By Maung Zarni and Matthew Gindin | Published by Tricycle on November 28, 2018

A former ally of Aung San Suu Kyi responds to the Tibetan Buddhist teacher’s support for Myanmar’s controversial leader.

Dzongsar Jamyang Khyentse Rinpoche, a well-known teacher of Vajrayana Buddhism, surprised some in the Buddhist world recently when he penned an open letter of support to Aung San Suu Kyi, the head of Myanmar’s civil government accused of complicity in the military’s persecution of the Rohingya Muslim minority. The letter praises her sacrifice, courage, and principled political actions in pursuit of the rights of her people, while attacking her critics as hypocrites and arrogant colonialists pushing Western interests and values.

Dzongsar Khyentse is a major figure in contemporary Buddhism. A tulku (reincarnated master) in the Khyentse lineage, he is the son of the revered Thinley Norbu Rinpoche and grandson of the influential Dudjom Rinpoche. An embodiment of the Rime (nonsectarian) movement, he is the guardian of the teachings of the Dzogchen master Jamyang Khyentse Wangpo, as well as an accomplished filmmaker and author of popular English language expositions of Buddhism. 

His support for Suu Kyi comes on the heels of a September report by the Independent International Fact-Finding Mission on Myanmar that said the violent campaign against the Rohingya amounts to genocide, a claim supported by several human rights research and documentation bodies around the world. The report, released at a UN Human Rights Council meeting in Geneva, stated that Suu Kyi and her civilian government had “contributed to the commission of atrocity crimes” through their “acts and omissions.” As a result of mounting allegations of culpability, Suu Kyi, who was once lauded for her activism on behalf of democracy in Myanmar, has been stripped of multiple awards, including the US Holocaust Museum’s Elie Wiesel Award, her honorary Canadian citizenship, and Amnesty International’s human rights award.

In response to Dzongsar Jamyang Khyentse Rinpoche’s letter, Maung Zarni, a Burmese Buddhist, pro-democracy activist, and former ally of Suu Kyi, and I have co-authored an open letter challenging what we view as faulty narratives, misinformation, and questionable reasoning in Dzongsar Khyentse’s letter. 

—Matthew Gindin

Dear Rinpoche,

In a November 16 letter, you expressed your “deep respect and appreciation” for all Suu Kyi has done “to fight for your people’s freedoms.” You call her a “true heroine of this age, more than worthy of the Nobel Prize and other honours” and say you are “appalled by the removal of awards” she received. You argue that this is a “blatant double standard,” citing the reception of a Nobel Prize by former US President Barack Obama despite his use of drone warfare against Middle Eastern civilians.

You see this double standard as part of “insidious colonialism strangling Asia and the world,” which you say teaches Asians to “disparage our own noble traditions and instead to treasure Western values and music, to chew gum and wear faded jeans, to embrace Facebook and Amazon, and to ape Western manners and institutions.” 

I (Zarni) am a child of a Burmese Buddhist family with close ties to the military. I grew up with intense pride and deep reverence for the Buddhist tradition and spiritual culture of Burma. After coming to the US to study, I founded the Free Burma Coalition to support the struggle for democracy in Burma and became a hardworking supporter of Suu Kyi, inspired by her personal courage and the mixed discourse of Buddhist loving-kindness and human rights. But early on I began to suspect that she was an ethnic nationalist and a Buddhist chauvinist, more concerned for her own legacy and the interests of the Bamar majority than she was for human rights and a true democracy for all the peoples of Myanmar. In April 2016, Suu Kyi assumed the position of State Counselor. She quickly morphed into a key actor in the longstanding oppression of Myanmar’s Rohingya people. Since then I have been a fierce critic of my fellow Buddhist dissident, who now acts in a joint partnership with our former common oppressor, Myanmar’s murderous military, the Tatmadaw.

According to statistics from the United Nations’ International Organization for Migration (IOM) earlier this year, 898,000 Rohingya refugees who have fled violence in Myanmar currently live in Cox’s Bazar in Bangladesh. Of them, 686,000 have arrived since August 2017, when the government launched a coordinated military-led campaign of arson, murder, and sexual violence against their communities in Myanmar’s Rakhine State. This assault, according to human rights organization Fortify Rights, was deliberately prepared for months in advance by the Tatmadaw. Many Rohingya, faced with proposals over the last year to repatriate them to the country where for decades they faced systemic discrimination and the deliberate deprivation of basic human rights, have said that they would sooner die in Bangladesh.

Genocide is not simply incidents of mass killings; it is a long process of systematic, intentional destruction of a target group. Suu Kyi, as the leader of the ruling NLD party, controls several government ministries involved in such efforts against the Rohingya, but she has done nothing to protest or attempt to stop her country’s abuse of them. Meanwhile, she has repeatedly and publicly dismissed well-documented reports of the genocidal violence of the Tatmadaw—in one instance referring to systemic sexual violence against Rohingya women and girls as “fake rape.”

Rinpoche, you cite atrocities committed by Western governments past and present and accuse the modern West of hypocrisy for criticizing Suu Kyi. First, the criticisms of Suu Kyi do not only come from the West but also from people all over the world who oppose the kind of brutal oppression the Myanmar state has subjected the Rohingya to. Second, you erase the distinction between Western non-governmental bodies and activists on the one hand and Western governments on the other. By your logic, the Swedish Nobel committee, local bodies like the Oxford City Council, or Suu Kyi’s own alma mater (St. Hugh’s College, Oxford) cannot criticize human rights abuses if the governments of Britain or Sweden have ever committed atrocities (which of course they have). You lump together governments, private bodies, and activists under the simplistic rubric of “the West.” These kinds of generalizations can become fodder for muddled thinking and racism. After all, many of the Western activists and human rights organizations who have criticized Suu Kyi have also spoken out against the violations of Western countries, and continue to do so. They have also confronted the Chinese state for its persecution of Buddhists and embraced efforts to preserve traditional Asian culture and values, such as the Gross National Happiness initiative in Bhutan. 

