In doing so, it acknowledges a reflexive defense against what is perceived by some to be the threat of a globally spreading Islam, as well as the motivation to preserve and promote Buddhist practice and behavior in Myanmar during a time of significant change. These
overarching concerns regarding the fragility and perpetuation of Buddhism help to explain the widespread popularity of the movements, but also complicate characterizations of them as exclusively “anti-Muslim.”
The analysis in this paper reveals more complex motivations for the
popular support of 969 or MaBaTha.