DOCSLIB.ORG

Interreligious Tension in South and Southeast Asia

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Interreligious Tension in South and Southeast Asia CSS Analyses in Security Policy CSS ETH Zurich N0. 148, February 2014, Editor: Christian Nünlist Interreligious Tension in South and Southeast Asia Growing tensions in Myanmar, Sri Lanka, and Thailand between Buddhist majorities and Muslim minorities pose a challenge to peace and security both within these countries and in the wider region. Enforcing the rule of law will not be enough. A deeper understanding of Buddhist nationalist discourses and the grievances that underpin them is vital for improving interreligious coexistence in the region. By Sabina Stein In 2007, thousands of Buddhist monks de- scended onto the streets of Myanmar to protest peacefully against the military re- gime ruling the country at the time. The “Saffron Revolution” – as the events came to be known, owing to the coloured robes of Myanmar’s spiritual leaders – saw monks fall before the bullets of Myanmar’s all- powerful army. The images coming out of Myanmar today are different. Across the country, monks have been leading demon- strations in defence of Buddhism that have been reported as being directed against the country’s minority Muslim communities. Interreligious tensions also grew elsewhere in the region. In Sri Lanka, monk-led groups such as Bodu Bala Sena (BBS, Sin- A mosque stands in ruins in the central Burmese town of Meikhtila where clashes between Buddhists halese for Buddhist Power Force) have un- and Muslims left 40 dead in March 2013. Soe Zeya Tun / Reuters dertaken similar campaigns. There have been demonstrations against the construc- tion of mosques and churches as well as ha- lal certification. In Thailand’s south, where Buddhist and Muslim communities in the driving force behind these discourses is un- the government is engaged in a century- world’s most populous Theravada Bud- derstood can the challenge of growing in- old struggle with Malay Muslim insur- dhist-majority countries (see box on next terreligious tensions in South and South- gents, monks have become caught up in the page). Making sense of such developments east Asia be constructively addressed. conflict. The military has moved into some requires an appreciation of Buddhism’s his- temples, and rumours are circulating of so- torical role in legitimising political author- Defending Religion and Nation called “military monks”. ity in Theravada Buddhist societies. It also Prior to European colonial consolidation demands an understanding of Buddhist in South and Southeast Asia in the second These developments appear to contradict nationalist discourses, which claim that the half of the 19th century, Theravada Bud- Buddhism’s First Precept, which prohibits state belongs to a majority nation – be it dhism served as the organising principle of the killing of any living being. They also Burman, Sinhalese, or Thai – and that this pre-modern states in parts of Thailand, seem to indicate a growing rift between nation is inherently Buddhist. Only if the Myanmar, and Sri Lanka. In all three con- © 2014 Center for Security Studies (CSS), ETH Zurich 1 CSS Analysesin Security Policy No. 148, February 2014 Theravada Buddhism less, colonial encroachment in the region Sri Lanka and Indian Muslims in Myan- did challenge the religious legitimation of mar. Herein lay the roots of much of the Buddhism encompasses several traditions the kingdom. To secure sovereignty in an interreligious tensions unfolding in the re- that are based on the teachings of Gautama expanding system of nation-states, ruling gion today. Buddha. Theravada Buddhism is the older of the two major traditions, with the word elites saw a need to construct a modern “Theravada” believed to mean “Teaching of “Thai” nation. This nation was also in great Present Tensions the elders”. Its origins closely associated part built on a Buddhist identity. Relations between Buddhists and religious with Sri Lankan history, Theravada Buddhism minorities in Thailand are generally good. is also known as Southern Buddhism. Its 150 The emergence of modern Buddhist na- Nevertheless, the country’s three southern- million adherents mostly live in Sri Lanka, Myanmar, Cambodia, Laos, and Thailand. tionalisms expanded the traditional rela- most provinces have suffered from over a Mahayana Buddhism, the second and larger tion between state and Buddhism to in- century of conflict between the central of the major traditions, is practiced clude a third, potent element: the nation. state and a Malay Muslim minority that predominantly in East Asia in places such as Threats to the state, to the religion, and to constitutes a majority locally. Following the China, Japan, Korea, and Tibet. the nation were now all interrelated. With official incorporation of