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Tibetan Buddhist leaders face “Me Too” rage

Dr. Andrea Galli

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A series of reports of sexual and physical abuse against high-ranking Tibetan lamas and teachers are shaking Tibetan Buddhist communities around the world.  What began as a trickle of complaints is slowly growing into a constant stream of very public accusations. The fury risks destroying the long-standing image of Tibetan Buddhism as a religion rooted in morality and benevolence, with the alleged actions by some of its most famous exponents seeming to be driven more by lust, greed, and corruption.

An increasing number of alleged victims have begun to come forward, raising questions about how such abuses, apparently widespread in Tibetan Buddhist communities around the world, can remain under the radar of public consciousness for so long. The developments have a striking resemblance to the case of the powerful Hollywood movie magnate Harvey Weinstein, accused after decades of being a serial sexual predator. The claims against Weinstein eventually triggered the “Me Too” movement and a flurry of similar charges against other prominent figures in the industry.

Earlier this month, the Dalai Lama, the spiritual leader of Tibetan Buddhism, met a delegation of alleged victims who claimed to have been abused by previous or current Buddhist teachers. The delegation presented to the Dalai Lama the testimonies of twelve victims of these abuses. According to the Spanish news agency Efe, reported the BBC, one of the delegations claimed that at first, the Dalai Lama seemed reluctant to listen to their stories, but that after 10 minutes of conversation became “more receptive”.

The controversy threatens to plunge Tibetan Buddhism into the same kind of controversy that has involved the Catholic Church for decades. During this time, Catholic leaders have vigorously sought to minimize any suggestion that sexual abuse in its ranks was prevalent, characterizing a series of scandals that have shattered over the years as isolated incidents and stating that these were internal issues that should be addressed outside the public spotlight.

It was only since the election of Pope Francis as its head that the Catholic Church has sought to deal more transparently with the murky side of its past. In August the Pope met with several victims who had been abused by the clergy during a visit to Ireland and roundly condemned decades-long efforts from within the Church’s ranks to cover up such abuse.

A fallen star

A number of accusations have been leveled against Sogyal Lakar Rinpoche, founder of Rigpa, an international network with some 100 different centers across 40 countries. Sogyal was forced into retirement in 2017 in the wake of mounting sexual and physical abuse claims. He no longer heads Rigpa.

Sogyal, whose book “The Tibetan Book of Living and Dying” sold millions of copies and made him an international celebrity, long enjoyed the support and endorsement of the Dalai Lama, in return helping to fill the coffers of the Central Tibetan Administration (CTA), the Dalai Lama’s government in exile. That was despite the allegations of abuse against him, which go back more than two decades. They included a widely reported case in 1994 when an American student brought a multi-million dollar lawsuit against him alleging sexual and physical abuse, which he had perpetrated under the guise of curing her “bad karma”. Few details reached the public, however, as the case was settled out of court for an undisclosed sum.

In spite of this, the Dalai Lama continued to give his tacit endorsement to Sogyal, visiting communities under his care and appearing with him publicly on a number of occasions. For example, the two were pictured together alongside the then French first lady Carla Bruni Sarkozy at the inauguration of the Lerab Ling teaching center in southern France in 2008, reputedly the largest Tibetan Buddhist temple in the west.

Powerless to intervene?

The Dalai Lama’s objection that given his predominantly spiritual role, he is unable to interfere in the day-to-day running of Tibetan Buddhist communities, rings hollow. When it comes to more arcane doctrine, he has had no qualms about condemning worship of the Dorje Shugden deity, a practice he has condemned as a “danger to the cause of Tibet” and he considers heretic and antagonist to his power. The Dalai Lama asked Shugden acolytes to refrain from attending his teachings, effectively ostracising them from Buddhist society, with the backing of the CTA which went as far as issuing directives against them. In 2014, the CTA legislated to criminalize the worship of this deity and produced a list of people who have voiced their disagreement with the Dalai Lama’s religious prohibitions. Both the Dalai Lama and the CTA’s official websites carry the same Dalai Lama pronouncements on Shugden. On the Dalai Lama’s site, they are regarded as religious decrees and on the CTA’s site, law.

What has stopped the Dalai Lama raising similar objections against leaders accused of sexual depravity and misconduct? For the CTA, it cannot argue, like the Dalai Lama does, that its role is purely spiritual. It would certainly have had the political authority within the Buddhist community worldwide to denounce sexual abuse wherever it was proven, to aid and encourage investigations of abuse and to withdraw moral and practical support from errant spiritual and political leaders. Instead, the CTA has abjectly failed to take responsibility for those who wield power within its ranks or their actions.

