Jill Rees: Welcome Press

GO TO THE BOTTOM OF THE PAGE FOR THE LATEST ENTRY OR COMMENT Hand of History SEIN Conference Bridgwater Welcome to the home page of the SEIN Conference, taking place this week in Bridgwater, a small rural town in Somerset in the South West of England. We already know that people have joined us from around the world, Welcome. If you wish to translate this page, click on your flag at the top right.

Today the conference has begun with a three hour meeting with Robert Samuels, General Director for SGI-UK Buddhist group at Taplow Court, Buddhist National Centre in Maidenhead near London. I wasn’t there and will receive the report tonight or tomorrow when they all get here to Bridgwater. This evening at about 7 everyone will be here to do gongyo and eat Bob, Bulgarian spicy bean soup I’ve been experiencing lately. I expect we’ll have an impromptu meeting before heading for Chedzoy, a village on the outskirts of Bridgwater, where some of the educators will be staying in a small B&B. The following are primary and informal discussions about the suggested future of SEiN and some ideas we are having. Everything is of course flexible and subject to change as required by all members of SEIN.This page will continue reports as we go through the conference and everyone is welcome to participate by leaving comments or questions, and to contact me if they would like to take part. Thanks everyone.

I can feel the hand of history upon us………

Today is not a day for soundbites, but I can feel the hand of history upon us. Today is the first day of the Soka Educators International Network week-long seminar in Bridgwater, Somerset, UK. It is fitting that Bridgwater is a post-modern industrial town and a total non-entity, since Soka, or value-creating, education is for the liberation and happiness of all people, however ordinary, however unacademic, wherever they live, whatever resources they have access to. This week will determine how the educators in SEIN, currently members of Soka Gakkai International Buddhist Organisation, proceed to find ways to support the world’s students and children by applying the ideas and beliefs of the founder of Soka Education, Tsunesaburo Makiguchi. Soka Education, or Value-creation in education, isn’t originally a Buddhist ideology. The connection is that the educator Makiguchi first founded Soka Kyoiku Gakkai (Society for Value-creating Education), in Japan in 1930, and later himself became a Nichiren Buddhist, realising that his humanistic ideas are in fact Buddhistic and are more powerful coming from the Buddhist faith. My personal desire, or mission, is to enable all educators to benefit from Soka ideas, whether or not they be Buddhists, so that these wonderful humanistic methods which enable children to be happy at schol and to develop as they should naturally, can be to the benefit of all children in the world. These ideas are based on absolute respect for each individual child, and are the human right of every child. Today some of the founder members of SEIN are getting together to discuss a variety of issues relating to SEIN activities, sustainable education and systemic analysis. They are: Stephanie Tansey, founder of humanistic schools in China and Turkmenistan, trainer in dialogue skills, author of the Handbook on Dialogue skills and founder of Dialogue workshops in Israel; Constance Haig, technical writer for an aerospace corporation; Jill Rees author here, consultant and trainer for sustainable education and acting teacher; Elissa Lewis, specialist in Systemic Family Therapy and the work of Gregory Bateson; Martin Rees, computer and webpage designer and trainer in Information Technology. Others may appear during the week. Some of our discussions wil be about, SEIN Forum 6 which is to start shortly and will be in Portuguese; Systemic Ideology and how it relates to education; implementation of Soka education in the wider educational sphere; as well as more Buddhist-linked topics. We are a Buddhist group, followers of Mr Makiguchi our mentor and founder of Soka Education, his disciple Josei Toda, educator, and his disciple and current President of SGI Daisaku Ikeda. These discussions are based on our Buddhist practise and are a faith activity. They will assuredly lead out into the secular world, enabling many more humanistic activities to proceed. This is my wish for this week’s discussions, and an espression of my desire to fulfil my vow to the Buddha to enable all beings to become absolutely fulfilled and happy in their own lives. I will report on these discussions on this site under Buddhist Education during the week. Anyone who is interested and the other SEIN members are asked to please contribute to the discussion. The current blog is on at the following site: http://sein2008.blogspot.com/ DAY ONE Tuesday 15th April 2008 We had our first two meetings today, the Planning for SEIN and Website discussions. After that we trucked off to Costa Coffee - yes Bridgwater is so endowed - for a relaxing cappuccino. My view was that Americans would appreciate proper coffee but they said it was more like Italian