The meeting opened with casual introductions, with 25 registered participants joining
online as the sessions began. The group was told that the discussion would be
recorded and later published as a report on the BMF website.
The International Forum for Buddhist-Muslim Relations (BMF) held its first online
session to explore the dynamics, history, and geopolitical context shaping
Buddhist-Muslim relations. Dr Harsha Navaratne highlighted major global political shifts,
such as the election of the first Muslim Mayor in New York, as signs of growing public
demand for peace and reconciliation. He stressed the potential for Buddhist-Muslim
solidarity in Asia, especially in addressing issues like the Rohingya crisis, and proposed
forming a regional network of experts and institutions.
Dr. Chandra discusses the long history between Buddhists and Muslims, noting that
shared values have yet to be fully transformed into programs or long-term strategies. He
emphasized the need for ASEAN governments to adopt structural approaches to
conflict resolution and the importance of using modern communication platforms to turn
shared values into concrete initiatives.
Participants focused on promoting compassion, coexistence, and common humanity as
foundations for peacebuilding. They supported forming a core team to develop a
strategic plan and a policy-oriented paper for ASEAN, building on the Jogjakarta
Statement. Dr. Harsha stresses the need for a strong document that could influence
governments and suggested convening a regional roundtable on Myanmar and the
Rohingya crisis.
Discussions also addressed the political nature of many Buddhist-Muslim tensions in
Southeast Asia. Divya emphasized strengthening local peacebuilding actors, while Dr.
Imtiyaz highlighted the need for grassroots dialogue and academic engagement in
Thailand, Malaysia, and Indonesia. Participants agreed to pursue regional collaboration,
map local responses, and strengthen engagement with ASEAN.
The meeting concluded with a commitment to continue dialogue and organize follow-up
sessions, coordinated by Mr. Vidya.
1. What challenges prevent the promotion of shared values and collaboration?
Dr. Harsha Navaratne explained that although many initiatives exist,
organizations often fail to coordinate and prioritize shared values. Civil society
groups work separately, while funding from Western and East Asian donors often
sets external agendas that do not match local needs. He emphasized the need
for stronger dialogue with multilateral and bilateral partners, and for developing a
long-term strategic plan jointly among academics, practitioners, and civil society
actors.
Dr Chandra stressed the need for a concrete policy-oriented paper that clearly
outlines shared values and can be submitted to governments. Earlier efforts,
such as the Jogjakarata Statement, gained limited visibility due to lack of media
interest. He emphasized that a stronger, holistic document could draw more
attention from ASEAN governments.
2. What are the challenges in engaging governments, and what should be the first
steps?
Dr. Chandra argued that governments respond better when presented with a
solid, unified document that is clearly non-political and constructive. He
suggested revising the Jogjakarta Statement into a stronger conceptual
framework and submitting it to governments in Malaysia, Indonesia, Sri Lanka
and beyond.
Dr. Harsha emphasized action and the need to involve additional actors such as
the Japanese government, Gulf countries, India, and various think tanks working
on Myanmar and the Rohingya issue. He proposed holding a roundtable meeting
in Thailand or Malaysia to bring these actors together and build momentum.
3. How can Muslims and Buddhists avoid future conflicts and live in peace and
solidarity?
Dr. Chandra noted that conflicts in places like Rakhine State (Rohingya) and
Southern Thailand are political and historical, not religious or theological. Better
communication, shared values, and addressing root political causes are key.
Dr. Harsha added that in countries like Sri Lanka, politician manipulation, not
genuine religious differences, drives divisions. Building understanding between
communities and promoting shared values is the only way to prevent political
actors from exploiting religious identities.
Dr. Imtiyaz added that his interfaith work in Thailand and Malaysia, communities
often hesitate to learn about each other’s religions. He highlighted that despite
large Muslim-Buddhist populations (42% of the region), global interfaith platforms
like those in Qatar tend to exclude Buddhism, treating it as philosophy rather
than religion. He stressed the need for regional academic engagement and
dialogue, especially given the rise of India and China.
Closing Remarks
Dr. Imtiyaz reflected on the historical continuity of Buddhist-Muslim dialogue in the
region, beginning with the 1999 Penang meeting that published Alternative Politics for
Asia, a work he still uses today. From Penang to Jogjakarta and now to this session, he
stressed the need to revitalize this long-standing momentum.
He referenced Mahmood Mamdani’s dedication to his son Zohran Mamdani in Neither
Settler nor Native, encouraging the younger generation to challenge entrenched
narratives and think critically about the political and social issues shaping their societies.
Dr. Imtiyaz emphasized that the discussion held in this meeting must now move toward
into meaningful engagement with ASEAN governments. Since religion plays a central
role in the political cultures of Southeast Asian states, conflicts are often made to
appear religious even when their roots are political, as seen in Southern Thailand. Local
perspectives are crucial, he argued, because Western interpretations often
misunderstand regional dynamics.
He highlighted missed opportunities, such as the use of Gandhara’s heritage for
Muslim-Buddhist dialogue and pointed out structural gaps: ASEAN languages are rarely
taught, and academic fields like Islam-Buddhism studies are still underdeveloped. This
contributes to widespread stereotypes and superficial understanding between
communities.
Imtiyaz called for building on earlier scholarly work, organizing efforts more systemically
within ASEAN, and eventually producing a dedicated volume on Islam and Buddhism in
Southeast Asia. He closed by noting that while much attention is given to Muslim
communities, Buddhists in the region also experience deep feelings of vulnerability,
feelings rooted in misunderstanding and unresolved conflicts that must be addresses
through sincere and sustained dialogue.
About BMF & Invitation
The International Forum on Buddhist-Muslim Relations (BMF) is a regional initiative
established in 2013 to strengthen understanding, address tensions, and promote
peaceful coexistence between Buddhist and Muslim communities. Supported by
networks such as INEB, JUST, and Religions for Peace, BMF provides a platform for
dialogue, education, and joint action across Asia. Its work focuses on developing shared
values, supporting peacebuilding efforts, responding to crises, and improving public
understanding through research and media engagement.
To receive updates on upcoming dialogues and activities, we invite you to join the
Friends of BMF WhatsApp Group, where announcements and future event information
will be shared.
The link for WA ->
https://chat.whatsapp.com/DpIEKVg8ap2EYmxoS3K3TH?mode=hqrt3
Report by: Najwa Hamidah Munawaroh
Prepared on November 16th by Mr. K V Soon (Vidyananda)
