The bilateral relationship between China and Myanmar is important and intricate despite being asymmetrical in China's favour. Whereas most observers regard the relationship as being heavily weighted in China's favour, Myanmar does have a fair amount of latitude within the relationship that is informed by historical, economic, and strategic considerations. The nationalism and xenophobia present in the attitudes of elite from the Myanmar military junta is both recognized and understood by China that is keen to have a (...) stable peripheral environment. There are also important security issues such as the ethnic armies that currently have a ceasefire arrangement with the junta along the border areas that need to be resolved in a coordinated fashion to prevent negative spillage into China. In light of such special idiosyncratic and terrain considerations, Myanmar wields relative independence within this asymmetrical relationship. (shrink)

Democratic transitions in Asia have received widespread interest in the political science literature since the 1990s. The Thein Sein-led government that came into power in 2010 in Myanmar has undertaken wide ranging reforms that has altered the country's political landscape. They include evolving a working relationship with the political opposition, freeing political prisoners, and the granting of amnesty to political exiles to encourage their return, the negotiation of ceasefire agreements with almost all of the ethnic insurgent armies and the (...) inauguration of the Myanmar Peace Centre. Nonetheless, the county continues to suffer from ongoing developments that retard the process of democratization as well. A confluence of interest between the NLD, ethnic groups, and civil society organizations also prompted attempts to change the 2008 Constitution and its by-laws that prevented Aung San Suu Kyi from running for the country's presidency. That attempt and the potential for reform were scuttled by the August 2015 ‘coup’ against Thura Shwe Mann. The NLD's overwhelming victory in the November elections has significantly strengthened Suu Kyi's position and all major political actors including those from the military have been conciliatory towards the election outcome and there is cause for cautious optimism. After 6 months in power, the policy priorities of the new government are also clearer. (shrink)

ABSTRACTThe problem of child labor is worse in Myanmar than nearly anywhere else in the world. Moreover, unlike in many other countries where this practice occurs, in Myanmar, child labor is conduc...

BackgroundCommunity engagement is increasingly promoted as a marker of good, ethical practice in the context of international collaborative research in low-income countries. There is, however, no widely agreed definition of community engagement or of approaches adopted. Justifications given for its use also vary. Community engagement is, for example, variously seen to be of value in: the development of more effective and appropriate consent processes; improved understanding of the aims and forms of research; higher recruitment rates; the identification of important ethical (...) issues; the building of better relationships between the community and researchers; the obtaining of community permission to approach potential research participants; and, the provision of better health care. Despite these diverse and potentially competing claims made for the importance of community engagement, there is very little published evidence on effective models of engagement or their evaluation.MethodsIn this paper, drawing upon interviews with the members of a Community Advisory Board on the Thai-Myanmar border, we describe and critically reflect upon an approach to community engagement which was developed in the context of international collaborative research in the border region.Results and conclusionsDrawing on our analysis, we identify a number of considerations relevant to the development of an approach to evaluating community engagement in this complex research setting. The paper also identifies a range of important ways in which the Community Advisory Board is in practice understood by its members to have morally significant roles and responsibilities beyond those usually associated with the successful and appropriate conduct of research. (shrink)

Community engagement is increasingly promoted as a marker of good, ethical practice in the context of international collaborative research in low-income countries. There is, however, no widely agreed definition of community engagement or of approaches adopted. Justifications given for its use also vary. Community engagement is, for example, variously seen to be of value in: the development of more effective and appropriate consent processes; improved understanding of the aims and forms of research; higher recruitment rates; the identification of important ethical (...) issues; the building of better relationships between the community and researchers; the obtaining of community permission to approach potential research participants; and, the provision of better health care. Despite these diverse and potentially competing claims made for the importance of community engagement, there is very little published evidence on effective models of engagement or their evaluation. (shrink)

