Buddhist monks’ role in Burma’s National

Reconciliation
November 1st, 2010
Nai Banya Hongsar : Editor’s Note: We would like to introduce
our readers to the third installment in our “Burma Tranformed”. In
this installment our writer discusses the role of Burmese monks in
Burma’s future national reconciliation process.
Buddhist monks played central roles in Burmese history both before
and after the country became independent from colonial rule; for
this reason Burma’s military junta’s appalling treatment of monks
should be reviewed by the international community. Many monks
have been killed and imprisoned in recent years for their political
opinions. Nation-building in Burma cannot be accomplished
without the contribution of religion leaders like Buddhist monks.
Buddhist monks are the sons of million of Burmese parents. They
have the right to have their own opinions on the social issues that
impact their parents and siblings and they also have the moral
responsibility as monks to protect private citizens from wrong
doing.
This essay will examine the military junta’s treatment of monks,
many of whom have been vibrant political activists in Burma,
between 1988 and 2010. The appropriate role of monks in Burmese
politics will be covered. I will explore the role of Buddhist monks as
mediators during a reconciliation between democratic forces,
including ethnic leaders and the ruling military junta, the State
Peace and Development Council (SPDC).
Monks have long held an important role in Burma’s politics.
Buddhist monks served the best interests of kings and the nation as
far back as the 10th century. Burma became a Buddhist community
under Mon monks in the 7th century. Monks have a long history of
being victims of political strife in Burma. In 1757 Burmese kings
overthrew the Mon empire, and brutally slaughtered over three
thousand Mon monks in a ‘Fire Burn”, in a group near Rangoon.
The current name of the location is called ‘Thin Gyun Chun – the
island of burning robes”.
In the old days, the monks who rose against the king could be
disrobed or deported to a rural place as punishment. In these
modern days, the Burmese government views monks as enemies of
the state, and has treated them accordingly. Despite the fact that
the majority of monks have been monks since childhood, the
military junta seems to regard them as political activists, rather
than disciplined monks who have been learning and teaching the
Buddhist religion for many years. Rangoon and Mandalay -based
senior monks have been playing two roles in Burmese society. The
roles they occupy are that of the heads of the Buddhist religion in
Burma, and as mentors to young monks those who see themselves
as part of a democratic change in the country. The disciplined
monks have many times keep silent about the military government’s
abuse of monks, due to fear of losing their positions and status. The
current military junta has appointed local and national
representatives of the monks, who oversee the daily business of the
monks and temples. In other words, the ruling military has ‘shut the
mouths’ of these senior monks who have moral authority in
Burmese society. Monks have held key roles in mediation since
ancient times. When national reconciliation in Burma does occur,
senior monks, along Burmese leaders and ethnic minority leaders
will play key roles in the reconciliation process.
The Monks and a Deeper National Reconciliation: In the time of a
reconciliation, Burma’s monks can play key roles, if they subscribe
to the laws of Buddha that mandate that monks serve the people,
not just the government. The senior monks could play central roles
in reconciliation by not siding with any political groups. The
western leaders and policy makers for a new Burma need to review
the implications of showing disrespect to the monks when they
begin engaging in a future national reconciliation in Burma.
 Transitional justice in Burma cannot get very far unless good
relations between political forces, both internationally and inside
Burma, and senior monks are maintained The main issue that will
confront pro-democracy forces in Burma in a time of reconciliation
is whether the Burmese community can grant amnesty to the cruel
military leaders who have killed so many of their countrymen in the
last 20 years, and imprisoned over 3 thousand political activists,
including junior and senior monks. This confronting issue must be
addressed by the monks. The monks must protect all the lives of
current leaders in Burma if a true national reconciliation is sought
in the future; the foundations of Buddhism dictate that the military
leaders alone must bear the penance for the wrongdoing of the last
sixty years. Therefore, all political leaders are encouraged to acquire
a sound knowledge of Buddhist principles from the senior monks
for better relations among them during and after the national
reconciliation.
