I was recently asked to lead a workshop for a group of social and political activists from Burma now living at Mae Sot, on the Thai Burma border. This diverse group brought a wide range of experiences and needs, and many of them were said to have been deeply affected by ongoing political and social challenges, particularly since the coup nearly six years ago. Since the coup, there has been increased violence by the military against the resistance, with bombings of civilians – schools, clinics, monasteries, churches and market places as well as destruction of their crops. Humanitarian aid in response to the massive earthquake earlier this year in central Burma was blocked by the military, to prevent it reaching those most in need in the resistance areas, which cover more than half the country. A further deterioration has occurred as a result of the cessation of USAID earlier this year, limiting the activities of many civil society organisations (CSO) supporting their communities with basic needs. A journalist friend I met on the border and who travels widely reporting from inside Burma, shared stories and images of the destruction and of the many war-wounded for whom there was virtually no support or adequate treatment.
Most of the social activists in our workshop had fled Yangon after the coup to join the Civil Disobedience Movement (CDM), one of the biggest non-violent movements in the world in recent times. Previously working as professionals or employees of the government, they were now trying to earn enough to survive on, some partially supported by the community and Civil Society Organisations (CSO) as they in turn, supported those most in need. I did not seek out their stories but one young woman participant wanted to share her story with me. She had joined a Peoples Defence Force (PDF), had tragically seen most of her comrades killed, then been a political prisoner for 2 years. She now composed songs and often performed at gatherings and events using what meagre income she earned to support children from Burmese refugee families at migrant schools in Thailand.
A strength-based approach to trauma in this workshop to focus on deepening their well-being and resilience seemed a most appropriate way to draw on from my experience and learning from participants in over 30 years of peace-building and conflict-transformation in Burma and India. In this workshop, I was facilitating a participatory process where we would all be learning from each other, and the time away together was an opportunity for relaxation, deep reflection and of finding new ways towards enhanced well-being and resilience.
Participants introduced themselves in ways they found comfortable, as most were vulnerable being without necessary documents – having had to leave in a hurry. Many also feared the mandatory conscription in Burma if under 35, and they were also fearful of spies sent across the border by the junta to pick up people for interrogation. They were also asked to share an expression of gratitude for something in their lives, a feeling that could be returned to when needed, especially when approaching challenging issues and feelings.
Some of the practices to deal with stress were introduced within the context of the ‘4 social noble truths’ (as taught by Hozan Alan Senauke). Suffering is deep – it is important to acknowledge, and listen deeply to each other’s stories for the potential for healing, to build trust and bridges. Secondly, the sources of social suffering are hidden, such as the systemic dimensions of discrimination, oppression and internalised oppression. And thirdly, there is a way out of suffering or to lessen its impact, which some of the later exercises drew on. Some of the exercises included the following:
- In the ‘river of life’ exercise. each drew their own ‘river’ using symbols to depict the challenges, some of the ‘stepping stones’ around these, as well as symbols for the opportunities. These were later shared with another whilst being listened to deeply by their partner, being aware that in sharing their story and feelings this should not harm themselves or others. What is in the past we can’t fix, but we can learn from each other and make strong heart connections and have empathy.
- Qigong – a Chinese movement practice for helping our inner energies flow more freely, and to come to feel stillness within the movement. This is considered a much safer practice than sitting meditation for anyone experiencing trauma. We did the qigong warm-up exercises, and participants noticed how their bodies felt lighter or more relaxed after these exercises. One said, ‘now ready to embrace everything’!
- Walking meditation in silence in a long line outside with wide awareness, among trees waving gently in the breeze and groups of laughing children. Some said they found their powers of observation and hearing were enhanced as well as finding the practice deeply relaxing, and many appreciated the experience of connection and energy when we practiced a qigong mediation with a tree, a giving and receiving of energy.
- To surface a well-guarded feeling, participants were invited to draw one of their feelings. This is a way of being a bit distant from it, and I suggested that to name the feeling – the chain of thoughts/ story/ feeling – can help lessen the overwhelm. Clouds are part of the sky but they are not the clear blue sky. To name it is to tame it, and feel it to heal it, while coming back to the breath and the body – can create a gap between thoughts.
Enhancing well-being and resilience.
- Exercise: What sustains your well-being? – each noted down their own strategies for the physical, mental, emotional, spiritual and relational dimensions of well-being. Then all were invited to go outside and collect something that symbolises one of these. These were shared with everyone – powerful expressions of care for themselves and each other. Placed on a table in the middle of the room, they represented the collective caring. This was not at all surprising in this deep culture of ancient Buddhist practice. Many also expressed their deep appreciation of Buddhist sutras, texts and dharma talks on You-Tubes, and for some, reading the Bible.
- Songs – sung by participants.
- Resilience as a positive response to a difficulty is what these social activists are mostly
demonstrating. In feedback from them at the end participants shared ways they work towards resilience, caring for themselves and each other in the following ways:
‘appreciated learning from others; when stressed, takes up handicrafts and baking; the spiritual dimension of well-being that reading the Bible or Buddhist texts, listening to talks etc gives them strength and energy; time for reflection helpful, with the need to focus on things and activities you love; if not giving up, can move from difficulty to a resilient response, for example, some are teaching children, fund-raising for a school, composing songs supporting others in need; and even though life is tough since the coup with many losses – can’t fall down, with need to survive; learnt not alone with need to accept the situation; surrounded by positive persons and a love of nature and self-care important and sharing with family and friends.’
It has seemed to me over the years I’ve been in Burma, that although many people don’t have a formal meditation practice, yet many seem deeply imbued by the Four Brahmaviharas in their expressions of Metta, compassion, sympathetic joy and equanimity. Other qualities we could well learn from them includes the ability to see possibility in the smallest places, and their great sense of humour. These qualities are demonstrated by people such as those in this workshop, who had to leave after the coup, escaping for their lives and arriving with nothing but possibility and hopes. There is a strong determination for change – for democracy, social justice and respect and dignity for all. This is what they are working for, which is also protecting them from despair.
I deeply appreciate the participants’ ongoing courage in bearing witness to the suffering and loss on many levels, their willingness to share their stories of survival and resilience, as well as their care for themselves and each other, their finding joy in unexpected places, and their work for change for the benefit of all!
Their activism may in some ways be an escape from their trauma, generated over decades of military dictatorship, where fear and violence have been used to control people. But these social activists are a great inspiration in a world marked by violence and chaos. With little help from the outside, and amidst overwhelming odds, their determination and commitment for change remain strong whilst taking care of each other.
Jill Jameson, 13 Nov ‘25
