Buddhism and the Politics of Activism
When we say “politics” and “Buddhism” in the same sentence, eyebrows may be lifted thinking that politics do not belong in Buddhism. What usually follows a mention of politics is an indication of a belief that Buddhism is “apolitical”. There is no way that Buddhism can avoid being a part of politics. Political actions are made by human beings to whom we are interconnected. Let’s begin with a definition of politics that is found in Webster’s Third New International Dictionary. Politics is defined as “the art of adjusting and ordering relationships between individuals and groups in a political community.” Adjusting and ordering relationships in a political community can lead to compromise. Compromise can lead to peaceful outcomes. As human beings and as Buddhists, we are all a part of a political community.
Shakyamuni Buddha recognized he was a part of a political community in India when he allowed the so called “untouchables” to join his disciples in spite of the strong protest against this action by the monks who followed him. A women’s protest led by the Buddha’s aunt, Mahapajapati, helped the Buddha to understand that women could join his followers. This was not thought to be a proper role for women during the Buddha’s time.
Buddhism was political when Shinran Shonin left Mt. Hiei and began to follow his teacher Honen. It was politics that caused Shinran and Honen, among others, to be stripped of their status as monks and expelled from Kyoto. Shinran continued to teach the nembutsu path to lay people in Echigo despite disapproval from the monks in Kyoto.
The actions of Shakyamuni Buddha and Shinran Shonin can be thought of as political activism. In today’s news media, we are made aware of the protests on the campuses of colleges and universities across our nation in response to the war between Israel and Hamas. The main focus of the protests has been the devastation and the loss of many innocent lives in Gaza, a Palestinian state. There has been tremendous loss of lives in Israel as well. However, the intensity and continuation of the fighting in Gaza has caused compassionate outcries against the conflict leading to large protests. Furthermore, people culturally connected to Israel have been targeted with antisemitic attacks.
Following the bodhisattva path to end suffering makes it impossible to turn a blind eye to so much death and destruction wherever it occurs. The Buddha’s teaching of interdependence connects each of us to the suffering perpetrated by war. We are all in the same boat. The question arises as to “What can we do to be a force for peace?” Engaging in political action as a Buddhist requires paying attention to human suffering. Taking an active part in peaceful protests can be one way of reacting to the suffering of others. However, physically participating in a protest is not the only way available to be politically active and show we care about ending suffering. We can keep our hearts and minds grounded in peace and compassion while we bear witness to the suffering caused by wars.
There should be a willingness for us to hear the pros and cons of any conflict. In the wise words of Shotoku Taishi, “Their right is our wrong and our right is their wrong.” However, this does not mean that we should be afraid to speak out when we observe harmful acts being committed toward others or ourselves.
We can use the skillful means of right views, right thoughts, right speech and right conduct laid out for us in the Buddha’s Eightfold Path to engage effectively with others in a political community. The greatest tool we have for political engagement is the dharma. Spreading the dharma can lead the way to a more peaceful world.
Gassho,
Rosalyn Dong, Ministers’ Assistant
