1st General Meeting: Final Encouragement

“In the beautiful swirling galaxies found throughout space, there is an astronomical phenomenon known as a starburst, during which thousands of hundreds of thousands of massive stars are all born at once. The sudden, explosive burst in which the stars are formed makes the galaxy blaze brilliantly. This event is one of the great dramas of the universe. There are also periods in the momentous advance of kosen-rufu when great numbers of capable people suddenly burst on the scene. And this is what we are presently seeing." Daisaku Ikeda. “A Revolution in One Person Inspires Others”, SGI President Ikeda’s address at the 58th Headquarters Leaders, WT, March 31, 2006.

View a Starburst Galaxy

Let's all become starbursts! SEIN can continue to unite us all as humanistic force of Soka Educators. We can start by becoming confident that our single minded determination can turn our schools and environments around from pretty prisons to palaces of humanistic learning!

This 1st Soka Educators International Network General Meeting created many very useful ideas.

What do you think of the Forums? The Newsletters? The Blog? The Projects?
Newsletters: the newsletters might include an opportunity for a list of resources. For example, a book or podcast that people found helpful and encouraging for them and colleagues. This might require some extra work as the suggestions would have to be collected and assembled on a deadline but is this something that would be useful to people?

Response: We could think about having a kind of bulletin board and people could send in lesson plans, treasured books and other materials.

More global outreach:
One way we can become a more deeply international community is through live meetings in countries. For example, Brazilians could gather during the forum or create an email exchange to help each other clearly understand the deep discussions and to participate in them as well. So critical mass in a particular country could really help.

Response: I agree that, for example, Brazilians could gather during forum or create an email.

As we build upon this Soka system of education we need translation which is accurate and deep. Perhaps like Sensei we need in the beginning to use our best translators. As time passes software will be invented which people can speak into with instant translation capability and posting to our website. What I worry about right now is how to be the most inclusive in every way as we develop the website. How can we make it open to people who have a native language which does not use a Roman based alphabet?

Response: Perhaps we could also form a group to evaluate the possibility of the use the Esperanto. There is much free material, besides being very easy the learning. The learning difficulty would be the same to all. I already did the 12 lessons and really it is very interesting. This language is also encouraged by UNESCO. The site is http://www.kurso.com.br/.

The translation committee members would like to partner or buddy people who want to participate but have other languages. Ideally, the use of translators would be fantastic, people who can translate back into Portuguese or French or Japanese. Next best would be buddies of the same language together interpreting the site and especially in determining the exact sense of Buddhistic terminology and ideas. If people are physically close they can meet, however I believe some of us original members who try to set up this forum have developed strong communication bonds despite the distance. We have to remember that we determined to come back together in this lifetime to work together for kosen rufu, so it's remembering rather than establishing the bonds in many cases. Also important is the fact that if you have a native language other than English (or American er-hum which isn't always so easy to understand for Brits!) it is because you have made a vow long ago to establish kosen rufu among the people of your language group. It mustn't be a disadvantage and this forum must facilitate this important work. Finally in this era it seems to me that we global citizens are always translators and interpreters and this is key to our appearance at this time. Just the language is a minor aspect in a way - the interpretation of these great value-creation ideas and methods is our real work. What do you think? Can we set up a link for people to apply for translation buddy if they are non-native English speakers?

Response: That is an excellent idea and I am going be bold as Sensei says and TAKE ACTION right now and put a link on the blog site and later to be created also on the website!

Website:
Please find a way to organization of all these comments and resources. How will we find back what has been contributed in blogs, newsletters and forums in a few years time? Can we put a navigation system in place?

Response: We do hope with the creation of the website to have more flexibility in our document storage, search and dating systems. We will eventually create a document library which is searchable by subject, and date. We cannot do this yet with the blog software . The technology is evolving so should be able to better organize our resources in the future.

Disarmament Exhibition:
Disarmament has become something of an obsession with me, enabled also by the focus that Sensei has put on Toda's declaration for the past few months. My ideas for the exhibit and website are mushrooming!As with so many things, the more I delve into the issues of disarmament, the more I realize I don't know. Educating myself has become a first priority. I'm hoping that others will begin to send in to Constance articles, editorials, etc., so that these can be posted on our website in the disarmament/nuclear weapons area. It seems there's something in the news daily - for instance, the pilot of the Enola Gay died this week, and the article included background information. Back to educating myself - that's not because I think we need to accumulate endless knowledge, but because (in addition to keeping current on news, so that what we do and say in timely), I want to get to the heart of what is important to share among ourselves, our communities and our students.

I went in search of disarmament and actually was inspired to imagine what the SGI could be like, as an international group of scientists of life. (That from a discussion of the ideals of the scientific community)I'm still making my way through questions of how our world is shaped by science and technology, and how these two are woven into the impulses of politics and war. Rhodes demonstrates the amazing linkages between these things - the karmic bonds, from our perspective, between people and the times. It also reminds me of Sensei's example of the starbursts of capable people. I'm still turning over in my mind the questions during our last forum about what is essential to teach/learn as global citizens. Rhodes has a new book on disarmament and is traveling the lecture circuit to promote it. Meeting him and possibly interviewing him is on my "to do" list. Has anyone else read Rhodes?

Response: He has a challenging personal background somewhat similar to President Makiguchi. Mother committed suicide when Rhodes was an infant. Did discover this blurb about his most recent book, Arsenals of Folly, The Making of the Nuclear Arms Race. http://www.randomhouse.com/catalog/display.pperl?isbn=9780375414138

Response: can you tell us what "starbursts of capable leaders" refers to? I hadn't heard of this and it sounds wonderful. The next forum deals a lot with these issues so we should be able to forge an even deeper foundation for the disarmament exhibition.

Response: At the same time, 50 years after Toda's speech against the nuclear weapons, we are at the beginning of this real deepening fight in France as this country is one of the most important for the nuclear activity and the industry of armaments. So the fight to win the recognition of Sensei and SGI in France is at the same dimension of this deepening problem of production of war. I try to transmit these aspects to my students as I teach geography at the university and try to develop these reflections in my research. I'm very encouraged that we are trying to experiment it where we are living, each of us.

Response to this: Anne, thank you also for sharing your challenge in France. I have been concerned about this for some time, and after hearing your voice I am determined to chant more seriously to support your work. The destinies of the United States and France are definitely linked in the area of nuclear arms!

Dialogue Primer:
I have to say that I find this site and technology amazing! So glad to see everyone again. As has been said by others, it was a thrill to see many at the Culture Department conference in JuIt was by all accounts a transformational experience that is still in progress! How might I better understand those I encounter and thereby better respond to them, better enable them to understand me, too? These thoughts are at the heart of the dialogue primer we would like to write. Please consider joining this effort.

Response: Everywhere I go people are thirsting for learning to be better at dialogue. I think it should include dialogue skills, which I'd be happy to help with, but also that dialogue should be transformative. Today Bob gave a talk at a sustainable development conference here in Abuja. He mentioned the need for hope, will and trust as critical elements towards sustainability. The head of the conference came up to him later and said he was deeply moved by this, but how do you get people to trust and Bob said that of course there are mechanisms that can be used to create trust. Trust is created by dialogue between people who are trust one another. Getting to that trustworthiness is what the primer should be about. I also think we should really study Sensei's dialogues and essays about dialogue and have them on our website, dialogue tips, and some in our primer as well.

Response: I was quite moved to read about Bob's speech on sustainability, especially the aspect of creating trust. Creating trust has never been something I have been very good at doing, but believe it is a critical aspect of deep dialogue. Today as I was leaving a meeting one of the group leaders came up to me and said: "I trust you so much now, I feel as though I can tell you anything, you have changed so much." I discovered an excellent guide which describes the process of creating trust with individuals and within organizations. Maybe some of the concepts could be used when writing the dialogue primer. What does everyone think? It was written by a woman named Eileen O. Brownell. After I read this guide - I understood - yes, this is the human revolution I have been struggling to achieve so I become the person who can establish a heart to heart dialogue with another. Sensei naturally follows the examples in the guide.

Ideas for Creating Trust: by Eileen O. Brownell
1. Keep your commitments and promises.
2. Share yourself honestly with open communications.
3. Listen. People trust others whom they believe understand them.
4. Keep Confidences.
5. Be accessible.
6. Tell the truth.
7. Show respect.
8. Be fair and consistent.
9. Cooperate and look for ways to help.
10. Avoid excuses and blaming.
11. Be accountable.
12. Creating trust requires daily commitment.
Walk the Talk. Or in our words “consistency from beginning to end!”

Response to this: This guide articulates the responsibility of a leader for kosen-rufu in a way that's really engaging!

Response: I agree that dialogue is a great start to create trust, rather than debate which often strengthens tensions and rifts. And Eileen, thank you for your wonderful recommendations to build trust. I also agree that studying Sensei's dialogues is helpful. It certainly helped me in my work to promote sustainable development. In particular Sensei dialogues with Hazel Henderson (Global Citizenship)and Majid Tehranian (Islam-Buddhism) are great.

Starbursts: What are starbursts?
Response: Sensei mentions these starbursts in a speech - I think it is that stars go supernova very suddenly and the whole sky lights up. In evolution also, steps of development don't happen gradually as Darwin thought, but very quickly in one or two generations, suddenly giraffes have long necks, they never had mid-length necks! When someone deepens their faith to the point where they perceive their mission and start to 'be serious' as Sensei puts it, they progress in life and light up the world like a star burst. We are all stars chanting to find our true mission for kosen rufu. I have come to believe that this is one of the purposes of the Forum, at least for me. This reminds me that a change in one man can change the destiny of a country. The reason it is so difficult to establish a methodology for Soka Education, or even a definition, is because yui butsu yo butsu the truth can only be known between Buddha’s, it is always one to one, as we start to shine, another person is lit up and starts to burn with faith and hope also. Connected with the determination to have a centre for resources and lesson plans for us, is this idea that we can inspire young people through providing value creating experiences in their education which enables them also to burst forth in their own life like the stars.

