Commentary: “Burma Unbound”

• Commentary: “Burma Unbound”
• Commentary: “Burma Unbound”
• From The Under 35 Project: “Tricking Myself Onto the Cushion”
• Books in Brief — From the July 2013 Shambhala Sun

Commentary: “Burma Unbound” Posted: 31 May 2013 09:00 AM PDT By Hozan Alan Senauke of the Clearview Project Hatred is never appeased by hatred in this world; by non-hatred only is hatred appeased. This is an unending truth.— Dhammapada, 5 Religious and ethnic confrontation in Burma challenge cherished ideas of Buddhist and religious tolerance. This week, two days of violence between Buddhists and Muslims in Lashio — the largest town in Burma's Shan State, near the Chinese border — have left a mosque, an orphanage, and many shops destroyed by Buddhist-identified mobs roaming the streets on motorcycles. Three hundred Muslims have taken refuge in a local Buddhist temple, thousands have fled, and the count of dead and injured is still not clear. In March there were similar riots in Meikitla, in central Burma, south of Mandalay, which left forty-four people dead, and thousands of homes consumed in flames. Last year's conflict in Burma's western Rakhine state, also saw thousands of homes destroyed and roughly a hundred thousand people displaced — mostly Muslims — in ethnic violence between Buddhist Rakhines and Muslim Rohingyas. To make matters worse, on May 25 authorities in Rakhine state announced a policy imposing a two-child limit on Muslim Rohingya families in two western townships, reinforcing the perception of ethnic cleansing in Burma. This alarming policy is the only known legal restriction of its kind today against a specific religious group. Coverage of this proposed Muslim population limit in the Washington Post cites a cautiously-nuanced position of Nobel laureate Aung San Suu Kyi: "If true, this is against the law," said Suu Kyi, the opposition leader and Nobel Peace Prize laureate. Suu Kyi has faced criticism for failing to defend the Rohingya following two waves of deadly sectarian violence last year. She told reporters Monday that she had not heard details of the latest measure but, if it exists, "It is discriminatory and also violates human rights." Undoubtedly there has been violence on both sides. This week's rioting in Lashio began when a Muslim man attacked a Buddhist woman shopkeeper. But in each of these instances the preponderance of organized reaction seems to be Buddhist-identified, often with leadership from monks, and with response from the government and the Burmese army only after damage has been done. Local people often describe the military as standing by and just watching as the destruction unfolds. The roots of this conflict are hard to untangle. They go back decades to the period of British colonial occupation and before. But the current conflict also speaks to a scarcity of land and economic resources that manifests as communal hostility.  One wonders, too, whether we are seeing garden-variety religio- or ethno-centrism, a disease of group identity and privilege that is sadly endemic among humans?  Is there also a perverse political motivation, in which the former military junta is "allowing" the violence so they can intervene and reassert their position as the agent of social order in Burma? Considering the Rohingyas in Rakhine state, they have lived in Burma in Rakhine state for generations, if not for several hundred years. The former military regime's 1984 law excluded them from among the nation's 135 recognized ethnicities, denying the Rohingyas citizenship and basic rights.  Neighboring Bangladesh, a predominantly Islamic country, also denies citizenship to Rohingyas presently living within its own borders.  It is not surprising that the United Nations views the Rohingyas as "one of the world's most persecuted minorities." Burma, or Myanmar, is still in a delicate transition to democracy after fifty years of military dictatorship. The current 2008 constitution reserves one quarter of the seats in both legislative bodies to delegates from the tatmadaw/military.  It is hard to imagine Burma going back to its dark ages, yet within recent memory we can recall the dissolution Yugoslavia and Czechoslovakia into ethnic and religious enclaves when soviet-style dictatorship ended.  I hope for better in Burma.  And look to the government of Burma, including President Thien Sein and Daw Aung San Suu Kyi to play an active and nonviolent role in resolving conflicts between Buddhists, Muslims, and all ethnic groups. Central to this resolution is a guarantee of citizenship, human and religious rights to all Burma's diverse inhabitants. Although we have seen the rise of so-called Buddhist nationalism in Burma, with organizations like "969" spreading fear and hatred, and prominent monks like Ven. Wirathu preaching against a far-fetched Muslim mission to take over the country, there are countless open-minded citizens and monks who simply desire peace and harmony. May they have the courage to speak out. Shakyamuni Buddha lived in a place and age of great diversity and change. He never taught fear. He never advocated violence. He did not hesitate to speak out for what was right and just.  I would hope that Buddhists of today, whether they are in Burma or the West, would hold themselves to the same high standard. May all beings live in safety and happiness. Hozan Alan Senauke is director of the Clear View Project, offering Buddhist-based resources for social change: clearviewproject.org and clearviewblog.org. His most recent book is The Bodhisattva's Embrace: Dispatches from Engaged Buddhist's Front Lines. Alan is planning to return to Burma in February to offer training to activists and monks. Support for this work is welcome. He can be reached at the Clear View website or at alan@clearviewproject.org. Read More @ Source