More widespread than thought

Sogyal’s abuse is not an isolated case. In fact, similar incidents have also been reported in other Tibetan Buddhist communities worldwide. Project Sunshine, an initiative that has worked to expose sexual violence in Buddhist communities, raised further allegations of sexual assault by Sakyong Mipham Rinpoche, the leader of Shambala International, as well as some other leaders of the community in August this year. Headquartered in Halifax, Canada, Shambala has some 165 centers worldwide. Former Shambala disciple Christine Chandler has denounced certain spiritual leaders as “Buddhist enablers of sexual abuse”. Shambala International and a lawyer for Sakyong Mipham have denied the Project Sunshine allegations.

Another widely cited case of abuse emerged in 2011 when Lama Choedak Rinpoche, the leader of the Tibetan Buddhist Society of Canberra, was forced by members of his community to make a public apology after admitting to multiple sexual relationships he had with his female students.

Elsewhere, the Dalai Lama’s personal emissary Lama Tenzin Dhonden, who was dismissed last November amid corruption allegations, also allegedly breached his monastic vow when embarking on a widely publicized affair with Seagram heiress Sara Bronfman. Yet he was not disrobed at the time but was only dismissed last November when a series of corruption allegations – including complaints that he demanded cash for securing access to the Dalai Lama – made him too hot for the spiritual leader to keep on. Like Sogyal, Dhonden’s transgressions were over a period of time.

One reason why such behavior went unchecked for so long is that abusive spiritual leaders were often able to put the onus on their victims, making them believe they deserved the punishment or even needed to be subjected to abuse in order to gain further enlightenment.

As former Rigpa students wrote to Sogyal Lakar in an open letter: “If your striking and punching us and others, and having sex with your students and married women, and funding your sybaritic lifestyle with students’ donations is actually the ethical and compassionate behavior of a Buddhist teacher, please explain to us how it is” (quoted in Behind The Thanks, a book by Tibetan Buddhism scholar Mary Finnegan).

Such behavior is a far cry from what Rigpa founder’s own advice to teachers in his famous book, The Tibetan Book of Living and Dying.  In it, Sogyal wrote that “…true teachers are kind, compassionate, and tireless in their desire to share whatever wisdom they have acquired from their masters, never abuse or manipulate their students under any circumstances, never under any circumstances abandon them, serve not their own ends but the greatness of the teachings, and always remain humble.”

Easier said than done, as the saying goes, especially if there is no censure or sanction for acting otherwise. Today’s students of Tibetan Buddhism may hope their future leaders are able to live by such precepts, as well as just articulating them… but they could be forgiven for being just a tiny bit skeptical, especially when it is clear that the Dalai Lama has thus far shirked the role of a martinet of these precepts.

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After secularism, what?

Georgia N. Gleoudi

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In the beginning of December 2016, Angela Merkel called for a burka ban during the conservative Christian Democratic Union (CDU) party’s congress. Specifically, she said “The full veil must be banned, wherever legally possible. Showing your face is part of our way of life,” and “Our laws take precedence over honor codes, tribal customs and sharia.”

It is really interesting to demonstrate a case where the cross as a European value has the dominant position: the Lautsi case. Lautsi case proved us that religion still travels hand by hand with politics and that political coalitions are still very powerful when cultural memory has to be protected. An Italian national, Ms Soile Lautsi accused Italian Republic for the compulsory display of crucifixes in Italian public schools. According to ECHR’s decision there was no violation of any right derived from the Convention. As Marco Ventura has pointed out: “The Grand Chamber has designed a Europe in which every country is free to decide which place to give to religion and to favor Christianity, or rather the dominant churches. For this reason, Italy has been supported by the more confessional of European countries, Russia and Greece, Bulgaria and Cyprus, which the European Court has repeatedly condemned for the oppression of minority religions.” The coalition of Vatican State — Italian governments with other Eastern States formed a new ecumenical movement against radical secularism which according to the religious leaders, ECHR tried to promote during its first decision on Lautsi case. His Holiness Patriarch Kirill in a letter to Italian Prime Minister Silvio Berlusconi expressed the following opinion: “Christian religious symbols present in the public space in Europe are part of the common European identity without which neither the past nor the present or the future of this continent are thinkable”.