A more sober assessment of global politics would recognize that all cultures have committed atrocities and that many have fallen into the temptations of militarism, racism, and colonialism. You present the “noble tradition” of the East as opposed to the ignoble tradition of the West despite the fact that “our East” has as many murderous and colonizing legacies as “their West.” This way of framing the Rohingya crisis and criticism of Suu Kyi does more to obscure the matters at stake than to clarify them. In setting off West against East, your letter focuses on a clash of civilizations instead of the real problem: a clash of values. The true battle is between those who embrace values of nonviolence, compassion, and justice—which the best traditions of both West and East argue for—and those who put first their race, the defense of their traditions, the accumulation of capital, or other divisive values.

While we sympathize with your criticisms of the hypocrisy, arrogance, and colonial legacy of many Western countries and share your concern for the way that the “capitalist system” is swallowing diverse global cultures, we balk at your emphasis on the Western nature of what is destructive in the world today. The problems we face—growing fascism, violent racism, nationalism, tremendous gaps of wealth between the rich and the poor, the destruction of our shared ecosystem and the destruction of both ethnic and zoological diversity—are now global problems exacerbated by the worldwide embrace of misguided policies that are often championed by those who hold power and wish to cling to it. The current conflict in Myanmar embodies this adoption of destructive policies, in which the fires of ethnic disputes have been stoked in order to consolidate power for the military and business elite.

Toward the end of your letter you say that “nothing I write here denies the suffering of the Rohingya people,” but you argue that instead of blaming Suu Kyi, the British “should be taking responsibility for bringing the Rohingyas from Bengal in the 19th and 20th centuries as cheap labour” and suggest that the UK should take in the Rohingya refugees themselves. 

Here you are referencing a false narrative, popular in Myanmar, that claims that the Rohingya are not a native ethnicity but rather Muslim Bengali laborers who never went home and who now want to undermine the Burmese Buddhist state. This ahistorical propaganda is used to justify discrimination and violence against them. Suu Kyi has signaled that she accepts this narrative with her refusal to use the name “Rohingya,” a title by which they refer to themselves and that reflects their centuries-old history in the country.

In fact, the Rohingyas’ presence in the region long predates both the arrival of British colonial rule in 1824 and the emergence of Myanmar as a nation-state in 1948; thousands of Rohingya have been living in the western Arakan Kingdom, now Rakhine state, since the 15th century. Aside from the fact that there were no national boundaries as such in the 18th and 19th centuries, in the pre-colonial societies of the time, demographic and geographic fluidity was the norm. Arakan, or Rakhine, the fertile coastal region of the Bay of Bengal, was a multi-ethnic, multi-faith society until Bamar invaders arrived. Their forces destroyed the nearby kingdom in Mrauk-U and then expanded, annexing Arakan in 1785.

Although international attention has focused on the plight of the Rohingya, their persecution is only the most egregious symptom of the interethnic conflict that afflicts Burma, a violence fueled by the Bamar supremacism of the ruling government and the oppression it directs at the Shan, Kachin, Karen, Mon, and other historic peoples of Myanmar. Arguably, the idea of an ethnically pure nation-state is a product of the very colonialism you claim to decry. 

“For me,” you write to Suu Kyi toward the end of your letter, “you remain the heroine you truly are. And for many who dare not speak up but who secretly agree, you personify our own #MeToo movement.” 

The #MeToo movement arose because powerful persons used their positions to sexually harass and assault women (as well as some men) and then manipulated or threatened them into keeping quiet about it. If anyone in Myanmar personifies the #MeToo movement, it is the Rohingya women and girls whom the Tatmadaw has gang-raped and murdered. 

Suu Kyi has publicly stated that these rapes did not occur, making her an enabler of the kind of violence that the #MeToo movement arose to stop, not a victim of it. In this situation, it is Suu Kyi herself who is a powerful abuser aiding other powerful abusers. Moreover, we find your attempt to co-opt the #MeToo movement to be acutely disrespectful of both the Rohingya victims of sexual violence and of all the courageous women who stood up to say “me too” to call sexual abusers to account around the world.

After this quick reference to #MeToo, you then suggest it may be time to seek out “the Westerner’s weak spot” in that “they don’t dare criticize Muslims or Jews for fear of being called Islamophobic or anti-Semitic,” so “perhaps we need to coin new words for anti-Buddhist or anti-Asian bias to evoke their guilt.” Western countries are particularly sensitive to the Holocaust because so many of us were complicit in the deliberate, state-sponsored murder of six million Jews only 70-odd years ago. We are sensitive to Islamophobia both because of the recent warfare between Western governments and historically Islamic ones, and also because of real problems with violent Islamophobia in western countries, such as the mosque shooting in Canada in 2017. There is a great irony in your writing this at a time when the United States government has tried to impose a ban on Muslims entering the country and when heated anti-Muslim and anti-Jewish rhetoric has been normalized.

To close, we would like to call attention to one voice that is almost totally silent in your letter: the Rohingya themselves. Though your letter is really aimed at “Western” critics of Suu Kyi, the chief resistance to the genocide, and the primary critics of Suu Kyi and the Myanmar state, are not Westerners; they are Rohingya activists like Nural Islam, Razia Sultana, Tun Khin, and Nay San Lwin, to name a few, as well as groups like The Free Rohingya Coalition and Arakan Rohingya National Organization. Many of these Rohingya have been fighting for the last four decades against their impoverishment and oppression at the hands of the Myanmar state, and no one was more pleased by the revocation of Suu Kyi’s awards for human rights activism than they.

While there is always room for criticizing specific policies of a specific Western country or institution, when you paint matters with as broad as a brush as your letter does, opportunities for grappling with injustices in the real world are replaced by harmful meta-narratives that, to our mind, simply stoke the fires of conflict and division. It would be more fruitful for those opposed to colonialism, racism, violence, and injustice around the world to work together rather than to close ranks against each other. Your claim that Western institutions are guilty of colonial violence, both gross and subtle, is true. So is the claim that the Myanmar state and Aung San Suu Kyi are guilty of genocidal violence. Instead of putting these truths in opposition to each other, why not join hands to fight against injustice everywhere? Why not recognize greed, hatred, and delusion wherever they rear their ugly heads and create an international coalition of generosity, love, and clarity? 

