Relationship between Buddhism and the state in Myanmar:

Abstract

Within nearly two centuries of its founding in Myanmar, Christianity in the major ethnic "Burmans" was on its way to a downturn. When the task of doing mission became a local Church responsibility after missionaries left Myanmar in the sixties, Christians in Myanmar began to aware of the limits of their traditions, and saw the urgent need of reinterpreting the Christian faith in a new way if the Church was to survive and solve problems brought by the contemporary world. Mere repetition of Church traditions could not ensure answers to questions posed by the contemporary situations. The question asked in this paper was 'what is the fact that influenced the decline of Christianity among the majority ethnic Barman’s.' The first chapter deals with the historical setting of the origin of the Myanmar people and the introduction of Buddhism as their national religion. Buddhism was so mixed with culture that it is very difficult to distinguish between the two. The interesting note here is myth as well as the historical realities were supported by stories handed down through the centuries. The second chapter deals with the general nature of the contemporary Buddhism in Myanmar, which was maintained under different political periods. From the very beginning Buddhism was patronage by the Burmese kings and they became 'defenders of the faith'. In the contemporary situations Buddhism is controlled by the state in order to draw the attention of the people. The popular Buddhism in Myanmar today is no longer pure because it is accommodated with the 'Nat' worship of traditional animistic belief. The third chapter deals with the development of Christianity in Myanmar. It is interesting to note that Christianity was regarded in various ways as a political representative of colonialism and also as an infiltrating agent to disrupt the Myanmar culture. This blind attitude is one of the greatest barriers to reach them. The present Christian situation is analyzed in an attempt to give the correct picture of Christianity in Myanmar. In social sectors and its relationship with the native Buddhists, the study has found that the Christian mission was not totally free from mistakes. Next we analyzed the misunderstanding that makes the tasks of Christian mission very difficult especially among the ethnic Burmans. The study also has revealed that there are mean and blind attitudes which bring destructive elements of mistrust but there is no irreconcilable situation between Christianity and Buddhism. The last chapter concentrates on the possibility of constructing an inter-faith community. The community may hold the continuity of cultural values where mutual respect shall be cultivated. This will serve as the locale in which the differences between Christianity and Buddhism will be freely discussed and genuine relationship with mutual trust may develop. The aim is to create a community where the beliefs of the two faiths may freely exchange and bridge the gap of differences. The concern is to reach the Buddhist majority in an ecumenical approach. In conclusion, it is the tasks of the Christian mission to find ways and means to overcome the obstacles that lay between them by creating an atmosphere where cultural values will be maintained and shared the faith as well. The proposed inter-faith community may remain a question for some time but the intention is, it may act as the neutral ground for action.