stuff. Where is Starbucks when you need them? ey? ey? Below is a brief description of what went on in the meetings as I remember it and as applied to my notes. Please understand this may be amended and corrected, it is a first draft, but I feel it better to get it online asap. Planning for SEIN ALL DECISIONS AND IDEAS HERE ARE SUBJECT TO CHANGE SO PLEASE FEEL FREE TO PARTICIPATE AND BE THE CHANGE YOU WANT TO SEE. SEIN is a volunteer organisation, supporting Soka Education rather than an integral part of Soka Education. The word volunteer is in our mission statement. The planning meeting is about out intent, which is to form a just, sustainable and dialogical community. The aim is to make a 7 year plan starting from where we are. Rather than describe ourselves as a car, or some kind of unsustainable object, we like to think of our structure as being that of a tree, with ourselves being the lower branches, and aiming to raise capable people to take SEIN into the future. We must be planning for the next 1,000 years or 2,000 years, as Josei Toda advised. Josei Toda told the youth division of the time to nurture capable leaders, who should be encouraged to feel happy to work in line with SGI. Our aim is to become better Soka educators, to care for the individual. There are two aspects to SEIN, the intellectual and the applied/practical Soka education. We influence the SEIN community and the SEIN community influences us in turn. This led to raising the question, does the SEIN community support the individuals who come onto the site. In line with guidance received from senior leaders, we must always remember that Soka education, like Buddhism itself, must always be in a one-to-one relationship. Other senior guidance was that SEIN might develop as a kind of virtual Gakkai, with virtual districts. We are wary of the pitfalls of the pyramidal structure, and ascertained that we are talking about two kinds of support, faith and practical support, such as how to log on to the site and so on. It is important not to confuse the two, and we determined to chant about this and talk about it on Friday. Training must be based on the examples of the SGI, the three presidents, the master/disciple relationship and the Human Revolution. It was suggested that the Human Revolution might be a good subject for a future forum. Appreciative enquiry means finding out what each person wants to do and encourage them in that, working out how to fit that into SEIN. Our areas are: the Newsletter, the AGM, the Forum, the Blog and the Committee projects. The SEIN year goes like this: January Committee meets February Newsletter prep March Blog April Committee May Forum Planning June Forum and newsletter July Committee August Rest September Newsletter October AGM November Forum planning, conference planning December Forum, Newsletter The provisional timetable for SEIN goes like this: 2007 Exhibition, website 2008 Exhibition, Primer 2009 Improve Primer and website, eshibition 2010 Add Soka Education teachers online Institute for Research and Development 2011 Brazil Conference 2012 Soka training workshops in league with local Soka Education Divisions 2013 Makiguchi In Acton project Professional Development Training Meeting II Website planning Our programme needs more streamlined organisation, which is more transparent and which does not involve everything going through one person. Projects are Dialogue,Translation,Exhibition and Website. These all are done by the Committee. We all agreed that we need a unified website with links to our various activities, with potential for limitless growth. Constance and Rees are on this project. The areas to be included are: Forums Blog Exhibition Dialogue Library Glossary Newsletter Wednesday 14th April Meeting III Cardiff The influence of systems theory on Soka Education Present are Elissa, Jill, Stephanie, Constance, Kirsty. We drove to Cardiff with Rees, Bob and David in the morning, parked on the beautiful docks and walked round. Cadawallers has changed and is now expensive and not so good. ‘It used to be all old ladies sipping tea and eating lovely Welsh cakes,’ I said to Constance. ‘The trick is to find out where all the old ladies have gone now,’ she replied. The American contingent were delighted to be visiting Wales, didn’t fall for the joke about needing their passports, and were happy to pay for the cost of crossing the bridge. The sun shone on the Cardiff water, and the boat called out for us to take a trip. But no! Soka Education calls! Stephanie introduced the concept of SEIN as a support for people involved in education to fulfil the mission of the founder of Soka Gakkai, the educator Makiguchi, and welcomed Elissa as a systemic family therapist. We mentionned the close links between psychology and the family, and education and the classroom, and how in systemic theories all of the child’s social and physical environment plays a part in their education. Our endeavours must be collaborative as systems theory requires collaboration, one ‘expert’ can’t tell other people their own solution, but may be able to lead them to find it for