Guidelines for Swine-flu in the event of a pandemic outbreak (adapted from Hindu Forum of Britain advice sheet).

What is Swine-flu?
Swine-flu is a type of influenza caused by a virus subtype H1N1 believed to have originated from swine. It passes with apparent ease from human to human by physical contact, coughing or sneezing. The World Health Organization has stated that symptoms may even be less severe than seasonal influenza symptoms. Currently, there is no known vaccine to prevent Swine-flu. Medical researchers worldwide recognize that the Swine-flu virus can mutate into something more deadly. Therefore, Governments are carefully watching the latest 2009 outbreak of Swine-flu and making contingency plans for a possible global pandemic.

How is Swine-flu spread?
Like any other influenza, Swine-flu spreads between humans through coughing or sneezing and people touching something with the virus on it and then touching their own nose or mouth. The swine flu in humans is most contagious during the first five days of the illness although some people, most commonly children, can remain contagious for up to ten days. 

How can people be at risk?

Some ways Swine-flu can be spread are: 

• Public gatherings and worship in temples and temple services 
• Private gatherings in houses for meditation
• Public celebrations 
• Weddings and family celebrations
• General public spaces like schools, work, libraries, gyms, shops and
  public transport 

Whilst close contact with others in a confined space, community centre or house can accelerate Swine-flu, there is little direct evidence of the benefits of cancelling such gatherings among healthy people. You will need to assess the risk according to government advice and local conditions, while taking into account the needs of your community centre.

How can we prevent the spread of the virus?
As in any situation where people come into close contact, good hygiene precautions should be adhered to. Some simple measures will help. 

Prevention at home: 

• Use a tissue to cover your nose and mouth when coughing and/or sneezing. 
• Dispose of the tissue promptly and then wash your hands. 
• Clean hands frequently with soap and water, especially after coughing,sneezing, and using tissues. Microbicidal handrubs can be used as an alternative, but some of these may contain alcohol, which some Hindus may not like to handle. 
• Minimise touching your mouth, eyes and/or nose, unless you have recently cleaned your hands. 
• Clean surfaces frequently touched by hands; normal household detergent and water will be adequate for this. 
• Clean your hands as soon as you arrive home. 
• If you suspect or have been diagnosed of Swine-flu, it would be best to stay at home 

Prevention at gatherings

• Ensure that hand hygiene facilities are adequate and working properly. 
• Consider installing automatic or foot-operated taps, dryers and wastebins. Ensure that you have stocks of tissues, paper towels and soaps in bathrooms and toilets for use during public gatherings. 
• Consider how you might use hand cleansers, for example at the entrances to rooms or sites without hand-washing facilities. 
• Check that you have procedures for isolating (with appropriate supervision) anyone who falls ill 
• Avoid catching others and wash your hands immediately if you have done so.
• Sharing of common vessels for food and drink should be avoided
• Those living and working in temples should avoid spreading the virus to healthy residents by introducing strict infection control measures. 

For updates on the situation: 

• Directgov: www.direct.gov.uk/swineflu Tel: 0800 1 513 513 
• England: www.nhsdirect.nhs.uk Tel: 0845 4647 
• Scotland: www.nhs24.com Tel: 08454 242424 
• Wales: www.nhsdirect.wales.nhs.uk Tel: 0845 4647 

For guidelines on how to deal with Pandemic Influenza: 

Download the Department for Communities and Local Government's leaflet offering guidance for faith communities at:
www.communities.gov.uk/publications/communities/influenzapandemic 

From The Inter Faith Network for the UK 7 May 2009

Draft Guidance on Religious Education in English schools

The Department for Children, Schools and Families (DCSF) has published draft non-statutory guidance on the provision of religious education (RE) in maintained schools in England. The guidance covers the position of RE within the school curriculum and the roles of those who have a responsibility, involvement or interest in the subject. The guidance is designed to supersede that given in Circular 1/94, which also covered collective worship in schools, which the present draft guidance does not; and is intended for a variety of users including representatives of religion and belief communities locally and nationally, and Standing Advisory Councils for Religious Education (SACREs). 

