Category Archives: News item

BGR Provides Emergency Relief to Countries Facing Famine and Floods

by BGR Staff

At the recent annual projects meeting on May 7th, the BGR board voted to provide $20,000 for emergency relief in four countries currently affected by near-famine conditions: South Sudan, Somalia, Nigeria, and Yemen. This donation has been divided evenly between two organizations working in the affected countries: the World Food Program and Oxfam America. This is in addition to the $10,000 donation sent this past March to the World Food Programme for assistance to the four countries.

For separate reports on conditions in those countries, see the website of the World Food Programme. According to their report, 20 million people in these countries are suffering from extreme food shortages. The lives of many hang in the balance, yet WFP has at present received only 25% of the monetary assistance they require to tackle the crisis.

Flooding in Sri Lanka (Photo: Groundswell)

This past week BGR also provided $10,000 in emergency aid to Sri Lanka, which has been ravaged by virulent floods that have swept across the country, inundating towns and villages, displacing half a million people, and claiming over 200 lives. The contribution was divided between two organizations working in Sri Lanka: Sarvodaya, the largest grass-roots village renewal movement in the country, and a smaller humanitarian organization, Karuna Trust.

Although BGR is not an emergency relief organization but focuses on intentional projects that address chronic hunger and malnutrition, on occasion we find it necessary to respond to heartrending emergencies in ways that are feasible within the limits of our budget.

It’s Time to Reawaken the Spirit of Occupy for the Starving Millions

Adam Parsons

04 May 2017

Photo credit: timeslive.co.za

How is it possible that so many people still die from severe malnutrition and lack of access to basic resources in the 21st century? The time has come, the author argues, for a huge resurgence of the spirit that animated the Occupy protests from 2011, but now focused on the worsening reality of mass starvation in the midst of plenty.


The world is now facing an unprecedented emergency of hunger and famine, with a record number of people requiring life-saving food and medical assistance in 2017. Since the start of this year, the largest humanitarian crisis since the end of the second world war has continued to unfold, while the international community has failed to take urgent commensurate action. The extent of human suffering is overwhelming: more than 20 million people are on the brink of starvation, including 1.4 million children – a conservative estimate that is rising by the day. Famine has already been declared in parts of South Sudan, and could soon follow in Somalia, north-east Nigeria and Yemen.

In February, the UN launched its biggest ever appeal for humanitarian funding, calling for $4.4 billion by July to avert looming famines in these four conflict-ridden regions. Yet not even $1 billion has been raised so far, leaving little hope that these vital minimum funds will be raised on time. Last week the UN also sought to raise $2.1 billion for the funding shortfall in Yemen alone – described as the single largest hunger crisis in the world, where two thirds of the population are food insecure. But even this appeal remains barely half funded, which will almost certainly leave millions of neglected Yemeni’s facing the prospect of dying from starvation or disease.

How is it possible that so many people still die from severe malnutrition and lack of access to basic resources, in a 21st century world that is wealthier and more technologically advanced than ever before? It was only six years ago that East Africa suffered a devastating drought and food crisis, with over a quarter of a million people dying from famine in Somalia (including 133,000 children), and millions more left with a legacy of chronic poverty, hardship and loss of livelihoods.

In the wake of this appalling human catastrophe, the Charter to End Extreme Hunger was drafted by NGOs from across the world, calling on governments and aid agencies to prevent hunger on such a scale ever happening again. But the underlying principle of the Charter to take early and large-scale preventative action has essentially remained unheeded. Early warning signs for the latest crisis were visible months ago, yet the international community again failed to respond in time to avert an entirely predictable and avoidable famine. So much for the “Grand Bargain” struck at the World Humanitarian Summit last year, which agreed a package of reforms to the complex international emergency system under the empty slogan: ‘One Humanity, Shared Responsibility’.