themselves. The therapist trusts that the person themself has the resources to solve their own problems and cannot pre-guess what dirction that will take. As in education and sustainable development projects, therapy may involve the use of stories, or narrative. The aim of these is to release a person from their previous fxed way of thinking and allow this person to be different, to explore ways to go forward. Kirsty said when she takes children on trips, they are able to do this becasue of the changed environment, and it can be very powerful. The other aspect of systemic therapy is that te therapist considers themself to be part of this unit, rather tan a sort of ‘mechanic’ or an expert who is ‘fixing’ the unit. This is similar to the buddhist concept of ‘dependent origination‘. Elissa suggested some books to further our understanding of systems theory, Francisco Varela ‘The View from Within’ Materana speaks of ‘autoparesis’ our conciousness in a structured self-concious. When this conciousness is detached from its fixedness it is like what Bateson called ‘perturbation. A change in the environment causes a change in our conciousness, and this is what learning is, as the Internal structure seeks to adapt. It receives ‘news of difference’, an alternative narrative, in line with the structured conciousness. This challenges the idea of instructive intervention, because the ‘news’ must be balanced with the lifestate of the individual, or the tendency will be to fix down more. Bateson also speaks of the need to feel love, emotion, human warmth. Etienne Wenger - Communities of Practise. We learn in our various communities of practise, so we should create communities of practise that optimise learning. This is the Buddhist idea of ‘en’, relation, creating a community, in your role, which is different in each of your communities. The individual has different levels of participation in each of his or her communities. A community has necessary elements, and the community persists. Finally we spoke of the master/disciple relationship in education. Wenger speaks of apprenticeship, not in the same way as Buddhists, but this shows that the basic idea of Master/Disciple is not obsolete in the Western tradition. Meeting IV - Soka Educators Division Meeting at Jill’s Present were Stephanie, Bob, Constance, Jill, Evelyn, Harriet What is the purpose of education? This is the regular 6-monthly meeting of the Soka Education Divison for the South West of England. Being so far dispersed is a problem for us with regard to attendance. We determined to address this. In this meeting, Harriet has taken part in the SEIN Forums and was pleased to meet with other members of the Forum. The meeting started with the idea that, while economic wealth and living standards have risen, human happiness has remained stagnant. This ma be becasue people are feeling increasingly disconnected with nature, with others, with life itself. The feeling of interconnectedness with nature needs to be taught now, whereas in the past it was perhaps more integral to daily life. We discussed human rituals such as heralding rain, chasing the winter away. Schools and communities can embed their own rituals. Before public education, education was by means of metaphor through story-telling, and seeing themselves ar=s part of nature.We gave some examples of the use of storytelling. You can make profound relationships with people by activities interacting with nature, such as gardening and caring for animals. Life itself is a story, expeerience of nature as a child is culture ecology transference. This is what led to the Earth Charter. It is important to enable children to connect in a personal way with nature. Friday 16th April Meeting V Following guidance from Sensei which we have not yet sourced, and for which we have to thank Michel in Brazil, Education should have the same influence in government as the fourth power, along with the executive, legislative and judicial powers. Education should not be subservient to political influences, therefor the bodies which deal wihth education must be transnational. This is the way to educate for global citizenship. SEIN is the first step towards an international educative body. In the past education was used to raise soldiers and factory workers. This was the reason education was made public in the 19th centruy. although individuals have always been idealistic, the basic organisation of educational institutions has alwasy been nationalistic. As soon as there is a global influence on educational institutions, the original nationalism is erased. In this way education can become the fourth power of an international earth charter. We made a basic plan for the next SEIN Forum, which will focus on the original translator of the Lotus Sutra Kumarajiva, and education as the fourth power which can be ‘translated’ to all people. We also wish to help make awareness of Soka University USA to students who may wish to find a global humanitarian ethos for their studies. THIS ENDS THE APRIL 2008 SEIN CONFERENCE IN BRIDGWATER AND CARDIFF UK Please continue to make comments etc. Thank you.

