Showing posts with label society. Show all posts
Showing posts with label society. Show all posts

Tuesday, 19 August 2014

How many black boys have to die? (Berkeley)

CC Liu, Crystal Quintero (eds.), Wisdom Quarterly; Assistant Director Stephen Menendian, Haas Institute for a Fair and Inclusive Society (berkeley.edu, August. 14, 2014)
UC Berkeley campus tower overlooking San Francisco and Bay Bridge (berkeleyside.com)
 
How Many Black Boys Have to Die? Berkeley Faculty weigh in
Stephen Menendian
Menendian
Although the “facts” are still coming out [and the police cover up is well underway], we can add Michael Brown of Ferguson, Missouri to the list of young black men and boys killed by overzealous police or armed civilians:
 
Trayvon Martin, Eric Garner, Sean Bell, Amadou Diallo, Oscar Grant, Jordan Davis, and so many more, including young women like Renisha McBride.
 
The ultimate tragedy is that each of these deaths seems to have done little to prevent the next [senseless police killing]. As I wrote two years ago, each death reopens a conversation on race framed to ask all of the wrong questions.
 
I predicted that “until we start asking the right questions, I fear there will be more Trayvon Martins.”
 
This list reminds us that these deaths are not isolated incidents, but part of a larger pattern -- a picture we can only make out if we step back for a broader view. A series of similar incidents occurred across the nation in the late 1960s, triggering the “urban disturbances” that were the focus of the famous “Kerner Commission” Report on Civil Disorders.”
 
The report is as startling in its description and analysis of events that parallel today as it is in the relevance of the recommendations it advanced.
 
The Commission was established for the specific purpose of investigating the causes of the late 1960s riots, and the Report is a comprehensive analysis of both the specific incidents at issue and the more general conditions that led to the combustible environment.
 

 
Policing
Consider the chapter dedicated to the issue of policing and the community, described as a “primary cause” of the “disorders” surveyed in the Report. The Report observed that “[t]he patrolman comes to see the city through a windshield and hear about it over a police radio. To him, the area increasingly comes to consist only of law breakers. To the ghetto resident, the policeman comes increasingly to be only an enforcer.”
 
The Kerner Commission Report expressed concern that many police neither reside nor grew up in these environments, widening the gulf between police and the communities they serve.
 
This remains the case today, with no more vivid an illustration that Ferguson, Missouri. Ferguson is a predominantly black community, and yet just three of the fifty-three police officers on the municipal force are African-American.
 
Consider, especially, the remarks of the 1968 authors of the Report when they assert that the incidents it documented were not “the crude acts of an earlier time,” alluding to explicitly racist police behavior, but that police misconduct -- whether described as brutality, harassment, or merely verbal abuse and discourtesy -- was a motivating factor that contributed to the civil disorders of that decade.
 
Protests in Ferguson, MO after an unarmed black teenager, Michael Brown, was shot and killed by Ferguson police. Photo credit: Southern Poverty Law Center
Line of peaceful protesters in Ferguson, MO, after an unarmed black teenager, Michael Brown, was shot to death by Ferguson police (Southern Poverty Law Center).
 
In the context of the era of stop-and-frisk (83 percent stopped were black or Hispanic), and the criminalization of poverty, it’s worth considering the applicability Commission’s observation, nearly 50 years later, that “Negroes firmly believe that police brutality and harassment occur repeatedly in Negro neighborhoods.”
 
The explanation for what’s happening is not a secret, but it doesn’t seem to have seeped into the broader consciousness.
 
In his 2005 book Blink, Malcolm Gladwell deconstructed the shooting of the unarmed Amadou Diallo in New York City, and explained the critical causal force, implicit or unconscious bias, as measured by the implicit association test.
 
Most Americans, even those who embrace egalitarian norms, harbor unconscious negative associations with black bodies. It is on account of these pervasive and yet unconscious, culturally embedded associations that black boys are not only automatically viewed with suspicion, but as criminals, regardless of who they are. The Internet meme #iftheygunnedmedown not only illustrates the portrayal of black men and boys, but the perception as well.
 
We need to begin by addressing the pervasiveness of these unconscious biases, first by acknowledging them, and secondly by working to reduce them or ameliorate their impact. Police academies and law enforcement agencies not only need more diverse staff, but they need implicit bias training for officers. They need to measure, track and address implicit bias, enhance officer supervision and create accountability measures.
 