However, does this new ecumenism of Christianity or ultra — secularism lead to Islamophobia? Religious pluralism a new social fact with which European states have yet to come to terms, and, country by country, they are plunging into national debates about religion and public policy. Indeed, Europe has made many efforts to cultivate the interreligious dialogue and to bridge (at least, a theoretical) gap between the relations between Christianity and Islam. The Vatican’s effort to reach Islam culminated in a March 2001 visit to Damascus where John Paul spoke about the neighborly relations over the centuries between Christianity and Islam and delivered a message of interfaith peace. On 16th April, Pope Francis with the Ecumenical Patriarch visited the island of Lesvos in show of support to refugees. Leaving for Vatican, the Pope was accompanied by some families of Syrian refugees as a symbolical gesture towards Europe and its strict policies for asylum seeking and the closing of borders. An anti — Muslim sentiment is increasing by placing the blame on Islam’s antiliberal tenets and Muslims presumed obedience to those doctrines. Muslims feel that they are second class citizens and victims of discriminatory attitudes and that their religion becomes more important than their education, personal and professional skills, qualifications and virtues in the eyes of the Western community. Are they really free and first class citizens when their religious leaders cannot be educated in Western and national institutions such as Christian clergy? Is this a true religious expression? Many imams are educated in Muslim countries and most probably they have traveled abroad before their religious mission to Europe. This may cause a lot of problems as the majority of those imams does not speak the national language and brings in his suitcase attitudes and traditions totally incompatible with Western values. In many cases, these imams come to carry fundamentalist and extremist messages which may find very welcome ears from disappointed, conservative or marginalized individuals. Beginning in September 2004, New Home Office rules for “overseas ministers of religion” came into effect in Britain. The rules require “imams and priests..to show knowledge of, and engagement, with British civic life, including an understanding of other faiths.”

Inside Muslim communities various attitudes towards the position of sharia have been formed. Many scholars, especially Muslim scholars have tried to strike a balance between the implementation of sharia in private affairs and of National Laws in their public life and activities. Furthermore, a movement within Islam, called “Moderate Islam” sees the today context as an opportunity for an Islamic revival movement that focuses on jihad-the individual’s believers efforts to master scriptural reading and reinterpretation and aims to redefine all core Islamic concepts, in particular the balance between religious law and individual spiritualism. As Tariq Ramadan, a representative of Moderate Islam writes in his article “Europe’s Muslims find a place for themselves” in “Le Monde Diplomatique”: Five basic principles were arrived at, and these now provide the basis of a virtual consensus among both Islamic experts and the Muslim communities of Europe : 1) a Muslim, whether resident or citizen, should see himself as involved in a contract, both moral and social, with the country in which he lives, and should respect that country’s laws, 2) European legislation (which is secular in nature) allows Muslims to practice the basics of their religion, 3) the old concept of the dar al harb — which does not derive from the Koran, and is not part of the prophetic tradition — is seen as outdated; other concepts have been suggested as ways of reading the Muslim presence in Europe in more positive terms, 4) Muslims should see themselves as citizens in the full sense of the term, and should participate (while at the same time seeking respect for their own values) in the social, organizational, economic and political life of the countries in which they live, 5) in European legislation as a whole, there is nothing to prevent Muslims, or any other citizens, from making choices that accord with their religion.

Our secular societies found themselves in front of a big challenge: the revival of religion and the un-secularization of the world. The most crucial problem is the balance that both individuals and societies have to create in order to avoid a situation of “survival of the fittest”. The priority is a society where human rights will not be crucified in the name of religion and where individual spirituality will not be beheaded in the name of National Law or in the name of media.

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Recognition of Macedonian schism by Constantinople – Threat Remains

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After the publication in Macedonian news agency Sloboden Pecat, many believers of Serbian Orthodox Church gave a sigh of relief supposing that the common sense prevailed and Ecumenical Patriarch Bartholomew discarded his intention to grant autocephaly to the schismatic Macedonian Orthodox Church (MOC). But it appeared that such hopes were premature.

The article in Sloboden Pecat reads that Patriarch of Constantinople had sent a letter to MOC that admitted Serbian Orthodox Church’s (SOC) jurisdiction over Macedonian archdioceses and thus he had no rights to satisfy Skopje’s request for autocephaly. Ironically Greek mass media used this as an pretext to accuse Fanar of bribery.

A few days ago Ecumenical Patriarchate issued a refutation on its official cite, claiming that they didn’t sent a letter to the MOC and haven’t even heard of the Serbian gold.

