46 Matthew J. Walton and Susan Hayward major holding companies. The persistence of these advantages through the period of democratic transition has made much of the population question whether the promised benefits of development projects will actually enrich local communities, or whether wealth will remain concentrated in a few hands. Land grabs that have displaced local populations, particularly farmers, have fueled public cynicism about who will benefit from current and future development. Uncertainty regarding the shared benefits of economic development is certainly fueling conflict between religious groups. Clearly delineated and enforced mechanisms for community input into development projects, revenue sharing between state and central governments, and legal protections for workers and small landholders will be necessary to alleviate some of this anxiety. A recent Arakan National Conference, held from April 27–May 1, 2014, called for Rakhine state to retain 50 percent of the revenues from oil and gas projects within its borders (Maung Tintone and Kay Zue 2014). Rakhine state is currently the second-poorest state in the country, so these economic insecurities are acutely felt there and channeled by many against the Rohingya community. From Isolation to Engagement Fear regarding the loss of Buddhism not only manifests as fear toward Muslims, although that is probably the most public expression at the present time. A persistent discourse in Myanmar since the colonial era has been anxiety regarding the incursion of “modern” or “Western” values. The early twentieth-century nationalist movement was initially motivated, in part, by concerns that the British were not sufficiently supporting the country’s religious infrastructure, and that Buddhist moral practice was degraded as a result (Braun 2013 and Turner 2009). Recently, Buddhist nationalist actors, particularly monks, have begun to criticize international NGOs (nongovernmental organizations) operating in the country, particularly those addressing human rights and interfaith dialogue. These Buddhist critics argue that the organizations are seeking to defame and degrade Buddhism (Kyaw Phyo Tha 2013), or at least are showing preference for non-Buddhist groups. They also play into concerns that outside influences are seeking to advance foreign agendas through non-Buddhist, or non-Burmese, communities and organizations.