Response: Starbursts came from a speech Sensei gave at a headquarters leaders meeting in 2006. Thanks for giving me the opportunity to track it down, since it's one of my favorites: A Revolution in One Person Inspires Others, President Ikeda’s address at the 58th Headquarters Leaders, WT, March 31, 2006, Page 1: “In the beautiful swirling galaxies found throughout space, there is an astronomical phenomenon known as a starburst, during which thousands of hundreds of thousands of massive stars are all born at once. The sudden, explosive burst in which the stars are formed makes the galaxy blaze brilliantly. This event is one of the great dramas of the universe. There are also periods in the momentous advance of kosen-rufu when great numbers of capable people suddenly burst on the scene. And this is what we are presently seeing."

Response: I found some other related thoughts when he was referring to his ongoing dialogue with the Brazilian astronomer Dr. Ronaldo Rogerio de Freitas Mourao. (Dec. 1, 2006 WT) "Dr. Mourao has expressed heartfelt agreement with Mr. Makiguchi's conviction that the purpose of education is the happiness of children. Dr. Mourao asserts that happiness is linked to overcoming obstacles and difficulties. He says we must teach children that the bigger the obstacle, the greater the happiness they will experience in surmounting it." In the same speech, Sensei later says: "Dr. Mourao's perspective on the universe is indeed profound. He explained his views in a highly accessible manner, suggesting that the stars that shine in the night sky are a cosmic melting pot in which the raw materials of life are being constantly forged. He points out that when a single star comes to the end of its life and explodes, it sends the elements for producing new stars, planets and life forms into the cosmos. The end of a star's life, he notes, produces new life, and life is the most precious treasure in the universe...He further states that the universe is constantly giving birth to life and is the eternal treasure house of life. He also asserts that in the rhythm of Nam-Myoho-Renge-Kyo he can feel the fundamental energy that creates the universe."

Response: It's great to be able to learn from all this shared wisdom. It definitely feels like a star burst. After x-mas this year I'm planning to start my PhD in New Media and Sustainable Development at Exeter University (This all follows from the Seeds of Change Exhibition Jill!) and I'm in particular interested in how New Media can contribute in exploring values for Sustainable Development as proposed by Sensei in his proposal for a decade of education for sustainable development. Well, it seems that this forum is one excellent example of how people from all over the world can find each other and explore values together. I've found that Soka Education and the Earth Charter have a lot in common. No wonder Sensei is such a big supporter of the Earth Charter. I often have discussions with prominent thinkers on Education for Sustainable Development and they are all trying to define a new paradigm for teaching to support Sustainable Development. When I mention the Earth Charter and Soka Education they're often surprised and very interested. The new push for Sustainable Development gives us an excellent platform to promote Value Creating Education and the SGI in general! Meanwhile, I think we can better our understanding of Soka Education through studying the Earth Charter and understand the Earth Charter better trough studying Soka Education.

Ideas for the future direction:
Teacher training:
Education can almost be defined as understanding the minds of others. So education enables the beginnings of dialogue. We have perhaps established in SEIN that dialogue is THE way to peace - could this be one of our lasting developments? Is my definition of education accurate? Is it sufficient? Is it complete? Can we define education, and so define Soka Education? I wonder if we could begin to establish some ideas and - I hesitate to use the word techniques - as a practical way for educators to be applying the Soka way. How can we begin to generate a usable practical school of thought which will serve as a kind of teacher training as well as a resource base? Because we are trying to generate a fresh method of educating which goes beyond what has happened in the past, where nations drilled their citizens for their own purposes, to produce good skilled workers and so on. We are trying to develop the highest levels of humanity, which we can call happiness, in every young person.

Response: One of these would be how to describe and teach itai doshin. And here is where disarmament & dialogue go together:"When viewed over the short-term, Gandhi's advocacy of nonviolent resistance to the Nazis might seem idealistic to the point of being unrealistic. From the longer perspective, looking back over the history of the postwar period, I think that we must acknowledge the truth of this "voice in the wilderness" - the truth that he continued to assert even during war - that nonviolence represents the only means by which true liberty and democracy are realized. The mistrust and pessimism that beset our age make even more urgent the need for Gandhi's brand of optimism, for his kind of proudly declared faith in humanity."February 11, 19923 - Daisaku Ikeda. If we develop trust between ourselves and together with the rest of the SGI community we will have the tools to create great change. This can then lead to creating itai doshin methodology of course. And the SGI wrote the book on this method. If we can deepen our ability to be in itai doshin with others and then describe how to do this we articulate that, help and help students learn to do this for themselves, then THEY can create trust, hope and the will for even the most obstinate, cynical, and greedy to change their life state too. Nam myoho renge kyo. They create great fortune and the world can begin to heal.

Response: The SGI understands itai doshin and we will continue to unite all Soka Educators throughout the world on-line no matter what!

SEIN in Brazil in 2010:
I began to incorporate me to this forum since last June. As member of the educators group of SGI-France, I appreciate this way of exchange at international level. I think it's a manner to motivate ourselves and to exchange experiences. At the same time, it could also be an impulsion to create the possibility of a symposium of educators of SGI, why not for 2010 ? As it exists at the European level, we had until 2006 an educator's course each year at Trets (the Europe SGI center, as FNCC for America for example). And now, the educators' activities are stopped in France because of our fight to be recognized as a value movement and not as a sect (in the negative sense). So thanks to these difficulties, I and the others member educators have the guidance to win with our victory in our school or university etc.

Response: I wholeheartedly support Anne's idea of meeting face-to-face in 2010 for our SEIN General Meeting or for a SEIN Symposium! When a group of the SEIN members happened to get together this past summer while at FNCC Culture Dept. Course we found we were able to exchange ideas and move forward very rapidly. Maybe we could chant to meet in 2010 in Brazil where the Brazilian Soka Educators have created The Makiguchi In Action Project in their local school systems. Wouldn't that be wonderful!? Response: Constance and Anne, what a wonderful idea for 2010!

Response: Hi everyone, wonderful idea of accomplishing this symposium in Brazil in 2010. I am going to take this proposal to the Educational Centre of BSGI. We are going to prepare us!!!!!!!! You are going to know the BSGI Country Cultural Center in Brazil!!! And our new Cultural Center in Sao Paulo!!! If possible the Center of Ecological Researches of Amazônia as well!!!! And if possible could know the square Makiguchi in the city of Curitiba, international city model of sustainable development !!! However here we also have Kansai do Brazil, Rio de Janeiro !!!In Rio de Janeiro you will be able to know my aunt Magdalena Nader Landi, 79 years old, that already has 616 chakubukus!!! It is incredible!!!! Nowadays we are rehearsing for Subcoordenator Centre of Sao Paulo Cultural Festival and everyone of us are determined to accomplish this festival as a present to the birthday 80 year of President Ikeda ...and to offer our itai doshin union to our precious Ikeda Sensei!!!! Brazil is passing by a period where our rulers do not seem to be going in the right direction. Brazil is activating other Nuclear Plant and has been foreseeing the new plants installation (France want that in Latin America). At the same time Brazil is doing high investment in the military sector. I am worried because this hurt directly it 16 principle item C of the Earth Charter. We are announcing the Earth Charter, in the next Saturday I am going to accomplish two lectures for schools teachers that on the project Makiguchi in Action, We are accomplishing a great Peace Symphony and Ikeda Sensei is our Eternal Maestro!!! SEIN IN BRAZIL 2010!!!!

Don't forget! Our next Online Forum will be from Sunday, November 18 through Sunday, December 16, 2007. The theme will be: “The 2007 Peace Proposal and Soka Education, Restoring the Human Connection: The First Step to Global Peace.” We look forward to another deep and wonderful dialogue! See you online!

Stephanie Tansey (US living in Nigeria) and rest of the SEIN Planning Team: Terry Ellis (US), Ann Iseda (US), Michel Nader (Brazil), Jill Rees (UK living in Nigeria), and Kwabena Siaka (US) and Constance Haig (US).

1st General Meeting

Sunday, October 28 through Sunday, November 4th, 2007

WELCOME EVERYONE! We deeply appreciate your taking time out to attend and participate in our 1st General Meeting! We are so happy that the Soka Educators International Network (SEIN) is growing and you are with us today to help plan our future. SEIN was created to encourage all Soka Educators and now you are really encouraging us - as it should be with the Mystic Law!!

Like the tree that is our model, we have been growing steadily but surely. We first started in 2003 with a quarterly newsletter which we sent out to less than fifty people. Since then, five years later, we have grown to over 130 in our network. The newsletter is now being archived at Soka University in Japan, is on the SGI-USA Culture Department Website, and is being translated into Portuguese in Brazil.

In November 2005, we started our on-line SEIN Forums and we were asked to have the forums more often so we began having them twice a year. We have grown from ten people to over twenty-five participants and from the work of one person to a team of planners and action committees. We are becoming a truly international community and have instant translation capability.

