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A Rohingya refugee holds her daughter who suffers from a skin disease at Dar Paing camp, Rakhine, Myanmar.

By Hilary Whiteman
August 26, 2014

Hong Kong -- Tens of thousands of people are fleeing violence in Myanmar only to be robbed, beaten and starved on boats helmed by human traffickers, according to a new report from the United Nations Refugee Agency.

In the 12 months to June, around 53,000 people left ports in the Myanmar-Bangladesh border area -- 61% more than the previous year -- many with the hope of reaching family in Malaysia, according to the report "Irregular Maritime Movements."

They paid between $50 and $300 to board boats carrying up to 700 passengers, some manned by armed guards, many of whom doled out verbal abuse or beatings to prevent their human cargo from moving around.

Some passengers were fed rice and noodles, while others received nothing at all on journeys lasting anywhere from seven days to two months, the report said.

More than 200 people are thought to have died making the trip so far this year, due to illness, heat, lack of food and water, and severe beatings.

However, the number of people who have perished at sea appears to have fallen over the past year, the report noted, after people smugglers hired bigger, more seaworthy vessels.

Persecution in Myanmar

That so many people, the vast majority Rohingya Muslims, are rushing to flee the country is a scathing indictment of the conditions they're being forced to endure in Myanmar, or Burma, as it's also known.

Of around 800,000 Rohingya Muslims living in Rakhine State, violence has pushed around 140,000 into temporary camps, while another 40,000 are effectively detained in isolated villages, according to Human Rights Watch.

"It's a humanitarian disaster," said HRW's Phil Robertson, who said conditions had worsened, especially since February, when the government barred international aid group Medecins Sans Frontieres (MSF) from working in Rakhine State.

The ban was lifted in late July but aid is yet to reach tens of thousands of people, many who are hungry and suffering preventable illnesses in crowded, unhygienic camps.

"What you're seeing is people who are leaving Rakhine State with very frail health to start with; people who have been in these camps and face the slow deprivation of food and basic medical services to the point that they're already weakened," Robertson said.

"They're getting on these boats, and these boats are landing in Thailand, and they're being put in jungle camps where they're on starvation rations unless their relatives can find exorbitant fees that the traffickers are demanding to release them and send them onto Malaysia."

The U.N. report said upon arrival in Thailand, new arrivals said they were driven through the night in pickups with 15 to 20 other people who were forced to sit or lie on top of one another.

They were then taken to camps where hundreds of people, including women and children, were held while smugglers phoned family members abroad, demanding more money for their loved ones' safe passage to Malaysia.

Demands "were accompanied by threats or, when payment was not immediate, severe beating and prolonged detention in a smugglers' camp for up to six months," the report said.

Malnourished in Malaysia

As many as 38,000 people had registered as Rohingya in Malaysia, the report said, noting that since 2013, many had arrived with serious medical conditions.

In the first half of this year, more than 140 people had been diagnosed with beriberi, a condition caused by severe malnutrition and vitamin B deficiency, which can cause paralysis and death. That's 12 times the number diagnosed in the previous 14 months.

"They have faced deprivation, abuse and suffering every step of their way as they try to flee the predations of the Burmese government, and the local state government and the Rakhine state government," Robertson said.

Myanmar doesn't recognize the Rohingya as citizens or as one of the predominantly Buddhist country's ethnic minorities.

"I think the international community really has to push very hard on the Burmese government to accept the reality that these people should be considered citizens of Burma.

"For the government of Burma to maintain this fiction that somehow these are recently arrived migrants from India or from Bangladesh is absolutely unconscionable," Robertson added.

In a statement following their five-day visit to Myanmar last week, two commissioners from the U.S. Commission on Religious Freedom said they were "deeply troubled by reports we received of abuses against the Rohingya Muslim community in Rakhine State."

"No impartial observers question reports of systematic, large-scale and egregious abuses of human rights of this community involving acts and omissions resulting in deaths, injuries, displacement, denial of basic health and other services, denial of freedom of movement, and denial of the right to a nationality, among other violations," said Commissioners M. Zudhi Jasser and Eric P. Schwartz.

In the past few years, Myanmar's new leadership under President Thein Sein has won praise for its efforts to open the once reclusive country to foreign influences and trade. However its treatment of the Rohingya continues to cloud its stated commitment to improving human rights.

Muslims Thidar Hla (left) and her daughter Hnin Ei Phyu say their relationships with Buddhist friends have been restored following last year's deadly sectarian violence.


By David Grunebaum
CNN
June 10, 2014

Meiktila, Myanmar -- Hnin Ei Phyu rides her motorbike across the city, goes out to dinner with Buddhist friends and has resumed her studies at a local university.

Life has made a 180-degree turn for this 20-year-old Muslim woman. In March last year, her life was shattered by an explosion of sectarian violence between Buddhists and Muslims in her hometown of Meiktila in central Myanmar, which left more than 40 people dead and thousands more homeless.

Hnin Ei Phyu's family fled for their lives during the first of three days of rioting and spent more than a month in a shelter at a nearby sports stadium.

Violent clashes

During the clashes, which reportedly erupted after a dispute between a Muslim gold shop owner and two Buddhist sellers, rioters set fire to houses, schools, businesses and mosques. People were also beaten, doused with gasoline and set on fire.

Meiktila's Muslims were heavily outnumbered and suffered the bulk of the casualties. For more than a month, few (if any) Muslims remained in their homes because they were either destroyed or it simply wasn't safe for them to stay there.

Hnin Ei Phyu's family was among the first group of Muslims to return home after the worst of the violence. Unlike others, their house was still standing.

While some Muslims were returning, interviews with many people across the city made it clear that trust between Muslims and their Buddhist neighbors was broken. Police and soldiers were now stationed on streets where Muslims lived to protect them against further attacks.

Hnin Ei Phyu's university was shut down. She was no longer in contact with her Buddhist friends and her parents would not allow her to go more than a short distance from their home.

More than a year on, a return trip to the city revealed that although extremist elements remain, relations have warmed between many Buddhists and Muslims in the community.

"We're close again," Hnin Ei Phyu said about her relationships with Buddhist friends. "We spend time after classes and enjoy each other's company now, whether we talk about movies or eat together."

Time heals wounds

Her mother, Thidar Hla, agreed distrust has gradually given way to friendship. "Time healed many of the wounds," she said. There are no longer police or troops stationed on Thidar Hla's street, and her family is no longer afraid to go anywhere in the city.

This change in attitude is not exclusive to one side of the sectarian divide.