With goodwill,

Maung Zarni and Matthew Gindin

Maung Zarni is a Burmese activist and scholar. He is a visiting fellow at the London School of Economics and the founder of the Free Burma Coalition.

Matthew Gindin is a journalist and meditation teacher in Vancouver, British Columbia. A former monk in the Thai Forest tradition, he is the author of Everyone in Love: The Beautiful Theology of Rav Yehuda Ashlag.

Women pump water at a Rohingya refugee camp in Bangladesh. Photo by UN Women/Allison Joyce | https://tricy.cl/2ByevFy

By Matthew Gindin | Published by tricycle on February 16, 2018

The international community must not allow the Rohingya crisis to fade away without consequence.

The situation of the Rohingya in Bangladesh and Myanmar continues to darken as the brutal Burmese campaign against them, one the UN has called a “textbook case of ethnic cleansing,” seems set to fade from international attention. Nearly 700,000 are now living in squalid refugee camps in Bangladesh while those still within Myanmar are subject to a two-pronged campaign of destruction. On the ground they continue to be victims of violence, while in the Burmese public sphere their history and identity is being systematically erased. This is a frightening indication of the ease with which states can commit genocidal crimes with relative impunity.

Is Repatriation Desirable? 

On November 23, a deal was reached between Myanmar and Bangladesh for the repatriation of several hundred thousand refugees, a deal which has received international criticism and has recently been put on hold over fears that conditions in Myanmar are not suitable for their return.

Inside Myanmar, the evidence points to ongoing ethnic cleansing. Thousands of Rohingya arrived in Bangladesh in December and January with most citing “forced starvation” at the hands of Burmese authorities as what has caused them to leave, according to a February 7 report from Amnesty International. The refugees also allege confiscation of Rohingya property and continued abduction, rape, and sexual assault of Rohingya women.

Meanwhile, the Pyithu Hluttaw, the House of Representatives in the Burmese parliament, met on February 5 to declare, in contradiction to well-documented evidence, that the Rohingya have never been a recognized ethnic minority in Myanmar. 

“The name Rohingya was never mentioned in any of the census lists, and it is not included among the list of 135 ethnic nationals,” said Union Minister for Labour, Immigration, and Population U Thein Swe, in response to a question raised by U Tin Aye, a representative from Metmung in Shan State. U Tin Aye had asked whether there was a plan to inform the people of Myanmar, as well as those across the world, of there in fact being no ethnic nationals under the name Rohingya.

U Tin Aye further expressed that the conflict in Rakhine state caused by the “terrorist acts of the Bengalis” poses a grave threat, as reported in theIrawaddy. There is a widely held view in Myanmar that the Rohingya are not a distinct ethnic group within Myanmar with roots going back centuries, as historical records attest, but rather are descended from 19th-century itinerant Bengali laborers. “This could lead to disintegration or even result in a failed state. If they dominate our country, we would be forced to leave. I raise the question because I am worried about this,” said U Tin Aye.

According to a 2014 census, Muslims make up less than 5% of the population of Myanmar, which is 87.9% Buddhist. Before two-thirds of the Rohingya fled, they appear to have comprised less than 2% of the population.

“The government, with an emphasis on wisdom and rationality, has been handling the situation in accordance with laws, rules, and regulations in a dignified manner without resorting to emotion,” U Thein Swe said, giving no indication that he was referring to the widespread and systematic use of murder, arson, torture, and weaponized rape against civilians.

This view has been passionately championed by U Wirathu, a monk repeatedly accused of inciting violence against the Rohingya, who says the Rohingya simply “don’t exist.” Aung San Suu Kyi, the head of the civilian government, whose behavior has been met with a range of reactions generally falling between bewilderment and condemnation, herself refusesto use the name “Rohingya.” 

Truth Under Attack

The full truth of what is happening to the Rohingya is likely hidden from many in Myanmar, who have been told for years that the “Bengalis” are a vanguard for an international Muslim invasion who have been manipulating the international media with exaggerated stories of persecution. U Wirathu, speaking to the Guardian, was dismissive of the reports of widespread sexual violence (claims that Suu Kyi has also characterized as“fake rape”). 

Critical journalists have been subjected to a silencing campaign. Two Reuters journalists, Wa Lone and Kyaw Soe Oo, who were covering military operations against Myanmar’s Rohingya Muslim minority, were returned to jail recently after their fourth court appearance. The journalists were arrested on December 12 moments after police, in a sting operation, gave them documents allegedly related to security operations in Rakhine. The two were charged under the Official Secrets Act with divulging state secrets, for which they could receive as much as 14 years in prison. 

The two journalists, who were denied bail, have now been detained for eight weeks in the country’s notoriously inhumane Insein Prison, where Aung San Suu Kyi was also held during her days of opposition to the military regime. Their hearing came on the heels of threats from state officials to sue the Associated Press over a story exposing mass graves of Rohingya whose faces had been burnt with acid to make them unidentifiable.

Aung San Suu Kyi Arises as a Savior—For Investors

Aung San Suu Kyi has begun soliciting funds from powerful businesspeople in Myanmar for investment opportunities in the Rakhine State areas that two-thirds of the Rohingya population have recently fled.

Myanmar’s civilian government, led by Aung San Suu Kyi’s National League for Democracy, formed the Union Enterprise for Humanitarian Assistance, Resettlement, and Development in Rakhine (UEHRD) in October. A UEHRD ceremony held in the capital, Naypyidaw, later that month drew $13.5 million from a group of companies, some of which were previously under Western sanctions for their links with the military dictatorship. Their prominence in Aung San Suu Kyi’s plan marks an about-face for her relations with the Burmese businessmen who, during her years of house arrest, she criticized for their alliance with the junta.