Out of the forums grew the desire to create change together. We currently have four on-going project committees:

• The SEIN Website Committee headed by Constance Haig with David Tansey is now under construction. This website will be a way for Soka Educators to share lesson plans, read our Dialogue Primer, see and download our Disarmament Exhibition, have our on-line Forums, General Meetings and Newsletter Chats. Eventually, we hope to create information which will be available to Soka Educators for teaching disarmament education in classrooms throughout the world. To watch the development of our future website go to:
  http://www.getbackonyourfeet.org/constance/node

• The Translations’ Committee is headed by Jill Rees with Michel Nader. This committee is setup to support on-line SEIN Discussion Forums. We are developing a four-tier buddy system according to our capacity. Non-native English speakers will have the support of same language partners of different language levels or SEIN Planning members for help with translation.

• The Disarmament Exhibition Committee is headed by Terry Ellis with Dave Koranda, Michel Nader, Kwabena Siaka, and Olivier Urbain. The goal of this committee is to provide ongoing "news" about nuclear disarmament activities, research, and information from around the world. The committee will also provide educational tools that can be adapted for use in classrooms, libraries, and communities and an exhibition for downloading and use in small spaces with PowerPoint capability.

• The Dialogue Primer Committee is headed by Ann Iseda with Constance Haig, Dennis Merimsky, and Stephanie Tansey. As we write the Dialogue Primer we hope to create something that helps us better understand one another both in the SGI and in our communities. We are just beginning to formulate a plan for writing such a primer and ask that all of you consider how you, too, might contribute to this project.

Now we are ready for advice and questions from our SEIN Community. Click below at end of this post on COMMENTS to leave your feedback, ideas or suggestions!

If you need help logging in please contact: Constance Haig at haig.constance@orbital.com

• What would you like to see more of?
  
• What do you think of the Forums? The Newsletters? The Blog? The Projects?
  
• How can we improve them?
  

You will be getting a summary of our meeting. It will act like Final Encouragement for all of us!

Don't forget! Our next Online Forum will be from Sunday, November 18 through Sunday, December 16, 2007. The theme will be: “The 2007 Peace Proposal and Soka Education, Restoring the Human Connection: The First Step to Global Peace.” We look forward to another deep and wonderful dialogue! See you online!

Thanks to everyone who has volunteered to be on the committees and to all of you for your support!

Stephanie Tansey (US living in Nigeria) and rest of the SEIN Planning Team: Terry Ellis (US), Constance Haig (US), Ann Iseda (US), Michel Nader (Brazil), Jill Rees (UK living in Nigeria), and Kwabena Siaka (US.)

Seeking to Build a Community of Life through Humanistic Education

Volume V, Issue 3

SGI-USA 2007 Culture Department Conference:

Together with our Mentor – Launching a New Era of Humanism and Victory

Reflections by Stephanie Tansey

The members of the SGI-USA Culture Department gathered together with other members of the Culture Department July 20-23, 2007 to renew our pledge to fulfill our mission to “jump in with the people, protect and fight for them.” The SGI-USA Culture Department consists of Academic, Education, Legal and Medical Arts. There is now a separate Arts Division.

We understood again how vital it is to produce and become promising, capable and compassionate people equipped with faith and intellect for the development of our country, and towards the development of Buddhist humanism. The Culture Department can help us to help one another become courageous and wise people brimming with hope based on Nichiren Buddhism.

We also recognized that we all need to study Buddhism more deeply and seriously than ever before and to become profoundly capable in our respective professions, so that we can become leaders in our fields. Masao Yokota, former director of the Culture Department and now president of the Boston Research Center, gave the keynote study lecture on how we as individuals can nurture a culture of Buddhist humanism around us. The development of Buddhist humanism will take courage, wisdom and patience he said. The meaning of culture is to cultivate a way of life without greed, anger or ignorance. So to create the culture of humanism based on Buddhism we have to develop our own capacity. How can we uncover our own capacity? By developing our compassion for others. This is the basis of Buddhist practice and so it is the basis of the Buddhist humanism we are developing.

We have to become self-reliant and independent but at the same time connected in the depths of our lives. Mr. Yokota gave an example in biomimicry and showed how we can learn from nature. Scientists poured nutrient rich water on the bark of a tree that was robust and they discovered the water many trees away in a tree that needed it. In this way we can see the lifestate of bodhisattva that all life possesses he said. Humans are a very young and aggressive species but we will learn to be like this. We have many ethnic groups, cultures, ideas, but we are all common mortals and possess the lifestate of bodhisattva and so can develop a harmony among all the different groups. This harmony is the foundation of the just, sustainable and peaceful global civilization we are creating.

We do not have to travel to be a great global citizen. We can have the same influence if we develop awareness in our local community that such a future is possible in this deep and anxious time. It is essential to have the courage to appreciate our differences and engage in open dialogue with an open mind.

There is no need to manipulate dialogue, because then it is not dialogue. Creating the relationship that enables the other person to want to practice by his/her own initiative is real shakubuku and real dialogue. With you as the good friend, this person will learn to practice and study independently, discover his/her mission through the development of faith, and support and benefit from the spread of Buddhist humanism. In this way shakubuku can continue to be a joyful activity and deeply rewarding for everyone. It becomes as natural as waves in the ocean and you will naturally create the meaningful and right words to share with others.

Mr.Yokota went on to explain that Shakyamuni never gave monthly lectures or sermons. No one sent out calendars about lecture dates! People were attracted to him because of the power of his enlightened compassion. He taught one to one and life-to-life. Let’s go back to the life of a Buddha. People are attracted to those who really practice.

A healthy mentor disciple connection is only possible if the disciple is inspired to choose the mentor Mr. Yokota stressed. Nikko Shonin chose the Daishonin. Josei Toda chose Mr. Makiguchi. Daisaku Ikeda chose Mr. Toda. This is a deeply motivated and inspired act of choosing. All of us can develop this deep motivation and inspiration through a natural and correct practice. Then we can be the example for others as well.

Mr. Yokota especially admires President Ikeda’s “go for broke” spirit – the spirit that “I am 32 years old” spirit. Never giving up. Never staying back. After one success he start the plans for the next. The foundation of faith lies in seeing the cause and effect in our lives. The cause comes from your voice, from your encouraging voice. From the deeper awareness of the value of cause in your intent. It is important that you create depth-of-life causes so you enjoy the right and powerful effects. This is how to become capable and a leader in your field.

In this way Buddhist humanism will gradually develop, through our own skill at dialogue and the development of our personal integrity as a human being.

The SOKA EDUCATORS INTERNATIONAL NETWORK is a volunteer project created to inspire educators who are implementing Soka Education in different ways. The Newsletter's new goal is to create a robust network of Soka educators to support the growing development of humanistic education. To be added to the mailing list or removed from it, or to receive back issues, please contact Stephanie Tansey at tansey@usa.net.

Como Nós Criamos Valor como Educadores Soka?

REDE INTERNACIONAL DE EDUCADORES SOKA

Volume V, Assunto 2

Buscando Construir uma Comunidade de Vida através da Educação Humanística

SEIN Forum Online IV:

28/Maio – 25/Junho, 2007.

No IV Forum nos concentramos na perspectiva do Bodhisattva Jamais Desprezar (BJD) e na Educação Soka. A prática de respeitar profundamente os outros está no coração da prática budista, porém nem sempre sabemos como criar valor através desta prática como educadores. Nossa discussão certamente ajudou-nos a aprofundar nossa prática, bem como vermos como aprofundar nosso relacionamento com os estudantes, comunidade educacional e o mundo ao nosso redor. O que começou como um forum tornou-se uma reconexão com o nosso BJD interior, com Sensei, um profundo respeito de um ao outro e para nossa rede de educadores.

O Presidente Ikeda escreve, “Nitiren Daishonin nos mostra que respeitar os outros, como exemplificado pelas ações do Bodhisattva Jamais Desprezar (BJD), constitui a base fundamental da prática do Sutra de Lótus e que a conduta de fazer o chakubuku é dar continuidade a prática do Bodhisattva Jamais Desprezar. Consequentemente o significado fundamental de chakubuku encontra-se naturalmente vinculado ao respeito aos outros. Com esta premissa, Daishonin nos ensina que tratar os outros com respeito em tudo que fazemos, e não apenas enquanto realizamos o chakubuku, é o modo correto para o seres humanos comportarem-se.

A Prática de Respeitar os Outros e Aplicações na Vida Diária

Nós discutimos a fria realidade do ambiente escolar, onde agimos o mais humanamente possível, sabendo que estamos afetando a sociedade a longo prazo. Para uma participante, é na escola que devemos respeitar completamente cada estudante e outras pessoas, esta é sua prioridade. Como resultado, seus estudantes elevam a auto-estima, a auto-confiança e o senso de missão, ou seja, um papel a realizar.

Outra disse que os seus constantes esforços para ser o Bodhisattva Jamais Desprezar em seu trabalho diariamente, a habilita sobreviver. Ela sente que faltam nos jovens, habilidades sociais e interpessoais necessárias para trabalharem e viverem felizes e em harmonia. Ela agora demonstra a eles como se desculpar a outras pessoas. Outro notou que os estudantes correspondem ao seu sincero respeito pela dignidade de cada estudante.

Nós começamos a perceber que poderiam haver efeitos diferentes em níveis mais profundos de respeito pelo outro. O respeito budista está talvez em realmente acreditar que a vida daquela criança sórdida, brutal e cruel, é propriamente parte do kossen-rufu. O respeito por si mesmo parece também originar-se desta confiança.

Ser o mestre de sua mente e não deixar que sua mente o domine é realmente importante. Reconheça o que e quem você despreza. Uma participante percebeu que desprezava inteiramente as instituições! Uma vez que ela começou a se corrigir, sua vida conseguiu inacreditável boa sorte. Outra participante limpou seu sentimento de desprezo e isto resultou em seu marido tornar-se apto a reconhecer este sentimento e perceber a importância da prática budista.