This fact should be emphasised, as we always have the power to avert and end famines, which are largely man-made and preventable if sufficient resources are redistributed to all people in need. To be sure, the challenge is now historic with increasing “mega-crises” becoming the norm, mostly caused by conflict and civil war rather than natural disasters. Far from stepping up to meet urgent funding appeals, however, donor governments have not even met half of requirements in recent years, leaving many crises and nations pitted against each other for resources. Meanwhile, wealthy nations are recycling old aid pledges as new money, and the purported annual increase in overseas aid is failing to reach the least developed countries. The Trump administration has pledged no new funding to the emergency famine relief appeals this year, instead announcing plans to dramatically cut foreign aid expenditures and voluntary contributions to UN programmes like the World Food Programme (WFP).

The tragic consequences on the ground are inevitable, as demonstrated in Somaliland where the WFP is providing emergency food aid for a few thousand people at a time, when the need is upwards of 300,000. In South Sudan, nearly one out of every two people are in urgent need of food assistance, yet only $423 million has been received out of a requested $1.6bn. Across North-East Nigeria, where 5.1 million people are food insecure out of a population of 5.8 million in the three affected states, the response plan still remains only 20% funded.

Of course, aid alone is not the solution to extreme poverty and hunger. In the long term, the answers for avoiding hunger crises lie within developing countries themselves, including supporting local food production, enhancing community resilience, and guaranteeing social services and protection for the poorest – all measures that rely on effective national governance. Beyond the need for material resources and financial assistance, there is also a need for long-term approaches towards conflict prevention and peace-building, placing the politics of famine at the heart of any international efforts. A huge part of the battle is not only raising vital funds, but also devising the correct response strategy and securing necessary access in complex, fragmented war zones.

At the same time, addressing the root causes of today’s escalating food crises depends on a turnaround in the foreign policy agendas of competing nations, which are either directly or indirectly responsible for many of the wars across the Middle East and Africa that have led to a record high of global forced displacement. The deadly conflict that is ripping apart Yemen continues to be facilitated by the UK and US governments, who are propping up the Saudi-led bombing campaigns through extensive political and military support, including billions of dollars’ worth of weapons sales that dwarf the amounts pledged in aid.

This is clearly the opposite of policies that can make countries like Britain and America “great” again. The world cries out for a new strategy of peace and generosity to replace the self-destructive policies of “national security through domination”, which urgently calls for a modern global Marshall Plan for investment in education, health, water, sanitation, agriculture and infrastructure across the world’s most impoverished regions. Fully-funded aid shipments in place of arms shipments; an end to drone attacks and military “special operations” within countries like Yemen; the spearheading of much needed diplomacy in all war-torn regions; massive transfers of essential resources from North to South – such is the only way to show true political leadership in the face of entrenched global divisions and escalating human suffering.

As STWR has long advocated, an intergovernmental emergency programme to end life-threatening poverty is the very first step towards achieving a more equal and sustainable world. It must be remembered that the four countries grouped together by the UN as a food security emergency are, in fact, only the worst instances of a wider crisis of hunger and impoverishment. Millions of other marginalised citizens are also suffering from soaring food insecurity worldwide, not only across Africa but also Afghanistan, Iraq, Syria, Haiti, the Oceania, and so many other regions. According to the UN’s official statistics, there are more hungry people in the world than the combined populations of North America and the European Union. Every day, around 46,000 people needlessly die as a consequence of life-threatening deprivation, the vast majority in low-income countries.

The reversal of government priorities that is needed to ameliorate this immense crisis may never be achieved, unless world public opinion focuses on the worsening reality of poverty in the midst of plenty. Never before has it been so important for an enormous outpouring of public support in favour of sharing the world’s resources, thus to guarantee the long-agreed socioeconomic rights of every citizen, no matter where they live. Against a backdrop of rising nationalist sentiment, anti-immigrant rhetoric and huge funding gaps for humanitarian causes, it is up to ordinary people of goodwill to stand in solidarity with the world’s suffering poor majority.

