Roundtable on Sexual Violence at the recent Sakyadhita Conference in Kuching, Malaysia

[Mettaji]

The Suttas and Vinaya make clear the gratification and danger in sensuality and the need for adherence to the teachings in all circumstances.

As a participant at the conference it was troubling to hear multiple allegations across Traditions of Sexual abuse. I have added an abstract describing the outline of the Panel discussion - which was a central feature of the conference.
Panel discussion at Sakyadhita conference in Malaysia.pdf (6.0 MB)

It would appear that there were Victims and Survivors at the Conference who appear to be unsupported and may not have adequate access to resources and counselling.

Given the gravity of the allegations I believe there is a moral and ethical duty to:

• Ensure there are Victim and Survivor programmes in the Countries and Traditions named, and then widespread across the world. A sensitivity of how they are organised and facilitated is very important. Most will need to be women only and trust in the programmes may take a while to build given limited action since the Sakyadhita Conference in 2019.
• Follow up the allegations cited at the Conference - to report and acknowledge the claims. A country by country solution that defines an adequate process and supports for victims and survivors appears mandatory, as a minimum resource.
• Ensure that all Monastics and lay people around the world collaborate to prevent and respond to Abuse in any form, and refer any necessary matter to the authorities in their own country - especially where there is clear evidence that can be documented.
• Demand Unequivocal and published statements from the Leaders and elders of each Tradition that they abhor abuse in any form.
• Require the Leaders, Elders and any monastic and lay person to acknowledge: that any behaviour which would be categorised as abusive—whether emotionally, physically, financially, psychologically or sexually—or which is exploitative, coercive, or an abuse of power, or which attempts to cover-up such behaviour, is harmful and unnecessary in the practice of the Dharma. It is unacceptable in all circumstances.

Additionally, Buddhist organisations might need to regularly reaffirm that they have adequate Policies and Procedures which are exercised and followed in a dispute or claim. Policies and Procedures that Monastics and lay supporters can rely on for the integrity and confidentiality documented in the process.

The Panellists at the Conference requested a “broader coalition of Buddhist women who seek to reduce the harm of sexual misconduct and abuse in Buddhist practice settings.” If the panellists are willing the Coalition should involve a wider group - all Monastics and any experienced lay supporter who can provide valuable expertise,

The purpose of this thread is to highlight the issue and seek the direction and guidance of all Monastics and lay followers - in responding to this grave issue. The Suttas and Vinaya should guide our thoughtful and sustainable responses and behaviour. Qualified and sensitive external resources may need to be involved to rebuild Community trust in the Dharma and the Sangha.

[Letty]

Thank you so much for raising this @Mettaji - it’s so important that all communities and absolutely Buddhist monastic and lay communities take the reality of sexualised violence seriously. In addition to the suggestions you raised, one thing anyone in any context can do is learn how to respond to victims-survivors by following their lead on the best action to take or not to take and uphold their dignity. What is safe for one victim-survivor might be dangerous for another victim-survivor. Some free resources on how to respond to victim-survivors can be found here: Modules - Insight Exchange

Specific resources on sexualised violence: https://www.insightexchange.net/wp-content/uploads/2021/07/My-Dignity.pdf

Also, important to consider how organisations can close off opportunities for perpetrators to offend and eliminate excuses: Responding - Insight Exchange

[Dogen]

@Mettaji

Ensure there are Victim and Survivor programmes in the Countries and Traditions named, and then widespread across the world. A sensitivity of how they are organised and facilitated is very important. Most will need to be women only and trust in the programmes may take a while to build given limited action since the Sakyadhita Conference in 2019.

Just to add - women only spaces are important, but there’s a lot of male victims in SA and abuse, especially in monastic settings, and other kind of male-only areas. In many cases, male victims are even less visible, due to even higher stigma of “men don’t get abused anyway” kind of ideas.

So there’s no need to preface “Most spaces will need to be women only”. This is already an assumption we need to investigate - lay women might feel (relatively) easier coming forward, but think about the lives of male and other monastic SA victims who can’t even come forward, with the ramification for their place in the sangha, etc etc.

[thistle]

Thanks for raising awareness @Mettaji!
It’s indeed shocking to hear about instances of sexual violence in Buddhist contexts. I was surprised to learn that those instances are not as rare as I naively thought they’d be when I did a bit of research into this topic a few years ago.

I remember reading about an organization that supports people who suffer from abuse and misconduct in Buddhist organizations - it’s called “An Olive Branch”.

[Letty]

Absolutely, it is very important to understand and acknowledge that survivors of sexualised violence include men, women, non-binary, transgender* and gender-diverse people as well. @Dogen you make an important point about how survivors of violence can be silenced by well meaning responses. Many victim-survivors of sexualised violence are silenced and or are silent because they may not be safe to share their experiences. So the challenge is how can we respond to abuse without excluding or silencing anyone?

