An Open Letter from the Buddhist Community on Islamophobia

In the wider Buddhist community there have been media reports of Buddhist leaders—including monastics—endorsing human rights abuses against Muslim ethnic groups. For example, The Independent reports that Buddhist monastic organizations in Burma are blocking aid shipments to refugee camps for ethnically Rohingya Muslims in the western state of Rakhine. The article also accuses monastic associations of encouraging ethnically Rakhine Buddhists not to associate with Rohingya. Ethnic tensions have resulted in human rights abuses and loss of life on both sides of this conflict.

Meanwhile, Newsweek reports that the Thai government has set up military encampments inside Buddhist temples—even using some of them as torture chambers—in their ongoing fight against a violent Malay Muslim insurgency in the southern states of Patani, Yala, and Narathiwat. More disturbingly, Newsweek reports the Thai government is paying ethnic Thais to resettle in majority-Malay areas in order to dilute the Malay population. Once again, there have been many human rights abuses and much loss of life on both sides of the conflict.

In this time of conflict, we believe that the life and teachings of the Buddha can be a shining example for the world. He taught us to practice mutual respect among all people without prejudice, to work for the mutual benefit of all beings, and to try to solve our problems without resorting to violence. In those rare instances where violence is necessary, he taught us to practice restraint and to protect innocent lives. It is in this spirit that we are writing.

In our own countries, we ask law enforcement agencies to stop targeting Muslim communities with indiscriminate surveillance and profiling. And we call on Americans to see their Muslims neighbors as fellow citizens, bound together with them through the shared values of democracy, equality, and freedom.

In the wider Buddhist community, we ask our fellow Buddhists to refrain from using the Dharma to support nationalism, ethnic conflict, and Islamophobia. We believe that these values are antithetical to the Buddha’s teachings on loving-kindness, compassion, sympathetic joy, and equanimity.

The vast majority of Muslims the world over are peaceful, law-abiding people who share much the same dreams, hopes, and aspirations as their non-Muslim neighbors. They are our friends, our relatives, our colleagues, our neighbors, and our fellow citizens. Most importantly, they are our fellow sentient beings, all of whom, the Buddha taught, have loved and cared for us in the past. We stand with them during this holy month of Ramadan and denounce Islamophobia unequivocally.

Signed,

Joshua Eaton, M.Div., Boston, MA, USA

Source: An Open Letter from the Buddhist Community on Islamophobia

Buddhist _ Muslim Relation in Myanmar

http://www.patheos.com/blogs/americanbuddhist/2015/06/understanding-buddhist-muslim-relations-in-burma-myanmar.html

June 16, 2015 by Justin Whitaker

Ramadan is a time when Muslim communities traditionally come together – to fast, to pray, to reflect, and to encourage one another. In that spirit, the Interfaith Ramadan blog series aims to extend that sense of community to people of all faiths and none. The series provides an inclusive platform where people from around the world share their experiences and offer their perspectives on interfaith issues…

Is Myanmar approaching genocide?

This was the question, and in fact the headline haunting my google news feed for much of the month of May. Today the plight of the Rohingya in Myanmar (or Burma as many still call it)* is far from certain, and the history which has brought us here is even more clouded. Over 60 years of military rule, numerous ethnic civil wars, fear and distrust of foreigners, and extraordinary poverty have all led to country today which would be in many ways socially unrecognizable to those who had visited in the 1940s or early 50s. As the long-time Myanmar expert David Steinberg has written:

Studying Burma/Myanmar is often neither science nor social science, but more akin to art, where truth is in the eye of the beholder. Consequently, different interpretations abound. – Steinberg Burma/Myanmar: What Everyone Needs to Know (2009), p.10

As such, I offer this interpretation as an academic student of Buddhism for 15 years, writing here and elsewhere about Burma for a little over 10 years, and as a global citizen struck by wonderful and ongoing friendships with Muslims for going on 8 years. So, taken in turn, I’ll try to briefly describe the Buddhism of Burma, the country as I know it today, and some of the roots of the violence toward Muslims there.

Burmese Buddhism

When and how Buddhism arrived in Burma is disputed. Epigraphic and archaeological evidence points to the 4th century C.E., while later chronicles claim that it arrived with Ashokan missionaries in the 3rd century B.C.E, and yet further claims suggest that a disciple of the historical Buddha brought the teachings to the area (Strong, Buddhisms: An Introduction, p.17).

From there various forms of Buddhism ebbed and flowed, before Theravada was “decisively established following the conversion of King Anawrahtā” (1040-1077)” (Powers, A Concise Encyclopedia of Buddhism, p.48). And it is Theravadin Buddhism that dominates the country today, accounting for around 80-90% of the nation’s population with nearly 60,000 monasteries in the country filled with nearly 500,000 monks and nuns, based on a 2008 estimate by Steinberg.