Last year, U Aung Khin, a 51-year-old Buddhist man, told me he stopped talking to his Muslim friends and would not even go to his usual Muslim butcher because he was afraid his food might be poisoned. "Now I'd go to a Muslim butcher and my relationships with my Muslim friends are back to normal," he said.

Sann Win Shein, a Muslim and vice president of a local interfaith group called Meiktila Unity and Prosperity Association, says people have not forgotten what happened but realize that it wasn't necessarily their neighbors who were the main culprits behind the riots.

He blames extremist groups, adding that when angry mobs are divided along sectarian lines, normally peaceful people can get caught up in the rage and emotion. He also blames the local police for not stepping in early on -- last year's violence didn't stop until President Thein Sein declared a state of emergency and called in the military after three days of rioting.

Leaders of the interfaith group acknowledge that the attitudes of some people might never change, but they insist they're in the minority. "Within six months many people were back to being friends," said Khin Soe, a Buddhist. Khin Soe says he's optimistic this community can avoid a repeat of last year's deadly riots. "So many of these people have lived side by side for years and have been friends for years," he said.

This interfaith group, made up of Buddhists and Muslims from the community, started in May 2013 and during the course of an eight-month campaign handed out thousands of t-shirts, baseball caps and stickers with words that translate to "No religious violence because of me."

Long-persecuted Rohingya

The rekindling of friendships between Buddhists and Muslims in Meiktila is quite different from the situation between Rohingya Muslims and ethnic Rakhines in Myanmar's western Rakhine State. The Rohingya are a long-persecuted minority in Myanmar who are denied citizenship and usually are not allowed to leave Rakhine.

Unlike Meiktila, where Buddhists and Muslims live side by side, the Rohingya live in separate villages -- more than 140,000 live in camps for the displaced after their homes were destroyed in riots two years ago. The communal violence there also resulted in the deaths of hundreds of people.

Many Rohingya have lived in Myanmar for generations and were brought here from India when Myanmar was a British colony called Burma. Many ethnic Burmese view the Rohingya as illegal intruders from what's now Bangladesh, and refuse to call them Rohingya, using the term Bengali instead.

But in Meiktila, where trust between Buddhists and Muslims is being rebuilt, sections of the city remain in ruins. In the Muslim majority Thiri Mingalar Quarter, there are only rocks and dirt where many homes and businesses used to stand. A few people, who have the financial means, have started rebuilding.

Rebuilding lives

The only section of the city that has a lot of construction underway is Chan Aye Tharyar Quarter. All 760 homes in the neighborhood were lost -- the majority of them belonged to Muslim families. Construction has started on about 350 houses. "I want to bring back those families who lost their homes to these new homes," said construction project manager, U Myint Htwe, adding that they're building homes for Muslims, Buddhists, Christians and Hindus.

He says the government is covering the costs of building roads, water lines and utility lines, but the money to cover the estimated $6 million needed to replace the homes is being raised privately.

Most of the donors are Muslims living in Yangon, the country's biggest city and commercial capital. MM Raunat Group, which is connected to a mosque in Yangon, is handling the fundraising and the rebuilding of Chan Aye Tharyar Quarter. But U Myint Htwe says organizers have only been able to raise half of the money they need so far. He says he has no idea when he'll be able to finish the project.

Returning home

Nwe Nwe Oo is one of the Chan Aye Tharyar residents who hope to go back. "I'm always thinking about it," she said. "I even cry."

She's one of more than 5,000 people still living in shelters and camps for the displaced. Nwe Nwe Oo's shelter is for Muslims and is on the grounds of a local university about 14 miles outside of Meiktila. She has spent more than a year living inside a 15 by 20 foot room in a bamboo shelter without running water with her husband and two children, aged 12 and 14. They have to walk for a few minutes to access the nearest toilet and shower.

Nwe Nwe Oo cooks the family's meals over a tiny, charcoal barbecue, one of dozens lined in orderly rows in the camp. Despite the tight living quarters, Nwe Nwe Oo says she is thankful. "I'm grateful to have a safe place to stay," she said.

Memories of the riots in Meiktila haven't faded, but many people here are cautiously optimistic about the direction things are heading.

Last year, they talked about distrust and broken bonds. Now some of those same people discuss rebuilding the city and rekindling friendships between Buddhists and Muslims, all the while hoping that extremists don't find a way to divide their community again.

Buddhist monks attend a meeting at a Yangon monastery to discuss a law restricting interfaith marriage in June, 2013.


By Tim Hume
May 30, 2014

Myanmar's government has begun unveiling drafts of proposed laws that critics say are motivated by religious hatred, and could take discrimination against the country's marginalized Muslim minority to new heights.

The four bills are based on a petition presented by a group of nationalist Buddhist monks to President Thein Sein in July last year, calling for curbs on interfaith marriage and religious conversions, among other measures. According to the monks, it's a matter of protecting race and religion and encouraging peace.

Tensions between the Buddhist majority and Muslim minority in Myanmar, also known as Burma, have been high since deadly violence erupted between the groups in 2012, as the country emerged from decades of authoritarian military rule. A faction of Buddhist nationalists has been criticized, accused of drumming up hostility.

The first draft bill -- stemming from a request from a coalition of monks known as the Organization for the Protection of Race, Religion, and Belief -- was published in state media Tuesday, with a call for public comment by June 20. The proposed law would require anyone seeking to change their religion to obtain permission from a number of different local authorities.

Targeting Muslims?

While the bill applied to all religions, human rights and civil society groups believe it is driven out of a concern to prevent the spread of Islam in the predominantly Buddhist country.

"The objective is against Muslim people," said Thin Thin Aung, a member of Women's League of Burma, which belongs to a coalition of women's groups that has campaigned against a proposed bill on interfaith marriage.

"Almost all parts of these bills are aimed to target Muslims -- it's based on hatred against this minority religion."

The draft of the accompanying interfaith marriage law is yet to be released.

But Human Rights Watch and other rights groups, who say they have seen the draft proposal, maintain it calls for Buddhist women to be permitted to marry only Buddhist men, requiring anyone seeking to marry a Buddhist to convert to the religion. The suitor would also be required to obtain the written consent of the woman's parents.

The proposal also puts forward a 10-year prison sentence for any non-Buddhist who marries a Buddhist in violation of the law, according to Human Rights Watch.

Matthew Smith, executive director of rights group Fortify Rights, said that any such law would "give legislative voice to Buddhist fears of a Muslim takeover. It's patently discriminatory," he said.

"The fact that lawmakers in Myanmar are considering a law like this now should serve as a wake-up call to the international community. Anti-Muslim discrimination is reaching unprecedented heights."

But Myanmar's presidential spokesman Ye Htut said that until the draft bill was released, any comment on its content was "just speculation."

