Myanmar’s recovery from half a century of military rule has been fraught. As in other religiously, culturally and linguistically heterogeneous countries where a dictatorship has loosened a tight grip, people there have wanted for democratic institutions to express and manage conflict. Under these circumstances, mundane and seemingly apolitical events sometimes unfold into moments of intense violence. Interpreting Communal Violence in Myanmar addresses one such violent chapter in Myanmar’s recent past: the communal violence that shook the country between 2012 and 2014. The violence, most of it involving Buddhists attacking Muslims, ranged from localised, fleeting, inter-group melees, to large scale, apparently well-organised, state-supported killing and destruction of property of a targeted community, running over a number of days. The book’s seven chapters comprise a response to the violence by a group of Myanmar and Southeast Asia experts. Their contributions trace the histories and contemporary features of the violence, and the legal and political arrangements that made it possible. Their interpretations, while specific to Myanmar, also contribute to broader debate about the characteristics, causes and consequences of communal violence generally. The chapters were originally published as a special issue in the Journal of Contemporary Asia.

Myanmar's recovery from half a century of military rule has been fraught. As in other religiously, culturally and linguistically heterogeneous countries where a dictatorship has loosened a tight grip, people there have wanted for democratic institutions to express and manage conflict. Under these circumstances, mundane and seemingly apolitical events sometimes unfold into moments of intense violence. Interpreting Communal Violence in Myanmar addresses one such violent chapter in Myanmar's recent past: the communal violence that shook the country between 2012 and 2014. The violence, most of it involving Buddhists attacking Muslims, ranged from localised, fleeting, inter-group melees, to large scale, apparently well-organised, state-supported killing and destruction of property of a targeted community, running over a number of days. The book's seven chapters comprise a response to the violence by a group of Myanmar and Southeast Asia experts. Their contributions trace the histories and contemporary features of the violence, and the legal and political arrangements that made it possible. Their interpretations, while specific to Myanmar, also contribute to broader debate about the characteristics, causes and consequences of communal violence generally. The chapters were originally published as a special issue in the Journal of Contemporary Asia.

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.

Myanmar’s Buddhist-Muslim Crisis is a probing search into the reasons and rationalizations behind the violence occurring in Myanmar, especially the oppressive military campaigns waged against Rohingya Muslims by the army in 2016 and 2017. Over more than three years John Holt traveled around Myanmar engaging in sustained conversations with prominent and articulate participants and observers. What emerges from his peregrinations is a series of compelling portraits revealing both deep insights and entrenched misunderstandings. To understand the conflict, Holt must first accurately capture the viewpoints of his different conversation partners, who include Buddhists and Muslims, men and women, monks and laypeople, activists and scholars. Conversations range widely over issues such as the rise of Buddhist nationalism; the sometimes enigmatic and unexpected positions taken by Aung San Suu Kyii; use of the controversial term “Rohingya”; the impact of state-sponsored propaganda on the Burmese public; resistance to narratives emanating from international media, the United Nations, and the international diplomatic community; the frustrations of local political leaders who have felt left out of the policy-making process in the Rakhine State; and the constructive hopes and efforts still being made by forward-looking activists in Yangon. Three main perspectives emerge from the voices he listens to, those of Arakanese Buddhists who are native to Rakhine (once called Arakan), where much of the conflict has taken place; Burmese Buddhists (or Bamars), who make up the vast majority of Myanmar’s population; and the Rohingya Muslims, whose tragic story has been widely disseminated by the international media. What surfaces in conversation after conversation among all three groups is a narrative of siege: all see themselves as the aggrieved party, and all recount a history of being under siege. John Holt gives voice to these different perspectives as an engaged and concerned participant, offering both a critical and empathetic account of Myanmar’s tragic predicament. Readers follow the hopes and dismay of this seasoned scholar of Theravada Buddhism as he seeks his own understanding of the variously impassioned forces in play in this still unfolding drama.

Offers new analysis of the complexities of the conflict and new insights into what is preventing a peaceful resolution to this intractable

As Myanmar’s military adjusts to life with its former opponents holding elected office, Conflict in Myanmar showcases innovative research by a rising generation of scholars, analysts and practitioners about the past five years of political transformation. Each of its seventeen chapters, from participants in the 2015 Myanmar Update conference held at the Australian National University, builds on theoretically informed, evidence-based research to grapple with significant questions about ongoing violence and political contention. The authors offer a variety of fresh views on the most intractable and controversial aspects of Myanmar’s long-running civil wars, fractious politics and religious tensions. This latest volume in the Myanmar Update Series from the ANU College of Asia and the Pacific continues and deepens a tradition of intense, critical engagement with political, economic and social questions that matter to both the inhabitants and neighbours of one of Southeast Asia’s most complicated and fascinating countries.

