Good Governance: A Buddhist Perspective Author

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1 Good Governance: A Buddhist Perspective Author Aka Firowz Ahmad Professor and Chairman Department of Public Administration University of Dhaka Dhaka, Bangladesh. 1

2 Abstract: Failure of the ongoing efforts for good governance philosophically based on the spirit of consumerism and individualism operating within the framework of centerperiphery relationship in achieving the goal of development in most of the South Asian countries creates an urge for an alternative perspective of governance suitable for Asian societies.since Buddhism had a glorious heritage in human and social development of this part of the globe and still, despite all religious differences,it has enormous normative influence on social values and culture, in this paper attempts have been made to develop an alternative governance perspective based on Buddhism.Theoretical framework of governance has been constructed from the Four Noble truths and Silas and the Institutional Basis from Trisharanas and Patimukkha that uphold the notions of decentralization,participation and accountability, all are directed towards a sacrifice oriented integrative development, quite different from consumerist and individualistic perspective. 2

3 Introduction Governance is now one of the most frequently discussed issues among academicians, policy makers, civil society and international development communities even though as a system of exercising authority in individual and collective activities it is as old as human society. There are differences in the interpretations of governance, but the core content of the term remains almost similar that refers to the process of decisionmaking and the process by which decisions are implemented (or not implemented). 1 An analysis of governance thus focuses on the formal and informal actors involved in decision-making and implementing the decisions made and the formal and informal structures that have been set in place to arrive at and implement the decision. 2 But Making and implementation of decisions in fact include whole gamut of any system comprising of its goal and values, structural subsystem, technical subsystem, psychosocial subsystem as well managerial subsystem. 3 The present decision centered interpretation of governance holds, in one other way the legacy of Simon s approach to analyzing organizational system by the decision making process where he identifies organization as a three layered cake, each layer involved in particular types of decisions. 4 Governance, broadly speaking is the functional manifestation of authority for achieving particular objectives and problems of governance generally results in social disorders, disequilibrium, exploitations and sufferings and ultimately destroy social peace; harmony and development. Then demand for the exercise of good governance becomes inevitable to encounter these problems. The present urge for good governance specially in the developing countries emanates as a reaction to the entropic situation created and sustained by the existing system of governance and is being highlighted with emphasis by the international agencies, World Bank, Transparency International etc. Consequently the urge for good governance has got a strong universal shape. Major donors and international financial institutions are also increasingly basing their aid and loans on the condition that reforms ensuring good governance are undertaken. The World Bank views good 1 Wikipedia, Good Governance 2 ibid 3 Richard A. Johnson and others, The Theory and Management of System, Tokyo:McGraw- HillKogakusha,Ltd, 1973 pp Simon, Herbert A., (1960) : The New Science of Management Decision, New York: Harper and Row, Inc. 3

4 governance and anti-corruption as central to its mission. Nowadays, hundreds of governance and anti-corruption activities are taking place throughout the World Bank Group. They focus on internal organizational integrity, minimizing corruption on World Bank-funded projects, and assisting countries in improving governance and controlling corruption 5 Complying with the increased urge, several characteristics/principles of good governance have also been featured and accordingly prescriptions are made to bring about necessary reforms in system of governance. Good governance is supposed to exercise the authority in a manner essentially free of abuse and corruption, and with due regard for the rule of law. 6 which assures that corruption is minimized, the views of minorities are taken into account and the voices of the most vulnerable in society are heard in decision-making 7 Good governance is generally understood as a set of 8 major characteristics: 8 i.participation,ii. rule of law, iii.transparency, iv.responsiveness, v.consensus oriented, vi.equity and inclusiveness, vii.effectiveness and efficiency and viii.accountability. All these principles of good governance have been prescribed from the perspective of funding agencies for combating corruption. The prescription focuses only on the structural, procedural and the legal issues of the organization for anti-corruption efforts. Despite all these efforts, situation related to good governance did not improve in most of the countries.moreover, corruption is found to increase in remarkable ways. The value issues emanating from the internal weknesses of capitalism and incongruences of the strong capitalistic values with the surrounding realities have not been considered duly in the donor prescribed form of good governance. In this situation the issue of governance need to be viewed from a different perceptive. Good governance is not at all a new phenomenon in the Asian societies where the connection between individual virtue and good governance was widely assumed in pre-modern times. All major religions in the East, Confucianism, Buddhism, Hinduism and Islam advocated for establishing a good and just society. 9 The present ibid 7 ibid 8 ibid 9 M. A. Muqtedar Khan GOOD GOVERNANCE: REQUIRES GOOD MEN OR GOOD LAWS? 4

