Erenlai - The Art of Peace-making 從亞洲眺望全球和平
The Art of Peace-making 從亞洲眺望全球和平

The Art of Peace-making 從亞洲眺望全球和平

 

Learn how to become a peacemaker! These materials concentrate on conflict resolution and peace building.

只要身為世界公民一天,我們就對化解衝突與創造和平的議題有著義務跟責任。

 

 

 

Monday, 31 December 2007

Toning down violence

When I was small I read or had read to me many famous fairy tales. In each tale the hero or heroine meets some challenge and cleverly overcomes it and lives happily ever after. It is that happily ever after that sticks out in my mind together with the lesson that if you bravely face your problem and don’t panic, then you can figure out a way to escape or some good person will intervene to save you and the bad guy will end up the loser.

But now that I am grown up and have begun to reread and reflect on those stories, I am appalled at the evil and violence that pervades them. Children are mistreated by mothers or step-mothers, their fathers gone or helpless, evil witches and wicked henchmen abound and violence is met by violence.

To cite but a few examples: Hansel and Gretel are abandoned in the woods to starve to death by their mother so she doesn’t have to share with them the scarce food she and her husband need for their own survival. Then an evil witch captures the children and fattens them up so she can eat them. They finally escape by burning the witch to death in the oven that was prepared for them. Not a very pretty story.

Cinderella is treated very cruelly by her evil stepmother and step sisters. Snow White is poisoned by her evil stepmother, Sleeping Beauty is cast into a trace by a jealous evil fairy, Little Red Riding Hood is swallowed whole by a ravenous wolf after he first ate her grandmother, but they are rescued and the wolf dies through the intervention of a huntsman who just happens be passing by. The Three Little Pigs are terrorized by a hungry wolf until one of them manages to boil it alive in a kettle at the bottom of a chimney.

But perhaps I need not be too alarmed, because all that evil and violence were there when I first heard the stories, but they did not remain in my mind or turn me into a violent person. What I did learn was to keep up my hopes even when things looked hopeless and to calmly use my head to counter danger. In the end the good guys win and the bad guys fail.

The ancient Greek philosopher Aristotle in his book Poetics speaks of “catharsis” by which he means that the audience to a drama, in which violence is depicted, experience a release of the strong feelings of horror or pity or anger; they are freed from their pent up emotions and leave the theater purged, without any urge to repeat similar behavior themselves.

Perhaps that is why we survived the violence of the fairy tales without turning violent, but what about our children growing up with the violence they see on television and the movies and video games? There are several considerable differences between fairy tales and what they see. The story lines of fairy tales were set in another age, in which there was magic and witches and goblins and fairy godmothers. Everything took place in another world to which we did not belong. We were just spectators of fictitious events that had no real connection with our own lives. The morals were there for us to learn, but little for us to imitate.

Whereas today, the violence our children see on TV and movies is actually happening before their eyes in the news coverage of real events. In the video games the weapons are in their own hands; they are the perpetrators of the violence and the satisfaction and rewards for success are in proportion to the deaths and destruction they wreak on the enemy. They are playacting what is actually happening around them every day, so that the violence is no longer the relic of some bygone, make believe land, but a relatively readily available tool for emulation, excitement, experimentation, revenge or greed. The opportunities and pressure to try it for real are not that far away.

Given the popularity and excitement and enjoyment that enactments of crime and punishment, violence and mayhem seem to provide, it would not seem very practical or effective to just criticize their content or attempt to suppress them. If I were in a position to produce such material, I think that I would try to design games and plots in which the bad guys were defeated not so much by skill with weapons, but by clever tactics that depended more on ingenuity and craftiness than on violence. By all means let there be the suspense, the car chases, the martial arts, the explosions, but in the long run the violence would be quelled by non-violence not just more violence. This is a lesson we all have to learn before we all end up blasting each other out of existence.

(Photo A.K.)

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Monday, 31 December 2007

Terror won't deter terror

In many ways terrorists and non-terrorists are exactly the same: they both have ideologies to which they pay allegiance; they both have codes of conduct that govern how they act; they both have arsenals of equipment, weapons and ammunition; they both have legions of silent supporters and cadres of militant activists.