“We have seen pictures of a smiling Suu Kyi posing with her cronies in these ghostly villages,” Maung Zarni, a Burmese Buddhist human rights activist who founded the Free Burma Coalition and was once an ally of Suu Kyi, told Tricycle. “We are witnessing nothing short of the emergence of a cold-hearted and immoral Burmese politician.”

The “humanitarian” aims of UEHRD are already being rendered questionable by one of its projects. Nyo Myint, senior managing director of KBZ Group, told the Voice of America that some of the $2.2 million donated via its charitable arm, the Brighter Future Foundation, would be spent on a new fence across the border with Bangladesh.

Judging from the activities of UEHRD, it seems that the government of Myanmar is confident that Rakhine State will soon be open for business, whatever place the Rohingya will be given in the state’s future.

“In countries that have a dark history of crimes against humanity, such as Cambodia, Germany, and Bosnia, the sites of mass killings and destruction are national or world heritage sites,” says Zarni. “In sharp contrast, the Myanmar State Counsellor [Suu Kyi] is evidently trying to turn the mass graves into industrial agricultural projects, mineral exploration, beach resorts, and tax-free Special Economic Zones where the Rohingyas who survived the latest bout of slaughter would be allowed to work as cheap labor.”

Buddhism Betrayed

In the Pali sutta To Yodhajiva (SN 42.3), a soldier asks the Buddha if what his officers told him is true—that if he dies nobly in battle he will go to heaven when he dies. The Buddha attempts to avoid answering, but finally acquiesces and tells the soldier that in fact the opposite is true—if he dies in battle, he will be reborn in hell. The message is clear: killing is the karma of hell. How much more so when the soldier is not fighting equals in something one could reasonably construe as a “noble battle,” but is instead attacking unarmed men, women, and children?

A massive gulf separates the horrific behavior of Myanmar’s Buddhist genocidaires from the Buddha’s training precept against taking life, literally the first step on the Buddhist path. In the Karaniyamettasutta, the Buddha says, “Let none through anger or ill will wish harm upon another; even as a mother protects with her life her child, her only child, so with a boundless heart should one cherish all living beings.” In Myanmar today the military crackdown on the Rohingya is widely popular, and this fundamental teaching of the Buddha has been abandoned en masse.

Burmese ethno-nationalists argue that they are motivated by the defense of Burmese Buddhism in the face of an Islamic conspiracy. This conspiracy is imaginary, but even if it weren’t, how could one possibly defend Buddhism with the very things that destroy it?

This week the U.S. led military exercises in Thailand, and the Myanmar military attended, over the objections of several activists, advisors, and politicians. “Simply put, militaries engaged in ethnic cleansing should not be honing their skills alongside U.S. troops,” Sen. John McCain, the Republican chair of the Senate Armed Services Committee, told the Associated Press.

Condemnatory rhetoric aside, very little is being done by the international community to pressure the government of Myanmar to take a different path than the bloodsoaked one of greed and hatred that they have chosen. As the Rohingya sink further into the swamp of the stateless life—displaced, poor, and without the basic structures of civilization most of us take for granted—the international community seems not to have the will to lift a finger aside from offering humanitarian aid in the camps, itself a valuable but limited help. 

The tribalism plaguing Myanmar for the last 60 years has led to the persecution of many more of the country’s minority peoples.

“Kyaw Kyaw, you cannot only care for human rights; we must also care for our people.” So says an unnamed young Burmese man in the film My Buddha Is Punk, a documentary about the courageous punk band Rebel Riot, as members of the band and others discuss politics during a meeting for their community in a grungy concrete room in Yangon. Rebel Riot—Kyaw Kyaw is the lead singer—has been engaging in anti-fascist and interfaith activism as well as charitable work in Myanmar for several years.

Our people, says the young man sitting across from him, echoing the rhetoric of his elders. In that short phrase lies the heart of the catastrophic violence that continues to plague Myanmar. In a country that contains over 135 different state-recognized ethnicities, the young man’s reference to a single one, the Bamar (“Burman”) majority, as “our people”—the classic “us” and not “them”—points to the deep dysfunction of cultural imagination displayed by the country’s majority.

“What are you going to do,” the young man continues, pressing Kyaw Kyaw, “if the Muslims occupy our place and our Buddhist culture disappears?”

He is speaking to a very real fear that pervades Burmese society today: that the Buddhist Bamar majority will be disempowered by an international Muslim conspiracy whose vanguard is the Rohingya. The fact that Myanmar is 68 percent Bamar and 90 percent Buddhist, with only 6 percent of the country Muslim (of which only a fraction are Rohingya), has not quieted this paranoia. It has been deliberately stoked by decades of propaganda from the Tatmadaw, the Bamar-dominated military that has controlled the country since 1962, either directly or behind the guise of civilian leadership.

Although international attention has focused on the plight of the Rohingya since military-led violence has driven almost 800,000 since 2017 to flee the country to neighboring Bangladesh, the persecution of the Rohingya is only the most egregious symptom of the violent interethnic conflict that afflicts Burma, a violence fueled by the Bamar supremacism of the ruling government and the oppression it directs at the Shan, Kachin, Karen, Mon, and other historic peoples of Myanmar.

The situation of the Rohingya still in Myanmar, although perhaps not as perilous as those in the poverty stricken refugee camps of Bangladesh, is also dire. According to numbers from Human Rights Watch and the Arakan Project, in the estimated 578 intact villages in Myanmar (288 were destroyed by the Tatmadaw) an approximate 484,00 Rohingya remain, reportedly facing ongoing government imposed restrictions on their civil rights and access to medicine, education, and food. On June 5 the UN and Myanmar signed a deal to establish a framework for repatriating Rohingya refugees from Bangladesh, but most human rights organizations working on the crisis remain pessimistic about the ability to guarantee the Rohingya rights and security in Myanmar, and the deal has been criticized by advocate organizations around the world.