Commentary: “Burma Unbound” Posted: 31 May 2013 08:00 AM PDT By Hozan Alan Senauke of the Clearview Project Hatred is never appeased by hatred in this world; by non-hatred only is hatred appeased. This is an unending truth.— Dhammapada, 5 Religious and ethnic confrontation in Burma challenge cherished ideas of Buddhism and religious tolerance. This week, two days of violence between Buddhists and Muslims in Lashio — the largest town in Burma's Shan State, near the Chinese border — have left a mosque, an orphanage, and many shops destroyed by Buddhist-identified mobs roaming the streets on motorcycles. Three hundred Muslims have taken refuge in a local Buddhist temple, thousands have fled, and the count of dead and injured is still not clear. In March there were similar riots in Meikitla, in central Burma, south of Mandalay, which left forty-four people dead, and thousands of homes consumed in flames. Last year's conflict in Burma's western Rakhine state, also saw thousands of homes destroyed and roughly a hundred thousand people displaced — mostly Muslims — in ethnic violence between Buddhist Rakhines and Muslim Rohingyas. To make matters worse, on May 25 authorities in Rakhine state announced a policy imposing a two-child limit on Muslim Rohingya families in two western townships, reinforcing the perception of ethnic cleansing in Burma. This alarming policy is the only known legal restriction of its kind today against a specific religious group. Coverage of this proposed Muslim population limit in the Washington Post cites a cautiously-nuanced position of Nobel laureate Aung San Suu Kyi: "If true, this is against the law," said Suu Kyi, the opposition leader and Nobel Peace Prize laureate. Suu Kyi has faced criticism for failing to defend the Rohingya following two waves of deadly sectarian violence last year. She told reporters Monday that she had not heard details of the latest measure but, if it exists, "It is discriminatory and also violates human rights." Undoubtedly there has been violence on both sides. This week's rioting in Lashio began when a Muslim man attacked a Buddhist woman shopkeeper. But in each of these instances the preponderance of organized reaction seems to be Buddhist-identified, often with leadership from monks, and with response from the government and the Burmese army only after damage has been done. Local people often describe the military as standing by and just watching as the destruction unfolds. The roots of this conflict are hard to untangle. They go back decades to the period of British colonial occupation and before. But the current conflict also speaks to a scarcity of land and economic resources that manifests as communal hostility. One wonders, too, whether we are seeing garden-variety religio- or ethno-centrism, a disease of group identity and privilege that is sadly endemic among humans? Is there also a perverse political motivation, in which the former military junta is "allowing" the violence so they can intervene and reassert their position as the agent of social order in Burma? Considering the Rohingyas in Rakhine state, they have lived in Burma in Rakhine state for generations, if not for several hundred years. The former military regime's 1984 law excluded them from among the nation's 135 recognized ethnicities, denying the Rohingyas citizenship and basic rights. Neighboring Bangladesh, a predominantly Islamic country, also denies citizenship to Rohingyas presently living within its own borders. It is not surprising that the United Nations views the Rohingyas as "one of the world's most persecuted minorities." Burma, or Myanmar, is still in a delicate transition to democracy after fifty years of military dictatorship. The current 2008 constitution reserves one quarter of the seats in both legislative bodies to delegates from the tatmadaw/military. It is hard to imagine Burma going back to its dark ages, yet within recent memory we can recall the dissolution Yugoslavia and Czechoslovakia into ethnic and religious enclaves when soviet-style dictatorship ended. I hope for better in Burma. And look to the government of Burma, including President Thien Sein and Daw Aung San Suu Kyi to play an active and nonviolent role in resolving conflicts between Buddhists, Muslims, and all ethnic groups. Central to this resolution is a guarantee of citizenship, human and religious rights to all Burma's diverse inhabitants. Although we have seen the rise of so-called Buddhist nationalism in Burma, with organizations like "969" spreading fear and hatred, and prominent monks like Ven. Wirathu preaching against a far-fetched Muslim mission to take over the country, there are countless open-minded citizens and monks who simply desire peace and harmony. May they have the courage to speak out. Shakyamuni Buddha lived in a place and age of great diversity and change. He never taught fear. He never advocated violence. He did not hesitate to speak out for what was right and just. I would hope that Buddhists of today, whether they are in Burma or the West, would hold themselves to the same high standard. May all beings live in safety and happiness. Hozan Alan Senauke is director of the Clear View Project, offering Buddhist-based resources for social change: clearviewproject.org and clearviewblog.org. His most recent book is The Bodhisattva's Embrace: Dispatches from Engaged Buddhism's Front Lines. Alan is planning to return to Burma in February to offer training to activists and monks. Support for this work is welcome. He can be reached at the Clear View website or at alan@clearviewproject.org. Read More @ Source

