The Series Street #FlashMobs of Gen.Z Protesters with Face Mask Amid #COVID-19 Pandemic
Author: Eleanor Choke-jaya
Date: 15th November, 2020
Keywords: #pandemic, #protest, #flashmob, #justice, #violence, #FreeYouth, #corruption, #coronavirus, #democracy, #FreeSpeech, # reform, #rally, #paticcasamuppada, #emergency
Length: 1586 words
This anti-government rally reflects structural conflicts in society. And Thai critics believes that the country will have to continue living with it as long as the constitution is not recognized by all the nation’s stakeholders. Moreover, the imposition of the emergency decree was not a wise decision. Most people believe that the declaration of the state of emergency could fuel protesters’ anger and exacerbate the situation. Critics and scholars urge the government to take up on the protesters’ call for constitutional amendments to ease growing tensions.
Looking back into the country’s history, Thailand has faced political instability several times, but managed to get through them partly because of no external factors. Today the nation is being afflicted by the #pandemic, which has spread worldwide. Many are worried that the #pandemic means the country is unable to take on additional risks, especially those from street rallies. Meanwhile business sector is worried about a further economic blow if the latest political conflict escalates, warning Thailand cannot absorb more risk during the #pandemic downturn.
The prolonged #coronavirus state of emergency the protesters say is being used to stifle political opposition and free speech, to a flailing economy that offers them little job prospects, and the disappearance of democracy activists living in exile.
These 2020 protests are historic because it is the first time in Thailand’s history that urban demonstrators have demanded the constitutional reforms. They also demanded authorities stop intimidating those who come out to exercise their democratic rights; the protesters say this country does not belong to just one single group or like-minded people, so they should be able to be different and have their own thoughts.
The issue now is how to settle the differences over such extremely political sensitive issues, avoiding sensationalizing the matters and intensifying hatred; how do Thais find ways to lead the country out of deadlock, without losses? This is a goal that every party, the government, as well as anti-dictatorship protesters, must consider, and do whatever they can to narrow the differences or come to a compromise.
First and foremost, all parties must value peace and agree to give peace a chance. Starting from those in authority must do more to foster reconciliation, as they promised right after the coup. The prime minister must not forget this important task, nor does he allow authorities or people close to the government to use dirty tactics while they demonize those with different opinions through disinformation.
So far, the situation has been edging toward violence. If violence erupts, the ruler and his government cannot escape responsibility. In principle, an open and healthy discussion of some oppressive laws should be acceptable. Such discussions would benefit the country. But, there is no room for vulgarity; further is the developing of a course of action. Every involved party must accept the well-known fact that no social institution can survive when it has outlived its usefulness, and adaptation or potentially a reform would be the only key if it wants to survive. It is going to be a process, one that will not manifest perfectly overnight, but one both the protesters and the authority have to be dedicated to.
And the society shall have to create leaders/rulers who embody virtues the people can respect because it is a general understand that power is at its best only while the ruler is implementing the command of morality and justice with it.
The Lord Buddha said the ruler shall reign by Dhamma for the benefit and happiness of the people. In common understanding, the word ‘Dhamma’ in His remark refers to ‘Dasaraja-dhamma’ or ‘The Ten Principles of a Righteous Ruler’, which are Theravada Buddhism based principles. ‘Dasaraja-dhamma’ was a proverb of a sage born prior to the Buddhist era and was later incorporated into the treatise of Buddhism. As it comprised ten elements, it was called ‘Dasaraja-dhamma’, where ‘Dasa’ means ten and ‘Rajadhamma’ means principle for kings or rulers.
In Thai political arena, the practice of ‘Dasaraja-dhamma’ dated back to the Sukhothai period. These religious or moral principles are to keep the rulers power in check. Now, the big question asked by Buddhists of all categories is how to make these religious and moral principles of more than 2,500 years ago contemporaneous for the age of IT-oriented society and how to transform The Ten Principles of a Righteous Ruler from religious and moral principles into practice, of a modern-day democracy.
Without careful consideration, people may incorrectly take the Dasaraja-dhamma as ancient principles of over 2,500 years ago, incompatible with the present day, which is an age of digital world where the universal values emphasize democracy in politics, good governance in administration, and human rights in governmental actions to others. In fact, people who maintain the above understanding may not be totally wrong because if looking at the religious teachings on the Dasaraja-dhamma, often-cited examples are usually old and even written in archaic vocabularies. However, if considering carefully, one had better rethink. Let’s make a glimpse into some of these principles to see how they can contribute to a better society:
First, ‘Dana’ means giving in a beneficial way. Generally, human beings have a tendency to acquire rather than to give. Growing propensity to take will develop into greed. And greed makes people keep struggling for what they want which finally could lead to malpractice, such as theft, robbery, or corruption.
Regarding the issue of malpractice, it is evident the present Thai government can do little about the glaring corruption under their nose, while nepotism has become the name of the game. These are the practices under the influence of greed. However, greed can be lessened or even eliminated by the practice of giving, particularly unconditioned giving. If politicians and bureaucrats stand by this Dhamma, corruption will be reduced or eventually eliminated.
Next, another principle ranges in the seventh is ‘Akkodha’ which means not showing anger, not dwelling in hatred or vindictiveness against others, or in other words, being compassionate. Anger is a cause of misjudgment. If a ruler is not in anger, he can make judgments in a fair and unbiased manner.
The Prime minister, as being a Buddhist should demonstrate moral responsibility to uproot his own injustice and discrimination and transform the toxic views and the systems of oppression that feed bigotry and forms of egregious injustice and hatred in this country. And he must as well remedy all forms of conflict with insight and actions that are courageous and just.
For all Buddhists, it is not enough to speak of greed, hatred, and delusion as abstractions. A fresh and coordinated effort to dismantle institutionalized and systemic injustice at every level of our culture, society, government, to cultivate the blossoming of a more just country, aiming from this moment forward, and let the nation advance with the spirit of Buddhist humanism and together are collective responsibility.
In the ninth principle of ‘Dasaraja-dhamma’, it lists ‘Khanti’ which means being patient and persevering against all emotions, be they greed, anger, ignorance and maintaining calmness in mind, composure, body and words.
In the present situation, ‘Khanti’ is the most critical. All concerned parties must realize that the existing problems cannot be solved through violence but meet violence with nonviolence. Nonviolence in words and actions must be understood not merely as a strategy for protest, but as a Way to reach the goals. Most importantly, the nonviolent protest seeks justice and reconciliation, not victory because the ultimate end is the creation of a beloved society to co-exist.
Lastly, in a world of change and impermanence, history teaches while the rally taught people to fight against the injustice system, they did not teach young people that they would have to fight all over again on their own because as long as there is a democratic system, they are going to have to work to protect their freedom of speech and the hard-won spiritual and political justice. As they do not speak about the hardship and the life safety during the fight, when the greatest dream reaches the final victory, the hard-won triumph can be lost in a single generation. Justice and freedom are never guaranteed forever, we have to fight for them.
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Buddhism And Polity In the Digital Society: Monarchy, Democracy, Republican, Communism
Author: Nano-organic Elixir
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March 2020
Keywords: #monarchy, #democracy, #republican, #communism, #politics,
#Buddhism, #innovation, #socialmedia, #IT
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https://aloosechitchatblogg.blogspot.com/2020/02/buddhism-and-polity-in-digital-society.html
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