While Serbians keep praying, Constantinople continues secret negotiations with the MOC. According to some sources this is why Metropolitan Amphilochios of Adrianople carries out frequent trips to Macedonia. At the same time statements of Fanar’s clergymen and Patriarch Bartholomew demonstrate phyletic intentions with a purpose of establishing the superiority of “Greek” church over all others as “the first without equals”. So the threat of the recognition of Macedonian schism by Constantinople is still relevant.

But the Fanar’s primary aim now is to force SOC into recognizing the autocephaly of Ukrainian Orthodox Church (UOC) – such a precedent will path the way for Macedonian tomos of autocephaly in the future.

Obviously our Church shouldn’t trust fake publications of the mass media. On the other hand there’s no point in passive expecting of “His All-Holiness” Bartholomew to declare his will. Considering that the community temporarily believed in a possibility of a “fair verdict” from the Fanar, Serbian Patriarchate’s position must be based not only on historical truth and church canons but on public opinion as well. In this regard the separatists’ worst nightmares of Constantinople going back to the canonical path can come true.

Constantinople has the right to revoke the tomos of autocephaly of any Slavic church at any time. Recently Archbishop Job of Telmessos. In the same interview he said that the name “Serbian Orthodox Church” is uncanonical and is a sign of ethnophyletism. If it’s not a declaration of war, then it’s at least a direct threat to Serbian Patriarchate. History shows that accusations of ethnophyletism sound when Greeks need to infringe the rights of Slavic Churches or deprive them of independency.

The Ukrainian example proves that Constantinople easily revokes the historical signatures of its patriarchs and no matter how much gold they were paid and how long ago the papers were signed – 100 or 300 years ago. Will Constantinople be allowed to go on rejecting its own decisions unilaterally and broaden its borders in the future? It mostly depends on the position of Local churches including ours. If we don’t react now then Serbian Church will face the fate of Moscow which is losing its territories land by land.

Patriarch Irinej needs Constantinople to officially recognize that the tomos of 1922 still has legal power despite the changing historical circumstances and that the extension of SOC jurisdiction over Macedonian archdioceses is no discussion point. We need a document that will be undoubtedly canonical and impossible to cancel at a moment’s notice. At least personal signatures of patriarch Bartholomew are still more trustworthy than fake mass media publications.

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The Jews of Chalkida

Georgia N. Gleoudi

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“When we returned, we had no bed to sleep, no pots to cook, nor clothes to dress. We went to our house and it was confiscated by others. We rented a room in our house and the whole family lived there.”

At Kotsou Street

Mair Maissis is in the Synagogue of Halkida, eager to guide anyone who passes itsdoor and wants to learn more about the Jewish community and the Jewish cemetery of Chalkida. Willing and full of energy, he would start explaining me the architecture of the — the Romaniote type — Synagogue.

“The two columns of our Synagogue prove its antiquity. A large number of scholars regard the Synagogue of Chalkis as the oldest of Europe and many believe that the first presence of Jews in Evia dates back to 586 BC. Around the Synagogue was the Jewish ghetto, the Jewish quarter where most Jews lived until the end of the Ottoman domination.

“On Good Friday in 1854, a great fire broke out which destroyed the biggest part of the Synagogue. Of course it was an arson. Nearly all community archives, books, heirlooms and manuscripts were destroyed. Only three Torah scrolls of the 13th & 14th century have survived until today. The Synagogue was rebuilt in 1855 with the donation of the Dutchess of Plakentia. Luckily today, we do not have any anti-semitic incidents here in our city. We are completely asssimilated.”

The families

“We came from Italy. We were doing business with cornflakes and in italian mais means corn. So we were named after the profession. We left when the persecutions of Ferdinand and Isabella began. We crossed the city of Patras, then Mystras and finally Chalkis. At that time, we were traveling in enormous groups. They did not leave each other back. “

With the annexation of Thessaly to the newly established Greek state, several Jews in Chalkida moved to Volos. There, they found a new dynamic community. The mother of Mr Mair came from this community.

“My mother was Sephardi and she was speaking Ladino. Of course, at our house in Chalkida we only spoke Greek, neither Ladino nor Hebrew.”

He was born in 1935 a few years before the great disaster. His father Solomon was a merchant like most of the Jews at that time.

“Then the Community consisted of about 300 people. All merchants, spinners, craftsmen, etc. The weekly market in Kriezotu street was 90% Jewish. “

When the war broke out, he had only been able to go to school for a few weeks. The Jewish community had its own Jewish school where students were taught all the lessons and additionally the Hebrew language and Jewish religion.

