The Impact of News Media on Buddhism in the Digital Era:

A Case Study of Myanmar Buddhist Society and News Media

Ven. Ariyavaṃsa (Myanmar)

IBSC Student (ID: 5901106001)

Abstract

All over the world today, the role of digital news media is vital
important means of technology to spread news and information.
Buddhism has been affected by the digital media in the modern era. News
media has a great contribution to development of Buddhism and on the
other hand; it gives side effect of humiliation on Buddhism. Recently,
news media strongly attack to Myanmar Buddhist society and give many
humiliations words in home and abroad news media. Freedom expression
has a right to talk individual concern; however, it still needs to take
responsibilities and get correct information to press in media. There are
many news which does not have a firm information and media claim on
Myanmar Buddhist society to be a kind of terrorists. The main problem is
of the wrong attitude of the reporters, and incorrect information, and
unethical reporting. According to the Buddha’s teaching, right attitude is
the fundamental factors to revel the truth. The main objectives of this
small paper are to explore the code of journalist ethics, to integrate with
the Buddha’s teaching, and to find the cause of problem why news media
press false and fake news about Buddhist society in Myanmar in domestic
and abroad media. Finally, the researcher would like to find the solution
to have right attitude and right speech as fundamental basics of this
problem.

Keywords: News media, ethics, journalist, and Buddhist society.

 Introduction

The news media are forms of mass media that focus on delivering
news to the general public or a target public. These include print media,
broadcast news, and more recently the internet, such as online
newspapers, new blogs and so on. Internet bloggers acting in the role of
journalists disseminating newsworthy information, who subscribe to the
journalistic ideals of obligation to the truth and the public’s right to
know.1 Growing the culture of internet, the role of journalists is very
important to get right information to press and give news to public. To be
an ethical journalist, journalism ethics is the essential need for everyone
who is interested to be a journalist. Incompetent journalist express
incorrect information, it can take place superfluous problem and make
harm onto a personal disgrace or create an embarrassment to a society,
especially when the reporting to ethnicity and religious affair.

Recently, Myanmar is going to be reform a democratic country. A

road to country is not so easy to be escaped from military government.
However, since 2007, there arose a saffron revolution led by Buddhist
monks. The goal of this demonstration is democracy, free elections,
human rights, release of political prisoners and end of military
involvement in politics. The methods of this strike are civil resistance,
demonstrations, and non-violent resistance.2 The outcome results are
uprising suppressed, political reforms and election of a new government.
It was very hot news in any media of the world since September of 2007.
Many news media express about it in every moment of that movement. It
was recorded as saffron revolution and thousands of Buddhist monks
were arrested. Later, some of them are release and some are death in un-
known situation in prison. The power of news media, hence, is very
strong for public and target people. At that time, the worldwide news
media expressed the Myanmar Buddhist monks are a savior of Myanmar

1
Melbourne, Media and Journalism: Theory to Practice, (London: Oxford
University Press, 2008), p.45.
2
Adam Roberts, Timothy Garton Ash (eds.), Civil Resistance and Power Politics:
The Experience of Non-violent Action from Gandhi to the Present: Christina Fink, The
Moment of The Monks: Burma, 2007, (London: Oxford Unviersity Press,2009), pp. 354-
370.
people to reform a new government and politician. But no sooner later of
a new government, it turns into different situation as Myanmar Buddhist
monks are a terrorist. The aim of this paper is to explore the journalism
ethics approach by the Buddhist teaching and how does impact onto
Myanmar Buddhist society in the digital era. The researcher would like to
express with three main sub-divisions: Journalism ethics, Buddhist
approach and a case study of current hot issue in Myanmar Buddhist
society, with special reference to Myanmar Now journal and an ultra-
Buddhist monk leader.

Ethics in Journalism

Every profession has its respective code of ethics across the globe.
Nevertheless, the differences of the codes of ethics from profession to
profession, the goals remain the same. All of ethical codes of profession
formulated to make morally responsible towards their duty and society at
large. Journalism ethics are all about moral issue and value of a media
and journalist. Journalism is a socially responsible profession and it has
its distinct code of ethics.