"The bill committee is considering all the public advice and opinion on their work," he said. "They have to consider articles in the constitution which grant freedom of religion in our country, and consider other international human rights conventions."

Limits on family size

The other related "race and religion protection" draft bills scheduled to be released soon included ones proposing a ban on polygamy and limits on family size -- also aimed at curbing Muslim population growth, according to rights groups. Muslims are estimated to account for about 5% of Myanmar's nearly 60 million people.

Aung said she feared that the bills, if passed, would lead to further division and violence in the country.

"Our Burmese society is already ethnically and religiously divided," she said. "We're in a very early democratic transition period. It will lead to more prejudice and discrimination."

Mark Farmaner, director of Burma Campaign UK, agreed, saying the laws, if passed, would "significantly undermine prospects for peace."

"Ethnic and religious minorities in Burma are already suspicious that the Burman Buddhist dominated central government wants to either assimilate or suppress them," he said.

"The interfaith marriage laws play into the greatest fears of ethnic and religious minorities that the government sees the country as a Burman Buddhist country where ethnic and religious minorities are not considered equal."

Aung said her coalition also opposed the interfaith marriage law on the grounds that it impinged on the freedom of women to choose who they married, a retrograde step in a country moving towards democracy, and where there were no existing restrictions on a woman's right to wed.

The bill was also unnecessary, she said, in that marriages of Buddhist women and Muslim men did not appear to be commonplace.

"I don't see an alarming number of Buddhist women marrying Muslims," she said adding that marriages between Buddhists and Christians were more common, and generally viewed as unproblematic.

Crimes against humanity?

Rohingya Muslims in parts of the western state of Rakhine are already subject to a controversial "two-child policy" that has been criticized by respected Burmese politician and human rights icon Aung San Suu Kyi.

Rakhine state has been the site of communal violence between Rohingya and the region's ethnic Rakhine majority, which has displaced tens of thousands of Muslims, forcing them into camps where they are completely reliant on humanitarian aid supplies.

In March, Doctors Without Borders -- the largest NGO healthcare provider in Rakhine -- was banned from operating in the state, where it had worked for nearly 20 years, because officials accused it of providing preferential treatment to Rohingya.

The developments have triggered a humanitarian crisis, with the U.N.'s Special Rapporteur on Myanmar, Tomas Ojea Quintana, declaring last month that persecution of the group "could amount to crimes against humanity," and Human Rights Watch labeling it "ethnic cleansing." Myanmar authorities have rejected the allegations.

"In Rakhine state, there's an argument to be made that the government is failing to uphold its obligation to prevent genocide," said Smith. "Passing a discriminatory law like this wouldn't help the situation there."

Will The Bills Pass?

All four draft "race and religion" bills are expected to be completed this month and released to the public for feedback, before they are finalized and submitted to Sein for approval by June 30, according to state media.

With the Organization for the Protection of Race, Religion and Belief claiming more than one million signatures in support of the bills, and few willing to speak out against them, opponents fear the measures have a strong chance of passing.

"Such is the anti-Muslim fervour gripping Burma at the moment that even many [domestic human rights activists have been silent on this issue, with women's groups the only vocal opponents," said Farmaner.

Aung said the moral authority of the monks made it difficult to oppose the legislation. Members of the women's coalition that had campaigned against the bill had subsequently been threatened by unknown unidentified extremists.

"What the monks say, many people do," she said. "Our group has been called traitors. It's very difficult for ordinary people to speak out."

Alan Morison and Chutima Sidasathian are facing criminal defamation charges over an article on people smuggling.

By Sophie Brown and Kocha Olarn
April 15, 2014

A criminal defamation case against two journalists in Thailand is set to proceed this week, despite calls from the United Nations and prominent rights groups for the charges to be dropped amid concerns over press freedom there.

The charges relate to an article published July 17 last year that included information from a Reuters investigative piece that alleged some Thai naval forces have been profiting from the smuggling of ethnic Rohingya people fleeing violence in neighboring Myanmar. Reuters won a Pulitzer Prize in international reporting for its series on the persecution of the Rohingya on Monday.

The Phuketwan journalists are accused of knowingly publishing false information and committing slander, according to the charge sheet.

In December, the Thai navy filed criminal defamation and computer crimes charges against the reporters from Phuketwan, a small news website in the province of Phuket, over a report connecting military personnel to human trafficking.

Veteran Australian journalist and editor of Phuketwan, Alan Morison, and reporter Chutima Sidasathian, a Thai citizen, have been advised that the case will proceed at Phuket's Provincial Court on April 17, according to a Phuketwan report.

Phuket's public prosecutor, Wiwat Kijjaruk told CNN Friday there was enough evidence to proceed with the case."Even though the two said that they just republished an article from Reuters ... they should have checked the facts before doing so," he said.If convicted, Morison and Chutima could face up to seven years in jail.

'Chilling effect'

A United Nations human rights official has called on the Thai government to drop the case.

"Criminal prosecution for defamation has a chilling effect on freedom of the press," said Ravina Shamdasani, the spokesperson for the Office of the High Commissioner for Human Rights. "International standards are clear that imprisonment is never an appropriate penalty for defamation."

Human Rights Watch, which condemned the lawsuit along with otherNGOs, said the Thai navy should allow authorities to look into the allegations of trafficking and other mistreatment of Rohingya migrants.

"Prosecutors should be investigating the poor treatment of Rohingya boat people instead of targeting journalists," said Brad Adams, Asia director for Human Rights Watch in a statement.

CNN could not reach the Thai navy for comment for this story. After the charges were filed in December, an official from the Royal Thai Navy, who asked not to be named, told CNN the navy "does not intend to obstruct any media from, or threaten any media for performing their duties. What we are trying to do is to protect our organization from false allegations." The navy has not released an official statement about the case.

Reuters has not been notified of any legal action over its report, which a spokesperson for the company said "was the product of extensive reporting, is fair, balanced and contextualized."

"We wish to emphasize that Reuters' story does not single out the Thai Royal Navy, but explores the responsibility of all involved in patrolling the Thai seas and provides their perspectives."

According to Phuketwan, other Thai news organizations that also published the text at the center of the case have not been charged.

If found guilty, Morison and Chutima could face jail time of up to two years on the criminal defamation charges and five years for breaching the Computer Crimes Act, as well as a fine of around $3,000.

'In defense of media freedom'

Thailand's Computer Crimes Act aims to stop the spread of content believed to threaten national security or create panic, but it has attracted criticism from freedom of speech advocates and internet providers for making online users liable for reproducing material originally published by others.

Denying the charges, Morison, 66, said that he will not apply for bail if a court seeks it, "in defense of media freedom in Thailand."

