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DYNAMICS OF STATE, SANGHA AND SOCIETY IN MYANMAR: A 26
CLOSER LOOK AT THE ROHINGYA ISSUE Mary Kate Long
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This paper aims to shed light on the origins and conditions of inter-communal violence between Rakhine Buddhists and Rohingya Muslims in Rakhine State, Myanmar. First, it reviews the history of the Rohingya community in Myanmar. Then, it explores the interactions and dependencies between the state, the Buddhist monastic community and Burmese lay society to understand the complex dynamics that have emerged from a traditional Burmese Buddhist cosmology to condition Myanmar’s current cultural, religious and political institutions. Tracing historical re-formulations of Buddhist identity, moral authority and political legitimacy contributes to a deeper understanding of the origins of cultural prejudice against the Rohingya minority. Finally, this paper explores the mass lay vipassanā meditation movement in Myanmar, its growing popularity during the past 50 years under authoritarian rule, and its potential to contribute to positive social change. Introduction Myanmar, formerly known as Burma, has long been torn apart by violent conflict. Today it finds itself on the verge of leaving behind this violent history and embracing new opportunities and resources for reform, growth and reconciliation. While the majority of Myanmar’s population is of ethnic Burman origin, many localized ethnic minorities also reside there. Tragic intercommunal violence between Arakanese Buddhists and Rohingya Muslims in Rakhine State in the country’s northwest, previously stifled under years of authoritarian rule, has again erupted on the social and political scene. Like many other ethnic minority groups in Myanmar, the Rohingya Muslim community has suffered systemic persecution, notably under General Ne Win’s 26
The former State Law and Order Restoration Council (SLORC) – known as State Peace and Development Council (SPDC) since 1997 – adopted Myanmar as the official name of the country formerly known as Burma in 1989. I will refer to the country as Myanmar except when explicitly discussing historical events before 1989, when I will refer to it as Burma. This is not intended as a political statement. 27
Mary Kate Long is a Masters degree candidate in International Relations & Religion at Boston University. Her research interests include Buddhism in East and Southeast Asia, cultural heritage, and pluralism and civil society. She can be reached at longmk@bu.edu
ASIAN JOURNAL OF PUBLIC AFFAIRS VOL. 6. NO. 1