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Seeking To Build A Community of Life Through Humanistic Education - SEIN Newsletter Volume VI, Issue 1 Sustainable Education Solutions by Jill Rees

In 2003, I was working as Head of Department at a school, in a depressing run-down town in the UK, which had just failed its inspection and was now in special measures. This was great for me, as it meant I could set up the department as I saw fit. The teachers were all new, and it was my responsibility to train them. Also, the government had just brought in two new initiatives which were fantastic, the National Framework and the Key Stage 3 Strategy. I had been teaching for 3 years, and was beginning to feel I knew what I was doing.

I had been to six-monthly sessions with the UK Soka Education Division at our national centre, Taplow Court, and had read the online Soka Education Newsletter. As I understood it, Soka education meant respecting each individual and adopting as the primary aim of education the happiness of each child. Of course, happiness is a difficult thing to define, and is different for each person, but it certainly involves following Sensei’s guidance about doing your best and determining to have victory in everything you set out to achieve. To transmit this attitude to the children in this under-performing school, most of whom were without ambition and often with little self-esteem, seemed difficult. Some of the children came from very poor and sometimes violent and abusive backgrounds. Their academic ambitions were slight, and their belief that they could make a happy and successful life for themselves non-existent. Unemployment in the area meant that opportunities for them were slim.

My department became the key to the whole school. I encouraged my teachers to work as a team by explaining about itai doshin and chanting for 2 hours each morning before work. Among other community based activities, I established an annual trip to France, to which over 80% of the year sevens subscribed, and a French exchange in liaison with the local partner school. My department led the next Government Inspection, in which the teachers were judged ‘excellent’, which is quite rare. The students showed great enthusiasm for learning languages, which is almost unheard of in British schools.

Late in 2003, I was offered the opportunity to take a Master’s degree as part of my school professional development, which would mean I didn’t have to pay! For the second part of this degree, I studied the systemic theory of education, which struck me as being essentially Buddhist. The principle of the systemic theory is that everything is interconnected, so if you change one part the whole changes, like a fisherman’s net. I felt I could attempt to establish Soka Education in my department by using some of the systemic ideas. I started using the systemic method with my classes, with good results.

When you teach systemically, your actions as a teacher are based on the idea that the class is a system, and other often unknown areas of the students’ lives are also affecting them; for example their home life, their other lessons, the ethos of the school, and their social experiences. If a child is under-performing, is demotivated, is misbehaving or is unhappy in the lesson, it is not seen as a fault in the child. Instead, a change within the holistic system is required. The child continues to be completely respected for themselves as they are, and the cause of problems seen as being systemic rather than the fault of the student. The teacher is always able to change, however, as is their own behaviour, and this will affect the whole class and each individual child. The teacher needs to work out the cause of the problem, and find a suitable solution. This isn’t always possible, as the teacher is lacking information, or hasn’t been able to perceive the true nature of the problem. However, any change in the teacher’s behaviour will then change the student’s behaviour. Either the problem will be solved, or it will change so that the teacher can get a better idea of what is going on. The teacher takes full responsibility for the problem and sets about changing the situation using the principles of Buddhist practice. By increasing one’s life-state, understanding and robustness to deal with the difficulties we face in teaching, the teacher can affect humanistic solutions.

I realized that these are Buddhist ideas, of cause and effect, of ichinen sanzen, and the interconnectivity of all phenomena. So, by creating systemic changes in the classroom, I was able to engage everyone and felt that each student was acting how they wanted to and taking control of their own way of learning. At first, however, I didn’t understand how this really worked. What was happening that enabled children with quite serious problems to become happy and to find confidence in their ability such that their assessment results improved so much? I felt this was beyond the scope of the systemic method I was using, that they had missed something.

The Soka Educators International Network (SEIN) forum is about humanistic and caring education. As I participated in such discussions with educators throughout the world, and chanted to find the deeper causes in what I was doing, I began to realize that something else was going on. By accepting each child as an essential part of the ’system’ - the class, as they are, and changing myself or the circumstances they were in rather than trying to change the child, I was actually deeply respecting and caring for each child’s life. I took full responsibility for their happiness and their learning in my class, and was willing immediately to do whatever I could to enable them to be more themselves. I had been able to discover in myself my fundamental respect for my students.

