Abstract
One of the most important problems which independent Burma faces is how to establish a basis for constructive cooperation between politics and religion in meeting the needs of the new state. The youthful political leaders; who dominated the immediate post-war period, were for the most part, disdainful of religion, and enamoured of Socialist or Communist ideas. They were acutely conscious of their country's relative backwardness in terms of education, health, and economic development, and wanted to move forward rapidly with their modernizing program and social reforms. They were by the same token impatient of popular apathy and resistance, which were strongly reinforced by religious traditionalism. The viewpoint of the influential Buddhist monastic community (Sangha) was poles removed from that of the sophisticated radicals. The traditionalist lore of the Buddhist teachers (Sayadaws) was pre-scientific, obscurantist in terms of modern learning, and unrelated to technological needs. The Sangha, furthermore, at the end of the war, was itself rent by factionalism and demoralized by its heavy involvement over the preceding quarter of a century in political matters which were not properly the concern of the monks.