5 paper makes an attempt to develop a framework of good governance from Buddhist perspective and with this end firstly analyzes the objective conditions behind the urge for good governance and the limitations of the present concept and then briefly present a perspective based on some of the basic issues of Buddhism Why Good Governance Donor s urge for good governance is mainly based on the existing objective situation prevailing in the developing countries. Obviously there are some crucial reasons behind the emergence of this situation such as the growing complexities in life, government s inability to satisfy the need of the people and corruption and malpractices in the role of government in increasing manner etc. These may be grouped into the following three categories: Complexities: Advent of market economy, globalization information revolution, population, breach of traditional system propaganda, strong nation state, value font dichotomy. Incapability: Lack of knowledge and organizational, physical and moral technologies. Corruption: Misappropriation of authority, malpractices, illegal accumulation of resources. Most of the aforementioned factors in ultimate analysis are the product of the inherent crises in capitalism and capitalistic values. Market is of main vehicle of capitalism used for profit maximization and with this end it is to implant special values comprising consumerism and individualism in the human society. It gives its all out efforts to make people good consumer and propagates individualism for the expansion of market. Consumerism and individualism replace the sacrificing and organically integrated social values respectively. But it creates a value fact dichotomy among the people, especially among people of the developing countries who have strong need for consumption but do not have the ability to mitigate the needs with the means that they can own righteously. In such a situation quite a large number of them use their power and authority in irregular ways to accumulate resources and thereby engage in corruption. From global perspective, the existing capitalist system for its survival has established a centre perishing relationship has been sustaining the same using all means. Developing countries, remaining at the periphery of the capitalist system have little 5

6 scope to develop capitalism, because in line with the flow of globalization and open market economy they have lost their control even over their own market. But the fallacy is that most of the people from elites to masses, have accepted capitalism as new religion, most fanatically they adhere to this religion in a very strong way. Due to this fanaticism they do not find any vices in corruption meant for resources accumulation and fulfillment of the implanted needs stemmed from consumerism. In fact corruption is central to bad governance process. It takes places avoiding rule of law, transparency, responsiveness, participation, equity and cohesiveness and ultimately question of accountability is always bypassed. But the dichotomies between capitalist values newly generated in the asion societies during and post colonial period and the material realities surrounding individual man and society create drive the people strongly induced by the consumerist value towards corruption. It is to mention here that though people are very much inclined to consumption in these societies but due to economic backwardness they can not exercise individualism in personal life because, the supports of the family and social capitals are still necessary for their survival and equally they are to support their family and other relatives in many ways following the traditional values. Historically, these societies were not corrupt societies. System of social governance helped them develop as precisely reliant social system endowed with peace, harmony and justice. Colonialism, originated from the development of industrial capitalism while engulfed these societies capturing the state power demolished the indigenous system of governance. Bad governance came into practice in these societies during colonial rule and its legacies in the form of neo colonialism in the post colonel era. Since bad governance in developing countries in rooted in the dynamics of global capitalism, to what extent the prescriptions within capitalistic framework can ensue here good governance is questionable. There is also a question whether capitalism is a global ideology or whether the capitalist way can lead these societies towards development. Due to the centre periphery relationship, an unavoidable precondition for its sustenance capitalism has an in-built limitation in becoming global ideology which capable of equally benefiting people living in the peripheral countries. It always creates disparity and discrimination. In the circumstances when a country in the periphery follows the centre as a model and moves towards the centre it will break down the steady state in the capitalistic system state. The forces at the centre will not 6

