The Irish Monk
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“You can't come onto the pagoda wearing shoes!" exclaimed U Dhammaloka, an Irishman who became a Buddhist monk, to British colonial authorities over a century ago.
So says today’s guest, Laurence Cox, a scholar and co-author of the book, The Irish Buddhist: The Forgotten Monk Who Faced Down the British Empire, with Alicia Turner and Brian Bocking. Cox continues, “And he really puts his finger there on that whole [colonial] structure of humiliation, of racial separation, of 'we think we're better than you,' in a way that was really hard for the Empire to respond to. Because even though the Empire is racist, even though it is in one sense, hand-in-glove with missionary Christianity, it also says, 'We're here for everybody. We're in Ireland, we're here for Catholics as well as Protestants. In Asia, we are also here for Buddhists and Hindus and Sikhs and Muslims and whatever else you might be, we don't make a distinction.’ And [yet] what Dhammaloka is saying is, ‘Do you actually have respect for the Shwedagon Pagoda? Are you prepared to say to Europe, ‘Actually you shouldn't wear shoes on the pagoda?'”
Cox provides some historical context. During the late 19th and early 20th centuries, Burma was annexed in stages by the British Empire—first Lower Burma in 1824-26, then Upper Burma in 1885, with full incorporation into British India by 1886. These changes disrupted traditional social structures and increased resentment among the Burmese population. Buddhism emerged as a form of cultural and spiritual resistance, with Dhammaloka's journey symbolizing a broader, anti-colonial defiance. He was a recognized and well-reported on figure not just in Burma, but in Europe as well, and so because of his actions and views, becoming a potent symbol of resistance against British colonial rule.
Dhammaloka’s reaction struck at the heart of colonial power and cultural hegemony. Shoes, in this context, symbolized more than just physical attire: they represented the entrenched belief in the racial and cultural superiority of the colonizers over the “natives.” British officials and European tourists within the Empire routinely refused to observe most local customs, of which removing shoes on pagoda grounds as a sign of respect was a particularly egregious example in Burma. In this way, his challenge was a profound political and symbolic act.
Dhammaloka’s confrontation also highlighted the hypocrisy of British colonialism. The Empire claimed to be inclusive, asserting that it represented and respected all faiths and traditions within its vast dominion, including Buddhism, Hinduism, and Islam. Yet its officials' daily actions—such as refusing to adhere to a fundamental Buddhist custom—contradicted this rhetoric. By demanding that the officer remove his shoes, Dhammaloka forced an acknowledgment of this hypocrisy. His question—“Do you actually have respect for the Shwedagon Pagoda?”—was both direct and cutting, exposing the empire’s failure to live up to its stated ideals. It also underscored the ways in which colonialism relied on cultural domination to reinforce its power, even in the most sacred spaces.
Cox and his co-authors unearthed U Dhammaloka’s life after ten years of extensive research, describing it as a “rabbit hole” requiring piecing together fragments of information from different countries and archives. Laurence Carroll, as he was known by his given name at birth, left Ireland as a teenager. He became a sailor and what the British called a “tramp,” living on the margins of society. Cox characterizes the tramp community (which were also known as “hobos,” “beachcombers,” and “loafers”) as a network of itinerant workers who embraced freedom from traditional structures. These early experiences shaped Laurence's adaptability and set the foundation for his connection to Buddhism when he arrived in Burma. His ethnicity—considered “less than” in the British worldview—lack of a “respectable” career, and a Westerner who had “gone native” to boot, all amplified the effect of his “shoe protest,” that someone like him had the temerity to publicly challenge and humiliate colonial officials.
Dhammaloka’s story symbolizes themes of colonialism and anti-imperialism during a volatile, historical period. His life blends Burmese Buddhism with Western ideas: he adopted the traditional, Burmese, monastic spiritual lifestyle, while integrating Western thinking about activism and resistance into his social and political activity. He confronted Christian missionaries and colonial authorities alike, and in this way, he made a big splash among the Burmese. His approach highlighted how Buddhism could be adapted to confront colonial challenges, and it positively impacted both cultures. He encouraged the Burmese community to see Westerners as potential allies in their struggle, while simultaneously inspiring Western audiences to rethink their perceptions of Eastern spirituality and cultures.
The Tavoy Monastery became a critical base for Dhammaloka's anti-colonial activities, serving not just as a residence but as a strategic center for his broader mission. The monastery was unique in that it was more than just a traditional monastic space; it combined elements of a guest house and a halfway home, and it was a community hub as well. It welcomed a diverse group of individuals, including Western sailors, poor working whites, and locals from various ethnic backgrounds, creating an environment that was highly multicultural. This inclusiveness made the monastery well-known as a space where people from all over gathered and shared ideas.
The Monastery was instrumental in amplifying Dhammaloka's teachings, enabling him to connect with like-minded monks and lay supporters who shared his anti-colonial vision, and integral in facilitating meetings, planning protests, and creating a network of resistance that extended beyond the monastic community. It became a focal point for coordinating anti-colonial action, amplifying Dhammaloka's influence across Burma and lending structure to the grassroots resistance movement.