Originally from Melbourne, Morison has been in Phuket for 11 years, where he produces Phuketwan and also freelances for international media, including CNN, The Sydney Morning Herald and the South China Morning Post. He worked for CNN as CNN.com Asia Deputy Editor in 2001-2002.

Phuketwan has become known for its investigations into the alleged mistreatment of Rohingya, many of whom arrive in Thailand by boat after fleeing ethnic and religious violence in Myanmar.

Reports of Rohingya ending up in camps where they are held at ransom, beaten, killed or sold as laborers have been documented by NGOs and media organizations.

The Thai government says it is committed to combating human trafficking in Thailand but denies that the Rohingya are victims of trafficking. It says that the Rohingya are migrants who consent to being smuggled.

In a 2013 human trafficking report submitted to the U.S. State Department in March, Thailand does not include any Rohingya in its trafficked persons statistics, a spokesperson for the Thai Ministry of Foreign Affairs, Sek Suwannamethee told CNN Friday.

The State Department is due to release its latest ranking of countries' efforts to combat human trafficking in June. Thailand will be downgraded to Tier 3, the lowest rank, unless it makes "significant efforts" to tackle the issue, according to the State Department.

CNN's Kocha Olarn reported from Bangkok; Sophie Brown reported and wrote from Hong Kong.

Myanmar's National League for Democracy leader Aung San Suu Kyi pictured at a polling station in 2012.


By Tim Hume 
April 15, 2014

Having endured nearly 15 years of house arrest with grace and courage, Aung San Suu Kyi has earned a reputation throughout the world as a political superstar of rare moral stature.

But for some, mostly from outside the country but also from within, the aura surrounding Myanmar's most famous daughter has dimmed in recent years.

"I think everyone agrees now she has been a disappointment when it comes to human rights promotion," said David Mathieson, Human Rights Watch's senior researcher on Myanmar.

The Nobel Peace Prize winner's glittering international reputation means that visiting dignitaries still clamor for a meeting since she emerged from detention in 2010 and set about pressing her case to become the next president of post-reform Myanmar. "Everyone that arrives in Rangoon (Yangon) expects to get a photo op," said Mathieson. "They all want that Suu Kyi photo on the mantelpiece."

But for some observers of Myanmar's emergence from nearly half a century of authoritarian military rule, the 68-year-old's perceived failure to speak out against rising violence towards the mainly Buddhist country's Muslim Rohingya minority is grounds for criticism.

HRW executive director Kenneth Roth was withering in a recent report: "The world was apparently mistaken to assume that as a revered victim of rights abuse she would also be a principled defender of rights."

Aung Zaw, editor of Myanmar news magazine The Irrawaddy, said that while she remained popular among Burmese, Suu Kyi had eroded some of her domestic support in recent years.

Her failure to speak out on ethnic issues and the communal violence that had wracked the country was "shocking," he said, and had been met with disappointment in quarters of the country's ethnic communities.

"People expected her -- as she is a Nobel Peace Prize winner -- to say a few words to stop the bloodshed," he said.

Ethnic conflict has been a recurring feature of Myanmar's political landscape since it gained independence from Britain in 1948.

But following the 2011 transition from military rule to quasi-civilian governance, the country has witnessed a significant spike in violence targeting Muslims, with Buddhist extremists blamed for fanning the flames of hatred.

The Rohingya -- a Muslim minority concentrated in impoverished Rakhine state in the west of the country -- has borne the worst of it, prompting the U.N.'s Special Rapporteur on Myanmar, Tomas Ojea Quintana, to declare this month that the recent persecution of the group "could amount to crimes against humanity." Myanmar presidential spokesman Ye Htut told CNN the government rejected the remarks.

Myanmar's most persecuted minority

The Rohingya -- regarded by many in Myanmar as interlopers from neighboring Bangladesh -- are de jure stateless due to their lack of official recognition as one of the country's 135 ethnic groups. During the controversial recent national census, the country's first in 31 years, officials forbade respondents from identifying as Rohingya, drawing international criticism.

The Rohingya face "very, very strong" antipathy throughout the country, according to Georgetown University expert David Steinberg, being subjected to restrictions on marriage, employment, health care, education and movement, and are the only group in the country barred from having more than two children.

In 2012, outbreaks of communal violence in Rakhine -- home to an estimated 800,000 Rohingya -- left hundreds dead, the majority of them Muslims. The bloodshed displaced huge populations from their homes into squalid camps, where 140,000, mostly Rohingya, remain, completely reliant on humanitarian aid supplies that are increasingly being restricted.

Last month, Doctors Without Borders -- the largest NGO healthcare provider in Rakhine -- was banned from operating in the state, where it had worked for more than 20 years, because officials accused it of providing preferential treatment to Rohingya. Weeks later, international aid workers were driven from the state during rioting by Buddhist-led mobs angry at the aid workers' perceived support for the Rohingya, a development Quintana warned would have severe consequences for the 140,000 within the camps, and 700,000 vulnerable people outside them.

The killings have persisted as well, according to reports. The U.N. says that in January, at least 40 Rohingya men, women and children were killed by security forces and civilians from the Rakhine ethnic group at a village in Rakhine state called Du Chee Yar Tan. An official inquiry by Myanmar's government found no evidence to support the claims of a massacre, said Htut.

While Suu Kyi -- who, through her staff, declined to comment for this story -- has joined rights activists in criticizing the two-child limit for Rohingya as discriminatory, her critics say she has been less than emphatic about the communal violence that has disproportionately affected the Rohingya.

When drawn on the Rohingya issue, "The Lady," as she is known in Myanmar, has consistently hewn to familiar talking points: stressing the rule of law and a commitment to non-violence, while refusing to condemn either side -- a position that many rights activists find untenable.

She has rejected the HRW's characterization of the situation as "ethnic cleansing," and told an Indian television interviewer in 2012 not to "forget that violence has been committed by both sides." "This is why I prefer not to take sides and also I want to work towards reconciliation between these two communities. I'm not going to be able to do that if I'm going to take sides."

In November, she told an audience in Sydney that "what people want is not defense but condemnation. I am not condemning because I have not found that condemnation brings good results."

Suu Kyi's stance, said Chris Lewa, director of Rohingya advocacy group The Arakan Project, was "very disappointing," in that it falsely equated the suffering of Buddhists and Muslims in Rakhine. "Silence is not remaining neutral. It's giving a green light to those who want violence, keeping this climate of impunity and insecurity."

A 'politically calculated silence'?

So why has this outspoken defender of human rights seemingly lost her voice?

