(By Tsem Rinpoche)

Dear friends,

Below is a very good article that asks a list of questions for other fellow senior Buddhists to reflect on. It is primarily based around the topic of whether Malaysian Buddhist organizations are reaching out to the youths of today in the best possible way.

The article first seeks to define what a youth is… as currently, different organizations define youths with different age gaps. Some define it as 16-40 years old, and some 18 to 30. This inconsistency can cause confusion!

The blogger asks all his readers whether their Buddhist organization caters to all the needs that Buddhist youths have. It’s a really good question for all Buddhist organization committee members to ask themselves, as more and more younger people are interested in Buddhism nowadays.

Do read the article below and share with me your thoughts below!

Tsem Rinpoche

Are Malaysian Buddhist Organisations Reaching and Keeping Youths?

Who are our youths?

The United Nations define youth as persons between the ages of 15 and 24. However, United Nations Educational, Scientific and Cultural Organisation (UNESCO) understands that young people are a heterogeneous group in constant evolution and that the experience of ‘being young’ varies enormously across regions and within countries. 

While many Buddhist organisations remain elusive on the age definition of youth, those who do define, define the age limits differently.
For example, Buddhist Gem Fellowship Youth Connection (BGFYC) cater mainly for persons between the age group of 18 and 30.

And in the recently concluded Youth Spiritual Cultivation Retreat organised by the Sasanarakkha Buddhist Sanctuary, youths are considered as persons between the ages of 16 and 40.

Despite being linked to biological processes of development and aging, youth is also defined as a social position that reflects the meanings different cultures and societies give to individuals between childhood and adulthood. Scholars argue that age-based definitions have not been consistent across cultures or times and that thus it is more accurate to focus on social processes in the transition to adult independence for defining youth. [1]

 Generation demographics based on age groups

Based on the broad definition of age limits and social positions of youths, we can consider current day youths to be those in Generation Y and Z.

Do we have Youths in our Buddhist Organisations?

Yes, most definitely.

When Sunday school children mature into young adults, these youths automatically graduate into the youth chapters of each organisations.
And then there are also students from universities and colleges who frequent these centres/temples on an occasional basis.

However, one starts to ponder – do we have a steady increase in youth numbers, a constant supply or are we facing the steep decrease in youth numbers? I wonder if there is a quantifiable statistical data on the involvements (or un-involvement) of Buddhist youths in Malaysia? And if not, why aren’t Buddhist leaders/elders concerned?

A quick Google search on other faiths’  strategies to encouraging youth participation returns with a high search result, while the search attempt on Buddhist organisations returns with almost zilch. If this can be taken as a sign of concern and commitment by leaders of other faiths, then can we safely assume that many (if not, most) Buddhist leaders/elders are not concerned?

What is the Purpose of Youth Chapters?

What then is the purpose of having youths and encouraging youths to be spiritually involved?

Are they there because they coincidentally happen to be there?

Are they there because there is a need to portray the relevancy of an organisation?

Or are they there because Buddhist leaders/elders are seriously considering the future direction of  organisations?

Youth = Young = Renewable Energy = Future = Sustainable

Then, are Buddhist leaders/elders grooming these youths for sustainability purposes?

How do we reach out to our youths?

Do we cater to these youths?

And how do we cater to these youths?

Do we enable programs and communities to engage youth in a manner that promotes positive and healthy transitions from adolescence to adulthood?

Are we enabling our youth to reach their full developmental potential?

Do we understand our youths?

Do we think we have already understood our youths?

Do we think that our youths must first begin to understand us?
Do we think that our youths lack the maturity to understand us?

Are we brushing off our youths?

Are we belittling our youths?
Or are we empowering them?

Are we allowing them space to grow?

How do Buddhist Elders and Leaders Work with Youths?

Do Buddhist elders and leaders instruct Buddhist youths on what they need to do to improve?

Do elders make plans for youths with little to no input from youths?

Do elders assume that the adults or programs know what is best for the youth?

Are Buddhist leaders allowing youth voice and respecting youth voice?

Or are the elders designing and dictating their youth programs, for them and to them? Do Buddhist leaders consider the opinions and thoughts of their youths?  

Are Buddhist leaders/elders critically listening and considering voices of their youths?

Or are Buddhist leaders/elders using Buddhist youths as free labour and manpower in running activities?

Are we appreciating them with just the lowest hierarchy of Maslow’s pyramid – food, water and clothes (free food, drinks and t-shirt for volunteering your service)?

Leaders and elders of other faiths placed a lot of emphasis on young adult activities in their efforts to attract young women and men. Leaders of other faiths truly considers the importance of self-actualization in strategizing youth activities. This is reflected in their attitude towards youth and the activities conducted for youths. While Buddhist youth camps are struggling to attract 30 participants, camps by other faiths are concerned if there is enough camp space for 200-300 participants.

What are our Buddhist leaders/elders doing?

If Malaysian Buddhist organisations do not reach out to youths, who then shall we groom as leaders?

Can leadership skills be instilled overnight?

Historical examples point to a no.

So what then are our current Buddhist leaders doing?

Aren’t we concerned with the sustainability of our organisations?

Or are we abusing the phrase “Be Present, Be Mindful” to justify our lackadaisical attitude in grooming future Buddhist leaders?

Are they more concerned with their personal agenda?

Are they more concerned with who retains as President?

Are they more concerned with Wesak Day donation collection?

Are they more concerned with building bigger and shinier buildings?

Are they more concerned with the number of “likes” their pages are receiving on Facebook?

Or are they concerned with the participation (or lack of) among youths?

What about you?

Whether you’re a president, committee member, monk, parent, librarian, full time volunteer, meditator, young adult, teenager or youth leader, I’d love to hear your ideas for making Malaysian Buddhist Organisations more relevant to the next generation.

What are your thoughts?

Should Malaysian Buddhist Organisations put in more effort in reaching out and keeping youths?

If yes, how?

If yes, what can you do?

by Mettanandi, a youth

Sources:

[1] Tyyska, Vappu (2005). “Conceptualizing and Theorizing Youth : Global Perspectives.” Contemporary Youth Research: Local Expressions and Global Connections. London : Ashgate Books p.3

[2] http://www.socialmarketing.org/newsletter/features/generation3.htm

[3] http://www.esds1.pt/site/images/stories/isacosta/secondary_pages/10%C2%BA_block1/Generations%20Chart.pdf

[4] http://theechoboom.com/2010/09/dateage-range-of-baby-boomers-generation-x-and-generation-y/

[Extracted from: http://www.samma-ajiva.net/2014/01/are-malaysian-buddhist-organisations.html]

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