Este compartilhamento pessoal leva ao enfoque de Gandhi no poder da verdade e da humanidade como a força predominante no coração das pessoas. O pilar do autoritarismo está fundamentado na violência e no ódio, somente podendo habitar o poder animalesco. Lutar contra este problema sucumbindo simplesmente ao desejo animalesco de usar a violência não fornece nenhuma solução fundamental. Ao invés, ele ensinou para as pessoas armarem-se com o elevado poder da verdade e da humanidade, dizendo a eles que, em última instância, não existe nenhuma arma mais poderosa.

Sensei escreve que Gandhi disse que se ele fosse renascer, ele esperaria ser como um intocável, de forma que ele poderia assim entender e compartilhar sua tristeza e sofrimento, e o insulto e desprezo que eles devem aguentar, e então salvá-los. O próprio Nitiren nasceu em uma família de classe baixa e nós devemos fundir com sua conduta e comportamento, e sua luta pelos direitos humanos. Vamos considerar levantarmos-nos ainda mais fortemente no caminho do fortalecimento de nossos estudantes.

Tanto Gandhi quanto Makiguti não viram seu tempo na prisão como um sacrifício. Gandhi, Makiguti e Toda fizeram da prisão o local onde aprofundaram suas convicções e suas condições de vida. Existem momentos que em sala de aula, nos sentimos numa prisão. Nós podemos ser como eles. Uma participante ao imaginar-se reverenciando, como o BJD, os estudantes ao entrarem na sala de aula, imediatamente começou a ver mudanças em sua vida! Cada um está procurando por felicidade e alegria em suas vidas.

O mundo está repleto de pessoas que conscientemente ou inconscientemente gostam de estar no poder e pessoas que se sentem superioras e outras que sentem-se inferioras. Nós precisamos tornarmos-nos independentes, mantendo nossas vidas em nossas próprias mãos, e ajudar os outros a fazerem o mesmo, tão depressa quanto possível. Este é o “respeito sincero”. Sr. Saito disse que nossa prática no século 21 deve ser a do Bodhisattiva Jamais Desprezar. Também disse que o BJD não era somente respeitoso mas também era cheio de bom senso! Ele não ficava apenas de pé em volta enquanto as pessoas atiravam pedras nele, mas buscava ter certeza de que estava a uma distância segura enquanto demonstrava seu respeito por seus detratores. Então, isto não significa respeito cego. Significa perceber na pessoa tanto a sua escuridão fundamental quanto a sua natureza de buda.

Aplicações na profissão de educação; ajudando os estudantes usarem o respeito como um valor na Era da Informação face a um mundo violento onde as pessoas lutam acima de recursos escassos, o ambiente necessitando desesperadamente de pessoas que assumam responsabilidades, e onde os valores hipócritas e cínicos impregnam a política pública.

As habilidades chave na educação devem incluir o aprendizado para viver com incertezas, instabilidade e insegurança. Por vivermos num tempo de transição, devem existir pessoas corajosas que estão dispostas a darem o primeiro passo e viverem com incerteza. Isto é definitivamente verdadeiro no reino do desarmamento nuclear. Estudantes precisam ter os fundamentos básicos da integridade pessoal para a sobrevivência.

Como nós ajudamos os estudantes a usarem o respeito como um valor?
O budismo diz que temos três potenciais inerentes na natureza de Buda – a natureza de Buda inata, a sabedoria para percebe-la, e as boas ações, ou prática Budista, para desenvolver esta sabedoria, e tornar a natureza de Buda aparente. Boas ações ajudam no desenvolvimento da sabedoria, e a sabedoria desenvolvida percebe a natureza de Buda inata. Estas três causas interagem para habilitar a pessoa a atingir o estado de Buda. Ajudar os estudantes a perceberem o seu grande potencial, perceberem como a criação de valor leva ao aumento da sabedoria e da boa sorte, e desenvolverem o espírito de procura, isto é polir a si mesmo.

Este novo Eu pode desafiar o autoritarismo, o poder animalesco através de uma profunda convicção no poder da verdade e da humanidade. Este novo Eu lutará pelos direitos humanos e contra a escuridão fundamental por si e pela humanidade. Nós não podemos realmente combater a injustiça em salas de conferência, nos tribunais, ou na sala de aula. Nós precisamos deste poderoso Autêntico Eu que pode emergir em nossos estudantes se nós ensinarmos de modo que os fortaleça.

Isto levará a níveis mais profundos de respeito pelos outros, e por nós mesmos. Agindo cada vez melhor como BJD, pelo princípio do Corpo e da Sombra, os estudantes também farão tais mudanças em suas vidas. As escolas naturalmente refletem a nossa sociedade, desta forma o que nós fazemos na escola afetará a sociedade de volta.

Como nós ajudamos os estudantes adquirirem esta coragem? Sensei diz que nós devemos considerar seriamente a conduta e o comportamento de Daishonin e sua luta pelos direitos humanos. São os professores que precisam ter a coragem de transmitir isto aos estudantes.

Cada estudante, sendo budista ou não, tem uma missão – eles são a fechadura e nós somos a chave. Nós podemos ajudar os estudantes relatando nossas próprias experiências pessoais.

A Coragem do Respeito Próprio
Um participante engajou-se nesta luta durante o período de primavera, tentando fazer emergir o respeito próprio de alguns estudantes que estavam tentando custear o curso até o dia da graduação. Ele disse que este forum e o BJD foram de grande ajuda para lembrá-lo sobre a atitude. Ele ficou prazeirosamente surpreso no quão bem e orgulhososamente os estudantes concluíram o curso.

As pessoas não respeitavam o BJD, porém isto não era porque ele não se respeitava. Ele estava dizendo a eles que todas as pessoas são Budas, e eles não podiam acreditar nisto ou tinham medo. Nós tivemos uma experiência similar com os estudantes, que são cínicos por confundirem ou associarem o respeito próprio com poder. Inclusive aqueles estudantes que chegam de forma educada, profissional e algumas vezes de muito bons pais.

Muitos estudantes adultos quando têm que lidar com seu professor mostram dois possíveis comportamentos opostos: desafiador ou submisso. Quando eles desafiarem nosso conhecimento afim de satisfazerem sua curiosidade, ou melhor ainda, seu desejo de aprender mais, isto pode ser uma oportunidade maravilhosa. A situação complica quando, em sua idade, eles buscam somente a confirmação do professor, sem qualquer interesse no saber. Então, nesse momento devemos desviar da lição e ajudar este estudante ganhar confiança e independência. É espantoso como até um curso de italiano pode se tornar uma ferramenta para ajudar qualquer ser humano criar valor em sua vida.

A Coragem para Desenvolver o Poder da Não-Violência
Nós podemos começar com o próprio relacionamento entre os estudantes em sala de aula, as discriminações, as posições, as brigas de poder. Nós podemos mostrar a eles que estes são os assuntos reais que também os adultos enfrentam. Você pode promover uma discussão sobre como perceber quando a pessoa está usando o poder autoritário e quando está usando o poder do diálogo.

Montessori fala sobre todos os caminhos os quais “educadores” por sistemas de recompensa ou castigo, e dominação da sala de aula, vieram criando alternativamente estudantes dóceis e competitivos, que irão guerrear como adultos simplesmente porque lhes foi dito muito o que fazer, e não tiveram nenhum sentido verdadeiro de sua própria identidade ou de justiça. Então os professores precisam estar cientes de que o ambiente nas escolas não contribuem para criar esta mudança, desta forma, nós próprios devemos fazer isto, em nossas próprias salas de aula.

Montessori teve tais grandes inovações com o aprendizado das crianças através da capacidade de tocar objetos e aprender pelo que sentem e que fazem (isto leva a ação). Nós descobrimos que a partir deste movimento quando muito jovem causa uma conexão direta ao desenvolvimento do cérebro. Talvez nós possamos casar os métodos de Montessori com as ferramentas de desenvolvimento da coragem e do respeito.

Certamente existem muitas razões para ser pessimista. Estas razões não podem ser rejeitadas ou omitidas e não se pode deixa-las de lado. Pelo contrário, devemos lidar com elas. O desafio deve ser aceito.

Como Ensinar Respeito como um Importante Valor?
Um problema comum entre os estudantes é sua inabilidade para confiar e respeitar seus colegas estudantes. Parte deste problema é devido ao currículo mundial que não oferece oportunidades suficientes para que os estudantes possam socializarem-se bem. Então nós devemos preencher este buraco.

Consiga conhecer individualmente cada estudante que você está ensinando. De modo que você conheça o que está dentro dele ou dela. Como suas vidas poderiam ser ajudadas aprendendo o respeito a eles e o respeito aos outros? Como eles poderiam ser mudados? Quais são os seus sonhos pessoais? Uma professora perguntou para um estudante qual era o seus objetivo no curso de história? Ele disse, conseguir um “F”. E ele estava falando sério. Isto era a única possibilidade que ele podia enxergar. Ela sugeriu que ele fixasse a meta em “D”, que é um passo mais alto. Ele acabou conseguindo um “C” que o encantou.

Encorage em sala de aula atmosferas onde os estudantes entendam que isto leva a muitas diferentes habilidades para conseguir fazer um trabalho! Encorage os estudantes responderem idéias de outros com “sim e...” ao invés de “não”. Fale aos estudantes sobre os modos com os quais eles escravizam um ao outro e também sobre as ações ou palavras com os amigos que os levaram num certo momento a andar sobre uma linha que poderia destruir sua amizade. Peça as pessoas para abrirem suas mentes deste modo.