territories claimed the end of colonialism, sections of the by the Sultanate of Pattani in 1909, Bang- monkhood stayed true to their mission to kok sought to consolidate its sovereignty defend Buddhism against new threats, be over the territories by promoting a strong these Communism or non-Buddhist ele- Buddhist Thai presence and identity in the ments within the body politic. This was es- region. Malay Muslims have responded texts, monarchic states drew their legitima- pecially true in Sri Lanka and Myanmar, with non-violent and violent resistance. cy by basing their rule on the Dhamma, the where the traditional monarchy was not re- Buddha’s teachings, and the support of the stored. Here, the monkhood played an as- A new cycle of violence began in 2004, Buddhist monkhood. Monarchs thus had sertive and independent role in defending with Malay insurgents increasingly target- an interest in materially and politically nation and religion. This included exerting ing Thai Buddhist civilians. Teachers and supporting the monkhood and took on the pressure upon the newly independent states monks, both symbols of the Thai state, have role of defenders and promoters of Bud- to promote and support Buddhism, not been targeted. The killing of monks has dhism. Threats to Buddhism were threats least by adopting it as state religion. Politi- worsened intercommunal distrust and re- to the state, and threats to the state were cally active monks also rejected extending inforced the perception of the conflict as a threats to Buddhism. religious minority rights to non-Buddhist religious one. It has also contributed to minorities. Such activism led to state poli- some southern Thai monks becoming more European colonialism broke with centuries cies that have been criticised for being ex- assertive in defending Buddhism and the of Buddhist kingship in Sri Lanka and clusionary and discriminatory against reli- Thai nation. Some monks have been ac- Myanmar, a rupture that transformed the gious minorities. The identification of the cused of propagating anti-Muslim dis- political role of the Sinhalese courses and spreading fear among local and Burman monkhood. With Politically active monks Buddhists of Muslim plans for religious the traditional defender of cleansing of the territories. Military pres- Buddhism gone and the state rejected extending religious ence in Buddhist temples and security es- no longer supporting the minority rights to corts for monks have also strengthened the monkhood, sections of the perception among Malay Muslims that the monkhood took it upon them- non-Buddhist minorites. state is only interested in protecting the selves to defend Buddhism Buddhist population. against foreign rule. This led to the increas- state with Buddhism also reinforced the ing political engagement of some monks in political, economic, military, and cultural In Sri Lanka, some political Buddhist or- Myanmar and Sri Lanka, actors who would dominance of the Burman and Sinhala ganisations have a history of confrontation lead the early resistance against colonialism ethnic majorities in both post-colonial with minorities in the country. Many at the turn of the 20th century. Myanmar and Sri Lanka. The same was monks opposed granting a degree of terri- true in Thailand, although here, the role of torial and cultural autonomy to the minor- Modern notions of nationalism brought in the monkhood was less prominent. Never- ity Hindu Tamils during the country’s dec- by Western education also had transforma- theless, Buddhism helped strengthen state ades-long civil war. Their opposition was tive effects. The historical role of Buddhism sovereignty, including in territories inhab- reinforced following attacks by the Libera- in legitimating state authority and the in- ited by non-Buddhist groups such as the tion Tigers of Tamil Eelam on Buddhist tegrative role that Buddhism had played in hill tribes in northern Thailand. holy sites in the 1980s and 90s. Recently, pre-colonial Burman and Sinhalese socie- tensions have developed between political ties as purveyor of culture, language, law, In all three countries, the strong link made Buddhist organisations and the country’s and education, made Buddhism a primary by majorities between Buddhism and the Muslim and Christian minorities. Al- ingredient of modern nationalist self-con- “nation-state” has been suggested to have though there has been violence against ceptions. This was true among both monas- contributed to the emergence of separatist Christians, much of these organisations’ re- tic and lay nationalists. Unlike Myanmar conflict in southern Thailand, north and cent discourse has concerned the Muslim and Sri Lanka, Thailand – then the King- north-eastern Sri Lanka, and several fron- minority, comprising circa 7 per cent of the dom of Siam – was never colonised. Tradi- tier regions of Myanmar.