Only efforts like these can repair and strengthen the relationship between law enforcement and communities of color that will ultimately prevent the senseless deaths of boys like Michael Brown and more, I fear, to come. More (comments)

Friday, 13 June 2014

What is "Refuge Recovery" from addiction?

Noah Levine, M.A. (RefugeRecovery.org), Seth Auberon, CC Liu, Wisdom Quarterly
Dharma Punx center, Against the Stream Buddhist Meditation Society, for Refuge Recovery
Is it true you're giving away free books tonight?
FREE, tonight only (6-13-14)
Yes, the publisher is making them available at the BLVD Open House and Book Launch Party.

So it's already out?
Yes, there were a lot of pre-orders. It's now shipping. Anyone can pick up a copy at the Melrose Center (AgainsttheStream.org, East Hollywood on Melrose Ave. next to Los Angeles Community College).

Why would anyone want to read this book or practice it?
Noah Levine, M.A., drug recovery counselor
Refuge Recovery is a nonprofit organization. It is our vision and intention to build an extensive and comprehensive network of Refuge Recovery meetings, communities, and treatment options [that don't depend on "God" as one's higher power].

We are actively seeking donations to build treatment centers with both residential and outpatient services.

What would these donations be for?
Our goal is to raise the capital to start treatment centers with tax-deductible donations, so that all the profit that comes from providing these services can go back into the community in the form of reduced rates for residential treatment for those without insurance coverage, as well as to scholarships to meditation retreats, access to outpatient services, and building of the nonprofit's infrastructure.
Introduction to the book Refuge Recovery
The book that started it all (ATS)
Refuge Recovery is a practice, a process, a set of tools, a treatment, and a path to healing addiction and the suffering caused by addiction. The main inspiration and guiding philosophy for the Refuge Recovery program are the teachings of Siddhartha (Sid) Gautama, a teacher who taught in India 25 [26 or more actually] centuries ago. 
 
Sid was a radical psychologist and a spiritual revolutionary. Through his own efforts and practices he came to understand why human beings [and devas] cause and experience so much suffering. He referred to the root cause of suffering as “uncontrollable thirst or repetitive craving.”
  • [Actually craving is the proximate cause and is focused on because we can do something about it immediately, unlike the other causes and conditions outlined in the formula of Dependent Origination of suffering.]
Dharma Punx tee (dharmapunx.com)
This “thirst” tends to arise in relation to pleasure, but it may also arise as a craving for unpleasant experiences to go away, or as an addiction to people, places, things, or experiences. This is the same thirst of the alcoholic, the same craving as the addict, and the same attachment as the codependent.
 
Eventually, Sid came to understand and experience a way of living that ended all forms of suffering. He did this through a practice and process that includes meditation, wise actions, and compassion. 
 
After freeing himself from the suffering caused by craving [and ignorance and aversion], he spent the rest of his life teaching others how to live a life of well-being and freedom, a life free from suffering.
 
Eva's 66-Day Meditation Challenge (WQ/ATS)
Sid became known as the Buddha, and his teachings became known as Buddhism. The Refuge Recovery program has adapted the core teachings of the Buddha as a treatment of addiction.
 
Buddhism recognizes a nontheistic [one not dependent on any God] approach to spiritual practice. The Refuge Recovery program does not ask anyone to believe anything, only to trust the process and do the hard work of recovery. More

Sounds good. Very modern. Thanks, Noah. See you at the party.

Thursday, 8 May 2014

Buddhism for drug, alcohol recovery (BLVD)

"I'm not an alcoholic. I'm a DRUNK. Alcoholics go to meetings."

New Refuge Recovery book
BLVD Treatment Centers now offers a "Refuge Recovery" Treatment Program at its outpatient centers in Los Angeles, California.

It was designed by Buddhist author Noah Levine (Dharma Punx Against the Stream Buddhist Meditation Center), son of Stephen Levine and student of renowned Theravada teacher Jack Kornfield.
 
BLVD will be offering an insurance-reimbursed program in San Francisco and New York next, dedicated to mindfulness and the "Refuge Recovery" path.

Ongoing meetings are open to anyone interested in Recovery and Buddhism. Now termed "Refuge Recovery" (an unfortunate name based on the common mistranslation of sarana, which means guidance, as "refuge"), this approach to recovery from pharmaceuticals, illegal drugs, and alcohol is a community (sangha) of people using Buddhist practices like
to heal the pain and suffering that addiction has caused in our lives and the lives of our loved ones.
 
