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148 C. ORJUELA Notes on contributor Camilla Orjuela is a Professor of peace and development research at the School of Global Studies, University of Gothenburg, Sweden. Her research has focused on diaspora mobilisation, peace activism, identity politics, corruption, post-conflict reconstruction and reconciliation. Her research experience in Sri Lanka goes back to the 1990s, while more recently she has also worked on Rwanda and Myanmar. Her current research deals with memorialisation and accountability in the aftermath of famine. Notes 1. 2. 3. 4. 5. Observations by the author, Pyin Oo Lwin and Galle, 2016. Such counter-forces have so far received scant scholarly attention (however, see Schonthal and Walton 2016, 86, 102–104; Walton and Hayward 2014, 30–34; Bauman and Ponniah 2017, 74–75). Two interviews with individuals who actively opposed anti-Muslim violence in 2018 in central Sri Lanka conducted by a colleague, Dhammika Herath, in early 2019, were also included in this study. https://coconuts.co/yangon/news/85-percent-myanmar-internet-use-smartphones-survey/, accessed April 2, 2019. https://www.facebook.com/supportflowerspeech/, accessed March 7, 2018. Bibliography Appleby, Scott. “Building Sustainable Peace: The Roles of Local and Transnational Religious Actors.” In Religious Pluralism, Globalization, and World Politics, edited by Thomas Banchoff. Oxford: Oxford University Press, 2008. Appleby, Scott. “Religion as an Agent of Conflict Transformation and Peacebuilding.” In Turbulent Peace: The Challenges of Managing International Conflict, edited by Crocker, Hampson and Aall. Washington, DC: US Institute of Peace Press, 2001. Bächtold, Stefan. “The Rise of an Anti-Politics Machinery: Peace, Civil Society and the Focus on Results in Myanmar.” Third World Quarterly 36, no. 10 (2015): 1968–1983. doi:10.1080/01436597.2015.1063 406. Bauman, Chad M., and James Ponniah. “Cristian Responses to Discrimination and Violence in India and Sri Lanka: Avoidance, Advocacy, and Interfaith Engagement.” The Review of Faith & International Affairs 15, no. 1 (2017): 68–78. doi:10.1080/15570274.2017.1284395. Colombo Telegraph. 2016. “Muslim Council Calls on IGP to Take Action Against BBS Gnanasara.” June 25. Accessed April 2, 2019. https://www.colombotelegraph.com/index.php/muslim-council-callson-igp-to-take-action-against-bbs-gnanasara/ Crouch, Melissa, ed. Islam and the State in Myanmar: Muslim-Buddhist Relations and the Politics of Belonging. Oxford: Oxford University Press, 2016. Dillard, Maria K. “Movement/Counter-Movement Dynamics.” In The Wiley-Blackwell Encyclopedia of Social and Political Movements, edited by Snow, Della Porta, Kaldnermans, and McAdam, 780–783. Malden: Wiley Blackwell, 2013. Frydenlund, Iselin. “Buddhist Islamophobia: Actors, Tropes, Contexts.” In Handbook of Conspiracy Theory and Contemporary Religion, edited by Asbjo Dyrendal, 279–302. Netherland: Brill, 2018. Gravers, M. “Anti-Muslim Buddhist Nationalism in Burma and Sri Lanka: Religious Violence and Globalized Imaginaries of Endangered Identities.” Contemporary Buddhism 16, no. 1 (2015): 1–27. doi:10.1080/14639947.2015.1008090. Haniffa, F. “Stories in the Aftermath of Aluthgama.” In Buddhist Extremists and Muslim Minorities: Religious Conflict in Contemporary Sri Lanka edited by Holt. New York: Oxford University Press, 2016.

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Countering Buddhist radicalisation emerging peace movements in Myanmar and Sri Lanka

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Topic

Hate Speech
Rohingya Crisis

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Camilla Orjuela

Date Published: Sep 19, 2019

Abstract: Violence and hate speech endorsed by Buddhist monks against Muslim minorities in South and Southeast Asia have attracted global attention in recent years, and been the focus for a growing academic scholarship. This article turns the attention to peace activists, religious – including Buddhist – leaders and other civil society actors seeking to counter anti-Muslim agitation in Myanmar and Sri Lanka. Drawing on theories about social movements and countermovements, it analyses the diverse counter-forces, their activities and the obstacles they face. Doing so, the article contributes to an understanding of peacebuilding in religiously framed conflicts, and of the conditions for peace movements in an age of radicalisation and online activism. Based on interviews with civil society representatives and religious leaders, complemented with secondary sources, the study finds that although the peace movements are weaker and largely reactive to and restrained by the radical Buddhist nationalist movements, they constitute important counter-voices. The article also argues that the struggle between hate speech and counter speech in social media constitutes an important part of the movement– countermovement dynamics. Finally, the article suggests that theories on opposing movements can usefully be developed to enhance our understanding of mobilisation in different arenas in conflict-affected societies.

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