A journalist is a person trained on how to professionally collect and

process news and information for use by the mass media, and whose
livelihood depends to a greater extent on income from those activities.
This would be include people working as reporters who collect news and
information by using either notebooks, cameras of various formats, tape
recorders and commentators of live events. Others are editors, newspaper
designers, cartoonists, scriptwriters, producers and presenters. These are
people who observe, defend and share a dedication to truth and accuracy,
fairness, independence, and moral integrity.

Widely supported codes of ethics state that journalists have a

commitment to serve the public and recognize the diversity of the
community and provide a full range of information to allow the public to
make decisions. They have a duty to continuously seek the truth and
clearly disclose the origin of the information and place primary value on
significance and relevance in order inform the public without bias or
stereotype. To defend the principles of integrity and independence,
journalists must avoid conflicts of interest, clearly label opinion and
commentary and identify sources whenever possible. They must also
prevent surreptitious newsgathering unless there is absolutely no other
way to attain information. Ethical journalists do not allow outside forces
to influence the news content and report the news without fear or favor.

ASEAN Journalist Code of Ethics

There are various codes of journalist ethics based on regional and

regarded religion. However, all most all of fundamental basic are the
same. As we are born of Asian country, the research would like to
express ASEAN journalist code of ethics.

The Confederation of ASEAN journalists, aware of the

responsibility of journalists to the public in each country of the
Association of Southeast Asian Nations, with a view to achieving peace
and progress in the region, hereby promulgates this Code of Ethics for
ASEAN Journalists.

1. The ASEAN journalist shall resort only to fair, open and honest
means or efforts to obtain news, photographs or documents necessary to
enable him/her to carry out his/her professional work, properly
identifying him/herself in the process as being a representative from
media.

2. The ASEAN journalist shall not allow personal motives or

interests to influence him/her or to colour his/her views in a manner that
would reflect on his/her professional integrity or would undermine the
dignity of his/her profession.

3. The ASEAN journalist shall not demand or accept any payment,

gift or other consideration by way of recompense for reporting what is not
true, or withholding or suppressing the truth.

4. The ASEAN journalist shall honestly report and interpret the

news, making sure to the best of his/her knowledge and ability, not to
suppress essential facts or distort the truth through exaggeration or
through wrong or improper emphasis.
 5. The ASEAN journalist shall give any person aggrieved by
his/her report or interpretation of the news the right of reply.

6. The ASEAN journalist shall not violate confidential information

or material obtained by him/her in the exercise of his/her calling.

7. The ASEAN journalist shall not identify his/her source, and

shall resist any outside attempt to make him/her do so, when specifically
so enjoined by his/her informant.

8. The ASEAN journalist shall refrain from writing reports which

have the effect of destroying the honour or reputation of a private person,
unless public interest justifies it.

9. The ASEAN journalist shall pay due regard to the multi-ethnic,

cultural and religious fabric of ASEAN countries.

10. The ASEAN journalist shall not write reports, opinions or

comments which would endanger the security of his/her country or
foment armed confrontation between his/her country and any other
ASEAN country, striving at all times, instead, to promote closer friendly
relations among them.3

Association of Southeast Asian Nations (ASEAN) Journalists Code

of Ethics drafted by the member of the Confederation of ASEAN
Journalists’ Code of Ethics Committee in Manila, on November 25, 1987,
and adopted by the 1989 Seventh Assembly of the Confederation of
ASEAN Journalists. Later on, the researcher will explore why does the
current Myanmar Buddhist society face to dishonor in the news media
and the fact are lacks of ethics by the journalists and reporters.

