PONTIFICAL COUNCIL FOR INTERRELIGIOUS DIALOGUE
MESSAGE TO BUDDHISTS FOR THE FEAST OF VESAKH 2008
Christians and Buddhists: Caring for the Planet Earth

Dear Buddhist Friends,
1. On the occasion of the festival of Vesakh, I am writing to you and your communities worldwide to convey my own warm greetings, as well as those of the Pontifical Council for Interreligious Dialogue.

2. It gives me much joy to recall the positive relationships that Catholics and Buddhists have enjoyed for many years. I am confident that this foundation will serve to strengthen and deepen our understanding of each other as we continue to work together to build a better world not only for ourselves but also for the entire human family. Experience teaches us that dialogue fosters the desire within the person and the community to share the goodwill and harmony which already exists, and indeed to reach out ever more courageously to others, ready to embrace the challenges and difficulties that may arise.

3. Pope Benedict XVI, in his 2008 Message for the World Day of Peace, observed: “For the human family, this home is the earth, the environment given us to inhabit with creativity and responsibility. We need to care for the environment: it has been entrusted to men and women to be protected and cultivated with responsible freedom, with the good of all as a constant guiding criterion” (no. 7). The United Nations General Assembly has declared 2008 as The International Year of Planet Earth. As inhabitants of the earth and believers, Christians and Buddhists respect the same creation and have a common concern to promote care for the environment which we all share.

4. Preservation of the environment, promotion of sustainable development and particular attention to climate change are matters of grave concern for everyone. Many governments, NGOs, multi-national companies, and research and tertiary institutes, in recognizing the ethical implications present in all economic and social development, are investing financial resources as well as sharing expertise on biodiversity, climate change, environmental protection and conservation. Religious leaders, too, are contributing to the public debate. This contribution is of course not just a reaction to the more recent pressing threats associated with global warming. Christianity and Buddhism have always upheld a great respect for nature and taught that we should be grateful stewards of the earth. Indeed it is only through a profound reflection on the relationship between the divine Creator, creation and creatures that attempts to address environmental concerns will not be marred by individual greed or hampered by the interests of particular groups.

5. On a practical level can we Christians and Buddhists not do more to collaborate in projects which confirm the responsibility that falls to each and everyone of us? Recycling, energy conservation, the prevention of indiscriminate destruction of plant and animal life, and the protection of waterways all speak of careful stewardship and indeed foster goodwill and promote cordial relations among peoples. In this way Christians and Buddhists together can be harbingers of hope for a clean, safe and harmonious world.

6. Dear Friends, I trust that we can promote this message within our respective communities through public education and our good example in respecting nature and acting responsibly towards our one common planet Earth. Once again let me renew my heartfelt greetings and wish you a Happy Feast of Vesakh.

Jean-Louis Cardinal Tauran President

Archbishop Pier Luigi Celata Secretary

Dear Friends in the Dharma ~
two dates to put in the diary from Sakyadhita UK:

Please come and meet us in Nottingham at His Holiness' Teachings - we will be in the Marquee on Tuesday 27th May, 1/2 hour after the Teachings finish for the afternoon.

The first AGM of Sakyadhita UK will be held in London on the
15th November 2008.

We will also have two Speakers on
'Being a Western Buddhist Nun in the West'.

For details contact me at: gassner@sakyadhita-europe.org

PONTIFICAL COUNCIL FOR INTERRELIGIOUS DIALOGUE
MESSAGE TO BUDDHISTS FOR THE FEAST OF VESAKH 2007
Christians and Buddhists: educating communities to live in harmony and peace

Dear Buddhist Friends,
1. On the occasion of the festival of Vesakh, I am writing to Buddhist communities in different parts of the world to convey my own good wishes, as well as those of the Pontifical Council for Interreligious Dialogue.
2. We, Catholics and Buddhists, enjoy a good relationship and our contacts, collaboration and implementation of diverse programmes have helped to deepen our understanding of each other. Dialogue is the sure path to fruitful interreligious relations. It deepens respect and nurtures the desire to live in harmony with others.
3. The Second Vatican Council teaches that the entire human race shares a common origin and a common destiny. Similarly, Pope Benedict XVI, in his 2007 Message for the World Day of Peace, observed: “As one created in the image of God, each individual human being has the dignity of a person; he or she is not just something, but someone, capable of self-knowledge, self-possession, free self-giving and entering into communion with others” (n. 2).
4. Building a community requires concrete gestures which reflect the respect for the dignity of others. Furthermore, as religious people, we are convinced that “there is a moral logic which is built into human life and which makes possible dialogue between individuals and peoples” (ibid, n. 3). Yet, there are people today who still need to learn about others and other people’s beliefs in order to overcome prejudices and misunderstandings. This sad reality, if it is to be overcome, demands much effort on the part of both civic and religious leaders. Even in places where people experience daily the ravages of war, fuelled by sentiments of hatred and vengeance, trust can be restored. Together we can help to create the space and the opportunities for people to talk, listen, share regrets and offer forgiveness for each other’s past mistakes.
5. Education for peace is a responsibility which must be borne by all sectors of society. Of course, this starts in ordinary homes where the family, the fundamental pillar of society, strives to transmit traditional and sound values to children by a deliberate effort to inform their consciences. The younger generations deserve and indeed thrive upon value-based education which reinforces respect, acceptance, compassion and equality. It is important therefore that schools, both government and faith-based, do all possible to support parents in the delicate but satisfying task of raising children to appreciate all that is good and true.
6. The media’s power to shape minds, especially of the young, cannot be underestimated. While the irresponsible elements within it are increasingly being recognized for what they are, it is also the case that much good can be effected through quality productions and educational programmes. When people working within the media exercise their moral conscience, it is possible to dispel ignorance and impart knowledge, preserve social values, and portray the transcendental dimension of life which arises from the spiritual nature of all people. Religious believers serve society admirably by collaborating in such projects for the common good.
7. Ultimately, the aim of true education is to bring the individual to encounter the ultimate purpose of life. This motivates the person to serve broken humanity. Together may we continue to contribute towards peace and harmony in our society and the world. We Catholics join you with our heartfelt greetings as you celebrate this feast and I wish you once again a happy Vesakh.
Paul Cardinal Poupard
President
Archbishop Pier Luigi Celata

Consultation Meeting with the Border & Immigration Agency, London, 25/04/07

The purpose of the meeting was for the Agency to inform various interested sectors on the progress of their planning for the Government’s new Immigration policy and to consult with us about how this can be implemented as inclusively as possible. It was evident from the round-table discussions (by sector) that there was a genuine desire to understand how the regulations would impact on our activities and how the Agency might best accommodate our needs. The sectors included faiths, education, health bodies, arts bodies, charities and the catering industry.

