The Hidden Mathematics Behind the Religious Conflict in Myanmar

sabbe tasanti daṇḍassa,

sabbe bhāyanti maccuno,

attānaṁ upamaṁ katvā,

na haneyya na ghātaye.

All men tremble at punishment, all men fear death;

remember that you are like unto them,

and do not kill, nor cause slaughter.

-Dhammapada 129-130: Dandavaggo (On Violence)

In May 2013, a Muslim woman on a bicycle collided with a Buddhist monk in Oakkan, Southern Myanmar. Shortly after, mobs led by Buddhist monks destroyed more than 70 Muslim homes and damaged mosques. The images of burning religious sites spread like wild fires through the mainstream news all across the world. Since, minorities like the Rohingya are under attack and Myanmar’s political leaders have failed to end the conflict.

From a Westerner’s point of view, Buddhism is stereotyped as peaceful, tolerant and serene. Hearing from raging mobs lead by Buddhist monks seem paradoxical. It poses the question, what has caused this upsurge of violence in the first place?

There are two crucial things for understanding the motives behind the conflict: on the one hand the particular form of Buddhism which is practiced in Myanmar and on the other a set of symbolic numbers.

Theravada

The vast majority of the Burmese are Buddhists, followed by a very small proportion of Christian and Muslim minorities. A particular form of Buddhism is practiced in Myanmar; Theravada. Theravada literally translates from ancient Pali as “school“ or “doctrine of the elders“. It is one of the oldest branches of Buddhism and ideologically based on the doctrines of Tipitaka. In Theravada, monks serve as one of society’s main moral compasses. In their role as leaders, they heavily influence all aspects of a nation’s life as well as political decisions.

The particularly strong interaction with the general population gives immense power to the monks. Their authority and social status has for instance been used to challenge the military junta which led to the pro-democratic Saffron Revolution in 2007. This interaction creates a fusion between religion and national identity. Their weapon of choice within this movement, however, were peaceful protests.

786 + 969

Another key to analyze the conflict’s origin lies within these symbolic numbers. Numerology has a particular standing in Myanmar. It is crucial in order to understand political and private decision-making. Numerologists are frequented regularly. Two numbers are particularly important for understanding the Buddhist-Islamic tensions in Myanmar: 969 and 786.

969 stands for a nationalist movement led by Buddhist nationalists who oppose the so-called Islamic expansion in Myanmar. The combination of digits captures, in symbolic form, the key virtues of Buddhism: they are the nine special attributes of Buddha, the six special attributes of the Buddhist teachings called Dhamma, and the nine special attributes of the monastic community Sangha.

This movement triggered a broad range of anti-Muslim activities, including violent riots and killings, in large parts of Myanmar and even beyond the borders. Originated as a counter movement to the pro-democratic 8888 Uprising, the movement combined Buddhist religious fanaticism with intense Burmese nationalism and more than a tinge of ethnic chauvinism.

The number 786 on the other hand is utilized to mark Muslim spaces such as shops, stores, and buildings. It is derived from the numerical value of the opening verse of the Koran. By some Buddhists, the number 786 has been interpreted as possessing a coded meaning above this simple ethnic identification. When added together, the numbers seven, eight and six equal twenty-one. By posting the number in public, they believe, Muslims aim towards world domination in the twenty-first century.

Through the marking nature of the numbers, both 969 members and Muslims can be easily identified.

The origins of the conflict

Even if Buddhists form the vast majority, many still feel their religious identity is being threatened. This explains the popularity and success of the 969 mouvement, defining itself as a protector of the country as well as Myanmar’s Buddhist identity.

The movement is ideologically led by two Buddhist monks Kyaw Lwin and Ashin Wirathu (image) who has been by the New York Times titled as the face of Buddhist terror.

Restriction on freedom of speech have been lifted which enables Wirathu to address political, and nationalist subjects in his sermons. In his speeches, the monk makes reference to Buddhist narratives, but not directly to Buddhism’s doctrines; he appeals to a more nebulous notion of Buddhist cultural and political identity, and an even more specific Burmese Buddhist identity.

Similarly to all forms of Buddhism, aggressive thoughts are considered inimical in Theravada Buddhism. Violence is in general condemned since it is considered an obstacle on one’s personal path to enlightenment. One of the result of meditation is the growth of one’s compassion and simultaneously the elimination of aggressive behavior. Under particular circumstances, however, an exception can be made, especially when dealing with self-inflicted violence. What counts is not so much the act of violence itself as more the intention behind it.

While the ideals of Buddhist canonical texts promote peace and pacifism, discrepancies between reality and precepts easily flourish in times of social, political, and economic insecurity, such as Myanmar's current transition to democracy.

Jerryson Walton, a researcher on Myanmar’s development, says: “Across Buddhist traditions, intention is an exception to the rule when committing violence. If violence is seen as being a way to protect Buddhism and you have pure thoughts to help or defend that, then it becomes [acceptable].” In other words, if a Buddhist kills with the pure intention of self-defense, it can be justified and not added to the karma. Buddhist monks, such as 969’s leader Wirathu, have incited violent actions against Muslims in Myanmar with the justification of defending Buddhism. Wirathu’s sermons play a major role in the development of the conflict. The monk might not be the origin of violent actions, but his hate speeches have paved the way for it and incited more.

Conclusion

Hearing from Buddhist terror for some might seem paradoxical. Seen from a historical point of view, however, violence has existed and continues to exist in many Buddhist communities in which Buddhists have been targets as well as agents of violence. Violent riots and killings have been justified by Buddhist and ethnic motives.

The answer to the eruptions of violence may lay within Buddhism itself. As a response to the violence in Myanmar, foreign Buddhist leaders published open letters condemning the actions and calling for tolerance and respect on both sides. The heavy criticism from overseas media has already forced the 969 movement and its leaders to change their rhetoric and officially abstain from promoting violence against Muslims.