In trials in other schools, which I was studying as part of my degree, teachers and school managers had begun to apply systems theory, but had usually given up at a certain point. The view of the academics was that they hadn’t been able to take on board the philosophy behind systems theory, which is very profound and all-encompassing. However, I felt that it went further. The underlying principle of systems theory is Buddhism. The developers of systems theory had found truths which they were unable to access more profoundly because the Buddhist principles which understood the importance of enabling each individual to live an amazing life and develop his or her full potential were misunderstood. Before I went to work, I would chant to enable each child to be happy as if they were members of my district. The students were encouraged to think of themselves as the foundation of the society of the future. I would take time to explain that they would be the people who decide what the world will be like. They came to think of themselves as more connected to life outside school, and to think more positively about what they will do in the future. If they had difficult circumstances at home, I would encourage them to realize that they will one day be able to set up their own home, which could be a good one full of love. I began to introduce some of Sensei’s guidance for young people into my assemblies, and was amazed at how the naughtiest boys listened so carefully to guidance to work hard, do their homework and change society for the better. (They didn’t actually do their homework, thank goodness, or I might have died of shock!)

Many of the students changed their attitudes in other classes too, and teachers reported to me that such-and-such a child had stopped messing about and started working. The results were really miraculous. However there were other consequences. The children became used to speaking out, to being listened to, and to their questions being answered. Some teachers found this very challenging. At this point, the Soka teacher may face obstacles. These obstacles are proof that we are humanizing our part of education. They are the ‘persecutions of the votary’ which try to prevent humanism and enlightenment from spreading and which therefore impede Kosen Rufu.

As Nichiren wrote in The Opening of the Eyes: “But if I utter so much as a word concerning it, then parents, brothers, and teachers will surely censure me, and the ruler of the nation will take steps against me. On the other hand, I am fully aware that but if I do not speak out, I will be lacking in compassion, p.64….

I have considered which course to take in the light of the teachings of the Lotus and Nirvana sutras. If I remain silent, I may escape persecutions in this lifetime, but in my next life I will most certainly fall into the hell of incessant suffering. If I speak out, I am fully aware that I will have to contend with the three obstacles and four devils. But of these two courses, surely the latter is the one to choose.” Page 239 The Writings of Nichiren Daishonin.

The stark choice facing Soka educators today is whether to continue resolutely with faith, until the victory of humanistic schools is achieved, or to give up on Sensei’s vision in the educational aspect of Kosen Rufu. Time and time again I have heard Soka educators tell me how they found obstructions in their attempts to introduce humanism in their school, and how they fought to overcome them. Victory is our continued struggle - the actualization of Kosen Rufu in education may lie in the eventual actions of our students in the future, but for them, we must carry on. Every time we deal in a humanistic way with a child is a victory for kosen rufu and a cause for a more humanistic education in the future.

Before I left my last school, the children in my class decided that when they were adults, they would work in their children’s schools to recreate what they had experienced with me. Some of these will be leaders of education, and it is certain that schools will change when our students in turn make this sort of vow.

In systemic theory, it is advised that the whole school adopt the method. Authority over a class is based on soft power and may be mistaken for loss of control by traditional teachers. The child too may take time to change. Sometimes, children have lost confidence in teachers’ desire to genuinely have their interests to heart. It may be that a child doesn’t change in the way you hope, but you have to accept the decision the child makes as he or she becomes more self-aware. The children are beginning to create value, and where value is not the school’s aim, the value created may be to change certain aspects of the school. If the whole school was systemic, these ideas would be listened to, and a co-operative environment established. Because the class and the school is part of the wider community, I began to understand that a truly systemic education would involve more than just the school itself. Systemic education is often called sustainable education, and can be an essential part of our attempt to make life on earth more sustainable.