The draft of this document has been prepared under the auspices of a Steering Group (supported by a Writing Group) established jointly by DCSF and the Religious Education Council for England and Wales. 

The Qualifications and Curriculum Authority (QCA) is leading a consultation on this guidance and any organisations or individuals with an interest in RE are invited to respond to the consultation by 24 July. The text of the draft can be downloaded and the questionnaire on it accessed via the QCA website at www.qca.org.uk/qca_22259.aspx
. 

Primary School Curriculum and Personal, Social, Health and Economic Education (PSHE)

Sir Jim Rose, a former Chief Inspector of Primary Schools, has been carrying out a review of the curriculum in English primary schools, in the course of which there have been a variety of consultations with teachers, parents and education experts. His report and recommendations were published on 30 April and can be found at www.dcsf.gov.uk/primarycurriculumreview His curriculum proposals are based on his conclusion that literacy, numeracy, ICT and personal development should form the core of this. 

The proposals envisage a shift away from a set of specified subjects to broader curriculum themes. The new curriculum has been reorganised into six areas of learning, which are:

• Understanding English, communication and languages;
• Mathematical understanding;
• Understanding the arts;
• Historical, geographical and social understanding;
• Understanding physical development, health and wellbeing; and
• Scientific and technological understanding.

The areas of learning will continue to incorporate traditional subjects, such as English, mathematics, science, history and geography for example -
but will also contain more provision for ICT, personal development and health and wellbeing and include essential skills for learning and life.

Primary schools in England will remain, however, under a statutory obligation to provide Religious Education to their pupils in accordance with the relevant agreed RE syllabus.

On 30 April, proposals relating to the curriculum in English schools for Personal, Health and Economic Education (PSHE) were also published. The Government has accepted the proposals first published last October in a review led by Sir Alasdair MacDonald that the subject should be taught to all pupils from age 5, with sex and relationships education to be compulsory in all schools in England from 2011. The Government have confirmed their previous undertaking that church and other faith schools will be allowed to teach the subject according to their own values. The Government has also confirmed that the rights of the "very small number of parents who wish to withdraw their children from sex and relationships education" will be respected. 

Responses to the consultations on the proposals for both the primary curriculum and for PSHE need to be submitted by 24 July. Details of the
consultations can be found on the QCA website at www.qca.org.uk/qca_22256.aspx


European Commission proposal for an Equal Treatment Directive

Network Circular 09/09 gave information about the Government's Equality Bill which has now been introduced into the House of Commons and which was published on 27 April. In a separate Europe-wide exercise, the European Commission has been working on the draft of an Equal Treatment Directive for submission to the European Council of Ministers. On 5 May, the Government published a consultation document on this, which can be downloaded from www.equalities.gov.uk/international/eu_directive.aspx The closing date for responses to the consultation is 28 July.

The purpose of the proposed European Commission Directive is to prohibit discrimination on the grounds of religion or belief, disability, age and sexual orientation, outside the areas of employment and vocational training which were covered in the Ministerial Directive adopted in 2000. As the
consultation document makes clear, there are many issues still to be resolved in relation to the Directive, but the UK Government is in principle supportive of its aims. The Government is consulting in particular on the impact of the draft Directive in those areas where its proposals are, or
might be, at variance with the current and proposed law and on the impact of the proposals on businesses, individuals and others. The Government's Equality Bill extends or harmonises protection in some of the same areas where the draft Directive is seeking to introduce provisions, and specific 'crossover areas' between the draft Directive and the Bill are highlighted throughout the consultation document. It says that the Government will endeavour to ensure that the timetables for the implementation of the Equality Bill and adopted Directive are complementary, minimising the cost of compliance, and that the Government will seek to minimise any changes in law that may be required as a result of the Directive.

The Directive proposes to eliminate harassment based on age, disability, sexual orientation and religion or belief. The consultation document notes
that this proposal was previously considered as part of the extensive consultation for the Government's present Equality Bill, but its inclusion in relation to sexual orientation and religion or belief was rejected as the consultation did not highlight a need for such protection in addition to the
protection already provided from direct or indirect discrimination. The consultation document also expresses some concerns about the extent of European Community competence in relation to some elements of the draft Directive beyond the supply of goods, facilities and services. The Government believes that it is important that member states retain the ability to determine the arrangements for providing public services.