Human subjects research has increased in Myanmar since 2010 and, accordingly, the establishment of research ethics committees has increased review of these research studies. However, characteristics that reflect the operations of RECs in Myanmar have not been assessed. To assess the structures and processes of RECs at medical institutions in Myanmar, we used a self-assessment tool for RECs operating in low- and middle-income countries. This tool consists of the following ten domains: organizational aspects, membership and ethics training, (...) submission arrangements and materials, meeting minutes, policies referring to review procedures, review of specific protocol and informed consent items, communication a decision, continuing review, REC resources and institutional commitment. We distributed this self-administered questionnaire to RECs from 15 medical institutions in Myanmar and one representative from each REC completed this questionnaire and returned it anonymously. We used descriptive, bivariate and multivariate statistics to analyse the data. Out of a maximum 200 points, the total mean score for Myanmar medical institutions was 112.6 ± 12.77, which is lower compared with the aggregate mean score of 137.4 ± 35.8 obtained from RECs in other countries. Domains in which the average percentage score was less than 60% included organizational commitment, membership and ethics training, continuing review and REC resources. Many RECs have a diverse membership and appropriate gender balance but lacked essential policies. The results show that for Myanmar RECs, there is significant room for improvement in their “structures and processes” as well as the extent of institutional commitment. The self-assessment tool proved to be a valuable method to assess the quality of RECs. (shrink)

Myanmar has recently surfaced from total military rule and efforts at conducting research to enhance the health of the population has increased during the recent democratization process, both from the military and civil sectors as well as support from international agencies. International guidelines mandate that such research requires prior ethics review in accordance with international standards. Previous commentators have expressed concerns, however, regarding the degree of adequate training in research ethics for investigators, the optimal functioning of Research Ethics Committees, (...) and the extent of responsible conduct in research in low and middle-income countries. Such concerns might also be applicable to Myanmar, especially since it has recently emerged from a long period of military rule where there has been lack of basic freedoms and human rights abuses. We herein review the current gaps in research ethics capacity in Myanmar, the status of the existing RECs and the current efforts to establish training programs to enhance capacity in research ethics. (shrink)

It is well documented in scholarship that standardized, non-secularized monastic examinations in Myanmar have resulted in an education system that focuses on rote learning. Through a multidisciplinary study of monastic education in Myanmar and modern educational theories, this article investigates how Burmese monks and nuns study Buddhist texts in formal monastic curricula and what pedagogical and learning approaches are applied in their study of Buddhist texts. I shall give particular attention to the process of acquiring expert knowledge through (...) the use of mnemonic techniques. This article demonstrates that the textual expertise developed through memorization and detailed study of both canonical and exegetical Buddhist texts in fact provides a basis for criticality, i.e., a practice encompassing analytical skills, logical thinking skills and the ability to think anew. In order to explore the Burmese pedagogical and learning approaches, I shall discuss the significance of scriptural learning within the socio-political climate of Myanmar and pedagogical philosophy of teaching monasteries and nunneries. Along the way, I shall point out, albeit only briefly, some differences between teaching and learning approaches used in Higher Education in the UK and those of monastic teaching institutions of Myanmar. (shrink)

Whether to do business with rights violating regimes is one of many dilemmas faced by socially responsible corporations. In this article the difficult case of Myanmar is considered. Ruled for decades by a closed and sometimes brutal military elite, the country has long been subject to informal and formal sanctions. However, as sanctions have failed to trigger political reform, it is necessary to review the policy options. The focus here is on the contribution socially responsible corporations might make to (...) change. The article sketches contextual features of the case, examines the recent history and present pattern of business links with Myanmar, and assesses whether current approaches can stimulate reform. Concluding that they cannot, it considers fresh possibilities for corporate engagement. The argument is that socially responsible corporations, committed to improving individual life chances through engagement with developing societies, should undertake collaborative and principled direct investment in Myanmar. The underlying strategy and problems of codification and implementation are all analyzed. To close, the article contends that, by doing business with Myanmar’s rights violating regime, multinational corporations can extend the frontiers of global corporate social responsibility. (shrink)

This paper examines the situation of rurally rooted cross-border migrant workers from Myanmar during the Covid-19 pandemic. It looks at the circumstances of the migrants prior to the global health emergency, before exploring possibilities for a post-pandemic future for this stratum of the working people by raising critical questions addressed to agrarian movements. It does this by focusing on the nature and dynamics of the nexus of land and labour in the context of production and social reproduction, a view (...) that in the context of rurally rooted cross-border migrant workers necessarily requires interrelated perspectives on labour, agrarian, and food justice struggles. This requires a rethinking of the role of land, not as a factor in either production or social reproduction, but as a central component in both spheres simultaneously. The question is not ‘whether’ it is necessary and desirable to forge multi-class coalitions and struggles against external capital, while not losing sight of the exploitative relations within rural communities and the household; rather, the question is ‘how’ to achieve this. It will require a messy recursive process, going back and forth between theoretical exploration and practical politics. (shrink)

