy movement as a politics of influence (awza) that aims to transcend these boundaries. This elaborates on political terminology in terms of Buddhist mental culture leading to ďż˝non-selfďż˝ (anatta), promising freedom from imprisonment and confinement. The ideals of the four byama-so tayďż˝ ďż˝ in particular loving-kindness (metta) and compassion (karuna) ďż˝ stand for democracy, just as they have stood for ideal true socialist government. The senior NLD leaders all closely identify with this and with the practice of Buddhist mental culture in general. Furthermore, though the lower forms of magic are more common amongst the military, many retired military responsible for imprisoning and disqualifying the NLD from office also proclaim to be engaged in the practice of mental culture and patronise the same Buddhist meditation centres. Mental culture, while strongly represented as democracy politics, thus plays a role as a conciliatory third force in Burmese politics. The author decodes the present political situation in terms of continuities with past colonial politics and assesses commonalties between the two sides. The book argues that, through association with Buddhist ideas emphasising substantive commonalties in all forms of life, Burmese political vocabulary itself has the promise within it to promote reconciliation in this divided polity..." (from the Press Release)
    Author/creator: Gustaaf Houtman
    Language: English
    Source/publisher: Tokyo University of Foreign Studies
    Format/size: PDF (2600K), or browse chapters (html) from the Copntents page
    Alternate URLs: http://homepages.tesco.net/~ghoutman/final.htm
    Date of entry/update: 03 June 2003


    Title: Myaing-gye: Ngu Sayadaw: A Jahan who Shines the light of Dhamma
    Date of publication: 30 July 1998
    Description/subject: "This book is not a biography of Myainggye: Ngu Sayadaw U Thu Za-na. In fact it is a personal record of Sayadaw's life experiences. As mortal being Sayadaw has passed through many ups and downs in his life. This has been recorded and narrated without any bias. Facts, even though they may be bitter are being presented in this book...U Thu Za-na is a young monk with a few years in monkhood (Vassa). The author has reached an agreement with U Thu Za-na—not to write about his biography. Therefore, my purpose is not to write Sayadaw's biography, or for any cause or causes, but merely to write everything as it was, as I saw and understand it. As everybody knows that Myaing-gye: Ngu Sayadaw U Thu Za-na has become a wellknown person in the country. Also rumours have been rife in the country. Some said Sayadaw stands on this side. Some accused him that he is from the other side. Who and What Myaing-gye: Ngu Sayadaw is? This book will after all answer all these questions. The readers will, after reading this book, understand to some extent Who and What Myaing-gye: Ngu Sayadaw is..."
    Author/creator: Myaing Nan Swe; Shin Khay Meinda (trans)
    Language: English
    Source/publisher: Democratic Karen Buddhist Association (DKBA)
    Format/size: pdf (646K - OBL version; 13 MB - original scan)
    Alternate URLs: http://www.burmalibrary.org/docs11/U%20Thuzanas%20Book%20(for%20PC%20reading).pdf
    Date of entry/update: 07 June 2011


    Title: Buddhism under a Military Regime: The Iron Heel in Burma
    Date of publication: April 1993
    Description/subject: "As a community of believers, Buddhism in Burma is involved in a continuing and intense ideological struggle against a repressive military regime. A "church" (sasana) comprising both lay and clerical (sangha) devotees, Buddhism is the religion of the majority of the Burmese and the leading cultural institution in the country-what one Western observer over a century ago called "the soul of a people."' For the Burmese of today, tired and demoralized by three decades of military rule, Buddhism plays a crucial role..."
    Author/creator: Bruce Matthews
    Language: English
    Source/publisher: Asian Survey, Vol. 33, No. 4. (Apr., 1993), pp. 408-423.
    Format/size: pdf (323K)
    Alternate URLs: http://charlesesalazar.pbworks.com/f/Buddhism+under+a+military+regime--the+iron+heel+in+burma.pdf
    http://links.jstor.org/sici?sici=0004-4687%28199304%2933%3A4%3C408%3ABUAMRT%3E2.0.CO%3B2-Z
    Date of entry/update: 23 December 2010


    Title: BUDDHISM, HUMAN RIGHTS AND JUSTICE IN BURMA
    Date of publication: November 1989
    Description/subject: "In pre-colonial Burma, there was a balance between the state, the people and the Sangha (the community of monks and nuns). The state protected and supported the Sangha, which in turn legitimized the state and by acting as the conscience of society, protected the people. To the kings, the Sangha pointed out the moral path which Buddhist teaching holds out to rulers, correcting them when they departed from the norm, or Dhamma. At village level the monks, dependent for their livelihood on the people, were always aware of the situation of the villagers, and had every interest in promoting their well-being. Monks often acted as spokesmen for the village people in their dealings with the local authorities. In this way, the Sangha protected the people from the depredations of rulers, and supported the rule of righteous kings by encouraging the people to obey them. The basic framework of Buddhist ethics for rulers is set out in the "Ten Duties of the King" (dasa-raja-dhamma):..."
    Author/creator: Sayadaw U Rewata Dhamma
    Language: English
    Source/publisher: Sayadaw U Rewata Dhamma
    Format/size: pdf (93K)
    Date of entry/update: 29 April 2008


