Whose Byline Is It Anyway?

This is the fourth episode in our ongoing series, “Love Letters to Myanmar.” Today’s show welcomes three foreigners who share how Myanmar has influenced and supported their spiritual path, and the depth of gratitude they have for the country and people.The first guest is Venerable Canda, a Buddhist nun from England. When she was 19 years old, she visited India, where she attended a ten-day vipassana meditation course in the tradition of S.N. Goenka. The experience was so profound that she “knew that the path would be my whole life.” Indeed, ten years later she ordained as a nun north of Yangon under The Phyu Taw Ya Sayadaw, renowned for his deep samādhi prowess and strong sila. Reflecting now on everything she received in her spiritual life from Burmese teachers and the wider monastic and lay community, Venerable Canda feels that now is very much the time to give back.The next guest is Bhikkhu Rahula, a Mexican monk whose first vipassana course was in Japan, also in the tradition of S. N. Goenka, and it was similarly a life-changing experience. Traveling on to Myanmar, he practiced in a variety of traditions, often while ordaining temporarily as a monk. Besides his meditative practice, he devoted himself to studying pariyatti under some of the most renowned academic monks, which brought an even further benefit to his practice. Bhante Rahula brings a Buddhist perspective to his understanding of the current crisis, commenting, “The first thing we must do is become responsible of our own greed, aversion and ignorance. That's the first thing we should do because it's still alive in our hearts.”Finally, we hear a talk recorded with Breno Liberato in January 2020. Breno also got his first taste of dhamma through a Goenka course, and was moved to travel to Myanmar to further his spiritual development. He speaks joyously about his plans to visit various monasteries and meditation centers. He felt particularly called to try the mettā course of Chan Myay Myaing, and then learn cittanupassana from Sayadaw U Tejaniya. One hears the deep appreciation of a visitor who has benefited from his association, however brief, with the Burmese people and country.

26 Heinä 20211h 58min

When Han Htoo Khant Paing was pursuing degrees at the University of Economics in Yangon and Oxford University in England, he never imagined that one day he would be fleeing for his life to the jungles of Karen State.While many of his friends were enjoying the benefits of the liberalization and reforms of the 2010s, Han was growing increasingly worried that the transition was not going far enough. When the coup happened, Han responded immediately by co-founding the Burma Spring Front for Federal Democracy, an activist group dedicated to reestablishing democracy in Myanmar. He played an important role in organizing some of the country’s largest protests in February and March.As expected, Han and his fellow activists soon became targeted by the military. Han was one of the lucky ones who managed to escape, relocating to a safe house on the very day that soldiers searched his street. He eventually fled to Karen state, where he lived for two months under the protection of the Karen National Union (KNU). Eventually however, the Tatmadaw began running air raids over the camp and nearby villages, prompting Han to flee once again and look for safety.In addition to this harrowing story, our discussion covers a wide range of topics, many concerning the events that took place in the 2010s. Han was deeply disappointed not only by the Rohingya crisis, but also by the indifferent and even defensive response to what was unfolding from his Bamar friends. He feels that so many were enjoying their new-found opportunities for greater material rewards, that they ceased to cherish the value of hard-won, basic freedoms, leading to a misuse of freedom of speech and religious intolerance.

21 Heinä 20212h 1min

Michael Haack’s lifelong advocacy for Myanmar had a fortuitous start. With a growing interest in the divestment movement, he took advantage of an opportunity to take alternative winter break during his university years on the Thai-Myanmar border. While there, local people told him that they wanted foreign companies to stop doing business with the governing junta. Back at school, he aligned himself with a Free Burma coalition, and with a few other students managed to develop a successful campaign to stop multi-national companies from operating in the country.Since then, the Burmese country and people would have a special place in his heart. Michael’s several-decade career supporting various causes and campaigns, and current position as Campaign Manager at The Campaign for a New Myanmar, are the fodder for this episode’s wide-ranging discussion.The conversation starts by examining the role of the garment factory workers in the present resistance movement, and then spoke about railway workers staying home as part of the Civil Disobedience Movement (CDM), and the importance of rail lines running at less than full capacity. Michael also mentions a recent interview he conducted with Dr. Sasa, the present government leader-in-exile, and in profiling him, found his story so incredible that he thought it could be “sold to Hollywood.”Michael names two other factors that inform a more complete understanding of Myanmar’s current crisis. First is the complicating nature of the Rohingya crisis. And second, in contrast to previous protests of 1988 and 2007, people are no longer fighting for something they never had, but rather fighting for something they don’t want to lose.On this latter point, Michael uses it to push back at criticisms by more liberal colleagues in the West that the coup basically proves that “there never was a transition” to a free society in the 2010s. While it may be true that the liberalization did not go as far as some might have hoped, but “to say that there was no transition is to literally just rob huge swaths of Myanmar society…of their lived experience, their agency, and their understanding of what had happened over the last 10 years.”