It is interesting to note that one of the factors leading to the development in recent years in this country of a new legislative framework on discrimination and equality, together with the setting up of the Equality and Human Rights Commission, was the adoption in 2000 of the European
Council of Ministers' Directive on discrimination in the field of employment, covering the six 'strands' of disability, gender, race, age, sexual orientation and religion or belief covered by the new Directive proposal. 

European Elections on 4 June

There will be elections across the UK on 4 June of Members of the European Parliament. MEPs are elected under a system of proportional representation which allocates seats according to the percentage of the vote which has been obtained, with a minimum threshold. There has been concern that in some areas, if there is a low turnout, the British National Party (BNP) may as a result succeed in winning a number of seats. For this reason, faith communities and inter faith organisations have been urging their members to vote in order to reduce this prospect by ensuring that there is a reasonably high overall turnout of voters. 

Examples of the material which has been produced in support of this campaign can be found on the Churches Together in Britain and Ireland (CTBI) website, www.ctbi.org.uk/384 which includes a link to a toolkit on countering political extremism, designed for local churches and produced by the Joint Public Issues Team of the Methodist, Baptist and United Reformed Churches. The Board of Deputies of British Jews have also launched grassroots campaigns, information about which can be found on their website at www.boardofdeputies.org.uk together with a link to a new website, www.fight-racism.co.uk . The website of the Anglican Diocese of Manchester gives information on a local inter faith initiative at
www.manchester.anglican.org/bishop/news/209/faith-leaders-sign-antibnp-pledge

Anyone who has not registered as a voter must do so before 19 May in order to vote in the European elections.

Pandemic Flu

A second edition of guidelines on Faith Communities and Pandemic Flu, originally produced by a working group under the auspices of the Faith Communities Consultative Council of the Communities for Local Government and recently revised by the Department of Health, has just been published. You may wish to be aware of this in the context of the current concerns over swine flu. The document can be found at
www.communities.gov.uk/publications/communities/influenzapandemic

Also published on this website at www.communities.gov.uk/publications/communities/civilresilience is a more general document on Key Communities, Key Resources: Engaging the capacity and capabilities of faith communities in civil resilience.

Best wishes, Harriet Crabtree
Dr Harriet Crabtree
Director
The Inter Faith Network for the UK
8A Lower Grosvenor Place
London
SW1W 0EN

On the occasion of the visit of G20 Leaders for their London Summit on 2 April,

the Network of Buddhist Organisations and the British Humanist Association have issued the joint statement below. Largely based on a similar statement organised by Archbishop Rowan Williams, it demonstrates, in the words of Hanne Stinson, BHA’s Chief Executive, ‘that you do not have to believe in a god to share the same concerns’.

 
"We acknowledge the severity of the current economic crisis and the sheer complexity of the global and local challenge faced by political leaders. They, and we, have a crucial role to play in recovering that lost sense of balance between the requirements of market mechanisms that help deliver increased prosperity, and the moral requirement to safeguard human dignity, regardless of economic or social category.
 
“Many people are suffering as a result of the economic crisis. The World Bank estimates that 53 million more people could fall into absolute poverty as a result of the crisis. The likelihood is that more will face significant hardship before it comes to an end, and those who are already poor suffer the most. Along with the leaders of the G20 we all have a duty to look at the faces of the poor around the world and to act with justice, to think with compassion, and to look with hope to a sustainable vision of the future.

“We wish therefore to draw attention to some of the promises made by the international community in recent times - with our wholehearted support - that risk being postponed by the pressing concern to rectify market failures.  We need to be properly conscious that all communities include, and must pay special attention to the needs of, poor, marginalised and vulnerable people.  To forget their needs would be to compound regrettable past failures with needless future injustices.

“Some aspects of this crisis will require technical economic solutions. However those solutions alone will not be enough to address all the questions that we face. At the roots of this crisis lie important ethical issues.