“We were only able to learn about two or three songs and to dig out some scribbles. Nothing else we’ve got. “

The Partisans and the Orthodox Church

“We were almost all saved. With the help of the partisans and of the local Bishop Gregory. Without them we would have followed the others. The Bishop saved Jews whohad been prisoned and hide the Sacraments of the Synagogue in a place of the Central Church.

The partisans mobilized the Jewish families to leave Chalkida and go to the mountains. They were hidden in villages such as Steni and Gides.

“We left before the invasion of Germans. We had already been aware for the incidents in Thessaloniki and Athens, and there was no possibility to follow the same fate. The partisans told us to pick up things and by horses, we went up to the mountains. We were hidden in Steni like many other Jews, although this was extremely dangerous. There we stayed in Christian homes. But we knew these Christians. They have been our customers for so many years, we have had personal contact with them. “

Even the Italian Commander urged them to leave as soon as possible. On March 24, 1944, the Germans announced that all the Jews would gather in the synagogue to give them flour to make the enzymes for their Easter. They opened the door and they only saw Rabbi.

“They believed we would follow Rabbi and stay there. But we had chosen to be mobilized and save ourselves. “

22 Jews were lost from the Chalkida community. But how did they get lost?

“Mainly by German traitors”, Lili Kosti answered to me.

“So they captured my father and his sister. My father stayed in Chalkida to look after his parents who could not move. A Nazi partner betrayed him and caught him immediately. His sister descended from the mountain to take him out and so caught her. We could not leave our families.”

Who were the traitors, I wondered? I asked her to describe me the profile without telling me the name.

“Everything is now publicly available. I can tell you the name if you want. But do not imagine that their traitors and associates were reputable individuals, with family and educated. They were just criminals.”

Jews entered the guerrilla I asked them?

“Of course, havent’t you heard about Sarika?” And I had never heard her.

“17, 5 year old girl. Sarah or else Sarica Geoshoua. At first she entered the guerrilla and helped with chores. She slowly became a leading figure and propagated in the villages to get everyone into the guerrilla. She focused on girls and after a while she got teamed and had her own team of 12 young girl partisans. “

After the end of the Occupation and with the civil war, Sarica was led to the prosecutor. He told the prosecutor, “I am not with either communists or the right side. I went up there to fight the Germans. “The prosecutor released her with the condition of leaving Greece for ever. She left for Israel and never returned to Greece.

After the Occupation

“When we returned we had no bed to sleep, no pots to cook, nor clothes to dress. We went to our house and they were already others. We rented a room in our house to stay the whole family, “says M. Maisis.

America was first helped by the first time. Huge balls with clothes, beds, kitchen utensils, books for children.

“Many left for Athens, others for Thessaloniki because they thought they would find opportunities there. Others fled for Israel. As early as 1944, 160 people of ours had left for Israel. We then had a Chalkidiki lawyer, Sotiris Papastratis. He organized the mission for Israel. Free spirit, democrat. Later, he was honored with the Yad Vashem Prize for the Law of Nations. “

His family had nothing when he turned from the mountain to Chalkida.

“We went with my father to Athens to get some goods and start over again. As soon as he entered the shop and saw him the merchant shouted: Solomon lives! Download and give whatever he wants. “He knew his money was for sure. We had such a relationship of trust between us.”

The community saw a significant reduction in the number of its members. The day-to-day operation of the Jewish school ceases, and the rabbi was stopped in the early sixties.

The current community

“Today we are about 50–60 people. All older in age and we have only 2–3 children. Of course we keep all traditions and customs. We do it as we did before. “

When does the synagogue come to life?

“Every Friday we normally do our Shabbat service. We gather about 20–25 people. For the needs of the function we have a hazzan, that is, a cantor.

But in the great feasts, Ross Ashana, Pesach and Kippur, we bring a rabbi. “

Entering the Synagogue, my eye fell on a shelf with his books. He writes about the history of the Jewish community and the Synagogue and in a few days he will present his second book entitled “The History of the Jewish Community of Halkida since 580 BC. until 2001 The Cemetery. “

“ Do tourists and people visit the place in order to learn more about the Jewish community?” I asked.

“In recent years we have a lot of people to visit us. This month, you are the fourth who comes to learn information. Not just tourists. Many local Halkidians are coming too. “

We are preparing to lock down the Synagogue and go tothe exit where we would say goodbye.

“This year, on the anniversary of the Holocaust on January 27, I went to talk to 7 schools. Halls were filled with 350–400 children and neither one stood up. They first heard about all this. Teachers are now mobilized. If nothing is done through education and school, nothing can be done. “

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