persecution of muslims in burma

8/3/2019 Persecution of Muslims in Burma

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Persecution of Muslims in Burma

From Wikipedia, the free encyclopedia

Myanmar has a Buddhist majority. The Muslim minority in Myanmar mostly consists of the

Rohingya people and the descendants of Muslim immigrants from India (including what is

now Bangladesh) and China (the ancestors ofChinese Muslims in Myanmar came from the

Yunnan province), as well as descendants of earlier Arab and Persian settlers. Indian

Muslims were brought to Burma by the British to aid them in clerical work and business.

After independence, many Muslims retained their previous positions and achieved

prominence in business and politics.

Buddhist persecution of Muslims arose from religious reasons, and occurred during the reign

of King Bayinnaung, 1550-1589 AD. After conquering Bago in 1559, the Buddhist King

prohibited the practice ofhalal, specifically, killing food animals in the name of God. He wasreligiously intolerant, forcing some of his subjects to listen to Buddhist sermons possibly

converting by force. He also disallowed the Eid al-Adha, religious sacrifice of cattle. Halal

food was also forbidden by King Alaungpaya in the 18th century.

When General Ne Win swept to power on a wave of nationalism in 1962, the status of

Muslims changed for the worse. Muslims were expelled from the army and were rapidly

marginalized.[1]

Contents

1 Muslims in Burmese history 2 Anti-Muslim and anti-Indian Riots under British rule 3 Muslims under U Nu 4 Muslims under General Ne Win 5 1997 Anti-Muslim Riots in Mandalay 6 2001 Anti-Muslim Riots in Taungoo 7 Human rights violations against Rohingya 8 See also 9 References 10 External links

Muslims in Burmese history

The first Muslim recorded in Burmese history

The first Muslim documented in Burmese history (recorded inHmannan Yazawin or Glass

Palace Chronicle) was Byat Wi during the reign of Mon, a Thaton King, circa 1050 AD.[2]

He was killed not because he was a Muslim but because the king was concerned about his

strength.

Shwe Byin brothers executed


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The two sons of Byat Wi's brother Byat Ta, known as Shwe Byin brothers, were children

executed because they refused to obey the forced labour order of the king, maybe because of

their religious belief.[3]

But it is sure that they were killed not because they were Muslims nor

because they failed to contribute to the building of the pagoda but because the king or people

walking in the corridors of power in the royal court were worried about their popularity and

skills. It was clearly recorded in the Glass Palace Chronicle of the Kings of Burma that theywere no longer trusted.

[4]

Assassination of Nga Yaman Kan

Rahman Khan (Nga Yaman Kan) was another Muslim killed for political reasons, because of

treason to his own king and clearly not as a religious persecution. During a time of war, the

famous national hero King Kyansittha sent a hunter as a sniper to assassinate him.[5][6]

Massacre in Arakan

Another mass killing of Muslims in Arakan was probably not for religious reasons but likelydue to politics and greed only. Shah Shuja was the second son of the Mogul Emperor Shah

Jahan who built the famous Taj Mahal of India. Shah Shuja lost to his brother and fled with

his family and army to Arakan. The Arakan King Sandathudama (1652-1687 AD), allowed

him to settle there. He wanted to buy ships to go to Mecca and was willing to pay with silver

and gold. But the Arakan king asked for his daughter and also became greedy for his wealth.At last after an alleged unsuccessful attempt at rebellion the sultan and all his followers were

killed. Those men seen to have a beard, the symbol of Islam, were beheaded. Women were

put into prison and let them die with hunger. Therefore, the massacre was targeted at Muslim

refugees from India.[7][8][9][10][11][12]

Muslims under Bayintnaung

Muslims served under Burmese king Bayintnaung (1550-1589 AD).[13]

In 1559 AD after

conquering Bago (Pegu) he prohibited the Muslims from having halal meals of goats and

chickens by not allowing them to kill these animals in the name of God. He showed religious

intolerance and had forced some of his subjects to listen to Buddhist sermons and some were

even said to be converted by force. He also disallowed the Edil Adha, Kurbani sacrifice of

cattle.[14]

Muslims under Alaungpaya

King Alaungpaya (17521760) prohibited Muslims to do halal on cattle.[15]