Another element that contributed to the spread of Dhammaloka’s influence was Yangon's multicultural environment, which comprised Burmese, Chinese, Indian, and Western laborers. The diversity of the city, driven by the colonial economy’s reliance on migrant labor, allowed Dhammaloka to spread his message beyond the Burmese community. His efforts to present Buddhism as an inclusive and universal philosophy resonated across different groups, reinforcing his role as a unifying figure against colonial influence.
Dhammaloka took a bold, confrontational stance against colonial authority; as was noted, he used his role as a monk to challenge British officials. His public condemnation of British officials wearing shoes on sacred pagoda grounds was a direct affront to colonial disrespect for Burmese Buddhist tradition, and emblematic of his broader resistance against colonial arrogance. The support it garnered from the Burmese and other marginalized communities made Dhammaloka a celebrated figure across Burma and Ceylon (now Sri Lanka). His shoe protest helped galvanize resistance in challenging colonial oppression.
Dhammaloka’s strong criticism of Christian missionaries was due to the fact that he viewed them as complicit in colonial oppression. He accused them of working alongside British authorities, undermining local religions. Through public debates, Dhammaloka discredited their teachings, leveraging his knowledge of Christianity to expose their inconsistencies. His famous statement, “They will come for you with the Bible, they will come for you with the Gatling gun, they will come for you with the whiskey bottle,” highlighted how colonial powers employed a multifaceted strategy—religion, military force, and social vices—to subdue and control local populations. Each of these elements served as tools to erode indigenous structures and enforce submission to colonial rule.
Interestingly, tensions developed between Dhammaloka and another notable, Western Buddhist monk of the time, Ananda Metteyya, originally Alan Bennett. Dhammaloka—with his working-class, Irish background—used Buddhism to help advance anti-colonial resistance. In contrast, Ananda Metteyya, who was associated with the Theosophical Society, approached Buddhism more as a philosophical and mystical pursuit than a political one, which mirrored middle-class British tastes at that time. Their uneasy relationship symbolized the different ways Westerners would come to engage with Eastern spirituality.
Dhammaloka's outspoken activism eventually led to a trial for sedition. The trial garnered significant public support. The colonial authorities, wary of turning Dhammaloka into a martyr, handed down a minimal punishment, reflecting their broader strategy of managing dissent without inciting greater resistance or attracting international scrutiny. The trial demonstrated Dhammaloka's growing influence and the solidarity he had fostered among Burma's diverse communities. As Cox states, “He is visibly doing something different. He's not just reading an English translation of the Dhammapada. He has, as they say, gone native—and that is very threatening for the colonial power structure."
The themes in Dhammaloka’s story—colonialism, cultural resistance, the blending of Eastern and Western spiritual traditions, and grassroots activism—remain deeply relevant today. His life is a powerful reminder of how marginalized figures can effectively challenge dominant narratives and confront systemic injustice, even when enforced by the world's most formidable empire at the time.
Reflecting on Dhammaloka's legacy today, Cox emphasizes the importance of recognizing these alternative histories, which provide valuable insights into how cross-cultural encounters and acts of resistance have shaped our modern world. Understanding such narratives helps us appreciate the diversity of influences that have defined historical and social developments. Dhammaloka's story also challenges simplistic binaries of East versus West and colonizer versus colonized, urging us to appreciate the complex identities and motivations that drive individuals to resist oppression.
"He is not simply trying to build a celebrity brand in the way we might expect today. He understands himself as part of something bigger. This idea of pan-Asian Buddhism—something many people, not only Buddhists in Asia, were asking themselves in the early 20th century—was about envisioning what comes after empire," Cox reflects.
If you enjoyed this episode, consider listening to past podcast shows that have explored similar themes:
· Lorenzo Maria Colombo tells the story of Salvatori Natale, the first Italian Buddhist monk, who was driven by a search for spiritual authenticity beyond material and religious constraints. Colombo explores U Lokānatha’s journey from a traditional, Catholic upbringing in Italy to his ordination in Burma, His life reflects the universal quest for meaning and the transformative power of the Dhamma.
· Aishah Shalida Simmons shares her discovery of Dr. Leon Wright, an African American scholar and diplomat who studied Vipassana meditation in Burma during the 1950s under U Ba Khin. She contextualizes Dr. Wright’s spiritual journey within his historical and cultural times. Wright’s experiences illuminate the boundary-crossing nature of the Dhamma, as it bridges cultural, racial, and philosophical divides.
· Friedgard Lottermoser describes her arrival in Burma as a teenager in 1959, her engagement with Burmese culture, and her eventual transformation into a Buddhist nun. In particular, she highlights the profound impact of encountering her teacher, Sayagyi U Ba Khin. Her narrative emphasizes the life-changing power of immersive exposure to the Dhamma and how it can redefine one's purpose and identity.
· Steve Smith recounts his first experience in Burma at the Mahasi Monastery in 1977, where he encountered the enduring purity of the Buddha's teachings and the supportive faith of the monastic community. His reflections capture the deep resonance of practicing the Dhamma in its traditional heartland and the universal values of faith and devotion.
· Mirka Knaster delves into the life of Anagarika Munindra, a Bengali Buddhist teacher whose spiritual path took him from a more ritualistic, Buddhist background to the direct practice of meditation in Burma. Munindra's story highlights the Dhamma's role in transforming adversity into compassion and its capacity to foster lasting connections across geographic and cultural boundaries.