7 allow it to happen and will resist using all of their means. Thus the prescriptions of good governance by the institutions of finance capitalism like World Bank IMF etc. can not work in the developing countries. Governance in Action Governance while in operation is holistic system and is directly related to work and authority guided by a goal structure within the environmental supra system. It is exposed though the interaction of different institutions, processes, actors, stakeholders- each molded by goal and values and environment within which it works. In the analysis and prescriptions on governance all these issues need to be taken into consideration. It is desirable, that the system of interaction will not produce any discrimination and involve in malpractices which is also required for good governance. We have mentioned earlier the prescriptions on the different characteristics of good governance. But the conceptual framework of goal and values and need for the analysis of environmental dynamics could not draw sufficient attention in these prescriptions. The value premise of governance and its social context have been ignored almost totally. However,to understand governance the following issues need to be properly addressed:(1) Environmental dynamics, (2)Goal, (3) Work/functions,(4) perception of human being,(5) behavioral code and(6)institutions Buddhist Perspective of Governance Buddhism appeared as a revolt against rigid class and caste based society in India, Buddha was the crown prince and was at the apex of the authority structure. While he found the disparity and sufferings of the people could not be uprooted by the existing governance structure, he left the palace in search of an alternative way for the salvation of human being and after being endowed with enlightenment he propagated is doctrine which he named as Dhamma Vinaya now we call it Buddhism after the name of Buddha. Dhamma means truth and vinaya means rules, ideals and standard of behavior, Both dhmma and vinaya separately and Dhamma vinaya unitedly directed towards a goal which is called Nirvana. These three phenomena constitute the basic structure of governance in Buddhism. Truth is the guidance of authority, Vinay is related to behavior and work is the product of behavior, and lastly Nirvana refers to total freedom of human being based on wisdom and sacrifice. The goal of governance from individual to all collective sphere is freedom, freedom from all 7

8 exploitative relationship and exploitation where individual him/herself in free from personal ill motives and desires that is harmful for him/her and also for others. Dynamics of Environment Buddhism a clear and promotion analysis of environment surrounding human life in its four noble truthive (i) Presence of sufferings; (ii) Causes suffering; (ii) liberation from suffering and (iv) ways of liberation these noble truths explore that suffering in human life is omnipresent in one other forms and there are of course reaspons for suffering. The suffering are not constant, men can get sid of suffering... there are ways to overcome the sufferings. These troths firstly recognize the individual and society suffering are infant the products of between exportation and achievement are camases behind there gap. There governance these realities need to be identified, and analyzed first last two of the noble truth provides hope The last two noble truths assure that the sufferings are not unsurpassable and directs that there are way to overcome which should be searched out and utilize for the purpose. Goal To understand the situation and find out proper direction goal is an important aspects in governance structure. The goal both at individual and social level is Nirvans i.e. freedom. Freedom from any exploitative dependency relationship. This dependency includes both mental and materials. Mentally dependency may be on one s won bad desire and / or the intention of other. The goal of governance in Buddhism is to lead human being individually and human society as a whole towards freedom. This freedom makes people capable of taking decision independently and implant the same without being indexed by others. Work Governance becomes operative surrounding works. Buddhism gives a holistic perspective of work. Conventionally work is a physical phenomenon. In physical science it is the displacement of the object from one position to another position after the application of forces. Clear conception of work is necessary to produce expected output by experiencing authority. Works are of three categories each are closely interrelated. These are: 1. Manashik (Mental) 2. Bachanik (oral) and 8