Load more

Recommended publications
  • Anthoney Udel 0060D
    INCLUSION WITHOUT MODERATION: POLITICAL VIOLENCE AND DEMOCRATIC PARTICIPATION BY RELIGIOUS GROUPS by Cheryl Mariani Anthoney A dissertation submitted to the Faculty of the University of Delaware in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Political Science and International Relations Spring 2018 © 2018 Cheryl Anthoney All Rights Reserved INCLUSION WITHOUT MODERATION: POLITICAL VIOLENCE AND DEMOCRATIC PARTICIPATION BY RELIGIOUS GROUPS by Cheryl Mariani Anthoney Approved: __________________________________________________________ David P. Redlawsk, Ph.D. Chair of the Department of Political Science and International Relations Approved: __________________________________________________________ George H. Watson, Ph.D. Dean of the College of Arts and Sciences Approved: __________________________________________________________ Ann L. Ardis, Ph.D. Senior Vice Provost for Graduate and Professional Education I certify that I have read this dissertation and that in my opinion it meets the academic and professional standard required by the University as a dissertation for the degree of Doctor of Philosophy. Signed: __________________________________________________________ Muqtedar Khan, Ph.D. Professor in charge of dissertation I certify that I have read this dissertation and that in my opinion it meets the academic and professional standard required by the University as a dissertation for the degree of Doctor of Philosophy. Signed: __________________________________________________________ Stuart Kaufman,
    [Show full text]
  • Discourses of Ethno-Nationalism and Religious Fundamentalism
    DISCOURSES OF ETHNO-NATIONALISM AND RELIGIOUS FUNDAMENTALISM SRI LANKAN DISCOURSES OF ETHNO-NATIONALISM AND RELIGIOUS FUNDAMENTALISM By MYRA SIVALOGANATHAN, B.A. A Thesis Submitted to the School of Graduate Studies In Partial Fulfillment of the Requirements for the Degree Master of Arts McMaster University © Copyright by Myra Sivaloganathan, June 2017 M.A. Thesis – Myra Sivaloganathan; McMaster University – Religious Studies. McMaster University MASTER OF ARTS (2017) Hamilton, Ontario (Religious Studies) TITLE: Sri Lankan Discourses of Ethno-Nationalism and Religious Fundamentalism AUTHOR: Myra Sivaloganathan, B.A. (McGill University) SUPERVISOR: Dr. Mark Rowe NUMBER OF PAGES: v, 91 ii M.A. Thesis – Myra Sivaloganathan; McMaster University – Religious Studies. Abstract In this thesis, I argue that discourses of victimhood, victory, and xenophobia underpin both Sinhalese and Tamil nationalist and religious fundamentalist movements. Ethnic discourse has allowed citizens to affirm collective ideals in the face of disparate experiences, reclaim power and autonomy in contexts of fundamental instability, but has also deepened ethnic divides in the post-war era. In the first chapter, I argue that mutually exclusive narratives of victimhood lie at the root of ethnic solitudes, and provide barriers to mechanisms of transitional justice and memorialization. The second chapter includes an analysis of the politicization of mythic figures and events from the Rāmāyaṇa and Mahāvaṃsa in nationalist discourses of victory, supremacy, and legacy. Finally, in the third chapter, I explore the Liberation Tiger of Tamil Eelam’s (LTTE) rhetoric and symbolism, and contend that a xenophobic discourse of terrorism has been imposed and transferred from Tamil to Muslim minorities. Ultimately, these discourses prevent Sri Lankans from embracing a multi-ethnic and multi- religious nationality, and hinder efforts at transitional justice.
