“Buddhist” Violence
Eunsahn Citta 24 September 2017 progressive buddhism
I don't pretend to understand all the nuances of whatever the circumstances regarding Myanmar, Rakhine state, or the Rohingya. My bet is that among the many people who have an opinion about this don't know anything more than what they've read on the internet. I'm curious about how many could find Myanmar on a map or could give its former name. This piece in fact, only tangentially involves that situation.
What this does involve is the drum beating about “Buddhist Violence” and “Buddhist Terrorism,” and the assumptions behind that. Western Buddhists (at least the most visible ones) seem to think that these “other” Buddhists should “know better.” We seem to have an odd attitude about our quaint little fellow Buddhists on the other side of the world, as if we have a better handle on the Buddha’s teachings than they do. To be charitable, let's call it the “zeal of the convert.” To be less charitable, it's another example of Western Superiority, of neo-colonialism.
I'll make a few broad statements here: countries tend to have armies. Armies tend to be armed with weapons. Weapons used by armies by definition are implements designed to inflict harm upon another person. Even “majority Buddhist” countries have armies, and they're armed with weapons. And their having weapons implies that their intent is that they will be used either defensively or offensively, to inflict harm on other people.
Without going too deeply into history, Buddhists have used weapons against other Buddhists and non-Buddhists. I tried looking up some facts about South and East Asian wars just since 1900, and the list was lengthy to say the least. Overall, a good number of these countries have at one point or another been ruled by “military dictatorships,” which is a euphemistic way of saying, “Fellow countrymen, agree, submit, or die.” In some cases, this was extended to “Conquered countrymen…” sometimes to “Invader…”
In no particular order, there were wars between the Japanese and Russians, Chinese against other Chinese, Koreans against Koreans, Koreans against Japanese, Chinese against Japanese, indochinese against Japanese, Vietnamese against Vietnamese, Cambodian against Cambodian, Laotian against Laotian, Burmese against Burmese, Sri Lankan against Sri Lankan, Thai on Thai, Chinese against Tibetan, Nepalese against Nepalese, Bhutanese against Bhutanese, and any number of the above against ethnic minorities and/or separatists within their own borders, and seemingly everyone against the French, British, and/or Americans.
That long sentence should point out that the “peaceful Buddhist” is an illusion. To return to Myanmar/Burma for a moment, think back to how “brutal” the military dictatorship was, as seen in the film Beyond Rangoon, pretty ruthless. It shouldn't be too much of a stretch to think that they're not “over it,” or more or less Buddhist than they ever were. Admittedly, I'm curious about what Suttas Ashin Wirathu and the 969 Movement read that said that inciting violence was a good idea, but I also look at them as representative of the Monastic Order as the Westboro Baptist Church is of Christian churches.
“Buddhism” as teaching is Lovingkindness, Joy, Equanimity, and Compassion. “Buddhists” as humans, are as liable to hate, become violent, become enraged, and commit acts of violence as the rest of humanity. That doesn't mean when we see atrocities that we don't protest them or call the perpetrators on their deeds. But let's not do it out of some sense of superiority or stereotype. Let's do it not because we're Buddhists, but because that is a reflection of ALL beings’ True Nature, not just a “Peaceful Buddhist,” as if there was a monolithic, uniform “Peaceful Buddhist.”
“....Subhuti, when I talk about the practice of transcendent patience, I do not hold onto any arbitrary conceptions about the phenomena of patience, I merely refer to it as the practice of transcendent patience. And why is that? Because when, thousands of lifetimes ago, the Prince of Kalinga severed the flesh from my limbs and my body I had no perception of a self, a being, a soul, or a universal self. If I had cherished any of these arbitrary notions at the time my limbs were being torn away, I would have fallen into anger and hatred.”
Diamond Sutra, Chapter 14 (excerpt) Diamond Sutra.com
There was, however, a peaceful Buddha.