As I was beginning to have these thoughts, the SEIN Forum returned, this time discussing the Earth Charter. At the same time, my Head Quarters put on the Earth Charter Exhibition and I took an active part in this. This enlarging of my understanding of the role I might play in the world led me to feel I had a global mission, just as Sensei says! I am in the process of designing a programme for teacher training which I hope will be used throughout both the developing world, where the method can help set up in new schools, and in the first world where changes are also needed for the new world of the future. Systemic, or sustainable education, is a way to implement Soka education principles and methods within current educational institutions. It can be an instruction manual for how to actualize the happiness of each child.

Buddhism in society through the medium of education, which is the one of the key remits of SGI. Sustainable education will be used as a humanistic method of education which creates collaborative learning for the modern world, and just as soft power has taken over from hard power practices, systems theory will become increasingly accepted in the mainstream. This type of method also can serve well in places where Soka schools are not yet an option, and can be introduced immediately by Buddhist educators wherever they may work. It has academic credence and is secular, although based on Buddhist principles. For the individual teacher, using the systemic method in the classroom transforms the attitude of the students and makes teaching a joy once more.

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Synopsis

Combining history and modern life, this novel investigates the worlds of belief and knowledge, organised religion, friendship and love. Follow Dan’s adventures in the fantasy world of his mind, or is that the prophetic insight of his soul, and how he resolves his inner contradictions to find a network of friends, his true love, and to save a life. A story of courage and the battle with madness, how one individual can confront the evil of political society, and survive with his humanity intact. Dry, caustic, cynical, but ultimately optimistic, this book will make you laugh and ultimately restore your hope in the future.

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Reaching Out to the World

As I mentioned earlier, on April 24, 1979, I stepped down as the president of the Soka Gakkai. Doubtless you are all aware that behind this turn of events was a malicious plot engineered by a small group of individuals motivated by ambition and envy, individuals who made no attempt to understand my spirit as a person who had given his all to kosen-rufu.

           On returning home after the events of that infamous day when I was essentially forced out of office, my wife greeted me with her usual bright smile. Then she encouraged me warmly, saying: “Now you can visit members around the world,” “At last, you are free,” and “Now you can do your real work.”

            After the general meeting in Hachioji on May 3, which formally marked my stepping down, I didn’t return to the Soka Gakkai Headquarters in Shinanomachi, but went to Kanagawa instead. From the Kanagawa Culture Center (in Yokohama), I gazed upon the clear blue sea that seemed to stretch out endlessly.

            The sea leads to all corners of the world. I decided to reach out to the world, too. I didn’t need to limit myself to the tiny nation of Japan. As Mr. Toda’s true disciple, sharing his convictions and vision, I would spread the waves of kosen-rufu throughout the world. That was my powerful determination.

            And today, the SGI network of peace and humanism has grown to encompass 190 countries and territories. World-renowned leaders and thinkers have expressed boundless hope and praise for the people’s movement of the SGI. The victory of the SGI has been my prayer and my victory. Thank you! I can’t tell you how happy I am.

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new article

 Currently the Soka Educators International Network is having our fifth Forum. We discuss issues concerned with establishing humanistic education for sustainable communities. View the site on http://www.earthchartercommunities.org/soka/

I’m also on the market for project management or consultancy projects in Africa developing schools and training teachers. Contact me via my email if you would like to talk about your needs.  

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Although many people consider themselves to be Soka Educators, there’s no qualification or obvious signifier which identifies an individual pedagogue as a Soka Educator. “Soka” means value creation, and the basic humanistic principle of Soka Education is that human beings always and necessarily have the potential to create value, and that fulfilling our potential to create value in our own way is what makes us happy. The difference in the Soka educator is that we believe in the intrinsic capacity of each child to be themselves better than anyone, and we respect them for who they are in themselves.

The idea of value-creating education was first formed by the Japanese educator Tsunesaburo Makiguchi (1871-1944) as a response to the trend in education at the time to train the children to be war-machines for the fatherland. Makiguchi had already written a (later) influential book “The Geography of Human Life”, showing the need for critical thinking and creativity to enable the individual to fully contribute to a free society. He had been strongly influenced by the American educator John Dewey whom he had seen speak in Tokyo, but the expansion of thought in Japan was seriously arrested by the increasing militarism which came to engulf all society and led to the terrible experience of war in China, and then the World War which culminated in the disaster of Hiroshima and Nagasaki. By this time Makiguchi had died in prison, where he had been taken for refusing to compromise on his pacifist beliefs, by now strengthened by his practice of Nichiren Buddhism.

