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Myanmar's military chief Min Aung Hlaing, seen here with President Thein Sein.
Image Credit: Flickr/Prachatai

By Hanna Hindstrom
February 28, 2016

A new report suggests it is linked to attacks on independent media and the Thai government.

The Myanmar military was responsible for a series of cyber-attacks on pro-democracy media outlets near the time of last year’s historic election and has close ties with hackers who targeted websites belonging to the Thai government, an explosive new report has claimed. 

A three-year investigation by Sweden-based cyber security firm Unleash Research Labs working to protect independent news outlets, including Democratic Voice of Burma (DVB) and The Irrawaddy, has identified the army as a key player in a string of defacements of media websites dating back to 2012. 

There was a spike in attacks near the November election, which saw Aung San Suu Kyi’s National League for Democracy trounce its army-backed opponents in Myanmar’s first open election in decades, attributed to a group called “Union of Hacktivists”. The origins of these hacks have been tracked down to a secretive military-operated network hidden behind two firewall proxies. 

According to the report, the network is run by the Defense Services Computer Directorate and uses Blue Coat technology, a controversial security system developed by a US firm known to have done business with the Myanmar junta. 

“We can guarantee that [these] attacks originated from the army network, an infrastructure fully allocated to them without [the involvement of] any other type of organizations,” said Tord Lundstrom, Technical Director at Unleash Research Labs. “We can also confirm that the work was done during typical office hours and not from any student dormitories or during the night.” 

The report identifies a number of individuals with close ties to the military as key instigators in Myanmar’s emerging “hacktivist” movement, which has flourished with the spread of internet access since the nominal end of dictatorship in 2011. Among the most prominent hacktivist networks is the Blink Hacker Group (BHG), which has claimed responsibility for numerous distributed denial-of-service (DDoS) attacks on DVB over its coverage of the persecuted Rohingya minority in western Myanmar. 

The group also organized high-profile attacks on websites belonging to the Thai police in January 2016 under the guise of the global hacktivist network Anonymous. This was in retaliation for an unpopular court ruling that sentenced two Myanmar men to death for the murders of two British tourists in southern Thailand, stirring nationalist outrage across Myanmar. At the time, Myanmar’s army chief Min Aung Hlaing urged Thailand to “review the evidence” in an apparent display of support for the accused. 

“Hacking groups in Myanmar operate with the silent consent and the infiltration of actors from [the military],” added Lundstrom, who has spent years monitoring Facebook and hacking forums where groups openly discuss and plan their next attacks. “It is time for Myanmar to openly address what openness and tolerance means on the Internet. It is unacceptable that youngsters are driven by hidden agendas to destroy digital infrastructure.” 

A spokesperson for the government denied any involvement in the hacks and warned media groups against making unfounded accusations. 

“Regarding the [media groups] that were allegedly hacked, they should go ahead and sue if they are sure about the allegation,” said Zaw Htay, director of President Thein Sein’s office. “If their allegation turns out to be groundless, then they will face the consequences.” 

Under Myanmar law, defamation is a criminal offense punishable by up to two years in prison. 

“We cannot verify these activist-style allegations made by a random internet site,” Zaw Htay added. “If I want to attack [the] DVB website, I wouldn’t use a computer in the president’s office to which it can be traced back”. 

Myanmar’s “hacktivist” movement has become increasingly hostile towards media outlets covering ethnic conflicts in Rakhine and Kachin states. By June 2012, when clashes erupted between Buddhists and Rohingya Muslims in Rakhine state, hacking groups “were driven by a political agenda in perfect synchronization with the Myanmar Government,” said the report. 

The report also accuses the military of coordinating fake cyber-attacks in order to advance its political goals. For example in December 2012, a series of websites were defaced in the name of the “Kachin Cyber Army” issuing threatening messages against the Myanmar media. But according to Lundstrom’s analysis those attacks were “constructed to serve the government political agenda of conflict escalation”. 

One man identified as an instrumental member of several hacking groups, including BHG, is Thet Wai Phyo, who operates under the pseudonym Gtone. Once listed on Facebook as a military student living in Russia and according to the Myanmar Times trained at the Defense Services Academy (DSA) in Pyin Oo Lwin, Thet Wai Phyo has made the news for publicly accusing one of Suu Kyi’s political aides of being a British spy. 

According to the report, he has been involved in planning numerous hacks targeting Myanmar media and runs the Myanmar Anonymous page on Facebook. He was one of the first individuals to openly call for a hacking movement devoted to defending Buddhism and has expressed vocal support for firebrand anti-Muslim monk Wirathu. 

“Any one Burmese man who is crazy about technology is responsible to protect Theravada Buddhism,” he wrote in a hacking forum in May 2012, according to the report. “I would like to ask the [Myanmar Hacker Forum] to adopt this as its core principle.” 

He did not respond to a request for comment. 

Two other individuals linked to the online hacking community, Lynn Myat Aung and Myat Thu, are allegedly affiliated with the DSA. The former openly posted on BHG’s Facebook page encouraging its members to apply to the military academy. Aung Min Khant, a fighter pilot with the Myanmar armed forces, was identified as playing a leading role in the attacks on the Thai police force in January by posting hacking tools on Facebook. Myat Thu later posted a public statement on behalf of BHG justifying the attacks on Thailand and sharing 1GB of stolen data, said to the report. 

When contacted for a response, Lynn Myat Aung denied knowing any members of Blink Hacker Group. 

“I have joked around with so-called hackers on Facebook but I absolutely don’t know the BHG members,” he said, adding that while he admired the military academy he was never himself a cadet. 

Myat Thu and Aung Min Khant did not respond to requests for comment. 

Exiled media outlets covering Myanmar are no strangers to cyber-attacks. Coordinated assaults on DVB and The Irrawaddy have taken place during most major political events, including the last general election in November 2010 and the 2007 pro-democracy uprising. At the time, Myanmar’s internet was prohibitively expensive and the few available ISPs were controlled by the state. The military, which continues to wield significant political influence in Myanmar, has always denied responsibility. 

“We consider this as not just an attack on DVB and a few other media, it is an attack on the freedom of the press,” said Aye Chan Naing, Executive Director and Chief Editor at DVB. “We hope the new government will be more transparent and will be on the side of the independent media in this kind of situation.” 

Hanna Hindstrom is a freelance journalist, specializing in Burma and Southeast Asia. She has been reporting from the region since 2011.

By Hanna Hindstrom
November 3, 2015

Ahead of crucial election, musicians rail against government-sanctioned repression of persecuted Rohingya minority.

Some musicians in Myanmar are risking their lives and freedom to sing out against injustice [Hanna Hindstrom/Al Jazeera]

Yangon, Myanmar - A riotous crowd gathered before a throbbing stage as loud music blared from speakers and sweaty musicians jammed to an eager beat. Young people in black studded leather jackets and spiky multicoloured hair hurled themselves into the air. 