Noah Levine, punk, author, Buddhist teacher
The path of practice Against the Stream follows is termed by Noah Levine the "Four Truths of Refuge Recovery."
 
It is a Buddhist-oriented path to recovery from addictions. It has proven successful with addicts (to legal and illegal substances) and alcoholics who have committed to the Buddhist path of meditation, generosity, kindness (metta), and renunciation (inner letting go).

This is an approach to recovery that understands: “All beings have the power and potential to free themselves from suffering.” Practitioners feel confident in the power of the Buddha’s teachings -- if applied in daily life -- to relieve suffering and disappointment of all kinds, including the suffering of addiction.

Meetings are appropriate for anyone in or interested in recovery. No meditation experience is necessary. By voluntary donation only. No preregistration. Just drop in.

Thursday, 3 April 2014

Our "brain" on mushrooms

Pat Macpherson, Xochitl, CC Liu, Wisdom QuarterlyLos Angeles Mycological Society
Giant puffball "brain" mushroom found in Angeles Nat'l Forest, March 30, 2014 (WQ)
 
Some mushrooms are entheogenic magic
Recently, we went hiking in the rugged mountains behind Los Angeles, in the chaparral of the Angeles National Forest behind one of the largest cities in the world.

Plant wisdom
And our Indian guide made a startling find: a giant puffball mushroom that could only be described as a "brain." It is white, with two hemispheres, cortical ridges, a brainstem fixed deep in the clay and sand soil, and an apparent gunshot exit wound out of which, had Mr. Lincoln been sporting this thinking-cap, all his memories would have oozed.
Puffball skulls, UK (Nathan Lee)
The first question we had was, "Is it poisonous?" We followed that closely with, "Can we eat it?"

Like any good guide, we were taught the first rule for those who choose to snooze during survival training. As for eating wild mushrooms, "When in doubt, throw it out." This comes right out of the LAMS' playbook.


Identification
Cooking With Native Foods (Tim Martinez)
(LAMS) The fact is that there are many excellent edible wild mushrooms [and a few sacred entheogenic ones] almost anyone can learn to identify. And there are deadly poisonous species that every collector should be familiar with as well. 

Sadly, there are no simple rules to reliably tell which mushrooms are poisonous or edible. The only way to safely forage for wild mushrooms is to be familiar with the characteristics of the species one sets out to collect. Learn these characteristics by collecting with experts who can teach them those characteristics.

Haul of desert mushrooms reaching 8.5" and brain puffball (Xochitl/Wisdom Quarterly)
 
LAMS hosts several mushroom forays every season where beginners can start. Why use an expert; why not just go by trial-and-error? There is a more famous saying among mushroomers (mycologists, those who study mushrooms), and it runs: 

"There are daring wild mushroom eaters.
And there are old wild mushroom eaters.
But there are no daring-old wild mushroom eaters."

Venice Beach Marijuana
LA awash in pot as shops file to renew
These delicate fruits of the soil can be deadly. The Buddha was possibly lead out by death caps (Amanita phalloides) fed to him by a blacksmith mistaking them for a supple pigs' feast like truffles.

Beginners ought never rely solely on identifications based on a field guide -- particularly those that provide only pictures and brief descriptions
 
Find some mushrooms in need of identification? See the L.A. Mycological Society contact page. Also check the recommended reading page for Websites, books, and journals to learn to identify mushrooms in the wild.
Los Angeles February Rain
LA rain: showers, hail, thunder, wind, road closures Wed. (Maya Sugarman/KPCC)

Saturday, 23 November 2013

Buddhism and Social Action

Amber Larson, Ashley Wells, Wisdom Quarterly; Ken Jones, "Buddhism and Social Action: An Exploration" (Paul Ingram, editor, Buddhist Society's journal The Middle Way (Vol. 54, No. 2)
WARNING: Graphic self-immolation! A harmful and condemnable act of suicide conflating Hindu and Mahayana Buddhist concepts praising martyrdom in the name of "protest" -- bringing attention to U.S. War on Vietnam abuses by a Zen Buddhist monk. This harmful idea currently modern Tibetan monastic extremists.

1.1 Buddhism and the new global society
Protester (Time/Ted Soqui/Shepard Fairey)
It is the manifest suffering (dukkha, disappointment, lack of fulfillment, unsatisfactoriness, misery) and folly (moha, delusion, wrong view, avijja ignorance) in the world that invokes humane and compassionate social action in its many different forms.