Some in Myanmar say interethnic division has gotten worse since Aung San Suu Kyi’s ascent to power with the election of the National League for Democracy (NLD) in November, 2015, during the country’s first truly free election. Ethnic groups throughout the country voted for Suu Kyi in hopes that she would bring change, but military raids on the Kachin and Shan have actually increased since then. A decision of the new government to erect statues of the assassinated Burmese hero Aung San, Suu Kyi’s father, beginning early in 2017 in ethnic areas was met with rage from the Mon, Kachin, and other groups. Although the plan may have been intended to symbolize both Aung San’s reputation for federalism and the heritage and inspiration represented by his daughter, Aung San Suu Kyi, the gesture was at best insensible, for the celebration of a Bamar hero in ethnic territories was inevitably seen as just more Bamar-centrism.

“The Rohingya have experienced the very worst and most vicious treatment of all the minorities,” Penny Green, a director of the International State Crime Initiative research center in London, explained in a phone interview. “This is because they are the easiest target, they are in an isolated place, and there is a strong historic resentment toward them in Myanmar. Yet what is really being attacked is difference; it is a fascist idea. All of the ethnic groups in Myanmar represent challenges to the Bamar Buddhist elite’s control over state identity. There are strong parallels to the way Iraq has treated the Kurds or Israel has treated the Palestinians.”

The world abounds currently in examples of ethnic persecution, from severe examples like the ongoing oppression of the Tibetans in China or the Palestinians in Israel and the occupied territories, to less brutal but no less morally egregious examples like the Roma in Europe and the persecution of undocumented immigrants in the United States. Indeed, understanding the roots of—and possible solutions for—chauvinist and interethnic violence and injustice has become a pressing international task in the 21st century.

The roots of ethnic conflict in Myanmar are multipronged, based in the historical, cultural, and even topographical realities of the country. Before the creation of the Union of Burma in 1948, the region was home to many peoples. Spread out over a dazzling green country of mostly jungle, a striking array of diverse cultures lived separated from each other by the region’s many mountains and valleys.

“Burma was not a country when the British colonized it,” said senior Burmese dissident U Kyaw Win, a longtime activist for democracy and interethnic harmony who was formerly close to Aung San Suu Kyi. He spoke by phone from his home in exile, in Colorado. “It was not a modern nation state; it was several little kingdoms. A man might rule 20 households, and he’s the most powerful guy, so he’s the king. It was a country coming out of the tribal age.”

When Indian Buddhism came to the region now known as Myanmar in the 3rd century CE, carried by Indian monks and merchants, the area was dominated by the Mon in the south and the Pyu in the north, both of whom had migrated from China at different points. Five hundred years after Indian Buddhism arrived, the Pyu were dominated by Bamar-speaking peoples who arrived from southern China; the majority in Myanmar today are descended from them. The Arakan Kingdom in the West was controlled by the progenitors of today’s Rakhine. In the 14th century, the Shan, also from southern China, settled in the northeast, and the Muslims who would eventually call themselves “Rohingya” began arriving in the 15th century. The Bamar, Mon, and Rakhine largely followed Theravada Buddhism, although tantric, Hindu, animist, and Muslim religious practices also flourished. The foundations of the modern state of Myanmar were laid by the Konbaung dynasty (1752–1885), whose Bamar rulers seized power from the Mon, the Shan, and other groups to build their empire. Their expansionist dreams were shattered when the British invaded, making Burma a province of India in 1886 and instigating divisive policies that still reverberate today.

The British characteristically played ethnic groups against each other, stoking intertribal tensions and creating a complex legacy of resentment along the way. Resistance to British rule raged in the northern territories until 1890, when the British destroyed entire villages in a scorched earth policy aimed at stopping guerrilla attacks. The elder Aung San, then a student, became a key member of a group known as the thakins, or “masters,” a term that had been used to previously address the British, and eventually rose to become the group’s leader. The thakins threw off British rule partially by allying with the Japanese, who promised military training and support for an uprising. When the Japanese subsequently invaded Burma in 1942, their colonial ambitions became clear, leading to disillusionment among their Burmese partners. Aung San changed sides and allied with the British against the Japanese, successfully driving them out by 1945. The country left behind by Britain and Japan’s colonial chess games was devastated by warfare, torn by ethnic and political divisions, and paranoid about foreign domination.

The subsequently formed Union of Burma, headed by the first prime minister, U Nu, after Aung San was assassinated by a rival in 1947, was designed to be a federation of peoples led by the Bamar. The union was challenged from the beginning by sectarian political movements and uneasy ethnic groups anxious about the Bamar leadership. The Burmese Constitution guaranteed to the ethnic minority states the right to secede after a period of 10 years, but U Nu did not make good on this promise. This led to rebellions, violent skirmishes and attacks on various sides, and the destabilization of the union, which was already fragile due to the personal and political rivalries within.

On March 2, 1962, Ne Win staged a coup d’état and arrested U Nu and several others. This “caretaker government” forced the minority states to bow to the Bamar. A number of protests followed the coup, and initially the government response was restrained. But on July 7, 100 students were killed when the military put down a peaceful protest at Rangoon University. The following day, they dynamited the Students’ Union Building, leveling it. Thus began the decades-long dictatorship of the military junta led by Ne Win and his successors, one dedicated to the enrichment of the military elite, their total control over Burmese society, and the disempowerment of all non-Bamar ethnicities.

“Successive Bamar dominant regimes in Myanmar have sought to homogenize the country’s population, increasingly excluding those communities living in the country’s peripheral areas who do not conform to the Bamar-Buddhist nationalist state-building project,” said Alicia de la Cour Venning, who works with the International State Crime Initiative on research projects about state-perpetrated human rights violations.

Venning spoke to Tricycle from Yangon, where she had traveled to study Bamar relations with the Kachin people. “Communities living in Myanmar’s border areas, which embody a variety of cultural, religious, and linguistic practices, have been persecuted for decades on the basis of their refusal to participate in their own identity destruction by accepting this process of ‘Bamarization,’” she said.

