Burma:
Do-It-Yourself Democracy
By Satya Sagar
07 November, 2007
Countercurrents.org
If sheer sacrifice of body, mind
and soul for a noble cause were convertible into hard currency Burma’s
legions of pro-democracy warriors would be among the richest citizens
in the world.
And yet, for all their great
sacrifices the saga of the Burmese struggle for democracy seems to run
like an old horror movie one has seen too many times before. The recent
round of nationwide protests in Burma that had raised hopes of major
political change for example once again ended in bloodshed and tears.
Why aren’t the Burmese
people winning in their battle for democracy and managing to bring about
regime change despite all their valiant efforts?
The record is so dismal that
some Burma watchers have glibly predicted that it is difficult to think
of the country’s future without the military handling the levers
of power in one way or the other.
Without denying the huge obstacles facing the Burmese pro-democracy
movement I think the pessimism of those who have a grim prognosis for
the future of the country quite off the mark.
They are misled, among other
reasons, by their simplistic equation of democracy with parliamentary
elections and a handful of its associated institutions. A better understanding
of the Burmese experience also lies in going beyond short-term, media-driven
notions of success and failure of mass movements.
In fact the good news that
is crying out to be recognised today is that Burma’s brave activists-
despite repeated setbacks- are forging, through their struggles, the
foundations of a democratic society that may well go on to become Asia’s
finest. A more nuanced view of the history of democracy around the world
shows that long-term prospects of building a genuinely democratic Burma
appear extremely promising for a variety of reasons.
The first and foremost one
is simply the participation of more and more ordinary Burmese in the
fight for democratic rights even if the price means certain imprisonment,
injury or even worse - brutal murder.
The recent demonstrations
in Burma against the military regime, that saw several hundred thousand
people hit the streets in towns and cities across the country, were
carried out under some of the most politically repressive conditions
in the world.
In contrast, when in the
thirties and forties while Burma’s legendary ‘thirty comrades’,
led by Aung San Suu Kyi’s father General Aung San, steered their
nation to independence from both British and Japanese rule, all this
was done with little participation from the bulk of the population.
In 1945 when Burma became
a free nation, the deeply authoritarian structures of both feudal, traditional
society as well as the newly imported machinery of the nation state
remained unchallenged by both leadership and ordinary citizens alike.
This combined with the weakness
of the anti-colonial struggle and the resulting absence of a democratic
political culture meant that despite adoption of multi- party elections
Burmese democracy and the institutions it spawned were on shaky, slippery
ground.
By 1962, using the excuse
of ‘preserving national unity’, following demands by Burma’s
ethnic minorities for greater autonomy, the Burmese military managed
to take over the young nation. Since then it has tightly held on to
power through a mix of high intrigue and naked force.
The military dictatorship
has not had an easy time all these years though. Apart from inheriting
the armed insurgencies led by the Burmese Communist Party and various
ethnic rebel groups in the hills and forests the junta has faced wave
after wave of protests from student activists in the urban areas.
The biggest uprising till
date was of course the one in 1988 that, for all its intensity, unfortunately
failed to dislodge the regime from power. The dictatorship was however
forced to hold national elections in 1990, which they lost by massive
margins, underlining their complete lack of legitimacy forever.
It is true the military rulers
managed to claw their way back and recoup some losses since then, thanks
mostly to external support from the ASEAN group of nations, China and
oil companies interested in the loot of Burma’s treasure trove
of natural resources. The ceasefire agreements signed with various ethnic
rebel armies following the break up of the Burmese Communist Party also
brought some respite to the regime.
But all this while opponents
of the Burmese junta were not sitting idle. While the latest round of
demonstrations in Burma has been dubbed as ‘spontaneous’
by the media in reality preparations for the showdown have been on for
months if not a few years.
Under very difficult circumstances
thousands of young and old activists have been carrying out propaganda
and organisational work within the belly of the beast in myriad ways
helping achieve – bit by bit- what Aung San Suu Kyi famously called
‘Freedom from Fear’.