The paper opens by recounting the beginnings of Buddhism in Dawei as preserved in local chronicles and sustained in stupas marking the episodes of the chronicle narrative. The chronicles start with a visit of the Buddha whose arrival triggers a series of events bringing together pre-existing tutelary figures, weiza, a hermit and offspring born of a golden fish, culminating in the establishment of the first Buddhist kingdom circa the eighth to tenth century CE. The enshrinement of sacred hairs gifted by (...) the Buddha also includes patronage by a king of the ‘Suvaṇṇabhūmi’ lineage. Associated with the monks Sona and Uttara from Sri Lanka sent by King Asoka's son Mahinda, ‘Suvaṇṇabhūmi’ literally can refer to the archaeology of Thaton, a walled site in the present day Mon State, or, as is the case here, more widely to the missionary tradition associated with Asoka. The third story in the establishment of the Buddhist king at Thagara is the longest of the chronicle, the tale of a royal hunter who failed to capture a golden peacock for the queen. The hunter became a hermit living by a pond with a golden fish and as he urinated in the pond, two children were born from the fish. The boy becomes the first Buddhist king of Thagara, 11 km north of Dawei, where artefacts from survey and excavation confirm the chronology of the chronicle, with the closest archaeological parallels found not at the ancient sites of the Mon State but to the first millennium CE Buddhist ‘Pyu’ heritage of Upper Myanmar which is notably absent in the chronicle compilation. (shrink)

Whether to do business with rights violating regimes is one of many dilemmas faced by socially responsible corporations. In this article the difficult case of Myanmar is considered. Ruled for decades by a closed and sometimes brutal military elite, the country has long been subject to informal and formal sanctions. However, as sanctions have failed to trigger political reform, it is necessary to review the policy options. The focus here is on the contribution socially responsible corporations might make to (...) change. The article sketches contextual features of the case, examines the recent history and present pattern of business links with Myanmar, and assesses whether current approaches can stimulate reform. Concluding that they cannot, it considers fresh possibilities for corporate engagement. The argument is that socially responsible corporations, committed to improving individual life chances through engagement with developing societies, should undertake collaborative and principled direct investment in Myanmar. The underlying strategy and problems of codification and implementation are all analyzed. To close, the article contends that, by doing business with Myanmar's rights violating regime, multinational corporations can extend the frontiers of global corporate social responsibility. (shrink)

ABSTRACTThis article explores the popular Sunlun and Theinngu meditation traditions in Myanmar. The founders, Sunlun Sayadaw Ven. U Kavi and Theinngu Sayadaw Ven. U Ukkaṭṭha, both led a lay life until in their mid-40s and only then took up meditation, going on to become highly respected meditation teachers. Their meditation techniques are similarly distinctive in employing rapid, strong and rhythmic breathing. They combined this with the contemplation of the intense, usually unpleasant, bodily sensations that are thus induced. I document (...) their techniques and application in detail, highlighting their complexity and diversity. I draw contrasts between the use of sati, mindfulness, in their methods and the way it is used in the modern Mindfulness movement. Finally, I discuss the ways in which the practices and experiences of both masters had to be authorised to survive where other meditation traditions have been outlawed. Senior members of the Burmese Sangha catechised both masters separately, using Pāli canonical and post-canonical texts as a benchmark to verify the popular belief amongst Burmese people that they were arahants. I locate this testing within the context of the concerns, sense of duty and status experienced by Burmese lay people in relation to defending Buddhism from decline. (shrink)

This article examines Thai policy towards Malaysia and Myanmar in the post-Cold War period and argues that bilateral relations between Thailand and these countries have deteriorated considerably. The immediate reason for the change is the collapse of structural arrangements associated with the Cold War, in particular the Indochina Security Complex and domestic political developments in Thailand and Myanmar. Whereas a number of issues like illegal migration, fishing and insurgency have contributed to the deteriorated relations, the situation has been (...) reasonably well managed. Factors contributing to the stability of the situation include regular bilateral dialogue and exchanges as well as common membership in a number of multilateral fora like ASEAN, ARF, AFTA and APEC. (shrink)

