The interaction of Buddhism and politics in the Theravada Buddhist countries since their independence is considered. Burmese attempts to relate Buddhism to the ideologies of nationalism, democracy, and socialism are analyzed. Originally published in 1965. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Myanmar's transition to democracy has been marred by violence between Buddhists and Muslims. While the violence originally broke out between Rakhine Buddhists and Rohingya Muslims, it subsequently emerged throughout the country, impacting Buddhists and Muslims of many ethnic backgrounds. This article offers background on these so-called "communal conflicts" and the rise and evolution of Buddhist nationalist groups led by monks that have spearheaded anti-Muslim campaigns. The authors describe how current monastic political mobilization can be understood as an extension of past monastic activism, and is rooted in traditional understandings of the monastic community's responsibility to defend the religion, respond to community needs, and guide political decision-makers. The authors propose a counter-argument rooted in Theravada Buddhism to address the underlying anxieties motivating Buddhist nationalists while directing them toward peaceful actions promoting coexistence. Additionally, given that these conflicts derive from wider political, economic, and social dilemmas, the authors offer a prescription of complementary policy initiatives.--Résumé de l'éditeur.

This book proposes the alternative explanation on the pattern of ethnic conflict, especially the on-going civil war in Myanmar. Previously, most scholars accepted that narcotics play the crucial role in conflict as the resource of revenues. However, this book dramatically changes what we have ever thought before. It investigated in both field and documentary research by examining the role of narcotics in the ideological formation process and ethnic identification process. Consequently, the so-called ethno-narcotic politics was found in the way that the role of narcotics was able to be used as the source of political mobilization in various ways. Furthermore, the borderland is the appropriated area where the process of anti-ethno-narcotics identification could be emerged and later used as the main identity for the ethnic groups who remain fighting against state’s power.

Two contradictory terms—Preservation and Revolution—captured the mental state of Burmese leadership in the 20th century. The choice of which values and customs should be preserved and which discarded has had no clear consensus; yet this has been the heart of the ideological struggle among the leaders of Burma, now Myanmar. Providing deep insights into the Burmese socialist nationalist movement, this book explains the philosophy of political revolution sanctioned by Ne Win. It draws upon a body of treatises written by socialist revolutionaries that explain and justify rebellion and insurgencies against the government. Finally, it offers commentaries on Burmese political thought to demonstrate how contemporary Burmese political concepts are rooted in Pali antecedents from medieval dynasties.

For nearly two decades Western governments and a growing activist community have been frustrated in their attempts to bring about a freer and more democratic Burma—through sanctions and tourist boycotts—only to see an apparent slide toward even harsher dictatorship. But what do we really know about Burma and its history? And what can Burma's past tell us about the present and even its future? In The River of Lost Footsteps, Thant Myint-U tells the story of modern Burma, in part through a telling of his own family's history, in an interwoven narrative that is by turns lyrical, dramatic, and appalling. His maternal grandfather, U Thant, rose from being the schoolmaster of a small town in the Irrawaddy Delta to become the UN secretary-general in the 1960s. And on his father's side, the author is descended from a long line of courtiers who served at Burma's Court of Ava for nearly two centuries. Through their stories and others, he portrays Burma's rise and decline in the modern world, from the time of Portuguese pirates and renegade Mughal princes through the decades of British colonialism, the devastation of World War II, and a sixty-year civil war that continues today and is the longest-running war anywhere in the world. The River of Lost Footsteps is a work both personal and global, a distinctive contribution that makes Burma accessible and enthralling.

Authoritarian regimes craft and disseminate reasons, stories, and explanations for why they are entitled to rule. To shield those legitimating messages from criticism, authoritarian regimes also censor information that they find threatening. While committed opponents of the regime may be violently repressed, this book is about how the authoritarian state keeps the majority of its people quiescent by manipulating the ways in which they talk and think about political processes, the authorities, and political alternatives. Using North Korea, Burma (Myanmar) and China as case studies, this book explains how the authoritarian public sphere shapes political discourse in each context. It also examines three domains of potential subversion of legitimating messages: the shadow markets of North Korea, networks of independent journalists in Burma, and the online sphere in China. In addition to making a theoretical contribution to the study of authoritarianism, the book draws upon unique empirical data from fieldwork conducted in the region, including interviews with North Korean defectors in South Korea, Burmese exiles in Thailand, and Burmese in Myanmar who stayed in the country during the military government. When analyzed alongside state-produced media, speeches, and legislation, the material provides a rich understanding of how autocratic legitimation influences everyday discussions about politics in the authoritarian public sphere. Explaining how autocracies manipulate the ways in which their citizens talk and think about politics, this book will be of interest to students and scholars of Asian politics, comparative politics and authoritarian regimes.