My Grandfather’s Legacy
By Rosario P. Blardony
Giving the Buddhist Way
By Caitlin Bryant
The Story of Vessantara
By Kim Collins
The Act of Dana
By Nicole Filipe
Buddhism and Enlightenment
By Anna Marie Kolodziej
Thich Naht Hanh
By Megan Thomas
My Grandfather’s Legacy
By Rosario P. Blardony
The Philippines has a long tradition of giving and volunteering. The bayanihan spirit, a community acting together to help its members, best captures the essence of Filipino generosity. Pakikipagkapwa (a shared sense of humanity), pagtutulungan (mutual self-help), and kawanggawa (charity) are cultural traits that tend to underlie Filipino philanthropy. The Church is another significant driving force in reinforcing neighborliness and charitable giving.
Traditionally, philanthropic work in the country has been practiced within the family and kinship groups, and not through institutions. If ever there was an individual contribution to organizations, it was wither to church-related organizations or social welfare agencies. http://www.asiapacificphilanthropy.org/node/21
With just his shirt on his back, my great-grandfather took a slow boat from China and landed in the Philippines in 1884. With his hard work and sharp business acumen, he established a successful distillery company and became a top liquor distributor in the country. In time he became one of the most prominent Filipino-Chinese or Tsinoy businessmen and philanthropists, a patron of many educational institutions and taught his children the value of education. His eldest son, Angel, my grandfather, educated in America, worked with his father as his right-hand man.
After his death in 1950, the Carlos Palanca Memorial Awards for Literature was established to commemorate his name. It is considered the “Pulitzer Prize” of the Philippines. Winners receive monetary prizes and recognition. Today, this award continues to enlighten the literary spirit of Filipino writers.
In 1998, the heirs of Angel C. Palanca established the FEU Angel C. Palanca Peace Education Program (FEU ACP3) to honour his birth centenary. Angel is the eldest son of Carlos. He spent his lifetime as an administrator of academic activities. He believed that everyone is entitled to an education. The program promotes and sustains a culture of Peace. Every year an essay writing contest (sometimes a photo or painting contest) invites students of the Far Eastern University to realize their literary and artistic skills. Winners receive monetary prizes and the recognition of their excellence in promoting peace in the community using various mediums. Other activities include forums, lectures, community outreach, educational scholarships and a peace camp.
As a child, I witnessed the generosity of my family (both with time and money) with people we were not related to. In the Philippines, there is the opportunity to perform both individualistic and private philanthropic acts to strengthen family units and at the same time serve a community of strangers. These activities have a strong likeness to non-Western traditions; like the First Nations concept of giving and ensuring that the gift must continue and be passed on. As long as these institutions continue to give to the community, future generations will honour them, and there will be a remembrance of heritage. There is also a similarity to the African concept of having productive descendants honour your name and memory after death (without necessarily having to take in strangers).
Giving the Buddhist Way
By Caitlin Bryant
Different cultures inclusive of Western, European, Asian and Indian have various definitions and traditions of giving. Giving occurs globally and the proceeding sections will focus on Buddhism giving brief attention to its central philosophy, but more importantly Buddhism in practice which will highlight Buddhism’s contrast from Western traditions.
Buddhism is a religion, a philosophy and a way of life. Buddhism dates back nearly twenty-five hundred years, originating in the areas of Nepal and India (Generosity website). Generosity is a core principle to the foundation of the Buddhist ideology. In addition to generosity, the Buddhist journey focuses on enlightenment which is most often achieved through giving. The term ‘dana’ refers to the practice of giving or the ‘distribution of gifts’ 1 where as the term ‘caga’ strongly relates to the notion of karma as it refers how one feels the need to give 2
Prima facia, the roots of Buddhism appear complex, as there are various levels and degrees of giving within the Buddhist school. The proceeding examples will aid in demonstrating how the principles of Buddhism are put into practise. A current example of Buddhism in practice is the Kanruna Trust organization. The international development organization focuses on social issues inclusive of prejudice and discrimination by employing a ‘rights-based approached’. Addressing the right to education, the Kanruna Trust organization provides economic funds ‘to our project partner to employ a teacher, rent a building and run a kindergarten for the community' 3.
The previous examples demonstrate both the dana and caga concepts. The distribution of gifts would be the school and the caga is clearly the Buddhists acting on their need to give because they recognize a deficiency in the community’s education system. Another notable example is that of Buddhist Emperor Asoka. Prior to becoming Buddhist, Emperor Asoka led the Battle of Kalinga win which thousands of people died 4. The brutality of the battle had such impacts on Asoka, he became Buddhist going as far as constructing school for fellow Buddhist followers. Evidently, Buddhist tradition highly values act of giving that will continue to benefit others but also are done without expectation of monetary recognition or tax receipts. Not only do these acts of giving help the current people but will continue to help generations.
