Time for a movement trying to abolish the “Atta” or I, we or us against them or minority races and religious groups

Actually Burma started its Ultra-Nationalist movement in 1920 and brought up the fear of losing their RACE, RELIGION AND LANGUAGE on and off for numerous times by the successive Military Leaders starting from General Ne Win, General Khin Nyunt etc to create anti-Muslim riots.

Although present SPDC Generals are more farsighted and avoid using racial card on Myanmar Muslims, lower ranking military officers, almost all the government servants, ordinary Myanmar citizens and even the opposition leaders in and outside Myanmar were BRAINWASHED with the Mahar Bama, Maha Buddhism that they all think, talk and act like they are above the other minority ethnic races and minority religious groups. They wrongly think they are the only original rightful owners of Myanmar and they have the RIGHTS to lord over races and religious groups.

Actually it is the time for the true National Reconciliation, to accept all the citizens of various races and religious groups as equal partners to rebuild our beloved country to our past glorious state.

If we all wish the true democracy there must not only be equal rights for all the citizens but the majority must even protect and take care of the minorities’ rights. Might is not right to bully but if generous and kind hearted; we could easily get the national unity and progress.

We the minority ethnic and religious groups must also sincerely love, respect and unite together with the majority Myanmar-Buddhists. If there is mutual respect and love, it is better than just the tolerance on each other.

This is not the time to divide or fight but the age of GLOBLIZATION. May be we all need to even promote the ASEAN PEOPLE’s INTEGRATION so that we could settle, migrate, invest, trade, travel or study anywhere in ASEAN.

All of us, Myanmar Military personals, NLD led opposition groups, minority ethnic races, minority religious groups, ceased fire armed rebels, active armed rebels, opposition forces outside Myanmar and expatriates should not only stop defaming or hurting each other and should not even think that each of us are only patriotic and the other parties never love the country. We all love our country in our own way. No one can dispute this.

If we all are really patriotic, love Burma/Myanmar and wish the country to prosper, peaceful and progress, we all must unite and cooperate with each other. All the Burmese people, opposition parties, all the ethnic minority groups and different race and religious groups must be willing to work together with the present military government for the common benefit and mutual progress. SPDC Junta must also willing o accept all others and must not hesitate to share the power. By sharing power and working together with NLD lead opposition all of us could aim for a Win Win solution.

We need a true national reconciliation, forgive and forget each other’s faults, must show the mutual respect, love and trust. Then only Union of Myanmar would prevail and progress.

I hereby wish to apologize the original author Mr Suflan Shamsuddin of the article,” Time for a Malay Counter-Movement?” and Malaysian Insider for taking the extracts and Burmanizing it to suit the Myanmar Political Arena. Actually Burma started its Ultra-Nationalist movement in 1920 and brought up the fear of losing their RACE, RELIGION AND LANGUAGE on and off for numerous times by the successive Military Leaders starting from General Ne Win, General Khin Nyunt etc to create anti-Muslim riots but your country had recently only copying us, our country is lack of farsighted writers like you. So kindly allow me to plagiarise your very good article for the benefit of our country.

With the ever-increasing profile of racially divisive rhetoric spun to purportedly protect the interest of Myanmar-Buddhism, shouldn’t the alternative point of view be made equally forcefully, by way of an effective and organised Myanmar-Buddhist counter-movement?

Although right-wing Myanmar-Buddhists would like you to believe that Myanmar-Buddhists are united behind the notion of Myanmar-Buddhists military dominance, there are actually a very large number of Myanmar-Buddhists who view this ideology as being undemocratic, unfair, against the Union of Myanmar Spirit and therefore unacceptable.

We also believe that it actually serves to weaken our Country and all the communities because it prevents many from developing a sense of personal accountability, it impedes the development of the capacity for critical and informed analysis, and it promotes short cuts and patronage.