16 Heinä 20211h 58min

Lynn wants to know if anyone can suggest something that hasn’t already been tried.In contrast to many other protesters whose political consciousness was raised only after the coup, Lynn’s own professional and personal background in seeking peaceful solutions to his country’s problems goes back much further than the current moment. Before the coup, he worked directly on the peace process for years, attempting to bring different stakeholders to the table.But following the military coup and the military’s aggressive crackdown, everything changed for him. As Lynn says, “A lot of us decided that the same manner of language must be used to make [the military] understand, because the only language that they were using was violence.” Reaching this sad conclusion, he decided to join a training camp hosted by one of the armed ethnic groups, where for the first time in his life he learned such skills as handling firearms and explosives. Lynn estimates that hundreds of thousands of Burmese have secretly received such training.Armed with their new skills, many returned back to the cities and tried to join up with the People’s Defense Force (PDF) or Special Task Force (STF). However, they were unable to do so, partly due to a general sense of distrust within the opposition movement, and continuing disagreement about what role, if any, violence should play in the movement. This left those newly-trained citizens with basically just one option to use their new skills: forming their own regional groups to begin operations, which became known as the UG network.Abandoning his lifelong pacifist values was not easy, and Lynn still struggles with his new role and the use of violence even as a last resort, which he hopes will be a temporary tool to use in coordination with other activities, and to be abandoned once freedom is attained.

11 Heinä 20212h

How can a dedicated meditator maintain the five precepts when encountering armed soldiers with orders to abduct, rape, torture, or even kill? How should devoted lay supporters of the Saṅgha respond when much of their own monkhood remains silent even as their country is burning around them? What is the best way that practitioners outside of Myanmar can support the protest movement at this time? These are just a few of the moral quandaries put to the Venerable Bhikkhu Bodhi, in an interview which he later admitted was “one of the toughest I’ve ever had.”Many of the questions were sent in by Burmese Buddhist listeners, and concern real-life—and sometimes life-and-death—challenges, in the context of the military’s on-going terror campaign. They are questions from people desperately seeking spiritual answers that in many cases their own monkhood has unfortunately not been providing. Towards this end, Bhikkhu Bodhi emphasizes that his words “should be viewed as my personal opinions, and not authoritative dicta coming down from the high seat of authority, but my opinions, the way to resolve these very difficult ethical dilemmas.” He advocates adapting the spirit rather than the letter of the teachings to help us navigate our way through these serious challenges now facing Myanmar.The discussion is wide-ranging. Other topics range from the way Buddhist monks can engage with this crisis skillfully and in accordance with the Vinaya, to how Buddhist communities can best protect themselves against the terror state while understanding the immutable laws of karma, to the Rohingya crisis and issues surrounding the integration of Burmese Muslims into society. None of these have easy answers. This makes Venerable Bhikkhu Bodhi’s willingness to wade into this morass all the more remarkable, at a time when many Buddhist leaders, especially those whose lineages trace back to Burma, carry on their teaching schedules while carefully avoiding these difficult questions. We thank Bhikkhu Bodhi for his moral courage in engaging on these challenging matters, and for the sensitivity and value of his words of wisdom.