The Bamar supremacism of the ruling elite is fed by the mythology that the Bamar are the “true Burmans” and guardians of Burmese Buddhist culture, a narrative that the average Bamar accepts along with the belief that Bamar culture is being threatened on all sides by “foreign influences.” This narrative ignores the fact that all of the ethnicities in Myanmar come from elsewhere. As U Kyaw Win is fond of pointing out, Burmese culture is a pastiche of Indian, Chinese, and multifarious local ethnic influences.

“Before there were people on earth there was earth; before the people who now inhabit Burma, there was nothing but land!” says Win. “All of them came from somewhere else or descended from people who came from somewhere else. All of the people who claim to be the ‘true Burmese,’ well, they’re all correct for different times and different places.”

The historical record bears him out, telling a story of how the various peoples of modern Myanmar have arrived in the region during the last 1,500 years from other places. The current government attempts to alter the past with simplistic narratives that obscure its true complexity. The Rohingya, for example, were present by the thousands in the western Arakan Kingdom, now Rakhine state, since the 15th century, and more were later encouraged by the British to settle there in the 19th and early 20th centuries. But governments since the country’s independence have refuted these historical claims and refused to recognize the Rohingya as one of the country’s official ethnic groups. Instead, many in Myanmar today regard them as itinerant workers from Bangladesh who never went home. Even Aung San Suu Kyi, the Nobel laureate once lauded as the hope of Myanmar, refuses to call them “Rohingya” and has requested members of the UN to follow suit.

Other ethnicities in Myanmar face similar, if less extreme, campaigns of disempowerment and human rights violations from the ruling Bamar. The Shan people, who account for 9 percent of the country’s population, once had an autonomous region in Burma; the military responded to their resistance to Bamar domination with anti-insurgency campaigns that over decades have resulted in large numbers of internally displaced persons and the flight of refugees to Thailand and other nearby countries.

In 1996 the Tatmadaw forcibly relocated many of the Shan, targeting 1,400 villages in Shan State. Over 300,000 people were driven from their homes, and hundreds of villagers were tortured, killed, and raped in a pattern familiar to observers of what the Rohingya have recently suffered. As a result of this and other campaigns of disempowerment inflicted upon them, many Shan refugees have been living in dependence on humanitarian aid in temporary camps for decades.

The largely Christian Kachin, who live in the northernmost region of Myanmar, have been waging a civil war against the central government of the Bamar since the 1962 coup. Estimates of the numbers of internally displaced persons among the Kachin since a 17-year ceasefire between the government and the Kachin Independence Army (KIA) broke down in 2011 are as high as 150,000. More than 4,000 Kachin have recently been displaced by fighting, joining 15,000 more who have fled since the beginning of the year. Violence has escalated since January as the Tatmadaw, seeking both profit and the disempowerment of the KIA, are fighting for control over lucrative resources in the gold and mining region currently controlled by the rebel army.

Suu Kyi has claimed that she will pursue peace with Myanmar’s recognized ethnic groups, but the Tatmadaw by constitutional right still hold enough seats in parliament to obstruct any bill, giving it the power to obstruct any peace process spearheaded by Suu Kyi, should she seriously pursue one.

The solution must start with the Bamar, but it must not stop there. It is an open question whether the Kachin or Karen would behave better if they were in power. U Kyaw Win warns that the problem may lie more deeply in a “tribalism” that pervades the region and leads to fear and violence. “The Burmans are racist,” he said. “All of the ethnicities are racists. We call this tribalism. This is the whole crux of the thing!”

The solution to Burma’s problems, then, may be found not in the disempowerment or reform of the Bamar alone but rather in education for all the peoples of Myanmar toward a truly multiethnic vision of the country. “I would say to all parties, get out of your boxes and see what is in the other box,” U Kyaw Win proposes. “Burmans, learn about the Karens! Karens, learn about the Shan! Invite them to your festivals; teach them. Just because you are right, doesn’t mean the other person is wrong.”

There are signs of intertribal cooperation among non-Bamar minorities. Venning pointed out that a combination of military and political collaboration exists between the Kachin and other ethnic groups. One coalition, The Northern Alliance, formed in 2016, calls for an end to conflict through genuine political dialogue, aimed at establishing equal political rights, including a constitutional guarantee of a degree of autonomy for non-Burman ethnic peoples. Another alliance, the Federal Political Negotiating and Consultative Committee, calls for negotiation with the government as a block, rather than as individual members.

The seeds of a hope for a true federalism in Myanmar may be planted in such coalitions. Yet it is currently the Bamar who hold the reins of power, and it is they who must lead the way beyond the interethnic civil war that has plagued Myanmar for six decades.

In February 2018, Rainer Schulze, a professor emeritus of modern European history and founding editor of the journal The Holocaust in History and Memory (2008–2014), spoke at the Berlin Conference on Myanmar Genocide, a meeting held by the Rome-based Permanent Peoples’ Tribunal. His statement that genocidal violence is always rooted in a desire to make society homogenous, based on the false belief that in homogeneity lies strength, was striking. “Diversity and inclusion are not threatening,” he said. “They are enriching. The Holocaust led to terrible gaps in German culture; every genocide does the same. Many understand this with regard to the German example of the past but do not understand it in society today.”

Schulze argued that the most effective genocide prevention lies in the way children are educated. “Genocide prevention has to start much earlier than belated political efforts,” he said. “Diversity and inclusivity must become as firmly embedded in the curriculums of the world as spelling and arithmetic.”

Ironically enough, a powerful resource for moving beyond toxic forms of identification and demonization of the other, with the attendant grasping, fear, and anger, exists in the very cultural treasure that the Bamar claim to be defending: Buddhism. Yet at the moment, Buddhism is being weaponized in the service of the very diseases it was created to cure.

