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Rakhine’s recent conflicts and humanitarian crises can be understood as an intersection of numerous grievances—many of which are not explicitly religious. Interethnic tensions, economic inequalities, and political drivers all contribute to violent conflict. To date, few influential religious leaders and religious social service networks have been engaged by aid, policymaking, and peacebuilding actors—whether national or international. This lack of engagement has sustained pervasive mistrust of the international community at all levels of Rakhine society. Key opportunities to build trust with the religious sector include engaging religious actors in consultations, needs assessments, and aid distributions and providing dispute resolution training to religious leaders across all communities. International nongovernmental organizations need to be sensitive to the concerns that religious actors and networks have about engaging with them on social issues. When engaging with religious actors in programming, it is essential to bear in mind that though religious figures and networks may be able to influence community perspectives and attitudes, they rarely have the power to enforce broad behavior change. Furthermore, ordination is not essential to religious influence in Rakhine (and in Myanmar more broadly). The elderly and members of local religious committees and networks, including women’s and youth groups, are regularly cited as sources of religious influence despite their being lay persons.
Myanmar's transition to democracy has been marred by violence between Buddhists and Muslims. While the violence originally broke out between Rakhine Buddhists and Rohingya Muslims, it subsequently emerged throughout the country, impacting Buddhists and Muslims of many ethnic backgrounds. This article offers background on these so-called "communal conflicts" and the rise and evolution of Buddhist nationalist groups led by monks that have spearheaded anti-Muslim campaigns. The authors describe how current monastic political mobilization can be understood as an extension of past monastic activism, and is rooted in traditional understandings of the monastic community's responsibility to defend the religion, respond to community needs, and guide political decision-makers. The authors propose a counter-argument rooted in Theravada Buddhism to address the underlying anxieties motivating Buddhist nationalists while directing them toward peaceful actions promoting coexistence. Additionally, given that these conflicts derive from wider political, economic, and social dilemmas, the authors offer a prescription of complementary policy initiatives.--Résumé de l'éditeur.
This edited volume offers an in-depth study of heritage and warfare from the perspective of defence studies. The book focuses on how, in different contexts, heritage can be a catalyst and target of conflict, an obstacle to stabilisation, and a driver of peace-building. It documents the changing role of heritage – in terms of both exploitation and protection – in various military capabilities, theatres, and operations. With particular concern for the areas of subthreshold and hybrid warfare, stabilisation, cultural relationships, human security, and disaster response, the volume reviews the historical relationship between heritage and armed conflict, including the roles of embedded archaeologists, safeguarding of ethics, and dislodgement and destruction of material culture. Various chapters in the book also demonstrate the value of understanding how state and non-state actors exploit cultural heritage across different defence postures and within both subthreshold and proxy warfare in order to achieve military, political, economic, and diplomatic advantages. This book will be of interest to students of defence studies, heritage studies, anthropology and security studies in general, as well as military practitioners.
The political regime in Myanmar used to be a seemingly monopolistic structure where power was exclusively in the Army’s hands. A marginal external influence was exercised by businessmen with close ties to the regime while the country is also exposed to the influence of powerful regional states. Since the General Elections in November 2010, the establishment of the Republic of the Union of Myanmar with a parliamentary democracy (which remains under some control of the Army, but with notable civilian representation) is the most noticeable change in Myanmar politics for decades as it may shift the state away from the Army monopoly, although concrete changes remain to be demonstrated.
This edited volume adds to the literature on Myanmar and its borders by drawing attention to the significance of geography, history, politics and society in the construction of the border regions and the country. First, it alerts us to the fact that the border regions are situated in the mountainous and maritime domains of the country, highlighting the commonalities that arise from shared geography. Second, the book foregrounds socio-spatio practices — economic, intimate, spiritual, virtual — of border and boundary-making in their local context. This demonstrates how state-defined notions of territory, borders and identity are enacted or challenged. Third, despite sharing common features, Myanmar’s borderscapes also possess unique configurations of ethnic, political and economic attributes, producing social formations and figured worlds that are more cohesive or militant in some border areas than in others. Understanding and comparing these social practices and their corresponding life-worlds allows us to re-examine the connections from the borderlands back to the hinterland and to consider the value of border and boundary studies in problematizing and conceptualizing recent changes in Myanmar. “This ambitious project combines sophisticated theorization of boundary-making as a form of social practice and empirical studies of Myanmar’s heterogeneous borderlands, both land and sea. Seeing the country from its edges opens up a provocative and altogether novel vision of the contestations joining diverse peripheries and centre. This volume brings together the leading scholars of the country in a collection that is a must-have for anyone interested in contemporary Myanmar, border studies, and Southeast Asia.” -- Itty Abraham, Head, Department of Southeast Asian Studies, National University of Singapore (NUS) “This is the first book to attempt to bring together such a diverse range of Myanmar’s land and maritime border regions for comparison. In doing so, it highlights the diversity of the country’s demographic, social, economic and political make-up when viewed from the margins rather than the centre. It reveals how these border regions help to constitute the nation and how they shape what modern Myanmar is today — they also give strong indicators of what it might become. This is an essential read for anyone in the social sciences interested in borderlands, as well as those requiring a broader understanding of the challenges facing the contemporary Myanmar government as it attempts to usher in social and political cohesion following decades of conflict.” -- Mandy Sadan, Reader in the History of South East Asia, School of Oriental & African Studies (SOAS)
With a young population of more than 52 million, an ambitious roadmap for political reform, and on the cusp of rapid economic development, since 2010 the world’s attention has been drawn to Myanmar or Burma. But underlying recent political transitions are other wrenching social changes and shocks, a set of transformations less clearly mapped out. Relations between ethnic and religious groups, in the context of Burma’s political model of a state composed of ethnic groups, are a particularly important “unsolved equation”. The editors use the notion of metamorphosis to look at Myanmar today and tomorrow—a term that accommodates linear change, stubborn persistence and the possibility of dramatic transformation. Divided into four sections, on politics, identity and ethnic relations, social change in fields like education and medicine, and the evolutions of religious institutions, the volume takes a broad view, combining an anthropological approach with views from political scientists and historians. This volume is an essential guide to the political and social challenges ahead for Myanmar.