The time has come for a huge resurgence of the spirit that animated Occupy protests from 2011, but now concentrated on one simple and unifying cause: for the rapid implementation of Article 25 of the Universal Declaration of Human Rights. Nowhere in the world are these long-agreed rights guaranteed for everyone – concerning adequate food, housing, healthcare, social services and social security for all. But there can be no greater example of the lack of these basic entitlements for a dignified life, than the fact of millions of people dying from hunger across vast neglected and conflict-ridden regions. Hence the need for endless global protests to begin with a united call for wealthy countries to redistribute all necessary resources to those at risk of starving to death, above and beyond the UN’s modest appeals for humanitarian funding.

The situation today is potentially even more catastrophic than in the 1980s, when Bob Geldof and Live Aid were at the forefront of a public funding campaign for victims of the Ethiopian famine – eventually resulting in the loss of almost one million lives. To stop a repeat of this tragedy occurring on a potentially even greater scale, it will require much more than one-off public donations to national charity appeals. It will also require countless people on the streets worldwide in constant, peaceful demonstrations that call on governments to massively scale up their efforts through the UN and its relevant agencies. Is it not possible to organise a huge show of public empathy and outrage with the plight of more than 100 million people facing acute malnutrition worldwide? For only a grassroots response of this exceptional nature may be enough to awaken the world’s conscience – calling for food and medicines, not bombs; standing for economic sharing as the only way to justice. Surely there can be no greater cause and priority at this critical hour.


Adam Parsons is the editor at Share The World’s Resources (STWR).

This essay was originally published by Share The World’s Resources under a Creative Commons Attribution-Non-Commercial-No Derivative Works 2.0 UK: England & Wales License.

Buddhists Roll On Together to the People’s Climate March

The scene at the U.S. Capitol building. People’s Climate March, 2017. Photo by Caroline Contillo.

Stepping off the Buddhist retreat bus in D.C. on Saturday, two things were apparent: the 2017 People’s Climate March was going to be huge, and it was going to be hot. The record-breaking 92-degree heat seemed to enhance the energy of the staggering crowds that had convened to march from the foot of the Capitol Building to surround the White House.

I’d chosen to march with the Buddhist contingent as part of the Faith Bloc, situated between the Science bloc and Fossil Fuel resistance groups that gathered to surge down Pennsylvania Avenue. It was Trump’s 100th day in office, and over 200 Buddhists from around the world had shown up to make their voices heard with another 200,000+ people. The common message was clear: we know the climate is changing, and we want to address this.

The 2014 People’s Climate March in New York had been a groundbreaking moment for inter-sangha cooperation. While it wasn’t out of the ordinary to see politically engaged teachers like Bhikkhu Bodhi and Roshi Pat Enkyo O’Hara at a demonstration, coordinated action was relatively new. Representatives of various sanghas and concerned practitioners stepped up. Bob Kolodny, who practices at New York Insight and coordinates the New York chapter of the Buddhist Climate Action Network (BCAN) would use many of the connections he’d developed at that time to contribute to Bhikkhu Bodhi and Regina Valdez’ vision of a whole new form of engagement for the 2017 version of the march. “We’re seeing people galvanize across the country to face a number of issues. I don’t think the Buddhist community is that different. People are concerned and want to respond,” Kolodny told me. He also credits Bhikkhu Bodhi and David Loy for helping people realize that taking action is consistent with Buddhist principles. “More and more people have been inspired to take action. It certainly seems like a threshold has been crossed,” he said.   What the Triple Gem retreat offered was a space to be in solidarity with other Buddhists from various traditions and take our practices out of the meditation center and into the world.

I found out about the “Triple Gem Rolling Retreat” through a BCAN email. There would be four buses, each led by a renowned Buddhist teacher who would offer teachings and give a sense of ceremony to our trip from New York. I felt motivated to attend the march because I believe it’s important to get out from behind my laptop and be in the presence of others who want to address the huge social and environmental issues of this era. I also try to treat each demonstration, each rally, and by extension each moment of my life as an opportunity to bear witness. The Zen Peacemakers’ three tenets are something I try to live by, where we empty our minds of preconceived notions, bear witness to suffering, and then transform that suffering through compassionate action.