His beliefs were continued by Josei Toda, also a teacher who had worked for many years alongside with Mr Makiguchi, had become a Buddhist with him, considered him to be his master in faith, and had gone to prison for also standing up against Japanese militarization of religion. Josie Toda went on after the war to reform the lay Buddhist organisation Soka Gakkai, extending its reach beyond only educational philosophy into all walks of life, and helping many people struggling to recover their lives in the devastation of post-war Japan. It was the current President of Soka Gakkai International, Daisaku ikeda, who has established the Soka Universities and encouraged the activities of educators within the Soka Gakkai.

So Soka education is broadly based on the Buddhist belief in the intrinsic value of and respect for all life and for each individual, and the Soka teacher bases his pedagogy on his Buddhist practice, challenging issues which arise by referring back to our Buddhist faith. There is no strict code of practise for the Soka educator, as the style of teaching will depend on the situation faced within the educational environment. The main thing is the unique importance of each individual child, and the refusal to make use of the child’s individuality for an external purpose, such as grades or the needs of employers. Each child is valuable in his or her own right.

Of course the Soka environment is notably happy and relaxed and the children have confidence and highly developed questioning and communication skills. The reputation of the highest achievers in the Soka Universities is beginning to serve as a testimonial to the success of this educational practice. However Soka educators are to be found all around the world, in the Makiguchi Project in Action in Sao Paulo, Brazil*, as well as in Malaysian kindergartens, applying effective solutions to areas with grave social and economic problems.

I first came across Makiguchi when I was training to be a teacher, and studied him in more depth as part of post-graduate research on classroom behaviour. The Soka method has comparisons in the systemic theory of education which is also having dramatic effects in problem classroom areas, and which is gaining respect in many circles at this time. Gregory Bateson (1904 -1980), who started the whole systemic theory, drew on the Buddhist ideas prevalent in Hawaii when he lived there. (G. Bateson “Steps to an Ecology of Mind” New York Chandler 1972; Molnar and Linquist, “Changing Problem Behaviour in Schools” Jossey Bass 1989). By applying his basic principles in the classroom, I was able to solve the problems of motivation, self-esteem and disruptive behaviour exhibited by my classes and lead them to begin to enjoy learning and start to think more as “global citizens”. but the reason I originally liked Makiguchi came when I read that when the poor children arrived from the frosty streets in the morning, Makiguchi had lit the stove and prepared hot soup for his pupils to eat as they dried their socks on the stove. The Soka Educator is first and foremost a caring human being and a fine example to his students.

Since 2005, Soka Educators worldwide have expressed their views and shared their findings on the international forum confernces which you can find through the link below or contact Stephanie at tansey@usa.net at the website http://www.soka.ed.jp/kyoiku/k0004.html or see the latest newsletter below.

‘Classroom methods and process
The MIA approach is very subtle and very respectful. And at the same time very direct. During an art class session, for example, teachers are given an art project to work on individually. In one of the classes I visited, the project was to make a drawing, which they had to cut afterwards into a shape. Three to four assistance circulated around the class, encouraging and praising the participants (teachers) at various stages in the process. Parents were also welcomed to join the activity. Throughout the session (treatment) the lead moderator would quote something from the Buddhist perspective on life or teaching. There was no big lecture on teaching or anything of that sort. In fact, I was wondering when that would come. Instead, from time to time, the lead moderator would say something like this, “Every person is precious, each of us has a mission that only we can fulfill.” The content of these messages and the philosophical influences came from a variety of thinking such as Friere, Dewey, Jung, Ikeda, Toda, and Nichiren. The materials that the participants had at their disposal were kept to a minimum to encourage cooperation. The notion of interdependence was introduced in this way and a simple quote or comment was made to reinforce this point. No pressure or dictates were applied or given to the participants.