Hope for Myanmar, if it lies anywhere, will be in the new generation of Burmese who learn from the past and build a different future from the ground up. Asked by the man sitting across from him how he will defend Buddhism from the Muslims in My Buddha Is Punk, Kyaw Kyaw responds: “We don’t need to do anything!” Then he asks a question of his own: “What is the meaning of Buddhism to you?”

“All these Muslims must be put back into their place,” the man presses.

“Do you think then Buddhism will flourish?” Kyaw Kyaw asks.

“I don’t just think that. I am sure about it!” the man insists.

“To develop Buddhism, you don’t need to drive out or kill the Muslims,” Kyaw Kyaw says, pointing to the man’s chest. “You just need to change your heart.”

Matthew Gindin is a journalist and meditation teacher in Vancouver, British Columbia. A former monk in the Thai Forest tradition, he is the author of Everyone in Love: The Beautiful Theology of Rav Yehuda Ashlag.

By Matthew Gindin 

Tricycle

November 28, 2017

Burmese Buddhist and pro-democracy activist Maung Zarni recounts two days he spent in the Rohingya refugee camps in Bangladesh in early November.

"A young boy showed me his gunshot wound,” Maung Zarni tells me over the telephone. “Everyone had lost a loved one.”

Zarni, a Burmese human rights activist and academic, recently came back from spending two days in the Rohingya refugee camps in Bangladesh in early November, where he met with about two dozen survivors of the ethnic cleansing campaign against them by the Myanmar government. It is a campaign some are calling genocide. “I call them survivors, not displaced persons or refugees,” Zarni says.

The horrors Zarni heard of there have been thoroughly documented by others. According to an interview that researcher Skye Wheeler gave to Human Rights Watch, following a report she wrote on the systematic use of sexual violence against the Rohingya for the same organization, “People said their villages were surrounded, and then the shooting started, with soldiers launching what we think were some kind of rocket-propelled grenades and setting roofs on fire. Soldiers shot villagers as they fled. They pushed others into burning houses. In other villages, people were gathered together, and then women were raped, and men were shot or beaten. Almost all the rapes I documented were gang rapes.” The report continues, outlining the emotional and physical pain of women walking tens of miles into Bangladesh with swollen and torn genitals.

Zarni, who has dedicated the last several years to drawing international attention to the plight of the Rohingya, pointed to two interviews in particular that filled him both with grief and a renewed commitment to international activism on behalf of the Rohingya.

“I spoke to one Rohingya man who had been made a village administrator in Myanmar due to his eighth-grade education. In Myanmar 80 percent of adult Rohingya are illiterate. The Burmese government deprives them of nutrients for the intellect, medicine for health, food for the body. He answered to Rakhine Buddhist overseers, who in turn answered to the Burmese military. In 2016 when the military attacked the villages, they had focused on maiming and killing the men, so this time when the military came the men were prepared, and they fled into hiding as much as they could. The Tatmadaw (Burmese military) had changed their strategy, however. This time they employed systematic violence against women and children and the burning of villages to the ground, so that when the men fled it did no good. First, they raped, killed, or expelled the women and children. Then they hunted down the men.

“So when this man fled into the forest,” said Zarni, “the military set fire to his home, where his wife and infant son were inside, hoping to wait out the violence. While he hid in the bushes, he saw his home burn down with his loved ones inside it. He was so angry and in so much pain when he spoke to me. He walked for two hours to come to be heard.”

“The second interview was with a Rohingya woman,” Zarni said. “She told me that her younger sister, who is 16 years old, was dragged into a hut by a group of Burmese soldiers wearing red scarves around their necks while she watched from a hiding place, clutching her baby. They tied up the sister with her hands above her head. Any woman who was captured was stripped naked and raped, and this in a culture where modesty is to a fault. The sister had beautiful long hair. She saw the soldiers cutting her sister’s hair with a knife as they were raping her. Their father, an old man, realized that his younger daughter was in the house being attacked, so he attempted to run to the house. She saw her father shot dead from behind as he ran; they shot him in the head. One of the soldiers came over and stuck his fingers into the broken skull, then tossed bits of brain to the chickens free-ranging in the yard.” 

The Rohingya, who have been called “the world’s most persecuted minority,” have fled Myanmar in large numbers several times in the last decades. Starting in late August, at least 600,000 fled Myanmar after the military began a ruthlessly violent campaign against Rohingya civilians in reprisal for an attack against Burmese security forces by a small band of Rohingya militants. The attack followed decades of state-sanctioned discrimination against the Rohingya in Myanmar’s Rakhine state, where they have lived under oppressive conditions since the government passed a citizenship act in the 1980s that left most Rohingya stateless and without civil rights. 

“We anticipated it was going to be a very emotional trip,” said Zarni, who was accompanied by his wife, Natalie, and younger daughter, Nilah. “I didn’t anticipate that the first thing I felt when I met with a group of women was a sense of deep guilt. These were the people that my own had wronged so horribly. Although I have committed myself to speaking out on this issue for the last six years or so, every day I still feel that I too am responsible and that I have failed. I couldn’t bring myself to say more through the Rohingya interpreter than ‘can you please tell them I am Burmese, I am Buddhist, and I am really sorry.’ All of the sudden I was unable to speak I was so choked up inside.”

“The stories I heard, they were from maybe 25 people,” Zarni said. “There are 600,000 Rohingya in Bangladesh with stories like that.”

A native of Myanmar and the founder of the pro-democracy Free Burma Coalition, Zarni is now based in the UK, where he has left academia to work full-time on human rights issues. Zarni has been in exile from Myanmar for 29 years, with the exception of a three-year period when he was working on negotiations to end the military-ruled country’s international isolation. Zarni’s own story is heartwrenching.

“I became a pro-democracy activist while at school in the United States,” he explains, “and after that, I could not safely return to Myanmar. I cut off all ties with my family there for many years to protect them.”

When Zarni’s father became ill, Zarni offered to get him to Thailand to receive better treatment. “I don’t need better medical treatment,” his father said. “I need to see you before I die. That will make me feel better.” His father died nine days later without seeing his son.