What the Triple Gem retreat offered was a space to do all this in solidarity with other Buddhists from various traditions, so we could share our different interpretations of each principle, and help build a case for taking our practices out of the meditation center and into the world.

Members of Buddhist Global Relief at the Washington, D.C. People’s Climate March, 2017. Photo by Caroline Contillo.

The bus caravan to DC was organized by Regina Valdez, outreach coordinator for Bhikkhu Bodhi’s organization, Buddhist Global Relief. A practicing Buddhist of eight years, Valdez had become concerned with what she perceived as a need for Buddhists to engage their practice with social and environmental issues. The idea for a rolling retreat, with Buddhist teachers and monastics giving a sense of ceremony to a trip to the Climate March, stemmed from her group Compassion NYC, which she founded to implement the Buddhist Global Relief missions of economic and climate justice on a local level.

“I thought it would be wishful thinking, to have this rolling retreat to Washington, but it’s been a trip! A day and night mission,” she told me over the phone before the retreat, which she had been working on since January.

I gravitated to Buddhist practice to grapple with the despair I felt after learning about climate change. I had studied climate science, the history of its discovery, and its presentation in science journalism as an undergrad at Hunter College. I was left feeling that I’d need not just a meditation practice but an ethical framework to confront my fear about the future. Buddhism offered very practical and elegant tools for this endeavor. Through an understanding of my own suffering, I could connect to others and work to let go of my tendency to project stories of worry into the future. After changing my relationship to myself, I could relate to the world in a way that was less driven by the momentum of anxiety and even work to help alleviate the suffering caused by social and environmental justice.

Carrying the BGR Banner at the People’s Climate March

I gravitated to Buddhist practice to grapple with the despair I felt after learning about climate change. I had studied climate science, the history of its discovery, and its presentation in science journalism as an undergrad at Hunter College. I was left feeling that I’d need not just a meditation practice but an ethical framework to confront my fear about the future. Buddhism offered very practical and elegant tools for this endeavor. Through an understanding of my own suffering, I could connect to others and work to let go of my tendency to project stories of worry into the future. After changing my relationship to myself, I could relate to the world in a way that was less driven by the momentum of anxiety and even work to help alleviate the suffering caused by social and environmental justice.

Climate change is on one hand framed as a problem we can overcome by finding the right solutions and by showing up at protests. On the other hand, the climate is the very thing we live within, and touches every aspect of our lives. It is an intricate network of feedback loops and interconnection. It points to the fact that no issue is actually isolated. In Buddhist practice we call this interdependence. In social theory, the term intersectionality has gained popularity, pointing to the way that no social issue or aspect of identity exists in isolation. What I’m sensing is that we are becoming more able to think in terms of systems, and understanding climate change can be a catalyst for that.

Reverend angel Kyodo williams, the second black woman to be ordained as a teacher in her lineage, led a retreat bus for people of color and accomplices, a word that references more active participation than the conventional idea of being an ally in the struggle for justice. This explicitly intersectional approach to the march and to Buddhist practice took the principle of interdependence and asked us to make it concrete by acknowledging that people of color and indigenous people are disproportionately impacted by climate change and environmental racism. The changing climate touches all of us — but some people are more vulnerable to the harm it causes.

The morning of the march we lined up at 6am along 34th Street in Manhattan, checking in with a well-organized team of head teachers, bus captains, and other volunteers. I was assigned to Roshi Enkyo O’Hara’s bus. Buddhist Global Relief provided us with breakfast bags and instructions for what to do once on the ground in DC. After a DVD introduction to the Rolling Retreat featuring Bhikkhu Bodhi’s impassioned plea for compassionate action, Enkyo spoke to the politically engaged nature of her tradition, Soto Zen. Teachings continued throughout the four-hour bus ride, including commentary from Reverend T.K. Nakagaki of the Buddhist Council of New York, Michele LaPorte of the Shambhala and Vajrayana Buddhist traditions, and Reverend Doyeon Park of Won Buddhism New York. It was a unique opportunity to hear a number of Buddhist perspectives on the necessity of engaging Buddhist practices to confront what Bhikkhu Bodhi explained as a challenge and crisis that faces the entire global community.