Philanthropy has been, and continues to be a common act in Western tradition. America and First-Nations people in Canada are exceptional examples of traditions that focus on philanthropy. Western traditions of philanthropy are rooted in weekly monetary collections at Catholic Church services which differs from Buddhism as it does not necessarily centre upon money donations or contributions. Although both Buddhist and Western traditions hold education and physical well-being in high regard as causes for donations, reasons for giving based on different principles. Western philanthropy also largely focuses on charities and charitable organizations however, Buddhist giving largely focuses on giving for enlightenment and good karma.
To say that one approach to giving is more important than other, Buddhism or Western, implies one approach is more correct or successful. Evidently, Western tradition is different from Buddhist tradition but both practise with the intent to better the lives of others. Ultimately it does not matter the approach an individual employs when giving, it is the act of giving that is most important.
Works Cited
Adarsha, Dharmachari. Buddhism and Rights: The Example of The Karuna Trust. Western Buddhist Review. http://www.westernbuddhistreview.com/vol5/buddhism-and-rights.html
Kramer, Jacqueline. Generosity in Giving. Learning to Give. http://learningtogive.com/faithgroups/voices/generosity_in_buddhism.asp
Unknown Author. History of the Ashoka. Articles Base. http://www.articlesbase.com/culture-articles/history-of-the-ashoka-477475.html
The Story of Vessantara
By Kim Collins
Buddhists traditions of south East Asia revere the story of Vessantara. In Buddhism there are ten (or six depending on the tradition) main virtues. The first virtue is the paramita (or perfection) of dana (generosity) (Ratnasinghe, 1). The paramita of dana is extolled in the tale of Vessantara.
Vessantara, the incarnation before Siddhartha, was born into a royal family. His birth caused the gods to take note of his generous character, as his first words were “Mother, what gift can I make?"(The Vessantara Jakata, 1). Throughout his childhood and into his reign as Prince, Vessantara was generous with all he had. A neighbouring king was jealous of his virtue and sent a brahim to request that Vessantara give him his white elephant. This elephant was considered to be the reason for the areas prosperity as it had magical rain making abilities (Swearer, 11). Once the community learned Vessantara had given away the elephant, he was banished along with his wife and two children. The tale maintains that while living in banishment, a poor brahim came and asked Vessantara for his children to use as servants. Without hesitation, Vessantara gave his away children. The god Indra then arrived in disguise and asked Vessantara to give him his wife. Vessantara agreed, thus proving his perfection of dana, as he was willing to give away both his children and his wife. At the end of the tale, Vessantara is reunited with his wife and children and returns to rule as a Prince (Swearer, 11-12).
This tale exemplfies the extremes to which dana can be prefected. In terms of understanding modern Buddhist philantrophic tendancies this story is important in that it relates several keys elements. Firstly, the importance of the Jakata (tales) of Vessantara demonstrates the value placed on giving. In modern Myanmar the Jakata are publicly recited and it is considered an honour for a family to sponsor the three day event (Pannyawamsa, 1). Secondly, dana is the first paramita listed thus showing the importance of generosity in Buddhist traditions (Ratnasinghe, 1). Thirdly, it is widely held that Vessantara was the incarnation before Siddhartha (The Vessantara Jakata, 1). This indicates the importance of dana in terms of creating karma. Karma means that “whatever we do, with our body, speech or mind will have a corresponding result. Each action, even the smallest, is pregnant with consequences.” (Rinpoche, 92). It is clear from the Jakata of Vessantara that the karma created by Vessantara’s devotion to dana aided in his rebirth as Siddhartha the Buddha.
It is clearly evident from the Jakata of Vessantara that the practice of philanthropy in the Buddhist traditions of South East Asia is of extreme importance. Philanthropy is not only beneficial for those in need but also for the giver, as the karmic result of the perfection of dana increases the likelihood of release from the cycle of rebirth and death.
Works Cited
Pannyawamsa, Sengpan. “Recital Of The Tham Vessantara-jAtaka: A Social-cultural Phenomenon In Kengtung, Eastern Shan State, Myanmar”. Contempory Buddhism; May2009, Vol. 10 Issue 1, p125-139, 15p. Retrieved from http://web.ebscohost.com.ezproxy.lib.ryerson.ca/
Ratnasinghe, Aryadasa. 'Dana Paramita' - Perfection of generosity. Buddhist Era 2547 Il First Quarter -Sunday, November 30,2003. Retrieved from http://www.lakehouse.lk/budusarana/2003/11/30/Budu17.pdf
Rinpoche, Sogyal. The Tibetan Book of Living and Dying. New York: HarperCollins, 1994.