4 Heinä 20211h 29min

In more normal times, Thiri Nandar would look for a way to balance her love of music with a spiritual practice. But the challenges of this current crisis make it impossible to either enjoy her music, or pursue her meditation practice. Instead, she is an active member of La Communauté Birmane (CBF), where she works tirelessly to fundraise to support the Civil Disobedience Movement (CDM), as well as providing food and medicine to impoverished communities.In France, her home away from home, she unsuccessfully tries to raise people’s awareness of the terrible situation in Myanmar, but most do not see the relevance of events taking place so far away to their own lives. And even then, it is hard enough discerning what the actual “news” really is. Independent journalism in Myanmar has been outlawed, with many reporters arrested or in hiding, so she is left to sift through military-sponsored fake news on one side, and the false hopes regularly shared by protesters on the other.Thiri Nandar also has grave concerns with how the military is coopting Buddhism to keep themselves in power at all costs. This has had an especially disastrous impact on the younger generation, many of whom are now rejecting the Buddha’s teachings entirely, unable to separate them from the junta’s perversions. She is grateful that she was not raised to be a “traditional” Buddhist who faithfully participated in ceremonies and practices but with little understanding, instead benefitting from a personal monastic tutor who encouraged her to question every part of the teachings, while teaching her an ānāpāna meditation practice.

28 Kesä 20211h 43min

Today we are joined by Mark, a Chin from the Zomi tribe. For Mark and his fellow Chin Christians, the military coup represents not only a loss of basic political freedoms, but also a loss of religious freedom. Before the recent democratic reforms, freedom of worship was by no means guaranteed; the Burmese military would routinely visit Chin communities to destroy crosses and churches. For the Chins, a return to military rule represents a return to days when their faith could not be practiced openly.Perhaps this is one of the reasons why the first known act of armed resistance since the February 1st coup was launched by Chins in Kalay. Mark describes the Chins’ independent spirit: they fought with the Allies against the Japanese in World War II, and against the British before that during the Colonial period. As a result, they enjoyed an usual degree of autonomy during that period.Even today, every Chin household has home-made flintlock “Tumee” rifle. That weapon was used to ward off the British and is also a mainstay for hunting. That same hunter spirit has motivated many Chin to resist the Burmese military, although Mark has his concerns: the tumee is only able to fire off a single bullet once every few minutes, rendering it ineffective against a Burmese force with military-grade automatic weapons.The Tatmadaw has exerted particularly brutal pressure on the Chin people, most notably in Mindat, where their city-wide assault resulted in 90% of the residents fleeing into the jungle. Mark shares a call he received from a contact there who said, “I don't know who these soldiers are! They are like crazy, or high with something. They are not like humans, they are very cruel.”

23 Kesä 20211h 47min

Thaw Htet is juggling a lot these days: a donation platform, running two free medical clinics, and supplying defense teams. On top of this, he’s also created two anti-military Facebook pages that have gone viral in the Burmese online community.What is all the more remarkable is that Thaw Htet was once barely able to even take care of himself, as he survived two suicide attempts and a later fear that he had contracted HIV. The latter led him to begin a serious meditation practice, which provided real insight. He notes: “I was holding too much onto myself, like onto my body, and on the privileges and happiness that I gained from doing something. Because all those are temporary.”Thaw Htet draws equal inspiration from both the Buddha as he does Stephen R. Covey, author of The 7 Habits of Highly Effective People. Combining this no-nonsense American business advice with the Buddha’s teachings on mindfulness and ethics have certainly given him a broad palate to draw on when deciding on his plan of action since the coup. And yet, Thaw Htet does not see himself as belonging to an organized religion. “I prefer to identify or define myself as a person, who will take any kind of good ways of teaching from any kind of religions.”Interestingly, Thaw Htet did not always hold such a progressive attitude, and vulnerably recalls the superiority with which he once held Buddhism, along with his Bamar identity—a view that he notes was encouraged and reinforced by the military regime. For him, now is very much the time to strike out towards a new future. “For the first time in Myanmar history, all of us are united. Like Kayin, Kachin, like all the ethnic groups! We are talking to each other right now,” he comments.Like many other Burmese, Thaw Htet is particularly troubled by military spies infiltrating local communities. He notes that the presence of a spy in Thilon village brought about a full-blown siege of the small community, causing the 3,000 inhabitants to flee into the forest. This news was especially distressing to meditators, as this is the home of Thilon monastery, the site where the 19th century meditation master, Thilon Sayadaw, became one of the forerunners of the mindfulness movement, creating the lineage that was eventually handed down to Mahasi Sayadaw.

16 Kesä 20212h 24min