The original proposal appeared in the Home Office document A Points Based System: making migration work for Britain published in March 2006. It can be accessed here and reference will occasionally be made to it.

On the faith sector table were two representatives from Shi’a organisations (one of them a fellow Faith Communities Consultative Council member), one representative each from the Methodist Church and the Board of Deputies of British Jews, and myself for the NBO. A Hindu representative was on the delegate list but did not arrive. It soon became obvious from discussion that the impact of regulations would be particularly heavy on small ‘house groups’ – and some Buddhist monasteries could be described as coming into this category. It also fits the activities of some of the I-Kuang Tao sects of Confucianism, whose needs I therefore kept in mind as well.

The substance of what we were told is that in future any monk or religious teacher or leader who wishes to enter Britain for more than a ‘tourist visit’ cannot apply directly for a visa in his country of origin but must be sponsored by a body in Britain.  There is a points system applied to the five tiers (or categories) of potential entrants (see the Home Office document). Implementation of regulations for Tier 1 is targeted for the first quarter of 2008, with Tiers 2, 3 and 5 following in the third quarter of 2008 and Tier 4 (students) by Feb. 2009.

In the past some monasteries have also sponsored students, arts workers for skilled structural work, and some other categories than monastics. They have been lax in monitoring these and some of those sponsored have contributed to the number of illegal immigrants and workers in the black economy. They may discover in future that these defalcations have not been forgotten as they impact on their sponsorship applications in future.

So far as I can make out, religious workers fall into tiers 2 and 5, depending on how long they intend to stay in the country.  In future, applications to sponsor can only be made electronically through the Agency’s website which should be visited for more clarification. Potential sponsors must register with the Agency first and in certain circumstances enquiries might be made about them through the umbrella organisations to which they belong. This, by the way, provides one of the advantages of NBO membership. Belonging can smooth the way to registration with the Agency.

Although NBO might vouch that an organisation is in membership, responsibility for all stages of the sponsorship process rests with the sponsoring organisation. Its registration with the Agency must be renewed annually and it must sign a document guaranteeing minimum legal obligations, such as payment of the UK minimum wage and compliance with Health & Safety regulations. The latter include a regular Fire Inspection and Employers Liability insurance up to £5m (this can cost between £1,500-£2000 a year). Depending on present standing or past behaviour one will be issued either an A or B rating. B rating means they think you’re a risk and the sponsors will be monitored. They will then either move up to A rating or lose the right to sponsor altogether, depending on performance. A rating can also be lost for poor compliance. How one gets back on the register is still under discussion.

One registers separately for each tier of immigrant, although this can be done on the same occasion. It does mean, though, that if you are only registered for tiers 2 & 5, you cannot sponsor those belonging to other tiers without a new registration. Students will in future be sponsored by their place of education and only religious institutions providing education will be able to register for Tier 4 sponsorship in future. Tier 2 covers 'Skilled workers with a job offer to fill gaps in the UK labour force'. We might argue for monastics to be treated as a separate category within this, since some of the specifications are not always appropriate, as in the definition above. The 'employer' who makes the ‘job offer’ must prove it is in a 'shortage occupation'. There will be an obligation to prove that the person is suitably qualified, which involves more than a close haircut; education up to NVQ 3 skill level is mentioned. 'Leave' is linked to ‘length of contract’ and permanent settlement in the UK is possible after 5 years. A fee will be charged for each sponsorship, the scale of which is yet to be fixed. This replaces the visa fee that used to be paid in the country of origin. Responsibility for sponsorship, and then letting the person concerned know his (electronic) certificate number so that s/he can then apply for a visa, rests with the sponsoring body.

Tier 5 is the one that's going to create most problems: this includes 'Youth mobility and temporary workers: people allowed to work in the UK for a limited period of time to satisfy primarily non-economic objectives'. Even if the visit is to be temporary in nature (leading a retreat, a teaching tour, a visitation from the home monastery) the same rules apply.
I wish I could have bilocated to the education table and asked about academic conferences; attending one might count as 'tourism' and, so long as one wasn't going to stop around too long afterwards, delivering a paper might not count as 'work'. However, my colleague Sheikh Abbas Ismail mentioned that they occasionally had people over to conduct six-week religious functions and he was not told that this did not count as a Tier 5 occupation.

There is a separate religious category included under tier 5 and a maximum stay of 2 years is mentioned. The two-year rule is partly to fit an exception to the regulations on 'religious ministers' that the Hindus were granted. You don't have to have a level 6 qualification in English if your job is purely to chant scriptures in a single temple (or some equivalent ritual function). But the main intention is to cover any category of religious worker intending a shorter stay. They might not be earning, but if they're dependent on the host(s) for financial and material support, then they're not tourists. We need further clarification on this and I will be sure to air the question at a future meeting.

In addition, a sponsor must monitor the person involved and inform the Agency when s/he leaves the country or immediately s/he disappears from view. So long as these procedures are followed, the sponsoring body will not be penalised for breach of trust. Some cultures will be averse to reporting such breaches for reasons of ‘losing face’. It seems to me that ‘losing face’ with a Government agency for non-compliance with the law would have far worse consequences, however.

We have been asked to emphasise in our reports that many details have yet to be worked out and that present thinking about implementation (but not policy) may well change in the light of ongoing discussion. The three people from the Agency on our table seemed mesmerised by the complications raised by faith bodies and were certain that further discussion would be needed. It was suggested by them that some of their number might specialise in this field and by us that setting up a contact group (possibly arranged through the FCCC) might be useful. This proposal was well received and will probably be carried forward soon.