‘Community involvement of non members
The interaction with the schools and the community is essentially a dialogical process. What I mean by this is that a process of negotiations (dialogue) begins as soon as a school contacts the program. The MIA have found that it is better to have a liaison situated within the school context. This key person helps facilitate the introduction of the program into the school “community”. Which includes the family as well. This person can advise the program on local concerns and customs. That is not to say that there is no resistance to the change. One of the common questions is “are you trying to covert us to Buddhism.” This question is dealt with head on by introducing the organization of SGI and its principles, goals and activities through a short 15 minute video followed by a question and answer session with the school community. This kind of dialogue continues throughout the project, which is conducted in four phases over a two year period, each phase lasts six months.’

SOKA EDUCATORS INTERNATIONAL NETWORK

Volume V, Issue 3

Seeking to Build a Community of Life through Humanistic Education

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 specially treated 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 Sakyamuni 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.

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Member of SGI-UK branch of Soka Gakai International since 1992.

Soka Gakkai International UK

SGI-UK is one of over 180 organisations throughout the world which together make up SGI (Soka Gakkai International). Soka means the ‘creation of value’ and gakkai means ’society’. SGI is the world-wide movement based on Nichiren Daishonin’s Buddhism, and its teaching of Nam-myoho-renge-kyo, which encourages the development of the individual’s greatest potential

SGI is a broad humanistic movement for the benefit of the people of the world, engaging with other institutions, associations, groups and individuals who wish actively to create a better world.

SGI-UK started with one person in 1960 and has grown steadily. There are now over 450 local groups through the UK. Local groups hold discussion meetings each month to which anyone can come. If you want to find out about the nearest group to you ring 01628 773163.

Local groups hold introductory talks. In the teachings of Nichiren Daishonin there is a profound principle that `Buddhism equals daily life`. The highest state of life is to be found in our behaviour as human beings. The emphasis in practising Nichiren Daishonin`s Buddhism is to carry out a daily practice at home and to become involved in the nearest local group.

You can find out more about who Nichiren Daishonin was and begin to understand his teachings from the materials on this site. On this site you can also find introductory and other study materials. SGI-UK publishes a monthly magazine, The Art of Living to which you can subscribe.

The administrative centre supporting this network of local groups across the UK is based at one of SGI`s international culture centres at Taplow Court near Maidenhead to the west of London. In the UK there are two other centres: one in West London at Acton and one in South London at Brixton. The SGI organisations in all the European countries share a centre in the South of France where SGI-UK runs a number of courses for members each year.

SGI-UK members follow the teachings of Nichiren Daishonin, who was born in 1222 in Japan. He taught that chanting the title of the Lotus Sutra, Nam-myoho-renge-kyo, to the Gohonzon is the practice that enables people in the present age to attain Buddhahood.

Our beliefs and practice direct people to respect that which is of ultimate value: life itself.

Central to the Buddhist teachings is the law of cause and effect, which states that every cause we make (in thought, word or deed) creates an effect in our own life and that of our environment. Through their Buddhist faith and practice, SGI-UK members transform their inner lives and develop the qualities needed to bring about personal fulfilment and contribute to the positive development of society.

The Practice

There are three fundamentals to the practice of Nichiren Daishonin’s Buddhism. Faith - which is expressed through practice and study. Practice, which is to chant Nam-myoho-renge-kyo and to recite portions of the Lotus Sutra daily, as well as sharing Buddhist teachings with others. Study, which is to study the teachings of Nichiren Daishonin and apply them in our daily lives.

Here is a glossary of some words that may be unfamiliar

Daimoku

Literally, ‘title’. Refers to the chanting of Nam-myoho-renge-kyo.

The Gohonzon

Nichiren Daishonin embodied the Law of life in the form of a mandala, called the Gohonzon. All Gohonzon are transcriptions based on the Dai-Gohonzon which was inscribed by Nichiren Daishonin on 12 October 1279.

Karma

Potential in the inner, unconscious realm of life created through actions in the past and present, which manifest as results in the present and future.

Kosen-rufu

Literally to ‘widely declare and spread’ Buddhism. To secure lasting peace for all humankind through the propagation of Nichiren Daishonin’s Buddhism.

Buddhahood

A state of life inherent in all beings, characterised by unlimited courage, boundless wisdom and compassion and life-force. A

Buddha perceives the true nature of life and leads others to attain the same enlightenment.

for more information see