A large proportion of mainstream media coverage of Sri Lanka and Myanmar has grouped Bodu Bala Sēnā, the 969 Movement and the Organization for the Protection of Race and Religion as a single phenomenon. Referred to variously as Buddhist terrorism, Buddhist militarism or Buddhist nationalism, these groups appear in popular media as separate iterations of a shared type. However, beneath the many ostensible symmetries—particularly commonalities at the level of group representation—subtle but significant differences also exist in the groups’ political (...) and religious positionalities and their dispositions towards the promises and perils of development and globalization. Not only are these points of specificity important for purposes of descriptive precision, they are essential for understanding the various stimuli, formations and directions of Buddhist activism in South and Southeast Asia today. (shrink)

Islam and the State in Myanmar: Muslim–Buddhist Relations and the Politics of Belonging Edited by CrouchMelissa, xx + 345 pp. Price HB £31.99. EAN 978–0199461202.

Extant sociological theories of gendered power within marriage focus on how social forces—such as gender inequality—shape women’s power within already established partnerships and subsequently affect their risk of intimate partner violence. Yet, inequitable social forces similarly shape women’s life conditions prior to and during the marital transition, with implications for women’s power in marriage. In Myanmar, gender relations between women and men historically have been touted as equitable and advantageous to women. Rare qualitative data find that structural gender inequalities (...) permeate Myanmar society, and intersect with other social forces, to constrain women’s marital power. In particular, we argue that women’s transition into marriage is a critical period to assess how gendered social inequalities determine the future distribution of power within marital relationships. These premarital social processes result in a “preconditioning” of relationship dynamics from the onset of marriage, with long-term effects on women’s power within the relationship, and subsequent exposure to intimate partner violence. We encourage sociological work on gendered power in the family to systematically consider women’s premarital social conditions as predictors of women’s relative power in marriage, with implications for their health and well-being. (shrink)

Regime change often exacerbates ethnic conflict. This article examines the curious case of Myanmar, where a 2021 military coup was met, on the surface, with broad-based resistance across a divided society. An important question that therefore arises is whether, below the surface, this unity also took a more positive form of national solidarity. Were deep ethnic cleavages intensified or alleviated by the 2021 coup? This question bears theoretical relevance for the study of ethnic conflict and has social relevance for (...) a nation marked by a long history of civil war and a recent experience of genocide against Rohingya Muslims. The article engages in a systematic examination of 180 social media posts uploaded in Burmese by key opinion leaders both before and after the coup. A qualitative analysis of major positive and negative themes indicates a shift in attitudes. The quantitative analysis shows that ethnic relations, measured by a change in themes, ratings and virality, improved significantly in the immediate aftermath of Myanmar's 2021 coup. (shrink)

The Vessantara Jātaka is possibly the single most important and widely known Buddhist text in South East Asia. It relates the life story of the bodhisatta in his final life before birth in historical time as Siddhattha Gotama. It exemplifies the cardinal virtue of generosity as it shows the hero prepared to give away everything that is most precious to him, including wife and children, in pursuit of Buddhist virtue. This powerfully emotive story is very popular in the Theravada countries (...) of South and South East Asia, where its formal recitation, taking a minimum of three days, is regarded as highly meritorious and sponsorship of such performances a valued form lay patronage and participation. This paper is a study of the context and process of such recitation, as observed in Kentung, Eastern Shan State, and an appraisal of its role in communal life in the region. (shrink)

The mass killings, large-scale gang rape and large-scale expulsion of the Rohingyas from Myanmar constitute one of the most repugnant world events in recent years. This article addresses the question of whether armed humanitarian intervention would have been morally permissible to protect the Rohingyas. It approaches the question from the perspective of the jus ad bellum criteria of just war theory. This approach does not yield a definitive answer because knowing whether certain jus ad bellum conditions might have been (...) satisfied is difficult to judge without detailed knowledge of military intelligence assessments. Nevertheless, I argue that there was just cause for intervention according to both liberal and communitarian perspectives; that legitimate authority in the form of United Nations Security Council authorization would not have been morally necessary; that it is doubtful whether permissible intervention would have required humanitarian intent; that in late August 2017, intervention might well have been a last resort, but that morally relevant facts suggest intervention might have been disproportionate and lacked a reasonable chance of success, such that, all things considered, it would have perhaps been impermissible. -/- (Free access via third external link). (shrink)