We had the opportunity to share with each other about our own practices and a little about the things that motivated us to participate in the march. Some common themes included a desire to ensure a hospitable climate for future generations and a commitment to being with others who have similar values. As my bus neighbor Marilyn Ivy, an anthropology professor at Columbia University, said, “being around other people makes confronting these challenges seem more doable.”

Many different Buddhist traditions were represented on my bus alone, including Pure Land, Chan, Won, Shambhala, Nyingma, and we were joined by a member of the Baha’i faith. Some wanted to be actively engaged in democracy, and there were monastics on the bus who said that as people of conscience, they wanted to make sure Trump knew that his actions were being witnessed. The common thread was feeling the need to respond to the climate emergency from a place of compassion.

Venerable Bhikkhu Bodhi, with fellow marchers, protecting himself from the hot sun at the Washington, D.C. People’s Climate March, 2017. Photo by Caroline Contillo.

Heading towards the starting point from the bus parking lot, the sheer volume of the march was striking. The streets and the sidewalks around the National Mall were packed shoulder to shoulder before we began marching. The density of the crowd made it difficult to stay together as a consolidated group so, once the march started, I moved through the crowd, attempting to talk to different factions within the Buddhist contingent. Aside from the participants who’d come from New York, I was told there were over 200 other Buddhists who had come from as far as Japan and Taiwan for the march.

I had the opportunity to ask Bhikkhu Bodhi what he felt the Buddhist basis for participating in the climate march might be. Under the intensity of what felt like a summer sun in August, he spoke about what equanimity means. “Equanimity does not mean withdrawing from all the events taking place in the world and cultivating indifference,” he said. “True equanimity should co-exist with the wisdom of cause and effect. Through wisdom we understand the causes of suffering and out of compassion we are motivated to act in ways that will eliminate those causes at different levels.”

At 12:30, we began marching. Sometimes I’d find myself having fallen behind amongst the Quakers and Mennonites. When I’d try to catch up with the Buddhists I’d go too far and end up in the midst of the Science Bloc. This ended up being a beautiful pilgrimage in itself, a tour of different ways of relating to the crisis of climate change.

At 2 o’clock, we all sat down to perform a “collective heartbeat” by tapping on our chests. Or at least, that was the plan. Due to the size of the crowd and the swiftness of the collective action, I missed that part, but we all managed to get back in synch and let out an enormous roar. “This is a sense of solidarity we rarely experience,” a woman behind me said to her march companion.

A Thich Nhat Hanh-inspired sign at the People’s Climate March, 2017. Photo by Caroline Contillo.

The ride back to New York was more subdued, with chanting at sunset by Reverend Nakagaki, and a reading by Michele LaPorte of the Sadhana of Mahamudra. We talked to each other about action points and next steps, urged by Roshi O’Hara to consider the “bonds of spiritual friendship” forged on our pilgrimage.

In the hopes of stoking the energy of a growing Buddhist climate movement, Bob Kolodny encouraged us to act as point people for our home sanghas. If each of us volunteered to announce information about future actions related to the climate, we could take what Roshi called the good feelings cultivated on this march and integrate them with the necessity for resistance.

Debra Keehn, who practices at Zen Center for Contemplative Care in New York, mentioned the idea of bringing our Buddhist principles with us to other sorts of political action and civil society group meetings. Her feelings about the march captured what many of us felt: “very grounding, despite the heat!” As the motto for 2014’s climate march said, “to change everything, we need everyone.” If Buddhist practitioners and other meditators are willing to bring our practices to meet the crises of this era, I think we stand a chance of meeting this moment of extreme change with a unique set of tools and a grounded perspective.

This article originally appeared on the website Lion’s Roar here. It is posted here with permission of the publisher.

