Bangkok,
Thailand | 16 June 2013
=============================
Buddhist and
Muslim leaders from South and South East Asian countries including India,
Indonesia, Malaysia, Myanmar, Sri Lanka, and Thailand, have gathered in
Bangkok, Thailand to address escalating tensions between two communities and
potential spread of hatred across the region. The consultation was co-organized
by the International Network of Engaged Buddhists (INEB), the International
Movement for a Just World (JUST), and Religions for Peace (RfP).
We recognize
these challenges facing the two communities in the region:
1) Rise of
extremism, hate speeches and campaigns and instigation of religious
discrimination and violence;
2)
Prejudice, fear and hatred caused by ignorance, misperception, stereotyping,
negative impact of traditional and social media, simplification and
generalization, and communal pressure;
3) Misuse of
religion by certain religious, political and other interest groups and
individuals;
4) Socio
economic dimensions of conflict; and
5) Spillover
effects across the region.
We are also
deeply aware that if Buddhist and Muslim communities can overcome the
challenges that confront them, there is tremendous potential for the growth and
development of ideas and values that may help to transform the region. For
Buddhist and Muslim philosophies embody gems of wisdom about the purpose of
life, the position and role of the human being and her relationship with all
other sentient beings and nature which could well liberate contemporary
civilization from its multiple crises. The young in these two communities in particular
should be imbued with these profound ideas and values about life and its
meaning.
We endorse
the Dusit Declaration of 28 June 2006 and commit ourselves to implementing its
shared action across the region. Our actions will include intra-religious and
inter-religious initiatives in education, advocacy, rapid reaction/solidarity
visits/early warning/conflict prevention, constructive engagement with the
government, strategic common action, and the effective use of media for
positive messages. We will also engage in multi-stakeholder partnerships with
governments, inter-governmental bodies such as the Association of South East
Asian Nations (ASEAN), South Asian Association for Regional Cooperation
(SAARC), the Organization of Islamic Cooperation (OIC), and the United Nations.
==============
Dusit
Declaration
28
June 2006, Bangkok
==============
A
Buddhist–Muslim Dialogue on the theme ‘Buddhists and Muslims in Southeast Asia
working towards justice and peace’ was held at the Suan Dusit Place of Suan
Dusit Rajabhat University, Bangkok from 26-28 June 2006. It was organised
jointly by the Santi Pracha Dhamma Institute (SPDI), International Network of
Engaged Buddhists (INEB) and International Movement for a Just World (JUST).
A total of
35 participants from eight countries attended the three-day Dialogue. Most of
the participants were Buddhists and Muslims from Southeast Asia. A number of
them were socially-engaged scholars and grassroots activists.
The Dialogue
was part of a continuous process of interaction and engagement among
individuals from the two communities that had begun ten years ago. Since
Buddhists and Muslims constitute the overwhelming majority of Southeast Asia’s
550 million people, dialogue aimed at enhancing understanding and empathy
between the two communities is vital for peace and harmony in the region. In
view of the critical situation in Southern Thailand, the Dialogue on this
occasion assumed special significance. Apart from Southern Thailand, the
Dialogue also reflected upon issues of concern pertaining to the two
communities in a number of other Southeast Asian countries.
The Dialogue
observed that for most of history relations between Buddhists and Muslims have
been relatively harmonious. This has been due largely to a certain degree of mutual
respect and a willingness to accommodate differences. This historical backdrop
should provide the two communities with the strength and resilience to overcome
the challenges that confront them today.
In order to
overcome these challenges, the Dialogue made the following proposals:
1. Civil
society groups should utilise to the fullest various information and
communication channels with the aim of increasing knowledge and understanding
among Buddhists and Muslims of the principal teachings of their respective
religions. Towards this end, SPDI, INEB and JUST undertake to produce a series
of monographs in all the Southeast Asian languages which will emphasise the
fundamental values and principles in Buddhism and Islam that give meaning to
justice and peace. An attempt will also be made to disseminate documentaries on
inter-religious harmony that embody real life episodes through various local
communication channels as well as via webcasting, podcasting and broadcasting.
2. The
mainstream print and electronic media should highlight those moral values and
ethical standards that Buddhism and Islam share in common, and at the same time
explain differences in doctrines and rituals with sensitivity. It should also
regard it as a duty to eradicate stereotypes and prejudices about the two
religions. The media should not aggravate inter-religious ties by distorting
and sensationalising events that have implications for religious harmony. In
this regard, the media should not allow itself to be manipulated by opportunistic
politicians and public personalities who abuse religion and nationalism for
their own agendas. Civil society groups should establish ‘media watches’ to
monitor media reporting on matters pertaining to inter-religious ties.