It is, says Mathieson, "a politically calculated silence" that reflects the re-entry of Suu Kyi and her National League for Democracy into the political fold in earnest.

The former political prisoner, who described herself to CNN last year as having "been a politician all along," has repeatedly said she wants to be the next president of Myanmar. The 2015 general election will see her compete against the military-backed party of President Thein Sein on one flank, and hardline anti-regime activists on the other.

"She's playing a different game now," said Mathieson. "People still see her as this great Nobel Peace Prize-winning icon for human rights and democracy -- what they don't get now is she wants to be a politician taking on one of the most brutal militaries in the world."

Mathieson said Suu Kyi's political fortunes depended on negotiating several challenges, including trying to strike a balance between international expectations -- "most of which are outlandishly unfair and ill-informed" -- and a "very complicated domestic setting where if she suddenly did do a volte-face and spoke out on behalf of Muslims, it would be politically disastrous."

Moreover, she was operating in a complicated post-authoritarian domestic environment in which she had opted to work inside the system as a lawmaker and was compelled to keep senior military figures, who still hold a strong grip on the reins of power, onside. "I can understand why she's walking on eggshells," he said.

Suu Kyi's political ambitions were complicated by the fact that a clause in Myanmar's 2008 military-drafted constitution prohibits anyone with a foreign spouse or children from becoming president, said Mathieson. Suu Kyi's late husband was a foreign-born Oxford academic, and her two adult sons are British.

While Suu Kyi and her supporters are seeking to have this clause removed from the constitution before 2015, the time frame to achieve this is short, and parliament has indicated any changes to the constitution would prioritize other reforms first.

For some in Myanmar, it is her perceived failure to successfully negotiate her new relationship with the military that is the biggest source of disappointment. To Zaw, her accommodations to the military establishment have led to her, and others in the opposition, being co-opted by a "completely flawed system."

"Her reading of the government, an offshoot of the repressive regime, has been wrong," said Zaw, citing her controversial support for a Chinese-backed copper mine in Letpadeung, which saw her sharply criticized by local residents opposed to the project, as one such misstep to have alienated supporters.

"The regime is clever at using her political legitimacy to advance its goal to legitimize its rule, and to change the perceptions of Western governments towards the country -- from pariah to darling of the West.

While she retained popularity among many Burmese, he said, the result was that Suu Kyi had lost some of her allies "inside and outside of Burma."

'Not so simple'

But others are more forgiving of her position. Influential blogger and activist Nay Phone Latt, who was a political prisoner for four years under the junta and is currently campaigning against a wave of "hate speech" in Myanmar, stressed that Suu Kyi was negotiating a complex political environment at a critical juncture for the country.

"The political situation (in) our country is not so simple," he said. "I don't want to blame her."

Steinberg said he interpreted Suu Kyi's politically expedient stance on the Rohingya issue as motivated out of concern for Myanmar's national interest, rather than being a purely self-interested act.

"I think she thinks she's the person in that country who best understands what democracy is about, and what's best for the future of Burma."

He believed that Suu Kyi remained "very important" to Myanmar's future, but that her significance would diminish over time, if the government's rapid reforms of recent years continued apace and brought about significant change.

"If the government can deliver improvement in the lives of the people, if they do things with the environment and pay attention to minorities, then her status will quietly diminish," he said. Suu Kyi would likely retain a high profile to the rest of the world regardless, he predicted, "because we like Joans of Arc."

For Zaw, despite his criticisms, Suu Kyi remained "one of the hopes in Burma," alongside "many other democrats and ethnic leaders who continue to push for genuine change."

She retained the support of many, he said, and crucially, she was not corrupt.

"I still think there's time for her to change her tactics, reconnect to the roots and rebuild her base," he said. "If she can mobilize people and her allies, inside and outside, the other side will negotiate and make more meaningful concessions.

"She is someone Burma was expecting for many decades. She should know that the country needs her."



By Jim Della-Giacoma
CNN
October 11, 2013

Myanmar’s transition has been remarkable, but it has also been tarnished by violence against its Muslim community. Indeed, these deadly attacks pose a threat to Myanmar’s nascent democracy, as well as its image regionally and internationally.

Visiting Rakhine state, where violence took place this past week, President Thein Sein said: “It is important not to have more riots while we are working very hard to recover the losses we had because of previous incidents. The Rakhine state government needs to cooperate with the people to avoid more conflict by learning from the lessons of previous riots.”

More needs to be done. Improving police capacity with better training and equipment is one important element, and outside expertise and assistance can accelerate the necessary changes.

But the answer to resolving this difficult issue can also be found in each and every town in Myanmar. The country’s Muslim community is diverse and found in all cities, most towns and many villages. In addition, Myanmar’s Muslims have long been intimately entwined with the country’s commercial life, and there is a high and lingering financial cost to violence when part of the commercial district of a town is destroyed. For example, attacks on the Muslim community left Meiktila's markets depleted, kept visitors away and cut access to the informal financial system.

Rising Burman-Buddhist nationalism and the growing influence of the monk-led “969” movement, which preaches intolerance and urges a boycott of Muslim businesses, is a dangerous combination of populism wrapped in religious respectability. The considerable frustration and anger built up during the country’s years of authoritarian rule need to be directed away from a negative campaign focused on one of the country’s minorities and channeled toward a more positive vision of a democratic, tolerant, and prosperous country. Politicians for their part need to give more hope to constituents and prey less on their fears at what is an uncertain time.

Myanmar also needs to delegitimize hate speech masquerading as economic nationalism. Such language is anti-democratic, will encourage violence, cause instability and undermine much needed economic development. A society that is open, multi-ethnic and multi-religious will be one that makes the most of its limited human resources rather than encouraging the flight of people with much needed skills, languages, capital and entrepreneurial flair.

More than any other issue, the treatment of Myanmar’s Muslim population is being watched closely in Southeast Asia and the rest of the world as the country will soon host the Southeast Asian Games and then chair the Association of Southeast Asian Nations. The global spotlight will therefore be focused not just on Myanmar’s athletes, officials, and diplomats but on the still evolving system of government and emerging political culture. The treatment of minorities is the yardstick by which the country’s democracy will be measured, and the welcome openness since the creation of the civilian-led government in March 2011 is now exposing Myanmar to new levels of international scrutiny, as well as greater expectations in terms of adhering to international norms and standards for democracy, policing, human rights and rule of law.

The inter-religious violence that started in northern Rakhine State in June last year spread – as many around the world had feared it might – because the authorities did not act firmly and transparently against the perpetrators. Local security officials were unable to restrain a community angered over not only a dispute at a neighborhood shop, but also the brutal killing of a monk. A lack of trust in law enforcement prompted citizens to undertake their own retribution, with fatal and potentially long lasting consequences.