There has been of course
the clever use of new technologies such as mobile phones and the internet
but some of the methods used- like invocation of cultural symbols or
spreading of subversive jokes about the junta – are difficult
to understand as ‘political activity’ by many outsiders.
Within Burma though they find resonance among ordinary folk and manage
to rattle the highly superstitious and image-conscious military rulers.
Last year in October for
example, the 88 Generation Students led by the legendary Min Ko Naing
launched the ‘White Expression’ and called for ‘national
reconciliation’ and the freedom of all political prisoners.
As part of the campaign students
urged the Burmese people to show their support by wearing white clothes,
or, at least, white handkerchiefs, white triangular brooches or badges.
‘Whiteness’ represents purity, sincerity, honesty and altruism
in Burmese culture.
‘‘Burmese students
have been at the forefront of the democratic struggle generation after
generation. We have been sincere, honest and altruistic in our struggle
on behalf of all the ethnic peoples of Burma. With this ‘whiteness’
that we urge the people of Burma to work for national reconciliation.’’
declared the group.
As the blog site ‘Burma
Digest’ noted, the adoption of the colour white was tactically
significant since schoolboys and girls wear white shirts and blouses
in Burma. The members of the junta’s political party, the Union
Solidarity and Development Party, also favour white. The laymen who
dwell in Buddhist monasteries are clad in white robes. The campaign
in that respect was nothing short of ‘the re-appropriation of
whiteness’ by the students for their good cause.
The call for ‘national
reconciliation’ – aimed at factions within the military
unhappy with the situation- showed the political astuteness of the former
student activists. The same activists were also at the forefront of
the agitation against hikes in fuel prices that triggered off the massive
protests in September this year.
Outside Burma the thousands
of Burmese political exiles spread to different corners of the globe
have also been working tirelessly towards the liberation of their country.
Apart from contributing funds for the upkeep of their families back
home many of them are instrumental in funnelling information, ideas
and innovative means of dissent within the isolated Burmese population.
Their activities and presence
overseas has popularised the Burmese struggle for democracy among ordinary
people everywhere and made it one of the globe’s topmost causes
today.
On another front, one more
great achievement of the Burmese pro-democracy movement has probably
been the coming together of mainstream ethnic Burman activists with
those from ethnic minorities fighting against the centralised nation
state created after independence from colonialism. In countries like
India, with an even larger ethnic and cultural diversity, some semblance
of national unity was possible only because of the popular and widespread
mass movements against British rule- a trend missing in pre-colonial
Burma.
Both in 1988, when ethnic
rebel groups welcomed and sheltered Burmese student activists, and in
the September 2007 uprising when they extended full support to the cause
of Burmese protestors there has been a valuable strengthening of ties.
While differences do remain in their visions of what a future Burma
will exactly look like the process of shared participation in struggle
against the military regime is creating spaces for dialogue quite unimaginable
a couple of decades ago.
But of all the achievements
of the Burmese struggle listed so far the most valuable one has been
a deeper and richer understanding of the concept of democracy itself.
Today when an average Burmese
activist talks of democracy he or she does not simply refer to the replacement
of an unelected regime by an elected one. They understand – from
bitter experience- it is not so much about who wields state power but
how and on whose behalf it is exercised.
Democracy to them is not
a one dimensional, monochrome animal to be admired in a glorified zoo
but a multi-coloured bird set to fly free for all to savour and see.
It is not just elections but also environment, also gender, also race,
also cultural diversity and very importantly also the unchecked, authoritarian
power of global corporations.
That is why there is no one
overarching Burmese pro-democracy movement but thousands of them walking,
talking, fighting, declaring little republics of freedom wherever, whenever
the opportunity arises. If there are no larger than life leaders at
the head of the Burmese protests it is because the men and women on
the streets are learning to become leaders all on their own.
And that is why those who
are fixated with finding the climax of this long running saga should
consider getting a new pair of eyes to witness the birth of Burmese
democracy – cell by cell, nerve by nerve, blood-drop by blood-drop.
We can already hear the baby cry, its smile can’t be far behind.
Satya Sagar is
a writer, journalist, video maker based in New Delhi. He can be reached
at [email protected]
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