The author, Caroline Contillo,  completed the Dharma Immersion Program at the Interdependence Project in 2011. She has been interested in using the lenses of mindfulness, improv comedy, direct action, and science fiction to see how we might co-create a just and joyous world. She teaches meditation at MNDFL, a new studio in Lower Manhattan. She lives in Queens, and invites you to check out her personal site spacecrone.com or follow her on twitter, @spacecrone.

 

Changing Directions Before It’s Too Late

Ven. Bhikkhu Bodhi

 

Buddhists marching at the People’s Climate March of Sept. 21, 2014

Suppose I was a bus driver driving a busload of people along an unfamiliar route and at a certain point my GPS device showed me that I was heading toward a precipice. I would not assume that the device is mistaken or argue that the accuracy of such devices is a matter of debate. As I got close to the edge of the abyss, I would not jiggle the steering wheel, much less step on the gas pedal. Rather, I would turn away and head in a different direction.

Yet, expand this picture to a global scale, and it shows us exactly what we’re doing with our climate. The climate crisis is probably the gravest danger that humanity has ever faced, the precipice toward which we are heading, yet those in the driver’s seat are doing just what the reckless bus driver does. They’re insisting that the great majority of climate scientists are mistaken; they’re claiming there is still a debate about the causes of climate change; they’re attacking investigators who seek to hold offenders accountable; and they’re stepping on the gas pedal with policies that will push carbon emissions to perilous heights. If they continue to have their way, they’ll drive the bus of humankind over the edge to a fate we can hardly envisage.

As a Buddhist monk and scholar, I look at the climate crisis through the lens of the Buddha’s teaching, which shows that our leaders’ dismissive attitude toward the crisis stems from two deeply entrenched mental dispositions, ignorance and craving. Ignorance is the blatant, willful, and even spiteful rejection of reality, the denial of unpalatable truths that threaten our sense of our own invulnerability. Craving is the voracious grasping after ever more wealth, status, and power, a thirst that can never be satisfied. When the two reinforce each other, what we get is a stubborn refusal to see that wealth and power, no matter how exorbitant, will be worthless on a dying planet.

What makes climate change so insidious—and reinforces the tendency to denial—is the fact that it occurs incrementally, beneath the threshold of perception. The immediate effects strike virulently only on occasion and in limited areas—a drought here, wildfires there, floods in this country or a heat wave in that one. Spared the global picture of the effects in their totality, we can convince ourselves that the extreme events we hear about are merely disconnected vagaries of the weather. And thus we go on blithely living our ordinary lives, thinking we can do so forever.

Yet, while we drift along complacently, climate change hovers over us like an ominous cloud, posing both an existential threat and a moral reproach. It’s an existential threat because, when its full consequences are unleashed, everyone will be affected. Since the climate enfolds everyone everywhere, there is no spot on earth to which one can escape. Human existence itself is in the crosshairs, and if we don’t change course, we may well bring the entire project of human civilization crashing down to a pitiful end.

At the same time, climate change reminds us that, as we procrastinate and backtrack, we are staining our moral record, committing a travesty of justice at multiple levels. At home, fossil-fuel projects tend to strike poor communities—largely people of color—more severely than they hit the rich in their more secure enclaves. On a planetary scale, the disparities are even worse. Over the past few centuries, the industrialized countries—primarily the U.S. and Western Europe—have built up their economic empires by burning fossil fuels, yet it’s the people in the poorest countries—in Sub-Saharan Africa, South Asia, and the Pacific island nations—that are paying the heaviest price. And it is these people again that will face the harshest penalties in the future when whole regions turn barren, when famine and starvation leave behind millions of emaciated bodies, when social disruption erupts in political chaos and regional wars over dwindling resources.

If we’re to avoid such a fate, we must boldly reduce our carbon emissions and hasten the transition to a clean-energy economy powered by renewable sources of energy. This must be done with utmost urgency. What we need is nothing short of a full-scale climate mobilization, as complete as the war effort launched during World War II. This will require changes not only  in our practices but in our attitudes. We’ll have to proceed from the inside out, with transformations in our minds and our values. We’ll have to replace a culture of extraction and endless consumption with one that prizes reverence for the earth and gratitude for the resplendent bounties of nature. We’ll have to reject an economy that thrives on exploitation and competition and enshrine in its place one that gives priority to mutual care, collaboration, and respect for other peoples.