“We are concerned for people and the work they do. We believe there is a need to consider the aspirations of both rich and poor; to examine our own expectations and how realistic they are; and to root future global patterns of work in our understanding of human dignity.  We recognize that people who have lost jobs, savings, or homes, or who now live with the worry of what the future might bring are in need of immediate help. Their hope is for sustainable employment and not continuing job insecurity.

“The international community has made important commitments to the developing world. The Millennium Development Goals are of fundamental importance and cannot now be forgotten. Even in these difficult times we strongly urge the leaders of the G20 to hold fast to the commitments they have made to the world's poorest people.  We still need to find ways to enable poorer countries to trade their way to prosperity. We hold that promises made to the poor are especially important.

“When we spend now, we have to pay later. This also applies when we use up the resources of the natural environment. Morally binding commitments to cut carbon emissions and so to slow the devastating effects of man-made climate change have been made in recent years. They should not be forgotten or postponed. We call on the whole of the international community to hold firm to commitments already made.  Most recognise that even more radical commitments will need to be agreed in the near future.

"The leaders of the G20 countries are concerned to recover stability in the global economy. We support those efforts, and we call on them to protect the vulnerable from unintended injustice and to respect the commitments they made in easier times."

The 2009 Middle East Festival, MESP 2009

Middle East Festival Website:  www.mesp.org.uk

31/1 - 19/2/2009: Middle Eastern Film Festival - at the Filmhouse
19/2 - 27/2/2009: MESP 2009 Pre Events
28/2 - 15/3/2009: MESP 2009 Main Events
17/1 - 16/3/2009: Exhibitions and Displays

Contact: Neill Walker, Executive Secretary and Co-Director, EICSP.

Phone: 0131 331 4469
Email: mesp2009@hotmail.co.uk
Website:  www.eicsp.org 

Edinburgh International Centre  for Spirituality and Peace, EICSP, Scottish Charity SC038996.

The 2009 Middle East Festival Presents 2009 Middle East Festival Arts Lecture:

The Art of Resistance by Richard Holloway
Chair: Ruth Wishart
Forum on the Role of the Arts in Times of Conflict
Forum Panellists: 
Catherine Lockerbie, Director of the Edinburgh International Book Festival
Dr Donald Smith, Director of the Scottish Storytelling Centre, among others
Venue: St Cuthbert's Parish Church, 5 Lothian Road, Edinburgh
Date: Wednesday 4 March 2009 6pm: Doors open. Event: 7pm onwards
£7/£5 (Concessions)
Send a cheque, payable to EICSP, with a SAE, to the following: 
EICSP, 4 William Black Place, South Queensferry, Edinburgh, EH30 9PZ

A Series of five other Talk/Forum Events
£5/£3 (Conc) each, on the door on the night

2009 Middle East Festival Scotland-Middle East Identity Lecture by Leena Nammari.
Talk Title: A Space to Breathe.
Forum on Scotland-Middle East Identity: Experiences, Challenges and Achievements.
Chair: Jila Peacock.
Forum Panellists: Dr Rea Hindawi, Ghazi Hussein, Gil Ivri, 
Mohamed Nafee Mohammed, Sana Sadola, Mohammed Saffari and Kefah Yafai.
Venue: Sanctuary, Augustine United Church, 41 George IV Bridge, Edinburgh.
Date: Monday 2 March 2009. Time: 6.30pm for 7pm-9.30pm.

2009 Middle East Festival Lecture on Global Affairs by John Rogers.
Talk Title: Alternative Views to the Current Global Economy - the Impact of Spirituality, Psychology and Group Process.
Forum on Global Values, Global Spirituality and Global Consciousness.
Chair: Iain Macwhirter, award-winning political columnist for the Sunday Herald.
Forum Panellists: Laurence Demarco, Senscot; Osbert Lancaster, Director, Footprint Consulting Limited; Prof Alastair McIntosh, Visiting Professor of Human Ecology at the University of Strathclyde; Richard H. Roberts, Emeritus Professor of Religious Studies (Lancaster University); and Osama Saeed, Chief Executive,  the Scottish-Islamic Foundation.
Venue: St John's Episcopal Church, Princes Street, Edinburgh.
Date: Tuesday 3 March 2009. Time: 6.30pm for 7pm-9.30pm.

