Dharma Rain is a collection of Buddhist readings and opinions of Buddhist teachers and scholars about how Buddhism addresses the environmental crisis. Editors, Stephanie Kaza and Kenneth Kraft, explicitly state the title Dharma Rain is symbolic because both dharma (the teaching) and rain nourish the earth and peoples’ spiritual lives in vital ways. Indeed, the title is a brilliant choice because the volume is a delightful sourcebook that will undoubtedly nourish the curriculums of high school educators. The opportunities to use this text in a religion class, English class, economics class, geography class, or environmental studies class are innumerable. The introduction to the book serves as a very insightful guide for how to use each of the seven sections. Although sections could be used independently, the introduction points out the themes, ideas and narratives work together to create a vital resource that could serve as the definitive text for the discourse surrounding Buddhism and environmental issues. The different sections incorporate everything from Buddhist sutras, to contemporary interpretations of Buddhism, to how Buddhism relates to modern political systems and also includes modern Buddhist readings and resources for retreats.
For religion teachers this book offers many great possibilities. The entire first section of the book includes sutras and excerpts from a vast number of Buddhist countries and different Buddhist sects. The section of readings is organized around three themes: reverence for life, nature as teacher, and nature of nature. The different readings expose the students to basic Buddhist concepts such as the four noble truths and dependent origination. A teacher could use these reading to have students discern what Buddhist values they find in the readings. Therefore, the variety of readings would be a great supplement to a unit on Buddhism in a world religion class or serve as an entire unit in a class solely focused on Buddhist studies. In addition to providing basic insight about Buddhist ideas, the readings also allow for discussions about what Buddhists say, observe, and have documented about the natural world. Further discussion of these observations could be an exciting point of departure for a Religion and Ecology class because students could explore the "seeds" of why Buddhism is often referred to as the "most green or environmentally friendly religion".
The second section of the book is titled "Contemporary Interpretations of the Teachings".
Students would need to be somewhat familiar with basic Buddhist teachings before using this section in the classroom and the first section of the book would serve as a great lead in to this set of readings. Thus, here is one example of how the entire book can be used as a major resource. Throughout the second section, 20th century Buddhist teachers examine and interpret how Buddhism engages with the environmental crisis as an established issue. The readings in this section could spark some particularly interesting discussions as students used the excerpts to self reflect, analyze and discuss their own understanding about what these Buddhist teachers are determining as causes for the eco-crisis. For example, in Lily de Silva’s piece "Early Buddhist Attitudes Toward Nature," she discusses pollution and states that the Buddha was "critical of noise and did not hesitate to voice his stern disapproval whenever such an occasion arose (99)". How might our students respond to this statement in light of their like for loud music or occasional unruly behavior in the classroom? Think about how urban noise, MTV, and anti-nature attitudes pervade the worlds of many students and how they might not see the immediate connection between noise pollution and the eco-crisis. Readings like this might serve as a catalyst for students to contemplate, debate and discuss these Buddhist ideas in relationship to themselves as citizens of the world community.
For the geography teachers, religion teachers, cultural and environmental studies teachers, the third section called "Buddhism in the world" is an astounding resource. Not only does it discuss the environmental realities facing Buddhist countries around the world, but is provides much material for thought about how environmental and cultural contexts shape Buddhist practices. Teachers can use this section to discuss what environmental problems face Asian nations. Another possible use of these readings would be to develop current event issues or initiate ethical debates inspired by the selected readings. However, this section is not confined to a discussion about Asian lifestyles and problems that result from events in Asian countries. The section also offers discourse about consumerism and western lifestyle choices. Economics and ethics teachers could use a reading like Sulak Sivaraksa’s "The Religion of Consumerism" to discuss how the Western lifestyle and individual living choices are intimately connected to the larger global community.
Perhaps the most exciting and challenging section of Dharma Rain for high school students would be the sixth section titled "Challenges in Buddhist Thought and Action". It deals with the pragmatic and intellectual problems of developing a Buddhism that "works" for all Buddhist societies and environmental problems. This section, like the third section, lends itself to an advanced discussion about economic and cultural influences on Buddhism. The contributors to this section suggest strategies for making "Green Buddhism" more than just a label and demonstrate how employing Buddhism into different aspects of politics and economics could result in significant and effective changes for the world. William Opul’s contribution "Notes for a Buddhist Politics," details how Buddhist values and ideas might transform the structure of contemporary political systems. This reading would force students to examine existing political structures, basic value assumptions, economic theories that are presently an inherent part of their everyday life. The readings could get students to truly consider new perspectives and would provide the kind of lesson that connects students to life outside the classroom walls in a very profound way.
One of the other sections that has much potential for use in high schools (and likely outside the classroom) is the last section titled "Passages for Ceremonies and Daily Practice". This set of readings could be used on retreats, for discussions during orientations, during Earth day activities, or all school blessings. This section and its contents provide a way to take some of the ideas of Buddhism and ecology and employ them without an academic agenda. One could utilize these readings in everyday activities to raise awareness of how Buddhism might become another way to bless a meal (such as Thich Nhat Han’s Meal Verses p. 448) or to start off an all school presentation on Earth Day.
The editors of Dharma Rain are explicit that the title is meant to be symbolic because both dharma and rain are essential ingredients to the spiritual and physical survival of many. The title is most thoughtful and appropriate for the delightful sourcebook that offers much to many different kinds of teachers. The diversity of its contents, the mix of primary and secondary readings, and the fact that each section can be used individually or as a whole makes this volume "user friendly" for many different people. I highly recommend this text to anyone who has an interest in Buddhism and is looking for more ways to integrate the topic of how Buddhism approaches the environmental crisis into their classroom!
review ©2001 by Bridgette O'Brien and RSiSS
Annie Wright School
April 2001