Nós precisamos de ferramentas para poder confrontar poder com dignidade. O domínio próprio é tal ferramenta. O Presidente Ikeda diz que quando somos jovens nós devemos construir nosso Eu. Um participante fundou uma escola na China, e adotou uma política de nunca dizer para o estudante, “O que você fez foi errado,” e invés disso perguntar, “Isto foi a coisa certa a ser feita?” porque eles queriam que os estudantes pudessem pensar sobre isto e construirem o seu próprio instinto para a retidão e injustiça. Deste modo eles poderiam desenvolver um forte senso de integridade pessoal.

Makiguti disse que quando os estudantes terminam o ensino médio nós devemos examinar e pensar sobre suas forças e debilidades, inclusive o caráter. Encorage-os as escolherem projetos para corrigir estas debilidades. Se eles descobrirem que eles nunca consideram os outros , por exemplo, eles podem decidir fazer atividades que os capacitem aprofundar sua compaixão – caridades de igreja; programas de suporte a jovens, literatura, artes, etc.

Nós deviamos mostrar a eles o poder do respeito – contando a história de grandes pessoas que se utilizaram do diálogo e do profundo respeito afim de mudarem o mundo, a partir de histórias de Nitiren, Ikeda, Gandhi, Jesus, Maomé, Eleanor Roosevelt, Wangari Mattai, nós temos muitas a escolher. Estas histórias podem implantar valorosas lições de vida. Se nós quisermos realmente construir esta capacidade na vida dos estudantes – educadores precisamos olhar para o poder do respeito do mesmo modo que ensinamos matemática, inglês, ciências, etc.

Como budistas nós precisamos lembrar que o valor do relacionamento é a coisa mais importante. O efeito do Tambor de Veneno refere-se a conexão que uma pessoa desenvolve com o Budismo até quando se opõe fortemente a ele. Esta conexão eventualmente habilita pessoas tornarem-se iluminadas. Porém, isto não é a mesma coisa que antagonizar pessoas, tentando apenas nos ajudar, sendo dogmáticos. Quando nós deixamos de escutar outras pessoas e deixamos de respeita-las, nós não estamos mais no estado de bodhisattva. Tal desprezo, naturalmente, não cria nenhum valor. Um participante aprendeu que a discordância não precisa afetar o relacionamento com os outros.

Arum Gandhi, o neto de Gandhi disse que algumas vezes você tem que perceber e enfatizar que o seu amor pelo outro, ou seu relacionamento, é mais importante que sua discordância e simplesmente concordar em respeitar que cada um de vocês têm visões muito diferentes. Isto ajudou-lhe a aprender a abraçar outros sem sentir que tem que desafia-los ou mudar seus pensamentos.

Projetos Colaborativos
Outra educadora deu um exemplo. Ela foi professora de drama moderno, um curso exigido para os estudantes do segundo ano do Departamento de Inglês da Universidade de Chipre, Nicosia. Os requisitos para este curso incluem uma apresentação de grupo e ela sugeriu organizar uma úncia apresentação com todos ao invés de apresentações em grupos. A primeira reação foi negativa porque os estudantes tinham medo de que não pudessem fazer a apresentação requerida e nem colaborar com os outros. A apresentação consistiu em vídeos, música, uma cena de Brecht (Coragem de Mãe), leitura de poesia, e apresentação de música ao vivo de estudantes do Chipre Grego e do Chipre Turco. O título da apresentação foi “Por que nós imaginamos.” O tema da apresentação foi “Guerra e Paz” e iniciou com Imagine de John Lennon. Uma estudante disse, “Nós aprendemos que quando as pessoas se devotam em contribuir para o mundo, então, todos os obstáculos, barreiras, problemas e dificuldades desaparecem. Através do trabalho em grupo, nós aprendemos que entre as pessoas não deve existir espaço para sentimentos negativos como raiva ou amargura. Nós agora vemos os obstáculos e problemas que enfrentamos diariamente em nossa vida como desafios que tornam nossa vida mais excitante e interessante. Nós estamos prontos agora para enfrentar qualquer obstáculo pois agora sabemos que o impossível não é nada. Impossível é apenas uma grande palavra lançada ao redor pelas pessoas pequenas que temem enfrentar os obstáculos e os desafios da vida.” Uma outra: “Nós cooperamos; Nós aprendemos coisas sobre um e outro, coisas e habilidades que estavam escondidas dentro de cada um de nós durante aqueles dois anos. Eu consegui ver claramente que alguns de meus colegas estão de fato sabendo da grande quantidade de valor que existe em todas as pessoas e eu posso agora confiar neles mais facilmente.”

Ensinar os estudantes para confiar um no outro através de projetos colaborativos está criando um modelo para uma justa e sustentável comunidade global. O Bodhisattva não age como um catalisador na personalidade das pessoas mas trata sua natureza de Buda. Deste modo ele não é superior a eles mas acredita em suas capacidades para emergir a luz, de dentro deles, o poder do estado de Buda. Este poder é uma consciência deles mesmos dentro de seu próprio ambiente. Isto também é a consciência da grande multidão de bodhisattvas “os quais com força e sabedoria iluminam a escuridão da vida a partir do mundo da Lei Mística”

O método do mestre ou professor no Budismo da SGI é o diálogo de vida a vida, sendo que o objetivo último deste diálogo é o de produzir uma “reação em cadeia de felicidade” e “transmitindo para os outros”. A parábola do Pico da Águia oferece um exemplo de como produzir uma “reação em cadeia de felicidade” achando caminhos criativos para engajar os estudantes em projetos colaborativos colocando-os simutaneamente na posição de professor e estudante dentro de seu ambiente. Os projetos de apresentação e eventos culturais envolvendo a ativa participação dos estudantes oferece uma oportunidade de treinamento significativo e desenvolve a criatividade dos estudantes e habilidades para o diálogo através da resolução de problemas. Quando estas atividades estão ligadas a uma visão maior, como Paz, o valor do projeto tem um impacto regional e também internacional em que realça o respeito dos estudantes pelo seu ambiente regionalmente e internacionalmente, forjando um sentimento forte de respeito por si mesmos e pelos outros.

Desarmamento, Dialogo e Reforma da ONU e Jovens Reorientando a Educação em Direção a Educação para o Desenvolvimento Sustentável
Uma participante escreveu que é um passo enorme, da esfera pessoal do indivíduo, influenciar a burocrática Organização das Nações Unidas (ONU). Inspirada pela exibição Sementes de Mudança, ela promoveu a Carta da Terra em todos os níveis, no ensino de artes e desenho, ajudando seus colegas professores encontrarem meios para integrar isto em suas áreas de assunto (desde saúde e estudos sociais até computação), inspirando a gerência senior a usar esta visão para tornarem-se uma academia sustentável, encorajando o nível mais alto da Universidade a endosar isto que eles fizeram. Ela sente que a Carta da Terra dará aos jovens uma visão positiva de como a humanidade pode trabalhar junta para assegurar um futuro sustentável e que é um primeiro passo para engajar os jovens com os valores que justificam a ONU. Ela sente seu sucesso, porque parte de seu tempo ela é uma conferencista sem condição ou influência real, e ela orou para sair de sua zona de conforto e começar fazer amizade com todos a seu redor sem qualquer preconceito e com o espírito do BJD. Ela fez amizades surpreendentes. Tudo isso conseguindo sair de sua zona de conforto – reverenciando e conectando-se a vida da outra pessoa.

A reorientação da educação como um todo em direção a sustentabilidade envolve todos os níveis de educação formal, não formal, e informal em todos os países. O conceito de sustentabilidade trata do ambiente natural, mas também da pobreza, saúde, segurança de alimentação, democracia, direitos humanos e paz. Sustentabilidade é, numa análise final, um imperativo moral e ético em que a diversidade cultural e sabedoria tradicionais precisam ser respeitadas.

Nós dissemos que este tipo de educação, para ser mais efetivo, deveria iniciar com as crianças. Elas podem começar a experimentar isto em sala de aula, então quando elas alcançarem a universidade, elas estarão acostumadas a pensar em termos de sustentabilidade.

Estrutura para Ensinar os Princípios do BJD
A Educação para o Desenvolvimento Sustentável é um grande caminho para se conseguir os valores de uma justa e sustentável comunidade global, que é o objetivo da Carta da Terra. O Presidente Ikeda disse que a Carta da Terra é o Risho Ankoku Ron da atualidade. Você pode realmente perceber a qualidade do poder revestido de dignidade dentro da Carta da Terra e, eu posso ver que nós poderíamos descobrir a metodologia de como ajudaríamos os estudantes a dominar a habilidade do poder revestido de dignidade no contexto da Educação para o Desenvolvimento Sustentável.

Ao mesmo tempo nós precisamos ajudar cada estudante a ganhar confiança e independência, o necessário para respeitar outros a seu redor, certos de que os estudantes farão uma importante contribuição para a sociedade, o princípio do Corpo e da Sombra, desenvolvendo nosso respeito próprio, acreditando no princípio do Tambor de Veneno - que cada um está se movimentando em direção a iluminação, trabalhando em colaboração na sala de aula, e encorajando o auto-domínio – nós temos muitos importantes princípios a serem ensinados.

Polindo a si próprio. Ajudando os estudantes a desenvolverem o espírito de procura, para perceberem o seu grande potencial, vendo como criar valor para eles e para o mundo, e vendo que isto direciona à sabedoria e boa sorte. Nós agora podemos ajuda-los, através deste auto-domínio, o poder revestido de dignidade, e começar a mudar o poder autoritário, animalesco, e movimentado-os para o desenvolvimento de uma convição mais profunda no poder da verdade e da humanidade. Os estudantes podem lutar pelos direitos humanos e contra a escuridão fundamental, usando o poder do diálogo, com base no poder inerente do respeito e da coragem.