2009 Middle East Festival Education Lecture by Ibrahim Issa.
Talk Title: Peace and Democratic Education at the Hope Flowers School, Bethlehem.
Forum on Educational Approaches to Peace, Conflict, Reconciliation and Justice.
Chair: Professor B J McGettrick, Emeritus Professor of Education at the University of Glasgow, 
and Dean Emeritus of the Faculty of Education at the University of Glasgow.
Forum Panellists: Rowena Arshad OBE, Director of the Centre for Education for Racial Equality in Scotland (CERES); Dr Gari Donn, Convenor Edinburgh UNA; International Education, Department of
Education and Society, University of Edinburgh; and John Dornan, Education Coordinator, Lanarkshire Global Education Centre.
Venue: Sanctuary, Augustine United Church, 41 George IV Bridge, Edinburgh.
Date: Monday 9 March 2009. Time: 6.30pm for 7pm-9.30pm.

2009 Middle East Festival Spirituality, Health, Wellbeing and Healing
Lecture by Rev Prof Stephen Wright.
Talk Title: The Waste Land - Spirituality, Health and Healing.
Forum on Spirituality, Health, Wellbeing and Healing.
Chair: Rev Sandy Young, NHS Lothian's Head of Service for Spiritual Care.
Forum Panellists: Dr Kenneth Collins, Research Fellow in the History of
Medicine at the University of Glasgow, and Chair of the Scottish Jewish Archives Centre; Murshid Saadi Shakur Chishti (Dr Neil Douglas-Klotz), Director, Edinburgh Institute for Advanced Learning, EIAL; Claudia Goncalves, Co-Founder of the Community Foundation  for Planetary Healing and the Edinburgh Shamanic Centre; and John Wilkes, Chief Executive of the Scottish Refugee Council.
Venue: Sanctuary, Augustine United Church, 41 George IV Bridge, Edinburgh.
Date: Wednesday 11 March 2009. Time: 6.30pm for 7pm-9.30pm.

2009 Middle East Festival Environmental Responsibility and Climate Change Lecture by Prof Alastair McIntosh.
Talk Title: Gilgamesh and Siduri's Wisdom: a Study of Climate Change and the Ancients.
Forum on Spiritual, Educational and Cultural Responses to Climate Change.
Chair: Prof Michael Northcott, Professor of Ethics, University of Edinburgh.
Forum Panellists: Richard H. Roberts, Emeritus Professor of Religious Studies, Lancaster University; 
Mike Robinson, Chair, Stop Climate Chaos Scotland; George Rodger, Trustee of The Vegan Society; 
and Eleanor Todd, from Eco-Congregation.
Venue: Sanctuary, Augustine United Church, 41 George IV Bridge, Edinburgh.
Date: Friday 13 March 2009. Time: 6.30pm for 7pm-9.30pm.

Exposition of the Sacred Tooth Relic of Lord Buddha

The most Venerable Mahanayake Theors of Malwatte and Asgiriya Chapters of Shyamopali Maha Nikaya of Sri Lanka and I, the lay custodian of the Sacred Tooth Relic of Lord Buddha treasured in the Temple of Sacred Tooth in Kandy are being receiving numerous requests from the Buddhist clergy, laity, Buddhist Organizations world over to accord them an opportunity to see the Sacred Tooth Relic in person and pay their obissense. 

Considering these requests I have decided with the concurrence of the two Mahanayke Theros to hold a public exposition of the Sacred Tooth Relic in the Maligawa premises from 6th March to 16th March 2009. I shall therefore thank you to convey this news to the interested parties, organizations, temples, individuals etc so that they could avail this rare opportunity to pay homage to the Sacred Tooth Relic. If the interested parties or individuals could contact the following, special arrangements could be made to pay homage to the Sacred Tooth Relic without much difficulty.

Yours in Dhamma,

Pradeep Nilanga Dela,
Diyawadana Nilame,
Sri Dalada Maligawa,
Kandy,
Sri Lanka.

