using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Winter 2018
42 BUDDHADHARMA: THE PRACTITIONER'S QUARTERLY into a larger global vilification of Islam—a world vs. Muslim jihad- ist narrative. This framing is made possible by the internet, which only became widely available in Myanmar in 2011. Wirathu seems to be committed to connecting his regional crusade to a broader global movement. In 2014, he traveled to Colombo, the capital of Sri Lanka, to sign a memorandum of understanding between Sri Lanka’s own Islamophobic monk group, Bodu Bala Sena (Army of Buddhist Power), and 969 (the precursor to Ma Ba Tha). All of these conditions—the colonial history, the emergence of the internet, the global anti-Islamic narrative—provide a ripe ground for violence and persecution. The question that remains is this: are the crimes against humanity in Myanmar a tragic byproduct of random circumstances unabated by the peaceful doctrines of Buddhism, or is the violence part of some concerted effort by an as-of-yet unnamed actor, Buddhist or otherwise? Behind the Current Crisis The current crisis started in 2012. Here’s a brief timeline of events: May 28, 2012 Twenty-six-year-old Rakhine woman Ma Thida Htwe was gang-raped and murdered by three men the state media identified as “Bengali Muslim” or “Islam Followers.” These men were promptly arrested. June 3, 2012 A few days later, three hundred Rakhine men attacked a bus carrying Muslims in the town of Taungup, beating ten pas- sengers to death. These Muslims were not Rohingya but missionaries from northern areas not in Rakhine State. In this crisis, the term “Buddhist” is used to designate cultural identity, not a religious belief or practice. Therefore, we should understand the situation in Myanmar as a cultural conflict rather than a religious conflict.