As a terrorist my intention would be to shock or punish or terrify the public as a means of forcing them to give in to my demand or take seriously my message. My primary objective would be, if possible, to commit the terror without being apprehended or killed. Should I unfortunately not escape unscathed or be apprehended, I would consider that a small price to pay for the advancement of my cause. One of the big differences between terrorists and non-terrorists is that for terrorists the message has priority over the messenger. It is perfectly acceptable for the messenger to be sacrificed or innocent people killed or property destroyed in the process.

As a non-terrorist my primary objective would also be to deliver a message, but the priority would belong to the messenger, so that everything possible would be done to deliver the message with as little injury or damage as possible. To a non-terrorist, the most terrifying thing about terrorism is its seeming disregard for human life: the survival of the cause is more important than that of its individual advocates while the lives and property of its opponents count not at all.

The only way to eliminate acts of terrorism would seem to be finding some way to disarm and deactivate the terrorists. Can this be done without doing to them what they are doing to us? Can violence be stopped non-violently? Or is violence in the cause of law and order no longer “violence” but justifiable “self-defense” and “enforcement”?

Countering terrorism requires countering the terrorists. This will entail first identifying who they are and where they are. Then it is necessary to prevent their acts of terrorism, which can be done by isolating or incarcerating them, so they cannot operate, or by destroying or removing from their hands their equipment, weapons and ammunition and cutting off their supply of financial support or resources so there is no way they can any longer engage in terrorist activities.

This is a big order and not at all easy or perhaps not even possible to accomplish completely. And even if the terrorists are disarmed and their influence contained, they will always be potential ticking bombs, so long as they persist in their ideological beliefs and evil purpose. The rest of the world can only relax if the terrorists can be persuaded to modify their views or adopt non-terrorist tactics. This can never be done by force of arms or overpowering restraint. Military defeat never converts the heart, however much it might shackle the body. It only reinforces hatred and fuels thirst for revenge. No terrorist-like response will ever scare terrorists away. The only way to get them to abandon terrorist behavior is to convince them that such activity is no longer necessary to achieve their purposes. And the only way to do that is for us to modify our present anti-terrorist behavior which is serving only to increase their hatred and justify their terrorism.

We the non-terrorist anti-terrorists must always maintain an effective intelligence network and strong deterrent military defensive force to protect ourselves and the free world, but the war will never end until terrorists are finally granted the attention and respect they are seeking. Our hands holding the guns and the shields must be accompanied by friendly hands reaching out for genuine friendship, dialogue and compromise and peaceful coexistence.

We need to pay more attention to what the terrorists are trying to say and not let our abhorance of the messenger or the envelop of the message blind us to the content of the message. I am not a diplomat or politician. I don’t speak the languages of the terrorists or understand all their demands. I cannot tell the free world the best way to proceed, because I also don’t know what that is. But I am convinced that just more of what we are doing now will not succeed. We have to insist less on doing things only our way and learn to distinguish more clearly between what is outright unacceptable and what is just different from our way of doing things.

If we dare to sit down and listen, we are sure to hear things we don’t want to hear about ourselves as well as about our adversaries, but we also are more likely to see more clearly and dispassionately that between the basic unyielding issues that anchor each side there is a vast expanse of possibilities for compromise, cooperation and peaceful co-existence in which they can maintain their identity and we can retain ours.

How nice it would be if the whole world were like what I want it to be, but that could happen only if other parts of the world were not free to be what they want the world to be. The only way that I will be free to enjoy my part of the world as I want it to be is to allow those other parts to be what they want them to be within the common boundaries of international law and human rights. The only way for both sides to go forward together is for both sides to step back.

(Photo A.K.)

