The following is the best analysis of the sectarian conflict in Burma that I have come across. It is by Alan Strathern who is a fellow in History at Brasenose College, Oxford.
"Of all the moral precepts
instilled in Buddhist monks the promise not to kill comes first, and
the principle of non-violence is arguably more central to Buddhism than
any other major religion. So why have monks been using hate speech
against Muslims and joining mobs that have left dozens dead?
This is happening in two countries separated by well over
1,000 miles of Indian Ocean - Burma and Sri Lanka. It is puzzling
because neither country is facing an Islamist militant threat. Muslims
in both places are a generally peaceable and small minority.
In Sri Lanka, the issue of halal slaughter has been a
flashpoint. Led by monks, members of the Bodu Bala Sena - the Buddhist
Brigade - hold rallies, call for direct action and the boycotting of
Muslim businesses, and rail against the size of Muslim families.
While no Muslims have been killed in Sri Lanka, the Burmese
situation is far more serious. Here the antagonism is spearheaded by the
969 group, led by a monk, Ashin Wirathu, who was jailed in 2003 for
inciting religious hatred. Released in 2012, he has referred to himself
bizarrely as "the Burmese Bin Laden".
March saw an outbreak of mob violence directed
against Muslims in the town of Meiktila, in central Burma, which left
at least 40 dead.
Tellingly, the violence began in a gold shop. The movements
in both countries exploit a sense of economic grievance - a religious
minority is used as the scapegoat for the frustrated aspirations of the
majority.
On Tuesday, Buddhist mobs attacked mosques and burned more
than 70 homes in Oakkan, north of Rangoon, after a Muslim girl on a
bicycle collided with a monk. One person died and nine were injured.
But aren't Buddhist monks meant to be the good guys of religion?
Aggressive thoughts are inimical to all Buddhist teachings.
Buddhism even comes equipped with a practical way to eliminate them.
Through meditation the distinction between your feelings and those of
others should begin to dissolve, while your compassion for all living
things grows.
Of course, there is a strong strain of pacifism in Christian
teachings too: "Love your enemies and pray for those who persecute you,"
were the words of Jesus in the Sermon on the Mount.
But however any religion starts out, sooner or later it
enters into a Faustian pact with state power. Buddhist monks looked to
kings, the ultimate wielders of violence, for the support, patronage and
order that only they could provide. Kings looked to monks to provide
the popular legitimacy that only such a high moral vision can confer.
The result can seem ironic. If you have a strong sense of the
overriding moral superiority of your worldview, then the need to
protect and advance it can seem the most important duty of all.
Christian crusaders, Islamist militants, or the leaders of
"freedom-loving nations", all justify what they see as necessary
violence in the name of a higher good. Buddhist rulers and monks have
been no exception.
So, historically, Buddhism has been no more a religion of peace than Christianity.
One of the most famous kings in Sri Lankan history is
Dutugamanu, whose unification of the island in the 2nd Century BC is
related in an important chronicle, the Mahavamsa.
It says that he placed a Buddhist relic in his spear and took 500 monks with him along to war against a non-Buddhist king.
He destroyed his opponents. After the bloodshed, some enlightened ones consoled him: "The slain were like animals; you will make the Buddha's faith shine."
Burmese rulers, known as "kings of righteousness", justified wars in the name of what they called true Buddhist doctrine.
In Japan, many samurai were devotees of Zen Buddhism and various arguments sustained them - killing a man about to commit a dreadful crime was an act of compassion, for example. Such reasoning surfaced again when Japan mobilised for World War II.
Buddhism took a leading role in the nationalist movements that emerged as Burma and Sri Lanka sought to throw off the yoke of the British Empire. Occasionally this spilled out into violence. In 1930s Rangoon, amid resorts to direct action, monks knifed four Europeans.
More importantly, many came to feel Buddhism was integral to their national identity - and the position of minorities in these newly independent nations was an uncomfortable one.
In 1983, Sri Lanka's ethnic tensions broke out into civil war. Following anti-Tamil pogroms, separatist Tamil groups in the north and east of the island sought to break away from the Sinhalese majority government."
Restraint with awareness brings increased energy. Restraint motivated by fear depletes energy. Deluded ego's way of meeting life is to try and control everything.
It believes that without control things will fall apart; a totally enervating way of living. However, so long as ego still believes it is the main player in this drama we will struggle painfully. Even though we feel we have faith in the Triple Gem, we regularly default to our old ways of manipulating body, speech and mind. We fail to trust that true principles can guide us. This is because the momentum of 'my way' is untamed. But if our insight in practice has produced enough wholesome doubt to start to undermine this false conviction, it is a good thing. Now the work is to carefully question the apparent validity of 'my way'. We can trust in this kind of doubt. It can help free us from the hallucination of self-importance.
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