Bodawpaya

King Bodawpaya (17821819) arrested four famous Burma Muslim Moulvis (Imams) from

Myedu and killed them in Ava, the capital, after they refused to eat pork.[16]

According to the

Myedu Muslim and Burma Muslim version there were seven dark days after that execution

and the king later apologized and recognized them as saints.[17][18]


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Anti-Muslim and anti-Indian Riots under British rule

British Official White Paper

This paragraph's basic facts are taken from Maurice Collis' "Trials in Burma". He was the

judge in Rangoon, eyewitness to the riots, who wrote his book based on the British Official

White Paper given by The Simon Commission (The Royal Statutory Commission,

appointed according to the Law of the Government of India 1919, The Montague-Chelmsford

Law.)[19]

Anti-Indian and anti-Muslim sentiments started during British rule

Anti-Indian sentiments started after the First World War during the British rule.[20]

In Burma

there were a half million Muslims in 1921. More than half of Indians were Indian

Muslims.[21]

Although Burma Muslims are different from Indian Muslims and Indian Burma

Muslims, Burmese Buddhists put them together, even with Hindu Indians, and called themKala.

[19]

The root of this hatred was:[19][22]

1. Earlier Muslim persecution of Buddhists and Hindus during the Mughal wars ofconquest, where many Buddhists and Hindus were forcibly converted.

2. Low standard of living of the recent migrants.3. Recent migrants' willingness to do, dirty, difficult and dangerous jobs.4. Indians took over the Burmese lands especially Chittiers.5. Indians had already filled up and monopolized the government services when the

Burmese were later ready for those jobs.6. Professional competition.7. World economic recession of 1930 aggravated the competition for the reduced

economic pie.

1930 Anti-Indian riots

In 1930 there were anti-Indian riots in Burma under British rule.

The problem started in Yangon port, because of the irresponsible action of a British firm of

stevedores which had employed hundreds of Indian labourers. While those Indians were on

strike, that firm had employed the Burmese workers just to break the strike. So the Indianshad to give in and ended the strike. Next morning when the Burmese workers came and

reported for work they were told by the British firm that their service was no longer needed.

Some Burmese workers were angry and started the fight and Indians retaliated. It grew

rapidly into an anti-Indian (including anti-Muslim) riot. Even within the first half-hour at

least two hundred Indians were massacred and flung into the river. Authorities ordered the

police to fire upon any assembly of five or more who refused to lay down their arms, under

Section 144 of the Criminal Procedure Code. That was a black day of 26 May. Within two

days the riot spread to the whole country and no one knew the exact causality.[19]

1938 Anti-Muslim riots


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There was an anti-Muslim riot in 1938, while Burma was still under British rule. The real

agenda was aimed at British government but the Burmese dare not show this openly.

Growing Nationalistic sentiments were fanned by the local media and disguised as anti-

Muslim to avoid early detection and notice. It was followed by the full blown force of the

mighty British Government machinery. Throughout the Burmese struggles against British

rule, all the political issues, movements, meetings, demonstrations, riots, rebellions and eventhe revolutions were instigated, inspired, influenced and led by newspapers.

[23][24]

Burma for Burmese Only Campaign

The Burmese started the Burma for Burmese only Campaign and marched to the Muslim

(Surti) Bazaar.[25]

While the Indian Police broke the violent demonstration, three monks were

hurt. Burmese newspapers use the pictures of Indian police attacking the Buddhist monks to

further incite the spread of riots.[26]

Muslim properties: shops, houses and mosques were

looted, destroyed and burned. They assaulted and even massacred the Muslims. It spread all

over Burma and a recorded 113 mosques were damaged.[27]

The Inquiry Committee by the British

On September 22, 1938, the British Governor set up the Inquiry Committee.[28]

They found

out that the real cause was the discontent in the government regarding the deterioration in

sociopolitical and economic conditions of Burmans.[29]

The book was used as an incitingfactor by the irresponsible Burmese newspapers.

[30]They use the anti-Muslim propaganda as

a disguise to cover up the political struggle to gain independence. So the Buddhist used the

Muslims as a scapegoat, for the first time, to fight against the British.

The Simon Commission (The Royal Statutory Commission, appointed according to the Law

of the Government of India in 1919, The Montague-Chelmsford Law) an inquiry of the

effects of Dyarchy system of ruling Burma, had recommended that special places be assigned

to the Burma Muslims in the Legislative Council.