Attached media :
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Saturday, 01 December 2007

台湾:当亚洲和平的枢纽

【简宏志 主述】

做为一个生意人,不管天涯海角,哪里有机会就往哪里跑。近来,越来越多台湾人在金砖四国(巴西、俄罗斯、印度、中国)投资。资本主义教我们,即使你不赞同某国,在全球化的框架下,你也要准备好跟他们合作。

附加的多媒体:
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印度:合作改变亚洲面貌

【贾亚 主述】
【柯蕾莉 采访 撰文】 【林虹秀 翻译】

庆幸印度仍保有自身文化

印度的教育告诉我,国家的文化很珍贵,必须保存下来。我们现今处于全球化的世界,亚洲人的生活方式深受西方影响,印度虽是个新兴经济体,但其整体文化仍相当完整,我对这点感到庆幸。
尽管如此,全球化仍有其正面影响力。在国外,我学习与其他国家的亚洲人一起生活,他们价值观与我不同,让我有机会体验新的事物。印度快速发展,许多IT(资讯科技)工程师都想回印度工作,好让印度能吸引更多海外投资,扩大出口量。不过,这些改变都需要有更好的基础建设、银行交易需要更方便快速…

中印两国应建立稳定关系

印度原本需要向世界银行借贷,现在已与中国并列成为亚洲经济大国。但是,印度也不想成为西方国家用来制衡中国的一只棋子。相反地,印度需要与所有亚洲国家建立良好的关系,且特别应与中国这个大邻国好好相处。中印两国过去有段不愉快的历史,印度对中国长期的发展方向不甚清楚。但我想,中印两国若能展开和平对话,对于舒缓亚洲的紧张情势将大有助益。总之,中印两国必须有稳定的关系。

亚洲联盟之路仍遥远

成立亚洲联盟是个好主意,但不可能实现,因为我深信,在亚洲境内不同的政治系统下,亚洲联盟不可能实现。若中国能民主一点,成立的机会可能会大一点。但问题是,中国并未打算在未来五十年间放弃共产主义。
此外,亚洲境内仍存在很多紧张关系:南北韩还没准备好统一、日本与中国是死对头、印度与巴基斯坦无法合作。不仅如此,对已开发与开发中的亚洲国家来说,支持亚洲境内贫穷国家的发展,也是一项大负担。中印两国的经济发展是最近的事,他们需要更长的时间酝酿,才能日趋成熟。所以我认为,亚洲不可能藉由亚洲联盟的成立而统一,但国与国间可以实施自由贸易。

我的亚洲梦:消除贫穷

我希望亚洲的贫穷状况可大幅改善。例如中印两国可透过将制造业外移等方式,帮助如柬埔寨或越南等发展较慢的亚洲国家。中印两国可透过帮助所有的亚洲人,改变亚洲的面貌。从这角度看来,我由衷希望中国有朝一日能实行民主,这样一来,我们朝亚洲联盟成立之日,就更加接近了。

附加的多媒体:
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Friday, 30 November 2007

香港:中國與亞洲的橋樑

【黃薰 主述】
【柯蕾莉 採訪 撰文】【林虹秀 翻譯】

您認為自己是亞洲人嗎?

是,我是亞洲人,但同時我也是中國人,而且「中國人」的身份比前者來得重要,因為我的父母親早年是從中國大陸來到香港的。不論我們搬到柬埔寨或是香港,在家裡我們說中國方言。由於父母的淵源,我也是炎黃子孫的後代。
但是,我和香港的關係最為深厚。我三歲時舉家遷到香港,在這裡成長,我深刻了解香港的社會情勢;在享受各項社會福利的同時,也善盡各種義務,例如納稅。
我發覺香港人有種特有的自我定位,因為不論是以中國或是以亞洲角度來看,香港都是獨一無二的。香港一直是東西方勢力交會融合之處。正因如此,儘管同為炎黃子孫,我覺得自己和中國大陸、台灣、或其他地區的華人截然不同。
我造訪過許多亞洲國家。我認為亞洲人的定義不限於印度支那的民族。然而,每當我思索何謂「亞洲人」,我總覺得自己屬於一個範圍更廣的團體,遠超過我身上流的中國血統。亞洲各國的民族都是這個亞洲團體的一份子,匯聚在一起,形成一股不可忽視的力量。

您認為在建立「亞洲聯盟」的過程中,香港扮演的角色為何?