    Title: Two Indigenous Karen Religious Denominations
    Date of publication: 1981
    Description/subject: "This paper is a short presentation of two Pwo Karen sects as they may be found in contemporary Western Central Thailand. It will discuss the organization, origin, and cultural content of the two denominations in order to show how their politico-religious concepts and ritual architecture are related to their historical position in a larger system comprising the Buddhist monarchial civilizations of Burma and Thailand. It is my supposition that the religious paraphernalia of present day sects materialized in a certain historical context as symbols of royalty and autonomy, and in the larger social context functioned to identify these Pwo Karen collectively as a sovereign part of a larger civilized world. These symbols of self-defined participation in the world, and at times even claims to superiority, had been moulded according to a model set by the monarchism of the 18th century Mon Buddhist kingdom in Lower Burma. It included a messianic Buddhist framework, which precipitated millenarian expectations of the rise of a world conqueror and subsequent future Buddha, the Buddha Ariya Mettaya, who would install a new and ideal society for the elect. Viewing the history of the Buddhist valley civilizations, be they Burmese, Mon or Thai, we may see that this messianic aspect of Theravada Buddhism has been the catalyst for both social discontent and personal political ambitions within the Buddhist societies of Southeast Asia.2 The term 'Karen' covers a category of people in Burma and Thailand who speak related languages. Karen-speaking people are spread over a large area, and their habitations are found in the hills and forests as well as the lowland. Everywhere Karen groups live interspersed among various other ethnic groups, hill as well as valley peoples..."
    Author/creator: Kirsten Ewers Andersen
    Language: English
    Source/publisher: Soertryk FOLK Reprint Vol. 23 1981 K0BENHAVN
    Format/size: pdf (247K)
    Date of entry/update: 03 June 2003


    Title: The Rajadhammasangaha
    Date of publication: 1979
    Description/subject: "The Rajadhammasangaha" was presented to King Thibaw in December 1878. The first printing was c.1915. This translation by L.E.Bagshawe is from the version edited with a biographical preface by Maung Htin (U Htin Fatt) and published by the Sape U Publishing House in 1979... "On the seventh waxing day of Nadaw...the Wetmasut Myoza Wungyi finished the writing of his book Rajadhammasangaha and presented it to King Thibaw. The author describes it pleasantly as “a book of the proper behaviour for Kings and other high officers of government”. The Pagan Wundauk U Tin, however, says “it is a book of admonishment addressed to King Thibaw.” And in this he speaks the direct truth. In this book the Wetmasut Myoza Wungyi documents the proposals for changes in the system of government that were planned from the time of King Mindon. His intention in writing the book, he says, is, “In bygone times of the Buddha-to-be there were good and excellent Kings who guarded the well-being of all living creatures; like them may our own King, Lord of the Saddanta Elephant and Lawful King, under the Law guard the well-being of all living creatures like that of his own beloved children.” This expressed intention has a further meaning. Under an autocracy we cannot really say that the monarch rules with the single-minded wish to rule all living creatures on the same terms as his own children. If he is brought to the point where he must consult the "living creatures", we may be able to say that he regards them on equal terms with his own children. If there is no law requiring consultation, his guardianship becomes dubious..."
    Author/creator: By the Yaw Mingyi U Hpo Hlaing (the Wetmasut Myoza Wungyi). Edited with biographical preface by Maung Htin (U Htin Fatt) and translated from the Burmese by L.E. Bagshawe
    Language: English
    Source/publisher: Online Burma/Myanmar Library
    Format/size: pdf (1MB)
    Alternate URLs: http://www.ibiblio.org/obl/docs/The_Rajadhammasangaha-print.pdf (configured for print)
    Date of entry/update: 05 September 2004


    Title: ELEMENTS OF PWO KAREN BUDDHISM
    Date of publication: 1978
    Description/subject: "...the frequent dichotomization of Burman and Thai "hill-tribes" as animists opposed to the valley population as Buddhists, the Buddhism of the "hill-tribes" being only a thin veneer on animistic beliefs, does not hold. It is rather a question of an inclusive hierarchization of religious activities and value orientations, where the basis for an exclusive dichotomization becomes unclear and elusive, when one investigates the concerned activities more closely. The levels of activities are interlocked and a future value orientation may be directed towards an increased emphasis on "pure" monk- and more Buddhist elements, as the Karens become subsumed under the Thai cash-crop economy and the concommittant cultural contacts. The role of the boungkhos as maintainers of nature's order will disappear when it becomes evident that economic survival under a new economy immediately seems to depend more on insights into the market-mechanisms than on maintenance of the up till now balanced eco-system."
    Author/creator: Kirsten Ewers Andersen
    Language: English
    Source/publisher: The Scandinavian Institute of Asian Studies
    Format/size: html (35K)
    Date of entry/update: 03 June 2003