To sum up, the process of bringing into this country ‘religious workers’ – monastics, Rev. Masters, meditation teachers, etc – will be streamlined in future and handled largely by the sponsoring bodies in the UK. This will involve them in extra work and expense. I imagine the transition period will be rather uncomfortable until we get used to it. On the other hand, some people seeking entry at the moment (especially those of whom Communist China – and probably Communist Vietnam too - does not approve) are finding it increasingly difficult to get visas. Hopefully their entry will be made smoother by such procedures.

This consultation and others like it has made clear that we need a legal mind to help us in formulating the right questions to ask. We do in fact have Gina Clayton as a volunteer Legal Advisor and as a result of her input she has been invited to join the Activities Committee in this capacity. She says of herself: ‘I am fairly knowledgeable on immigration and asylum law and human rights law; and out of date but competent to update myself because of former familiarity on housing law, public law generally and family law. Like any solicitor, I have a basic familiarity with legal principles in all areas. I have a decreasing capacity to handle anything the more commercial it gets, and also have never studied commercial or international law.’

I am grateful to Gina and my other colleagues for their responses to the first draft of this report, which has been expanded and clarified in the light of these.

Yann Lovelock

CDF CONFERENCE, 8 March 2007, London
“Strengthening Communities, Influencing Policy, Supporting Practice”

Attended by NBO representatives Yann Lovelock & Chris Ward

It must be admitted that the conference did not live up to its promise nor represent value for money. Because proceedings began late (and possibly because the two keynote speakers overran their time), later speakers were told to condense what they had to say into half the time originally allotted, reducing them to delivering little more than bullet points.

The speakers were followed by a morning and an afternoon workshop with delegates given a choice from eight. With the co-operation of WMFF’s John Hall and NBO’s Chris Ward, we can report on four of these (we all attended the afternoon session on “Faithful Integration”). All workshops seem to have been facilitated by CDF staff. The conference finished with a question and answer session with a panel of four. So much for any hope of ‘influencing policy’! However, we have been promised that the results of the workshops would be written up and available on the CDF website (http://www.cdf.org.uk).

Speakers

1. Lord Parekh, author of the Runnymede Commission report on The Future of Multi-Ethnic Britain (2000), began by expressing unease at the present debate on ‘multi-culturalism’. Originally it was conceived as the springboard towards integration and was now being redefined by its critics as a policy sanctioning ghettoisation. He went on to consider the need to define what is meant by the term ‘integration’. It was originally meant to replace the concept of ‘assimilation’, which was based on a denial of the culture of immigrants, an insistence that the host culture be accepted (more or less the French and German models). There is still a tendency to favour this understanding, which borders on racism, even if that is often unconscious.

A better understanding of the term would be retaining one’s cultural identity while sharing a common sense of belonging. While there has been progress towards this end, there are areas of concern:

• some communities are underachieving;
• discrimination has become more subtle;
• there are undeniable residential ghettos;
• the logic of the Welfare State is that care for the disadvantaged is largely left to official agencies rather than seen as a common concern; there is also jealousy over the allocation of resources;
• the involvement of a minority of young alienated Muslims in either criminal or extremist activities skews perceptions of the whole community.

2. Ted Cantle, chair in 2001 of the Community Cohesion Review, the concept of which was subsequently adopted by Government. He views diversity as an asset and segregation as not necessarily a threat, although the phenomenon of ‘parallel lives’ is a problem. There is a need to reject homogenisation for commonality: ‘shared values’ arising from shared experiences. There are irrationalities in the yardsticks for success of the integration agenda. Cross-cultural marriage (2%) is one, yet the children of such unions can be looked down on and disadvantaged. It is inequality more than anything else that causes separation. In a climate where internationalism is competing with the old sense of nationality we need a new concept of global citizenship. We also need a shift of emphasis away from individualistic ‘choice’ to a sense of collectivism and social responsibility.

3. Michelynn Laflèche reported on her research for the Runnymede Trust around three areas of concern –

6. Alison Gilchrist, a CDF director, thought the pressure to develop too quickly was unhelpful. Community development initiatives have been facilitating integration at a more sustainable pace for longer than it has been a political aim and this should be recognised. She had prepared several alliterative lists whose exposition she had to forgo. That covering factors of integration also brought in involvement, identity, inclusion and interaction.

Workshops

A. “Cohesion Practice” focussed on a variety of game-like participatory tools designed to surface perceptions and get people to think, interact, engage and share. They proved an unexpectedly effective route to understanding the complexity of problems and the multiple actions needed to address them.

B. “Identity Claims and the Commission for Equality and Human Rights” aimed to demonstrate that diversity is not just something ‘others’ have but a feature of our own personalities, in that we play different roles in different ways according to context. This should make us aware of ‘the contending claims that are made under the banner of identity and how these can be contradictory’ and lead to cross-strand conflict in the CEHR context. While some who had not come across the concept found the experience of such introspection ‘fascinating and liberating’, my colleague from the Network of Buddhist Organisations considered the workshop ‘poorly facilitated, superficial and rushed’. From a Buddhist viewpoint it is the obsession with self (or ‘selves’) and personal rights that lies at the root of much conflict. Acknowledging the relativity of our role playing is, therefore, only proceeding half way towards a solution of the problem.

D. “Faithful Integration – how community development assists integration, promotes citizenship and a shared ownership of faith and secular education”. This was largely a participatory workshop split into four groups who worked on flip charts. It’s best to await the integrated results promised as part of the conference report.

Question & Answer Session

There was a panel of four who fielded tired questions from a fagged audience with lacklustre opinionation. Neither seemed worth noting. More interesting were the tactics of the several members of the Humanist Association who were at the conference and making what looked like a pre-planned attempt to question and protest against singling out faith as worthy of special consideration. This wrecking mission by an association of not more than 4,000 white middle-class secularists should be borne in mind when Humanists apply to join inter-faith and multi-faith bodies.   

Policy Implications

1. Where our Buddhist training is most truly tested is outside the shrine room in the everyday world. Our occasional attendance at such functions as the CDF conference is therefore useful in that it informs us of what some of the key influencers of policy are thinking. We also learn some of the facts on which their conclusions are based, in the light of which we can make decisions in our own spheres of action.