The fact is that authorities were unprepared and failed to uphold criminal law, protect all citizens and stop perpetrators of violence regardless of their ethnicity or religion, and rather than use legal force to restrain such lawlessness, they used almost no force and exercised little authority, with deadly results.

The police failed at many levels, but fixing this inadequate response starts at the top. The president announced a “zero tolerance” approach to what he called “senseless, irrational behavior.” This needs to be followed up with clear orders down the hierarchy that prioritize the protection of all people in Myanmar without the excessive use of deadly force.

In some recent incidents in Mandalay and Sagaing, the message seems to have been received. Response time by authorities, including the police, has apparently improved. Intercommunal conflicts triggered by similar assaults, accidents or trading disputes have been more quickly addressed and without the massive destruction and death toll seen in elsewhere.

Myanmar's leaders need to be clear and the police firm without being repressive, while the country’s political figures and religious leaders must think carefully about what they say. If Myanmar gets this wrong, then everybody will lose out because a violent, unstable, and bigoted country is a place that no one wants to visit or invest in.

But if Myanmar can get these changes right, then it will reap the rewards – not just in terms of medals, accolades, tourists, and investment, but by achieving peace and stability within its borders.

Jim Della-Giacoma is the Asia Program Director of theInternational Crisis Group. Its report ‘The Dark Side of Transition: Violence against Muslims in Myanmar’ was published on October 1.

Thousands of Rohingya refugees -- such these pictured in March this year -- have flooded into Thailand.
Peter Shadbolt
June 7, 2013

If it were not for the powerful stench and desperate shouts emanating from the wire cages, the men sitting in rows, each wearing a white skull cap, look like they could be at a prayer meeting.

But for the 276 Rohingya men sitting on the floor of two cells designed to hold just 15 people each, their situation is about as far away from a mosque as it gets -- that was the scene, vividly described and shown in an a report by British news network and CNN affiliate, Channel 4.

Appearing to have barely enough room to sit, some of the men reportedly had swollen feet and withered leg muscles from a lack of exercise and had not moved from the cage in five months.

According to a new report from Human Rights Watch (HRW), the men are among 1,700 ethnic Rohingya from Myanmar -- formerly known as Burma -- who are being held in appalling conditions in Thai immigration detention centers in Thailand's Phang Nga province and filmed secretly by the news team from Channel 4.

Tens of thousands of ethnic Rohingya from Myanmar's Arakan State have already fled persecution amid ongoing sectarian violence between the majority Buddhist Arakanese and the Muslim Rohingya.

Many flee in small, unseaworthy boats arriving in Malaysia, Indonesia and Thailand. Some never make it to their destinations. Last month, a boat carrying about 100 Rohingya capsized off western Myanmar and at least 50 were feared drowned.

HRW says the overcrowded conditions are part of an unsanctioned policy of deterring Rohingya from seeking asylum in Thailand.

"I think that the Thai policy is all about saying to the Rohingya, 'Hey, if you land in Thailand you're not going to have an easy time of it'," Phil Robertson, deputy director of the Asia division of HRW, told CNN.

"By putting people in detention centers in these appalling conditions the Thai government is effectively saying come here at your own peril."

HRW says Thai immigration officials have not permitted UNHCR, the United Nations' refugee agency, to conduct refugee status determination screenings and have split up the Rohingya families with women and children sent to government-run shelters.

According to the Channel 4 report, while the women and children are held in better conditions than the men, they often have no information about the status or even whereabouts of their partners.

"The government should immediately allow them to pursue their asylum claims with the UN refugee agency," said HRW Asia director Brad Adams, adding that under the Universal Declaration of Human Rights, everyone has the right to seek asylum from persecution.

HRW also claimed that under Thailand's "help on" policy -- whereby Thai Navy vessels that intercept Rohingya boats supply them with fuel and provisions on condition the boats sail onward to Malaysia and Indonesia -- Rohingya were being put at further risk.

"Thai authorities should provide temporary protection to Rohingya and scrap the 'help on' policy that places these asylum seekers in harm's way," Adams said. "The government should help Rohingya who escape from oppression and hardship in Burma -- not worsen their plight."

But Manasvi Srisodapol, spokesman for the Thai Ministry of Foreign Affairs, told CNN that Thai authorities were fully aware of and concerned about overcrowding at its existing immigration facilities.

"Since January, various groups of Rohingyas have been placed under the care of various immigration and detention centers and government shelters across Thailand, that notwithstanding, alternative arrangements are being identified as a matter of priority to address the issue of overcrowding, as well as in reuniting those Rohingyas with their family members."

He denied the government was not cooperating with international bodies over the issue, saying the government was working in close partnership with humanitarian agencies such as the UNHCR, UNICEF and the ICRC to provide temporary assistance to the refugees. He added that their asylum rights would be fully respected.

"Thailand has not been denying anyone, their basic human rights, he said. "In fact Thailand is providing temporary assistance and shelters in spite the fact that these Rohingyas are illegal migrants. Furthermore, international organizations such as UNHCR, ICRC, IOM and UNICEF have access to these people on the regular basis."

Thailand's Prime Minister Yingluck Shinawatra agreed in January to permit Rohingya arriving by boat in Thailand to stay temporarily, initially for six months, until they could be safely repatriated or resettled in a third country.

"The Thai government is in close cooperation with various countries and international organizations to find a durable solution for the Rohingyas," said Srisodapol.

"The six-month period announced in January is a tentative time frame and we are examining various possibilities."

Critics fear that if the Thai government is unable to find a third country that would accept the asylum seekers, then Thailand may deport the Rohingya back to Myanmar where they would undoubtedly face persecution.

CNN's Kocha Olarn in Bangkok contributed to this report.
Muslim Rohingya people pictured at a makeshift camp in May this year near Sittwe, the capital of Rakhine state.
Chris Lewa
CNN
June 6, 2013

In May 2013, authorities in Myanmar's Rakhine state issued a directive placing a two-child limit on Rohingya couples in two predominately Muslim townships in the region -- in blatant disregard of the recommendations of a commission set up to investigate the recent violence between Muslims and Buddhists in western Myanmar.

As political reforms slowly took hold in Myanmar following years under the rule of the military junta, longstanding tensions exploded into sectarian violence in Rakhine in 2012, instigated by Rakhine Buddhists against Rohingya Muslims.

Hostility toward the Rohingya has deep roots, fueled by prejudicial and competing notions of the role of race and religion in Myanmar's national identity. Successive regimes and Myanmar society at large perceive the Rohingya as a product of recent migration and Islamic expansion from overpopulated Bangladesh. Antagonism towards Islam has lately spiraled into anti-Muslim strife in other parts of the country.