我認為亞洲非常多元化,匯集各類迥異的文化,鄰國之間歷史背景也不盡相同,中國和日本就是一例。然而,這樣多元的文化,反而是亞洲各國團結一致的契機。不過,我不認為亞洲各國近期內能夠成功複製歐盟模式,建立一個超國家組織。說穿了,真正連結亞洲各國的還是金錢。我認為,亞洲合作組織的功能跟公會差不多。
不過,少了中國的參與,我認為香港難以真正融入亞洲。我認為香港無法和日本或韓國等亞洲強國合作。另一方面,我們和亞洲的發展中國家又有很大的落差,因此,要進行經濟合作也是困難重重。
不可否認,中國對香港的影響力與支配力日趨強大,但是我認為香港應該維持既有的國際地位,才得以享有自主權和國際份量,而不至於完全仰賴中國大陸。否則,中國各大城市正如火如荼的發展,未來將能輕易的取代香港的地位。中國決心要成為亞洲區域的第一大國,我想大多數的香港人民都感受得到這股企圖心。
我認為,香港擁有健全的經濟和社會制度,它可以擔任中國大陸和其他亞洲國家之間的溝通橋樑。文化上,東西方勢力的匯集,使得香港能在亞洲保有一席之地。

當亞洲各國團結起來,您最關心的議題為何?

我想,「環境保護」將是各亞洲組織都會面臨的重要課題。亞洲人願意正視全球性議題的時候,各國自然就能團結起來。另外,慈善與人道事業的推動亦不容忽視,然而善心的熱度往往很短暫,而驅動各國政策往往是經濟影響力。整體而言,兩者的關連性不大。
亞洲聯盟如何協助各國對抗疾病和援助窮國,將是我最關心的議題。從二○○二年十二月到二○○三年三月,我加入OMF(海外基督使團),到柬埔寨的工人之家去服務。我用一個月的時間學習高棉語,還拜訪了當地幾位華人。後來由於泰國籍傳教士連續在柬埔寨遭受攻擊,那間工人之家才開幕一個月就被迫關閉。那段期間,我和五位肢體殘障的孤兒同住在一間孤兒院。我的文化背景讓我能夠敞開心胸,了解不同的文化與觀點,但是我無力以自身文化影響週遭的人。
身為傳教者,我們努力要讓會眾了解其他亞洲國家的不幸狀況,並呼籲大家將愛散播出去。唯有多加認識與了解,才能喚醒人們的愛心。對我來說,傳教工作讓我把眼光放遠,心胸更開闊,不再侷限於關心港人與華人,我學會多去關懷其他亞洲民族。現在,越來越多的香港志工前往各亞洲國家進行短期傳教活動,這股力量能讓香港與亞洲各國建立更密切的外交關係。

您對十年後的亞洲有何展望?

我預見十年之後,亞洲各國仍各自獨立,而中國在亞洲的影響力將日趨強大。我希望明日的亞洲人能享有更高的生活水平,人們學會關懷彼此,對貧窮國家的人民伸出援手。我認為傳教工作能夠促進亞洲人相互認識,這點是我們一直缺乏的。接受神的大愛,能夠為我們帶來愛、關懷,與真正的希望。

附加的多媒體:
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Friday, 30 November 2007

台灣:當亞洲和平的樞紐

【簡宏志 主述】

做為一個生意人,不管天涯海角,哪裡有機會就往哪裡跑。近來,越來越多台灣人在金磚四國(巴西、俄羅斯、印度、中國)投資。資本主義教我們,即使你不贊同某國,在全球化的框架下,你也要準備好跟他們合作。

附加的多媒體:
{rokbox}media/articles/BeingAsian_Taiwan.jpg{/rokbox}{rokbox size=|544 384|thumb=|images/slideshow_tw.jpg|}media/articles/BeingAsian_CasperChien.swf{/rokbox}