3. Schools
and universities should introduce and expand courses that seek to promote
better understanding between Buddhists and Muslims. Since both religions are
committed to justice and peace, it would be worthwhile to increase peace
studies programmes at all levels of formal education which focus on
non-violence in conflict resolution. School and university curricula should not
contain materials which create animosity and perpetuate prejudice between
religious and ethnic communities. Civil society groups can help to initiate the
development of curricula that reflect Buddhism’s and Islam’s concern for
justice and peace. At the same time, they should monitor school and university
curricula to ensure that they do not have a negative impact on inter-religious ties.
4. Buddhist
and Muslim religious leaders should within the context of their respective
faiths emphasise those ideas and values which conduce towards inter-religious
harmony and the celebration of our common humanity. They should discard the
tendency to be exclusive in their outlook and consciously cultivate a more
inclusive and universal orientation towards religion. Differences between the
two religions should not be allowed to create cleavages between their
followers. Buddhist monks and the ulama should work together to eliminate
prejudices, hatreds and misconceptions that sometimes tend to separate the two
communities. Both should adopt a principled position against violence,
especially the killing of civilians, and the destruction of places of worship
regardless of who or what the target is. In this connection, civil society
groups should engage with religious leaders in order to encourage them to
become more inclusive and universal in outlook and more positively orientated
towards justice and peace.
5.
Government leaders and politicians should consciously nurture harmonious
relations between Buddhists and Muslims and among people of other faiths
through both their public pronouncements and policies. It would be utterly
irresponsible of government leaders and politicians to exploit religious
sentiments for narrow political gain. They should instead initiate meaningful
reforms to existing political structures which would protect and strengthen the
rights and dignity of the different religious communities. In certain
situations it may even be necessary to devolve political authority through the
empowerment of disenfranchised religious communities. To endow substance to the
empowerment of the community, government and political leaders should adhere to
moral principles such as transparency and accountability. Civil society and the
media should not hesitate to expose irresponsible leaders who divide the
followers of different religions in pursuit of their self-serving political
agendas.
Apart from
looking at the challenges facing Buddhists and Muslims in Southeast Asia as a
whole, the Dialogue also addressed immediate and urgent issues obtaining in
specific country situations. The focus was of course on Southern Thailand.
6. In the
case of Myanmar, there was concern over attempts by the government to control
religious activities to the detriment of the communities in question. The state
itself appears to be a purveyor of prejudice against certain religious
communities. In Indonesia, the adverse socio-economic and socio-political
situation has had a negative impact upon inter-religious relations. Unethical
methods of proselytisation by groups within a particular religious community
allegedly supported by foreign elements have led to a further deterioration in
majority-minority ties. There is also a need for the Malaysian state to be more
sensitive to some of the legitimate interests of its non-Muslim minorities.
7. The
Dialogue was of the view that the recommendations of the National
Reconciliation Commission (NRC) established to study the situation in Southern
Thailand deserve the wholehearted support of the nation. It is significant that
the NRC declared in unambiguous terms that religion is not the cause of the
violence in the South. Injustices arising from the existing judicial process
and administrative system and poverty and deprivation are more important
contributory factors. Historical and cultural conditions have also played a
role in prodding militants to resort to violence which has been met with excessive
force by the state. The NRC recommends a whole gamut of measures to overcome
the violence. Among them is the establishment of a Peaceful Strategic
Administrative Center for Southern Border Provinces (PSAC) which inter alia
would seek to promote understanding of the situation and methods to solve the
problem in all government agencies among people in the region in Thai society
at large and in the international community. There is also a proposal for the
state to engage in dialogue with the militants and to act decisively against
state officials who abuse their power. There are also other recommendations for
solving the unemployment problem, building confidence in the judicial process
and improving the education system.
8. The
Dialogue also proposed that civil society undertake to ascertain the sentiments
of the people in the three troubled provinces of Pattani, Narathiwat and Yala
about the form of local governance that they prefer. A petition with at least
50,000 signatures on the form of governance they opt for should then be
presented to Parliament for deliberation. This would be in accordance with the
Thai Constitution and would reflect the democratic will of the people of the
three provinces.