From The Under 35 Project: “Tricking Myself Onto the Cushion” Posted: 31 May 2013 05:00 AM PDT A bizarre twist of events in Kathmandu led Jessica O'Neill into a meditation class – the place she was most scared to be. I arrived at the yoga studio at 9:10 that morning. The class wasn't due to start until 9:30, so I was a little bit surprised to see a small clutch of people waiting outside the studio door. "Pfft. Eager!" I thought, a brief moment of irritation flickering in my mind. This was my first yoga class in months, and I was eager to stretch and sweat. I had, admittedly, been a pretty epic slacker in regards to my spiritual practice lately. In November and December I spent six weeks at Kopan Monastery and during this time I was immersed in Dharma, convinced that I would never, ever EVER let myself fall off of the meditation wagon again. After all, I would be living in Kathmandu, a city so steeped in Meditation that I couldn't possibly abandon my practice… This, it would seem, was overly optimistic. The yoga class was described online as a "dynamic" Vinyasa flow, which was good – I kind of needed something to kick my ass. For the past month I have only been meditating once a week, at the FPMT Centre in Thamel and I will be honest: a lot of those sessions have been spent thinking solely about my favourite restaurant across the street. Since moving to Kathmandu the previous month, I had been battling some minor depression and anxiety. I had been trying to get settled in this chaotic city, and despite making a lot of great new friends and doing rewarding work, I have been wracked with homesickness. This pining for Vancouver has been coupled with racing remorseful thoughts about the break-up of a five-year relationship – that ended 18 months ago. My mind has just been looking for scabs to pick, and the cushion has felt unreasonably scary. I decided that the yoga mat might be a more suitable place to ease back into mindfulness, a place to drag some of the demons out of my head and battle them physically instead. The past week had been particularly angsty, and I broke my self-imposed Kathmandu sobriety in order to down a bottle of red at a Bollywood-themed party. I woke up still able to taste the menthol cigarettes I had greedily sucked down, and I was dangerously close to being hungover. But not so close that I was willing to break my plans for some Saturday morning yoga. I stood amidst the crowd of people and waited for a few minutes, until an American man came blustering into the studio. "Sorry guys!" he announced. "So sorry I am late!" I was really confused. What did he mean, late? It was still fifteen minutes before the class was scheduled to start! We all headed into the room, and I set my handbag down and popped over to the loo to take a quick pre-yoga pee (always important). When I returned I noticed something strange. The others were sitting on blankets and bolsters. No yoga mats, and the teacher, Frank, was already instructing despite the fact that it was only 9:20. What in the holy hell was going on?! The first word I registered Frank saying was "death." It slowly started to dawn on me. This was not a yoga class. This was a meditation class. I glanced over at the schedule on the wall and it was confirmed: This was the 8:50am Saturday morning meditation. The "9:30″ class that I had viewed online was indeed taking place…. all the way in Patan at one of Pranayama's other studios. I had misread the website, and ended up in a meditation. Exactly the place I was most scared to be. My error was not the only factor that led to this fateful coincidence. On any other Saturday, had I made the same mistake I would have arrived at the studio and been faced with a locked door, the class half-completed. I would have checked the posted schedule, realized my mistake and left. However, this week, the one week that it mattered – Frank was late. He arrived 25 minutes late, seconds after I myself had arrived. When I put all of this together in my head and realized that we were about to do one of the meditations I find most meaningful — death meditation — tears sprung into my eyes. "What a wonderful karmic surprise," I thought, "and how fucking terrifying." See, karma or fate or God or pure chance — however you want to look at it — something got me on that cushion today. Some kind of wheel turned and set into motion the weird series of coincidences that led my sore post-trekking ass onto the floor of the yoga studio to sit and watch my breath and confront my own mortality. The purpose of vivid death visualizations are to remind you that at any moment you could die, and so you should never put off the important things in life. You should apologize to people you've wronged. You should forgive everyone who has wronged you. You should do things you love. You should pray to whatever you believe in. And most importantly, death meditation reminds you that you should fucking meditate. I tried to hide from the cushion, from the meditation — but it found me. Thank god. Thank Frank. And thank me. Jessica O'Neill is a writer, traveler, neon sign historian and self-proclaimed "strange goth lady" who lives in Kathmandu, Nepal. She works for an NGO that helps to reunite trafficked children with their families, and she will begin a Masters of Cultural Heritage Studies in London in the Fall of 2013. Jessica recently spent 6 weeks at Kopan Monastery where she formally took refuge and tried not to listen to punk on her iPod. To see the rest of our Under 35 Project posts, click here. To read more and submit your own work, visit the project's website. Read More @ Source

Books in Brief — From the July 2013 Shambhala Sun Posted: 30 May 2013 10:00 AM PDT Looking for a great summer read? Andrea Miller reviews new titles from Shozan Jack Haubner, Robert Rosenbaum, Michael Sowder, Sister Chan Khong, and more in the July Shambhala Sun. Click here to read them all. To see what else is in the July magazine, click here. If you're not a subscriber, click here to subscribe and save. Read More @ Source