"This one is for Wirathu - look at what you've done," shouted the lead singer, referring to one of Myanmar's most prominent Buddhist nationalists, before launching into a song condemning religious violence. 

The band Side Effect is one of Myanmar's most popular punk rock bands and among a growing number of musicians rallying to combat hate speech. The performance came as religious tensions escalate in the former military dictatorship leading up to a landmark general election on Sunday. 

In late August, Myanmar's President Thein Sein approved the last of a package of controversial race protection laws widely viewed as an attack on the country's Muslim minority.

The new laws impose strict controls on Buddhist women hoping to marry outside their faith, while criminalising polygamy and adultery, and prohibiting women from having more than one child every three years.

The legislation was sponsored by a group of hardline monks, known locally as the Ma Ba Tha, who claim that Muslims are trying to take over the country.

"They're a group of Buddhist Nazi skinheads," said Darko C, the lead singer and guitarist. "It is disgraceful for our country."

The Ma Ba Tha movement emerged in the wake of ethno-religious clashes between Buddhists and Rohingya Muslims in western Myanmar in 2012, shortly after the country embarked on a democratic reform process.

Since then, the organisation has expanded at an alarming rate with offices sprouting up across the country, and a dedicated network of professional lawyers and spin doctors added to its team. The group's nominal figurehead, Wirathu, has earned global infamy for likening Muslims to "mad dogs" who breed "like African carp".

Most politicians and activists have shied away from challenging the Ma Ba Tha for fear of repercussions.

Earlier this year, an official in Aung San Suu Kyi's National League for Democracy (NLD) was sentenced to two-and-a-half years in jail with hard labour for "insulting religion", after making a speech condemning the misuse of Buddhism by hardliners. He was promptly dismissed from the opposition party.

"It's a sensitive issue when it comes to Buddhism," said Darko. "Before if I said something against [the Ma Ba Tha], people including my friends, they might take it wrong."

Provoke debate

Darko wrote his first song about Buddhist nationalism shortly after religious violence gripped the central city of Meiktila in 2013.

He admitted a visit to strife-torn western Rakhine state the same year changed his perception of Myanmar's Rohingya minority. Like many other Buddhists, he previously viewed Rohingya as illegal immigrants from Bangladesh.

He blamed Myanmar's media for its inflammatory and biased coverage of the crisis, which has left up to one million Rohingyas confined to ghettoes and displacement camps near the Bangladeshi border.

Darko started posting regularly on social media to criticise the Ma Ba Tha and its supporters. Darko, whose wife is also Buddhist, joked that on a recent tour in India he considered converting to a shamanistic religion known as Donyi-Polo to provoke debate on interfaith marriages in Myanmar.

"I am sure there are many people who won't speak a word about it but I think that what the Ma Ba Tha is doing is crazy," he said. "Now with the election coming closer and closer, we need to speak louder and louder."

Side Effect recently worked with an NGO called Turning Tables to write a song called "Wake Up Myanmar", which is performed by youth across the country and calls for an end to military dictatorship and oppressive laws.

"I hope there will be no one knocking on my door in the middle of the night," Darko said.

Sharp pens, angry lyrics

A clutch of other underground punk bands, known for their subversive lyrics and disdain for authority, has sharpened their pens to take aim at Buddhist hardliners.

One of the most vocal groups is Rebel Riot, a punk trio formed after Myanmar's 2007 pro-democracy uprising known as the Saffron Revolution. Their lead guitarist and singer, Kyaw Kyaw, blamed the country's military dictatorship for driving the education system into the ground and fuelling ignorance.

"Our society in Myanmar [is] blind," said the 28-year-old. "So many people can't think well and see [the] wider view. Our school was tough about strong nationalism. Ma Ba Tha is using this weak point of our society in Myanmar."

Rebel Riot has attracted controversy for a string of anti-establishment music berating political conformity and Buddhist chauvinism, with songs pithily titled Stop Racism and F**k Religious Rules. When they were first released in 2013, Kyaw Kyaw quickly started receiving threatening Facebook messages.

"Some fans of the Ma Ba Tha sent me messages of warning [saying]: 'We know who you are and where you live,'" he explained. "[But] I don't worry about what I did. I know that I say the truth."

In March, he penned a new song called Military Slave Education in response to a violent government crackdown on student protesters.

For Skum, the lead singer of crust punk band Kultureshock, politics and music have always been entwined. During military rule, the Yangon-based musician evaded the censor board by playing gigs in abandoned warehouses and secretly recording angry lyrics about the government.

"Punk rock is about freedom and speaking up against injustice and the hypocrisies of the establishment," said the scrawny 35-year-old, decked out in leather boots and skinny jeans, while sucking on a cigarette.

"Those ... [race protection] laws they are making are totally meaningless - a total disregard for women's rights. It's just a first step; they want to control people's lives. They want to turn this country into a police state like it was before," said Skum.

Skum knows all too well the price of crossing the Myanmar authorities.

Less than a year after forming his band in 2003, he was arrested and jailed for possession of marijuana. At the time he was a student at Yangon University of Foreign Languages, an institution known to the government for breeding troublesome pro-democracy activists.

"They were using the fact that I was doing drugs, so when they no longer wanted me on the street, they arrested me," he said.

He spent three years in Myanmar's notorious Insein prison and another three at a forced labour camp. His friend, who was arrested with him, died in prison.

Like many others, the musician suspects the government is exploiting anti-Muslim sentiment to discredit Nobel laureate Aung San Suu Kyi, whose party is expected to win a landslide victory on Sunday.

The Ma Ba Tha, which has openly backed the ruling Union Solidary and Development Party, regularly attempts to smear Suu Kyi as a "Muslim sympathiser". The head of Myanmar's armed forces, Min Aung Hlaing, recently urged all military voters to back a party that can protect the Buddhist faith.

"The 'protection of race and religion' is a powerful card in Burmese politics," explained Paul Fuller, a lecturer in Buddhist Studies at the University of Cardiff, UK. "The Sangha [Buddhist religious authority] are still at the centre of Burmese customs and to take a stand for its preservation cannot be easily dismissed."

Opposition leader Suu Kyi has also provoked anger for her silence on the plight of the stateless Rohingya minority, while her party recently admitted to scrubbing Muslim politicians from its candidate list in response to pressure from the Ma Ba Tha.

"If Daw Aung San Suu Kyi wouldn't dare to talk about the Rohingya issue then why is she an icon for freedom and democracy?" asked Skum. "She is just like all the other politicians around the world."

But with a few short days left to the Myanmar election and no politician willing to court controversy, it has been left to Myanmar's gritty counterculture to denounce racism.

"Someone has to speak up against all this bullshit," said Skum. "Right now we are nobody, but if we keep trying, keep fighting, hopefully there will be a difference in the future."