For many years, the actions of Myanmar’s military government have provoked domestic discontent and strong condemnation overseas. The government is encouraging tourism in an attempt to legitimize its actions whilst generating valuable foreign currency. However, a number of organizations are urging people to avoid travel to Myanmar and thus prevent the military junta from obtaining the hard currency and global legitimacy it needs to survive. In this article, the ethical arguments for and against tourism in Myanmar are (...) discussed, and for the first time the ethical perceptions of tourists themselves are explored. The study applied the Multidimensional Ethics Scale to a group of 376 Myanmar visitors, finding that respondents were generally in favor of tourism in Myanmar, but were uncomfortable with the ethical implications of their visit. (shrink)

"As the child of refugees of World War II Europe and a renowned philosopher and scholar of propaganda, Jason Stanley has a deep understanding of how democratic societies can be vulnerable to fascism: Nations don't have to be fascist to suffer from fascist politics. In fact, fascism's roots have been present in the United States for more than a century. Alarmed by the pervasive rise of fascist tactics both at home and around the globe, Stanley focuses here on the structures (...) that unite them, laying out and analyzing the ten pillars of fascist politics--the language and beliefs that separate people into an 'us' and a 'them.' He knits together reflections on history, philosophy, sociology, and critical race theory with stories from contemporary Hungary, Poland, India, Myanmar, and the United States, among other nations. He makes clear the immense danger of underestimating the cumulative power of these tactics, which include exploiting a mythic version of a nation's past; propaganda that twists the language of democratic ideals against themselves; anti-intellectualism directed against universities and experts; law and order politics predicated on the assumption that members of minority groups are criminals; and fierce attacks on labor groups and welfare. These mechanisms all build on one another, creating and reinforcing divisions and shaping a society vulnerable to the appeals of authoritarian leadership. By uncovering disturbing patterns that are as prevalent today as ever, Stanley reveals that the stuff of politics--charged by rhetoric and myth--can quickly become policy and reality. Only by recognizing fascists politics, he argues, may we resist its most harmful effects and return to democratic ideals."--Jacket. (shrink)

"Cover " -- "Title Page " -- "Copyright " -- "Dedication" -- "Contents" -- "Introduction: Moral Globalization and Its Discontents" -- "1. Jackson Heights, New York: Diversity Plaza" -- "2. Los Angeles: The Moral Operating Systems of Global Cities" -- "3. Rio de Janeiro: Order, Corruption, and Public Trust" -- "4. Bosnia: War and Reconciliation" -- "5. Myanmar: The Politics of Moral Narrative" -- "6. Fukushima: Resilience and the Unimaginable" -- "7. South Africa: After the Rainbow" -- "Conclusion: Human (...) Rights, Global Ethics, and the Ordinary Virtues" -- "Notes" -- "Acknowledgments. (shrink)

As corporations are going global, they are increasingly confronted with human rights challenges. As such, new ways to deal with human rights challenges in corporate operations must be developed as traditional governance mechanisms are not always able to tackle them. This article presents five different views on innovative solutions for the relationships between business and human rights that all build on empowerment, dialogue and constructive engagement. The different approaches highlight an emerging trend toward a more active role for corporations in (...) the protection of human rights. The first examines the need for enhanced dialogue between corporations and their stakeholders. The next three each examine a different facet of empowerment, a critical factor for the respect and protection of human rights: empowerment of the poor, of communities, and of consumers. The final one presents a case study of constructive corporate engagement in Myanmar (Burma). Altogether, these research projects provide insight into the complex relationships between corporate operations and human rights, by highlighting the importance of stakeholder dialogue and empowerment. All the five projects were presented during the Second Swiss Master Class in Corporate Social Responsibility, held in Lausanne, Switzerland on December 12, 2008. The audience for this conference, which examined business and human rights, was composed of researchers, governmental representatives, and business and non-governmental organization practitioners. (shrink)

This book provides an in-depth introduction to, and analysis of, the issues relating to the implementation of the recent Responsibility to Protect principle in international relations The Responsibility to Protect has come a long way in a short space of time. It was endorsed by the General Assembly of the UN in 2005, and unanimously reaffirmed by the Security Council in 2006 and 2009. UN Secretary-General Ban Ki-moon has identified the challenge of implementing RtoP as one of the cornerstones of (...) his Secretary-Generalship. The principle has also become part of the working language of international engagement with humanitarian crises and has been debated in relation to almost every recent international crisis âe" including Sudan, Sri Lanka, Myanmar, Georgia, the Democratic Republic of Congo, Darfur and Somalia. Concentrating mainly on implementation challenges including the prevention of genocide and mass atrocities, strengthening the UNâes capacity to respond, and the role of regional organizations, this book introducing readers to contemporary debates on R2P and provides the first book-length analysis of the implementation agenda. The book will be of great interest to students of the responsibility to protect, humanitarian intervention, human rights, foreign policy, security studies and IR and politics in general. (shrink)