“I fought for Aung San Suu Kyi’s freedom,” said Zarni, ”but when I saw, years ago, that she was not truly committed to human rights for all I began openly criticizing her. I had hoped when she came into power I could return to Myanmar, but now that she has failed to do anything for the Rohingya and has even actively aided their persecution, I have become a critic of the current administration as well, and so again I am persona non grata in Myanmar.”

Zarni is not exaggerating. Major Burmese newspapers have run front page headlines calling him an “enemy of the state,” and Burmese social media sites are awash with claims that he is a terrorist sympathizer and an academic fraud who holds a fake Ph.D.

Zarni grew up in a military family and says that he himself absorbed his country’s ethnic nationalism and racism as a child. “Undoing my racism has been a long process,” said Zarni, who credits his wife, Natalie, for introducing him to the plight of the Rohingya and challenging his untreated Burmese chauvinism. “I am still rewiring myself as a Buddhist.”

Meanwhile, the plight of the Rohingya continues. On November 23, a deal was reached between Myanmar and Bangladesh for the repatriation of several hundred thousand refugees. Despite calling for significant involvement from the United Nations High Commission for Refugees, the UN, which was not consulted in the making of the agreement, has expressed opposition to the deal. 

“At present, conditions in Myanmar’s Rakhine State are not in place to enable safe and sustainable returns. Refugees are still fleeing, and many have suffered violence, rape, and deep psychological harm. Some have witnessed the deaths of family members and friends. Most have little or nothing to go back to, their homes and villages destroyed. Deep divisions between communities remain unaddressed. And humanitarian access in northern Rakhine State remains negligible,” said Adrian Edwards, a spokesperson for the office of the UN High Commissioner for Refugees, at a press briefing on Friday. 

Several activists have expressed concern that those Rohingya who choose to return may be interned in Myanmar camps in a repetition of the fate of many Rohingya who were repatriated in 2012 following a similar crisis, despite assurances from the government that such internment would be “temporary.”

Zarni, speaking to Tricycle after the signing of the deal, was unimpressed. 

Pointing to the waves of “genocidal activity” against the Rohingya since 1978, Zarni said, “Repatriation is simply a tactical move to get the world off its back.”

Matthew Gindin is a freelance journalist and educator who lives in Vancouver, British Columbia. A former Buddhist monk in the Thai Forest tradition, he has taught meditation in various contexts for over a decade. He is the author of Everyone In Love: The Beautiful Theology of Rav Yehuda Ashlag.

As world Buddhist leaders we send our lovingkindess and concern for the difficulties the people of Myanmar are faced with at this time. While it is a time of great positive change in Myanmar we are concerned about the growing ethnic violence and the targeting of Muslims in Rakhine State and the violence against Muslims and others across the country. The Burmese are a noble people, and Burmese Buddhists carry a long and profound history of upholding the Dharma.

We wish to reaffirm to the world and to support you in practicing the most fundamental Buddhist principles of non-harming, mutual respect and compassion.

These fundamental principles taught by the Buddha are at the core of Buddhist practice:

Buddhist teaching is based on the precepts of refraining from killing and causing harm.

Buddhist teaching is based on compassion and mutual care.

Buddhist teaching offers respect to all, regardless of class, caste, race or creed.

We are with you for courageously standing up for these Buddhist principles even when others would demonize or harm Muslims or other ethnic groups. It is only through mutual respect, harmony and tolerance that Myanmar can become a modern great nation benefiting all her people and a shining example to the world.

Whether you are a Sayadaw or young monk or nun, or whether you are a lay Buddhist, please, speak out, stand up, reaffirm these Buddhist truths, and support all in Myanmar with the compassion, dignity and respect offered by the Buddha.

We stand with you in the Dharma,

Ven. Thich Nhat Hanh

Nobel Peace Prize Nominee

Vietnam

Ven. Bhikkhu Bodhi

President Buddhist Global Relief

(world's foremost translator of the Pali Canon)

Sri Lanka/USA

Dr. AT Ariyaratne

Founder Nationwide Sarvodaya Movement

Ghandi Peace Prize Laureate

Sri Lanka

Ven. Chao Khun Raja Sumedhajahn

Elder, Ajahn Chah Monasteries

Wat Ratanavan, Thailand

Ven. Phra Paisal Visalo

Chair Buddhika Network Buddhism and Society

Thailand

Ven. Arjia Rinpoche VIII

Abbot Tibetan Mongolian Cultural Center

Mongolia/USA

Ven. Shodo Harada Roshi

Abbot Sogenji Rinzai Zen Monastery

Japan

Achariya Professor J Simmer Brown

Chairperson Buddhist Studies

Naropa Buddhist University

USA

Ven. Ajahn Amaro Mahathera

Abbot Amaravati Vihara

England

Ven. Hozan A Senauke

International Network of Engaged Buddhists

Worldwide

Younge Khachab Rinpoche VIII

Abbot Younge Drodul Ling

Canada

Ven. Sr. Thich Nu Chan Kong

President Plum Village Zen temples

France/Vietnam

Dr. Jack Kornfield Vipassana Achariya

Convener Western Buddhist Teachers Council

USA

Lama Surya Das

Dzogchen Foundation International

Vajrayana Tibet/USA

Ven. Zoketsu N. Fischer Soto Roshi

Fmr. Abbot largest Zen community in the West

USA/Japan

Tulku Sherdor Rinpoche

Director BI. Wisdom Institute

Canada

Professor Robert Tenzin C. Thurman

Center for Buddhist Studies

Columbia University

USA

HH the XIV Dalai Lama

Nobel Laureate

Tibet/India

Though not able to be reached in time to sign this letter, HH the Dalai Lama has publicly and repeatedly stated his concern about the Rohingya Muslims in Myanmar. He urges everyone to continue to practice non-violence and retain the religious harmony that is central to our ancient and revered culture.