A Buddhist Approach to Journalist Ethics

Buddhist ethics are not arbitrary standard invented by man for his
own utilitarian purpose. Man-made laws and social customs do not form
the basis of Buddhist ethics. For example, the styles of dress that are
suitable for one climate, period or civilization may be considered
indecent in another; but this is entirely a matter of social custom and does
3
http://www.mediawise.org.uk/international-16/
not in any way involve ethical considerations. In Buddhism, the
distinction between what is good and what is bad is very simple: all
actions that have their roots in greed, hatred, and delusion that spring
from selfishness foster the harmful delusion of selfhood. These actions
are de-meritorious or unskillful or bad.4

Generally, Buddhist ethical principles are the law of nature not a

kind of predetermination or not a kind of commandment. Morality is
essential needs to get a higher development of mental process in
Buddhism. However, code of ethics is wider than a moral one. As a
morality, the Buddha taught various types of precepts based on level of
spiritual progress and situation. For instance, five precepts are for
household life, eight precepts are for a noble lay people, ten precepts are
for novices and nuns, and monastics codes are for a life of monks and
female monks. It can be divided into two types: morality, consisting in
performance (Cāritta sīla) and morality, consisting in avoidance (Vāritta-
sīla), which means; the performance of those moral rules which the
Blessed one has ordained to be followed, and the avoidance of those
things that the Blessed One has rejected as not to be followed.5 The real
goal of ethics is to decide a course of action and it is a deadly requirement
for human life.

Buddhism teaches a major concept of action, as usually used the

Pāli word “Kamma”. On the other hand, we can assume that Buddhism
believes in ‘theory of cause and effort’. In order to accomplish of our
actions, we have three mains means to perform the goal of actions. They
are bodily, verbally and mentally. Every actions good or bad, skillful or
unskillful action is produced by these three main doors. The researcher
would like to describe ten kinds of unskillful actions and approach to
journalist ethics.

Immoral Kamma is threefold according to the doors of action—

namely, bodily action, verbal action, and mental action.

4
Dr. K. Sri Dhammananda, What Buddhist Believe, (Kuala Lumpur: Buddhist
Missionary Society, 2002), p. 206.
5
Vism, p. 11.
 How ?

Killing, stealing, and sexual misconduct are bodily actions done

generally through the door of the body, known as bodily intimation.

Lying, slandering, harsh speech, and vain talk are verbal actions
done generally through the door of speech, known as verbal intimation.

Covetousness, ill-will, and false belief are mental actions done

generally through the mind itself without (bodily or verbal) intimation.

Of them killing, harsh speech, and ill-will spring from the root of
hatred. Sexual misconduct, covetousness, and false belief, from the root
of attachment; the remaining four arise from the two roots.6

A journalist is a kind of profession to claim the news and

information to the public. News media in digital era is a means to publish
reported by a journalist or reporter. Nevertheless, all of them have to
product action through these three doors: bodily, verbally, and mentally.
In this case, journalists have more responsibilities on their speeches, and
they are required to be fulfilling the skillful mental quality.

Integration

Of the ten kinds of these unskillful actions, regarding to bodily

action, stealing is directly related to a journalist ethics. A journalist
should be upright in moral behaviors, when he is trying to get the right
information, he or she should avoid stealing the fact of one another’s
possessive information.

Killing and sexual misconduct are not directly related to them,

however, if a journalist give wrong news and information to public, it can
bring to take places many conflict and can destroy the welfare of many
people. Hence, it is essential and fundamental requirement of to behave in
right manner as a responsibility of news media and journalism.

6
Narada Maha Thera, A Manual of Abhidhamma (Abhidhammattha Saṅgaha),
(Kuala Lumpur: The Buddhist Missionary Society, 1989), pp. 285-286.
 Herein, stealing is not only in Buddhism but also there is no one
accepted in human society. The principle of abstaining from stealing
offers particularly vivid examples in the modern media on a range of
fronts. Theft of data has been central to the allegations and trials of
journalists and other in the recent revelations about the News of the
World and other media outlets. The notion of ‘’theft’ to the theft of
intellectual property raises issues of plagiarism, breach of copyright, and
the downloading of Internet and social media images and materials to
accompany news stories.7

The fact of verbal ethics is an essential value and matter of

journalists. Laying a truth, and indicating false information is the most
dangerous action to get ashamed of a professional journalist.