印度:合作改變亞洲面貌

【賈亞 主述】
【柯蕾莉 採訪 撰文】 【林虹秀 翻譯】

慶幸印度仍保有自身文化

印度的教育告訴我,國家的文化很珍貴,必須保存下來。我們現今處於全球化的世界,亞洲人的生活方式深受西方影響,印度雖是個新興經濟體,但其整體文化仍相當完整,我對這點感到慶幸。
儘管如此,全球化仍有其正面影響力。在國外,我學習與其他國家的亞洲人一起生活,他們價值觀與我不同,讓我有機會體驗新的事物。印度快速發展,許多IT(資訊科技)工程師都想回印度工作,好讓印度能吸引更多海外投資,擴大出口量。不過,這些改變都需要有更好的基礎建設、銀行交易需要更方便快速…

中印兩國應建立穩定關係

印度原本需要向世界銀行借貸,現在已與中國並列成為亞洲經濟大國。但是,印度也不想成為西方國家用來制衡中國的一只棋子。相反地,印度需要與所有亞洲國家建立良好的關係,且特別應與中國這個大鄰國好好相處。中印兩國過去有段不愉快的歷史,印度對中國長期的發展方向不甚清楚。但我想,中印兩國若能展開和平對話,對於舒緩亞洲的緊張情勢將大有助益。總之,中印兩國必須有穩定的關係。

亞洲聯盟之路仍遙遠

成立亞洲聯盟是個好主意,但不可能實現,因為我深信,在亞洲境內不同的政治系統下,亞洲聯盟不可能實現。若中國能民主一點,成立的機會可能會大一點。但問題是,中國並未打算在未來五十年間放棄共產主義。
此外,亞洲境內仍存在很多緊張關係:南北韓還沒準備好統一、日本與中國是死對頭、印度與巴基斯坦無法合作。不僅如此,對已開發與開發中的亞洲國家來說,支持亞洲境內貧窮國家的發展,也是一項大負擔。中印兩國的經濟發展是最近的事,他們需要更長的時間醞釀,才能日趨成熟。所以我認為,亞洲不可能藉由亞洲聯盟的成立而統一,但國與國間可以實施自由貿易。

我的亞洲夢:消除貧窮

我希望亞洲的貧窮狀況可大幅改善。例如中印兩國可透過將製造業外移等方式,幫助如柬埔寨或越南等發展較慢的亞洲國家。中印兩國可透過幫助所有的亞洲人,改變亞洲的面貌。從這角度看來,我由衷希望中國有朝一日能實行民主,這樣一來,我們朝亞洲聯盟成立之日,就更加接近了。

附加的多媒體:
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Open Dialogue is the key to a more united Asia

Past and ongoing conflicts affect Asian people’s identity
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Keiko Hara grew up in Hiroshima. Her dad saw the world collapse around him on the 6th of August 1945, when the Americans launched their atomic bomb on Japan. “The atrocity of the past is still present here. The historical memory is not easily erased. I belong to the first generation born after World War II, so I have to learn to live with it. The nuclear attack did not only kill thousands of people, it also deeply affected the identity of all Japanese people”, she said.
Keiko thinks that Japanese people need to define themselves anew as well as their position in Asia. They need to analyze their heavy past of war criminal exactions while at the same time their being victims of the Hiroshima catastrophe.
Many Asians experienced, or are still experiencing, conflicts. The recent repressions in Myanmar, violence in Pakistan and denuclearization of North Korea make the newspaper headlines all around the world. Millions of people are deeply affected by these situations. “Many Asians share a similar kind of suffering. In this sense, I am also an Asian because I feel close to them, Keiko said.

Asian people as a ‘whole’
------------------------
“When I was studying in France, many French were calling me “Chinese”. It made me aware of my Asian face. It seems like Europeans cannot differentiate between different Asian people, and it enhanced my feeling of being an Asian before being a Japanese”, Keiko said.
However, diversity between the countries makes it hard to define a single Asian identity. “The distinctive sense of spirituality among Asians is more important than trying to put everyone in the same group. I do believe we share some common elements: Asians live in the same part of the world, we breathe the same air, and we have similar values. Although these elements are mainly a representation of Asia outside its borders, it can contribute to the feeling of unity among Asian people ”.