The United Nations and its good office and staff who are working on
Burma should be proud to be supporters of Burma to transit a
democratic nation. The International Centre for Transitional
Justice or (ICTJ) has also earned some credits on its legal
frameworks to solve Burma’s crisis. However, both agencies have
failed to acknowledge the potential role of the senior monks in a
reconciliation process; the monks are the ones who have access to
the senior military leaders and top leaders within the National
League for Democracy. Some foreign policy makers and even the
UN’s Special Envoy on Burma have under-estimated the political
capacities of senior monks and their ability to convince the senior
military leaders to begin national reconciliation and mature trust.
UN Secretary-General Ban Ki-moon has outlined his vision of a
stronger UN for a better world, saying “I am determined to make
progress on the pressing issues of our time, step by step, by building
on achievements along the way, working with Member States and
civil society.” He can embrace his vision in Burma by joining forces
with the country’s monks who are the leaders in Burma’s civil
society in terms of education, community development, and cultural
orientation.
In March 2003, representatives from ICTJ, Louis N. Bickford held a
forum on Burma’s national reconciliation in Bangkok with
representatives from democratic forces and ethnic minorities. This
writer raised the key question of whether the ICTJ would engage
with the senior monks’ community for this reconciliation process. It
has been nearly 10 years, and the role of monks in the process of
national reconciliation has not yet bee further explored.
Potentially, monks who take an active role in Burmese politics will
be seen as hypocrites by the traditional Buddhist community. Such
a change will be un-welcomed by conservatives but appreciated by
progressive leaders. The monks could use different languages and
creative methods for dealing with non-religious affairs. As part of
their vows, monks already serve the best interests of the nation and
the people, and move peace to end the suffering of all human
beings. The monks understand the concept of social and political
conflicts in Burma. They have been maintaining the Buddhist
pratices for over 2 thousand years in Burma, despite the plights of
past and present political crises. The British attempted to dismantle
the roles of the monks in social and political life in the country in
the 18th century, but they resisted to the British by non-violent
means. The role of the monks in social, political and religious
affairs cannot be separated from nation-building in Burma. It is
time for Burma’s policy makers reassess their strategy.
National reconciliation is a healing process. The monks would be
the best counselors, who are the experts in healing in the Burmese
community. Political healing is not strange field to the monks. The
issues are on the mental side. They monk can treat the country’s
mental health better than the layman. Political reconciliation would
be a test for the monks, whether they are the masters of peace and
reconcilability. After twenty years of stalemate, Burma deserves a
chance to solve its own problems with its own methods. At the same
time, international leaders from each country must guarantee that
they will be supportive of this internal movement towards a
peaceful Burma and a prosperous nation in the 21st century, post-
reconciliation.
The State Peace and Development Council, the current military
junta, must cease any oppression of the junior monks who express
their opinions under the rule of laws. The government must cease
to use troops against monks, and stop giving orders to kill monks
who dare to protest in the street, as it did during the Saffron
Revolution. The monks’ community will be the community most
likely to grant amnesty to the cruel military junta. They military
generals must pay any sufficient compensation for those who lost
lives during twenty years of democratic movements by the monks
and other activists. A common principle of truth and reconciliation
must be upheld by both sides. The monks’ community and other
democratic forces, especially students’ leagues, should compromise
with the military general under the guidance of the senior monks for
this process. It is a painful journey for all parties. Forgiveness is
the highest quality of mankind. The Buddhist community in Burma
will be the champion on the world’s stage if they bring about an
endpoint to the country’s suffering by solving Burma’s issues
without violence. Violence is a sin that Buddhist community does
not accept.
In conclusion, the role of the Buddhist monks in preparation for,
and engaging in, the national reconciliation process is crucial for the
future progression of Burmese politics. The political participation
of monks would be mutually beneficial for all stakeholders in the
reconciliation process, including the military ruling elites. The
monks’ role is vital in this critical time of mental and political
reconciliation and transition.
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