To deal successfully with climate change, we must draw upon wisdom and compassion, the antidotes to ignorance and selfish craving. Wisdom is the calm voice that tells us to take the blinkers off and see things as they are—in this case, to acknowledge the truth that climate change is real, that human activity is behind it, and that the chief culprit is an economic system propelled by the quest for short-term profits. Compassion is the inner force that makes us recognize that others count too, that shakes our hearts with the suffering of others and moves us to act so that billions of people around the world are spared the death and desperation that a hostile climate would inflict on them.

By a tragic twist of fate, just at this critical juncture when fresh initiatives are called for, when bold and determined action has become imperative, our country has handed the reins of power to a president whose administration is doing exactly the opposite of what is needed. We’ve installed at the command center a narcissist who thinks he can defy the laws of nature and come out ahead; we’ve let him appoint a team that denies the hard truths of science, scorns the advice of informed policy experts, and does everything it can to pump new life into the fossil fuel industries. In effect, we’ve appointed a bus driver who is driving the bus of humanity ever closer to the cliff.

On April 29th, along with hundreds of thousands of environmentally concerned Americans, I will be going to Washington to join the People’s Climate Mobilization. I will be marching not only on behalf of people here in the U.S. but for people all around the world, especially the poor and dispossessed, whose own voices will not be heard in the halls of privilege and power. I will be marching to demand an ambitious climate policy, one that meets the severity of the crisis and moves us quickly toward zero emissions. I will be marching on behalf of truth, to insist that we cannot ignore the warnings of our best scientists. I will be marching on behalf of a clean-energy economy waiting to be born, one that is respectful of natural limits and can uplift people everywhere. I will be marching on behalf of the earth, hoping to usher in a new relationship between humankind and nature.

I will be marching to show our government that America must live up to its highest ideals, that we must serve the rest of the world as a model of wise, conscientious, and compassionate leadership. In short, I will be asking our leaders to to turn the bus around and lead us all into a safe and sustainable future.

This essay was originally published on Common Dreams. A shorter version appeared on the website of the Faith Contingent of the People’s Climate March.

BGR Provides Emergency Relief to Countries Facing Food Crisis

Ven. Bhikkhu Bodhi

The UN Emergency Relief Coordinator, Stephen O’Brien, announced that the world is facing the most serious humanitarian crisis since the beginning of the United Nations. More than 20 million people in four countries—Yemen, South Sudan, Somalia, and Nigeria—are suffering from extreme food shortages, with millions at risk of starvation, a large percentage of them children. Speaking to the UN Security Council last Friday (March 10), O’Brien warned that “without collective and coordinated global efforts, people will simply starve to death” and “many more will suffer and die from disease.”

Photo: World Food Program

The gravest  crisis is in Yemen, where  17 million people are facing dangerous levels of food insecurity and will fall prey to famine without urgent humanitarian assistance. Seven million people are deemed to be in a state of emergency – one step away from famine. In South Sudan more than a million children are acutely malnourished, including 270,000 who will die if aid does not reach them in time. In Somalia close to 3 million people are struggling with severe food shortages and need immediate help to survive. Close to a million children under five in Somalia are expected to suffer from acute malnourishment this year. In northeast Nigeria, a seven-year uprising by the armed group Boko Haram has killed more than 20,000 people and driven 2.6 million from their homes. Malnutrition in this region is so severe that some adults are too weak to walk and some communities have lost all their toddlers.

These food shortages, while due partly to drought and crop failures, are largely precipitated by regional conflicts. The conflict may be internal, as in South Sudan, where fighting between rival factions prevents food supplies from reaching those in need. Conflict may also be external, as in Yemen, where Saudi Arabia has been unleashing relentless aerial bombardments against Houthi rebels, attacks that claim the lives of many civilians. According to O’Brien, in Yemen “all parties to the conflict are arbitrarily denying sustained humanitarian access and politicize aid.”