It recommended that full rights of citizenship should be guaranteed to all minorities: the right

of free worship, the right to follow their own customs, the right to own property and to

receive a share of the public revenues for the maintenance of their own educational and

charitable institutions. It recommended Home Rule or independent government separate from

India or the status of dominion.

But the British Government refused to accept all these recommendations except forseparation, at the round table committee on India held in London in 1930.

[edit] Muslims under U Nu

AFPFL expelled the Burma Muslim Congress[31]

The BMC, Burma Muslim Congress was founded almost at the same time with the AFPFL,

Anti-Fascist Peoples Freedom Party of General Aung San and U Nu before World War II .

On December 25, 1945 in Pyin Mana, U Razak was elected President of BMC and decided to

join AFPFL. U Razak was elected AFPFL President in the Mandalay district in 1946. Laterthe Governor accepted him as the member of constitutional council. He had very good


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relations with Buddhists and was even fluent in Pali (Buddhist scriptures are written in this

ancient language of India). He became the Minister of Education and Planning in Bogokes

(General Aung San) Government and was later assassinated with him.[32]

But he had

supported the main policy of the AFPFL: that is against the partition along community or

religious lines. U Razak and his few associates objected to the struggle of those demanding

specific constitutional guarantees for the Burma Muslim minority. So, although U Razak wasa very popular, important and prominent Burma Muslim leader who had successfully

organized Burma Muslims to be able to get an official record that they had participated since

the very beginning of the Burmese National struggle towards independence.

His stand of united Burmese (Burma) nation sacrificing the long-term interest of guarantee

for the rights of Minority Burma Muslim satisfied not only the Burmese Buddhist leaders of

the AFPFL, but strangely also the British Government. Maybe because of that he got a lot of

personal rewards. U Raschid and more prominently U Khin Maung Lat, follows the general

policy of sacrificing the Rights and Interests of the Burma Muslim Community for the

country and their party. No wonder most of the Burma Muslims later refused to regard or

recognize these self interested seasoned politicians as their true representatives or saviours.Prime Minister U Nu, just a few months after the independence of Burma, requested the

Burma Muslim Congress to resign its membership from AFPFL. In response to that U Khin

Maung Lat, the new President of BMC, decided to discontinue the Islamic Religious

activities of the BMC and rejoined the AFPFL. Later he became Minister of Justice but no

longer represented the wishes of the Burma Muslim community. The newly-formed Burmese

Muslim League requested a special government department for Muslim affairs to determine

their own future, the same as for other minorities, who had Ministries in Yangon and

governments in their states. U Nu removed the Burma Muslim Congress from AFPFL on

September 30, 1956. BMC was asked to dissolve since 1955.

Later U Nu decreed Buddhism as the state religion of Burma against the will of the ethnic

minorities and various religious organizations including Burma Muslims. U Nu, a devoted

Buddhist, was pressured by the wealthy and influential Hindi merchants who ordered the

prohibition of the slaughtering of cattle. Although he relaxed that during the Kurbani Edd

(Hariraya Haji), Muslims had to apply the permits for each cattle and strictly follow

procedures under police supervision. Although General Ne Win revoked the first order and

allowed the slaughter of cattle for daily consumption, the second order of strict restriction for

the sacrifice remained up to the present. Even a mosques official who failed to adhere to the

permitted number of cattle was arrested and punished. Some Muslims complained that U

Nus government had made more difficult conditions and regulations for the Haj pilgrimage

than the Buddhists pilgrims going to Sri Lanka and Nepal.

[edit] Muslims under General Ne Win

When General Ne Win swept to power on a wave of nationalism in 1962, the status of

Muslims changed for the worse. Muslims were expelled from the army and were rapidly

marginalized.[3]Burma has a Buddhist majority. Muslims are stereotyped in the society as

"cattle killers" (referring to the cattle sacrifice festival ofEid Al Adha in Islam). The generic

racist slur of "kala" (black) used against perceived "foreigners" has especially negative

connotations when referring to Burmese Muslims. The more pious Muslim communities who

segregate themselves from the Buddhist majority face greater difficulties than those who

integrate more at the cost of observance to Islamic personal laws.[4]


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Muslims in Burma are affected by the actions of Islamic extremism in other countries.