For Buddhists this situation raises fundamental and controversial questions. And here, also, Buddhism has implications of some significance for Christians, humanists, and other non-Buddhists. By "social action" we mean the many different kinds of action intended to benefit humankind.
 
These range from simple individual acts of charity, teaching, and training, organized kinds of service, "right livelihood" (nonharmful survival) in and outside the helping professions, and through various kinds of community development as well as to political activity in working for a better society.

(Nati) Burmese Theravada monks lead Saffron Revolution against dictator
 
Occupy L.A. activist (WQ)
Buddhism is a pragmatic teaching that starts from certain fundamental propositions about how we experience the world and how we act in it. It teaches that it is possible to transcend this sorrow-laden world of our experience and is concerned first and last with ways of achieving that transcendence.

What finally leads to such transcendence is what we call wisdom (paññā or prajna). The enormous literature of Buddhism is not a literature of revelation and authority. Instead, it uses ethics and meditation, philosophy and science, art and poetry to point a way to this wisdom.
 
Similarly, Buddhist writing on social action, unlike secular writings, makes finite proposals which must ultimately refer to this wisdom, but which also are arguable in terms of our common experience.
 
In the East, Buddhism developed different "schools" or "traditions," serving the experiences of different cultures, ranging from Theravada Sri Lanka through Vajrayana Tibet and Mongolia to Zen Japan. Buddhism may thus appear variously as sublime humanism, magical mysticism, poetic paradox, and much else.

"Anonymous" NSA/CIA spy
These modes of expression, however, all converge upon the fundamental teaching, the "perennial Buddhism." Drawing upon the different Asian traditions to present the teachings in an attempt to relate them to our modern industrial Western society.
 
From the evidence of the Buddha's discourses, or sutras in the "Long Discourses" (Digha Nikaya), it is clear that early Buddhists were very much concerned with the creation of social conditions favorable to the individual cultivation of Buddhist values. 

An outstanding example of this, in later times, is the remarkable "welfare state" created by the Buddhist emperor, Asoka (B.C.E. 274-236). Ven. Walpola Rahula stated the situation -- perhaps at its strongest -- when he wrote:

"Buddhism arose in India as a spiritual force against social injustices, against degrading. superstitious rites, ceremonies, and sacrifices; it denounced the tyranny of the caste system and advocated the equality of all [people]; it emancipated woman and gave her complete spiritual freedom."
- Ven. Rahula (1978)

Lula, Freedom's daughter (occupyla.org)
Buddhist scriptures indicate the general direction of Buddhist social thinking, and to that extent they are suggestive for our own times. Nevertheless it would be pedantic, and in some cases absurd, to apply directly to modern industrial society social prescriptions detailed to meet the needs of social order which flourished 2[6] centuries ago.
 
The Buddhist householder of the "Advice to Householders Discourse" (Sigalovada Sutta, DN 31) experienced a different way of life from that of a computer consultant in Tokyo or an unemployed black youth in Liverpool [England].

And the conditions which might favor their cultivation of the Middle Way must be secured by correspondingly different -- and more complex -- social, economic, and political strategies.
 
It is therefore essential to attempt to distinguish between perennial Buddhism on the one hand and, on the other hand, the specific social prescriptions attributed to the historical Buddha which related the basic, perennial teaching to the specific conditions of his day.

(Blazing Wisdom) Buddhism: Philosophy, Religion, or Science of Mind

We believe that it is unscholarly to transfer the scriptural social teaching uncritically and with careful qualification to modern societies, or to proclaim that the Buddha was a democrat and an internationalist. The modern terms "democracy" and "internationalism" did not exist in the sense in which we understand them in the emergent feudal society in which the Buddha lived.

Buddhism is ill-served in the long run by such special pleading. On the other hand, it is arguable that there are democratic and internationalist implications in the basic Buddhist teachings.
 
Wat Maha Leap, Cambodia (BokehCambodia/flickr)
In the past 200 years society in the West has undergone a more fundamental transformation than at any period since Neolithic times, whether in terms of technology or the world of ideas. And now in the East, while this complex revolution is undercutting traditional Buddhism, it is also stimulating Asian Buddhism; in the West it is creating problems and perceptions to which Buddhism seems particularly relevant.
 
Throughout its history Buddhism has been successfully reinterpreted in accordance with different cultures, while at the same time preserving its inner truths. In this way has Buddhism spread and survived.
 