A central tenant of Theravadin Buddhism – for both monastics and the laity – is the Five Precepts, abstaining from: harming living beings, taking the not-given, engaging in sensual/sexual misconduct, false or malicious speech, and intoxication. The first of these obviously comes to mind when we think of the harm done to Muslims in the country in recent years.

Buddhist Violence against Muslims

This brings us to yet another incredibly complex and sad topic: the recent outbursts of violence against Muslims in Burma. These have been predominantly in the western Rakhine state bordering Bangladesh, but have not been limited to that area. There, the Muslims mostly identify as Rohingyas, “a group that originated in part of Bengal, now called Bangladesh” (BBC). This is where things get dicey, as despite the presence of Rohingya in Burma for decades and even centuries, Burmese nationalists or ethnocentrists accuse the Rohingya of being foreigners with no right to exist in the country. They accuse other Muslims of seeking to displace Buddhism through higher birth rates and stories of forced conversions to Islam.

However, what I hope to make clear is that this isn’t a simple case of “Buddhist” aggression toward Islam. As the recent East-West Center report Contesting Buddhist Narratives: Democratization, Nationalism, and Communal Violence in Myanmar (.pdf) states:

Although nationalist movements such as 969 and MaBaTha express themselves in religious terms, they are not seeking to defend a doctrinal stance as such. Instead, they refer more to notions of Burmese national identity and traditional ideas about the fragility of Buddhism and its teachings that have circulated within Theravada Buddhist societies for centuries. (p.x; with thanks to Dr. Paul Fuller, whose blog pointed me to this and numerous other great resources and discussions of Buddhism in general and contemporary Burmese issues in particular.)

The report also speaks of this as a “reflexive defense against what is perceived by some to be the threat of a globally spreading Islam…” (ibid).  However, just as anti-Muslim bigoted Christians in Western nations do not speak for Christianity, these groups -who represent a minority even in Burma- do not speak for Buddhism or Buddhists in general. In fact:

Within the vast Theravada Buddhist corpus and Myanmar Buddhists’ particular understandings of these teachings, there are numerous values and historical examples that can promote religious pluralism, discourage hate speech, and encourage a more critical approach to rumors and misinformation. Indeed, some of these Buddhist counterarguments are already being advanced on the ground in Myanmar… (East-West, p.xi)

One example in action can be found in the Western monk living in Burma, Bhikkhu Subhuti, who has actively reached out to the local Muslim community, bringing them into the Buddhist monastery and fostering greater understanding in his monastic brothers and lay supporters. Another is Sitagu Sayadaw, who recently at a conference in Tehran unconditionally condemned violence against Muslims in Myanmar:

he existence of these positive, pluralist, and caring voices within the Burmese Buddhist community and beyond should eliminate any sense that Islamophobia is ubiquitous among Buddhists in Myanmar. Returning once more to the East-West Center’s report:

However, the construction of a Buddhist counterargument that appeals to Buddhist ethics is unlikely to bring an end to communal violence by itself. In order to advance sustainable peace and coexistence in the country, these Myanmar Buddhist arguments for religious pluralism must be complemented by a series of political, economic, and legal reforms to address underlying insecurities and long-standing inequalities between communities. (East-West, p.xi)

As a country that has been so isolated for over 60 years though, it is likely that there are great deficits in inter-ethnic and inter-religious understanding that need to be addressed alongside other problems. Just as the issue at hand is complex, its solution too will be a complex one. None of this, unfortunately, brings us closer to answering the question: Is Myanmar approaching genocide?

But it does, I hope, bring some needed clarity about Buddhism’s role there. It also should bring hope that through the better angels of our nature and the highest values of our religions, we can work together to begin addressing the very acute needs of the thousands of Rohingya living in terrible conditions in Burma as well as the more long-term reforms needed to establish a safe and stable society for all in the country and the region.  As Imam Malik Mujahid, Chair of the Parliament of the World’s Religions, said during the ceremony recognizing the three Burmese monks earlier this month:

“The Buddha proclaimed that we must love and care for all creatures. The Prophet Mohammad, peace be upon him, said that none of you are truly believers unless you wish for another what you wish for yourself. These teachings are at the heart of all our faiths, where the beauty of religion is rooted… While fear, anger and hate rises in America and communities around the world, people of compassion are rising to demonstrate neighborly loving relationships. We must become our brother’s keeper.”

* The name was changed by the current military dictatorship in 1989. To retain the previous name may be seen as throwing allegiance to a colonialist past, as Burma is the name for the nation first designated by the British who ruled over the country from 1824 to 1948. However, ‘Burma’ is also widely used by dissidents who do not recognize the legitimacy of the current regime and its choice to change the name.

