- Stars (0)
Religious Conflict between Theravada Buddhist Monks and Rohingya in Myanmar: A Call To response
By Thang Deih Lian (Davidlianno) — Torch Trinity Graduate University, Intercultural Studies.
Myanmar, consists of eight tribes, exits at the Southeast Asia. It is a multi–religious country. Since the last decades, “Theravada Buddhism” is practiced as the state religion. Statistically, the major religions such as “Buddhism is 75.2%, Christianity 8.8%, Islam 5.6%, and Hinduism 1.6%.” Buddhism was introduced in Myanmar during the 3rd century BC, and later from 11th century, Burmese King Anawrahta, who was converted by a Mon bhikkhu, Shin Arahan to Theravada Buddhism, promoted Theravada Buddhism in Myanmar.
Thus, the influence of Buddhism was dramatically increased, later, it became the cultural heritage for the Burmese. Primarily Chin tribes, Kachin tribes and Kayin tribes are knows as Christian ethnic tribes in Myanmar. “Hinduism in Burma is practiced by about 840,000 people.” Around 800,000 Muslim Rohingyas live in Burma and about 80% living in the western state of Rakhine. They have been fighting on and off since the 1940s to create an Islamic state in Western Burma. As a result, particularly from 2012, the religious conflict between Theravada Buddhist monks who are identically conservative to their beliefs and Rohingya Muslims emerged. Accordingly, this paper urges to identify the conflicts or violence between the two parties, in general, to identify the responses from the government, civilians and Christians; and finally to state the proposals.
Religious Conflict or Violence: What is it? — “Religious violence is a term that covers phenomena where religion is either the subject or object of violent behavior.”6 Religious violence is, specifically, violence that is motivated by or in reaction to religious precepts, texts, or doctrines. This includes violence against religious institutions, persons, objects, or when the violence is motivated to some degree by some religious aspect of the target or precept of the attacker.7 These are the definitions.
Now, practically religious violence is practiced in Islam. An influential Islamic Republic of Ayatollah Khomeini said, “War is a blessing for the world and for every nation. It is Allah himself who commands men to wage war and to kill.”8 But as for Christians, they are obligated to follow Christ. They are taught to be non-violence by loving their enemies andpraying for them. Moreover, Theravada Buddhism is fundamentally a non-violence religion. They are taught not to join any act of violence and ultimately not to kill any living beings.
The Roots and Causes of Religious Conflict in Myanmar Rohingya — Though there are obtainable etymological versions for the term Rohingya, “the term was absent in historical sources before 1950s.” Rohingya is the self-identity and they were the descendants of the first Muslims who began migrating to northern Arakan (former name of Rakhine State of Myanmar) in the eight century.” The majority of Muslims, and all Rohingyas in Myanmar are addressed as “kala” which literally mean “black.” When the word “kala” is used, the Burmese identifies them as “black people.” Many of the “kalas” except the Rohingya in Myanmar are Buddhists. Nevertheless, they often faced discrimination of being black in skin and called as “kala.” The Myanmar national broadcastings, movie dramas and “Anyeint” often used the term “kala or kala-mah” for joking the physical appearance of the “kalas.”
Here the general timeline for a brief history of Rohingya in Myanmar, the timeline provides evidences that the Rohingya were the immigrants to Myanmar from Chittagong (Bangladesh) and according to the residents of Burma registration act 1949, the Rohingyas were also issued cards; and in 1954, the Burmese Government U Nu declared the Rohingyas as Burmese citizens. However, beginning from 1962, it is stated that, the Rohingya or Roh in Myanmar face strict laws. They are not allowed to travel freely from village to village. They may only marry other Rohingya. The government also restricts their educational options. In 2005, students at Sittwe University, Rakhine State’s primary institution, were forced to discontinue their studies. Similar restrictions have now spread throughout Rakhine State. The Roh also face random taxation, confiscation of land and cattle and forced labor. Added to these miseries are economic insecurity and extreme poverty.