This article attempts to understand the state of teaching, training and research in business ethics in the South and South East Asian region. The countries surveyed are Bangladesh, Bhutan, Cambodia, India, Laos, Malaysia, Myanmar, Nepal, Pakistan, Sri Lanka, Thailand and Vietnam. The diversity across countries in the region is high in terms of economic development, political structuring and human development. The degree of privatization and globalization is varied across countries since each of them is in a different phase of (...) transition. In an earlier survey on Business Ethics, published in 1997, India was the only country from this region that was represented. In the current survey, 12 countries from the South and South East Asia are represented. While Business Ethics in academia is widely present, Corporate Social Responsibility, Governance and Sustainability though relatively new appear to be growing rapidly. Business Ethics courses tend to focus on functional ethics, managerial ethics and implementing codes of ethical conduct. Across the 12 countries, Business Ethics is taught either as an elective or a core course in most institutions. Training emphasis across countries is varied. While training institutions in India appear to be high, the presence of multinational consultants in Thailand, Malaysia, Bangladesh and Sri Lanka is significant. The research focus across countries in the region is weak. The high convergence on the top issues in Business Ethics, across respondents in different countries, is worthy of mention. (shrink)

Research funders, regulatory agencies, and journals are increasingly expecting that individual-level data from health research will be shared. Broad consent to such sharing is considered appropriate, feasible and acceptable in low- and middle-income settings, but to date limited empirical research has been conducted to inform the design of such processes. We examined stakeholder perspectives about how best to seek broad consent to sharing data from the Mahidol Oxford Tropical Medicine Research Unit, which implemented a data sharing policy and broad consent (...) to data sharing in January 2016. Between February and August 2017 qualitative data were collected at two sites, Bangkok and the Thai-Myanmar border town of Mae Sot. We conducted eighteen semi-structured interviews. We also conducted four focus group discussions with a total of nineteen people. Descriptive and thematic coding informed analysis of aspects of data sharing that are considered most important to inform participants about, and the best ways to explain complex and abstract topics relating to data sharing. The findings demonstrated that clinical trial participants prioritise information about the potential benefits and harms of data sharing. Stakeholders made multiple suggestions for clarifying information provided about data sharing on such topics. There was significant variation amongst stakeholders’ perspectives about how much information should be provided about data sharing, and it was clear that effective information provision should be responsive to the study, the study population, the individual research participant and the research context. Effectively communicating about data sharing with research participants is challenging in practice, highlighting the importance of robust and effective data sharing governance in this context. Broad consent should incorporate effective and efficient explanations of data sharing to promote informed decision-making, without impeding research participants’ understandings of key aspects of the research from which data will be shared. Further work is required to refine both the development of core information about data sharing to be provided to all research participants, and appropriate solutions for context specific-challenges arising when explaining data sharing. (shrink)

This captivating new book, a milestone in Buddhist and comparative studies, is a compilation of seventeen essays celebrating the work and thought of Nolan Pliny Jacobson. A profoundly motivated interdisciplinary thinker, Jacobson sought to discover, clarify, and synthesize points of similarity among leading thinkers of different Oriental and Western cultures. For almost half a century, he articulated his vision of an emerging world civilization, one in which all people can feel and express their creative, constructive powers for the benefit of (...) others as well as for themselves. Jacobson believed that philosophy and the works of philosophers should be understood as a vital force enriching all civilizational experience. His own philosophic perspective was rooted in the conviction that novelty is the source of all experience and the center of a creativity that lives beyond words, arguments, and rational paradigms. Throughout his career, Jacobson explored Buddhist texts and personalities, spending much time in the Orient, particularly Myanmar and Japan. He also closely studied the works of numerous Western philosophers, including Whitehead, Dewey, Peirce, James, Hartshorne, and Wieman. Jacobson believed that American philosophy and Buddhism concurred in many ways, with the potential to form a powerful basis for the development of a world civilization. The essays in this volume are organized around Jacobson’s activities, publications, and interests. Authored by an impressive selection of scholars, the essays are grouped into four sections—"Historical Context," "Central Issues," "Practical Implications," and "The Japan Emphasis." Hajime Nakamura, Charles Hartshorne, Kenneth K. Inada, Seizo Oho, and numerous others discuss freedom, creativity, and Buddhism’s self-corrective nature, setting forth their reasons for sharing Jacobson’s ideas and visions. (shrink)