Preaching by the 969 and Ma Ba Tha movements

 

“We will fence our nation with our bones”

Buddha’s Wisdom shines over our land
In defence of Bama race and Buddhist faith we will stand at the front line.
These people (the infidels/Muslims) live on our (Buddhist) soil.
They drink our water.
They break our rules.
They suck our wealth.
And they insult us the host.
They destroy our youth.
Alas, they are just one ungrateful, worthless creatures.

We are one Buddhist brotherhood, now joining hands as One.
We shall pledge to join hands as One.
We do pledege to join hands as One.
We will be loyal and faithful to our Race and our (Buddhist) Faith.

We will only do business with those who share our Buddhist faith.
We will only marry those who share our Buddhist faith.

Hey, shall we
talk about our national affairs.
Let our nationalist consciousness awake!

(Chorus)
We will fence our nation with our bones.
If you show us your (hateful) sword
We will surely reciprocate in kind.

We will fence our nation with our bones.
If you show us your (hateful) sword
we will surely reciprocate in kind.

We will fence our nation with our bones.
If you show us your (hateful) sword
We will surely reciprocate in kind.

#The following video has recently gone viral among followers of the 969 and Ma Ba Tha movements. In Burmese the video is introduced with the following: ‘Those who haven’t been to, or haven’t h…

Source: Preaching by the 969 and Ma Ba Tha movements

Pali Canon and engaged Buddhism

Actions speak louder than words: The danger of attachment to views in the Pali Canon and engaged Buddhism

Abstract:

The notion of ‘view’ or ‘opinion’ (diṭṭhi) as an obstacle to ‘seeing things as they are’ (yathābhūtadassana) is a central concept in Buddhist thought. In the study of diṭṭhi there is a dilemma. Early Buddhist texts talk about it as ‘wrong’ (micchā) and ‘right’ (sammā). The aim of the path is the cultivation of ‘right-view’ (sammā-diṭṭhi) and the abandoning of ‘wrong-views’ (micchā-diṭṭhi). However, there is also a tradition of Buddhist thought that equates ‘right-view’ with ‘no-view’ at all. The aim of the Buddhist path is here seen as the overcoming of all views, even right-view. This paper will analyse the description of ‘views’ in the Pali Canon and consider how it impacts on engaged Buddhism. Using a discussion in the Pāṭali-sutta , I will suggest how the Buddhist who acts politically can only do so if his actions exhibit right-view itself.

American Academy of Religion Conference: Atlanta, 21st November 2015 Buddhism Section and Buddhist Philosophy Group Theme Dṛṣṭi: The Problems of Views and Beliefs in Buddhism Paul Fuller, Universit…

Source: American Academy of Religion: Conference Paper

The possible causes of Islamophobia in Burma

On 21 August the Venerable Sitagu Sayadaw (Bhante Ashin Nyanissara) addressed the vising US commission on International Religious Freedom at the Sitagu International Buddhist Academy in Sagaing, Burma. Venerable Sitagu Sayadaw is one of the most prominent and revered Buddhist monks in Burma. After giving a personal reflection of the history of the various world religions, and commenting on how they have existed peacefully throughout history the Venerable Sitagu Sayadaw then gives his views on Islam. I have copied the entire speech here without my own comments. Many would regard this as hate speech. It must be stressed that these are the words of a very prominent Buddhist monk.

For those wishing to understand the reasons for religious conflict in Southeast Asia this speech could provide some strong clues.

There are six major Religions in the world today. Since Human beings came on Earth, people worshipped the Sun, the Moon and various deities. They also sought refuge in them on the basis of fear. It was called a primitive religion. Most of scholars stated that horror initiated the religions of those days. The Buddha also clearly said that the idea and concept of religions originated from fear. Therefore every religion has full responsibility for the removal of fear which is sticking on the mind of people. But, on the contrary, it is regrettable that a fearful religion and its followers emerged in the world. After the primitive religions there appeared Hinduism. And afterwards, Jainism also came out on the Land where Hinduism was being flourished. Forty years after the emergence of Jainism, there appeared Buddhism also. Buddhism appeared on the birth place of Hinduism and Jainism and peacefully coexisted with them for ages. There was no traceable history of bloodshed and conflict among them. Also there was no violence and quarrel even on the statement issued by the Hindus saying that the Buddha was an incarnation of God Vishnu. We had only oral and written arguments. Six hundred years after the Buddha, Jesus Christ appeared in the World. In the ten commandments of Christianity we find many similarities with Buddhism in the field of Morality and Noble practice. Christian missions tried to flourish their faith when they came to the East Asian countries such as India, Sri Lanka, Myanmar, Thailand, Korea and Japan. The people of those countries were non-Christians. But, even after the arrival of Christianity also there was peaceful coexistence between Christians and non-Christians. No history of conflict can be traced to any side. Because all the Hindus, Janis and Christians are walking together on the common platform of their respective teachings, that is Morality, Loving-kindness and compassion. The religion, founded based on Loving-kindness and compassion, has no conflict and it does only social welfare services like Health, Education and other social infrastructures.

