Buddhism and Violence

One of Malik’s conclusions is especially important, having implications beyond Buddhism. He argues that despite the prominent role of religious identity as an important variable in these violent conflicts,

“it would be as wrong to see many, perhaps most, of these conflicts as purely religious confrontations as it would be to see the anti-Rohingya pogroms as a religious war. Many have, like the confrontations in Myanmar and Sri Lanka, complex social and political roots, as groups vying for political power have exploited religion and religious identities to gain support. The importance of religion in these conflicts is often less in creating the tensions than in helping establish the chauvinist identities through which certain groups are demonized and one’s own actions justified.”

- See more at: http://www.religiousleftlaw.com/2013/11/when-buddhists-resort-to-violence.html#sthash.KmUaCpSq.dpuf

One of Malik’s conclusions is especially important, having implications beyond Buddhism. He argues that despite the prominent role of religious identity as an important variable in these violent conflicts,

“it would be as wrong to see many, perhaps most, of these conflicts as purely religious confrontations as it would be to see the anti-Rohingya pogroms as a religious war. Many have, like the confrontations in Myanmar and Sri Lanka, complex social and political roots, as groups vying for political power have exploited religion and religious identities to gain support. The importance of religion in these conflicts is often less in creating the tensions than in helping establish the chauvinist identities through which certain groups are demonized and one’s own actions justified.”

It is no doubt true that many “New Age,” “liberal,” and even “secular” Buddhists have romanticized and idealized Buddhism generally, succumbing to Orientalist illusions (most vividly perhaps in the case of Tibetan Buddhism) or fantasies that prevent them from coming to grips with the darker realities of “Buddhism on the ground” in countries like Myanmar, Sri Lanka, and Thailand. I suppose we might find some consolation in the fact that Buddhist groups and organizations like the Buddhist Peace Fellowship and the International Network of Engaged Buddhists have taken on the task of educating themselves and others about the Buddhist resort to violence in the contemporary world.

- See more at: http://www.religiousleftlaw.com/2013/11/when-buddhists-resort-to-violence.html#sthash.KmUaCpSq.dpuf

One of Malik’s conclusions is especially important, having implications beyond Buddhism. He argues that despite the prominent role of religious identity as an important variable in these violent conflicts,

“it would be as wrong to see many, perhaps most, of these conflicts as purely religious confrontations as it would be to see the anti-Rohingya pogroms as a religious war. Many have, like the confrontations in Myanmar and Sri Lanka, complex social and political roots, as groups vying for political power have exploited religion and religious identities to gain support. The importance of religion in these conflicts is often less in creating the tensions than in helping establish the chauvinist identities through which certain groups are demonized and one’s own actions justified.”

It is no doubt true that many “New Age,” “liberal,” and even “secular” Buddhists have romanticized and idealized Buddhism generally, succumbing to Orientalist illusions (most vividly perhaps in the case of Tibetan Buddhism) or fantasies that prevent them from coming to grips with the darker realities of “Buddhism on the ground” in countries like Myanmar, Sri Lanka, and Thailand. I suppose we might find some consolation in the fact that Buddhist groups and organizations like the Buddhist Peace Fellowship and the International Network of Engaged Buddhists have taken on the task of educating themselves and others about the Buddhist resort to violence in the contemporary world.

- See more at: http://www.religiousleftlaw.com/2013/11/when-buddhists-resort-to-violence.html#sthash.KmUaCpSq.dpuf

 "it would be as wrong to see many, perhaps most, of these conflicts as purely religious confrontations as it would be to see the anti-Rohingya pogroms as a religious war. Many have, like the confrontations in Myanmar and Sri lanka, complex social and political roots, as groups vying for political power have exploited religion and religious identities to gain support. The importance of religion in these conflicts is often less in creating the tensions than in helping establish the chauvinist identities through which certain groups are demonized and one's own actions justified."

http://www.religiousleftlaw.com/2013/11/when-buddhists-resort-to-violence.html


(American) Buddhism and social justice:
http://religiondispatches.org/american-buddhism-beyond-the-search-for-inner-peace/

One of Malik’s conclusions is especially important, having implications beyond Buddhism. He argues that despite the prominent role of religious identity as an important variable in these violent conflicts,

“it would be as wrong to see many, perhaps most, of these conflicts as purely religious confrontations as it would be to see the anti-Rohingya pogroms as a religious war. Many have, like the confrontations in Myanmar and Sri Lanka, complex social and political roots, as groups vying for political power have exploited religion and religious identities to gain support. The importance of religion in these conflicts is often less in creating the tensions than in helping establish the chauvinist identities through which certain groups are demonized and one’s own actions justified.”

It is no doubt true that many “New Age,” “liberal,” and even “secular” Buddhists have romanticized and idealized Buddhism generally, succumbing to Orientalist illusions (most vividly perhaps in the case of Tibetan Buddhism) or fantasies that prevent them from coming to grips with the darker realities of “Buddhism on the ground” in countries like Myanmar, Sri Lanka, and Thailand. I suppose we might find some consolation in the fact that Buddhist groups and organizations like the Buddhist Peace Fellowship and the International Network of Engaged Buddhists have taken on the task of educating themselves and others about the Buddhist resort to violence in the contemporary world.