    [Show full text]
  • The Rise of Buddhist-Muslim Conflict in Asia and Possibilities for Transformation by Iselin Frydenlund
    Policy Brief December 2015 The rise of Buddhist-Muslim conflict in Asia and possibilities for transformation By Iselin Frydenlund Executive summary Violence against Muslim minorities in Buddhist societies has increased in recent years. The Muslim Rohingyas in Myanmar are disenfranchised, and many of their candidates were rejected by the official Union Election Commission prior to the 2015 elections. Furthermore laws about religious conversion, missionary activities, and interfaith marriage are being pro- moted to control relations between religions and prevent conflict. The danger, however, is that increased control will lead to more, not fewer, conflicts. Discrimination against religious minorities may lead to radicalisation. In addition minority-majority relations in a single state may have regional consequences because a minority in one state can be the majority in another, and there is an increasing trend for co-religionists in different countries to support each other. Thus protection of religious minorities is not only a question of freedom of religion and basic human rights; it also affects security and peacebuilding in the whole region. Anti- Muslim violence and political exclusion of Muslim minorities take place in the wake of in- creased Buddhist nationalism. This policy brief identifies local as well as global drivers for Buddhist-Muslim conflict and the rise of Buddhist nationalism. It then shows how Buddhist- Muslim conflict can be addressed, most importantly through the engagement of local religious leaders. Introduction Buddhist countries are generally at risk of persecution. But Attacks on Muslim minorities in Buddhist countries have weak state protection of Muslim communities leaves these escalated in recent years (OHCHR, 2014).
    [Show full text]
  • Religious Minorities
    Country Policy and Information Note Sri Lanka: Minority religious groups Version 1.0 March 2018 Preface This note provides country of origin information (COI) and policy guidance to Home Office decision makers on handling particular types of protection and human rights claims. This includes whether claims are likely to justify the granting of asylum, humanitarian protection or discretionary leave and whether – in the event of a claim being refused – it is likely to be certifiable as ‘clearly unfounded’ under s94 of the Nationality, Immigration and Asylum Act 2002. Decision makers must consider claims on an individual basis, taking into account the case specific facts and all relevant evidence, including: the policy guidance contained with this note; the available COI; any applicable caselaw; and the Home Office casework guidance in relation to relevant policies. Country information COI in this note has been researched in accordance with principles set out in the Common EU [European Union] Guidelines for Processing Country of Origin Information (COI) and the European Asylum Support Office’s research guidelines, Country of Origin Information report methodology, namely taking into account its relevance, reliability, accuracy, objectivity, currency, transparency and traceability. All information is carefully selected from generally reliable, publicly accessible sources or is information that can be made publicly available. Full publication details of supporting documentation are provided in footnotes. Multiple sourcing is normally used to ensure that the information is accurate, balanced and corroborated, and that a comprehensive and up-to-date picture at the time of publication is provided. Information is compared and contrasted, whenever possible, to provide a range of views and opinions.
    [Show full text]
  • Sixth Oic Observatory Report on Islamophobia
    Original: English SIXTH OIC OBSERVATORY REPORT ON ISLAMOPHOBIA October 2012 – September 2013 PRESENTED TO THE 40 TH COUNCIL OF FOREIGN MINISTERS Conakry, Republic of Guinea 9–11 December 2013 i OIC-CS-6th OBS-REP-Final-October-2013 TABLE OF CONTENTS FOREWORD by the OIC Secretary General 1 EXECUTIVE SUMMARY 3 INTRODUCTION 7 1: ISLAMOPHOBIA, INTOLERANCE AND DISCRIMINATION AGAINST MUSLIMS 10 2: MANIFESTATIONS OF ISLAMOPHOBIA 12 2.1. Islamophobia in USA 12 a) Islamophobia during the US Presidential Campaign 13 b) Islamophobic Ads by Pamela Geller 15 c) Islamophobia in the aftermath of the Boston Bombings 17 2.2. Islamophobia in Europe 19 a) Highlight of Islamophobic trends in Europe 20 b) Islamophobia in the Post- Woolwich murder attack 23 2.3. Islamophobia in the Media 25 3: SOME POSITIVE DEVELOPMENTS 27 4: OIC Initiatives and Activities to Counter Islamophobia 29 4.1. Brainstorming Session at the 39 th CFM 29 4.2. Panel of Eminent Persons for combating discrimination against Muslims 30 4.3. Istanbul Process Follow-up 31 4.4. Istanbul International Conference on Islamophobia 31 CONCLUSIONS AND RECOMMENDATIONS 33 ANNEXES . 36 A: SOME ISLAMOPHOBIC INCIDENTS 36 I. Incidents Related to Mosques 36 II. Desecration of Muslim Graves 53 III. Political and Social Campaigns against Islam and Muslims 54 IV. Intolerance against Islam and its Sacred Symbols 63 ii OIC-CS-6th OBS-REP-Final-October-2013 V. Discrimination against Muslim Individuals in Educational Institutions, Workplaces, Airports, etc 71 VI. Incidents Related to Hijab (Veil) 79 B: CFM RES. NO 41/39-P ON AN OIC APPROACH FOR COMBATING DISCRIMINATION AND INTOLERANCE AGAINST MUSLIMS 84 C: STATEMENT BY H.E.