Um educador, que está elaborando uma conferência importante disse que sua missão reflete as questões que nós levantamos no forum:

“As habilidades chave para os estudantes do século XXI serão a habilidade de lidar com a complexidade, incerteza, e insegurança. A Educação para o Desenvolvimento Sustentável inclui a Educação para a Paz, Cidadania e Consciência Global, Integridade Ambiental e Direitos Humanos. Esta habilidade deve utilizar o espectro inteiro de assuntos pertecentes a sustentabilidade, enfatizando especialmente os assuntos como atitudes pessoais, empatia, respeito as diferenças, apoio a sociedade civil e a suas instituições, e a promoção da consciência civil e a justiça social.

Muitos educadores de várias áreas estão descobrindo caminhos para ensinar o pensamento sustentável. Agora, se nós criarmos uma aliança com estes educadores, e trabalharmos para descobrir nossas próprias melhores práticas, poderemos começar a criar mudanças.

Em certo ponto esta complexa e complicada rede que está nos mantendo refém têm que desprender-se, de modo que nós possamos nos mover para um novo modo de viver por completo. É como se nós estivessemos juntando os fios principais para retirar a rede, e quando nós os separarmos, a rede desprenderá. Nós não podemos ter medo.

O mundo, e suas nações, já estão mudando para uma cooperação global, e esta nova filosofia educacional mudará o caráter da educação. Da competição para a competição humanitária – da mesma maneira que Makiguti predisse.

Educação, o 4º Poder
O que é maravilhoso sobre este forum é que nós vemos como as pessoas corretas podem fazer a Internet e a Tecnologia trabalharem para elas em vez do contrário, como Ikeda disse, Internet com face humana.

Como esta Rede Internacional de Educadores Soka, onde estamos usando nossos próprios paradigmas de dimensão da vida para forjar laços de compromisso, usando esta tecnologia on-line. O Presidente Ikeda escreve que o esforço para superar a frieza e a indiferença em nossas próprias vidas e atingir o mesmo estado de compaixão do Buda é a essência da Revolução Humana. Cave embaixo de seus pés e você achará uma fonte lá. Certamente é a dúvida que barra uma criança ou um adulto de tornar-se verdadeiramente forte e sábio. Nós somos afortunados por termos Ikeda Sensei como mestre e ele realmente conta conosco, que faremos a nossa contribuição no local onde estamos.

Ikeda Sensei falou sobre Educação, o 4º Poder em 1969. Talvez possamos estudar este tema num forum, futuramente. Certamente ajudariamos a entender mais a visão de Daisaku Ikeda, contribuindo para que possamos ajudar os estudantes a chegarem lá. Nós poderíamos desenvolver nossa experiência e aplicações dos princípios do BJD em algo que ajudasse a estabelecer este Poder.

Eu e o Outro, o Corpo e a Sombra
Sensei fala sobre “Liberdade e Disciplina” e reconta a história de um treinador de cães, que quando estava nervoso com alguma coisa em sua vida, ele cancelava o treinamento do dia, pois se ele estivesse nervoso ao repreender o cão, ele sabia que o cão sentiria desprezo por ele e acabaria qualquer esperança de treinar aquele cão. Quem recebe o treinamento é de certa forma um espelho que reflete o treinador, um companheiro indispensável. Ikeda comparou isto com forjar e nutrir o caráter através da educação. Este relacionamento entre eu e o outro é profundamente relacionado com a Educação Soka.

“O “eu” requer a existência do “outro”. Não podemos nos engajar com os outros de forma efetiva e produtiva se carecemos da tensão interior, da vontade e da energia espiritual para guiar nossas emoções. Reconhecendo o que nos é diferente e externo, sentindo a resistência que isso oferece, somos inspirados a exercitar o autodomínio que nos traz prazer de convivência. Ignorar o outro é, portanto, minar totalmente nosso ser.” Daisaku Ikeda, Proposta de Paz 2004

Tsunessaburo Makiguti fez sua Teoria de Valor com base no ensinamento do capítulo Meios do Sutra de Lótus de Sakyamuni. O Buda é aquele que abre, mostra, desperta e conduz os outros. Quando o Bodhisattva Professor ganha a confiança e o respeito do estudante, o estudante pode então encontrar o meio para abrir o seu portal do estado de buda.

Sensei acredita que “há uma espécie de “podridão enraizada” corroendo profundamente a compreensão das pessoas sobre o que nos faz ser humano: como nos definimos, como nos relacionamos com os outros diferentes de nós. Num mundo preso a ciclos de terrorismo e represálias militares, acredito ser vital usar o bistui nas raízes corruptas, das quais o mal espiritual de nossa era é gerado. Somente reunindo coragem para isso é que seremos capazes de respirar novamente os ares libertadores da esperança.” Daisaku Ikeda, Proposta de Paz 2004

Precisamos conversar com os estudantes sobre o que significa ser humano. “Nos últimos anos, o comportamento de alguns jovens parece fugir completamente do significado convencional de “bom senso” e tornou-se um objeto de consternação. Mas, as ações desses jovens devem ser vistas como um sintoma da erosão da função educativa da sociedade como um todo e uma perda grande e constante da tensão espiritual que nasce do encontro entre o “eu” e o “outro”. Creio que o comportamento autodestrutivo dos jovens é uma grave advertência sobre a saúde geral da sociedade. A maior sensibilidade dos jovens torna-os mais vulneráveis às toxinas da vida moderna, lembrando os canários que são colocados nas minas de carvão e cujo padecimento indica a presença de gases venenosos.” Daisaku Ikeda, Proposta de Paz 2004

“Desde o início da revolução industrial, a civilização moderna tem vivenciado uma trajetória de avanço frenético, servida pelas ferramentas do racionalismo científico. A força motriz tem sido a cobiça desenfreada, a arrogância sem limites do ego superficial. Nada expressa isso tão fortemente do que as armas nucleares, que transformam o direito à vida de todas as pessoas da Terra em refém do domínio e segurança de certos países. Elas são o epítome de uma civilização dedicada a saciar os desejos, nascidos da fusão do desenvolvimento tecnológico e dos objetivos militares.” Daisaku Ikeda, Proposta de Paz 2004

Crianças são como os adultos. Adultos constroem armas, Armas Nucleares, então nós, professores, pais, educadores, e estudantes, devemos nos unir e dialogar até que consigamos realmente mudar a realidade. Nós precisamos iniciar focando as Armas Nucleares, juntamente com Sensei, desde as 8:15 da manhã de 6 de agosto de 1945. Se todos nós educadores focarmos isto, numa aliança, isto ajudará a ONU e contribuirá para a Educação, o 4º Poder, proposta pelo Sensei. Nós precisamos fazer nossa lição de casa e dialogar com os estudantes sobre as Armas Nucleares e o Poder do Diálogo.

Conseguir chegar na raiz da causa e “arrancar as garras” do mal que está no coração das Armas Nucleares as a sociedade dos adultos lançaram na escuridão o futuro dos jovens. O intento de Toda com respeito ao desarmamento era para extrair o mal pela raiz: A teoria por traz da intimidaçao nuclear, pelo qual o medo das pessoas é despertado, o que leva a desconfiança e a justificativa para as pessoas se armarem pela sua sobrevivência ou segurança. Por isto, a Educação para o Desarmamento Nuclear deve ser um princípio chave a ser ensinado aos estudantes.

Nós acreditamos em nossa fé nas pessoas, a fé que o BJD manteve em seu respeito pelas pessoas, é algo que nós temos que bradar contra todas probabilidades contrárias. Aprender ser otimista é importante. Nós temos que sair em meio as pessoas que discordam neste diálogo. O tempo está ao nosso lado – ou mais corretamente – Nós estamos criando o tempo para a transformação humanística.

A Rede Internacional de Educadores Soka é um projeto voluntário criado para inspirar educadores que estão implementando a Educação Soka de diferentes modos. O objetivo deste novo periódico é criar uma rede robusta de Educadores Soka para apoiar o desenvolvimento crescente da Educação Humanística. Esta rede é moderada por Stephanie Tansey (tansey@usa.net).

How Do We Create Value As Soka Educators

SOKA EDUCATORS INTERNATIONAL NETWORK
Volume V, Issue 2
Seeking to Build a Community of Life through Humanistic Education

SEIN Online Forum IV:
May 28-June 25, 2007.

In Forum IV we centered on the perspective of Bodhisattva Never Disparaging and Soka education. The practice of deeply respecting others is at the heart of Buddhist practice but we don’t always know how to create value with it as educators. Our discussion certainly helped us deepen our practice as well as see how to deepen relationships with students, the educational community and the world around us. What began as a forum became a reconnection to the BNP in each of us, to Sensei, and a deep respect for one another and for our network of educators.

President Ikeda writes, "Nichiren Daishonin indicates that respecting others, as exemplified by the actions of Bodhisattva Never Disparaging (BND) constitutes the foundation of the practice of the Lotus Sutra and that to conduct shakubuku is to carry on the practice of Bodhisattva Never Disparaging. Hence the fundamental significance of shakubuku naturally lies in respecting others. On that premise, the Daishonin teaches us that treating others with respect in everything we do, not just while practicing shakubuku is the correct way for human beings to behave." (WofNDW, 149)

The Practice of Respecting Others and Applications in Daily Life
We discussed the cold reality of the school environment where we act as humanely as we can, knowing we are affecting society in the long term. One participant, to respect fully each student and other people she meets at the school, is her primary focus. The effect is her students develop greater self-esteem, self-confidence, and a sense of having a role to play, a mission.

