{"id":8088,"date":"2026-10-18T05:50:45","date_gmt":"2026-10-18T05:50:45","guid":{"rendered":"https:\/\/myanmarmuslim.news\/en\/?p=8088"},"modified":"2026-10-18T05:50:47","modified_gmt":"2026-10-18T05:50:47","slug":"using-patriotism-to-drive-others-against-us-is-a-potent-rhetoric-for-elections-and-national-crises","status":"publish","type":"post","link":"https:\/\/myanmarmuslim.news\/en\/2026\/10\/18\/using-patriotism-to-drive-others-against-us-is-a-potent-rhetoric-for-elections-and-national-crises\/","title":{"rendered":"Using patriotism to drive “OTHERS AGAINST US” is a potent rhetoric for elections and national crises"},"content":{"rendered":"\n

1\/ Preface by Phyo Win Latt<\/h3>\n\n\n\n
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“This article observes that ‘educated elites in Myanmar recognize the logical contradictions of religion, yet lack the courage to question tradition.’ This view evaluates our situation using the Western historical trajectory (Renaissance $\\rightarrow$ Reformation $\\rightarrow$ Enlightenment). As discussed in our ‘Anyathiyan’<\/em> paper, such Eurocentric perspectives can cause us to overlook the intricate details of our unique history and political structure. The problem in Myanmar is not that religion dominates the state, but rather that the state weaponizes religion for its own ends.<\/p>\n\n\n\n

The article suggests that the monastic order uses its coercive authority to suppress ideological challengers. While superficially plausible, we must re-examine the statecraft and ‘state technology’ of Burmese monarchs, which we analyzed in detail in the ‘Anyathiyan’<\/em> paper. As discussed there, the relationship between the State and the Church (monarchy and sangha) in Burmese history was not one of adversarial contestation as seen in Europe. Burmese monarchs systematically controlled the monastic institution to prevent it from entering the political sphere by leveraging ‘anatta’ (non-self)\u2014an inherent vulnerability in Theravada Buddhism. By assuming the role of Sasana-da-yaka<\/em> (Patron of the Faith) and undertaking ‘purification’ (shodhana<\/em>) of the Sasana<\/em>, kings did not act purely out of piety; they ensured monastic discipline so that monks would remain detached from politics and worldly power.<\/p>\n\n\n\n

Therefore, the core problem is not an independent religious institution suppressing free thought, but rather political authorities (monarchs, and later military regimes) using religion as a tool to secure their own rule. As noted in the ‘Anyathiyan’<\/em> paper: ‘Kings exerted tremendous effort to ensure monks maintained strict monastic discipline (vinaya). This was not done for the sake of Buddhism itself, but because disciplined monks have fewer desires\u2014greed, hatred, and delusion\u2014and thus will not meddle in politics.’<\/em> This observation holds true to this day.<\/p>\n\n\n\n

Furthermore, Myanmar’s modern intellectuals do not fail to question religion out of sheer cowardice; rather, their modes of resistance are different. The notion of ‘lacking the courage to question’ can be re-examined through James C. Scott\u2019s concept of ‘Weapons of the Weak’<\/strong>, discussed in the ‘Anyathiyan’<\/em> paper. When people do not directly confront the ruling ideology, it is not merely due to fear or lack of intellect; they often possess alternative, subterranean forms of resistance. As argued in the ‘Anyathiyan’<\/em> paper, nat worship (nat kyo ko kway hmu<\/em>) serves as both a form of state evasion (state evasion<\/em>) away from centralized state control and a ‘People\u2019s Culture’ opposing the ruling elite\u2019s ‘High Culture.’ Though not an intellectualized ideological challenge like the European Reformation, this is a distinct form of resistance whereby ordinary people carve out their own cultural sphere to escape state hegemony.<\/p>\n\n\n\n

In conclusion, the problem we face is not a clash between ‘science’ and ‘dogmatic religion’ as seen in Europe, but rather a structural crisis of the ‘Buddhist-Burmancentric State-Building System’<\/strong>, which intertwines political power with religion to perpetuate authoritarian rule. Until this system is dismantled, a true Age of Enlightenment will never reach our shores.”<\/p>\n<\/blockquote>\n\n\n\n

2\/ Excerpts from “Religious Riots are Trump Cards for Dictators and Dirty Politicians”<\/h3>\n\n\n\n

(By Dr. Ko Ko Gyi \u2014 Read original post<\/a>)<\/em><\/p>\n\n\n\n

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PATRIOTISM<\/strong> is the greatest, most utilized, proven, and DANGEROUS rhetoric\u2014invoking the fear of the disappearance of Race, Religion, and Country. Using patriotism to drive “OTHERS AGAINST US” is a potent rhetoric for elections and national crises. In this dynamic, an easy soft target, scapegoat, or sacrificial lamb (such as “foreigners” or “migrants”) is always sought. Religious minorities are typically marked as “migrants” or “foreigners” to instigate religious riots. As Samuel Johnson rightly observed, \u201cPatriotism is the last resort of scoundrels.\u201d<\/em><\/p>\n\n\n\n

RELIGION is the trump card of corrupt politicians and regimes:<\/strong><\/p>\n\n\n\n