Episode #417: “There has been a massive lay critique of leading Buddhist monks that have been seen as pro-military… but to conclude that monks are either silent or pro-military is too hasty! What we actually see is polarization and division within the Saṅgha,” says Iselin Frydenlund, a professor of religion in Norway who has spent decades studying Buddhism and politics in Sri Lanka and Myanmar.
One of her arguments is that the Saṅgha has never been truly unified. The coup simply shattered public illusions of unity, and that diversity and division have always marked monastic life in Myanmar. Frydenlund’s second main point concerns a popular perception that the Saṅgha has been “captured” by the junta. She does admit that pro-junta monastic voices have drawn strength from decades of state patronage, forming what she and her colleagues call the “military-monastic complex.”
But the reality is far more complex: not all monks are under the military’s sway, and she stresses that even the reasons that pro-military monks support the junta are not monolithic. Some are certainly rabidly militaristic, but others simply fear chaos more than dictatorship; there are many others alleged to be complicit through their silence, but are just afraid, and others who resist quietly, sustaining the Vinaya and supporting the displaced.
In the end, Frydenlund expresses concern that dismantling institutional Buddhism in a post-junta Myanmar would impoverish the Sāsana. She emphasizes that it has “has not gone away” even during the revolution, and remains central to its networks, ethics, and resilience. The future may bring new schisms, reforms, or survival strategies, but she insists that Buddhism will be an integral part of whatever shape the country takes. “Don’t buy into this narrative that we all lose faith in Buddhism now, because it’s a revolution,” she says. “Buddhism is still with us as this kind of personal practice, but it’s also the realization of the Dhamma and the need for social justice that informs this societal engagement.”