Buddhist monks look at posters showing images of violence attributed to Muslims around the world during a celebration led by the Ma Ba Tha nationalist monks at a monastery in Yangon. (Photo: Ye Aung Thu / AFP / Getty Images)

By Hanna Hindstrom
September 20, 2015

Nationalist monks celebrate new repressive laws as Rohingya candidates are culled from general election ballots

YANGON, Myanmar — The celebrations began shortly after dawn. A cluster of monks in saffron robes gathered beneath this city’s historic golden Shwedagon Pagoda to murmur prayers and chants. A procession of vans then took the men to a monastery on the outskirts of Yangon, where groups of monks, nuns and civilians huddled under umbrellas before a large stage lined with senior abbots and emblazoned with Buddhist insignia.

This was no ordinary religious festival. The Sept. 14 gathering was the start of a two-week nationwide anti-Muslim event organized by Myanmar’s powerful Buddhist nationalist group, known locally as the Ma Ba Tha. The cause for celebration was the recent adoption of a package of laws to “protect race and religion” in the Buddhist-majority country, further marginalizing its beleaguered Muslim minority.

"Victorious! Victorious!" the crowd bellowed as a soft-spoken monk took to the stage.

The four bills, sponsored by the Ma Ba Tha and signed into law last month by President Thein Sein, restrict interfaith marriages and religious conversions, criminalize polygamy and adultery and demand that women wait three years between the birth of each child. The legislation is broadly viewed as an attack on the country’s Muslims. A Muslim man recently became the first target of the new monogamy law, facing seven years in prison for living with a Buddhist woman after separating from his wife.

This comes at a time of high religious tensions in Myanmar, which has been gripped by bouts of anti-Muslim violence since emerging from decades of military dictatorship in 2011. Ma Ba Tha’s celebrations coincide with the launch of campaign season in Myanmar, which is preparing for a landmark general election on Nov. 8. A rise in anti-Muslim rhetoric raises concerns that religious nationalism will be used for political goals.

Also this month, the government-backed election commission culled more than 100 candidates, most of them members of the Rohingya Muslim minority from western Myanmar. The commission cited concerns about their citizenship. Nearly 1 million Rohingya Muslims were stripped of their right to vote earlier this year after pressure from Buddhist nationalists.


The opposition National League for Democracy (NLD) party, led by Nobel Peace Prize laureate Aung San Suu Kyi, has increasingly found itself the target of the Ma Ba Tha. “There are many parties and people who can bring the best reforms to Myanmar,” a monk told the audience at a Yangon monastery during the Sept. 14 gathering, reading a statement from Ma Ba Tha leader Ywarma Sayadaw. “It is extremely crucial to avoid and not to vote for those who claim they work for the people but look to abolish the race protection laws … and help those from other races and religions for money.”

Myanmar President Thein Sein (Photo: Yoshikazu Tsuno / AFP / Getty Images)

In a separate speech that day, another nationalist monk, Maw Kyun Sayardaw, reportedly likened the opposition party to a “league of prawns” — an insult in Myanmar culture associated with stupidity.

Suu Kyi’s party — which is expected to win a landslide victory in the elections — has publicly criticized some of the race protection bills. That has provoked the ire of Buddhist nationalists, many of whom view Suu Kyi, a democracy icon who spent most of her life outside Myanmar, as too sympathetic to international interests. (Suu Kyi, whose late husband was British, is barred from running for president because of a constitutional provision that excludes individuals with foreign family members from the position.) She is no stranger to criticisms of her foreign connections, enduring regular smear campaigns on social media for her perceived pro-Muslim bias. But the attacks have escalated in recent weeks as Myanmar’s elections — expected to usher in the first democratic transition of power in over half a century — draw nearer.

Firebrand monk Wirathu — infamous for his incendiary sermons likening Muslims to “mad dogs” who rape Buddhist women — has publicly backed incumbent Thein Sein for the presidency. He has accused the NLD of using campaign tactics that violate Buddhist teachings. Wirathu’s organization is broadcasting interviews in which members of the Ma Ba Tha interrogate political candidates about their positions on immigration and religion.

In a statement published on Facebook on Sept. 15, nine embassies expressed concern “about the prospect of religion being used as a tool of division and conflict during the campaign season” in Myanmar. The government has rejected the allegations, accusing the signatories, including the U.S. government, of fomenting “misunderstanding and doubts” among the people.

U Ye Htut, the head of Myanmar’s Ministry of Information and Thein Sein’s spokesman, defended the Ma Ba Tha’s right to campaign for candidates perceived to support Buddhism.

“In the United States [the] Christian right and anti-abortionists also talk about voting for the candidates who support the anti-abortion [agenda], so this is normal for them to express their opinion,” he said. “It is not the candidates asking the Ma Ba Tha to campaign for them, so it’s very different.”

He deflected criticism of a recent video posted on the official Facebook page of the president’s office, which appears to brag about Thein Sein’s anti-Muslim policies. The slickly shot film lists among the president’s key achievements the rejection of the existence of Rohingya Muslims, a persecuted minority denied citizenship by the government and dismissed by many as illegal Bangladeshi immigrants. The video also praises Thein Sein’s role in pushing through the four race protection laws.

“If President [George W.] Bush or Prime Minister [David] Cameron’s office shared their opinion of their policy on some religious or church group, that doesn’t mean they are using religion for political purposes,” said Ye Htut. “Everyone can express their opinion in a democratic society.”


NLD members suspect that the attempt to stir up religious nationalism is an effort to diminish the party's chances in the elections. “[The Ma Ba Tha] is attacking the NLD and also other political parties,” said U Nyan Win, the NLD’s spokesman. “This is an act against the law.”

Myanmar’s election law and 2008 constitution strictly prohibit individuals or political parties from exploiting religious tensions for political gain.

Myanmar opposition leader Aung San Suu Kyi delivers a campaign speech in the city of Loikaw on Sept. 11, 2015. (Photo: Soe Zeya Tun / Reuters)

According to Nyan Win, the NLD filed a formal complaint with the Union Election Commission but has yet to receive a response. U Ko Ko, the commission’s spokesman for Yangon, declined to answer questions about the Ma Ba Tha. “We are doing our election job, and they are doing their job,” he said. “I cannot say exactly that they are violating election law.”

But even some members of the Ma Ba Tha appear to disagree. Speaking on condition of anonymity because he was not authorized to speak for the group, a senior member of Ma Ba Tha conceded that while the organization had “no official policy” to target Suu Kyi’s party, some members were clearly doing so. “I personally dislike this,” he said. “I think it is a breach of the constitution, which prohibits using religion for politics.”

