This special issue explores the relationship between Buddhism and blasphemy. The articles chart new territory within the study of religion and violence and Buddhist Studies. The first essay outlines the Indian Buddhist doctrinal and ethical foundations for such an inquiry. The second, third, and fourth essays locate their examination within a particular Buddhist tradition: Burmese Buddhism and the prosecution of anti-blasphemy laws, Thai Buddhism and its jailing of people for insulting photographs, and Mongolian Buddhist concerns over purity and sacrilege in early twentieth-century monastic education

This paper examines Indian Buddhist debate narratives, royal historiographies, and hagiographies in conjunction with Buddhist systematic thought on wrong-view, wrong-speech, slander and the sins of immediate retribution. Buddhists narratives are rich with examples of debates in which the wealth and estates of both monastic institutions and their donors were at stake. Forced conversion is a common feature. Slandering the Dharma had a direct relationship to sins considered forms of harm to the Buddha, such as confiscation of property or desecration of sacred objects, and defined as the worst sins leading directly to hell. Buddhist texts often denigrate others’ beliefs and practices and, although their responses to being reviled preclude anger, use of force against enemies of Buddhism is modeled by the Buddha, ideal kings, deities, and wizards. Many examples of mass violence by Buddhist kings against those who oppose the Dharma or harm its saints are exhibited.

There are many terms in the Pāli Canon that refer to “disrespect” committed against venerated objects or people. Some of these ideas come close to the idea of “blasphemy” in other religious traditions. In traditional forms of Buddhism, the stress is on protective and auspicious acts. Images, texts and chanting are partly concerned with averting danger. Primarily it is the Buddha (and images of him), because of his great meritorious and ethical deeds, who accomplishes this. In this context blasphemy against sacred objects is a perfectly coherent idea in Buddhism. In Myanmar, monks from the Ma Ba Tha movement have expressed outrage at what they perceived to be the manipulation of images of the Buddha. These will be compared to ideas in the Pāli Canon to suggest how the idea of blasphemy is a constant feature in the history of Buddhism.

In 1972, two Mormon missionaries were arrested in Thailand on charges that they had insulted Buddhism. Photographic evidence of their offensive behavior appeared in national newspapers, and for weeks the press debated the meaning and significance of their crime. This article examines the media’s reaction to the “Sukhothai Incident,” and situates the controversy within the larger context of Thai anxieties regarding the influence of ‘Americanization’ on local culture. It argues that Thai elites used the incident to promote pre-existing nationalist narratives that warned against the destructive influences of Western materialism, Christianity, and neo-colonialism. Reaction to the case became a touchstone that separated true defenders of “Thai-ness” from those “outside the religion.” The incident illustrates how ruling factions perceived that the American presence, not just Communism, threatened to undermine traditional symbols of authority.

This article explores the blasphemy concept in relation to the historical study of competing visions of doctrine and institutional modeling in revolutionary-era Mongolia and Buryatia (c. 1911–1940). I focus on a close reading of a previously unstudied letter exchange between a prominent socialist leader and Buddhist reformer named Ts. Zhamtsarano and a conservative (Khalkha) Mongol abbot that disputed reforms aiming to allow the laity to study alongside monks in monastic settings. In relation to those sources, I reject a straightforward application of “blasphemy” as an analytical category. However, noting that micro-encounters such as that of the reformer and the abbot not only reference, but actively produce, macro-level social registers and institutions (like Buddhism, “the monastic college,” Tibet, Mongolia, and the like), I argue that in these materials we do see the generative practices of rejection and extension of received tradition that the blasphemy concept (especially in its Islamic iterations) expresses. Such a process-based analytic, motivated by “blasphemy” but not a straightforward application of it to Buddhist case studies, is immensely useful in the comparative study of social and intellectual history in Buddhist societies, especially during periods of profound socio-political transition.

This introduction explores some complications in identifying religion and violence in the indigenous imaginations of Africa. The meaning of both terms can be contested when applied to sub-Saharan Africa, where “reenchanted traditions” (J.-A. Mbembé, “African Modes of Self-Writing”) have emerged as features of African regional wars. Examples show the necessity for expanded perspectives on religion and violence, beyond European categories of thought. Then the introduction summarizes the essays within issue 4.1.

