This collection of essays investigate the history and current conditions of Buddhist-Muslim relations in Sri Lanka in an attempt to ascertain the causes of the present conflict. It is a much-needed, timely commentary that can potentially shift the standard narrative on Muslims and religious violence.

This book is the first to critically analyze Buddhist-Muslim relations in Theravada Buddhist majority states in South and Southeast Asia. Asia is home to the largest population of Buddhists and Muslims. In recent years, this interfaith communal living has incurred conflicts, such as the ethnic-religious conflicts in Myanmar, Sri Lanka, and Thailand. Experts from around the world collaborate to provide a comprehensive look into religious pluralism and religious violence. The book is divided into two sections. The first section provides historical background to the three countries with the largest Buddhist-Muslim relations. The second section has chapters that focus on specific encounters between Buddhists and Muslims, which includes anti-Buddhist sentiments in Bangladesh, the role of gender in Muslim-Buddhist relations and the rise of anti-Muslim and anti-Rohingya sentiments in Myanmar. By exploring historical fluctuations over time—paying particular attention to how state-formations condition Muslim-Buddhist entanglements—the book shows the processual and relational aspects of religious identity constructions and Buddhist-Muslim interactions in Theravada Buddhist majority states.

For decades Myanmar has been portrayed as a case of good citizen versus bad regime – men in jackboots maintaining a suffocating rule over a majority Buddhist population beholden to the ideals of non-violence and tolerance. But in recent years this narrative has been upended. In June 2012, violence between Buddhists and Muslims erupted in western Myanmar, pointing to a growing divide between religious communities that before had received little attention from the outside world. Attacks on Muslims soon spread across the country, leaving hundreds dead, entire neighbourhoods turned to rubble, and tens of thousands of Muslims confined to internment camps. This violence, breaking out amid the passage to democracy, was spurred on by monks, pro-democracy activists and even politicians. In this gripping and deeply reported account, Francis Wade explores how the manipulation of identities by an anxious ruling elite has laid the foundations for mass violence, and how, in Myanmar’s case, some of the most respected and articulate voices for democracy have turned on the Muslim population at a time when the majority of citizens are beginning to experience freedoms unseen for half a century.

The Handbook of Conspiracy Theories and Contemporary Religion is the first collection to offer a comprehensive overview of conspiracy theories and their relationship with religion(s), taking a global and interdisciplinary perspective.

A xenophobic revival of Buddhist nationalism in Burma and Sri Lanka has threatened the well-being of Muslim minorities. Violence against the minority group has resulted in hundreds of Muslims dead and thousands displaced from their homes, languishing in refugee camps. This paper will attempt to identify those responsible for the recent backlash in these Buddhist-majority nations and to examine the role played by local and foreign governments.

Myanmar’s Buddhist-Muslim Crisis is a probing search into the reasons and rationalizations behind the violence occurring in Myanmar, especially the oppressive military campaigns waged against Rohingya Muslims by the army in 2016 and 2017. Over more than three years John Holt traveled around Myanmar engaging in sustained conversations with prominent and articulate participants and observers. What emerges from his peregrinations is a series of compelling portraits revealing both deep insights and entrenched misunderstandings. To understand the conflict, Holt must first accurately capture the viewpoints of his different conversation partners, who include Buddhists and Muslims, men and women, monks and laypeople, activists and scholars. Conversations range widely over issues such as the rise of Buddhist nationalism; the sometimes enigmatic and unexpected positions taken by Aung San Suu Kyii; use of the controversial term “Rohingya”; the impact of state-sponsored propaganda on the Burmese public; resistance to narratives emanating from international media, the United Nations, and the international diplomatic community; the frustrations of local political leaders who have felt left out of the policy-making process in the Rakhine State; and the constructive hopes and efforts still being made by forward-looking activists in Yangon. Three main perspectives emerge from the voices he listens to, those of Arakanese Buddhists who are native to Rakhine (once called Arakan), where much of the conflict has taken place; Burmese Buddhists (or Bamars), who make up the vast majority of Myanmar’s population; and the Rohingya Muslims, whose tragic story has been widely disseminated by the international media. What surfaces in conversation after conversation among all three groups is a narrative of siege: all see themselves as the aggrieved party, and all recount a history of being under siege. John Holt gives voice to these different perspectives as an engaged and concerned participant, offering both a critical and empathetic account of Myanmar’s tragic predicament. Readers follow the hopes and dismay of this seasoned scholar of Theravada Buddhism as he seeks his own understanding of the variously impassioned forces in play in this still unfolding drama.

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.