In Myanmar, many Christians converted to Buddhism in the past as well as at the present. They did it not because they were forced by the Buddhists. Similarly, many of Buddhists also converted to Christian faith. No single Christian threatened them to do so. They did it of their own free will. Every religion has and should have freedom of worship and freedom of belief. Look at the Crusade that prolonged about forty years. It was recorded in the history of the world.

We have to note that the beginning of conflict is aggressiveness and extremism either in the field of religion or that of politics. Today, in Iraq, the Islamic extremists are forcing ancient Zoroastrians to change their faith into Islam. They even threatened them to kill if their demand is not met. In Africa, a Muslim woman was given the death sentence just because she has converted to Christianity. Therefore, we, the East Asian Buddhist countries are living in constant daily fear of falling under the sword of the Islamic extremists. As we are lacking power and influence, we cannot compete against with the rapid growth of Islamic world.

There was a recorded history that in the thirteenth century A.D, a Muslim army marched from Turkey through India and destroyed Pala Buddhist dynasty and converted it into Islamic state. Pala Buddhist dynasty was none other than present Bangladesh. In the south of Philippine, the Islamic extremists revolted against the government for twenty years. Today, they established a Muslim state there. The Islamic extremists are holding weapons in the south of Thailand to make it a separate Muslim state.

Every religion, according to me, should perform its activities only for the good and welfare of the people. But, today, Islamic extremists are trying to establish Islamic states by waging war against non-Muslims. It is regrettable that they are performing the holy war (Jihad) on the name of God.

Myanmar regained its independence from British in 1948. They colonized Myanmar for nearly hundred years. Many Africans were imported as slaves when the United States of America was established. In the same way, the English rulers illegally imported labourers from India and Bangladesh to Myanmar for the hard labour during their rule.

There is also another bad consequence caused by English colonial rule. During hundred years of British rule, Burmese nationals were not formed as an army. But it was ridiculous that the English rulers administered Myanmar forming different groups of indigenous minorities as an army. When the British rulers went back to England, the minority groups revolted against the Burmese government. We cannot solve those problems until today. These are the natural sufferings faced by the colonial countries.

There is one more important thing that during the British colonial rule, many illegal immigrants from Bangladesh entered into the Rakhine state. In 1948-49, by the name of Mujtahid, those illegal immigrants revolted against Burmese army. Their intention was to establish separate Muslim state. Burmese army had to confront the Islamic Mujahidins. Today, they neither claim themselves as Bangalis nor claim Mujahidins. But, claiming themselves as Rohingars, they are trying to demand a separate home land. They also burned their houses by themselves as if it was done by Burmese Buddhists. We cannot compete with the Islamic world which is the second most powerful and wealthy. Islamic countries occupy the second largest portion even in the United Nations.

The mass media of today is also overwhelmed by the power of money. Most of mass communications such as radios and televisions are controlled by the Islamic world which has sound economy. As we are unable to fight against such a powerful media, the world is not ready either to believe or accept whatever we said. But, we were deafened by the loud explosion of the whole world when the Islamic world says something bad about Myanmar. It was the power of Islamic Medias that made the image and reputation of Myanmar bad. Therefore, we, as the Buddha taught, have determined to objectively care and protect our country and our nationality avoiding two extremes: favour and fear.

Honorable gentlemen – in conclusion, I would like to say that Myanmar is facing various problems and difficulties. Because it was under the colonial rule for nearly hundred years and even after the independence, it was fighting civil and communal war for nearly sixty years. Many organizations from abroad came to Myanmar with the intention of solving such problems. But, instead of solving it, we found that they sometimes made the situation worse and worse. Therefore I would like to request you to find a better solution for such problems. The next one, what I would like to say is that the Myanmar government is now trying to establish internal peace and stability with the intention of ceasing civil war and communal violence. At this crucial Juncture, some religious extremists are frustrating with provocative statements and actions. I would like to request you to give your hands in the process of solving problems and conflicts. A methodical approach is essential for the peace process. It is also necessary not to make things from bad to worse and more complicated. As devout Buddhists, we also promise that we are going to solve these problems without violence and we will do it firmly standing on the teaching of the Buddha, that is tolerance, forgiveness, serving society, sacrifice for others and rationality.

The entire speech is available here.

And in Burmese here.

The preliminary remarks by the United States Commission on Religious Freedom, following their 5 day visit to Burma is available to read.

Thanks to Dr. Maung Zarni who shared much of this material online.

Source: The possible causes of Islamophobia in Burma

First blog post

This is your very first post. Click the Edit link to modify or delete it, or start a new post. If you like, use this post to tell readers why you started this blog and what you plan to do with it.