2. Where our Buddhist constituency is concerned, two findings were repeated by several speakers:

a) There are pockets of persistent disadvantage. The Buddhist component of this is often overlooked and includes Ambedkarite Indians, Vietnamese and some Chinese. They too are involved in (or are the victims of) organised criminality.
b) There is (often overtly racist) competition for resources. South Asians have an effective lobby and some of them are becoming guiltily aware at last that this has involved active discrimination against those from further East. Chinese and Vietnamese are not included in surveys or the consultative process (and so miss out on regeneration initiatives), partly as a result, partly because of their own siege mentality. If we mean to help them help themselves, NBO should consider ways of engaging with them, building on the experience of our Development Worker. We should also consider how we can co-operate more fully in FWBO’s engagement with the Ambedkarite community.

3. The Buddha famously de-escalated a conflict by getting the two sides to talk to each other and find agreed ground. Recently the British Humanist Association had its first inter-belief dialogue with Baha’is. It might be useful for us to open a dialogue with them as well. I made an informal approach to one of their London staff and was told this would be welcomed.

4. CDF is the ‘at arms length’ agency that handles Government capacity-building funding for faiths. It is possible that such funding will continue to a third round, at least; we were told the decision will be made in April. We may capitalise on our attendance to tailor any further bid we might make in the light of CDF’s priorities (which means keeping an eye on their website). They are now aware of our disquiet over their evaluation procedures and Sally has asked for a report on why our bid failed. Rather than simply acquiescing in the karmic process, let’s build on our experience and, as Oliver Cromwell advised, ‘Praise the Buddha and keep our powder dry’!

Report prepared by Yann Lovelock

The International Dunhuang Project

IDP is a ground-breaking international collaboration based at the British Library to make information and images of more than 100,000 manuscripts, paintings, textiles and artefacts from Dunhuang and other Silk Road sites freely available on the Internet.

Visit the IDP website for more information about the project, including how you can help by sponsoring a sutra

At last: what we have all been waiting for - From the UK Daily Telegraph 11th Jan. 2006
Emotional Detox: Learn to Meditate

Another very useful tool in the fight to detox our past is meditation. Focus on the breath while meditating

This is a very misunderstood word, conjuring up images of drug-fuelled hippies. Meditation is, in fact, a rational way to cope with negative memories, helping to release us from the past by bringing peace and clarity to the present.

There are lots of different meditation styles, but I have found that the simplest form is to focus on the breath while meditating.

Sit: when your day has been particularly bad and you have been reminded of the past once too often, just sit comfortably. No need to sit cross-legged on the floor. Sitting on a chair will do.
Close your eyes: become aware of your breath as it enters and exits your nostrils. Feel the cool air entering your nostrils and the warm air leaving. If thoughts come up, just try to ignore them by concentrating on the sound and feeling of the breath.

The whole point of the exercise is to allow thoughts to come and go without paying attention to them. If you do this for long enough they tend not to come any longer and you have a nice and fairly thought-free time. Just you and your breath. Peace at last.

You will need to persevere if you are new to meditation because it can take a few tries to master.!!!!!!!!

The bold, italics & exclamation marks are mine - the text is genuine
Wilson, NBO Webmaster

Interfaith Network UK seminar for members of the FAITH COMMUNITIES CONSULTATIVE FORUM:
Tuesday 6 Dec., 11.00-15.45

 Background : The Network's Executive Committee has approved the launching of a project on “Faith and citizenship” to be taken forward over the coming months. Within this overarching theme it is intended to explore such issues as:

 (a) understandings of “British identity” in the light of greater religious diversity in the UK, taking into account the distinctive strands of English, Northern Irish, Scottish and Welsh identity and of wider loyalties beyond the UK;

 (b) resources in different faith traditions which shape their followers in their approach to “citizenship” and engagement with public issues;

(c) positive teachings within individual faith traditions which encourage constructive engagement between their followers and those of other faiths, as well as with those who have no formal religious commitment;

 (d) the availability of educational material provided by faith communities for study by their own members dealing with their tradition's view of relations with “the other” within a shared society;

 (e) the availability of suitable resources on faith, inter faith relations and citizenship for use in schools.

Morning session

In outlining the above by way of introduction, the Director ( Brian Pearce ) said fact gathering would take place over the first half of 2006 at regional meetings of all members; individual meetings with the 9 faith groups; and with educational bodies. The question to be answered is whether there is consensus on these matters across faiths on what constitutes good citizenship. We have to realize that many in our faith communities believe that there should be a division made between religious and social engagement. And, on the other hand, the religious vision on this subject may well be shared by those with little or no formal faith affiliation.

Judith Lemprière (head of the Home Office's Cohesion & Faiths Unit) then set out the Govt perspective, first of all reiterating that the requirements for citizenship are loyalty to the state, respect for law and for the democratic process. Diversity of origin, culture and belief are valued; in this context, the term ‘integration' is envisaged as a dialogue between the minority and the majority (and between minorities) whereby both are changed and from which grows ‘a Greater Britain'.

Recent Govt initiatives have included

Manazir Ahsan (Director General of the Islamic Foundation) then gave the background to Muslim [for which probably read Pakistani] settlement in Britain . The first post-war generation had assumed they would return home. The second had made the decision (and issued fatwas) to engage with the UK at all levels and to take citizenship as British Muslims. Al Muhajiroun and Hizbat ut Tahir were splinter groups in opposition to this policy. The reaction to the 9/11 bombings, and British foreign policy since, has created a siege mentality among Muslims. Scholars have now started working on a Muslim conception of citizenship (which includes constructive opposition but submission to laws with which they disagree) and publications are beginning to appear.

Sis. Isabel Smythe (Scottish Inter Faith Council) spoke up for specificity and acknowledgement of individual identity and variety – which she thought Scottish devolution was particularly responsible for allowing. She is not convinced by the concept of Britishness but prefers a model of co-operating nationalities and people of varying backgrounds.

Afternoon session (“Making It Happen”)

Miriam Kaye , recently appointed to the new post of Inter Faith Officer by the Board of Deputies of British Jews. Her job is to provide a link between the Board and the grass roots; to encourage rabbis to engage in local interfaith dialogue and even to initiate it where there are no structures; to encourage interfaith dialogue by Jews in state schools and produce literature to support this.

