Buddhist violence erupts in Rakhine State, Myanmar with a long and complex history of politics and social dynamics. While most Buddhists condemn violence, exceptions appear throughout time.
Buddhist Violence in History
In the late 16th century, Buddhist monks take up arms to participate in the Korean defense against Japanese invasions. Buddhists are more recently involved in violent conflicts in Sri Lanka and Myanmar.
Rationale for these actions include defense of the Dharma or Buddhist teachings and is often directed at non-Buddhist perceived threats. The enemy is portrayed as evil or less than human.
This reduces the karmic implications of killing. Dehumanization is a core principle of propaganda against targeted groups through history. An example appears in the 5th century Sri Lankan Mahavamsa chronicle.
In the legendary story, warrior Buddhist monks reassure a king, who has just massacred thousands of Tamil, only two are Buddhists. The others, they say, are no better than beasts.
Rakhine State
Rakhine State, a coastal region in Myanmar is the epicenter of conflict between the Rohingya Muslim minority and majority Buddhist population. It's complicated by history, identity, and socio-economic factors.
The Rohingya of Rakhine State are an ethnic and religious group. While many claim ancestry dating to 800 AD, they're seen as illegal immigrants from Bangladesh arriving primarily during the British colonial period.
The British favor certain ethnic groups, including Rohingya, for administrative positions. This creates resentment among Rakhine Buddhists who feel marginalized in their own land.
This historical context builds a foundation for future animosity and distrust. The subsequent independence era in 1948 brings more Rohingya settlement but increased discrimination.
Myanmar Military
A military coup in 1962 creates a regime focused on nationalism, safeguarding Buddhist identity. It promotes violent hostility toward the Rohingya. The government often uses nationalist rhetoric in justification.
Successive military regimes deny Rohingya full citizenship rights, restricting access to education, healthcare and employment. Disenfranchisement fuels desperation and resentment.
This leads to sporadic uprisings and hardened attitudes on both sides. The violence isn't driven only by religious fundamentalism but religious rhetoric is often used to justify and mobilize support for discriminatory actions.
Economic anxieties and competition for resources are a major factor. Rakhine State is one of the poorest regions in Myanmar. The Rohingya are often blamed for the region's economic woes.
Escalation of Violence
Fear of being outnumbered and losing cultural dominance also fuels Buddhist anxieties as the Rohingya population grows. The 2012 Rakhine State riots mark a turning point.
Triggered by the alleged rape and murder of a Rakhine woman by Rohingya men, violence quickly escalates. It results in widespread destruction, displacement of 150,000 and 150 deaths.
These events solidify existing prejudices and fuel a wave of anti-Rohingya sentiment. It legitimizes discriminatory practices and creates an environment in which violence can be perpetrated with impunity.
2015 Migration Crisis: As violence escalates, thousands of Rohingya begin fleeing Myanmar by sea. Over 25,000 people take perilous journeys to escape persecution and are often victimized by human traffickers.
The situation escalates significantly in 2016 with the Arakan Rohingya Salvation Army. Myanmar is a country of diverse ethnicities; each creates its own armed forces, often battling the state military who control the country.
The Arakan Rohingya Salvation Army (ARSA) is created to protect the Rohingya people. Aggressive attacks on state military outposts spark brutal repercussions.
The military responds with a violent crackdown including allegations of mass killings and sexual violence. Up to 10,000 Rohingya are believed to die in the violence.
By 2017, up to 60% of Rakhine Buddhists believe the Rohingya threaten their cultural identity. The situation reaches a critical point in August 2017 with another Rohingya militant attack.
A military response burns villages, kills men, women and children, and uses sexual violence as a weapon. Up to 900,000 Rohingya flee to Bangladesh, and other countries finally take notice.
Besides the military, Buddhist monks and hardline nationalist groups both support violence and spread hate speech. The groups portray Rohingya as a threat to Myanmar's national identity and Buddhist faith.
They work actively to deny the Rohingya their history and human rights, contributing to the ongoing cycle of violence and discrimination.
The violence in Rakhine State is closely linked to socio-economic and political realities. Rakhine State is among Myanmar’s poorest regions, with poverty rates affecting both Buddhist and Rohingya communities.
Economic hardship causes competition for resources. Local government often neglects infrastructure and basic services, blaming Rohingya. In both communities, around 70% of people live below the national poverty line.
The national poverty line in Myanmar is currently 1590 MMK or Myanmar Kyat, equivalent to about 75 cents US. Rohingya experience unemployment rates exceeding 40% within local communities.
The rise of nationalist groups like MaBaTha is a further complication. The organizations assert Buddhism is intrinsic to Myanmar's national identity. In 2018 over 70% of Rakhine Buddhists fear that the Rohingya will overtake their community.
Social media spreads misinformation rapidly, fueling hate and justifying violence. In recent years, up to 85% of Rakhine Buddhists engage with anti-Rohingya propaganda online.
In 2021 Min Aung Hliang, a military general, stages a coup and arrests leaders of the elected democratic government. Humanitarian organizations are limited by government restrictions.
While the non-military government comes under fire internationally for defending and downplaying the events of violence, it's questionable how much power they have over conflicts many decades old, with military keeping 25% of government seats. This continues to be debated.
International Responses
The response from the international community is mixed. While many nations condemn the military's actions, intervention is complicated by politics.
Countries with strategic interests in Myanmar often opt for silence. Those openly supporting the military regime include China and Russia. China is the largest provider of military weapons and equipment to Myanmar.
Rejection of Violence in Buddhism
The violence in Rakhine State or Buddhist violence in general is not the norm. Many Buddhists, within Myanmar and globally, condemn violence and advocate for rights and protection of Rohingya people. Almost 90% of the Myanmar population is Buddhist.
In Buddhism, rejecting violence is seen as essential for the spiritual advancement of society's members. Violence causes suffering to beings who have feelings like those of humans.
The Buddha is cited in the Dhammapada, stating, "Everyone fears the stick; all value their own lives." The Dalai Lama, spiritual leader of Tibetan Buddhism, condemns violence in all its forms.
Most Buddhists don't eat farm animals, placing high value on a better life and hence good welfare of animals. They don't hunt or even keep pets. Many buy and release wildlife as a way to reduce suffering.
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