In this essay I argue that the notion of ubuntu offers a way of rethinking the negative discourses on homosexuality in Africa and in the African church. Ubuntu promotes accepting communication within the ecclesial community in Africa. The essay selectively reviews some of the negative discourses from political and religious leaders, and then discusses the possibilities which ubuntu philosophy offers for addressing the divisions over homosexuality.

Leyla Hussein, a 32-year-old Londoner and leading activist against female genital cutting, conducted an experimental study to test the influence of “political correctness” on attitudes toward female genital cutting. With a signed petition supporting female genital cutting, she approached shoppers and told them that she wanted “to protect her ‘culture, traditions and rights.’” She received nineteen signatures to her petition in thirty minutes. Some of those who signed the petition stated that they believed that female genital cutting was wrong, but they agreed to sign the petition out of respect of Ms. Hussein’s culture. In a world that affirms both cultural and human rights, negotiation of both human and group rights tend to lead to “political correctness.” When these values are justified by religion, they are even harder to negotiate. How can one reconcile human and corporate rights without compromising the rights of women? This essay explores implications of political correctness on efforts to affirm women’s rights. Drawing examples from female genital cutting, the paper examines implications of moral theories like moral universalism and cultural relativism to argue for cross-cultural universals approach as possible reconciliatory approach towards affirming human rights.

The paper will problematize the boundaries between “religious” discourse and “political” discourse as they are drawn in the midst of violent conflict and contestation in Libya, by exploring the historical context, current religious trends and influential religious leaders as identified in the interviews. This paper sheds significant light on the little understood relationship between violence, political contestation, and the religious sector in Libya, mapping community perceptions of religious actors’ relationship to violent conflict, interactions between political and religious phenomena, and the actual responses of major religious actors to external violence such as that perpetrated by the so-called Islamic State. As the voices of those interviewed throughout Libya as part of this study reveal, both the perception and reality of the relationship between what is political and religious are not easily parsed, and episodes of violence often highlight the complicated interconnectedness between these realms.

Historical analysis confirms the home-grown character of Nigeria’s conflicts and the complexity of their peaceful resolution. Religious leaders have traditionally contested political space with other actors and continue to do so. But the religiosity of popular culture is such that Nigerian religious leaders can make a substantive contribution to peace building and countering religious extremism if given the time, space and tools to do so. Elections have been critical moments in the evolution of religious tensions and conflicts owing to the country’s geographical demographic and history, and the popular hope of correcting injustice that they evoke. There is a need to distinguish between genuine religious conflicts and conflicts that are essentially socio-economic or about competition for political power which become “religionised.” The evolution of the terrorist organisation, Boko Haram, can be traced back to intra-Muslim conflicts and anti-Sufi movements. But it reflects no less the underdevelopment and poverty of the Northeast and the impact of corruption on the perception of state and national government. The crude and violent narrative of Abubakar Shekau, its leader, shows a deterioration beyond that of its founder Malam Yusuf, who was able to offer financial and economic inducements over and above a rejection of most aspects of modernity and Western education. Increasingly, efforts are being made by religious leaders at both national, and local levels through formal, and grassroots networks to build better understanding and awareness between faiths to change and challenge narratives. With the appropriate support, these networks have great potential for improving communal relations and overcoming Boko Haram’s narratives of hate.

This article provides a brief introduction to articles reflecting on the current state of conversation regarding religion and violence. I begin by noting the occasion for which the articles were developed, then note some of the points made by each of the authors.

Buddhist communities worldwide have been energized by the recent politicized violence in Myanmar, Sri Lanka, and Thailand. These acts of Buddhist-influenced violence have mobilized transnational Buddhist groups in condemnation and in support of the violence. As evinced through recent examples, the ambivalence of the sacred exists in religious traditions, including Buddhism. This article reviews these examples and looks at the larger challenge of including Buddhism within comparative works on religion and violence. Instead of focusing solely on textual sources and doctrine, this essay argues that it is important for scholars to include cultural forms of religious authority in order to better understand and to address Buddhist-inspired acts of violence.