As reported in the Myanmar Times:
A Spanish tourist visiting Bagan with his wife over the weekend found his trip interrupted when police discovered a Buddha tattoo on his leg.
The tourist and his wife were escorted to Yangon on July 10, according to Mandalay Region police.
Shin Sandavaya from the Tharmakay monastery reported the case to the police station in Bagan after he spotted a Buddha image on the leg of visitor outside Kantotpalin Pagoda.
Religious authorities from the Nyaung-U office and immigration officers interviewed the 46-year-old tourist and confirmed that he has a Buddha tattoo on his calf that was inked in Spain. The two tourists were sent to Yangon the same day, and the embassy contacted, according to Mandalay police.
“They arrived in Yangon [yesterday] morning at 5am leaving Bagan by bus. The tourist police took them to the Spanish embassy around 5:30am,” said an officer from the Mingaladon township station.
AFP quoted a police officer saying that the man will be deported to Bangkok. The Myanmar Times was unable to independently confirm deportation plans.
For those seeking an excellent summary and analysis of recent issues on the religious complexities in Burma ‘Contesting Buddhist Narratives: Democratization, Nationalism, and Communal Violence in Myanmar’ is available to download for free. Written by Matthew J. Walton (Aung San Suu Kyi Senior Research Fellow in Modern Burmese Studies at St Antony’s College, Oxford) and Susan Hayward it is, to date, the most thorough analysis of nationalism and inter-religious tensions in Burma. It is published by the Honolulu: East-West Center.
Myanmar’s transition to democracy has been marred by violence between Buddhists and Muslims. While the violence originally broke out between Rakhine Buddhists and Rohingya Muslims, it subsequently emerged throughout the country, impacting Buddhists and Muslims of many ethnic backgrounds. This article offers background on these so-called “communal conflicts” and the rise and evolution of Buddhist nationalist groups led by monks that have spearheaded anti-Muslim campaigns. The authors describe how current monastic political mobilization can be understood as an extension of past monastic activism, and is rooted in traditional understandings of the monastic community’s responsibility to defend the religion, respond to community needs, and guide political decision-makers. The authors propose a counter-argument rooted in Theravada Buddhism to address the underlying anxieties motivating Buddhist nationalists while directing them toward peaceful actions promoting coexistence. Additionally, given that these conflicts derive from wider political, economic, and social dilemmas, the authors offer a prescription of complementary policy initiatives.