Swearer, Donald K.The Buddhist world of Southeast AsiaAlbany: State University of New York, 1995.
The Vessantara Jakata. Retrieved from http://www.buddha-images.com/vessantara-jataka.asp
The Act of Dana
By Nicole Filipe
In present time the act of giving and philanthropy manifest themselves in ways of annual holidays, large charitable organizations and like in recent unfortunate events, devastations such as the earthquake in Haiti. Additionally, most philanthropic gestures in Western culture generally aspire to have public recognition. This paper will look at a culture, which unlike Western customs, views generosity as a way of life and an act of spiritual enlightenment. This paper will examine the culture of generosity that is fostered within the Buddhist culture, and analyze the motives and purpose behind its philosophy of giving.
Generosity is known as Dana in the Buddhist culture; Peter Joseph an author for Alliance Magazine asserts “Buddhism acknowledges that we exist in a vast network of life, continuously the recipients of the generosity of others” (Joseph, 2000). Recognizing this fact the Buddhist culture teaches that generosity should be the motivation behind every act and every thought towards all beings; truly ubiquitous in nature. In addition, Buddhism holds a strong grounding in the sense of sangah, meaning community. Sangah and Dana often occur simultaneously; where teachings advocate for communities to work together to build schools, maintain monasteries, provide guidance and spiritual teachings, and taking care of each other in relation to basic human needs.
As previously stated the act of generosity is ubiquitous in nature and this is seen through the understanding and practice of Karma. In short, Karma is the understanding that if you are kind in thought, feeling and action, than kindness will be returned to you. A specific act of dana and karma is the unified system of teachings in this culture. Enlightened ones will offer guidance and spiritual teachings to their sangah, where in return the sangah will offer food and themselves to their spiritual teachers and to the monastery in which they live in; cleaning, cooking and providing whatever other support is needed. This is a concrete example of an instance of giving in the Buddhist culture; this tradition differs from most Western traditions as it is an act that is routed from a genuine belief and value system to help and take care of others, while at no time yearning for recognition.
Alike are the gifts to the sangah and monks, are instances of monastery gifts; which are common in the Buddhist culture. Some examples of these gifts can be donations towards the erection of a temple, donations towards a hospital or library; offerings which are quite similar to those in Western tradition. What is dissimilar with these offerings is the motivation and understanding behind the act of giving. To further, an understanding that the act of giving will ultimately bring an individual closer to true happiness, and better quality of life and afterlife and closer to Buddha.
It is evident that in both Western and Eastern cultures there are acts of philanthropy that are being practiced. It is important to bring together and understand humanitarian practices from all around the world to, perpetuate the humble teachings of charity and generosity. The Buddhist culture of giving provides a traditional context of charity, which is perpetuated onto the values of modern society, and thereby influencing contemporary philanthropy.
Works Cited
Bodhi, B. (1990). Selected Essays. The practice of giving (page 23-42). Retrieved from http://www.angelfire.com/on2/buddhism/Dana.txt Bhisku, K. (2007).
Gift of the heart: Giving in buddhism. Retrieved from https://www.urbandharma.com
Duncan, S. Fundraising management: Introduction to fundraising. Retrieved from Lecture Notes Online Web site: https://de.ryerson.ca/de_courses/index.aspx?course=CINT916&startdate= Joseph, P. (2000, 12,1).
Traditions of giving in buddhism. Alliance Magazine. Retrieved from http://www.alliancemagazine.org/en/content/traditions-giving-buddhism
Buddhism and Enlightenment
By Anna Marie Kolodziej
Philanthropy has been a prominent act throughout history, more specifically in the different cultures of the world. In the society today there are different religions and cultures which include traditions of giving; one in particular is called Buddhism. In the Buddhist tradition it is believed that humans are all interconnected in life and that we are continuously receiving generosity from others. So, this leads to the traditional Buddhist view that by developing love and kindness towards one another, this will promote generosity to all human beings (Joseph, 2000).
