Essay On Challenges Of N Democracy

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U Wirathu has repeatedly cast Myanmar’s Muslim minority—which represents around 5 percent of the country’s approximately 55 million people—as a threat to Theravada Buddhism, the faith embraced by the majority of the population since the eleventh century.Are religious doctrinal differences primarily responsible for stoking intercommunal fear and hatred?What roles have state, sub-state and transnational actors played in fomenting sectarian discord?The essay concludes with a look at civil society’s struggle to evolve in this context.Laws[1] are currently under consideration in Myanmar,[2] which, if enacted, would require Buddhist women to gain permission from parents and government officials before marrying a man from another faith, and non-Buddhist men to convert to Buddhism before marrying Buddhist women.U Tun Aung Kyaw, from the Rakhine Nationalities Development Party,[6] agreed that the laws were long overdue.Acknowledging that the laws might not conform to international human rights standards, Daw Nan Sae Bwa from the Phalon-Sawaw Democratic Party[7] said, “they [the laws] were needed to preserve the rights of Buddhist women, they were suitable to Myanmar’s current circumstances and did not discriminate against any particular religion.”[8]Derogatory speeches and propaganda aimed at Muslims are embedded in the nationalist rhetoric of the anti-Muslim movement.Other sections of the bill seek to ban polygamy and introduce unspecified methods to enforce family planning measures that limit the number of children Muslim women may have to no more than two.In a long-lasting sectarian feud, this is the latest development, which according to U Wirathu—chairman of Myanmar’s recently constituted Commission for the Protection of Nationalism and Religion—is necessary to resolve “unbalanced social issues that are the main cause of current internal conflicts.” U Wirathu is also the leader of the Mandalay-based ultra-nationalist Buddhist 969 Movement[3] (also known as the Association of Protection of Race and Religion, or is a government response to the intense anti-Muslim prejudice that has swept many areas of Myanmar.Foreign markets were opened to Burmese rice and, as a result, large areas were put under rice cultivation.(In 1845, there were 354,000 acres of land under rice cultivation in Burma, as compared to 12,370,000 in 1930.)[18]Although peace is central to Buddhism, Buddhist ideology does not preclude war.

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