Another said her constant efforts to be Bodhisattva Never Disparaging in her job every day enables her to survive. She finds the young people lack social skills and interpersonal skills needed to work and live happily and harmoniously together. She now demonstrates how to apologize. Another noticed students respond to his sincere respect of the dignity of each student.

We began to see that there might be different effects from deeper levels of respect for the other. Buddhist respect is perhaps really believing that the life of that mixed up nasty bully kid is itself part of kosen rufu. Respect for yourself also seems to lie in this trust.

Being the master of your mind and not letting your mind master you is really important. Recognize what and whom you disparage. One participant realized that she disparages whole institutions! Once she began to correct herself, her life got incredibly fortunate.
Another participant cleaned out her disparagement and this resulted in her husband being able to recognize disparagement and realize the importance of Buddhist practice.

This personal sharing led to a focus on Gandhi’s power of truth and humanity as the prevailing force in people’s hearts. Tower of the authorities is based on hate and violence and could only remain animalistic power. To fight against this problem by simply succumbing to one's animalistic urge to use violence would provide no fundamental solution. Instead, he taught people to arm themselves with the lofty power of truth and humanity, telling them that, ultimately, there is no stronger weapon."

Sensei writes that Gandhi said if he was to be reborn, he hoped it would be as an untouchable, so that he might understand and share their sadness and suffering, and the insult and scorn they must bear, and then save them. Nichiren himself was born into such a low class family and we must fuse with his conduct and behavior, and his struggle for human rights. Let us consider how we even more strongly stand up in a way that empowers our students.

Gandhi or Makiguchi did not look at their time in prison as sacrifice. Gandhi, Makiguchi, and Toda turned prison into a place where they deepened their conviction and life condition. There have been times when we feel in prison in a classroom. We can be like them.
One participant sees herself bowing to others as BND as they enter and now sees that the life changes begin immediately! Everyone is looking for happiness and joy in their lives.

The world is full of people who consciously or unconsciously like being in power and people who feel superior and people who feel inferior. We need to become independent, to hold our life in our own hands, and help others to do the same, as quickly as possible. This is "real respect." Mr. Saito has said that our practice in the 21st century should be that of Bodhisattva Never Disparaging. Also that BNP was not only respectful but was also full of common sense! He didn't just stand around while people threw stones at him but made sure he was at a safe distance while showing his respect for his detractors. So this does not mean blind respect. It means perceiving the person’s fundamental darkness as well as their Buddha nature.

Applications in the profession of education; in helping students use respect as a value in an Information Age faced with a violent world where people fight over scarce resources, the environment desperately needs people to take responsibility, and where hypocritical and cynical values pervade public policy.

The key skills in education must include learning to live with uncertainty, instability and insecurity. Because we live in a time of transition, there must be courageous people who are willing to take the first step and live with uncertainty. This is definitely true in the realm of nuclear disarmament. Students need to have the basics of personal integrity to survive.

How do we help students use respect as a value?

Buddhism says that we have three inherent potentials of the Buddha nature -the innate Buddha nature, the wisdom to perceive it, and the good deeds, or Buddhist practice, to develop this wisdom and cause the Buddha nature to emerge. Good deeds aid the development of wisdom, and the developed wisdom realizes the innate Buddha nature. These three causes interact to enable one to attain Buddhahood. Helping students perceive their great potential, see how creating value leads to greater wisdom and fortune, and to develop a seeking mind, this is the polishing of the self.

This new Self can challenge authoritarian, animalistic power by a deep belief in the power of truth and humanity. This new Self will fight for human rights and against fundamental darkness for oneself and for humanity. We cannot really fight injustice in conference rooms, in the courts, or in the classroom. We need this stronger Self that can emerge in our students if we teach in a way that empowers.

This will take developing deeper levels of respect for others, our selves. Emulating BNP better and better, like the principle of the Body and Shadow, students will also make such changes in their lives. Schools of course reflect our society, so what we do in school will affect society in return!

How do we help students gain this courage? Sensei says we must give serious consideration to the Daishonin’s conduct and behavior and to his struggle for human rights. It is the teachers who need to have courage in order to transmit it to the students. Every student, Buddhist or not, has a mission - they are the lock and we are the key. We can help students by relating our own personal experiences.

The Courage of Self Respect
One participant struggled with this in the spring term, trying to pull that self respect out of some students who were trying to coast to the finish line/graduation day. He said this forum and BNP was a big help in reminding me about the attitude. He was very pleasantly surprised at how well and how proudly they finished the term.

People didn't respect BND but that wasn't because he didn't respect himself. He was telling them that all people are Buddhas, and they couldn't believe it or were afraid. We have had similar experience with students, who are cynical because they associate/confuse self-respect with power. Even those students who come from educated, professional and sometimes very well-off parents.

Many adult students when they have to deal with their teacher show two possible opposite behaviors: either challenging or submissive. When they challenge our knowledge in order to satisfy their curiosity or even better their desire to learn more, this can be a wonderful opportunity. The difficult situation comes up when, at their age, they search only for teacher's confirmation, without any interest in learning. Then we must divert from the lesson to help the individual student gain confidence and independence. It is amazing how even a course on the Italian language can become a tool to help any human being to create value in their lives.

The Courage to Develop Non-Violent Power
We can begin with students’ own relationships in the classroom, the discriminations, the putdowns, the power struggles. We can show them that these are the real issues that adults face, as well. You can discuss how to perceive in yourself when you use authoritarian power and when you use the power of dialogue.

Montessori talks about all the ways in which "educators" by their reward and punishment systems, and domination of classrooms, have alternately created docile students and competitive ones, who will go to war as adults simply because they have been told to do so and have no true sense of their own identity or justice. So teachers need to be aware of that the environment in schools is not conducive to creating this change, so we must do it ourselves, in our own classrooms.

Montessori had such great breakthroughs with young children learning by being able to touch objects and learn via feel and do (take Action.) We have since discovered that movement when very young relates directly to brain development. Perhaps we can couple Montessori methods with the tools for developing respect and courage.

Certainly there are many reasons to be pessimistic. These reasons must not be rejected or overlooked and cannot be wished away. They must, however, be dealt with. The challenge must be accepted.

How to Teach Respect as an Important Value?
A common problem among students is their inability to trust and respect their fellow students. Part of this problem lies on the academic curriculum worldwide that does not provide enough opportunities to students to socialize well. So we must fill this gap.

Get to know the individual student you are teaching. That way you know what is in it for him or her. How might their lives be helped by learning to respect themselves, to respect others. How might they be changed? What are their personal dreams? One educator asked one student what his goal was in the history course? He said to get an "F". And he was not being facetious. That was the only possibility he could see. She suggested they set the goal of "D" which is one step higher. He ended up getting a "C" which delighted him.

Encourage classroom atmospheres where students understand that it takes many different abilities to get a job done! Encourage students to reply to others ideas with “yes ands” instead of “no.” Speak to students about ways in which they enslave each other and also about actions/words with friends where at some point you've stepped over a line to destroy a friendship. Ask people to open their minds in this way.

We need tools to be able to confront power with dignity. Self-mastery is such a tool. President Ikeda says that when we are young we should construct our Self. One participant founded a school in China, and had a policy of never saying to a student, "What you did was wrong," but instead asked, "Was this the right thing to do?" because they wanted him/her to think about it and to build their own instinct for rightness and wrongness. In this way they could develop a strong sense of personal integrity.

Makiguchi said that when students finish high school we should examine and think about their strengths and weaknesses, including character. Encourage them to choose projects to fix weaknesses. If they discover they never consider others, for example, they can decided to do activities that enable them to deepen their compassion -- church charities; youth support programs, literature, arts, etc.

We should show them the power of respect – by telling the stories of great people who used dialogue and deep respect to change the world, from the stories of Nichiren, Ikeda, Gandhi, Jesus, Mohammed, Eleanor Roosevelt, Wangari Mattai, we have many to choose from. These stories can imbed valuable life lessons. If we really want to build this capability – educators need to look at the power of respect in the same way we teach math, English, science in students for their lives.

As SGI Buddhists we need to remember that the value of relationship is the most important thing. The poison drum effect refers to the connection a person develops with Buddhism even when strongly opposed to it. This connection enables people to eventually become enlightened. However, this is not the same thing as antagonizing people we are trying to help by ourselves being dogmatic ourselves. When we stop listening to other people and stop respecting them, we are no longer in the state of bodhisattva. Such disparagement creates no value of course. One participant has learned that disagreements do not have to come between relationships with others.

Arum Gandhi, the grandson of Gandhi said sometimes you have to realize and emphasize that your love for each other, or your relationship, is more important than your disagreement and simply agree to respect that you each have very different views. This helped me learn to embrace others without feeling like I have to challenge their opinion or change their mind.

Collaborative Projects
Another educator gave an example. She taught a required course in modern drama to second-year students in the Department of English at the University of Cyprus, in Nicosia. Requirements for this course include a group presentation and she suggested organizing a performance in lieu of group presentations. The first reaction was negative because students were afraid that they would not be able to meet the performance demands nor to collaborate with others. The performance consisted of videos, music, a scene from Brecht's Mother Courage, poetry reading and live music performed by Greek Cypriot and Turkish Cypriot students. The performance title was "Why we imagine." The theme of the performance was "war and peace" and it began with John Lennon's "Imagine." One student said, “We learned that when people are devoted to contributing to the world, then all the obstacles, barriers, problems and difficulties disappear. Through our group work, we learned that between people there must be no space for negative feelings like anger or bitterness. We now see the obstacles and problems that we face in everyday life as challenges that make our life more exciting and interesting. We are ready now to face any obstacle because we now know that impossible is nothing. Impossible is just a big word thrown around by small people that fear to face the obstacles and challenges of life." Another: “We cooperated; we learned things about one another, things and abilities which were hidden inside each one of us during those two years. I managed to see clearly that some of my fellow students are actually worth knowing people and I can now trust them more easily."