Barney Leith spoke from a Baha'i perspective as Sec. for External Affairs to their National Spiritual Assembly. At their HQ there are two full-time and two part-time workers (and a large number of volunteers in the field) which represents a very large outlay for a minority faith. The impetus for Baha'i engagement with Govt stems from the belief that their community has something of great value to offer society: specifically their stance on human rights, the status of women, economic development and moral values. They work wherever possible to produce the desired effect in line with their principles; these principles are the gauge by which they measure the growing demands made on their time.

Anil Bhanot , General Sec. of the Hindu Council provided a metaphysical view. He quoted the Buddha in the Kalama Sutta against the tendency to elevate the holy book above the God that revealed it. Ways to the Divine are multiple but it is the same ultimate union which is realised. On the conventional plane, diversity is to be valued. It is also necessary to work in common for the regeneration of the disadvantaged before interacting towards spiritual development. All places of worship should establish within them ‘centres of excellence' that cater for the young and their problems without insistence on religious allegiance.

Anne Breivik 's is another new appointment as Faith & Citizenship project officer to the IFN. She will work especially on the educational strand, first of all by setting up a seminar on faith in February 2006; she will also identify and encourage educational materials for school use. A closing remark on the necessity for more specialised training in teaching RE (and citizenship) led YL to second this as key to delivering the aspirations in the new National Framework. At a recent B/ham Council of Faiths listening exercise with young people, it was fairly evident that faith difference bother the young far less than it does their elders. As a corollary, however, they may not discuss faith matters together as much as they should. Therefore it was vitally necessary to encourage the concept of dialogue, both as part of the ‘learning from' strand of the Framework and in any educational materials envisaged. AB replied by agreeing on the importance of dialogue skills in all walks of life.

Subsequent discussion did not engage with the practical details outlined by Brian Pearce as much as he had hoped. He asked me afterwards to appeal, as part of my report-back, for ideas about how consultations might best be arranged. Among ideas for the way forward there were the following suggestions from participants:

Many thanks to the three of you who sent me responses to the questions at the head of this report. I add them below, together with my own answers. I have also asked Fo Guang Shan for a response and will be sending all of them eventually to IFN as part of the consultation process. Meanwhile, please let me have your ideas for how we might best provide a block ‘individual faith' response for IFN – in the form of a seminar? A discussion with Brian Pearce, Hariett Crabtree etc? What else?

1. Yann Lovelock ( Birmingham Maha Vihara, Theravada)

a) understandings of “British identity” in the light of greater religious diversity in the UK, taking into account the distinctive strands of English, Northern Irish, Scottish and Welsh identity and of wider loyalties beyond the UK;

• Interconnectedness (the mystical experience of oneness) = absolute truth
• The Buddha's teaching of mankind as a ‘single species'
• Differences that must be respected (direction to use the languages of the regions) = conventional/relative truth

(b) resources in different faith traditions which shape their followers in their approach to “citizenship” and engagement with public issues;

1. Cultivation of the 4 ‘divine illimitables': loving-kindness ( metta ), compassion ( karuna ), sympathetic joy ( mudita ), non-judgmental mind ( upekkha )

• Metta as an agent for interpersonal change
• Karuna as a driver of compassionate action
• Upekkha as an agent for cultivating equity, acceptance

2. 5 precepts as moral base for social security

3. Equation of family and social model:

• interdependence of duties and rights (and relative diversity – both/and)
• economic generosity
• duties of rulers (as examples and providers)
• encouragement of democratic consultation

(c) positive teachings within individual faith traditions which encourage constructive engagement between their followers and those of other faiths, as well as with those who have no formal religious commitment;

• Buddha's example of Socratic dialogue and argument from within interlocuter's resources
• Buddha accepts converts arising out of this but does not command conversion.
• A method which can be applied within other faith traditions (even in the Buddha's day)
• Ashoka's command to respect (and support) the teachers of all traditions
• Pali Scriptures
• political advice
• political parables
• dialogue on governance with rulers

(d) the availability of educational material provided by faith communities for study by their own members dealing with their tradition's view of relations with “the other” within a shared society;

•  BPS pamphlets and essays
• Works on Buddhist ethics (see esp. JBE pbls and website)
• Dr R/D's talks and essays ( The Buddha's Prescription )
• Fo Guang Shan and ‘humanistic Buddhism'
• Network of Engaged Buddhists

 e) the availability of suitable resources on faith, inter faith relations and citizenship for use in schools - None

2. Kelsang Khyenrab (Tara Buddhist Centre, NKT)

I'm going to have a go at giving you a view from NKT-IKBU on these issues but I have to caveat that by saying the issues seem to me to be extremely wooly and my replies may therefore be wide of the mark.  I'll try to stick to your required "hard facts".

(a) understandings of "British identity" in the light of greater religious diversity in the UK, taking into account the distinctive strands of English, Northern Irish, Scottish and Welsh identity and of wider loyalties beyond the UK;

What our identity is depends upon what basis we impute ourselves. The words "British identity" would fairly apply to someone born in Britain or having gained citenzenship here - apart from that not much meaning would be ascribed to these words. As Mahayana Buddhists we strive to recognize all beings as our kind mothers regardless of race, country of origin, creed, etc.

(b) resources in different faith traditions which shape their followers in
their approach to "citizenship" and engagement with public issues;

Our major sources of wisdom advice on these points are Shantideva's "Guide to the Bodhisattva's Way of Life" and its commentary "Meaningful to Behold" both by Geshe Kelsang Gyatso. A Bodhisattva strives to be a friend of the whole world and is, therefore, concerned to help everybody find freedom from problems by following the inner path of self-improvement through meditating on Buddha's teachings. With regard to engagement, as we prefer to live in a democracy rather than a dictatorship we feel it necessary to use our vote at public elections of politicians.

(c) positive teachings within individual faith traditions which encourage constructive engagement between their followers and those of other faiths, as well as with those who have no formal religious commitment;

Same reply as above.  In addition, within the Internal Rules of the NKT one of the commitments of Resident Dharma Teachers is "to respect other spiritual traditions and try to maintain a good relationship with them" (Ref: "A Moral Discipline Guide - The Internal Rules of the New Kadampa Tradition - International Kadampa Buddhist Union" Effective from 2001; revised 2005)

(d) the availability of educational material provided by faith communities for study by their own members dealing with their tradition's view of relations with "the other" within a shared society;

The entire canon of published books within Kadampa Buddhism is concerned with finding solutions to the common problem of suffering shared by all living beings; by practising the teachings we purify ourselves and the world, including the "others" with whom we share it.

