This book attempts to develop a theological response to the
suffering of people in Myanmar (Burma). For this purpose, a Burmese
word Ludu is used to indicate the common people and a Buddhist term
Dukkha will be employed to refer to their suffering. We can see the
Ludu as a dukkha-ridden people in Myanmar context. Why do they
suffer? Is their suffering the root cause of sin or the consequence
of kamma - one's deed, word or thought? As a Buddhist-dominated
country, how do Buddhists respond their suffering? What about
Christian minority's response to this harsh situation? Can the
Ludu, both Christians and Buddhists, see how God is revealed in the
midst of their suffering? In terms of suffering under oppression,
Minjung (people/mass) in the Korean context is somewhat similar to
the situation of the Ludu in Myanmar. In the 1970s, Minjung
theology emerged during the era of military dictatorship in South
Korea. How can Minjung theology be relevant for evolving a Ludu
theology in Myanmar?
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