Following the global spread of capitalism from the early 1990s, individualistic, non-institutionalised prosperity religion and ‘occult economies’ have emerged throughout the world, including South-East Asia, but have seemingly not yet been investigated with respect to Burma/myanmar. This article focuses on the cult of the guardians of the treasure trove – a form of ‘prosperity Buddhism’ – in Upper Burma, wherein predominantly business women of lower middle classes perform possession dances to become successful in business. It has partly evolved from (...) the lower status ‘traditional’ possession cult of the 37 Lords. The aim of this article is threefold. Firstly, it examines novel kinds of ‘Buddhicised’ possession rituals of higher status that discard religious specialists. These practices represent a democratisation of public spirit-mediumship and provide a route for success in business, agency and empowerment. Secondly, it is demonstrated that these cults seek to preserve Buddhism in the face of the current rapid changes in Burma. Thirdly, this article shows how these novel cults emerged in dynamic interplay with recent economic, social and political changes in Burma, as well as an increasing impact of globalisation. (shrink)

Drawing upon research for a dissertation on lived religion in Myanmar as it pertains to various religious cults and followers whose devotions are directed towards Buddhist sorcerer saints (weizz?), this article examines the technologies at work in potency practices involving the production and use of in (cabbalistic squares) and sama (diagrams and drawings using specific Burmese syllables). In particular, the paper will examine how such devices are used by the devout traversing the weizz? path and explain how in and (...) sama are employed to transform one's self into a full-fledged weizz?. The paper will conclude with a discussion on how such an examination can help us reshape our understanding of Burmese Buddhism in contemporary Myanmar.1. (shrink)

The demonstrations of monks in Tibet and Myanmar in recent times as well as the age-old conflict between a predominantly Buddhist population and a Hindu minority in Sri Lanka raise the question of how the issues of human rights and Buddhism are related. The question applies both to the violation of basic rights in Buddhist countries and to the defence of those rights which are well-grounded in Buddhist teachings. The volume provides academic essays that reflect this up to now (...) rather neglected issue from the point of view of the three main Buddhist traditions, Theravada, Mahayana and Vajrayana. It provides multi-faceted and surprising insights into a rather unlikely relationship. (shrink)

Shan Buddha images are generally identifiable even in the absense of typologies of Shan iconographic styles. Our contribution herewith to the development of such a typology is based on recognizably Shan Buddha images within the Northern Illinois University Burma Art collection, several of which bear inscriptions indicating date and provenance. That the present borders of Burma/myanmar, Laos, Thailand and China dissect the former Shan kingdoms – in none of which countries the Shan assert cultural sovereignty – suggests an eclectic (...) approach to Shan iconography, and implies the reason for the seemingly-disproportionate present share of Shan Buddha images in the international antiquities trade. (shrink)

This paper focuses on the career of a Burmese preaching monk and on what happened to him in November 2011, following a particularly successful series of sermons on the ‘ten duties of a Buddhist king’. Belonging to the lineage of the Mogok abbot, this monk was known as the ‘Frying pan’ abbot and had gained a considerable influence through the combination of systematic preaching and of humanitarian aid and social action. The turn to mass preaching was aimed, in his case, (...) to implement moral reform and located him in the monastic lineages that contest established powers to such an extent that, eventually, he was banned from large public preaching in the region of Rangoon by the religious body administrating the Sangha. This case is examined from the point of view of renunciation that defines the position occupied by monks in Theravadin societies as opposed to that of the laity, and as representative of a specific moment in the articulation of religion and politics in Myanmar. (shrink)

According to the United Nations, the Rohingya people are the most persecuted minority group in the world. The atrocities perpetrated by Myanmar authorities could by any reckoning be called ethnic cleansing. This paper delves into the level of discrimination against the Rohingya population perpetrated by Myanmar authorities in myriad of ways. A team of researchers interviewed 37 victims. The pattern of persecution goes back to 1948 – the year when the country achieved independence from their British colonizers. Today, (...) this population group is the single largest “stateless” community after Palestinians in the world. Their “statelessness” or lack of citizenship increases their vulnerability owing to the lack of entitlements to any legal protection from the government. Without citizenship, they are deprived of basic rights such as access to health services, education and employment. The illiteracy rate among the Rohingya, for example, is a staggering 80 percent. However, so far, no unified responses either from the ASEAN or the EU were provided to the crisis. As a result, the level of discrimination against and brutality towards them kept escalating. (shrink)