During military rule, the Rohingya were subject to a gradual process of marginalization and exclusion through discriminatory policies and restrictions, particularly in Northern Rakhine State. Denial of citizenship has legitimized arbitrary treatment against them and exacerbated hatred.

The two-child policy emerged from this context and from local orders issued by the NaSaKa and other local authorities since the early 1990s. The NaSaKa, established as a border security force in December 1992, was tasked, among other things, with controlling Rohingya population growth. Restrictions on movement and regular population checks were imposed to prevent imaginary infiltrations from Bangladesh, while regulating marriages and family size aimed at curbing birth rate from within.

In January 1994, the NaSaKa introduced a local order requiring official permission to marry, contradicting customary marriage practice. This order later included penalties for non-compliance. In practice, marriage authorizations can take up to several years to obtain and are only granted against the payment of bribes. Infringement such as cohabitation or sexual contact out of wedlock can result in up to 10 years' imprisonment. Currently, 535 Rohingya men are serving sentences for unauthorized marriages in Buthidaung Jail, according to research by the Arakan Project. To avoid prosecution, many young women resort to induced and illegal abortion.

Local orders limiting the number of children for newly married couples were first issued by township administrations in Maungdaw and Buthidaung in April 2005. They imposed stringent conditions for applying for marriage permission and added that "Those permitted to marry according to this Order should control the birth rate and limit the number of children for livelihood sufficiency." The number of children was not specified. However, the limitation was enforced when newly-married couples were asked to sign a declaration. Initially, the pledge was no more than three children, reduced to two children in 2007.

Consequently, Rohingya women giving birth to a third child are unable to register the newborn and could be prosecuted under Section 188 of the Penal Code for disobeying orders from a civil servant, which carries a prison sentence of up to 6 months. Most often, they become victims of never-ending extortion by local authorities.

The Rakhine Investigation Commission estimated that 60,000 Rohingya children are currently unregistered, born out of unauthorized as well as authorized marriages. Some parents are too poor to cover travel expenses and bribes for birth registration, or experience administrative hurdles. An absent father precludes the mother from registering her baby, or the newborn is above the permissible number of births.

Unregistered children are not recorded in the family list as they do not exist administratively. They will not be issued with a temporary ID card and will thus be unable to attend school, to apply for travel permits or ultimately to marry.

The Commission report cites high birth rates among Rohingya as a key factor of insecurity among Rakhine. It recommends family planning education to mitigate these concerns but stresses that authorities should refrain from implementing forcible birth control measures.

Lack of awareness but also poor access to family planning is prevalent, particularly in rural areas where reproductive health services are often unavailable. Elsewhere, a growing number of Rohingya families have actually adopted birth spacing methods.

This Rakhine State Government directive also violates Myanmar's international obligations under the Convention for the Elimination of Discrimination against Women and the Convention on the Rights of the Child.

In a speech on May 6, President Thein Sein pledged that his government would ensure the basic rights of Muslims in Rakhine State, enforce the rule of law and "provide genuine and decisive leadership in resolving the conflict." Leading pro-democracy activist and lawmaker Aung San Suu Kyi also condemned the two-child restriction on Rohingya couples as "discrimination not in line with human rights."

Following international outrage, Ye Htut, the President's spokesperson, timidly responded that the government is re-examining this order.

Thein Sein's words must urgently be translated into action and he should immediately repeal the two-child policy and other discriminatory orders against the Rohingya. If left unchallenged, more directives will be issued that could trigger renewed violence.

Chris Lewa is founder and director of The Arakan Project, an NGO engaged for the past 13 years in research-based advocacy on the situation of the Rohingya people in Rakhine State, their predicament as refugees in Bangladesh and their migratory movements in the region.

David Grunebaum
May 22, 2013

Meiktila, Myanmar -- Nineteen-year-old Hnin Ei Phyu is on her knees at home, whispering her prayers. It's a small sign of normality in a community where things have been anything but normal in recent months.

This young Muslim woman can't go inside her family's mosque because it was shut down after being vandalized. And for more than a month, she had to say her prayers from inside a shelter at a nearby sports stadium in Meiktila, a city in central Myanmar.

Fearing for their lives, Hnin Ei Phyu's family fled their home on March 20 during the first of three days of rioting that tore apart this city of 100,000 people.

A wave of sectarian violence between Buddhists and Muslims resulted in the deaths of at least 43 people and displaced thousands more, according to the Myanmar government.

During the clashes, reportedly set off by a dispute between a Muslim gold shop owner and two Buddhist sellers, rioters set fire to houses, schools and mosques, while people were also beaten, doused with gasoline and set on fire.

Many Muslims complain that the police stood by and did nothing during the violence. The rioting was only stopped after President Thein Sein declared a state of emergency and called in the military. By then thousands had fled their homes in terror.

Meiktila's Muslims were heavily outnumbered and suffered the bulk of the casualties. Few remained in their homes because they were either destroyed by rampaging mobs or it simply wasn't safe for them to stay there.

It wasn't until earlier this month that Muslims whose houses were not destroyed were able to leave the shelters and return home.

"Tears came out of my eyes when I got back home," said Hnin Ei Phyu's mother, Thidar Hla. "I'm extremely happy to be back home." But the 43-year old said that when she walks down the streets of this predominantly Buddhist city, it's clear things are not the way they were before the riots. "We (Muslims and Buddhists) don't interact with each other the way we used too," she said. "People are keeping a mental distance between each other."

Thidar Hla and her extended family share a collection of rickety houses along a side street in a modest neighborhood of Meiktila. A security post manned by police and soldiers has been set up just a short walk away.

Similar arrangements are in place in other parts of the city where Muslims live -- a sign of the times since March. "There are soldiers and security guards on each end of the street," Thidar Hla said, before adding that she hopes they can keep her family safe.

But in areas that bore the brunt of the rioting, little has been rebuilt more than two months on. The blackened frames of burned down homes are all that stand in some places.

Metal sheets that once served as roofs now lie in pieces on the ashen ground. The government says it will replace all of the approximately 1,600 homes that were destroyed -- an easier task than repairing the trust between Muslims and Buddhists.

"Right now we don't trust them and they don't trust us," said U Aung Khin, a 50-year-old Buddhist man. Aung Khin is married with five kids between the ages of five and 24. He says he has numerous Muslim friends, but things have been strained since the riots.

"After this we don't really have to talk. It isn't necessary for us to talk with each other at all," he said. "I'm afraid to trust them right now." He said he used to buy meat from a Muslim butcher but won't now because he's afraid his food might be poisoned.

