Buddhism in Myanmar

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Buddhism in Myanmar is predominantly of the Theravada tradition or the southern school. About 90% of Myanmar practises Buddhism. Adherents are most likely found among the dominant ethnic Bamar (or Burmese), Shan, Rakhine, Mon, Karen, and Chinese who are well integrated into Burmese society. Among ethnic Bamar, Theravada Buddhism is practised often in conjunction with nat worship. Monks, collectively known as the Sangha are venerated members of Burmese society.

The importance of Buddhism in history is evident from a landscape dominated by pagodas, and Myanmar is often called the "land of pagodas". The Shwedagon Pagoda in Yangon is steeped in myth and legend, and symbolises the religious faith of the people who have worshipped there for generations. Every village in Myanmar has a monastery, which is financially supported by villagers.

The culture of Myanmar is deemed synonymous with its Buddhism. There are many Burmese festivals all through the year, with most of them related to Buddhism. The Burmese New Year, Thingyan, also known as the water festival, has its origins in Hindu tradition but it is also a time when many Burmese boys celebrate shinbyu, a time when a Buddhist boy enters the monastery for a short time as a novice monk. It is the most important duty of all Burmese parents to make sure their sons are admitted to the Buddhist Sangha by shinbyu.

1 History
2 Politics
3 References
4 See also
5 External links

[edit] History

The history of Buddhism in Myanmar extends nearly a millennia. The Sasana Vamsa, written by Pinyasami in the 1800s, summarises much of the history of Buddhism in Myanmar.

Theravada Buddhism became prevalent among the Bamar during the reign of King Anawrahta. Prior to his reign existed a form of Mahayana Buddhism, known as Ari Buddhism. It included the worship of Bodhisatta and nagas, and corrupt monks. Anawrahta was converted by Shin Arahan, a monk from Thaton to Theravada Buddhism. In 1057, Anawrahta sent an army to conquer the Mon city of Thaton in order to obtain theTipitaka Buddhist canon. Mon culture, from that point, came to be largely assimilated into Bamar culture in Bagan. Elements of Ari Buddhism and traditional nat worship continued, despite some attempts at reform. Successive kings of Bagan, following the example of Anawrahta, built such a large number of monuments, temples, and pagodas to honour Buddhist beliefs and tenets that Bagan became a major archaeological site. Bamar rule at Bagan continued until the invasion of the Mongols in 1287.

The Shan, in the meanwhile, established themselves as rulers throughout the region now known as Myanmar. Thihathu, a Shan king, established rule in Bagan, by patronising and building many monasteries and pagodas. Bhikkus continued to be influential, particularly in Burmese literature and politics.

The Mon kingdoms, often ruled by Shan chieftains, fostered Theravada Buddhism in the 1300s. Wareru, who became king of Mottama (a Mon city kingdom), patronised Buddhism, and established a code of law (Dhammathat) compiled by Buddhist monks. King Dhammazedi, formerly a Mon monk, established rule in the late 1400s at Innwa and unified the Sangha in Mon territories. He also standardised ordination of monks set out in the Kalyani Inscriptions. Dhammazedi moved the capital back to Hanthawaddy (Bago). His mother-in-law Queen Shin Sawbu of Pegu was also a great patron of Buddhism. She is credited for expanding and gilding the Shwedagon Pagoda giving her own weight in gold.

The Bamar, who had fled to Taungoo before the invading Shan, established a kingdom there under the reigns of Tabinshwehti and Bayinnaung who conquered and unified most of modern Myanmar. These monarchs also embraced Mon culture and patronised Theravada Buddhism.

In the reigns of succeeding kings, the Taungoo kingdom became increasingly volatile. In the mid- 1700s, King Alaungpaya expanded the Bamar kingdoms and established the Konbaung dynasty. Under the rule of King Bodawpaya, a son of Alaungpaya, a unified sect of monks (Thudamma) was created within the kingdom. Bodawpaya restored ties with Sri Lanka started by Anawrahta, allowing for mutual influence in religious affairs. In the reigns of the Konbaung kings that followed, both secular and religious literary works were created. King Mindon Min moved his capital to Mandalay. After Lower Burma had been conquered by the British, Christianity began to gain acceptance. Many monks from Lower Burma had resettled in Mandalay, but by decree of Mindon Min, they returned to serve the Buddhist laypeople. However, schisms arose among the Sangha, which were resolved during the Fifth Buddhist Synod, held in Mandalay. From 1868 - 1871 in the Kuthodaw Pagoda, the Tipitaka was engraved on 729 marble slabs. A new hti (the gold umbrella that crowns a stupa) encrusted with jewels from the crown was also donated by Mindon Min for the Shwedagon now in British Burma.

