Acceptance Speech delivered on behalf of Aung San Suu Kyi, by her son Alexander Aris, on the occasion of the award of the Nobel Peace Prize in Oslo, December 10, 1991
Your Majesties, Your Excellencies, Ladies and Gentlemen,
I stand before you here today to accept on behalf of my mother, Aung San Suu Kyi, this greatest of prizes, the Nobel Prize for Peace. Because circumstances do not permit my mother to be here in person, I will do my best to convey the sentiments I believe she would express.
Firstly, I know that she would begin by saying that she accepts the Nobel Prize for Peace not in her own name but in the name of all the people of Burma. She would say that this prize belongs not to her but to all those men, women and children who, even as I speak, continue to sacrifice their wellbeing, their freedom and their lives in pursuit of a democratic Burma. Theirs is the prize and theirs will be the eventual victory in Burma's long struggle for peace, freedom and democracy.
Speaking as her son, however, I would add that I personally believe that by her own dedication and personal sacrifice she has come to be a worthy symbol through whom the plight of all the people of Burma may be recognised. And no one must underestimate that plight. The plight of those in the countryside and towns, living in poverty and destitution, those in prison, battered and tortured; the plight of the young people, the hope of Burma, dying of malaria in the jungles to which they have fled; that of the Buddhist monks, beaten and dishonoured. Nor should we forget the many senior and highly respected leaders besides my mother who are all incarcerated. It is on their behalf that I thank you, from my heart, for this supreme honour. The Burmese people can today hold their heads a little higher in the knowledge that in this far distant land their suffering has been heard and heeded.
We must also remember that the lonely struggle taking place in a heavily guarded compound in Rangoon is part of the much larger struggle, worldwide, for the emancipation of the human spirit from political tyranny and psychological subjection. The Prize, I feel sure, is also intended to honour all those engaged in this struggle wherever they may be. It is not without reason that today's events in Oslo fall on the International Human Rights Day, celebrated throughout the world.1
Mr. Chairman, the whole international community has applauded the choice of your committee. Just a few days ago, the United Nations passed a unanimous and historic resolution welcoming Secretary-General Javier Pérez de Cuéllar's statement on the significance of this award and endorsing his repeated appeals for my mother's early release from detention. Universal concern at the grave human rights situation in Burma was clearly expressed. Alone and isolated among the entire nations of the world a single dissenting voice was heard, from the military junta in Rangoon, too late and too weak.
This regime has through almost thirty years of misrule reduced the once prosperous 'Golden Land' of Burma to one of the world's most economically destitute nations. In their heart of hearts even those in power now in Rangoon must know that their eventual fate will be that of all totalitarian regimes who seek to impose their authority through fear, repression and hatred. When the present Burmese struggle for democracy erupted onto the streets in 1988, it was the first of what became an international tidal wave of such movements throughout Eastern Europe, Asia and Africa. Today, in 1991, Burma stands conspicuous in its continued suffering at the hands of a repressive, intransigent junta, the State Law and Order Restoration Council. However, the example of those nations which have successfully achieved democracy holds out an important message to the Burmese people; that, in the last resort, through the sheer economic unworkability of totalitarianism this present regime will be swept away. And today in the face of rising inflation, a mismanaged economy and near worthless Kyat, the Burmese government is undoubtedly reaping as it has sown.
However, it is my deepest hope that it will not be in the face of complete economic collapse that the regime will fall, but that the ruling junta may yet heed such appeals to basic humanity as that which the Nobel Committee has expressed in its award of this year's prize. I know that within the military government there are those to whom the present policies of fear and repression are abhorrent, violating as they do the most sacred principles of Burma's Buddhist heritage. This is no empty wishful thinking but a conviction my mother reached in the course of her dealings with those in positions of authority, illustrated by the election victories of her party in constituencies comprised almost exclusively of military personnel and their families. It is my profoundest wish that these elements for moderation and reconciliation among those now in authority may make their sentiments felt in Burma's hour of deepest need.
I know that if she were free today my mother would, in thanking you, also ask you to pray that the oppressors and the oppressed should throw down their weapons and join together to build a nation founded on humanity in the spirit of peace.
Although my mother is often described as a political dissident who strives by peaceful means for democratic change, we should remember that her quest is basically spiritual. As she has said, "The quintessential revolution is that of the spirit", and she has written of the "essential spiritual aims" of the struggle. The realisation of this depends solely on human responsibility. At the root of that responsibility lies, and I quote, "the concept of perfection, the urge to achieve it, the intelligence to find a path towards it, and the will to follow that path if not to the end, at least the distance needed to rise above individual limitation... ". "To live the full life," she says, "one must have the courage to bear the responsibility of the needs of others … one must want to bear this responsibility." And she links this firmly to her faith when she writes, "...Buddhism, the foundation of traditional Burmese culture, places the greatest value on man, who alone of all beings can achieve the supreme state of Buddhahood. Each man has in him the potential to realize the truth through his own will and endeavour and to help others to realize it." Finally she says, "The quest for democracy in Burma is the struggle of a people to live whole, meaningful lives as free and equal members of the world community. It is part of the unceasing human endeavour to prove that the spirit of man can transcends the flaws of his nature."2
This is the second time that my younger brother and I have accepted a great prize for my mother in Norway. Last year we travelled to Bergen to receive for her the Thorolf Rafto Prize for Human Rights, a wonderful prelude to this year's event.3 By now we have a very special feeling for the people of Norway. It is my hope that soon my mother will be able to share this feeling and to speak directly for herself instead of through me. Meanwhile this tremendous support for her and the people of Burma has served to bring together two peoples from opposite ends of the earth. I believe much will follow from the links now forged.
It only remains for me to thank you all from the bottom of my heart. Let us hope and pray that from today the wounds start to heal and that in the years to come the 1991 Nobel Prize for Peace will be seen as a historic step towards the achievement of true peace in Burma. The lessons of the past will not be forgotten, but it is our hope for the future that we celebrate today.
3. Thorolf Rafto, Professor of Economic History at the Norwegian School of Economics and Business Administration, was widely known for his work for human rights, especially in Eastern Europe. After his death on 4 November 1986, his friends and admirers established in his name a Foundation for Human Rights, which every year on the anniversary of his death presents a prize to champions of human rights.