Teaching students to trust each other through collaborative projects is creating a model for a just and sustainable global community. The Bodhisattva does not act as a catalyst on people's individuality but addresses their Buddha nature; thus he is not superior to them but believes in their capacity to bring forth, from within themselves, the power of Buddhahood. This power is a larger awareness of themselves within their own environment. This is also the awareness of the great multitude of bodhisattvas who "limitlessly draw forth fundamental life force and wisdom from the world of the Mystic Law."

The method of teacher-mentor in SGI Buddhism is that of one-on-one dialogue yet the ultimate direction of this dialogue is to produce a "chain reaction of joy" and "transmitting to others." [1] The parable of the Eagle Peak offers an example of how to produce a "chain reaction of joy" by finding creative ways to engage students in collaborative projects that place them simultaneously in the position of teacher and student within their environment. Performance projects and cultural events involving active student participation offer a training of expedient means and develop the students' creative and dialogue skills through problem solving. When these activities are linked with a larger vision, such as peace, the value of the project has regional, as well as international impact in that it enhances the students' respect for their environment regionally and internationally, forging a strong sense of respect for themselves and for others.

Disarmament, Dialogue and UN Reform and Youth Reorienting Education Towards Education for Sustainable Development
One participant wrote that it is an enormous step from the individual's personal sphere of influence to the bureaucratic organization of the UN. Inspired by the Seeds of Change Exhibition, she promotes the Earth Charter at all levels, in teaching art and design, helping colleagues to find ways to integrate it into their subject areas (from health and social studies to computing), inspiring the senior management to use it in their vision to become a sustainable college and encouraged the wider University to endorse it which they eventually did. She feels the Earth Charter will give young people a positive vision of how humanity can work together to ensure a sustainable future and that it is a first step in engaging young people with the values that underpin the UN. She feels her success, because she is a part-time lecturer without real status or influence, is because she chanted to get out of her comfort zone and to start to make friends with everyone around me without having any prejudice and in the spirit of BND. She made amazing friends. It is all about getting past your comfort zone -- bowing and connecting to the life of the other person.

The reorientation of education as a whole towards sustainability involves all levels of formal, non-formal, and informal education in all countries. The concept of sustainability encompasses the environment but also poverty, health, food security, democracy, human rights and peace. Sustainability is, in the final analysis, a moral and ethical imperative in which cultural diversity and traditional knowledge need to be respected.

We said that this type of education, to be most effective, should start with young children. They can begin to experience and live it in the classroom, so by the time they reach universities, they will be accustomed to thinking in terms of sustainability.

Framework for BNP Teaching Principles
Education for Sustainable Development is a great way to get at the values of a just and sustainable global community, which is the goal of the Earth Charter. President Ikeda has said that the Earth Charter is the Rissho Ankoku Ron of the present. You can really see the quality of facing power with dignity within the Earth Charter and, I can see that we could locate the methodology of how could help students master the ability to face power with dignity in the context of education for sustainable development.

Coupled with the need to help the individual student to gain confidence and independence, the need for respect to be passed around, our certainty that students will make a contribution to society, the principle of body and shadow, developing our self respect, believing in the poison drum principle - that everyone is moving towards the light, working on collaboration in the classroom, and encouraging self mastery --we have some very important teachable principles.

Polishing the self. Helping students develop a seeking mind, to perceive their great potential, of seeing how to create value for themselves and the worlds, that this leads to wisdom, and good fortune. We now can help them, through this self mastery, face power with dignity and start to change authoritarian, animalistic power and move them to develop a deeper belief in the power of truth and humanity. Students can fight for human rights and against fundamental darkness, using the power of dialogue, based on an inherent power of respect and courage.

On educator, who is designing a major conference said that its mission reflects the questions we are raising at the forum:
“The key skills for students in the twenty-first century will be the ability to deal with complexity, uncertainty, and insecurity. Education for Sustainable Development includes peace education, citizenship and global awareness, environmental integrity and human rights. This ability must draw upon the whole spectrum of issues pertaining to sustainability, emphasizing especially issues such as personal attitudes, empathy, respect for difference, support for the civil society and its institutions, and the promotion of civil awareness and social justice.”

Many educators from various backgrounds are finding ways to teach sustainable thinking. Now if we network with these educators, and work out our own best practices, we can begin to create change.

At some point this intricate web of complexity that is holding us hostage has to give way, so that we can move to a whole new way of living. It's as if we are gathering the key strands that are holding up the web, and when we detach them, the web will come down. And we can't be afraid.

So the world, and the nations on it, is already changing towards a global, collaborative perspective and this new educational philosophy will change the character of education. From a competition to humanitarian competition – just as Makiguchi predicted.

Education, the Fourth Power
What is wonderful about this forum is that we see how the right people can make the Internet and technology work for them instead of the other way around, as Ikeda said, Internet with a human face.

As Soka Educators International Network we are using our own life-sized paradigms to forge bows of commitment, using this online technology. President Ikeda writes that the effort to overcome the coldness and indifference in our own lives and attain the same state of compassion as the Buddha is the essence of human revolution. Dig beneath your feet and you will find a spring there. Thus it is doubt that stops a child or an adult from becoming truly strong and wise. We are fortunate to have Ikeda Sensei as a mentor and he really counts on us to make our contribution in the place where we are.

Ikeda Sensei spoke about Education, the Fourth Power in 1969. Perhaps we can take this up in a future forum. It would certainly help us understand more completely the vision of Daisaku Ikeda and help us help students get there. We could develop our practical BNP principles and applications into something that would help establish that power.

Self and Other, Body and Shadow
Sensei speaks about "Freedom and Discipline" and recounts the story of a trainer and his dogs and how if he was angry about something in his life, he could cancel the day’s training because if he really got angry and scolded a dog, the dog he knew would just have contempt for him and this would end any hope of training that dog. The one being trained is in a sense a mirror in which the one doing the training is reflected, an indispensable partner. Ikeda compared this to the forging and fostering of character through education. This self and other relationship is deeply related to related to Soka education.

Self requires the existence of other. We cannot engage with others in an effective and productive manner if we lack the inner tension, the will and spiritual energy to guide and control our emotions. It is by recognizing that which is different from and external to ourselves, sensing the resistance it offers, that we are inspired to exercise the self-mastery
that brings our humanity to fruition. To lose sight of the other is thus to undermine our full experience of self."

Tsunesaburo Makiguchi did his Value Theory based on Sakyamuni’s Hoben chapter teaching of the Lotus Sutra. The Buddha is one who opens, shows, awakens and helps another enter. After the teacher bodhisattva gives the student the confidence and respect, the student can then find the way to open their gateway to Buddha hood.

Sensei believes that “there is a kind of progressive "root-rot" eating away at the depths of people's understanding of what it means to be human--how we define ourselves and how we relate to those different from us. In a world trapped in cycles of terrorism and military reprisal, I feel it is vital to put the scalpel to the corrupt roots from which the spiritual malaise of our era stems. Only by mustering the courage to do this will we be able to breathe again the liberating winds of hope." Peace Proposal 2004

“I believe we need to talk with students about what it means to be human. In recent years, the behavior of some young people has seemed completely out of sync with conventional understandings of "common sense." This acting out of these young people should be seen as symptomatic of the erosion of the educative function of society as a whole, and of a pervasive loss of the spiritual tautness that is born from the distinct encounter of self and other. I think the self-destructive behavior of young people can best be understood as a dire warning about the general health of society. Their greater sensitivity renders them more vulnerable to the toxins of modern life, similar to the canaries traditionally placed in coal mines whose distress would indicate the presence of poisonous gases.” Peace Proposal 2004

"From the start of the industrial revolution, modern civilization has been on a trajectory of fevered advance, served by the tools of scientific rationalism. The driving force has been the untrammeled pursuit of desire, the limitless inflation of the superficial self. Nothing manifests this more fiercely than nuclear weapons, which embody the willingness to hold the right to live of all people on Earth hostage to the predominance and security concerns of certain countries. They epitomize a civilization dedicated to the service of desire, born of the fusion of technological development and military objectives." Peace Proposal 2004

Children are like adults. Adults build arms, nuclear weapons so we Teachers, Parents, Educators, and Students need to unite and dialogue until we really to change the reality. We need to start with a focus in Nuclear Weapons together Ikeda Sensei did since 8:15 morning of the August 6, 1945. If all Soka Educators focus on this, like an Alliance, this will help UN and support Sensei’s Education 4th Power. We need to do our homework and dialogue with students about nuclear weapons and the power of dialogue.

Getting to the root causes and "declawing" of the evil that lies at the heart of nuclear weapons which the society of adults has cast so dark a future for young people. Toda's intent in regard to disarmament was to extract the root evil: the reasoning behind nuclear deterrence, whereby people's fear is aroused, which leads to mistrust and then justification for people arming themselves for their own survival or security. So nuclear disarmament education must be also a key principle to teach students.

We believe our faith in people, the faith that BND held in his respect for people, is something we have to communicate against all odds. Learning to be optimistic is important. We have to move out among people who disagree on this and dialogue.
The time is on our side - or more correctly -- that we are creating the time for humanistic change.

The SOKA EDUCATORS INTERNATIONAL NETWORK is a volunteer project created to inspire educators who are implementing Soka Education in different ways. The Newsletter's new goal is to create a robust network of Soka educators to support the growing development of humanistic education. To be added to the mailing list or removed from it, or to receive back issues, please contact Stephanie Tansey at tansey@usa.net.