50 Matthew J. Walton and Susan Hayward Political Decentralization and Constitutional Reform Finally, conflict between religious groups needs to be analyzed within the overall political context in Myanmar and the pressing concerns of constitutional reform and decentralization. Part of what motivates the socioeconomic concerns explained above is the unitary nature of both the constitution and the national state, which effectively limits the autonomy and agency of both state governments and local communities. Devolution of power will be important in alleviating these anxieties, but could also create new ones or new opportunities for discrimination, especially in Rakhine state. If Rohingya remain excluded from the national community, the Rakhine state government will be dominated by Buddhist Rakhines, who will have a freer hand to implement repressive policies targeting the Rohingya. On the other hand, if the state recognizes the citizenship claims of more Rohingya (at least one is in parliament, but even that status is contested by anti-Rohingya groups) or implements some sort of path toward citizenship (something that the government’s Rakhine State Commission already recommended), the presence of more Rohingya representatives in state and national government could serve to reinforce Rakhine fears. Constitutional reform of some type in Myanmar appears to be inevitable, but its effects on conflict between religious groups are unclear. Conclusion Clashes between Buddhists and Muslims in Myanmar have highlighted the challenges that latent intercommunal tensions pose to the government, as the reform process reveals old grievances that may be exploited by those seeking to obstruct change. Fortunately, there are monastic and lay voices in Myanmar advancing arguments that speak to the anxiety of the current moment in a way that supports religious coexistence. These voices can help entrench religious pluralism and stymie those seeking to spoil the reform process. However, they remain few and far between, seemingly drowned out by the voices of those affiliated with the 969 movement and MaBaTha, whose messages are fueling interreligious conflict and conveying Buddhist superiority. Amplifying and supporting the monastic voices that are able to criticize anti-Muslim arguments and rhetoric on Buddhist grounds is crucial. Equally important is offering support in ways that are sensitive to the risks those