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The Mabatha Movement in Myanmar POLITICIZED RELIGION AS SOCIAL MOVEMENT IN A NASCENT DEMOCRACY: THE MABATHA MOVEMENT IN MYANMAR By Htet Min Lwin Submitted to Central European University Department of Political Science In partial fulfilment of the requirements for the degree of Master of Arts CEU eTD Collection Supervisor: Professor Matteo Fumagalli Budapest, Hungary 2016 ABSTRACT With the country’s democratic transition, monks in Myanmar started a religious nationalist movement. The aim of the movement is to protect race and religion. The movement succeeded in passing four sets of laws which are largely criticized for its violation of human rights and targeting the country’s minority Muslims. Throughout the trajectory of the movement, this study reveals how the movement was initiated, how it reached the stage of a country-wide network, how it managed to influence politics and to promulgate four sets of laws. I argue that political opportunities are perceived by the monks. Monks, having wide networks as scholars, preachers and influential figures–both in religious and social arenas, play the role of connective structures to enlarge the movement. The interaction with the opposition resulted in the movement relying upon the government of the day to push forward the agenda further to be able to make the four laws. I explain this phenomenon within a) social and historical pretext, b) political opportunities and c) the government’s inclination to use religion to reach their political ends. I argue that the MaBaTha movement–in trying to recruit new members and to sustain the movement–used the frame that the movement’s aims, goals and activities were in accord with the broader teachings of the Buddha, or in other words, in accord with Dhamma. While this movement easily got momentum and reached this point, I argue that counter-discourses were appearing. Nonetheless, the role of religion and Buddhist monks in politics will persist, and the four laws are currently in effect. Keywords: politicized religion, religious nationalism, framing, Buddhist monks, the MaBaTha CEU eTD Collection movement, myo-zaunt laws, anti-Muslim sentiments i To my father CEU eTD Collection ii CEU eTD Collection Research for this dissertation was supported in part by Open Society Foundations (OSF). The opinions expressed herein are the author’s own and do not necessarily express the views of OSF. iii TABLE OF CONTENTS Introduction ......................................................................................................................................1 Chapter 1–The Political Opening and the MaBaTha Movement ...........................................................7 1.1 Political opening in Myanmar ............................................................................................................. 7 1.2 Communal violence in Rakhine State and other parts of the country ................................................ 9 1.3 The rise of Buddhist monks’ movement ............................................................................................ 10 Chapter 2 – Theoretical Framework and Methodology ...................................................................... 12 2.1 Role of political opportunity structures ............................................................................................ 12 2.2 Role of Agency .................................................................................................................................. 16 2.3 A holistic approach ........................................................................................................................... 17 2.4 Methodology..................................................................................................................................... 20 Chapter 3 – Role of Monks in Burmese Society.................................................................................. 23 3.1 Social and historical contexts ........................................................................................................... 23 3.1.1 Role of monks throughout history ............................................................................................ 23 3.1.2 Role of legitimation ................................................................................................................... 24 3.1.3 Educational role ........................................................................................................................ 26 3.1.4 Nationalist movements and the formation of political monks ................................................. 27 3.2 Socially engaged Buddhism .............................................................................................................. 28 Chapter 4 – The Rise of the MaBaTha Movement .............................................................................. 31 4.2 Early social mobilization of monks ................................................................................................... 32 4.1.1 The Ganawasaka Sangha Network ............................................................................................ 32 4.1.2 The Theravada Dhamma network ............................................................................................. 37 4.1.3 The Dhamma Schools ................................................................................................................ 38 4.1.4 Individual Monks ....................................................................................................................... 39 4.2 The formation of the MaBaTha Movement ...................................................................................... 40 4.2.1 The preparatory meetings and announcement of the formation ............................................ 40 4.2.2 The interaction of the movement with the political opposition ............................................... 45 4.2.4 The movement and the Suu Kyi “presidency” .......................................................................... 49 4.2.4 Close alliance with the ruling party ........................................................................................... 52 Chapter 5 – The Frames of the MaBaTha Movement ......................................................................... 54 5.1 Frames to justify the activities within the Buddhist doctrine ........................................................... 55 5.2 Active process of framing ................................................................................................................. 57 5.3. Negotiated Frames .......................................................................................................................... 58 5.4 Misinformed Frames ......................................................................................................................... 58 5.5 The Anti-Muslim frames ................................................................................................................... 60 Conclusion ....................................................................................................................................... 63 Appendix ......................................................................................................................................... 68 CEU eTD Collection Bibliography .................................................................................................................................... 69 iv INTRODUCTION When Myanmar started its transition from authoritarian rule to democracy in 2011, the reform process brought in political and civil liberties in the country. With increased space for civil society, media freedom and oppositional politics, monks’ anti-Muslim activism regained a role in the polity. The dormant tension between the country’s native Buddhists and Muslims broke out into a series of communal violence, resulting in arson, destruction of mosques and killing–starting from the communal fight between Muslims and Buddhists in Rakhine state in 2012. The movement, led by a social movement organization called “MaBaTha”, emerged in late 2012 and grew into a nation-wide network of monks and laypersons. Its scope of activities also broadens from anti- Muslim hatred and anti-Muslim campaign to the realization and promulgation of four laws, which particularly target minority Muslims in a significant manner, such as birth control, the anti- conversion, monogamy and anti-marriage. Though the constitution “recognizes special position of Buddhism as the faith professed by the great majority of the citizens of the Union”, article 34 guarantees religious freedom, the right to freely profess and practice religion. Several other provisions (article 364) forbid the use of religion for political purposes and does not allow an act that “is intended or is likely to promote feelings of hatred, enmity or discord between racial or religious communities”. Article 392 of the constitution prohibits members of religious orders voting. Article 368 emphasizes that the Union shall honour CEU eTD Collection and assist outstanding citizens, irrespective of their race and religion (Constitution of the Republic of the Union of Myanmar, 2008 2008, 9, 151–2, 157). Thus, the constitution in Myanmar intends the country to be a secular state. However, the MaBaTha movement spread hate speech against Muslims. Moreover, these ostensibly unconstitutional activities are neither banned nor punished. 1 Notwithstanding the above-mentioned constitutional provisions, the Union parliament
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