(e) the availability of suitable resources on faith, inter faith relations and citizenship for use in schools

Occasional speakers can visit school to explain these points but no published materials yet available.

  3. Sally Masheder (Western Chan Fellowship, Bristol )

I must confess that the Western Chan Fellowship cannot help very much with regard to items d and e . As a small organisation, our resources when it comes to educational material are quite limited, although there may be some articles in New Chan Forum, published in full on the Western Chan Fellowship website which are relevant. See www.westernchanfellowship.org .

As regards items b and c , one of the fundamental teachings of Chan concerns a personal realisation that the apparent boundaries between "self" and "other" are artefacts of the working of the mind and that no such boundaries exist in actual fact. 

The Aspirational Prayer for Daily Use includes a phrase which reads "Let all beings be as my mothers, fathers, brothers, sisters or children and let me so care for them."

To quote from "Affirming Faith in Mind", a text that we routinely use in intense retreat,

" The Great Way is not difficult for those who do not pick and choose.
When preferences are cast aside the the Way stands clear and undisguised.
But even slight distinctions made set earth and heaven far apart.

If you would clearly see the truth, discard opinions pro and con.
To founder in dislike and like is nothing but the mind's disease.
And not to see the Way's deep truth disturbs the mind's essential peace ."-

and so on with more of the same flavour.

In the light of these teachings, the different religious paths may simply be seen as different manifestations of "The Way that things Are" - a very Taoist idea which is alive and well in Chan Buddhism.

 4. Dh. Munisha The Clear Vision Trust, Western Buddhist Order

I had some trouble understanding what was really being asked of us in these questions. In particular I wondered if we were being asked what Buddhism says or what our own Buddhist denomination says. Having seen Yann Lovelock's very good listing of the fundamental Buddhist teachings on relations with others, I'd go along with what he says in general terms.

Looking more specifically at the FWBO's attitude to these topics, there is no "party line" and it would be impossible to speak for all our members, but there are some general views I could give:

(a) understandings of “British identity” in the light of greater religious diversity in the UK, taking into account the distinctive strands of English, Northern Irish, Scottish and Welsh identity and of wider loyalties beyond the UK;

The vast majority of FWBO Buddhists in the UK are white converts.

Whilst it is healthy to feel a certain love for one's homeland, any fixed identification with it would be a spiritual limitation as it would go against the teaching of anatta - that we have no fixed self.

We should move towards unconditional care for any living being, simply on the basis that it exists, experiences suffering and has the capacity for Enlightenment. We are moving towards a kind of "spiritual homelessness" - Enlightenment is an unlimited state of wisdom, kindness and well-being not dependent on conditions such as place.

(b) resources in different faith traditions which shape their followers in their approach to “citizenship” and engagement with public issues;

Everything Yann has said - care for others as oneself, as part of an interconnected network of existence. (I am not sure what is meant by "resource" in this context.)

(c) positive teachings within individual faith traditions which encourage constructive engagement between their followers and those of other faiths, as well as with those who have no formal religious commitment;

This is a theme that is only just beginning to be debated within the FWBO. Many of our earliest members having converted to Buddhism partly as a reaction to painful experiences in other faiths, there has not, until recently, been much idea that it is even desirable to have anything to do with them! This is now being countered by people including me, and the response is very encouraging.

(d) the availability of educational material provided by faith communities for study by their own members dealing with their tradition's view of relations with “the other” within a shared society;

For the reasons stated above, I don't think there is anything available on this within the FWBO. The emphasis in the early days was on building a New Society in the ashes of the old (we were founded in the 1960s), but this is not a very popular idea these days and we are only just starting to move towards a new philosophy of engagement with society.

(e) the availability of suitable resources on faith, inter faith relations and citizenship for use in schools.

Clear Vision has produced a range of Buddhist DVD packs for Religious Education at KS1-5. These cover many issues associated with Citizenship, but are not specifically directed at delivery of the Citizenship curriculum. Buddhism Today for KS4 covers major ethical issues, such as abortion, from six different British Buddhist perspectives: Order of Buddhist Contemplatives, Samye Ling/Holy Island, FWBO, Theravada and Pure Land .

We could make such Citizenship materials. We have already thought about materials on socially engaged Buddhists such as prison ministers and the work of the Karuna Trust among the Dalit Buddhists of India.

However there has been no great indication from teachers that they want these kind of materials. Unless we can be sure of sales, we would need grant funding for such a project.

HOME OFFICE PRESS RELEASE 19 December 2005

UK Welcomes Religious Workers Under New Migration Rules

New provisions designed to help strike a better balance between helping faith communities find suitably qualified religious workers while maintaining robust immigration controls were announced today by the Home Office.

Following the conclusion of its consultation with faith communities on immigration provisions for religious workers from abroad, the Government will introduce a new immigration category that allows religious workers in non-pastoral roles to come to the UK to work for up to two years. This will cover workers whose duties include performing religious rites - such as reading the scriptures aloud or tending to the deities - but not preaching to a congregation.

Unlike Ministers of Religion, they will not have to speak English, and will not be eligible to settle in the UK. They will also be prohibited from acting as a Minister of Religion, Missionary or Member of a Religious Order, in order to avoid this new category being used to circumvent existing rules.

The Home Office will also introduce a pre-entry qualification for all religious workers, carrying out pastoral and non-pastoral work, as part of the wider implementation of the Points-Based System for managed migration.

A further proposal contained in the consultation - for a post-entry civic knowledge test for Ministers of Religion - will not now be introduced. This reflects the separate introduction of a similar test for those applying for British citizenship introduced in November, and similar proposals for those seeking settlement as set out in the five year strategy for asylum and immigration published in February this year.

Home Office Minister Tony McNulty said:

'The introduction of a new category for non-pastoral religious workers will help faith communities to find suitably-qualified personnel that are not always available in the UK.