Myanmar’s leadership, a quasi-civilian administration dominated by former military brass, has a history of exploiting Muslims. In the 2010 elections, Rohingyas were offered citizenship in exchange for voting for the ruling Union Solidarity and Development Party — a promise the government reneged on. The party roped in a number of Rohingya candidates to represent it in Muslim-majority parts of northern Rakhine state. One of them was U Shwe Maung, who resigned from the party after the mass disenfranchisement of Rohingya voters earlier this year. He was planning to run as an independent candidate in the November elections, but his application was rejected. U Kyaw Min, a winner in Myanmar’s 1990 elections, which were won by the NLD but were annulled by the junta, also saw his candidacy bid rebuffed. Meanwhile, a candidate for the ruling Union Solidary and Development Party, whose parents are Chinese citizens, was not rejected.

Kyaw Min, who set up the Democracy and Human Rights Party to represent the Rohingya in 2012, believes the outlook for his ethnic group is bleak. Seventeen of 18 candidates from his party were turned down, most of them Rohingya Muslims. The elections will be the first in Myanmar’s history in which Rohingya won’t be able to participate.

“We have to appeal,” said Kyaw Min, sitting in a gloomy downtown apartment in Yangon as traffic blared outside. “But we are not hopeful, because our rejection is not according to the law. It is according to the wish and whim of the government.”

Pro-nationalist books published by Ma Ba Tha sit in the window of the group's headquarters in Yangon. (Photo: Soe Zeya Tun / Reuters)

The U.S. State Department has described the government’s decision to exclude certain candidates as “opaque and discriminatory,” one that “risks undermining the confidence of the Burmese people and the international community in these elections.” The November polls have been viewed as a crucial test for Myanmar’s commitment to democracy.

But the elections could see the Rohingya’s situation further deteriorate. Kyaw Min recently returned from a visit to northern Rakhine, where more than 140,000 people remain interred in concentration-camp-like conditions after sectarian clashes with Buddhists in 2012. Nearly one-tenth of the Rohingya population is estimated to have fled by rickety boats across the Andaman Sea in desperate bids to flee persecution and poverty.

“They are living a subhuman life in Rakhine state,” he said. “They don’t know what will come in the night or the next day. Everyone is living in fear.”

With Rohingya voters and politicians excluded from the November voting, analysts fear that Muslim-majority areas could be won by political parties that want to see the Rohingya expelled from Myanmar. Despite being painted as a pro-Muslim party, even the NLD has been reluctant to speak for the minority. Instead, the NLD appears to have succumbed to pressure from the Ma Ba Tha and is fielding no Muslim candidates in the elections. On the issue of Rohingya rights, Suu Kyi has remained tight-lipped, and some party members are outright hostile.

“We don’t support the Rohingya,” said Nyan Win. “They are Bengalis. They come from the Bay of Bengal.”

For Kyaw Min, the NLD’s drift into anti-Muslim rhetoric has been a particular disappointment. In 2005 he was sentenced to 47 years in prison for his pro-democracy work with Suu Kyi, whom he viewed then as the best hope for his people. The military junta even jailed his wife and three children as punishment for his crime. That period, he said, was “the darkest” of his life.

But three years after his release from prison, Kyaw Min is beginning to view Suu Kyi in a different light.

“It is a bit difficult to believe that Aung San Suu Kyi will work for us,” he said. “She is very cautious and silent.”

Mya Aye, a leading Muslim member of the 88 Generation Peace and Open Society, speaks to protesters near downtown Rangoon’s Sule Pagoda in June 2012. (Photo: Soe Zeya Tun/Reuters)

By Hanna Hindstrom
August 31, 2015

A prominent member of the NLD claims the opposition party has succumbed to pressure from Buddhist nationalists by refusing to field a single Muslim candidate in upcoming elections.

RANGOON — A prominent member of the National League for Democracy (NLD) claims the opposition party has succumbed to growing pressure from Buddhist nationalists by refusing to field a single Muslim candidate in Burma’s upcoming general elections. 

Ko Ni, a well-known Muslim lawyer and opposition party member, said the NLD leadership intentionally excluded over a dozen Muslims from its candidate list—presented to the country’s election commission with over 1,000 names earlier this month—to placate Buddhist hardliners. 

“There are no Muslim candidates,” Ko Ni told The Irrawaddy. “Around 15-16 Muslim people applied to be candidates but the central committee did not choose them.” 

He added that while the party leadership did not offer a formal explanation for its decision, it appeared to be linked to the rise of an aggressive nationalist movement, the Association for the Protection of Race and Religion, whose supporters have been keen to brand the opposition party led by Aung San Suu Kyi as anti-Buddhist. 

The association, known locally by its Burmese acronym Ma Ba Tha, has spearheaded efforts to impose fresh legislation discriminating against Burma’s Muslim minority and repeatedly rallied against political parties deemed “unpatriotic.” 

“If the NLD chose some Muslim candidates, those campaigning groups can point out that the NLD is a ‘Muslim party’,” said Ko Ni, who stressed he was not speaking in any official capacity as a party member. 

But the decision has provoked dismay among many of the NLD’s Muslim supporters, who feel alienated and marginalized by the pro-democracy opposition party. 

“The NLD is a democratic party,” said Mya Aye, a former political prisoner and prominent Muslim member of the 88 Generation Peace and Open Society, who briefly sought NLD candidacy earlier this year. “Democratic means accepting multiculturalism but the NLD didn’t accept Muslim candidates. That is very wrong. Muslim people feel discriminated [against] by the NLD.” 

Mya Aye suggested the move could lead to a number of Muslims abandoning the opposition party in November’s election,turning instead to independent candidates. One Rangoon-based Muslim resident, who asked not to be named, said he was losing faith in the party but he remained wary of the ruling Union Solidarity and Development Party (USDP). 

“I never supported the USDP—it is a military legacy and not good for Muslims—so I have [previously] supported the NLD,” he said. “But now I am thinking I may support some individual in my constituency.” 

Sources say that those excluded rank among some of the most prominent figures within the party and the broader democracy movement. 

Among those whose candidacy applications were rejected are Sithu Maung, a former political prisoner and founding member of the Confederation of University Student Unions; Myat Thu, a veteran of the 88 Generation student group; Win Mya Mya, a leading member of the NLD’s Mandalay Division office jailed during the 2007 Saffron Uprising; and Kyi Lwin, chairman of the party’s Rangoon Eastern District office, according to party insiders. 

“I don’t want to comment directly, but I can say that there were no Muslim candidates selected by the NLD,” Sithu Maung told The Irrawaddy. 

Sithu Maung confirmed the exclusion of Win Mya Mya and Kyi Lwin, neither of whom could not be reached for comment on Friday.

Mya Aye told The Irrawaddy that he preemptively withdrew his candidacy application at the end of July because the NLD was not cooperating with the country’s ethnic groups, reflecting a trend of growing disillusion with the party leadership.

“Ninety percent of Muslims are now upset with the NLD,” said Myo Win of the Burmese Muslim Association. “Even Muslims inside the NLD are disappointed.”

