Buddhist Fury

Religion and Violence in Southern Thailand

Michael K. Jerryson

Thanks to Annie for bringing this to my attention. This is a study of the religious and social context of the ongoing violence in Southern Thailand between Thai Buddhists and ethnically Malay Muslims. You can read the introduction on Google books. It looks like an excellent study, based on extensive personal interviews over several years.

The conflict in southern Thailand has been a dreadful one, with over 3000 dead and no signs of stopping. It provides an example of how the Buddhist philosophy of peace works in real-world contexts of violence.

Just War in theory and practice.

Some time ago I wrote a post detailing why I was opposed to the notion of a ‘just war’: essentially because the theory is basically a blueprint for ideological justification of war. Here’s an example of what I was getting at.

In a piece in the Sydney Morning Herald, Cardinal Pell said that he opposed the war in Iraq, but believed the war in Afghanistan was justified.

So congrats on not supporting Iraq. Pell is not alone: 36 million people protested that war, but it just sailed ahead anyway.

What of Afghanistan? Let’s consider this in light of Catholic just war theory. Please remember that I am not endorsing this, or any other, theory of a just war – I oppose them all. Nor do I have any special agenda in mentioning the Catholic approach – it is just that Pell’s statement came to my attention, and the Catholics have a well-articulated theory of just war, which was the blueprint for the modern secular treatment.

The reasons for thinking Afghanistan more justified than Iraq are clear enough. The 9/11 attack was, in fact, initiated by Al Qaeda while they were being sheltered under the Taliban. With the best will in the world it is difficult to imagine that the Taliban could have been reasonable or responsible partners in any negotiations to bring Al Qaeda to justice.

Iraq, of course, had nothing to do with 9/11, and never posed any serious threat to the US, which is why a tissue of lies had to be invented to persuade the public to support the invasion. So while Pell’s opposition to the Iraq invasion is good, it hardly constitutes a vindication of just war theory. That war was obviously immoral, and no sophisticated analysis is needed to understand why.

Okay, so here’s the basic principles of Catholic just war theory, considered in the case of the Afghanistan war. According to catholicism.org, ‘the following conditions of a just war must be considered before deciding to go to war. All of these conditions must be present at one and the same time.’

  • Just cause: force may be used only to correct an evil to the nation or community that is lasting, grave, and certain.

Let’s allow this one. The attack on 9/11 was devastating and horrific, and while it has played a vastly disproportionate role in global events since then, there is no doubt that 9/11, and future potential attacks, demanded an effective response.

  • All other means of securing or defending its rights must have been shown to be impractical or ineffective.

Again, let’s allow this one. It’s difficult to be certain, as there is always another way; but the Taliban really were pretty impossible and it is difficult to see any other course of effective action.

  • There must be a serious probability of success.

This is where I would say the adventure in Afghanistan was totally misguided. There never was any prospect for genuine long-term success, and this is still true today. The US presence will fade away, the bitterness of the war will remain, and the extremists will regroup. Understand that ‘success’ here does not mean putting in schools for the Afghanis or making better conditions for women. If these things happen, then that’s terrific, but the war was not waged to improve the lives of the Afghani people, nor should war ever be waged for such purposes (according to the first principle above). The war was waged to get revenge on Al Qaeda and prevent future terrorist attacks, and needs to be assessed in that light. Al Qaeda has been massively damaged and Bin Laden killed, but the ‘terrorist threat’, according to people who believe in such things, has not significantly fallen. And for those of us who look to the causes of conflict, not just the effects, who can doubt that a whole new generation of extremists has been born out of the seething resentment at the unjust invasion and often horrific abuses? And meanwhile, thousands keep dying every year…

  • Proportionality: the expected good to be achieved must be greater than the destruction and disorder that will be caused by the use of force. (Modern weapons of mass destruction must be seriously considered when evaluating this condition.)

This criterion was clearly not met in Afghanistan. It is, of course, impossible to truly understand the scale of destruction that is caused by a war such as this, so let us keep the task manageable by relying on one reasonably quantifiable measure: the number of deaths.

The deaths from 9/11 were around 3000, so the deaths from any response to that should be similar. But this is not the case. Civilian deaths are in the order of 17,000-37,000; and I find the saddest part of that is the sheer volume of the uncertainty. In the majority of cases, no-one really knows. The real figure is probably much, much larger.

The coalition military deaths totalled 2765 by the end of 2011; that is, as many invading forces have died as perished in the attacks on 9/11. At least we know who these are, for these are people with actual names and lives, not just a faceless ‘enemy’ whose dead are not even worth counting.

In addition, between 36,482 and 40,658 Taliban have been killed. Interestingly, it is much harder to find these statistics than for the civilian or coalition deaths. The Taliban are the devil, so who cares how many die? Well, their mothers do. And the sisters and brothers and fathers and friends of the dead, most of whom, as always, were young and naive men pressured to go off and fight for what someone else has told them is just and right.

The total casualties would therefore be at least 60,000, probably 100,000 or more. In any case, with due allowance for margins for error, the number of deaths is massively disproportionate as compared to the initial attack.

  • Force may be used only as a last resort.

I have my doubts over this one, but let’s allow it to be generous.

So there we have it. According to the tenets of the Catholic just war theory, the war in Afghanistan is clearly unjust, as it fails to meet the criteria of having a ‘serious probability of success’, and of being proportional. Failing just one of these is enough to render it an ‘unjust war’. I think there may be room for disagreement as to the probability of success, but not regarding proportionality. This is so clear cut as to be beyond any reasonable doubt.

And yet Cardinal Pell supports it. Why? Because the purpose of just war theory, when it comes right down to it, is to justify war. If the theory doesn’t fit the current war, then it can be ignored or argued around. The nominal purpose of the theory is to clarify thinking so as to make a proper moral decision in a difficult situation. But in practice, it doesn’t work.

Helping Tamil children orphaned in the Sri Lankan war

The following message is from our good friend Ramya Panagoda. She spoke to me of her recent visit to Sri lanka, and about the urgent need for support in the reconstruction. The war’s over: now we must win the peace.

While in Sri Lanka last December we travelled to the security areas in the northern province. The simplicity of the ordinary Tamil and Sinhalese people touched our hearts. But a lot of work needs to be done. I visited Nagadeepa, Anuradhapura and many other Buddhist areas. I am currently working with 64 Tamil orphans who their parents entrusted to the local Buddhist temple during the conflict years, in a remote boarder village. The youngest was 4 days old when he was left at the temple door by his fleeing parents. The Buddhist monk with the help of the army protected these children all these years and gave them an education. The children are unpolluted and is a breath of fresh air. They do not know anything about Television or radios. Their needs are simple, soap, washing powder and milk!! The children attend school and after school attend to agricultural work on temple grounds.

We managed to get a lot of publicity for the temple and Sri Lankan government declared Sethsevena Children’s Home as a charitable institution. Recently there was a news paper article about this monk and the article appears on their website.

I have been fund raising for the basic needs of these children. Our Tamil friends in Sydney have offered to provide beds for the children and this in a small way is uniting the two communities in Sydney.

If people want to donate I have the bank details for the Children’s Home. I can be contacted by email: ramyapanagoda[at]yahoo[dot]com[dot]au

One day I would like to take you and Ajahn Brahm to visit these children. Recently they discovered a big cave in the jungle near the temple. Apparently it was used by about 500 Arahaths during the time of King Dutugamunu when Anuradhapura was the capital of Sri Lanka some 1500 years ago. The Monk told me that the energy in the cave is so powerful that monks from all over the world now visits the Cave for meditation. Bhante that’s an inspiration for you to visit the cave!