Japan’s actions refocused within Asia
-------------------------------------
International cooperation programs are well-developed in Japan. There are many governmentally-run organizations which young Japanese take part in. A popular association, J.I.C.A (Japan International Cooperation Agency), funded in 1974, attracts many young volunteers. “When I was young, the concept of cooperation was ‘international’. People could hardly think of uniting Asia. Now, I see more and more organizations wanting to have a role in Asia. By working together, they help to create stronger cultural bonds between the Japanese and other Asians”, Keiko said.
Japan is the most developed economy in Asia, and can help other Asian countries. However, Keiko is skeptical: “Too often, I feel Japan exploits poorer Asian countries. A barrier to cooperation is Japan’s ‘sense of superiority’. I think Japanese people must overcome this feeling. They must think critically about the important role young Japanese could play in the construction of a more united Asia”.

How can we meet and understand each other in Asia?
-------------------------------------------------
Keiko believes that deeper communication is the key to bringing Asians closer. Religions are one of the main components of Asian cultures. “Being a Catholic sister while Catholiscism is not a major religion in Asia, I encounter challenges when it comes to the expression of my point of view. But I believe that through open dialogue Asians will find some answers to their identity questions and even reach a certain level of truth.”
“I hope I will see in the future an attempt for reconciliation between Asian people and I want to contribute to this development through my theological commitment. I think the reunion of Asian people will benefit the Japanese who are in search of identity. It would also ease their minds and help them feel at peace with themselves”.

Reporter:

Attached media :
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Tuesday, 30 October 2007

水是无边界的宝物

水不只是环境保育的问题,更是地区协商丶国际合作的重要关键。


Friday, 26 October 2007

水是無邊界的寶物

水不只是環境保育的問題,更是地區協商、國際合作的重要關鍵。


Thursday, 25 October 2007

緬甸民主路遙迢?

緬甸僧侶與人民的「番紅花革命」震驚國際。緬甸軍政府先後已逮捕近三千位僧侶與民眾,死亡人數超過兩百。緬甸人民的苦難,何時才能終止?

美好樂土竟成人間地獄

緬甸,曾因蘊藏豐富天然資源,以及鼎盛的佛教文化,成為素有「東亞魚米之鄉」美稱的人間樂土。經歷過英國與日本的殖民侵略,終於在二次世界大戰後得以成為獨立國家。但政治內鬥和貪污腐敗,帶給緬甸人民的竟是長達數十年軍事獨裁的黑夜,軍政權採取鎖國封閉與窮兵黷武的手段,不僅造成經濟持續衰退、教育機會缺乏、醫療品質低落,緬甸人民難以安身立命,更長期飽受天災戰禍、糧食短缺,以及傳染病肆虐之苦。
緬甸將領高官們,心滿意足地沉浸於利益享樂,無辜人民卻無從選擇地承受著苦難。我們的東亞鄰國──緬甸,因而從人間最美好的樂土,淪落為最悲苦的國度,並成為全世界最為貧窮、貪腐的國家之一。

為求溫飽而成難民

僅僅是位於泰緬邊境,便有泰國政府設置的十座難民營,收容高達十五萬餘緬甸難民。他們無時無刻不期待民主和平的到來,早日返回故鄉,不再過著沒有身分和沒有家的日子。有位難民朋友說:「自從二十年前誕生在難民營,我便飽嚐了失根與思鄉的苦痛,返回故土重建家園,對我們而言,彷彿遙不可及,但卻沒有一天不如此期盼著。」
至今,數以萬計緬甸人民仍持續冒險穿越邊境,只為尋求溫飽安身的可能,卻自此失去了自由和尊嚴。

番紅花之火 換來槍彈繩索

二十年流亡海外對於返回故土的渴望,四十年貧病困苦對於重建家園的想望,由僧侶攜手平和燃起的番紅花希望之火,換來的確是緬甸軍隊以自動步槍瞄準著人民的胸口,以鏈條繩索銬鎖著百姓的雙手。千萬民眾渴求和平民主的身心再度受到無情壓迫,手無寸鐵的人們鮮血再次濺灑於仰光街頭。心中不願也不敢想像的是,在緬甸難民朋友們內心的悲憤和失望,以及遭到逮捕監禁的僧侶和民眾,是否能平安歸來。
緬甸軍政權對內以壓迫異己、奴役民伕、殺燒奪搶等近乎獸行的手段,惡劣的侵害人權紀錄早已為國際社會所不容,更迫使超過百萬民眾捨棄家園跨越邊界,流落為被拘禁的難民或被剝削壓榨的非法外勞。數十萬包括禪族、克倫族、克倫尼族等少數民族仍流離失所於蠻荒叢林,緬甸政府竟斷然拒絕國際組織的人道救援工作。