Violence in Indonesia perpetrated by Islamists is used as a pretext to commit violence against

Muslim minorities in Burma. The anti-Buddhist actions of the Taliban in Afghanistan (the

destruction of the Buddhas of Bamiyan) was also used as a pretext to commit violence

against Muslims in Burma by Buddhist mobs. Human Rights Watch reports that there was

mounting tension between the Buddhist and Muslim communities in Taungoo for weeksbefore it erupted into violence in the middle of May 2001. Buddhist monks demanded that the

Hantha Mosque in Taungoo be destroyed in "retaliation" for the destruction of the Buddhas

of Bamiyan.[5] Mobs of Buddhists, led by monks, vandalized Muslim-owned businesses and

property and attacked and killed Muslims in Muslim communities. This was followed by

retaliation by Muslims against Buddhists.

The dictatorial government, which operates a pervasive internal security apparatus, generally

infiltrates or monitors the meetings and activities of virtually all organizations, including

religious organizations. Religious freedom for Muslims is reduced. Monitoring and control of

Islam undermines the free exchange of thoughts and ideas associated with religious

activities.[6] Accusations of "terrorism" are made against Muslim organizations such as theAll Burma Muslim Union.[7]

It is widely feared that persecution of Muslims in Burma could foment Islamic extremism in

the country.[8] Many Muslims have joined armed resistance groups who are fighting for

greater freedoms in Burma.[9]

1997 Anti-Muslim Riots in Mandalay

The racial tension in March 1997 between Buddhists and Muslims and the attack on Muslim

properties began during the renovation of a Buddha statue. The bronze Buddha statue in theMaha Myatmuni pagoda, originally from the Arakan, brought to Mandalay by King

Bodawpaya in 1784 AD was renovated by the authorities. The Mahamyat Muni statue was

broken open, leaving a gaping hole in the statue, and it was generally presumed that the

regime was searching for the Padamya Myetshin, a legendary ruby that ensures victory in war

to those who possess it.[33]

On 16 March 1997 beginning at about 3:30 p.m. a mob of 1,000-1,500 Buddhist monks and

others shouted anti-Muslim slogans. They targeted the mosques first for attack, followed by

Muslim shop-houses and transportation vehicles in the vicinity of mosques, damaging,

destroying, looting, and trampling, burning religious books, committing acts of sacrilege. The

area where the acts of damage, destruction, and lootings were committed was Kaingdan,Mandalay.

[34]The unrest in Mandalay allegedly began after reports of an attempted rape of a

girl by Muslim men. At least three people were killed and around 100 monks arrested.[35]

2001 Anti-Muslim Riots in Taungoo

In 2001,Myo Pyauk Hmar Soe Kyauk Sa Yar(or) The Fear of Losing One's Race and many

other anti-Muslim pamphlets were widely distributed by monks. Many Muslims feel that this

exacerbated the anti-Muslim feelings that had been provoked by the destruction in Bamiyan,

Afghanistan.[36]

On May 15, 2001, anti-Muslim riots broke out in Taungoo, Pegu division,

resulting in the deaths of about 200 Muslims, in the destruction of 11 mosques and the settingablaze of over 400 houses. On May 15, the first day of the anti-Muslim uprisings, about 20


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Muslims who were praying in the Han Tha mosque were killed and some were beaten to

death by the pro-junta forces. On May 17, Lt. General Win Myint, Secretary No.3 of the

SPDC and deputy Home and Religious minister, arrived in Taungoo and curfew was imposed

there until July 12, 2001.[37]

Buddhist monks demanded that the ancient Hantha Mosque in

Taungoo be destroyed in retaliation for the destruction in Bamiyan.[38]

On May 18, however,

Han Tha mosque and Taungoo Railway station mosque were razed to the ground bybulldozers owned by the SPDC junta.

[39]The mosques in Taungoo remained closed as of May

2002. Muslims have been forced to worship in their homes. Local Muslim leaders complain

that they are still harassed. After the violence, many local Muslims moved away from

Taungoo to nearby towns and to as far away as Yangon. After two days of violence the

military stepped in and the violence immediately ended.[40]

Human rights violations against Rohingya

According to Amnesty International, the Muslim Rohingya people have continued to suffer

from human rights violations under the Burmesejunta since 1978, and many have fled toneighbouring Bangladesh as a result:

[41].