    [Show full text]
  • Ethnoreligious Nationalism and Majoritarianism in Asia Jeff Kingston
    Policy Forum Ethnoreligious Nationalism and Majoritarianism in Asia Jeff Kingston Revised and excerpted from the conclusion by permission of the publisher from The Politics of Religion, Nationalism, and Identity in Asia, by Jeff Kingston (Rowman & Littlefield, 2019). Majoritarianism is the scourge of Asia, as ethnic majorities are abandoning tolerance and accommodation of diversity in ways that threaten, inter alia, ethnic, religious, and linguistic minorities. This phenomenon is based on the precept that the numerically largest group in a society enjoys primacy and has the right to make policies that favor the majority, even at the expense of diversity and minorities. This is not entirely new in Asia as many nations have experienced previous paroxysms of majoritarian violence and pogroms, but in recent years this intolerance has become more institutionalized and sustained. This tyranny of the majority threatens the secular state model based on a commitment to pluralism, tolerance, and diversity.1 Authoritarian governance and democratic backsliding are an expression of, and reinforce, this tyranny, undermining secularism while amplifying risks for minorities. Majoritarianism posits that an ethnic or religious majority has the right to determine a nation’s destiny without regard for minority rights.2 The rise of Hindu nationalism in India, Sinhalese Buddhist nationalism in Sri Lanka, and Bamar Buddhist nationalism in Myanmar are examples of ethnoreligious nationalism. Ethnoreligious nationalism is the conflation of national identity with the ethnic majority’s religious affiliation.3 In all these examples, only members of the majority are treated as full citizens while minorities are tolerated as long as they do not challenge the majority, are suitably deferential, and accept being marginalized – politically, economically, and culturally.
    [Show full text]
  • A Matrilineal Sufi Shaykh in Sri Lanka Dennis B
    South Asian History and Culture, 2014 Vol. 5, No. 2, 246–261, http://dx.doi.org/10.1080/19472498.2014.883763 A matrilineal Sufi shaykh in Sri Lanka Dennis B. McGilvray* Department of Anthropology, University of Colorado, Boulder, CO, USA This article explores the influence of local concepts of matrilineal kinship and descent through women in the construction of a modern Sufi silsila (an authorized ‘chain’ of spiritual and genealogical ancestry) in Sri Lanka. Makkattar Vappa, a popular Sufi shaykh in the Tamil-speaking eastern region of the island, asserts hereditary maulana (sayyid) status as a member of the Prophet’s household descent group (ahlul bayt)by means of close genealogical linkages to a locally enshrined saint of Yemeni family ancestry traced through several women, including his mother, his father’s mother, and his wife. The kinship system here is Dravidian in structure, but with a matrilineal emphasis that is seen today in the administration of Hindu temples and Muslim mosques by matrilineal clan elders, and in the negotiation of matrilocal marriages based upon women’s pre-mortem acquisition of dowry property in the form of houses and paddy lands. The shaykh in question is himself the successor Kālifā of a Sufi order (tāriqā) based in Androth Island, Lakshadweep, a similarly matrilineal society located off the west coast of India. In his prior career, he was an art and drama teacher in a local government school, and his style of Sufi leadership continues to be pastoral and pedagogical in tone. This, together with a strong base of support from former students, has enabled him to escape the sort of stridently anti-Sufi violence that has erupted in Muslim communities elsewhere in the region.