Religious freedom has achieved broad consensus as a condition for peace. Faced with reports of a rise in religious violence and a host of other social ills, public, and private actors have responded with laws and policies designed to promote freedom of religion. But what precisely is being promoted? What are the assumptions underlying this response? The contributions to this volume unsettle the assumption that religious freedom is a singular achievement and that the problem lies in its incomplete accomplishment. Delineating the different conceptions of religious freedom predominant in the world today, as well as their histories and political contexts, the contributions make clear that the reasons for violence and discrimination are more complex than is widely acknowledged. The promotion of a single legal and cultural tool meant to address conflict across a wide variety of cultures can have the perverse effect of exacerbating the problems that plague the communities often cited as falling short. -- from back cover.

Migration moves people, ideas and things. Migration shakes up political scenes and instigates new social movements. It redraws emotional landscapes and reshapes social networks, with traditional and digital media enabling, representing, and shaping the processes, relationships and people on the move. The deep entanglement of media and migration expands across the fields of political, cultural and social life. For example, migration is increasingly digitally tracked and surveilled, and national and international policy-making draws on data on migrant movement, anticipated movement, and biometrics to maintain a sense of control over the mobilities of humans and things. Also, social imaginaries are constituted in highly mediated environments where information and emotions on migration are constantly shared on social and traditional media. Both, those migrating and those receiving them, turn to media and communicative practices to learn how to make sense of migration and to manage fears and desires associated with cross-border mobility in an increasingly porous but also controlled and divided world. The SAGE Handbook of Media and Migration offers a comprehensive overview of media and migration through new research, as well as a review of present scholarship in this expanding and promising field. It explores key interdisciplinary concepts and methodologies, and how these are challenged by new realities and the links between contemporary migration patterns and its use of mediated processes. Although primarily grounded in media and communication studies, the Handbook builds on research in the fields of sociology, anthropology, political science, urban studies, science and technology studies, human rights, development studies, and gender and sexuality studies, to bring to the forefront key theories, concepts and methodological approaches to the study of the movement of people. In seven parts, the Handbook dissects important areas of cross-disciplinary and generational discourse for graduate students, early career researcher, migration management practitioners, and academics in the fields of media and migration studies, international development, communication studies, and the wider social science discipline. Part One: Keywords and Legacies Part Two: Methodologies Part Three: Communities Part Four: Representations Part Five: Borders and Rights Part Six: Spatialities Part Seven: Conflicts

Does religion cause violent conflict, asks Chad M. Bauman, and if so, does it cause conflict more than other social identities? Through an extended history of Christian-Hindu relations, with particular attention to the 2007–2008 riots in Kandhamal, Odisha, Anti-Christian Violence in India examines religious violence and how it pertains to broader aspects of humanity. Is "religious" conflict sui generis, or is it merely one species of intergroup conflict? Why and how might violence become an attractive option for religious actors? What explains the increase in religious violence over the last twenty to thirty years? Integrating theories of anti-Christian violence focused on politics, economics, and proselytization, Anti-Christian Violence in India additionally weaves in recent theory about globalization and, in particular, the forms of resistance against Western secular modernity that globalization periodically helps to provoke. With such theories in mind, Bauman explores the nature of anti-Christian violence in India, contending that resistance to secular modernities is, in fact, an important but often overlooked reason behind Hindu attacks on Christians. Intensifying the widespread Hindu tendency to think of religion in ethnic rather than universal terms, the ideology of Hindutva, or "Hinduness," explicitly rejects both the secular privatization of religion and the separability of religions from the communities that incubate them. And so, with provocative and original analysis, Bauman questions whether anti-Christian violence in contemporary India is really about religion, in the narrowest sense, or rather a manifestation of broader concerns among some Hindus about the Western sociopolitical order with which they associate global Christianity.

Historic Myanmar elections in November 2015 paved the way for an NLD government led by Aung San Suu Kyi to take office in March 2016, and saw the country deepen its graduated transition away from authoritarian rule. Nevertheless, military forces that for decades dominated national politics remain privileged in a constitutional framework designed to deliver 'discipline-flourishing democracy'. In August 2017, the military intensified its campaign of ethnic cleansing of Myanmar's Rohingya Muslim minority, and more than 750,000 refugees fled to neighbouring Bangladesh. One critical question that now confronts the fifty million people of this Southeast Asian nation is whether their push for greater democracy is strong enough to prevail over the resistance of a powerful military machine and swelling undercurrents of intolerance. What are the prospects for liberal democracy in Myanmar? This book addresses this question by examining historical conditions, constitutionalism, popular support for democracy, major political actors, group relations and tolerance, and transitional justice. To probe the meaning and purchase of key concepts it presents a rich array of evidence, including eighty-eight in-depth interviews and three waves of surveys and survey experiments conducted by the authors between 2014 and 2018, all of which are triangulated with constitutional and legal texts and reports issued locally and globally. The analysis culminates in the concept of limited liberalism, which reflects an at times puzzling blend of liberal and illiberal attitudes. The book concludes that a weakening of liberal commitments among politicians and citizens alike, allied with spreading limited liberal attitudes, casts doubt on the prospects for liberal democracy in Myanmar.