9. Monks and
the ulama and Buddhist and Muslim religious leaders in general in the three
provinces should make a concerted effort to break down barriers that have
created a wide chasm between Buddhists and Muslims and instead build bridges of
understanding between the two communities. This process would require honest
and sincere introspection on the part of the religious leaders and others about
their own flaws and foibles. Critical self analysis should go hand-in-hand with
Buddhist-Muslim dialogue in the three Southern provinces.
10. INEB and
other NGOs should initiate efforts to form a “People’s Watch” comprising both
Buddhists and Muslims drawn from various sectors of society whose primary
purpose would be to protect and safeguard places of worship, institutions of
learning and hospitals among other public institutions. A “People’s Watch”
would not only ensure the safety and security of these institutions but more
significantly, it would also help foster a spirit of togetherness among
Buddhists and Muslims.
11. Both
Buddhists and Muslims from neighbouring countries especially those representing
the influential strata in religion, politics and the media should assist in
whatever way possible in the process of dialogue and reconciliation in southern
Thailand. More specifically they should try to strengthen a more inclusive and
universal approach to both religions informed by values of justice, compassion
and forgiveness.
Enhancing
understanding and empathy between Buddhists and Muslims in Southeast Asia has
become imperative in view of the overwhelming power and influence of
contemporary global capitalism rooted in global hegemony. The hegemonic power
of global capitalism is the new ‘religion’ which threatens to undermine the
universal, spiritual and moral values and world views embodied in Buddhism,
Islam and other religions. This is why Buddhists, Muslims and others should
forge a more profound unity and solidarity which will be able to offer another
vision of a just, compassionate and humane universal civilization.
It is with
this mission in mind that we hereby announce the launch of a permanent
Buddhist-Muslim Citizens’ Commission for Southeast Asia.
=====================================
Interactive
Dialogue on Actions for Peace and Sustainability Consultative Meeting on
Contemporary
Issues in Buddhist-Muslim Relations in South and South East Asia
15-17
June, Rissho Kosei-kai, Bangkok Dharma Centre, Bangkok
=====================================
Participants
List:
=====================================
Country
Name Religion Organization
Burma/Myanmar
Al
Haj U Aye Lwin, Muslim, Chief Convener, Islamic Center of Myanmar and a Founder
of Religions for Peace Myanmar
U
Myint Swe, Buddhist, President, Ratana Metta, and President of Religions for
Peace Myanmar
Sri
Lanka
Harsha
Navaratne, Buddhist, Sewalanka Foundation
Dr.
M.A. Mohamed Saleem, Muslim, President of Mahatma Ghandi Centre in Sri Lanka
Ven.
Professor. Kotapitiye Rahula, Buddhist, Department of Pali & Buddhist
Studies, University of Peradeniya; Sri Lanka Council of Religions for Peace
Ven.
Dr. Divulapelesse Wimalananda thero, Buddhist, University of Peradeniya
Ven.
Kalayanamitta Dhammapala, Buddhist, Wat Thong Noppakul
Ven.
Balangoda Manju Sri Thero, Buddhist, Senior Buddhist Sangha for Inter-faith
Peace
Malaysia
Dr.
Chandra Muzaffar, Muslim, President, International Movement for a Just World
(JUST)
Anas
Zubedy, Muslim, Secretary General, JUST
Fah
Yen Yin, Program Coordinator, JUST
K
V Soon Vidyananda, Buddhist, Malaysia Engaged Buddhist Network
Indonesia
Muhammad
Habib Chirzin, Muslim, Islamic Forum on Peace, Human Security and Development
Abdul
Mu'ti, Muslim, Central Board Muhammadiyah
Wintomo
Tjandra, Buddhist, Hikmahbudhi
Thailand
Sulak
Sivaraksa, Buddhist, Sathirakoses-Nagapradipa Foundation
Ven.
Phra Bhanu Cittadhanto, Buddhist, Wat Phra Ram IV (Kanchanobhisek)
Parichart
Suwannabuppha, Buddhist, Institute of Human Rights and Peace Studies, Mahidol
University, Salaya,
Saroj
Puaksumlee, Muslim, Leader of Bann Krua Community, Bangkok
Ratawit
Ouaprachanon, Buddhist, Spirit in Education Movement
Somboon
Chungprampree, Buddhist, International Network of Engaged Buddhists
Patcharee
Conmanat, Buddhist, International Network of Engaged Buddhists
International
Rev.
Kyoichi Sugino, Deputy Secretary General, Religions for Peace
Rev.
Shin'ichi Noguchi, Niwano Peace Foundation
Russell
Peterson, American Friends Service Committee
Prashant
Varma, Deer Park Institute, India
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