    [Show full text]
  • Annex 1 – Attacks Against Muslims Violations of Muslims’ Rights in Sri Lanka – Secretariat for Muslims
    Annex 1 – Attacks against Muslims Violations of Muslims’ Rights in Sri Lanka – Secretariat for Muslims 2013 Date Location District Brief of Incident 1. A demonstration against Anuradhapura Malwathuoya Mosque is held by monks. The demonstrators demanded immediate removal of the Mosque and the Muslims living 5-Jan Anuradhapura Anuradhapura around the mosque. A government agent promised them that within 3 months necessary action to evacuate Muslims would be taken. 2. Talawakele Jamiul Anwar Madrasa was set on fire. The Madrasa building was totally demolished and another building was half burnt by the fire. The Police said this fire 6-Jan Talawakelle Nuwara Eliya may have occurred due to an electric leakage, however people in the area suspect that a group was behind the incident. 3. A calendar against Halal certification is distributed at a Buddhist temple by the Chief 7-Jan Nationwide Nationwide Incumbent of the Temple. 4. Sinhala Ravaya and the Students Association of the Law College protest against the 7-Jan Colombo Colombo increase of Muslim students entering the Law College. 5. A group of Buddhist monks hold a protest demanding that the Muslims that have been 7-Jan Malwathu Oya Anuradhapura living down Malwathu Oya lane for a long time leave the area for good. 6. The Anuradhapura Malwathuoya Mosque is attacked for the third time. During the 9-Jan Anuradhapura Anuradhapura attack the mosque was submerged due to a flood. 7. Posters appear on buildings in Colombo ("Sinhalese Buddhists don't need halal 15-Jan Colombo Colombo sacrifices to Allah"). 8. A group of people arrive in a white van during morning prayers to attempt kidnap a 16-Jan Jaffna Jaffna well-known Muslim business man.
    [Show full text]
  • The Growing Challenge of the Extreme Right
    www.rsis.edu.sg No. 011 – 20 January 2021 RSIS Commentary is a platform to provide timely and, where appropriate, policy-relevant commentary and analysis of topical and contemporary issues. The authors’ views are their own and do not represent the official position of the S. Rajaratnam School of International Studies, NTU. These commentaries may be reproduced with prior permission from RSIS and due recognition to the author(s) and RSIS. Please email to Mr Yang Razali Kassim, Editor RSIS Commentary at [email protected]. The Growing Challenge of the Extreme Right By Kumar Ramakrishna SYNOPSIS Two decades since the 11 September attacks in the United States, a new trend has emerged in political and religiously-inspired violence in the broad form of Extreme Right Movements, at times fomenting hate crimes, violence and even terrorism. COMMENTARY THE MOB that stormed the Capitol building in Washington DC on 6 January 2021, in a futile effort to prevent Congress from certifying the November 2020 election victory of Joe Biden over incumbent president Donald Trump, displayed a bewildering range of symbols representing the diverse populist and extremist forces supporting Trump. Intriguingly, The New York Times described the storming of the Capitol as “a holy war” in which “white evangelical Christians fused with Trump extremism” to provide the “political and theological underpinnings” of the rampage. New Trends in Right Wing Extremism While the threat of violent Islamist extremism has occupied policy attention in the nearly two decades since the September 11 2001 attacks in the United States, the 6 January assault on the US Congress by the pro-Trump mob was symbolic of a wider, emergent trend in political and religiously-inspired violence across the world: Extreme Right Movements, at times fomenting hate crimes, violence and terrorism.