Muslims sell food at a mosque in the Shan State capital of Taunggyi. (Photo: Soe Zeya Tun / Reuters)

The NLD is expected to make significant gains in the Nov. 8 elections, hoped to be the first free and fair poll since the party’s landslide victory in 1990 was annulled by the military junta. A number of Muslim candidates were reportedly overlooked in the 1990 election as well,a reflection of deep-seated religious and ethnic divides in the Buddhist-majority country.

Religious tensions and outbursts of violence have escalated since the end of military rule in 2011, threatening to overshadow Burma’s landmark election.

Last week, prominent Rohingya Muslim lawmaker and former USDP member Shwe Maung was struck off the candidacy list after the Union Election Commission determined his parents were not Burmese citizens at the time of his birth. Hundreds of thousands of voters from the beleaguered Rohingya minority—who had been permitted to cast ballots in the 2010 election—were stripped of their voting rights earlier this year.

Some activists fear that members of the NLD leadership, most of whom came of age under the xenophobic dictatorship of Gen. Ne Win, tacitly agree with Ma Ba Tha’s virulent anti-Muslim sentiments.

“I’m not sure yet how much racism there is at the NLD top level because the majority of those people were[educated] under the socialist era,” said Myo Win. “I am not sure about [Suu Kyi] and who the decisions go through. She is a Nobel laureate and human rights defender. But I think she is now a power player.”

“We have no hope yet—neither for the NLD nor the USDP—to change the policy for minorities. They are thinking [about] their own power,” he added.

The party has also come under fire for excluding numerous popular figures, including 88 Generation Student Leader Ko Ko Gyi and independent Rangoon Division lawmaker Nyo Nyo Thin, from its candidate list. But Suu Kyi herself has dismissed the backlash as a “blessing in disguise” and urged people to vote for the party instead of hinging their support on individual NLD candidates.

When contacted by The Irrawaddy, NLD central executive committee member and party spokesperson Nyan Win denied that there were no Muslims representing the party.

“There is no discrimination,” he said, before admitting that he could not name any Muslim candidates “off the top of my head”.

Nyan Win clarified in a later conversation that he was unaware of specific decisions on candidate applications, which were ultimately decided upon by the party’s central executive committee. He denied that the party’s candidate decisions had been influenced by Ma Ba Tha.

“We never accept these Ma Ba Tha requests,” he said.

Nonetheless, in the last year the NLD has at times sought to placate Buddhist nationalist sentiment, including on one occasion an incident involving Ko Ni and Mya Aye.

The party cancelled a public event in Rangoon to mark Union Day in February last year, after a group of 40 nationalist monks objected to the planned inclusion of the pair on a discussion panel.

The following week, both men were forced to withdraw from a literary event in Mandalay, after complaints from the 969 Buddhist nationalist group led by senior Ma Ba Tha member U Wirathu. At the time, Mya Aye suggested that the complaints were motivated by the 88 Generation and the NLD’s pledge to cooperate on a constitutional reform campaign.

Ko Ni, who is adamant that no Muslim candidates had been nominated by the NLD, still defended the decision as a political necessity and urged voters to rally behind the party.

“We need to understand this situation and support the NLD,” he said. “If the NLD gets a lot of seats in parliament, at that time we can change the current situation and promote freedom of religion.”

At present, no political party has an official policy on the representation of religious minorities in the diverse country, where Muslims are estimated to comprise between 4-10 percent of the population.

An NLD lawmaker previously told The Irrawaddy that his party had no Muslim MPs in the current Union Parliament, while only three of the USDP’s 336 Union Parliament lawmakers belonged to the Muslim faith.

It is not yet clear how many Muslim candidates, if any, the USDP is fielding in November’s election.

Additional reporting by Moe Myint.



By Hanna Hindstrom
August 19, 2015

In late July the United States State Department released its annualTrafficking in Persons (TIP) report, an influential diplomatic tool that threatens sanctions against countries that fail to crack down on the human trafficking trade. Thailand — a notorious trafficking hub — kept its spot in “Tier 3,” the lowest possible rank. Human rights activists welcomed the decision as “a powerful incentive” for Thailand to take further steps to combat trafficking. But this may not be entirely true.

In many ways the TIP report is a microcosm for the myriad problems in the U.S.-led anti-trafficking agenda, which despite bold rhetoric and millions of dollars in funding has failed or even hurt migrants and refugees. It has fed a chaotic global obsession with policing and prosecutions, but resulted in few concrete policies to address the underlying causes of trafficking or to assist its victims. This has been acutely felt in Thailand, a politically volatile country seesawing between military coups and failed democratic governments. In recent months the ruling junta has led an aggressive anti-trafficking campaign to satisfy its Western critics. But instead of reducing trafficking and forced labor, these efforts appear to have marginalized human rights and trampled on the most vulnerable.

The human cost of Thailand’s anti-trafficking efforts was thrust into the limelight in May, when the government escalated a crackdown on smuggling camps in its southern provinces. This followed the discovery of dozens of unmarked graves belonging to Bangladeshi migrants and Rohingya Muslims, a minority fleeing persecution in Burma, and triggered one of Southeast Asia’s worst humanitarian catastrophes in recent years when smugglers cast thousands of famished boat people adrift in the Andaman Sea. But while dozens of traffickers, including a senior army officer, have since been arrested, Thailand steadfastly refused to offer sanctuary to any of their victims. In a remarkable display of unconcern, Thai Prime Minister Prayuth Chan-ocha urged anyone who felt sorry for the arrivals to “migrate” to sea and swap places with them.

The emergency unleashed a flurry of media interest and elicited outrage across the world. Many decried Thailand’s refusal to accept the desperate migrants and refugees, while others focused their criticisms on Burma’s treatment of the Rohingya, who, denied citizenship in their homeland, are regularly attacked by Buddhist nationalists. But the recent crisis also raises questions about the efficacy of global anti-trafficking policy, spearheaded by the United States. In fact, Thailand has openly declared that its ongoing crackdown on trafficking is largely a response to being downgraded in the U.S. report last year.

“There is clear evidence that the Department’s annual Trafficking in Persons Report has played a critical role over its 15-year history in elevating trafficking in persons on the agenda of the international community and in countries around the world,” said Mai Shiozaki, Public Affairs Officer at the U.S. Trafficking in Persons Office. “We consistently hear from civil society groups, international organizations, and governments that our report is the ‘gold standard’ in anti-trafficking assessments.”

But while the TIP report is often trumpeted as the global paradigm in anti-trafficking advocacy, it has produced poor results. According to a 2011 study, overall country rankings have not improved since the report’s launch in 2000, reflecting a failure to reduce human trafficking in Southeast Asia.

Some activists have blamed this on the growing politicization of the report, which rarely designates U.S. allies lower than “Tier 2” status. Malaysia earned a controversial upgrade this year despite an counter-trafficking record no better than Thailand’s — a move that has been linked to the Obama administration’s desire to clench a lucrative trade deal. Burma kept its place on the Tier-2 watch list for the fourth year running despite fueling Southeast Asia’s worst boat people exodus since the Vietnam War. A recent Reuters investigation revealed that the State Department watered down over a dozen rankings due to pressure from American diplomats, effectively reducing the report to a fickle foreign policy device.