'Many faiths require a range of personnel to perform religious rites within their community who do not have a pastoral role. This new category caters for such workers. Ministers of Religion preach to their congregation and therefore are required to speak English, but non-pastoral workers coming to the UK under the new category will not preach, will not be required to speak English, and will not be eligible to stay in the UK for more than two years.'

'Meanwhile, the introduction of a pre-entry qualification, which is for all religious workers, will mean that overseas nationals will only be able to come to the UK to perform religious duties if their own religious community recognises that they are qualified to do so.

'We recognise that different faith groups have differing methods for assessing who is qualified to work in their community. Implementation as part of the new Points-Based System will therefore give us time to work with the faith communities to develop the criteria and structures for assessment to ensure a smooth transition to the new system.

'However, we are not proposing to introduce civic knowledge tests specifically for Ministers of Religion so soon after the tests of knowledge of life in the UK have been introduced to the British citizenship requirement, and while we are still working on the new settlement requirements outlined in the five year strategy.'

The main provisions of the new immigration category are that the applicant:

• is an established religious worker overseas. Religious workers in non-pastoral roles will be required to have at least one year full time - or the equivalent part time - training or work experience in their faith in the last five years
• submits a letter from a senior member or representative of the local community who has invited them to the UK confirming that they have genuinely been employed under the terms of this category. It will also specify the duration of employment and leave will be granted for this period up to the maximum available of two years
• for religious workers in non-pastoral roles, the letter from their community must also confirm that another member of the religious community speaks English.

Mr McNulty added:

'Both changes I am announcing today recognise the needs of the faith communities and their concerns about ensuring that overseas nationals have the skills needed to practise their ministry in the UK's diverse society.

'They also balance the aims of community cohesion and a robust and effective immigration control. We will continue to work with the faith communities on these issues.'

Following the first stage of consultation, the Government introduced an English language requirement for all those applying for leave as a Minister of Religion on or after 23 August 2004. Currently applicants must demonstrate that they have a basic command of English; from August 2006 they will have to demonstrate that they are a competent user of English.

The measures announced today form part of the Government's ongoing strategy to ensure the UK's immigration system is firm but fair, allowing those individuals who can contribute to UK society to come here while ensuring there are robust systems in place to tackle abuse.

Notes to editors

1. The White Paper 'Secure Borders, Safe Haven' published in February 2002 first announced the English language requirement for Ministers of Religion. The Home Office then consulted with the faith communities about the English language requirement and the proposal to enable certain migrants already in the UK to change the basis of their stay to that of a Minister of Religion.
2. The second stage of consultation, relating to pre-entry qualification requirements and post-entry civic knowledge tests, was launched in March 2005 and closed on 8 July.
3. Since 23 August 2004, individuals applying for leave to enter the United Kingdom as a Minister of Religion have been required to demonstrate that they are competent in the use of spoken English to level 4 of the International English Language Testing System (level 4 is described as a limited user). In August 2006 the Government plans to raise the pre-entry language requirements for new applicants to level 6 (ie that of a competent user) and applicants will require written as well as spoken English.
4. The requirement for a pre-entry qualification will be implemented as part of the Points-Based System for managed migration (PBS). The consultation on the PBS closed on 7 November 2005 and firm proposals and a timetable for implementation will be published in Spring 2006.
5. The new category will also consolidate within it existing provisions for those who currently enter the UK for short periods as visiting religious workers, such as visiting preachers and Sikh Kirtani players.

A Report on the Faiths Consulatative Forum Meeting

At the above meeting on Thursday 2nd June a number of interesting topics were discussed. Those likely to affect Buddhist groups include:

The new Charities Bill:
The main change here apart from a later to be introduced corporate regulatory system is the removal of the presumption of Public Benefit.

This means all religious (and other) charities will have to show Public benefit if they are to retain their status as charitable. This is not as daunting as it sounds, as we all have a public element in our work, even if it is only to a specific part of the community. Providing that community is drawn from the public at large there should be no problem.

Difficulties may occur for cloistered orders with no outside influences.

However what is not clear is how one shows tangibly the public benefits to the charity commissioners. It may be that to say so in an annual report is insufficient evidence. These details are yet to be ironed out, but I suspect it will mean ever more detailed reports on activities to the public good, and random checks by the commissioners to see if the criteria is being adhered too.

The Incitement to Religious Hatred Bill
will reappear in the next few months, this time as stand alone legislation, the rumour being the Government will use the Parliament Act to force it through if necessary.

I have expressed Diamond Ways concerns at the meeting.

There are at present no moves to present another inter Faith statement on the matter. In fact there seemed a good deal of apathy over it, it was seen by some as not being very effective even if it makes the statute books.

Equality Bill
The legal framework set out in this Bill is designed to organise the setting up of the CEHR (Commission for Equality and Human Rights). It will also take account of discrimination by means of Religion or Belief in the provision of goods, services and premises (in part 2 of the Bill). It will also address discrimination by age and sexual orientation.

Yann Lovelock will be at the stakeholder meeting with the Home Office on 10th June and will be able to report back on the fine detail from that event.

What was raised as a concern is the lack of support for the reference group set up to include all faiths with the DTI from the minority religious organisations. Buddhist, Jain, Zoroastrian and Hindus.

  This will lead to 2 new reviews ultimately:

1 a review of discrimination law and harmony
2 ( and perhaps more importantly) A review looking at the underlying causes of inequality taking account of equality and human rights- an area where Buddhists should have  a lot to offer.

Requirements for ministers of religion
The new requirements for ministers to have a pre-entry English language qualification is in place; as of summer 2004.

Problems exist for the Hindu community where pandits are only in the country to take care of Temple deities and ritual activities and are not required to offer any pastoral care or support. This distinction between pastoral and non-pastoral has been put to the HO.

The HO has been consulting since early March although I don't know to what extent we (as an Network are aware of it). Under proposals anyone requesting leave to stay (after 1 yr) may be required to take an assessment of their civic knowledge and community engagement.

This consultation is still open to faith communities due to the General Election. I might suggest any members with difficulties or views on it contact the HO directly. There is a website:

http://www.homeoffice.gov.uk/docs4ministersofreligion0805.pdf

Merger of HO Faith's Unit & Community Cohesion Unit
Some of you may be aware that the merger of the above has taken place now called Cohesion and Faiths Unit.