Among one of the older sub-fields in Buddhist Studies, the study of Theravāda Buddhism is undergoing a revival by contemporary scholars who are revising long-held conventional views of the tradition while undertaking new approaches and engaging new subject matter. The term Theravāda has been refined, and research has expanded beyond the analysis of canonical texts to examine contemporary cultural forms, social movements linked with meditation practices, material culture, and vernacular language texts. The Routledge Handbook of Theravāda Buddhism illustrates the growth (...) and new directions of scholarship in the study of Theravāda Buddhism and is structured in four parts: Ideas/Ideals Practices/Persons Texts/Teachings Images/Imaginations Owing largely to the continued vitality of Theravāda Buddhist communities in countries like Sri Lanka, Myanmar, Thailand, Cambodia, and Laos, as well as in diaspora communities across the globe, traditions associated with what is commonly called Theravāda attract considerable attention from scholars and practitioners around the world. An in-depth guide to the distinctive features of Theravāda, the Handbook will be an invaluable resource to provide structure and guidance for scholars and students of Asian Religion, Buddhism and in particular Theravāda Buddhism. (shrink)

One of the principal means by which state management of rapid economic development has been attempted in the Greater Mekong Subregion (GMS) has been the creation and maintenance of special economic zones (SEZs). The purpose of SEZs is to encourage domestic and international investment in specific areas to promote mainly export-oriented manufacturing. They have been created in large numbers in Thailand, Vietnam and the Yunnan Province of China, and they are being built across Cambodia, Laos and now Myanmar. Negative (...) effects, such as pollution and the forcible clearances of people, are balanced by the provision of new jobs and better income-generating opportunities for people and their families. SEZs in the GMS are being increasingly drawn together by the large-scale creation of the Asian Highway Network, in addition to investment by domestic governments and by capital from Chinese corporations and the state. The creation of these linkages will have additional changes on the economic geography of the region and on the distribution of the factors leading to uneven development. This article seeks to identify the social and human implications of the spread of SEZs across the GMS. It seeks to draw together conclusions that lead to recommendations for public policy that will reduce the risks that people will face as a result. (shrink)

A moral core places ethical considerations superior to business interest. This core must include voluntary prescriptions in various forms to “buy higher, sell lower.” International business ethics must somehow address the tradeoff between corporate financial and stakeholder interests. Corporation codes of conduct generally do not define a moral core. Corporate citizenship is typically strategic investment in markets and reputation. There are two practical paths for formulating a moral core. One path is civil lawsuits against multinationals that, successful or not, increase (...) corporate moral sensitivity. The other path is evolution of multilateral codes of conductembedding negotiated norms for guidance of corporate behavior. Four key cases illustrate: (1) World Bank approach for combating corruption in Chad; (2) a lawsuit against Unocal alleging human rights abuses by Myanmar; (3) a lawsuit against ChevronTexaco alleging environmental and community damages in Ecuadorian Amazonia; and (4) demand by developing countries for relaxing intellectual property rights. (shrink)

ABSTRACTThe Tai Nuea ethnolinguistic group is found on the periphery of Theravāda Buddhist influence in parts of southwestern China, northern Myanmar, and in small communities in northwestern Laos. Their relative isolation from mainstream reform movements indicates that they may have much to contribute to the understanding of pre-modern local, and especially lay, Buddhist practices in mainland Southeast Asia. This article focuses on weekly days of lay practice during the annual rainy season retreat in a Tai Nuea village in Mueang (...) Sing, northwestern Laos. The practice is undertaken with an awareness of ageing and approaching death by both women and men who are mainly over 50 years of age. It is distinctly lay oriented and takes place with minimal input from the monastic community. There is extensive use of litany and Pāli phrases to request and to take leave of specific activities throughout the day, and during formal meditation small kammaṭṭhāna manuals are worn on the head and the entire body is covered with a white cloth. Within a holistic framework of devotion to the Triple Gem and the practices of generosity and morality, meditation is seen as one important component of meritorious activity rather than as a tool for personal transformation. (shrink)