However, this analysis — accompanied by calls for stricter enforcement of the report — glosses over more profound deficiencies in U.S. anti-trafficking policy. One notable example is the State Department’s disproportionate focus on sex trafficking and prohibitionist approach towards sex work. The U.S. government continues to deny anti-trafficking funding to any countries that have decriminalized prostitution, and fails to clearly distinguish between voluntary sex workers and victims of trafficking. This policy has encouraged politically unstable countries to violate the rights of sex workers and pursue clumsy counter-trafficking measures designed to inflate statistics. In 2013, Thailand prosecuted 374 people for involvement in sex trafficking but only 53 involved in other forms of labor exploitation. This is despite mounting evidence that bonded labor, especially in the fishing and seafood industries, accounts for the vast majority of trafficking cases in Thailand. It is not uncommon for the police to raid brothels in the weeks before their TIP reporting deadlines, often falsely identifying undocumented migrants as trafficking victims in order to boost their figures.

But perhaps the biggest problem in the global anti-trafficking agenda is its preoccupation with border policing and law enforcement. According to a 2014 report by the Global Alliance Against Trafficking in Women (GAATW), international efforts to combat trafficking are failing or even harming victims despite pumping more than $120 million dollars a year into dismantling criminal networks and boosting prosecutions. There is very little scrutiny over how anti-trafficking funding is spent and who actually benefits. Some have attributed this to a naive perception that anti-trafficking work is intrinsically “good” — a bias that is reflected in the TIP report’s failure to assess trends in research and funding.

“In recent years governments have rushed to spend money on a range of poorly designed initiatives in the hope of avoiding or moving out of a low ranking in the U.S. government’s yearly Trafficking in Persons Report,” warns the GAATW publication.

Shiozaki insists that the blame lies with the implementing countries and not the United States, yet the State Department has steadfastly ignored calls to conduct human rights impact assessments of its anti-trafficking work. In 2013 Thailand spent $6.1 million on anti-trafficking activities, yet only $143,000 — or just over two percent — was allocated to victims. Over the past few months, the Thai government has pursued increasingly punitive criminal measures, including imposing the death penalty for human trafficking offenses, in order to appease the United States. These efforts have been energized by the Thai junta’s desire to regain international legitimacy after last year’s coup. However, Thailand routinely deports trafficking survivors — including Rohingya asylum seekers from Burma — and has resisted calls to sign the U.N. Refugee Convention.

The U.N. Trafficking in Persons Protocol, signed by Thailand in 2013, is equally problematic, again mostly characterizing trafficking as a question of transnational crime. The framework fails to adequately address the root causes of such abuses, including a lack of free movement and a global economic system that relies on the exploitation of migrant and labor rights. Instead the U.N. protocol has often been used an excuse to impose draconian border controls, which only serves to drive undocumented migrants and asylum seekers into the arms of traffickers. This is particularly troubling in countries that lack adequate protection and labor rights mechanisms, such as Thailand.

“States are afforded great leeway and discretion in the way they implement their protection obligations, with the predictable result that trafficked persons have so far seen little concrete benefit,” writes Jacqueline Bhaba, guest editor of the Global Anti-Trafficking Review released in April. 

In this context, it is hardly surprising that Rohingya refugees and Bangladeshi migrants were discarded at sea while Southeast Asian nations squabbled over how to combat “illegal smuggling.” Other affected countries similarly invoked criminal rather than humanitarian terminology to frame the boat crisis. Burma — where Rohingya are treated as illegal migrants from Bangladesh and heavily persecuted — has stepped up navy patrols in the Bay of Bengal “to deter any illegal trespassing” but refused to acknowledge its role in the exodus. This language reflects Burma’s official position that Rohingya are interlopers from Bangladesh, and part of the reason that this myth is so effective is that it feeds into a global narrative that demonizes economic migrants.

Other Asian governments hostile to “trespassers” did not have to look far for international support. Australian Prime Minister Tony Abbot became the first Western leader to defend Southeast Asia’s initial pushbacks of boat people, describing it as “absolutely necessary if the scourge of people smuggling is to be beaten.” The Director of the Burmese President’s Office, Zaw Htay, pursued a similar line by drawing a snide comparison between the Southeast Asian crisis and the European Union’s plans to destroy migrant shipping vessels in the Mediterranean.

Indeed, the issue of slavery and human trafficking cannot be viewed outside the prism of migrant and labor rights. Unfortunately, however, the global focus has come to prioritize the criminal aspect of the trade, allowing governments to deflect attention from victim protection and human rights. Up to a million undocumented migrants are employed under abusive or slave-like conditions in Thailand. Asia harbors two-thirds of the world’s estimated 36 million trafficking victims — a number that has failed to drop despite the widespread adoption of the U.N. anti-trafficking protocol and 15 years on from the first TIP report. In other words, the system is failing — and it is high time we changed tack.

In the photo, a Rohingya woman from Bangladesh holds a photograph of her son, who disappeared after being trafficked to Malaysia even though she paid the ransom his traffickers demanded. She has not heard from him since.

Photo credit: Shazia Rahman/Getty Images

(Photo: STR/AFP/Getty Images)

By Hanna Hindstrom
February 27, 2015

Both government and opposition see bashing the besieged Rohingya minority as a sure-fire path to electoral success.

The Burmese government recently came under fire for back-pedaling on a pledge to grant the country’s beleaguered Rohingya minority the right to vote. On Feb. 12, the government announced the imminent suspension of all temporary ID cards held by over half a million Rohingya Muslims in western Burma, dashing hopes that they might be allowed to vote in Burma’s first general election in over 50 years, scheduled for the end of this year.

The proposal to grant the Rohingya voting rights — aggressively promoted by Burma’s ruling Union Solidarity and Development Party (USDP) and passed by parliament on Feb. 2 — had been seen as a flicker of hope for the stateless Muslim minority squeezed into apartheid-like conditions near the Bangladeshi border. But President Thein Sein quickly bowed to a growing Buddhist protest movement and withdrew his support. A spokesperson for the U.S. government criticized his decision as “counter to reconciliation in Rakhine [state],” where outbursts of religious violence between Rakhine Buddhists and Rohingya Muslims have claimed dozens of lives since 2012. The sad reality is that the proposal was never more than a cynical political ploy to harness votes for the military-aligned USDP ahead of the highly anticipated elections. The government’s rapid U-turn only exposes its two-faced policy toward the Rohingya.