Meanwhile, Thidar Hla's family says they're playing it safe by buying their food from other Muslims. She has also instructed her daughter to stay close to home. She's a student at a local university that has not reopened since the riots.

Hnin Ei Phyu says she has several Buddhist friends at school and is hoping her relationships with them go back to normal. But she hasn't contacted them since the violence and they haven't been in touch with her.

Though Myanmar is about 90% Buddhist, Muslims have generally coexisted peacefully with the Buddhist majority -- their children go to school together and their parents often work together. But as with Meiktila, ethnic fault lines have been exposed in some areas as the country emerges from decades of military repression.

Last year, at least 110 people were killed in attacks on Muslims in western Myanmar's Rakhine State. The Muslim Rohingya people are a stateless Muslim minority living in Rakhine -- thought to number between 800,000 and one million -- who claim they were persecuted by Myanmar's military during its decades of authoritarian rule.

Myanmar does not recognize them as citizens or as one of the 135 recognized ethnic groups living in the country. Much of this is rooted in their heritage in East Bengal, now called Bangladesh.

Though many Rohingya have only known life in Myanmar, they are viewed by the Buddhist majority as intruders from across the border.

Across the country, a budding movement known as "969" has been spreading anti-Muslim sentiment by encouraging Buddhists to avoid Muslim-run businesses. "969" stickers are increasingly found in businesses and taxis in Yangon, the country's largest and most ethnically diverse city.

Police recently stepped up patrols in Yangon following the Meiktila clashes, though serious fighting has yet to spread there. However, in several communities within 100 kilometers (62 miles) of Yangon, Buddhist mobs reportedly vandalized mosques as well as Muslim businesses and houses.

The wave of religious unrest has prompted the 57-nation Organization of Islamic Cooperation (OIC) urge Burmese authorities to allow a delegation to visit Myanmar to discuss the issue -- a request the authorities in Naypyidaw have so far rebuffed.

Matthew Smith
CNN Opinion
May 7, 2013

When the European Union recently lifted economic sanctions on Myanmar, it closed a decades-long chapter designed to encourage democratic reform in the country.

Although an arms embargo remains in place, the action will send an unequivocal message of "mission accomplished."

But while the EU is celebrating the "new Myanmar," Rohingya Muslims in the western part of the country are targets in what appears to be an ongoing campaign of government-supported crimes against humanity and ethnic cleansing.

Killings and arson attacks between ethnic Rakhine Buddhists and Rohingya Muslims first erupted in Myanmar's Rakhine State in June 2012, and were followed in October by well-coordinated attacks on Rohingya populations. More than 125,000 Rohingya were forced into dozens of internally displaced camps while tens of thousands of others fled the country, launching Southeast Asia's newest refugee crisis.

Satellite images obtained by Human Rights Watch from just five of the 13 townships that experienced violence since June show 27 unique zones of destruction, including the destruction of 4,862 structures covering 348 acres of mostly Muslim-owned residential property.

Myanmar's government has repeatedly characterized what happened as "inter-communal violence" between bitter enemies -- Arakanese Buddhists and Rohingya Muslims -- denying any involvement of the state or abuses by state security officials.

Since June, I visited several sites of attacks and every major camp for the displaced, interviewing more than 100 victims and witnesses of abuse, as well as some perpetrators of violence. There is extensive evidence of complicity of the state in ethnic cleansing.

Following the first wave of violence and without setting foot in Rakhine State, the EU and others were quick to welcome the Myanmar authorities' "measured response" to the crisis. A spokesperson for the EU's high representative on foreign affairs, Catherine Ashton, said on June 11, "We believe that the security forces are handling this difficult inter-communal violence in an appropriate way."

The reality on the ground was very different. Rohingya survivors alleged how in June soldiers not only failed to protect them from arsonist mobs, but opened fire when they attempted to extinguish the fires, killing scores. Government authorities in Arakan State were busy bulldozing mosques, blocking humanitarian aid to Rohingya populations, conducting violent mass arrests of Muslim men and boys, and digging mass graves, impeding accountability. Human Rights Watch located the existence of at least four such grave sites.

Two days after the EU's June statement, a government truck dumped 18 naked and half-clothed bodies near a camp for displaced Rohingya, according to Human Rights Watch. Some of the victims had been "hogtied" with string or plastic strips before being executed. The move sent a strong message, consistent with a policy of ethnic cleansing, that the Rohingya should leave Myanmar permanently.

"They dropped the bodies right here," a Rohingya man told me on a visit to the grave site. "Three bodies had gunshot wounds. Some had burns, some had stab wounds."

After the smoke cleared in June, the Arakanese Buddhist monkhood (or the sangha), political operatives, and local government officials allegedly held public meetings in Rakhine State, plotting to drive Rohingya Muslims from their homes. They seized on President Thein Sein's remarks on July 12 that "illegal" Rohingya should be sent to "third countries," and they actively worked to isolate Muslim communities from daily necessities and income. Influential groups released public statements calling explicitly for "ethnic cleansing" and forced population transfer -- the government took no action to stop them.

The planned second wave of violence began on October 22. Thousands of Arakanese reportedly descended by foot and boat on Muslim villages in nine townships, carrying machetes, swords, spears, homemade guns, Molotov cocktails, and other weapons. Plumes of smoke dotted the sky along the fertile patchwork of Arakan State's intra-coastal waterways as entire villages were razed. State security forces once again either failed to provide protection, or actively participated in attacks.

On October 23 in Yan Thei, Mrauk-U Township, security forces took away sticks and other rudimentary weapons from Rohingya and enabled an Arakanese mob to kill about 70 villagers, including 28 children, 13 of whom were under age five.

Today, tens of thousands of displaced Rohingya are being denied access to humanitarian aid, have their movements restricted, and are unable to return home. They live in segregated, squalid camps without adequate food and health services. In just weeks the monsoon season will flood several IDP sites, intensifying the humanitarian emergency.

At the root of the persecution is the question of citizenship. The Myanmar government considers all Rohingya to be immigrants from Bangladesh. They are denied citizenship under discriminatory national legislation from 1982, although many families have resided in Myanmar for generations. Official government statements reject their very existence and refer to them as "Bengali," "so-called Rohingya," or the pejorative "kalar."

The world should not be blinded by the excitement of Myanmar's political opening. Rohingya are paying for that approach with their lives.

Matthew Smith is a researcher for Human Rights Watch and author of the organization's report, "All You Can Do is Pray": Crimes Against Humanity and Ethnic Cleansing of Rohingya Muslims in Burma's Arakan State.
Rohingya Exodus