One of the biggest obstacles to relief aid is inadequate funding. UN Secretary-General António Guterres said that this year humanitarian operations in the four countries require more than $5.6 billion, with $4.4 billion needed by the end of March to avert catastrophe. However, he added, “just $90 million has actually been received so far—around two cents for every dollar needed.”

Although the U.S. has consistently been a major supporter of the UN’s humanitarian projects, reports suggest that the Trump administration intends to slash its contributions to the organization as a whole as well as to the three agencies on the front line in responding to the crisis: the UN High Commissioner for Refugees, the World Food Program, and UNICEF. These cuts, if implemented, will increase the need for nongovernmental actors and private philanthropies to come to the rescue.

While BGR is not an emergency relief organization, when crises erupt that require immediate aid, we have often responded with special donations from a fund  maintained to meet urgent demands for food aid. In response to the present crisis, this past week BGR made an emergency donation of $10,000 to the World Food Program, to be divided equally between the four affected countries–$2,500 each to Yemen, South Sudan, Somalia, and Nigeria. This, of course, is a mere drop when measured against the amount needed, but we have to respond in a way that fits our capacity, monitoring the situation with a view to future aid.

This donation brings to $58,000 the amount that BGR has so far contributed in emergency aid over the past fiscal year, which extends from July 2016 to June 2017. Previous emergency donations went to relief organizations working for flood victims in Assam, India; for people living in famine stricken areas in Eastern and Southern Africa; for relief aid in Haiti following the devastation caused by Hurricane Matthew; and to provide food aid to Syrian refugees.

Note: BGR makes emergency donations from its own special emergency fund and does not solicit contributions from the public for such purposes. Readers who wish to donate to support food relief in these four countries can do so through the website of the World Food Programme. There are separate windows for each country.

Worldviews Clash at Standing Rock

 Ven. Bhikkhu Bodhi

The standoff at Standing Rock offers a choice between two worldviews: one that can lead to a new economy of shared prosperity and one that will hasten the devastation of the planet.

 

The struggle to stop construction of the Dakota Access Pipeline marks not only a difference in economic policies but a contest between two radically different orientations to life. The struggle, which pits Native Americans and their allies against a company that constructs oil pipelines, has a profound significance that extends far beyond the plains of Standing Rock. The contest is both ethical and existential, and how it is resolved may well determine the future of human life, whether for harm or for good, on this beautiful but fragile planet. Continue reading

A Trump Presidency Need Not Be the End Times

Ven. Bhikkhu Bodhi

It was with feelings of shock and dismay that early this morning I woke up to learn that Donald Trump had been elected president of the United States. Although, as a monk, I do not endorse political candidates or align myself with political parties, I feel that as a human being inhabiting this fragile planet, I have an obligation to stand up for policies that promote economic and social justice, respect for the innate dignity of all human beings, and preservation of the earth’s delicate biosphere. By the same token, I must oppose policies detrimental to these ideals. I see politics, not merely as a naked contest for power and domination, but as a stage where great ethical contests are being waged, contests that determine the destiny—for good or for ill—of everyone in this country and on this planet.

Trump’s presidential campaign challenged each of the ethical ideals I cherish, and if he acts upon his campaign pledges, his policies may entail misery for people in the United States and all across the world. His campaign repeatedly demeaned people because of their ethnicity, religion, and national origins. He threatened to deny women their reproductive rights and access to critical healthcare. He said he would cut taxes on the rich, curtail essential social services for working families, and deport millions of undocumented immigrants. He proposed to deal with crime by imposing “law and order,” a code expression affirming the harsh American system of mass incarceration, particularly of black males. Most alarmingly, he said he would promote an energy boom in fossil fuels—just at a time when we desperately need to be launching a renewable energy revolution. If he actually acts on his words, carbon emissions will soar, climate change will spin out of control, and water and air will become terribly polluted. Huge swaths of the planet will be rendered barren, decimating ever more species and bringing disaster and death to hundreds of millions of people. Continue reading