Indeed, the military and its proxy parties have simultaneously suppressed and courted the Rohingya vote since 2008, when the military welcomed their support to help rig a referendum approving a controversial new constitution. In the flawed 2010 election, many stateless Rohingya were offered the prospect of citizenship in exchange for casting their ballots for the USDP, which subsequently grasped power in three Muslim-majority constituencies in northern Rakhine State. Once in office, President Thein Sein’s government quickly reneged on these commitments.

There are currently six ethnic Rohingya legislators representing the USDP in northern Rakhine: three at the state and three at the national level. These politicians, who took up their posts promising to secure greater rights and freedoms for their people, have proven troublesome for the ruling party. Shwe Maung, a Rohingya member of the national parliament, has drawn considerable ire for his unapologetic activism on behalf of his constituency. Last year a presidential spokesman accused him of “defamation” for implicating local police officers in an alleged massacre of Rohingya in the western town of Maungdaw.

Nonetheless, in 2010 the Rohingya vote was essential to the USDP, with nearly half of its legislators in Rakhine elected by the minority (while several more seats were obtained through electoral fraud). The USDP’s overtures to the Rohingya also provoked hostility from the Buddhist-majority ethnic Rakhine — another minority group long persecuted by the military junta — who mostly view the Rohingya as “illegal immigrants” from neighboring Bangladesh, and see the government’s courting of their vote as a betrayal of their state for political profit. Buoyed by hostility toward the Burman-dominated military, a nationalist Rakhine party (now known as the Rakhine National Party or RNP), won a majority of seats in the national and regional parliaments. The RNP and other Rakhine nationalist parties have since spearheaded efforts to marginalize and disenfranchise the Rohingya, whose plight became more acute in 2012, when religious violence forced some 140,000 of them into cramped, disease-infested camps. With its new influence in parliament, the RNP has successfully pushed through a law banning undocumented Rohingya from forming political parties.

As in 2010, the RNP now poses a significant electoral threat to the USDP in Rakhine State, where the ruling party is likely to lose most of its remaining seats in the 2015 poll without the Rohingya vote. This is why the USDP once again turned — briefly — to the Rohingya in an effort to attract voters in the region this year. This is not without a small tinge of irony, considering the government’s oppression of the minority, who Thein Sein has repeatedly threatened to deport from Burma.

Unfortunately, a tide of Buddhist nationalism has now made it more politically profitable to vilify the Rohingya than to woo them for their votes. Since the 2012 violence, the unpopular minority has become a rallying tool for both ethnic Rakhine and Burman political parties — boosted by a nationwide crusade to “defend” Buddhism against Islam. The government has never recognized the term “Rohingya” and has been accused of complicity in a campaign of ethnic cleansing against the minority. President Thein Sein has even publicly defended the country’s most venomous hate preacher,Ashin Wirathu, who has likened Muslims to “mad dogs.”

Wirathu’s powerful Buddhist nationalist group, known locally as the “Ma Ba Tha,” has collaborated with the government to draft a set of “race and religious protection” laws designed to restrict the rights of Muslims. In turn, Wirathu has backed Thein Sein and warned against amending the constitution to allow opposition leader Aung San Suu Kyi a chance at the presidency. This cozy relationship exposes the political value of exploiting, rather than soothing, anti-Muslim sentiments in the run-up to the elections. In this context, it should come as no surprise that the USDP leadership quickly abandoned its flirtations with the Rohingya vote.

The military, which has a long history of pitting the country’s myriad ethnic and religious groups against each other, has even less incentive to support the reviled minority. Since 2012, ethnic Rakhine have welcomed thousands of Burmese troops into the restive state to maintain security. The military’s role has been amplified by persistent rumors — often repeated by the government — that Rohingya separatists are now active along the Bangladeshi border. The threat of instability and violence may thus serve as an alternate strategy to boost the army’s popularity in Rakhine and defend its grip over Burmese politics.

Shwe Maung, one of the Rohingya lawmakers from Rakhine, concedes that the USDP leadership “may have another plan” in place for winning support in Rakhine. He says he feels “betrayed” by the government, and will not stand in the 2015 election unless temporary ID or “white card” holders are allowed to vote. This looks increasingly unlikely, as white cards will be invalidated from March 31, rendering their owners unable to vote under Burmese election law. As some 95 percent of Shwe Maung’s constituency are Muslim Rohingya, the disenfranchisement of its population could be devastating — not least if Rakhine nationalists secured his seat.

The Burmese government continues to push ahead with its controversial nationality verification process, which will require Rohingya Muslims to label themselves as “Bengali” in order to obtain citizenship. The few Rohingya who have accepted this designation have seen no significant changes to their standard of living, remaining confined to peripheral slums or displacement camps with limited access to education and healthcare. All Rohingya “white card” holders will now be obligated to undergo this process after their documents expire next month. Those who refuse risk deportation.

The idea of using the Rohingya as pawns rather than allies seems to have permeated the opposition party as well. Democracy icon Aung San Suu Kyi’s party, the National League for Democracy (NLD), also fought against the bid to enfranchise the Rohingya, with one of the party’s lawmakers dismissing the proposal as “inconsistent” with other legislation. It is not the first time the Nobel laureate has drawn criticism for her silence on the oppression of the Rohingya or Burma’s escalating anti-Muslim sentiments. In December, the NLD fired one of its leaders for making a public speech criticizing the proliferation of Buddhist extremism. He is now facing a three-year jail sentence for “insulting” religion. Suu Kyi has never spoken in his support.

Her silence has been widely interpreted as a Machiavellian gambit designed to avoid controversy ahead of the 2015 election that, assuming it is free and fair, her party is expected to win by a landslide. The upsurge in religious hostility — which has claimed hundreds of mostly Muslim lives across the country since 2012 — is seen by some as a manufactured attempt to fracture her popular support base. Either way, Suu Kyi – like her uniformed opponents — seems to have prioritized political cunning over human rights.

As Burma’s historic elections draw nearer, it is becoming increasingly clear that the Rohingya have little to gain from the country’s political transition, which ended five decades of military rule in 2011. Neither the ruling party nor the opposition has ever been genuinely interested in promoting their rights. On Wednesday, a UN human rights chief warned Burmese politicians against fanning the “flames of prejudice” to win votes in the upcoming poll. Unfortunately, it would appear that the besieged minority carries far greater political currency as scapegoats than as full-fledged participants in Burma’s fragile democracy.

President Thein Sein meeting with former Prime Minister of Norway Jens Stoltenberg in Oslo in February 2013. (Photo: Reuters)

By Hanna Hindstrom
January 12, 2014

A controversial Burmese peace initiative backed by the Norwegian government is likely to end in the coming months, less than two years after it was launched, a spokesperson has confirmed, although he insisted that it had been a “success”.

The Myanmar Peace Support Initiative (MPSI), a multi-million dollar scheme supporting humanitarian and peace efforts in Burma’s conflict-torn border areas, is currently undergoing an internal review, which is expected to conclude that there is no “added value” in its work, according to its lead consultant.