Slandering speech can bring many unnecessary social affairs. Even

it can bring to face judgment by the law of international and regional
authorities.

Harsh speech is very popular in Myanmar these days as using the

other word ‘hate speech’. It is speech which attacks a person or group on
the basis of attributes such as race, religion, ethnic origin, sexual
orientation, disability, or gender. It is forbidden because it incites
violence or prejudicial action against a protected group, or individual on
the basis of their membership of the group, or because it disparages or
intimidates a protected group, or individual on the basis of their
membership of the group. The law may identify a protected group by
certain characteristics.

Vain speech is worthless talking in public. Whatever we talk in

public, it should be effective to oneself or another. Such kinds of speech
can control in spiritual mature person. However, we can see many people
talking in such way in our daily life.

Regarding to mental action, an ethical journalist should have a

right attitude in every affair, which he or she is going to report or publish.

7
Shelton A. Gunaratne, Mark Pearson, and Sugath SEnarth, (eds.), Mindful
Journalism and News Ethics in the Digital Era: A Buddhist Apporach, (New York and
London: Routledge Press, 2015). p. 157.
The notion of ‘right views’ can incorporate a contract between the news
media and audiences that accepts a level of change at any time, and
focuses intention upon deeper explanations of root causes, strategies for
coping and potential solutions for those changes prompting the greatest
suffering.

The second ingredient relates to refining and acting upon that very
‘mission’, ‘calling’ or drive to ‘make a difference’ which is the very
human motivation for selecting some occupations. For some, it is a
religious calling where they feel spiritually drawn to a vocation as a
priest, an imam, a rabbi or a monk. But for others it is a secular drive to
aid humanity by helping change society in a positive way – a career
motivation shared by many teachers, doctors and journalists. It becomes
the backbone to one’s professional enterprise.

Smith and Novak describe it thus: People who achieve greatness

are almost invariably passionately invested in some one thing. They do a
thousand things each day, but behind these stands the one thing they
count supreme. When people seek liberation with single-mindedness of
this order, they may expect their steps to turn from sliding sandbank
scrambles into ground-gripping strides.8

In journalism, this might necessitate a change in mindset from

bringing news ‘first’ in a competitive sense to ‘best’ and most
meaningfully to an audience in a qualitative sense. Of course, it would
not be ‘news’ if it were not delivered relatively soon after its occurrence,
but in this era of instant communication this step reinforces the notion of
‘responsible truth-seeking and truth-telling’ – authoritative and credible
news, obtained ethically, and delivered as soon as possible to retain its
relevance and utility without losing its veracity.9

8
Smith, H. and Novak, P. Buddhism: A concise introduction, (New York: Harper
San Francisco, 2003), p. 42.
9
Mark Pearson, Towards 'mindful journalism': Applying Buddhism's Eightfold
Path as an ethical framework for modern journalism, (Suffolk: Abramis academic arima
publishing, 2014), p. 38.
 A Case Study of Myanmar Buddhist Society and News Media

The first humiliation of news media on Myanmar Buddhist society

begun in Time Magazine by publishing a title of “The Face of Buddhist
Terror”,10 using a photo of Myanmar nationalist Buddhist leader monk
photo. It had leaded a serious misunderstanding on Myanmar Buddhist
society. When she reported this article, we have to see many bias facts
and cover of the terrorist attack by the Muslim, and try to blame on
monks. It is very funny to see that all most 99% of western news media
cover up about the radical action of Muslim, and always blame on to
Buddhist society. The real goal of news media is not to express the
factual issue, but controversially describes their own creation of fake
news. Later on, Myanmar government ban and condemn the Time,
however, it can say that their mission is accomplished to humiliate the
grace of Buddhism in the news media world.

