Defying Burma’s coup has provided time for the forces of old revolutionaries, youth, workers and women to work out what they are fighting for, beyond deposing the military caste that has ruled them, and an opportunity to bridge long-time divisions between the Burmese-speaking majority and the peoples long fighting for self-determination.
While experiences in the squares of the Arab Spring, in Turkey’s Gezi Park, in the streets of Spain and Greece, and in the U.S. Occupy Movements have revealed moments of what new human relations between women and men could look like, those moments of hope and exhilaration have been followed by devastating reaction and retrogression.
Readers’ Views from the Nov.-Dec. 2013 N&L: SYRIA AND WORLD POLITICS; WARS PAST AND PRESENT; PHILOSOPHY AND MASSES; PRISONERS READ & SPEAK
When highly lauded Burmese human rights activist Aung San Suu Kyi doubted whether the Rohingya Muslims really belong in Burma, the incipient racism and ethnic chauvinism echoed personally. I consider myself, my family and many other ethnic minorities to be exiles, having fled persecution in Burma during the post-colonial era of national independence movements. In [=>]