9 3. Kayek (Physical) works. Mental works shop individuals thought, pattern, mental framework, personality makeup and intention. Oral works are related to speech and interpersonal communication that affect interpersonal relationship and concerted efforts. One s behaviour is primarily manifested by their oral works. It is also output of mental works of an individual physical work of any individual or society. Perception about human being Governance is related to work and work is done by human being. The psychosocial makeup of human being is an important thing to have work done by them by exercising authority. It also affect the work performance of individual. In modern management McGrewgor, Maslow, Aldefer etc. try to configure the characteristics of human being through their theories related to human motivation, but non of these is beyond criticism Buddhism categories (i) Inferior (ii) Mediocre and (iii) superior. Techniques of the intervention of governance with all these three categories of persons necessarily should be different. Governance strategies should be based on the characteristics of the individual and strategies also need to be taken to shape the undesirable personality makeup of the people. Code of Behaviour Buddhism prescribes three sets of behavioral codes needed for good governance. These are: (1)Shila,(2)Samadhi and (3)Prajna.These three sets of behaviour the great eightfold of paths. Shila is related to a set of behaviorial codes that include: right speech, right deeds, and right livelihood. Samadhi, includes another set of behaviour right smriti (memory), right exercise and right meditation. Prajna is wisdom comprising of right perspective and right commitment. These are shown in the following table: Table: Eightfold paths under Shila, Samadhi and Prajna Shila Samadhi Prajna Right Speech Right Smriti Right Perspective Right Deed Right Exercise Right Commitment Right Livelihood Right Meditation For good governance shila includes oral works and physical works that should be done righteously for earning right likelihood without involving in any corruption. This 9

10 is necessary for material self-reliance of individual without depending on others and for avoiding any exploitative material relationship. Samadhi is related to right memory that keeps individual aware of the past and history. Smriti helps in taking proper decision based on past experience. Samadhi emphasizes on exercise for upholding dynamism and forward movement while meditation directs the mental works and leads people to mental salvation. Prajna is wisdom, consisting of clear perspective and simultaneously commitment to the perspective. Institutional Arrangement For good governance institutional arrangement is very important. The Tri Sharana (three shelters), the most basic aspects of Buddhism comprising (1)Buddhang Sharanang Gochhami(2)Dammang Sharanang Gochhami and (3)Shanghong Sharanang Gochhami are founded on a community based institutions named as Sangha, the organization of male and female living in the society. Temple is the secretariat of the Sangha. Sangha is the centre of administration or governance education and religion headed by a monk or Vikkhu. It teaches Shila, Samadhi and Prajna. It has an important tool for human development besides Dhen or meditation which is popularly known as Barsh Basha three months reserved for intensive involvement in education and meditation. The most important instrument of ensuring governance is the exercise of Patimokkha. Patimokkha is a treatise on crimes. It contains 227 rules related to crimes divided into eight sections: 1. Parajika defeat 2. Sanghadisesa format meeting 3. Aniyata- undetermined 4. Nissaggiya Pacittiya forfeiture and confession 5. Pacittiya-confession 6. Patidesaniya-acknowledgement 7. Sekhiya-training 8. Adhikarana-samatha- settlement of issues. In each fortnight people of the society is to visit the Sangha. Vikku, the Leader reads out the Patimokkha. If any body committed any crime out of the 227 is properly analyzed and persons concerned one made corrected. This is perhaps a very effective form of social accountability and transparency. 10

11 Concluding Remarks The Buddhist perspective of governance refers to a sacrifice oriented system of governance which is characteristically a system of good governance based on Environmental dynamics, Goal, Work/functions, perception of human being, behavioral code and institutions with grassroots level system of participation and accountability have practical and historical roots in most of the Asian societies. The self reliant village system and past civilization in most of the countries like Bangladesh during 7 th to 12 th century were guided by this system of governance To pinpoint more specifically,this framework of governance have some basic features like : 10 a. Awareness of bad governance b. Comprehensive concept of work c. Integrated efforts to sustain good governance at individual and collective levels d. Integration of intellect and morality e. Community participation f. Continuous community accountability g. Involvement of women in governance h. Exercise of governance from within All these features have universal appeal and help overcome the limitations of the donor prescribed governance. They have wider acceptance in Asian societies also not from theological point of view but from cultural perspective. 10 The Buddhist University.The Buddhist Monastic Code,Bangkok: The Mahamakuta Educational Council,

How to use the Buddhist education concepts in making a university level curriculum

2 How to use the Buddhist education concepts in making a university level curriculum Polgaswatte Paramananda (*) Introduction The Buddha is indeed the light of the world s kingdom of morality and the greatest