A second famous report is published in Aljazeera America news

media; it released a report giving a title “Myanmar’s Buddhist Terrorism
Problem.”11 A brief meaning of this report is that to give pressure on the
government by political attack using the violence directed toward the
Muslim Rohingya community has been characterized in the media as
Buddhism’s terrorism problem. However, the faith-based portrayal of the
Rohingya crisis devalues the political and social nuances necessary to
understanding the conflict. Even the reporter used “the Burmese bin
laden’. The aim of this news media is to give a very new name of ethnic
nation into Myanmar, who had never been before in any kinds of reliable
sources of history of Myanmar. However, it cannot deny that such kind of
new name is consequences of the British colonization into Myanmar.
When they give liberation to Myanmar, British gave many bad heirlooms
into Myanmar.

The third humiliation report is described in ABC Religious and

Ethics Media, entitled “Buddhist Extremism and the Hypocrisy of
Religious Violence” by Jarni Blakkarly. He assumed Buddhist extremism

10
http://content.time.com/time/magazine/article/0,9171,2146000,00.html
11
http://america.aljazeera.com/opinions/2015/2/myanmars-buddhist-terrorism-
problem.html
has arisen out of a political context of increased ethnic nationalism and
the prominent role influential monks often play in some Theravada
societies. Explaining the ethnic cleansing of the Muslim Rohingya in
Rakhine is more about racial politics than it is about religion. None of
Myanmar's ethnic minorities have escaped persecution from the country's
Burman majority government over the years - be they Christian, Animist,
Muslim or Buddhist.12 In this report, a remarkable conscience is that of
the Western media has repeatedly shown itself predisposed toward
buying into sensationalism when it comes religion - for instance, Time
magazine ran a dramatic cover image featuring Wirathu's face with the
headline, “The Face of Buddhist Terror” back in June 2013. And yet we
continue to view Buddhism as a peaceful religion, notwithstanding the
images of monks in robes hacking people to death with machetes.

The most recent hot issue takes place in Radio Free Asia (RFA),
Digital Video Broadcasting (DVB)13 the same issue described as a
prominent Myanmar journalist is facing a defamation case. The first
reason of this case is posting Facebook post without having firm facts and
correct information to insult personally onto a monk. Later on, he
defended his Facebook post that Wirathu, nationalist Buddhist monk
leader committed into a grave offense of Pārājika and said “They are
committing hate crimes—they are distributing material which is not in
line with Lord Buddha’s teachings.”

He took an interviewed with Radio Free Asia’s Myanmar Service.

He also questioned why the court had allowed the defamation case to be
opened. “Frankly speaking, [Wirathu] is inhumane, a criminal—he
should be disrobed and punished by society as he has committed far
worse than breaking Pārājika,” Swe Win said. “What right has he got to
sue for defamation? He has nothing to be defamed.”14 In these days, there
are many western backgroud news media supported to journalist, saying
very sweet words such as “freedom of expression” and “human right”.

12
http://www.abc.net.au/religion/articles/2015/05/29/4245049.htm
13
http://www.dvb.no/news/distinguished-reporter-facing-defamation-charge-wirathu-
facebook-post/74481
14
http://www.rfa.org/english/news/myanmar/journalist-03082017173145.html
 Problems and Solutions

The main problem between Myanmar Buddhist society and News

Media is going into opposite interested direction. The first propose a
factor is news media has pessimism onto Myanmar Buddhist society. Just
they want to shield Muslim people as a minority and express freedom
religious oppress. Second factor leads to conflict in Myanmar is
interfering of Myanmar’s own affair saying human right. The third factor
is describing bias news and edit what they want to get for their own
benefits. It can assume that having pessimistic view, interfering into one’s
own country, and describe wrong news.

As a solution, it can briefly say that news media and journalist

should abide and cultivate the code of ethics for their professional field.

There are hundreds of codes of conduct, charters and statements

made by media and professional groups outlining the principles, values
and obligations of the craft of journalism. Most focus on five common
themes:

Truth and Accuracy: Journalists cannot always guarantee ‘truth’,

but getting the facts right is the cardinal principle of journalism.

Independence: Journalists must be independent voices; we should

not act, formally or informally, on behalf of special interests whether
political, corporate or cultural. We should declare to our editors – or the
audience – any of our political affiliations, financial arrangements or
other personal information that might constitute a conflict of interest.