In order to understand the concept of giving in the Buddhist tradition it first must be described. Buddhism is supported primarily through “Dana”, known as generosity, which is also the universal virtue in Buddhist tradition. Dana is practiced in Buddhism by monks in order to demonstrate instruction and guidance for the community. In order to be generous and open-hearted, Buddhism explains that one must attempt to progress spiritually. This would be done by attempting to achieve the goal of Buddhism which is Enlightenment. Enlightenment is a human state that a person may achieve through being sympathetic towards others and one way of practicing sympathy in the Buddhist tradition is through the act of giving. This act of giving gifts can include anything from simplistic material objects, like shelter or food, to ones that are more valuable, like fearlessness (Joseph, 2000).This demonstrates that giving is important in the Buddhist cultural context because it helps individuals that are struggling within the community to receive gifts of significant need.
Buddhism recognizes that there are different motivations behind giving; they can be more or less self-oriented. This means that a person may want to give selflessly or they may want to gain something in return for their giving acts. It is important in the Buddhist tradition to focus on the mental and emotional state in order to determine what your true motivation is. Once a person is able to examine their motivation they are able to continuously purify themselves until the motivation behind the act is truly selfless. Specifically, this tradition asks its people to not become consumed by external or materialist things. Buddhism focuses on giving away attachment to everything, so you are therefore giving yourself (Joseph, 2000). This again is important in the Buddhist tradition because it helps people focus more on spirituality rather than being consumed within themselves. Some major examples of how the Buddhist community participated in humanitarian acts were through its communities by establishing hospitals, schools and other public institutions.
One of the major Buddhist teachings are reflected on Karma which explains that a person’s choice is due to a complexity of cause-effect processes. Also, a person’s choices can change their destiny and this can lead to changes in the conditions of the world (Joseph, 2000). This demonstrates that through the act of generosity one can create a continuous line of events and may influence the lives of many people for the better. Buddhism demonstrates a culture of giving as a current practice in the Eastern Traditions of the world, therefore by learning more about its tradition it will benefit philanthropy worldwide.
Works Cited
Joseph, P. (2000, December). Traditions of giving in Buddhism. Alliance magazine. Retrieved from http://www.alliancemagazine.org/en/content/traditions-giving-buddhism.
Thich Naht Hanh
By Megan Thomas
Charity in Canada is largely rooted in Catholic and Protestant ideology. Up until the beginning of the early 20th Century services for the poor and destitute were primarily organized and run by the Catholic Church and influenced by the policies of the British government (Lessa, 2009. Slide 2). These programs were (and continue to be) based on the concept of ‘deservedness’ and ‘less eligibility’ (Lessa, 2009. Slide 4). Meeting basic needs and encouraging the service user - through deprivation and horrible living conditions - to find employment can be identified as some of the primary concerns of early charities in Canada and continue to be prevalent concepts within the social service delivery today. For some it is difficult to imagine a system of charity and giving different from this, for others, like Thich Naht Hanh, it is a reality.
Thich Naht Hanh was born in Vietnam in 1926 and helped to found the ‘engaged Buddhism’ movement during the Vietnam War in the 1960's (Hahn, 2008). In the simplest terms, engaged Buddhism entails a focus on the present and full participation in community, as well as a compassionate regard for the well-being of others (Hahn, 2008). Engaged Buddhists believe that suffering is caused not by individual fault or inadequacies, but the proliferation around the world of the idea that the individual is a separate and permanent entity and thus needs to acquire more, whether it be material wealth, human rights, or emotional satisfaction. Thich Naht Hanh posits that through the realization that the individual life lived in this way is insignificant, one naturally turns their attention outward (Noy, 2008). Using these principles Naht Hanh founded the School of Youth and Social Service in the 1960's which rebuilt bombed out villages in Vietnam, organized schools and medical centres, and resettled displaced families (Hahn, 2008). While in exile in France, Naht Hanh founded Plum Village, a community for meditation and betterment of life, where he works to lessen the suffering of people throughout the Global South affected by war, poverty, and political oppression (Hanh, 2008).
Instead of blaming the individual for ‘the situation they have gotten themselves into’ - like the North American tradition of charity tends to do - Thich Naht Hanh professes a solution where we look inward to recognize our own insignificance as individuals. He believes that only when this concept is realized are we able to turn outward and recognize the importance of community and give ourselves to it freely.Works Cited
Noy, D. (2008). The Sociological context of thich naht hanh's teaching. Human Architecture, 6(3), Retrieved from http://www.okcir.com/Aricles%20VI%203/DarrenNoy-FM.pdf
Hanh, T. N. (2008). Please call me by my true names. Human Architecture, 6(3), Retrieved from http://www.okcir.com/Articles%20VI%203/TNHCallMEByMyTrueNames-FM.pdf
Lessa, I. (2009). ‘Canadian legacies, context and early experiments.’ SWP 302: Social Work Policy.