The hierarchy for our information when it comes to consultations is as follows:

Ministers

• Home Secretary- Charles Clarke
• Senior Minister Day to day -Hazel Bliers
• Junior minister-Paul Goggins (a Catholic)
• Junior Minister- Fiona Mctaggert

Civil Servants

Phil Henry. 6th June 2005

We have received the following from the Pontifical Council for Interreligious Dialogue:

“Buddhists & Christians in Solidarity”

Dear Buddhist Friends,

1. Once again the time of Wesak comes, and on this occasion I wish to convey to you my heartfelt greetings. May this feast bring joy to you as individuals, as families and as communities. I am certain that in many places where Buddhists and Catholics live together they will use the moment to consolidate the good relations which already exist between them.

2. This year the Catholic Church celebrates the 40th anniversary of the Vatican Council's declaration on the relationship of the Church to other religions, Nostra Aetate . This document can in some ways be considered as the Magna Carta which guides Catholics in their relations with people of other traditions. Mentioning Buddhism and many other religions, it states that ‘the Catholic Church rejects nothing of what is true and holy in these religions'. Accordingly, Buddhists and Catholics are able to meet together, in a spirit of openness, sincerity and mutual respect, engaging in many different forms of dialogue.

3. In countries where Buddhists and Catholics live and work side by side, the resulting ‘dialogue of life' allows them, while witnessing to their own beliefs, to deepen their understanding of one another, to foster goodwill and to promote a spirit of neighbourliness. In fact, a particular bond has developed between many Buddhist and Catholic monks and nuns. They have welcomed one another into their respective monasteries and convents, joining together in silence, meditation and reflection. Some communities have been able to cooperate in the social field and, in a world marked by violence, are working together in the cause of peace.

4. Nowhere has the need for collaboration been felt more keenly than in the countries of South and South-East Asia which were affected by the earthquake and the ensuing tsunami of 26 Dec. 2004 . This disaster elicited an outpouring of prayers, expressions of compassion and acts of generosity on a scale the world has rarely witnessed. Buddhists and Christians have worked together hand in hand to help the victims; religious organisations have cooperated by bringing immediate relief and assessing future needs. The long-term requirements of reconstruction call, however, for a continuation of these interreligious expressions of solidarity. There are also many other situations which require cooperation among people of good will so that solutions can be found which conform to human dignity and which respect human rights.

This year's feast of Wesak will find many families missing some of their members. I wish to assure them that their loved ones will not be forgotten but will be remembered in our prayers. The dialogue which Nostra Aetate has helped to promote encourages us to share with one another in times of joy and sorrow. It is in this spirit that I again wish all of you a blessed feast.

Archbishop Michael L. Fitzgerald,

President of the Pontifical Council for Interreligious Dialogue

BBC website's article 'An act of God?'

The London Diamond Way Buddhist centre have requested that we post this message regarding the above website:

Following reactions from others in the NBO, I would like to offer this note of clarification relating to Lama Ole Nydahl's statement on the BBC website's article 'An act of God?' which was publicised in January.

In late December, the BBC called the London Diamond Way Buddhist centre asking to speak immediately to a Buddhist with 'theological expertise'. We put the journalist in contact with our teacher Lama Ole Nydahl, via phone.

Lama Ole Nydahl talked for one hour with the interviewer, who chose to use the quotation which was eventually publicised on the BBC website. Clearly, in reducing such a conversation to two short paragraphs, it is unlikely that all points would be covered. The BBC chose to publicise the excerpt as it
appeared, and while Lama Ole was happy that they had quoted him accurately, for example his clear teaching on karma, what he said about compassion (a significant part of the interview) was omitted.

Lama Ole Nydahl subsequently wrote a letter to the BBC, explaining how compassion is the basis of all Buddhist practice and therefore very important for people to understand the meaning of Buddhism correctly. He asked them to add a new paragraph to his text. This is now available to see on the website.

What is important to be aware of is that this could have happened to anyone who was asked to comment to the media, if no there is no editorial control, or final overview of the context in which a quote appears. I hope this will clarify things so that Lama Ole or Diamond Way Buddhism UK are not criticised out of context.

Dafydd Morriss, Representative of Diamond Way Buddhism UK for the NBO

There are of course many perfectly genuine monks from both these places, and from other SE Asian countries. However, genuine monks would never solicit support in this way, and our recommendation is that you should ignore all such requests. As with all forms of spam/junk email, you should not respond in any way, as this merely confirms the existence of a real email address which may then get passed on to others.

Ven. Nagasena, a real Bangladeshi monk, whom many of you know, was genuinely angry about the kind of emails we were shown and didn't want to discuss them. The upshot of his reply was that these are 'very bad people' and should be rejected in the strongest of terms. Bengali is an expressive language that has 100 synonyms for 'mother' and 20 for 'moon' so when he says 'strong' he means it.

Another member recently received this email, sent specifically to the organisation's email address:
I have hidden the names & identifiable address

From: xxxxxxxxxxx [mailto:princefamily2003@yahoo.co.uk]
From Prince xxxxxxxxxxx
VERY URGENT

From the Desk of the Founder.............. Lagos , Nigeria.
Tel: xxxxxxxxxxx .
This is a charity organisation. We've decided to sponsor the following delegates to attend the below retreat:

1....Prince xxxxxxxxxxx - P/no: A - 2678577
2....Princess xxxxxxxxxxx - P/no: A - 2678578
3....Mr xxxxxxxxxxx - P/no: A - 2516547
4....Mrs xxxxxxxxxxx - P/no: A - 2516866
5....Mr xxxxxxxxxxx - P/no: A 1107358
6....Mr xxxxxxxxxxx - P/no: A - 2576054

To attend the Silent Illumination - Jan 22nd - 29th 2005 Retreat.
We hereby requested for a confirmation International Letter of Invitation,to be sent to the embassy this week with their passport to obtain Visa, we promised to forward the deposit immediately they obtain the
visa. Your co-operation and assistant is highly needed. I look forward to your hearing soon.
Thanks in advance for your co-operation.

I suspect this is a variation on the "please help me get my funds out of the country" scam, well known to emanate from Nigeria, and that the co-operation and assistance is probably 'lending' them the deposit

Beware of Princes bearing Yahoo email addresses!