During the British administration of Lower and Upper Burma, government policies were secular. Hence, monks were not protected by law. Likewise, Buddhism was not patronised by the colonial government. This resulted in tensions between the colonised Buddhists and their European rulers. There was much opposition to efforts by Christian missionaries to convert Burmese people (Bamar, Shan, and hill tribes). Today, Christianity is most commonly practised by the Chin, Kachin, and the Kayin. Notwithstanding traditional avoidance of political activity, monks often participated in politics and the independence struggle.

Upon obtaining independence from Great Britain in 1948, both civil and military governments have supported Theravada Buddhism. In the 1947 Constitution, "The State recognizes the special position of Buddhism as the faith professed by the great majority of the citizens of the Union." The Ministry of Religious Affairs, established in 1948, is responsible for supporting Buddhism within Myanmar. In 1954, the Sixth Buddhist Synod was convened by the prime minister U Nu in Rangoon (Yangon), attended by 2,500 monks, during which the World Buddhist University was established.

During the military rule of Ne Win (1962-1988), he attempted to reform Burma under the Burmese Way to Socialism which contained elements of Buddhism. In the 8888 Uprising, many monks participated and were killed by Tatmadaw soldiers. The current military regime, the State Peace and Development Council (SPDC) patronises Buddhism, although persecution of persons of other religions, namely Islam and Christianity, continues.

[edit] Politics

Buddhism has played a major role in the development of Burmese politics. Burmese nationalism began to take shape in the form of the Young Men's Buddhist Associations (YMBA) - modelled after the YMCA - which started to appear at the turn of the century up and down the country. Civilian governments, after the country gained independence, patronised Buddhism devoting large appropriations to fund the maintenance and construction of Buddhist monuments. Leaders of political parties and parliamentarians, notably U Nu, passed legislation influenced by Buddhist teachings. U Nu declared Buddhism the state religion which alienated minorities, the Kachin in particular adding another group to the number of ethnic insurgencies. The current military government has been particularly keen to be seen as patrons of Buddhism so much so that it has given rise to a joke, "Burmese TV has only two colours, green and yellow" - meaning green military uniforms and yellow robes or golden pagodas dominate the screen.

Monks have been in the forefront as much as university students in the fight for independence and subsequently for democracy. Two Rakhine monks, U Ottama and U Seinda, were leaders of the Wunthanu (Patriot) Associations during the 1930s, and went on to lead armed resistance against the British. U Wizara became the movement's first martyr when he died in prison from a protracted hunger strike; one of the main thoroughfares in Yangon is named after him. U Seinda led another insurrection after independence against U Nu's government until 1958. During the 8888 Uprising when hundreds of citizens were killed in confrontations with the military, monks in their hundreds took part as protesters and spiritual leaders, stepping into the breach to maintain law and order where civil administration had broken down.

The Shwe Dagon has been a popular venue for major mass meetings where both Aung San, demanding independence from Britain in 1946, and his daughter Aung San Suu Kyi, demanding democracy from the military regime in 1988, had made their famous speeches. It was also the base for the second university strike in history of 1936.

Aung San Suu Kyi, the charismatic leader of the democracy movement in Burma, is a Buddhist. Since her political conviction is linked with and encouraged by her spirituality, she is considered a socially engaged Buddhist.

[edit] References

Bischoff, Roger (1995). Buddhism in Myanmar-A Short History (PDF), Buddhist Publication Society. 955-24-0127-5. Retrieved on 2006-08-26.
The Constitution of the Union of Burma. DVB (1947). Retrieved on 2006-07-07.
Hlaing, Maung Myint (August 1981). The Great Disciples of Buddha. Zeyar Hlaing Literature House, 66-68.