Fairness and Impartiality: Most stories have at least two sides.

While there is no obligation to present every side in every piece, stories
should be balanced and add context. Objectivity is not always possible,
and may not always be desirable (in the face for example of brutality or
inhumanity), but impartial reporting builds trust and confidence.

Humanity: Journalists should do no harm. What we publish or

broadcast may be hurtful, but we should be aware of the impact of our
words and images on the lives of others.
 Accountability: A sure sign of professionalism and responsible
journalism is the ability to hold ourselves accountable. When we commit
errors we must correct them and our expressions of regret must be sincere
not cynical. We listen to the concerns of our audience. We may not
change what readers write or say but we will always provide remedies
when we are unfair.

According to the Buddha teaching, it can assume wise speech

always has five characteristics. It is:

Timely – Not driven by impulsivity; rests on a foundation that

creates a good chance of it being truly heard

True – Not overstated, taken out of context, or blown-up out of

proportion

Not harsh – It could be firm, pointed, or intense; it could confront

mistreatment or injustice; anger could be acknowledged; but it is not
prosecutorial, nasty, inflammatory, dismissive, disdainful, or snarky.

Beneficial – Helps things get better, not worse (even if it takes a

while).

Well-intended – Comes from goodwill, not ill will; constructive;

aimed to build up, not tear down.15

Such kinds of teaching by the Buddha are to apply for our daily as
an avoidance to cultivate ethics.

The researcher believe that if any one of journalist and news media
abide and follow code of ethics in journalism, and remind in their mind
above five means of the buddha’s teaching, there will not arise such kinds
of misunderstanding and humiliation onto Myanmar Buddhist society.

This might be a viable solution for those who identify as

journalists and seek a union affiliation, but many do not, and in a global
and multicultural publishing environment the challenge is to develop
models that might be embraced more broadly than a particular national

15
A. II. p. 246.
union’s repackaging of a journalists’ code. However, codes of ethics have
often failed to work effectively in guiding the ethics of the traditional
journalists for whom they were designed, let alone the litany of new
hybrids including citizen journalists, bloggers, and the avid users of other
emerging news platforms.16

Conclusion

As a conclusion of this small paper, development of digital news

media has a great affect to humiliate on Myanmar Buddhist society,
instead of giving a graceful name. In order to solve this problem,
journalist and news media should follow the code of ethics and the
Buddha’s teachings as essential basic. Otherwise, it will bring more
disgrace and many conflicts occur in Myanmar. The researcher would
like to firmly state peaceful means of formulas to be an ethical journalist
in accordance with the Buddha’s teaching. They can be assumed up thus
correct timing, truthful and factual, affectionate, polite, beneficial,
pleasant and soothing, significant, reasonable circumscribed, moral
values, with good will, promoting unity, harmony and peace. Without
having such kinds of attitude and moral ethics, a journalist should not
report any public’s issues in news media. The result will bring many
unbeneficial damages instead of peace and harmonious society.

16
Mark Pearson, Towards 'mindful journalism': Applying Buddhism's Eightfold
Path as an ethical framework for modern journalism, (Suffolk: Abramis academic arima
publishing, 2014), p. 45.
 References

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Nārada Maha Thera, The Manual of Abhidhamma (Abhidhammattha

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Melbourne, Media and Journalism: Theory to Practice, (London: Oxford

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Roberts, Adam & Ash, Timothy Garton (eds.), Civil Resistance and
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Shelton A. Gunaratne, Mark Pearson, and Sugath Senarth, (eds.), Mindful

Journalism and News Ethics in the Digital Era: A Buddhist
Apporach, New York and London: Routledge Press, 2015.
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York: Harper San Francisco, 2003.

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charge-wirathu-facebook-post/74481

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03082017173145.html

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http://content.time.com/time/magazine/article/0,9171,2146000,00.html

http://america.aljazeera.com/opinions/2015/2/myanmars-buddhist-
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