Buddhism, though traditionally known as a religion of peace and nonviolence, has made a disturbing turn throughout Asia. Once a beacon of mercy and benevolence, various groups in the faith have succumbed to militancy. They provoke and justify violence and hatred in multiple ways across the global South. This alarming shift has garnered the concern of scholars and citizens across the nation. For those of us in the West, the ascendance of Buddhist militancy is a rude awakening.
Central to this conversation is the Dalai Lama, who has been the face of nonviolence for ages. In 1959, he undertook an equally dramatic escape on horseback over the Himalayas. This courageous adventure led him all throughout India, as he became the face of non-violent defiance. His teachings exemplify the Buddha’s teachings of ahimsa. They stress that it is not enough to refrain from harming others; they must take steps to avert violence. In stark contrast, individuals such as Ashin Wirathu in Myanmar openly employ Buddhist rhetoric. They fuel Islamophobic sentiments towards the Rohingya community.
Understandably nervous, the government capitulated and Buddhist nationalism is on the rise in Sri Lanka. The Jathika Hela Urumaya (JHU), a political party composed exclusively of Buddhist monks, took off like wildfire, winning nine seats in Sri Lanka’s 2004 general elections. We don’t need to be drawn into this political movement that often employs fearmongering and militant organizing. It continues to champion itself as a protector of the Sinhala Buddhist identity.
Walpola Rahula, the influential Sri Lankan monk who taught at Northwestern University, shaped the core values of compassion and nonviolence. In recent years, firebrand monks such as Gnanasara have roamed the streets, proclaiming incendiary proclamations that increase sectarian tensions and lead to violence. Gnanasara had previously said, “This country has a Sinhala police, a Sinhala army. After today, if one Muslim or other minority even shakes hands with a Sinhalese, it will mean death.” This is an example of the shocking boilerplate language that some are still willing to adopt.
Buddhist nuns have emerged as courageous challengers of political repression and religious patriarchy, often advocating for peace and justice. Their civic engagement and activism is a much-needed counterbalance to extremist factions that threaten to erode all that is good within the core tenets of Buddhism. As noted by Geshe Lhakdor, “I don’t feel sad when bad people do bad things. I feel sad when good people don’t do anything.” This is the feeling that rings most loudly in communities facing the surge of Buddhist extremism.
In 2006, Lhakpa Tsering self-immolated outside the Taj Mahal Palace hotel in Mumbai. His tragic act brought attention to the profound despair experienced by many in these communities. It also provided a beautiful tribute to all those continuing the difficult work of making peace even as the world grows more dangerous.
The Sri Lankan constitution gives Buddhism “the foremost place,” complicating the intersection of religion and politics even deeper. Now, instead of trying to engage in dialogue, Athuraliye Rathana Thero has publicly called for conflict. He declared in fiery terms, “Dialogue can happen after. We want war. Such declarations raise alarms about the direction in which some factions are heading.
It is the actions of people such as Dilanthe Withanage that best exemplify a kinder interpretation of Buddhist teachings. To his credit, he said, “That’s true of our priest; we used to go hard.” He blessed the people after chanting verses. He preached to them to keep the peace. Unfortunately, this peace is increasingly being drowned out by fearmongering that is all-too-often favoring continued violence over justice.
As Buddhist nationalist groups in Sri Lanka and Myanmar adopt similar tactics, fearmongering, militant organizing, and inciting violence, the essence of Buddhism faces unprecedented challenges. The path forward requires a collective effort from both leaders and followers to reaffirm the commitment to nonviolence that has long defined Buddhism.