"The Rohingyas freedom of movement is severely restricted and the vast majority of them

have effectively been denied Burma citizenship. They are also subjected to various forms of

extortion and arbitrary taxation; land confiscation; forced eviction and house destruction; and

financial restrictions on marriage. Rohingyas continue to be used as forced labourers on roads

and at military camps, although the amount of forced labour in northern Rakhine State has

decreased over the last decade."

"In 1978 over 200,000 Rohingyas fled to Bangladesh, following the Nagamin (Dragon

King) operation of the Myanmar army. Officially this campaign aimed at "scrutinising each

individual living in the state, designating citizens and foreigners in accordance with the law

and taking actions against foreigners who have filtered into the country illegally." This

military campaign directly targeted civilians, and resulted in widespread killings, rape and

destruction of mosques and further religious persecution."

"During 1991-92 a new wave of over a quarter of a million Rohingyas fled to Bangladesh.

They reported widespread forced labour, as well as summary executions, torture, and rape.

Rohingyas were forced to work without pay by the Burmese army on infrastructure and

economic projects, often under harsh conditions. Many other human rights violations

occurred in the context of forced labour of Rohingya civilians by the security forces."

As of 2005, the UNHCR had been assisting with the repatriation of Rohingya fromBangladesh, but allegations of human rights abuses in the refugee camps have threatened this

effort.[42]

Despite earlier efforts by the UN, the vast majority of Rohingya refugees have remained in

Bangladesh, unable to return because of the regime in Myanmar. Now they face problems in

Bangladesh where they do not receive support from the government.[43]

In February 2009,

many Rohingya refugees were helped by Acehnesesailors in the Strait of Malacca, after 21

days at sea.[44]

Over the years thousands of Rohingya also have fled to Thailand. There are roughly 111,000

refugees housed in 9 camps along the Thai-Myanmar border. There have been charges thatgroups of them have been shipped and towed out to open sea from Thailand, and left there. In


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February 2009 there was evidence of the Thai army towing a boatload of 190 Rohingya

refugees out to sea. A group of refugees rescued by Indonesian authorities also in February

2009 told harrowing stories of being captured and beaten by the Thai military, and then

abandoned at open sea. By the end of February there were reports that of a group of 5 boats

were towed out to open sea, of which 4 boats sank in a storm, and 1 boat washed up on the

shore. February 12, 2009 Thailand's prime minister Abhisit Vejjajiva said there were "someinstances" in which Rohingya people were pushed out to sea.

"There are attempts, I think, to let these people drift to other shores. [...] when these practices

do occur, it is done on the understanding that there is enough food and water supplied. [...]

It's not clear whose work it is [...] but if I have the evidence who exactly did this I will bring

them to account." [10]

The prime minister said he regretted "any losses", and was working on rectifying the

problem.

References

1. ^[1][dead link]2. ^ Pe Maung Tin and G. H. Luce, The Glass Palace Chronicle of the Kings of Burma,

Rangoon University Press, Rangoon, Burma, January 1960

3. ^ Yegar, Moshe The Muslims of Burma: a Study of a Minority Group, OttoHarrassowitz, Wiesbaden, 1972; p. 2, paragraph 3

4. ^ Pe Maung Tin and G. H. Luce, The Glass Palace Chronicle of the Kings of Burmap. 83 paragraph 3, lines 2&3

5. ^ YegarMuslims; p. 2, lines 1&26. ^ Pe Maung Tin and G. H. Luce, The Glass Palace Chronicle of the Kings of Burma,p. 103, paragraph 37. ^ YegarMuslims; p. 21, paragraph 2; pp. 22-24.8. ^ Colonel Ba Shin, Coming of Islam to Burma down to 1700 AD, Lecture at the Asia

History Congress. New Delhi: Azad Bhavan 1961 Mimo.