In a world where post-conflict and postcolonial countries struggle to heal from the past and meet new challenges, peace education is often neglected and instrumentalized for political agendas. Drawing on case studies from Afghanistan, Bolivia, Burundi, Colombia, Myanmar, Nepal, New Zealand, Northern Ireland, Sri Lanka, and Uruguay, this book shows that cultural and structural violence can, in turn, lead to direct violence. An effective program of peace education responds to these dynamics meeting our urgent problems and opening up new opportunities for peacebuilding. With this direction in mind, this book addresses the practices of peace education from around the world. The fundamental question answered here is: can peace be taught, especially where the scars of war and legacies of colonialism are entrenched in society? Peace education is foundational to a more equitable future where global citizens share a planet in justice, equity, with human security, and all the elements of sustainable, resilient peace. Foremost, it is an essential pillar for societies scarred by violence.
Updated by popular demand, this is the fourth edition of this important bibliography. It lists a wide selection of works on or about Myanmar published in English and in hard copy since the 1988 pro-democracy uprising, which marked the beginning of a new era in Myanmar’s modern history. There are now 2,727 titles listed. They have been written, edited, translated or compiled by over 2,000 people, from many different backgrounds. These works have been organized into thirty-five subject chapters containing ninety-five discrete sections. There are also four appendices, including a comprehensive reading guide for those unfamiliar with Myanmar or who may be seeking guidance on particular topics. This book is an invaluable aid to officials, scholars, journalists, armchair travellers and others with an interest in this fascinating but deeply troubled country.
Myanmar has faced numerous divisions that hinder its democratization and peacebuilding processes since emerging out of decades of military dictatorship. The coup d’état in 2021 terminated Myanmar’s limited and nascent democratization under the civilian leadership of the National League for Democracy (NLD); not only did the coup regime resurface old struggles, but also created new ones. Against the backdrop of Myanmar’s changing political landscapes from military to quasi-civilian to civilian rule in 2016, and back to military rule in 2021, the book discusses the various forms of interconnected struggles, both old and new. In this process, the contributed chapters come together to highlight the changing dynamics of stakeholders, relations between agents and beneficiaries, and the generated evolutionary processes in Myanmar’s democratization and its reversal. This book brings an even mix of researchers both within and outside of Myanmar to critically discuss how different agents and their interactions, in the form of center-periphery as well as state-non-state relations, continuously shape today’s political landscape. Its interdisciplinary composition also invites readers from various backgrounds to grasp with engaged research that identifies the various challenges and addresses ways in which to facilitate change from local and international perspectives.
For decades Myanmar has been portrayed as a case of good citizen versus bad regime – men in jackboots maintaining a suffocating rule over a majority Buddhist population beholden to the ideals of non-violence and tolerance. But in recent years this narrative has been upended. In June 2012, violence between Buddhists and Muslims erupted in western Myanmar, pointing to a growing divide between religious communities that before had received little attention from the outside world. Attacks on Muslims soon spread across the country, leaving hundreds dead, entire neighbourhoods turned to rubble, and tens of thousands of Muslims confined to internment camps. This violence, breaking out amid the passage to democracy, was spurred on by monks, pro-democracy activists and even politicians. In this gripping and deeply reported account, Francis Wade explores how the manipulation of identities by an anxious ruling elite has laid the foundations for mass violence, and how, in Myanmar’s case, some of the most respected and articulate voices for democracy have turned on the Muslim population at a time when the majority of citizens are beginning to experience freedoms unseen for half a century.