The historic task of Buddhists, both East and West, in the 21st century is to interpret perennial Buddhism in terms of the needs of industrial humans in the social conditions of their time and to demonstrate its acute and urgent relevance to the ills of society.

(PS) Zucotti Park: Buddhist monk visits Occupy Wall St. protests
 
To this great and difficult enterprise Buddhists will bring their traditional boldness and humility. For certainly this is no time for clinging to dogma and defensiveness. More

Friday, 25 October 2013

"Peace" in Buddhist Perspective

Abbot Dr. Karunananda (BodhiMission.com), Ashley Wells, Wisdom Quarterly (UPDATED)
Women's International Perspective (thewip.net)
 
DEFINITION 
Peace: harmony, security, freedom from conflict, happy relationships, serenity, inner tranquility, stability, silence, stillness.

THREE KINDS
1. Security means justice and the end of outer-conflict or “world peace.”
2. Responsibility means harmonious relations with others or “mutual peace.”
3. Nirvana
is ultimate serenity, joyful tranquility, or “inner-peace.”
WORLD PEACE NOW
There are three root reasons for war between countries: 1. greed, 2. hatred/fear (aversion), 3. delusion.
 
Jack Kornfield at Burmese American Democratic Assn. of San Francisco 2008 PeaceWalk
 
What is the solution, the way to peace? How can we gain mutual security, healthy inter-dependence, and honest diplomatic relations? We must aim for justice in the form of win-win solutions so that both sides are ameliorated and can feel well treated.
 
The Story of Prince Vitatubha: A half-slave/half-royal Shakyan prince was married off to a neighboring country. When he discovered his mixed birth and the disdain of his relatives, the Shakyans, he was humiliated and vowed revenge on the entire clan. He would avenge having been treated like an inferior even after he rose to the rank of head of state in the neighboring country.
 
The Buddha advised the Vajjian confederacy about social practices that would lead to societal peace and invincibility, Seven Societal Practices:
  1. Meet frequently in concord.
  2. Maintain rules, not violating old rules with new rules.
  3. Act in accord.
  4. Listen to elders.
  5. Respect women.
  6. Honor ancient practices.
  7. Support truth seekers.
Buddhist Peace Fellowship (BPF) Buddhist Peace Delegation march

MUTUAL RESPONSIBILITY
Reason for conflict between friends and family is unclear social duties (dharma).
Solution or way to peace is the Path of an Excellent Householder:
  1. Eradicate the Four Vices in Conduct (murder, theft, sexual misconduct, perjury).
  2. Overcome Four Unskillful Motivations (desire, anger, delusion, fear).
  3. Avoid the Six Channels for Dissipating Wealth (intoxication, loitering, unseemly entertainment, gambling, unfit companionship, idleness).
  4. Make money as harmlessly as a bee gathering nectar from a flower then Divide Earnings in Four (enjoying one portion, reinvesting two portions back into the business, and saving the fourth for times of need).
  5. Practice the Four Bases of Popularity and leadership (hospitality, sweet speech, generosity, impartiality to all).
  6. Perform the duties (dharma) incumbent on ourselves and our Six Reciprocal Relationships (mother and father, teachers and mentors, spouse and children, friends and associates, servants and employees, wandering ascetics and Brahmin priests).
PERSONAL PEACE
Bhikkhu Bodhi (The Way to the End of Suffering)
(Buddhist Peace Fellowship)
Follow the Noble Eightfold Path to various heavens in space and other pleasant dimension or to final liberation from all rebirth and suffering (nirvana):
1. Harmonious View: We are all inter-dependent.
2. Peaceful Intention: renunciation (letting go), friendliness/metta, harmlessness/karuna
3. Peaceful Speech: kind, honest, uniting, calming, encouraging, useful (rather than idle chatter).
4. Just Action: protect life, protect property, protect others from injury.
5. Harmonious Livelihood: avoid trade in weapons, prostitutes, slaves, animals for slaughter, flesh (meat) butchering, poisons, intoxicants (AN 5:177).
6. Peaceful Effort -- prevent unwholesome states; abandon them; arouse wholesome states; maintain and perfect them
7. Peaceful Mindfulness: wakefulness and clear comprehension (sati-sampajañña) of the environment.
8. Harmonious Concentration: calm, cool, collected states of inner-stability (four meditative absorptions known as the material jhanas).