I did a word search for “sexual abuse” in D&D and the topic of sexualised violence in Buddhism (in monastic contexts and perpetration by specific teachers) has come up many times here over the years. @Mettaji and @Dogen have raised many important and urgent points and so has the Sakyadhita conference abstract and many people contributing to forum posts here over the years. Buddhists both monastic and lay can improve responses to survivors in Buddhist contexts. We could absolutely work together across traditions to prevent sexualised violence - further discussion is needed🙏

[moo]

Thank you @Mettaji ,
It’s fantastic there is a coalition forming. I have reached out Sharon online.
I for one, am happy to share what little knowledge I have of with lived experience, and secondary experience of clergy abuse of the Catholic diocese.

[Mettaji]

Thank you for the input so far most of which I have agree with and reflects much dialogue at the Conference.

Sadly, despite many efforts in Australia the inter-related issues have not been taken up adequately and addressed. I am still puzzled as to why Monastics and lay supporters are not challenging their own organisations and Traditions if there are known transgressions that go against the Vinaya and the law of that country.

I co-facilitated a workshop at the Sakyadhita conference on “Holding Buddhist organisations to account” but in truth most of the content was undelivered because of the attendees need to express their frustration with previous initiatives.

On return to Australia 2 weeks ago I wrote to Sakyadhita International and Sakyadhita Australia (and copied the Australian Sangha Association and the Federation of the Australian Buddhist Council) in the following terms:

"Thank you for an excellent conference in Sarawak. An enormous amount of work went into the preparation of the Conference and the running of the event. It was faultless and everyone should be commended.

There are of course some serious matters that need to be followed up.

Given the allegations clearly made in presentations, and through informal conversations, there is a moral and ethical obligation (and perhaps a legal requirement in many countries) to report and acknowledge the claims. A country by country solution that defines an adequate process and supports for victims and survivors appears mandatory, as a minimum.

I assume all Monastics and lay people around the world will wish to collaborate to prevent and respond to Abuse in any form, and refer any necessary matter to the authorities in their own country. Especially where there is clear evidence that can be documented.

Additionally, Buddhist organisations might need to regularly reaffirm that they have adequate Policies and Procedures which are exercised in a dispute or claim. Policies and Procedures that Monastics and lay supporters can rely on for the integrity and confidentiality documented in the process.

Can Sakyadhita issue a statement please on how the matters will be followed up especially in the Countries that were clearly mentioned?. I dare say funding and benefactors may need to be sought for such a difficult and challenging exercise yet I believe Monastics and lay supporters would wish to support and promote such an undertaking.

I have copied this email to the President and Secretary of the Australian Sangha Association, and the President of the Federation of Australian Buddhist Councils so that the matter can be examined for an Australian response.

I hope there will be a way to work together soon and respond to the demands that were clearly made at Sakyadhita’s conference in 2019.

My best to all Committee members.".

Given the inactivity on this serious issue important decisions need to made on how sustainable resources can be put in place to respond and nullify abuse in all its forms.

A strong coalition needs to be established with adequate and experienced personnel who can steer appropriate and necessary changes. It may be a long process requiring patience and tolerance.

Given the issues are ongoing and have possibly become worse in some Countries and Traditions how should a response be organised through the Monastics and lay supporters? And it be transparent to all Communities, authorities, and governments?

Udana 5.5 is a relevant Sutta for contemplation.

[Letty]

Two Courageous Nuns Break the Silence - on Abuse in Buddhist Nunneries in Asia

[Mettaji]

Thanks Letty,

I can confirm that Venerable Karma Tashi Choedron and Venerable Tenzin Dadon were panellists in the Roundtable on Sexual Violence at Sakyadhita’s conference In Kuching. I spoke to them both and checked whether they were being supported and protected. I sensitively checked what responses were necessary - even if I was not in their Tradition, for I felt a duty of care was paramount. The depth and range of the allegations at the Conference is very disturbing. It is noticeable that few Monastics have made their position clear in the week that this thread has been active.

[Snowbird]

@Mettaji

The purpose of this thread is to highlight the issue and seek the direction and guidance of all Monastics and lay followers - in responding to this grave issue. The Suttas and Vinaya should guide our thoughtful and sustainable responses and behaviour.

@Mettaji

It is noticeable that few Monastics have made their position clear in the week that this thread has been active.

Could you talk a little more about what you hope to hear from monastics in this thread? It’s good to note that as far as I know there are actually very few senior monastics active on this forum. And those that do have accounts may not check often. I’m guessing that a forum post won’t be very effective to achieve the goals you have in mind.