Hinduism in Myanmar

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For articles about Hinduism in surrounding areas, see: Hinduism in India, Hinduism in Bangladesh, Hinduism in West Bengal, Hinduism in Nepal and Hinduism in Thailand

Historical Population(Census)
Year Pop. ±%
1973 115,685 —    
1983 177,215 +53.2%
2014 252,763 +42.6%
*Only reports those who stated Hinduism, it is widely believed most did not reveal Hinduism as their religion due to societal and other pressures
Source: http://myanmar.unfpa.org/sites/default/files/pub-pdf/UNION_2-C_religion_EN_0.pdf

Hinduism in Myanmar is practised by about 252,763 people.[1] Because a reliable census has not been taken in Burma since colonial times and most likely did not reveal their religion, estimates are approximate. Most Hindus in Myanmar are Burmese Indians.

Year Percent Increase
1973 0.4% -
1983 0.5% +0.10%
2014 0.5% -

History[edit]

Hinduism, along with Buddhism, arrived in Burma during ancient times. Both names of the country are rooted in Hinduism; Burma is the British colonial officials' phonetic equivalent for the first half of Brahma Desha, the ancient name of the region.[2] Brahma is part of Hindu trinity, a deity with four heads. The name Myanmar is the regional language[3] transliteration of Brahma, where b and m are interchangeable.[2]

Arakan (Rakhine) Yoma is a significant natural mountainous barrier between Burma and India, and the migration of Hinduism and Buddhism into Burma occurred slowly through Manipur and by South Asian seaborne traders. Hinduism greatly influenced the royal court of Burmese kings in pre-colonial times, as seen in the architecture of cities such as Bagan. Likewise, the Burmese language adopted many words from Sanskrit and Pali, many of which relate to religion.

While ancient and medieval arrival of ideas and culture fusion transformed Burma over time, it is in 19th and 20th century that over a million Hindu workers were brought in by British colonial government to serve in plantations and mines. The British also felt that surrounding the European residential centre with Indian immigrants provided a buffer and a degree of security from tribal theft and raids. According to 1931 census, 55% of Rangoon's (Yangon) population were Indian migrants, mostly Hindus.[4]

After independence from Britain, Burma Socialist Programme Party under Ne Win adopted xenophobic policies and expelled 300,000 Indian ethnic people (Hindus), along with 100,000 Chinese, from Burma between 1963 and 1967. The Indian policy of encouraging democratic protests in Burma increased persecution of Hindus, as well as led to Burmese retaliatory support of left-leaning rebel groups in northeastern states of India.[4]

Contemporary status[edit]

Aspects of Hinduism continue in Burma today, even in the majority Buddhist culture. For example, Thagyamin is worshipped whose origins are in the Hindu god Indra. Burmese literature has also been enriched by Hinduism, including the Burmese adaptation of the Ramayana, called Yama Zatdaw. Many Hindu gods are likewise worshipped by many Burmese people, such as Saraswati (known as Thuyathadi in Burmese), the goddess of knowledge, who is often worshipped before examinations; Shiva is called Paramizwa; Vishnu is called Withano, and others. Many of these ideas are part of thirty seven Nat or deities found in Burmese culture.[5]

In modern Myanmar, most Hindus are found in the urban centres of Yangon and Mandalay. Ancient Hindu temples are present in other parts of Burma, such as the 11th century Nathlaung Kyaung Temple dedicated to Vishnu in Bagan.

See also[edit]

References[edit]

  1. ^ Table: Religious Composition by Country, in Numbers Pew Research Center (December 2012)
  2. ^ a b Toʻ Cinʻ Khu, Elementary Hand-book of the Burmese Language, p. 4, at Google Books, pp. iv-v
  3. ^ in both Talaing and Burmese languages; Prome is similarly derived from Brohm or Brahma.
  4. ^ a b Donald M. Seekins (2006), Historical Dictionary of Burma, ISBN 978-0810854765, pp. 216-220
  5. ^ Thant Myint-U (2001), The Making of Modern Burma, Cambridge University Press, ISBN 978-0521799140, pp. 27-47