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Fwd: [The Buddhist Circle] Dalits and Tsunami

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  • Mangesh Dahiwale
    Note: forwarded message attached. ... Yahoo! Messenger - Communicate instantly... Ping your friends today! Download Messenger Now How Right is it to review
    Message 1 of 2 , Jan 3, 2005
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      Note: forwarded message attached.

      Yahoo! Messenger - Communicate instantly..."Ping" your friends today! Download Messenger Now
    • Jonathan Watts
      Think Sangha Journal #4 Rethinking Karma: The Dharma of Social Justice Winter 2004-05 published as a double issue of the World Fellowship of Buddhists WFB
      Message 2 of 2 , Jan 19, 2005
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        Think Sangha Journal #4

        Rethinking Karma:
        The Dharma of Social Justice

        Winter 2004-05

        published as a double issue of the World Fellowship of Buddhists WFB

        What is a Buddhist response to political oppression? To economic
        exploitation? Does Buddhism encourage passivity and victimization? Can
        violent perpetrators be brought to justice without anger and
        retributive punishment? What does Buddhism say - or imply - about
        collective karma,and social justice?A common Buddhist reaction is that
        retributive justice is not necessary since the law of karmaexacts a
        precise form of justice in the suffering that violent people bring upon
        themselves. Such a typical explanation suggests a whole host of issues
        and problems raised by the ways that traditional Buddhist societies
        have confronted (or not confronted) injustice.

        This issue examines how the subtle manner in which the Buddha
        distinguished his teaching of karmafrom the Brahmanical and Jain
        understandings has become blurred in Buddhist societies, giving way to:
        1) a rigid karmic determinism that produces an attitude of fatalism
        towards injustice; that is, those who experience suffering deserve it
        based on bad actions in a previous lifetime; 2)an accompanied
        ritualization of karmic action that views the overcoming of personal
        suffering not as a confrontation with social injustice but as making
        traditional offerings to the monastic order in order to gain karmic
        merit for future rebirth in more favorable circumstances.This lack of
        engagement with social injustice has created a "moral myopia" within
        traditional Buddhist societies towards the fundamental forms of
        structural and cultural violence underpinning the more visible acts of
        violence and oppression. The common understanding of karmaoften serves
        to perpetuate structural and cultural violence, such as sexism,
        classism, and political oppression

        The authors are for the most part not academics but thinker-activists
        who have been deeply involved in these issues at the grassroots level
        and who speak from their own experience in trying to solve them. From
        their perspectives these issues have come to light as seminal ones for
        deeper contemplation and greater sharing, not only within the Buddhist
        community at large but among all those who seek to bridge the gaps
        between our idealization of human harmony, our tendencies toward
        violent confrontation, and the need for greater social justice.

        To order, contact:
        Jonathan Watts
        Ogigayatsu 4-7-1
        Kamakura, Kanagawa 248-0011
        Tel/Fax: 81-467-23-8470
        E-mail: watts@...


        PART 1 - Creative Karma
        David Loy and Linda Goodhew -The Karma of the Rings: A Myth for Modern
        [Loy is Professor of Religion and Philosophy at Bunkyo University in
        Japan. He is the author of numerous essays and books on Buddhism and
        social issues. Goodhew is an associate professor in the Department of
        English Language and Literature at Gakushuin University in Tokyo]

        Nalin Swaris -Karma: The Creative Life-Force Of Human Beings
        [Nalin Swaris was born in Colombo, Sri Lanka, and was baptised into the
        Roman Catholic faith. He was ordained a Redemptorist Priest in 1962.
        After resigning from the ministry in 1969, he taught Social Philosophy
        and Methodology of Community Development for seventeen years at the
        Senior College for Social Work in De Horst, Dreibergen in the
        Netherlands. Back now in Sri Lanka, he works as a freelance journalist
        and lecturer.]

        PART 2 - Karma and The Ritualization of Monastic-Lay Relations
        Jonathan Watts -Karma for Everyone: Social Justice and the Problem of
        Re-ethicizing Karma in Theravada Buddhist Societies
        [Watts is a former staff and executive board member of the
        International Network of Engaged Buddhist (INEB) and is presently the
        coordinator for Think Sangha, a socially engaged Buddhist "think tank"
        affiliated with INEB and the Buddhist Peace Fellowship (BPF), USA].

        Santikaro & Phra Phaisan Visalo -Goodness and Generosity Perverted:The
        Karma of Capitalist Buddhism in Thailand
        [Both are Executive Committee Members of Phra Sekhiyadhamma, a
        nationwide network of Thai socially engaged monks. Phaisan is a leading
        intellectual, activist and dhamma teacher in Thailand. Santikaro is a
        leading disciple of the late Buddhadasa Bhikkhu who now resides in the
        Chicago area of the U.S.]

        Mangesh Dahiwale -An Awakened Vision: Dr. B.R. Ambedkar's Struggle to
        Re-Ethicize Indian Society
        [Mangesh is a member of the Trailokya Bauddha Mahashangha Sahayak Gana
        (TBMSG) founded by Ven. Sangharakshita to promote the advancement of
        ex-Untouchable Buddhists in India according to the vision of Dr. B.R.
        Ambedkar. He coordinates the International Ambedkar Forum which
        organizes meetings to educate especially young Buddhists in several
        schools and universities in Bombay and New Delhi.]

        Jonathan Watts -The "Positive Disintegration" of Buddhism: Reformation
        and Deformation in the Sri Lankan Sangha

        Part 3 - Karmic Fatalism and Social Injustice
        Min Zin -Burmese Buddhism's Impact on Social Change:The Fatalism of
        Samsara and Monastic Resistance
        [Min Zin founded a nation-wide high school student union in Burma and
        has worked closely with pro-democracy leader Aung San Suu Kyi. After
        going into exile in 1997, he became an assistant editor of the
        Irrawaddy Magazine. He was a visiting scholar at U.C. Berkeley's School
        of Journalism in 2001-2002.]

        Khuensai Jaiyen -Liberation as Struggle:Overcoming Karmic Fatalism in
        Shan State
        [Jaiyen is an elder in the Shan ethnic community in Burma and is
        director of the Shan Herald News Agency]

        BOX: Buddhism and Domestic Violence: Creative Responses to Karmic

        Upaseka Yaso -Buddhist Precepts as a Political Action Framework
        [Upaseka Yaso is the Buddhist name of Yeshua Moser-Puangsuwan. Yeshua
        is the Regional Representative of Nonviolence International in
        Southeast Asia and teaches Peace and Conflict at Mahidol University in

        Book Review:
        Exploring Karma and Rebirthby Nagapriya
        Reviewed by Ken Jones of the Network of Engaged Buddhists, UK

        Buddhadasa Bhikkhu,Giving Dana that Doesn't Cost Any Money and Leads to
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