- See more at: http://www.religiousleftlaw.com/2013/11/when-buddhists-resort-to-violence.html#sthash.Mjjr5TNF.dpuf

One of Malik’s conclusions is especially important, having implications beyond Buddhism. He argues that despite the prominent role of religious identity as an important variable in these violent conflicts,

“it would be as wrong to see many, perhaps most, of these conflicts as purely religious confrontations as it would be to see the anti-Rohingya pogroms as a religious war. Many have, like the confrontations in Myanmar and Sri Lanka, complex social and political roots, as groups vying for political power have exploited religion and religious identities to gain support. The importance of religion in these conflicts is often less in creating the tensions than in helping establish the chauvinist identities through which certain groups are demonized and one’s own actions justified.”

It is no doubt true that many “New Age,” “liberal,” and even “secular” Buddhists have romanticized and idealized Buddhism generally, succumbing to Orientalist illusions (most vividly perhaps in the case of Tibetan Buddhism) or fantasies that prevent them from coming to grips with the darker realities of “Buddhism on the ground” in countries like Myanmar, Sri Lanka, and Thailand. I suppose we might find some consolation in the fact that Buddhist groups and organizations like the Buddhist Peace Fellowship and the International Network of Engaged Buddhists have taken on the task of educating themselves and others about the Buddhist resort to violence in the contemporary world.

- See more at: http://www.religiousleftlaw.com/2013/11/when-buddhists-resort-to-violence.html#sthash.Mjjr5TNF.dpuf

One of Malik’s conclusions is especially important, having implications beyond Buddhism. He argues that despite the prominent role of religious identity as an important variable in these violent conflicts,

“it would be as wrong to see many, perhaps most, of these conflicts as purely religious confrontations as it would be to see the anti-Rohingya pogroms as a religious war. Many have, like the confrontations in Myanmar and Sri Lanka, complex social and political roots, as groups vying for political power have exploited religion and religious identities to gain support. The importance of religion in these conflicts is often less in creating the tensions than in helping establish the chauvinist identities through which certain groups are demonized and one’s own actions justified.”

It is no doubt true that many “New Age,” “liberal,” and even “secular” Buddhists have romanticized and idealized Buddhism generally, succumbing to Orientalist illusions (most vividly perhaps in the case of Tibetan Buddhism) or fantasies that prevent them from coming to grips with the darker realities of “Buddhism on the ground” in countries like Myanmar, Sri Lanka, and Thailand. I suppose we might find some consolation in the fact that Buddhist groups and organizations like the Buddhist Peace Fellowship and the International Network of Engaged Buddhists have taken on the task of educating themselves and others about the Buddhist resort to violence in the contemporary world.

- See more at: http://www.religiousleftlaw.com/2013/11/when-buddhists-resort-to-violence.html#sthash.Mjjr5TNF.dpuf

One of Malik’s conclusions is especially important, having implications beyond Buddhism. He argues that despite the prominent role of religious identity as an important variable in these violent conflicts,

“it would be as wrong to see many, perhaps most, of these conflicts as purely religious confrontations as it would be to see the anti-Rohingya pogroms as a religious war. Many have, like the confrontations in Myanmar and Sri Lanka, complex social and political roots, as groups vying for political power have exploited religion and religious identities to gain support. The importance of religion in these conflicts is often less in creating the tensions than in helping establish the chauvinist identities through which certain groups are demonized and one’s own actions justified.”

It is no doubt true that many “New Age,” “liberal,” and even “secular” Buddhists have romanticized and idealized Buddhism generally, succumbing to Orientalist illusions (most vividly perhaps in the case of Tibetan Buddhism) or fantasies that prevent them from coming to grips with the darker realities of “Buddhism on the ground” in countries like Myanmar, Sri Lanka, and Thailand. I suppose we might find some consolation in the fact that Buddhist groups and organizations like the Buddhist Peace Fellowship and the International Network of Engaged Buddhists have taken on the task of educating themselves and others about the Buddhist resort to violence in the contemporary world.

- See more at: http://www.religiousleftlaw.com/2013/11/when-buddhists-resort-to-violence.html#sthash.Mjjr5TNF.dpuf

One of Malik’s conclusions is especially important, having implications beyond Buddhism. He argues that despite the prominent role of religious identity as an important variable in these violent conflicts,

“it would be as wrong to see many, perhaps most, of these conflicts as purely religious confrontations as it would be to see the anti-Rohingya pogroms as a religious war. Many have, like the confrontations in Myanmar and Sri Lanka, complex social and political roots, as groups vying for political power have exploited religion and religious identities to gain support. The importance of religion in these conflicts is often less in creating the tensions than in helping establish the chauvinist identities through which certain groups are demonized and one’s own actions justified.”

It is no doubt true that many “New Age,” “liberal,” and even “secular” Buddhists have romanticized and idealized Buddhism generally, succumbing to Orientalist illusions (most vividly perhaps in the case of Tibetan Buddhism) or fantasies that prevent them from coming to grips with the darker realities of “Buddhism on the ground” in countries like Myanmar, Sri Lanka, and Thailand. I suppose we might find some consolation in the fact that Buddhist groups and organizations like the Buddhist Peace Fellowship and the International Network of Engaged Buddhists have taken on the task of educating themselves and others about the Buddhist resort to violence in the contemporary world.

- See more at: http://www.religiousleftlaw.com/2013/11/when-buddhists-resort-to-violence.html#sthash.Mjjr5TNF.dpuf