By P Mohan Chandran
In a world where Buddhism is often synonymous with peace and compassion, how does a monk rise to become the face of a movement accused of inciting hatred? What happens when the robes of a Buddhist monk — symbols of serenity — become entangled with violence, nationalism, and communal strife? Is there a deeper rationale behind such a seemingly paradoxical transformation?
This is the complex and provocative story of Ashin Wirathu, a Burmese Buddhist monk whose life and actions have stirred not only Myanmar but the global stage. Known for his association with the 969 Movement, a radical Buddhist nationalist group, Wirathu's life offers a glimpse into the darker intersections of religion, politics, and identity.
The Making of Ashin Wirathu: From Devotion to Radicalization
Born in 1968 in Kyaukse, a small town in central Myanmar (then known as Burma), Ashin Wirathu entered the monkhood at the age of 14. Like many boys in Buddhist-majority Myanmar, becoming a monk was seen as a path to knowledge, discipline, and spiritual growth. But Wirathu's journey took a different path — a departure from traditional Buddhist teachings of tolerance and compassion.
By the early 2000s, Myanmar was undergoing tremendous political and social change. After decades of military rule, the country was slowly opening up, but with this transition came deep-rooted tensions, particularly along religious and ethnic lines. Wirathu’s personal transformation can be traced back to these times of uncertainty, where he emerged not as a spiritual guide, but as a political and ideological figure.
In 2003, Wirathu was first jailed for inciting anti-Muslim violence, having made inflammatory speeches that contributed to tensions between Myanmar's Buddhist majority and its minority Muslim population, particularly the Rohingya Muslims. His imprisonment didn’t quell his influence; in fact, it solidified his reputation among his followers. Upon his release in 2010, Wirathu returned to the public eye more defiant and radicalized than ever.
The 969 Movement: A Monastic Crusade or a Nationalist Agenda?
The name "969" is deeply symbolic in Buddhist numerology. It refers to the nine virtues of Buddha, the six attributes of Buddhist teachings, and the nine qualities of the monastic community. On the surface, 969 might appear to be a movement focused on promoting Buddhist values. However, under Wirathu's leadership, it became a controversial and incendiary vehicle for Buddhist nationalism.
The 969 Movement, which began in the early 2010s, positioned itself as a protector of Myanmar’s Buddhist identity in the face of what it perceived as a growing Islamic threat. The movement encouraged Buddhists to buy only from Buddhist-owned shops, marry within the faith, and avoid interaction with the Muslim community. But behind this facade of religious promotion lay a much darker reality: the 969 movement became synonymous with anti-Muslim sentiment, violence, and calls for the marginalization of the Rohingya Muslim minority in Myanmar.
Wirathu, often referred to as the "Burmese Bin Laden" by international media, became the face of this movement. Through fiery sermons, propaganda videos, and social media, Wirathu spread his message far and wide. He portrayed Muslims as invaders, threatening the very fabric of Myanmar’s Buddhist identity. His rhetoric, often laden with fearmongering, stoked the flames of communal violence.
The Rohingya crisis, one of the most devastating humanitarian crises of the 21st century, unfolded against this backdrop. Thousands of Rohingya were killed, and hundreds of thousands were displaced, with many fleeing to neighboring Bangladesh. Though Wirathu and the 969 Movement were not the sole cause of this crisis, their role in fanning the flames of hate and division cannot be understated.
The Global Response: A Paradox of Peace & Violence
The paradox of Ashin Wirathu — a Buddhist monk advocating violence — was not lost on the world. In 2013, Time Magazine featured him on its cover with the headline, "The Face of Buddhist Terror", sparking a global conversation about the rise of extremism in unlikely places. In response, Wirathu was unapologetic, doubling down on his claims that Islam posed an existential threat to Myanmar’s Buddhist heritage.
While Myanmar's government initially seemed reluctant to distance itself from Wirathu, the tide began to turn as international pressure mounted. By 2017, after the Rohingya crisis had reached catastrophic proportions, Myanmar’s leadership, now under civilian control, began taking steps to rein in the extremist rhetoric.
In 2019, the Myanmar government officially banned Wirathu from preaching, and shortly thereafter, he was charged with sedition for making inflammatory speeches against the country’s leader, Aung San Suu Kyi. Yet, despite these actions, Wirathu remains a highly influential figure, both within Myanmar and among the Buddhist nationalist community in the region.
The Ideological Divide: Buddhism, Nationalism & Identity
Wirathu’s rise, and the rise of the 969 Movement, highlight a broader tension within Myanmar: the clash between a deeply ingrained Buddhist identity and the realities of a multi-ethnic, multi-religious society. For many Burmese Buddhists, the 969 Movement and its successor, the Ma Ba Tha (Association for the Protection of Race and Religion), are seen as defenders of a cultural identity under siege. For others, both within and outside Myanmar, these movements are dangerous expressions of religious nationalism that undermine the very principles of Buddhism.
At the heart of this divide is a question of identity. Myanmar, a country emerging from decades of isolation and military rule, is struggling to define itself in a globalized world. The 969 Movement taps into a deep-seated fear of cultural erosion, using religion as a tool for political gain.
The Legacy of Ashin Wirathu: A Monk or a Demagogue?
So, what legacy does Ashin Wirathu leave behind? Is he a guardian of Buddhist values, as his followers believe, or is he a demagogue who has used his religious authority to sow discord and division?
The answer, perhaps, lies in the intersection of faith and politics. In a country where religion has always played a central role in both personal and national identity, Wirathu represents a distortion of that role — a figure who has used the guise of religion to advance a nationalist agenda. His story is not unique to Myanmar; it reflects a broader trend of religious extremism rising in different parts of the world, fueled by fear, division, and the erosion of pluralism.
The Future of Religious Nationalism in Myanmar
As Myanmar continues to grapple with its own identity, the question remains: will the country embrace the inclusive and compassionate ideals of Buddhism, or will it continue down the path of exclusion and nationalism? And what role will figures like Ashin Wirathu play in shaping that future?
In the end, Wirathu's story forces us to confront some uncomfortable truths about the power of religion in shaping national identity and the fine line between spiritual leadership and political manipulation. As Myanmar stands at a crossroads, the legacy of the 969 Movement and its firebrand monk will continue to haunt its future.
Is Wirathu’s rise an aberration, or a sign of a deeper, more dangerous trend in the world today? As religious extremism takes root in unlikely places, are we prepared to confront the forces that distort faith for political gain?
© 2024. P Mohan Chandran. All Rights Reserved.
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