    [Show full text]
  • Deconstruction and Rise of Radical Buddhism
    Perspectives of Innovations, Economics & Business, Volume 17, Issue 1, 2017 THE DECONSTRUCTION AND RISE OF RADICAL BUDDHISM ISSN 1804-0527 / ONLINE VERSION IS A PRIMARY OPEN-ACCESS SOURCE www.academicpublishingplatforms.com www.pradec.eu SECTION: RELIGION AND SOCIETY THE DECONSTRUCTION AND RISE OF RADICAL BUDDHISM Christopher James Downs Anglo-American University, International Relations & Diplomacy, Czech Republic ABSTRACT: The article focuses on the deconstruction of Radical Buddhism, and counters the predominant vision of Buddhism being about peace and understanding. Moreover, the article dives into the socio- political situation of Sri Lanka and Myanmar, and tries to explain the rise of the radical form of this religion. Therefore, based on the research, it can be understood why Radical Buddhism rose to power in countries like Sri Lanka and Myanmar. JEL CLASSIFICATIONS: Z00, Z12 KEYWORDS: Buddhism, radical, Sri Lanka, war, society CITATION (APA): Downs, C.J. (2017). The deconstruction and rise of radical Buddhism, Perspectives of Innovations, Economics and Business, 17(1), 1-5. http://dx.doi.org/10.15208/pieb.2017.01 CORRESPONDING corresponding email: christopher(dot)downs[ats]aauni(dot)edu CONTACT: postal address: Elisky Premyslovny 433, Praha - Zbraslav, Czech Republic, 156 00 http://dx.doi.org/10.15208/pieb.2017.01 PIEB, Vol.17 (1), PP.1-5 PerspectivesEconomicsInnovations,of Business and Introduction 0527 | 0527 Buddhism, a religion which voices peace, understanding, and tolerance, is considered, - as one the most peaceful ideologies in the World today. However, in Sri Lanka, a country known for its mixture of cultures, ethnicities, and beliefs, a more violent and darker version of the religion arose; radical Buddhism.
    [Show full text]
  • The Rise of Buddhist-Muslim Conflict in Asia and Possibilities for Transformation by Iselin Frydenlund
    Policy Brief December 2015 The rise of Buddhist-Muslim conflict in Asia and possibilities for transformation By Iselin Frydenlund Executive summary Violence against Muslim minorities in Buddhist societies has increased in recent years. The Muslim Rohingyas in Myanmar are disenfranchised, and many of their candidates were rejected by the official Union Election Commission prior to the 2015 elections. Furthermore laws about religious conversion, missionary activities, and interfaith marriage are being pro- moted to control relations between religions and prevent conflict. The danger, however, is that increased control will lead to more, not fewer, conflicts. Discrimination against religious minorities may lead to radicalisation. In addition minority-majority relations in a single state may have regional consequences because a minority in one state can be the majority in another, and there is an increasing trend for co-religionists in different countries to support each other. Thus protection of religious minorities is not only a question of freedom of religion and basic human rights; it also affects security and peacebuilding in the whole region. Anti- Muslim violence and political exclusion of Muslim minorities take place in the wake of in- creased Buddhist nationalism. This policy brief identifies local as well as global drivers for Buddhist-Muslim conflict and the rise of Buddhist nationalism. It then shows how Buddhist- Muslim conflict can be addressed, most importantly through the engagement of local religious leaders. Introduction Buddhist countries are generally at risk of persecution. But Attacks on Muslim minorities in Buddhist countries have weak state protection of Muslim communities leaves these escalated in recent years (OHCHR, 2014).
    [Show full text]
  • Whataboutery” Instead of Protecting Rights
    Engaging in “Whataboutery” Instead of Protecting Rights Meenakshi Ganguly I have heard this term a lot, most recently when I joined a heated BBC Radio debate on India: whataboutery. This term does not refer to protesting inconsistencies by making a reasoned argument that presents opposing facts. Rather, whataboutery is used as a much more sinister challenge to human rights: the practice wherein perpetrators of violations, or their supporters, do not deny the abuses, but instead justify them and shout down criticism by citing the wrongdoings of their victims. All too often, they absolve collective punishment through whataboutery. Human rights defenders often speak for the rights of the unpopular—in- 39 cluding those accused of terrorism, murder, or rape—by calling for fair trials and protections from torture or ill treatment. While immediate revulsion to backing the rights of alleged criminals is an understandable emotional response, it is the responsibility of political leaders to uphold human rights and root societies in rule of law. Instead, whataboutery has become a key part of populist political rhetoric, appealing to ethnicity, race, or religion. These awful justifications appear to be endless, particularly because social media offers a medium to express such views. Even democracies that have long endorsed universal human rights are faltering, whether in the United States, India, Australia, countries throughout Europe, or younger nations such as Bangladesh. Confronting the dilemma of terror attacks, rising crime, and a deluge of refugees is difficult, but instead of upholding human rights principles, too many political and religious leaders are promoting harsh, unrealistic alternatives. Their justifications for repressive countermeasures can Meenakshi Ganguly is South Asia Director at Human Rights Watch (HRW).
    [Show full text]