國際社會的援助與訴求

國際社會對於緬甸難民持續伸出援手,長期關注於緬甸境內人權狀況,更敦促軍政權釋放包括民主鬥士翁山蘇姬在內的國內政治犯,致力於緬甸民主化的和平進程。然而,緬甸的強鄰──中國和印度,卻由於東南亞戰略布局的考量,以及石油天然氣等能源的需求,不但使軍政權得以依恃霸權,肆無忌憚地血腥鎮壓和平遊行,赤裸地展現其獨斷與蠻橫的真實面貌。
目前,全球更有近百萬各國民眾透過網路連署,向聯合國安理會和中國政府提出訴求:「我們與緬甸民眾站在同一陣線來為和平抗爭。我們激勵你們來反對任何鎮壓人民的暴力手段,並對緬甸的和平及民主提出實際支持行動。」

為緬甸祝禱 以行動支持

對於緬甸人民的苦難,筆者實在難以表達內心的悲痛。由於服務工作之故,我結識了許多緬甸朋友,對於緬甸情勢有幾分認識,因而更加理解:這份悲痛更遠不及他們所承受的千萬分之一。讀到泰緬邊境的朋友來信:「守在收音機旁的夜晚,聽著僧侶們遭到槍殺逮捕的消息,我們不禁流下淚水,心中多麼希望這是苦難的結束,更是一個新生的開始。」
緬甸的苦痛離我們並不遙遠,也不難感同身受。請您支持鼓勵周遭的緬甸朋友,並為緬甸和平祈福祝禱。請您試著告訴你的中國朋友,中國能擔負起國際責任,為緬甸人民造福,全世界都在期盼崛起的中國做出對的事情。
賴樹盛部落格

附加的多媒體:
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Tuesday, 16 October 2007

2009年 兩岸將陷風暴?

十月十五日,中國共產黨全國代表大會將討論未來五年的發展,我們試想,中國領導人是否會將焦點集中在未來兩年的變化…
最近我剛從北京歸來,我在北京聽到很多人談1949-2009,這六十年快要過去了。這六十年又可一分為二:1949年到1979年前三十年是政治變動期,1979到2009年後三十年是改革開放與經濟成長期。1979年以來的經濟成長邁向高峰,也面臨成長所帶來的問題,例如生態危機迫在眉睫,社會事件層出不窮。2009年,剛好滿六十年,也剛好滿三十年經濟的發展週期。2009年,六十年的最後一年,也將是新週期的開端…這就是大家見面時說的,口頭上討論,網站上也說。
在台灣,講法好像不同,不知道我們是不是可以說台灣1979年前的三十年是一個週期,隨著美麗島事件,開啟新的三十年?若是這樣的話,2009年的展望視野又將是什麼呢?
當然,我們不能寄予這些數字無限想像。但在這些數字與說法背後,我們可以讀出一項事實:社會發展是有週期的。中國的確走到經濟高成長的接續點,必須找出新而永續的發展模式。中國也的確正在尋找政治改革的路,政治改革並沒有辦法像經濟與社會發展那樣突飛猛進。2009年,中華人民共和國宣告成立六十週年,必定是具有強烈象徵意涵的一年。
相信在2008年奧運會之前,中國各領域必定不斷起飛。而社會困境與經濟難題要等到2008年秋天以後才會一一浮現。2009年說來應該是難過的一年,極有可能波及到海峽對岸的台灣。當然,社會動盪往往比人的推論來得晚,但有時來得早。如果我們預言2009年我們將走入狂風暴雨,這並非是毫無理由的預言…

【原載聯合報民意論壇,2007年10月15日】

附加的多媒體:
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