9. ^ H. R. Spearman,British Burma Gazetteer(Rangoon, 1880); I, pp. 293-294.10.^ Hall,History of South East Asia, pp. 33-341.11.^ Desai,A Pageant of Burmese History, pp. 61-63.12.^ Harvey, G .E. The fate of Shah Shuja, 1661,JBRS, XII (Aug 1922) pp. 107-112.13.^ YegarMuslims; p. 10, lines 11&1214.^ YegarMuslims; p. 10, lines 10-1615.^ YegarMuslims; p. 10, line 2116.^ YegarMuslims; p. 12, paragraph 317.^ YegarMuslims; p. 12, paragraph 318.^ Siddiq Khan, M., Captain George Sorrels Mission to the court of Amarapura,

1793-4",Journal of the Asiatic Society of Pakistan (Dacca); II (1957), pp. 132-140

19.^ abcd Collis, Maurice, Trials in Burma20.^ YegarMuslims; p. 3221.^ YegarMuslims; p. 29 paragraph 1 and footnote 1; p. 31 lines 1, 2, 1122.^ YegarMuslims; p.111, paragraph 4, lines 8-15; p. 27, paragraph 4, lines 5-7; p. 31,

paragraph 2; p. 32, paragraph 4

23.^ Democratic Voice of Burma, Media conference (July 1920, Oslo) Burmese Media:Past, present and future by U Thaung (Mirror/Kyae Mon news paper Retired Chief

Editor)


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24.^ YegarMuslims; p. 32, paragraph 4; p. 36, paragraph 1, lines 6, 7, 8, 9, 11, 12, 14, 1525.^ YegarMuslims; p.3 6, paragraph 3.26.^ YegarMuslims; p. 36, paragraph 4; p. 37 lines 1, 227.^ YegarMuslims; p. 37, paragraph 2.28.^ YegarMuslims; p.38, line 129.^ YegarMuslims; p. 38, paragraph 230.^ YegarMuslims; p. 38, paragraph 2, lines 12-1431.^ YegarMuslims; pp. 75-7932.^ YegarMuslims; p. 75 footnote last paragraph33.^ Houtman, Gustaaf. Mental Culture in Burmese Crisis Politics: Chapter 5 Study of

Languages and Cultures of Asia and Africa Monograph Series No. 33. Tokyo

University of Foreign Studies, Institute for the Study of Languages and Cultures of

Asia and Africa, 1999, 400 pp. ISBN 4-87297-748-3

34.^ Images Asia: Report on the Situation for Muslims in Burma May 1997http://www.ibiblio.org/freeburma/ethnic/rohingya1.txt

35.^March| Data | Chronology for Rohingya (Arakanese) in Burma36.^ Crackdown on Burmese Muslims, July 2002

http://hrw.org/backgrounder/asia/burmese_muslims.pdf

37.^ Burma Net News:July 16, 2001http://www.burmalibrary.org/reg.burma/archives/200107/msg00034.html

38.^ Crackdown on Burmese Muslims, Human Rights Watch Briefing Paperhttp://hrw.org/backgrounder/asia/burma-bck4.htm



41.^Myanmar - The Rohingya Minority: Fundamental Rights Denied, AmnestyInternational, 2004.[dead link]

42.^"UNHCR threatens to wind up Bangladesh operations". New Age BDNEWS,Dhaka. 2005-05-21. Retrieved 2007-04-25.

43.^Burmese exiles in desperate conditions44.^[2]

External links

Myanmar Muslim Information Centre(MMIC)[11] Burmese Muslims Network[12] Islamic Unity Brotherhood [13] Arakan Rohingya National Organization [14] Rohingya Language [15] Free Rohingya Campaign [16] Myanmar Muslim political Awareness Organization [17] Panthay on line community [18] Office of UN High Commissioner for Human Rights [19] US Department of State, International Religious Freedom Report 2005 on Burma [20] US Department of State, Burma, Country Reports on Human Rights Practices -

2005.Released by the Bureau of Democracy, Human Rights, and Labor [21]

Amnesty Internationals report on Burma [22] UK Conservatives Human Rights [23] Priestly, Harry (2006-01). "The Outsiders". The Irrawaddy. Retrieved 2006-07-07.


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Butkaew, Samart (2005-02). "Burmese Indians: The Forgotten Lives" (PDF). BurmaIssues. Retrieved 2006-07-07.

The Persecution of Muslims in Burma, by Karen Human Rights Group

persecution of muslims in burma

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