Any Clarification on this matter can be obtained from the following:

Mr.Gamini Bandara – Director, International Buddhist Affairs, Sri Dalada Maligawa,
Mobile : +94-716-861081/ Tel : +94-81-2236202/ Fax : +94-81-2236202/ Email : gamini@sridaladamaligawa.lk

Mr.Lakshman Dharmapriya, Secretary, International Buddhist Affairs, Sri Dalada Maligawa,
Mobile : +94-716-861092/ Tel : +94-81-2236202/ Fax : +94-81-2236202 / Email : maligawa@sltnet.lk

The series A Year in Tibet is being repeated on BBC4 and is available on BBC-iplayer **

They are also repeating a programme about the Dalai Lama and one about Joanna Lumley in Bhutan

** beware, watching programmes on iplayer can eat up a lot of your monthly allowance
if you don't have unlimited broadband access.

PONTIFICAL COUNCIL FOR INTERRELIGIOUS DIALOGUE
MESSAGE TO BUDDHISTS  FOR THE FEAST OF VESAKH/HANAMATSURI 2009

Witnessing to a spirit of Poverty,
Christians & Buddhists in Dialogue

Dear Buddhist friends,

1. The forthcoming feast of Vesakh/Hanamatsuri offers a welcome occasion to send you, on behalf of the Pontifical Council for Interreligious Dialogue, our sincere congratulations and cordial best wishes: may this feast once again bring joy and serenity to the hearts of all Buddhists throughout the world. This annual celebration offers Catholics an opportunity to exchange greetings with our Buddhist friends and neighbours, and in this way to strengthen the existing bonds of friendship and to create new ones. These ties of cordiality allow us to share with each other our joys, hopes and spiritual treasures.

2. While renewing our sense of closeness to you, Buddhists, in this period, it becomes clearer and clearer that together we are able not only to contribute, in fidelity to our respective spiritual traditions, to the well-being of our own communities, but also to the human community of the world. We keenly feel the challenge before us all represented, on the one hand, by the ever more extensive phenomenon of poverty in its various forms and, on the other hand, by the unbridled pursuit of material possessions and the pervasive shadow of consumerism.

3. As recently stated by His Holiness Pope Benedict XVI, poverty can be of two very different types, namely, a poverty “to be chosen” and a poverty “to be fought” (Homily, 1st January 2009). For a Christian, the poverty to be chosen is that which allows one to tread in the footsteps of Jesus Christ. By doing so a Christian becomes disposed to receive the graces of Christ, who for our sake became poor although he was rich, so that by his poverty we might become rich (Cf. 2 Corinthians8, 9). We understand this poverty to mean above all an emptying of self, but we also see it as an acceptance of ourselves as we are, with our talents and our limitations. Such poverty creates in us a willingness to listen to God and to our brothers and sisters, being open to them, and respecting them as individuals. We value all creation, including the accomplishments of human work, but we are directed to do so in freedom and with gratitude, care and respect, enjoining a spirit of detachment which allows us to use the goods of this world as though we had nothing and yet possessed all things (Cf. 2 Corinthians 6, 10).

4. At the same time, as Pope Benedict noted, “there is a poverty, a deprivation, which God does not desire and which should be fought; a poverty that prevents people and families from living as befits their dignity; a poverty that offends justice and equality and that, as such, threatens peaceful co-existence (l.c.).” Furthermore, “in advanced wealthy societies, there is evidence of marginalization, as well as affective, moral, and spiritual poverty, seen in people whose interior lives are disoriented and who experience various forms of malaise despite their economic prosperity” (Message for World Day of Peace 2009, n. 2).

5. Whereas we as Catholics reflect in this way on the meaning of poverty, we are also attentive to your spiritual experience, dear Buddhist friends. We wish to thank you for your inspiring witness of non-attachment and contentment. Monks, nuns, and many lay devotees among you embrace a poverty "to be chosen" that spiritually nourishes the human heart, substantially enriching life with a deeper insight into the meaning of existence, and sustaining commitment to promoting the goodwill of the whole human community. Once again allow us to express our heartfelt greetings and to wish all of you a Happy Feast of Vesakh/Hanamatsuri.

Jean-Louis Cardinal Tauran 
President

Archbishop Pier Luigi Celata
Secretary

The original may be accessed here, on the Vatican website

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!