The paper examines the dimensions of Buddhist national identity in
Myanmar expressed through these movements, considering their dom-
inant narratives that justify fear and hatred, their resonance among the
public, and their leaders’ denial of responsibility for violence fueled by
these narratives. 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 Bud-
dhism 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.
The paper examines the dimensions of Buddhist national identity inMyanmar expressed through these movements, considering their dom-inant narratives that justify fear and hatred, their resonance among thepublic, and their leaders’ denial of responsibility for violence fueled bythese narratives. In doing so, it acknowledges a reflexive defense againstwhat is perceived by some to be the threat of a globally spreading Islam,as well as the motivation to preserve and promote Buddhist practiceand behavior in Myanmar during a time of significant change. Theseoverarching concerns regarding the fragility and perpetuation of Bud-dhism help to explain the widespread popularity of the movements, butalso complicate characterizations of them as exclusively “anti-Muslim.”The analysis in this paper reveals more complex motivations for thepopular support of 969 or MaBaTha.
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