By Benedict Rogers
Burma’s Cardinal Bo has repeatedly called for peace for a long time. In a statement last month in support of Pope Francis’ plea for a global ceasefire, he warned that during the COVID-19 pandemic continued armed conflict in Burma (officially known as Myanmar) would have “catastrophic consequences for our nation.”
He urged the military – known as the Tatmadaw – and ethnic armed resistance groups to “lay down all weapons and acts of aggression. Be armed instead with sincerity and truth. Let us take the more difficult path of overcoming differences face to face with courage and intelligence. Don’t hide humanity behind guns. In the end that is sheer weakness.”
The Cardinal, who is also President of the Federation of Asian Bishops Conferences, argued that: “Soldiers are unnecessarily endangered by exposure to the unseen viral assassin. Civilians are endangered, even by bombardments purportedly aimed at military targets. Peace negotiations are endangered by continued aggressive threats. An economy under severe strain is put at risk by military adventures. Any spike in contagion in IDP camps, among detained persons, or in crowded spaces, gravely threatens the surrounding populations as well.”
Continue reading “Burma’s much needed ceasefire presents a valuable opportunity, provided the military keeps its promises”
Academic and terrorism researcher David Tucker once wrote: “Above the gates of hell is the warning that all that enter should abandon hope. Less dire but to the same effect is the warning given to those who try to define terrorism.” Today, his words still aptly describe the continuing search by states and international bodies for a definition of terrorism.
A search for consensus
The United Nations (UN) has made several attempts to provide a general definition of terrorism, in contrast to describing specific acts of terrorism. It had a degree of success in the 1990s, with some progress made towards a general definition. In 1994 the non-binding ‘Declaration on Measures to Eliminate International Terrorism,’ endorsed by the UN General Assembly, defined terrorism as “criminal acts intended or calculated to provoke a state of terror in the general public, a group of persons or particular persons for political purposes.”
This was followed by a 1996 General Assembly Resolution 51/210, which established an ad hoc Committee to find a Draft Comprehensive Convention. However, when the Committee presented its report, the proposed definition was met with controversy and disquiet in the ad hoc Committee.
Continue reading “Language matters: What is terrorism?”
On Easter Sunday 2019 a small relatively unknown Sri Lankan Islamist group, National Thowheed Jamath, conducted a series of bombings targeting churches and hotels across Sri Lanka and killing more than 250 people, predominantly Christians. The BBC reports that on 21 April, the anniversary of the attacks was marked by the ringing of church bells but no public events, the result of a government curfew imposed to address the spread of COVID-19, which has claimed seven lives on the island.
Amid a nationwide two-minute silence in honour of the dead and wounded, the Archbishop of Colombo, Cardinal Malcolm Ranjith, said in his anniversary message that while the church had “spiritually forgiven” its attackers, it continued to call for justice.
Justice remains elusive, with investigations ongoing in a country in which the need to confront past crimes and pursue forgiveness, healing and national reconciliation is more complex as a result of the legacy of a 30-year civil war characterised by serious internal political strife.
There is also the challenge of populist leaders seeking to mobilise religion for their own ends, nurturing an exclusive vision of Sri Lanka as a homogenous Buddhist state.
Continue reading “Sri Lanka: One year on from the 2019 Easter Sunday Bombings”
China’s Xinjiang Uyghur Autonomous Region is currently witnessing an unprecedented human rights crisis in which between one and three million predominantly Muslim Uyghurs, Kazakhs and members of other ethnic minorities have been detained without charge or trial in so-called ‘re-education camps.’ The following blog post is written by an expert on Uyghur culture and sheds light on what life is like for those inside the region.
“Imagine a world where your every movement is watched. Where who you meet, who you visit, and even what you talk about is monitored. Where you can be hauled off a bus mid-journey or dragged out of your car at a checkpoint, where your belongings, your identity, your face, your fingerprints and your irises are scanned several times a day, and where the contents of your phone could send you to prison for the rest of your life.
This is the new reality for more than 10 million Uyghurs (pronounced Weega) in China’s north-west Xinjiang province, since the former governor of Tibet, Chen Quanguo was summoned to take over the helm of, in the eyes of Xi Jinping and the Chinese Communist Party, China’s second most problematic province in 2017.
Continue reading ““No one is immune from the roundups”: Life for Uyghurs in China’s Xinjiang region”
During an address to senior Buddhists leaders at the Vibhajjavadi Dhamma Symposium and Maha Tripitaka Pooja on 4 January, Prime Minister Mahinda Rajapaksa stated that the defence of the Buddhist order is central to ensuring unity and the protection of religious freedom of Sri Lankans who profess other faiths. Just one day prior, his brother, President Gotabaya Rajapaksa pledged his commitment before parliament to protect and nurture the Buddha Sasana as part of his government’s policy. In the Sri Lankan context this is often understood as the ‘physical bounds of the land consecrated by the Buddha.’
Buddhism is enshrined in the Constitution of Sri Lanka. Article 9 states: “The Republic of Sri Lanka shall give to Buddhism the foremost place and accordingly it shall be the duty of the State to protect and foster the Buddha Sasana,” while assuring the freedom of thought, conscience and religion to everyone. Furthermore, with a 2003 Supreme Court ruling which affirms that only Buddhism should be protected by the state, Sri Lanka established in law that there is no constitutional guarantee that other religions will receive similar protection.
Continue reading “Abandoning human rights for identity politics in Sri Lanka”