In addition, this approach discourages playing by the book, it prevents an understanding of the value of diversity and inclusiveness, and it creates an excuse to avoid becoming competitive and achievement orientated.

Today many Myanmars share a concern with other minorities that even though time-limited means tested affirmative action programmes for them and military personals have value, perpetual handouts and special privileges are like drugs.

This is because it creates an addiction to receiving from the “hand that feeds”, that which poisons them and affects the growth and well-being of the beneficiaries. With this comes elitism and cronyism, encouraged and supported by those who need, or offer, such protection and patronage.

With resources quickly drying up, there is a real fear of a rude and potentially violent awakening when this habit can no longer be maintained.

So, the idea for this Myanmar counter-movement should begin to germinate. If this movement were to materialise, it would look to advance a Myanmar culture and mindset, which rejects the unfair dominance of any group, and that is instead built on Buddhism and universally held values, virtues and ideals, which include integrity, self-motivation, self-determination, a quest for knowledge, a desire for self-improvement, tolerance and respect.

It would operate on an independent and non-partisan basis so that it can stay true to a morally robust set of principles by which to pursue the cause of improving the welfare and condition of the all he citizens and Bamas including military personals without neglecting the rights and interests of minority races and religious groups.

It would study and promote an understanding of the concerns that could impede the progress of the Myanmars. It would also seek to inform policy through consultation with all stakeholders such as the Government, military leaders, political parties, and civil society inside and outside Myanmar.

It would look to help develop new ideas to address the concerns relating to why the Myanmars, in general, have not been as successful and self-actualised as they ought to have been, given the opportunities they have been afforded over many years.

Finally, it would look to make and market a convincing case to the Myanmars, as to what is it for them to gain, in life and in the hereafter or Sansara, were they to lead their life by the values and principles espoused.

For this movement to be impactful it must be lead by Bama-Buddhists and structured and its membership must be fairly representative of the community whether by reference to gender, age or background. This is because its ultimate aim is to win the hearts and minds of all the citizens.

This, of course, might hinder the participation of those who do not feel it right to associate themselves with a movement, although there will be some who will see its value in countering the rhetoric of the hardliners in Bana-Buddhist chauvinists.

Nevertheless, it might appeal to others who feel it crucial, and might want to help, to work together to promote meaningful change in their own community as an end in itself, and as a means to a better Myanmar.

Ideally, “towering” non-partisan Myanmars who are universally respected by all citizens should play an active role in the movement. These individuals would have achieved success in their own fields without the ill effects of help by military, and should ensure that the movement has credibility, maintains its independence and moral compass, and remains unsoiled by the vested interests of any individual or political party.

Even though non-partisan, the movement should also attract members of all the political parties, military personals, minority ethnic races and minority religious groups who share the same ideals for their community and country as a whole. They might wish to support this movement because they all share a desire to get rid of an antiquated and bankrupt racist political paradigm built on religious and racial intolerance, patronage and insecurity.

They would be united in wanting to replace it with one that builds the confidence and capacity of all the citizens to compete and contribute fairly and successfully.

 

However, in order to maintain the credibility and independence of the movement, leaders and active members of such political parties should accept the need to confine their participation to a supporting role, and not expect to lead or influence its decision-making.

It should follow that the leaders of all parties who desire a united and workable Burma/Myanmar ought to fully support the creation of this movement, since the greater is the movement’s support from all the community, the less will they need to pander to the sentiments of extremists and racists inside and outside of their party.

Finally, such a movement should not be seen as serving to perpetuate an “us versus them” mentality, separating Bamas from non-Bamas or Military and Non-Military. It must not become in anyway a threat to an inclusive Myanmar.

Instead it should be seen as doing the exact converse, i.e. helping to prepare the Bamas to take the first and important steps to embrace the creation of the illusive Unon of Myanmar, over the longer term.

Today, this movement is nothing but an idea. If you are interested in its development, please give the ideas and comments about this proposal.