“In terms of MPSI we want to make sure whatever we do adds value, and there’s a clear sense that if there isn’t we won’t continue,” Charles Petrie told DVB, adding that it was “probably” going to end. He cited “more complex” local circumstances and an influx of other actors as reasons for the decision.

The MPSI, which was formed in March 2012 at the request of the Burmese government, has courted criticisms from the start, with some accusing Norway of jumping into bed with Naypyidaw to secure lucrative business deals.

Thai-based community groups have repeatedly complained about a lack of transparency and local consultation, fearing that the initiative could destabilise the ethnic peace process.

Many have suggested that the MPSI is prioritising economic and humanitarian development projects ahead of political dialogue in ethnic minority areas, where rebel groups have begun a slow reconciliation process with the central government following decades of civil war.

An internal review document released by MPSI in March 2013 conceded a significant lack of confidence in the peace process and suspicions that the MPSI was trying to “buy peace”, along with pressure from Naypyidaw to deliver quick and large-scale “peace-dividends” for ethnic communities.

Khin Ohmar, Coordinator of Burma Partnership, told DVB she would “not” be surprised if they chose to end the initiative, which she sees as a fiasco. “I take it as a positive step for them to reflect on what has gone wrong so far and find ways to correct or make damage control of this failure,” she said.

She said that Norway had “rushed” into the process with little understanding of the local challenges, including the “mindset of Burman chauvinism” which ethnic minorities say fuelled decades of conflict with the former military regime.

Ashley South, another consultant for the MPSI, recently acknowledged that most Burmese government officials view the ethnic conflicts as a problem of under-development rather than political rights. In a subsequent op-ed for the Myanmar Times, he accused international donors of carelessly pumping funds through government channels without delivering capacity-building support at the local level.

“We are worried that the government and donors are pushing ahead with their own plans without consulting us – and that the aid agenda is getting ahead of the political agenda,” says an ethnic leader, cited in the article.

However, Petrie denied that the MPSI was adding to the problem, saying its financial contribution was “too small” to make a difference. “We provide taxi change to the situation, we don’t provide money at all.”

But Norway also chairs the Peace Donor Support Group (PDSG) – a consortium of international donors, which has already pledged over US$500 million in development aid to support Burma’s peace process.

A spokesperson for the Norwegian government told DVB it would remain “fully committed” to its work with the PDSG, which recently established a secretariat and is poised to take over some of the MPSI’s activities.

“The MPSI was meant to be an immediate response – because of the urgent [need] to support the fragile process – and as well a short term initiative. And it was therefore always meant to be followed by a more long term initiative as the peace process progressed,” said Arne Jan Flølo, Norway’s Chargé d’Affaires to Burma.

Flølo explained that Norway has not yet determined how much money it will contribute to the PDSG, but projects will be aimed at promoting both political dialogue and socio-economic development, such as the sustainable use of natural resources. He added that the PDSG, whose members include the EU and the World Bank, are committed to “discussing issues of concern” with the local community.

Last week, PDSG member Japan pledged a fresh US$100 million grant to the Burmese government, which has been described by some as an attempt to counter the influence of China while boosting its own investment interests in the resource-rich country. The money will be channeled through the government-backed Myanmar Peace Centre, which also receives funding from the MPSI and has been accused by analysts of “bribing” rebel leaders into ceasefires.

“We knew from the very beginning the kind of danger that big aid money would bring to peace building,” said Paul Sein Twa, Executive Director at the Karen Environmental and Social Action Network. “For example, although there is a big decline in armed conflicts, there are more economically driven conflicts as a direct result of land grabs and the extraction of natural resources.”

He called on the PDSG to invest more resources into understanding the complex dynamics of ethnic conflicts in Burma, while improving its consultation process and communication strategies. Khin Ohmar added that the transparency and accountability of peace fund activities are pivotal to the outcome of the peace process.

“I can’t imagine how fake the outcome of this government-led peace process would be by now if there had been no consistent and united demands from the ethnic groups throughout 2013,” she said.

Ethnic minorities make up roughly 40 percent of the population in Burma, where they have endured decades of political and economic exploitation at the hands of the military junta, which was formally disbanded in 2011.

The MPSI’s future is set to be revealed at a workshop in February. But Norway says that existing pilot projects, including an educational project in Chin State and IDP resettlement programme for Karen State, will continue under the management of local stakeholders in any case.

Petrie was adamant that a decision to end the MPSI would not represent a failure, but rather a recognition that the initiative was no longer needed.

“It’s not going to have an impact on the peace process at all, because we are not that significant,” he said. “The way I see it ending is nobody noticing that MPSI stopped.”

Hanna Hindstrom is a freelance journalist covering Burma and Southeast Asia.

People displaced by ethnic violence in Pauktaw carry meat that is distributed as aid (Reuters)

By Hanna Hindstrom
November 5, 2013

Médecins Sans Frontières (MSF) has slammed the “politicisation” of humanitarian aid in Burma’s Arakan state, after an outburst of local protests reportedly forced the group to suspend some of its operations.

It follows accusations that the NGO displayed “bias” by taking three injured Muslims to hospital during the latest eruption of communal clashes to grip the state, while three Buddhist women had to seek medical treatment on their own.

The Burmese government subsequently gathered 18 leading international NGOs and UN agencies on Monday to remind them that all assistance must be distributed fairly.

But a spokesperson for MSF on Tuesday denied allegations of bias, insisting all assistance is provided in coordination with the local authorities and based on patients’ medical needs.

“Since June last year, MSF and other humanitarian organisations have and continue to experience a great degree of hostility from elements within the local community,” said Vickie Hawkins, MSF deputy-head for Burma. “MSF is outraged that healthcare in Rakhine [Arakan] is being politicised in this way.”

She explained that MSF had been contacted by leaders at the Sintatmaw Rohingya displacement camp in Pauktaw, two hours northeast of the state capital Sittwe, on Saturday after a confrontation between residents and local police left three people injured, one of whom later died in hospital.

“With the approval of the state health authorities, MSF referred the patients,” she said, adding that they later heard about another incident in which three Buddhist women, who had been among a group attacked by Muslims in Pauktaw, travelled to Sittwe hospital for treatment.

“At no point was MSF contacted by leaders from the host community or local authorities to assist with the transfer of these patients,” said Hawkins. “If we had been contacted, MSF would have been very ready to provide emergency medical care and referral services.”

The attack on the Buddhist women, which killed one, was reportedly carried out to avenge an earlier episode of violence, which claimed the life of at least one Rohingya man and sparked the confrontation at Sintatmaw camp.

Arakan state has been gripped by several bouts of Muslim-Buddhist clashes since last year, uprooting over 140,000 people and claiming some 200 lives. Local Buddhists, many of whom regard the Muslim Rohingyas as illegal immigrants from Bangladesh, have repeatedly accused aid groups of unfairly favouring the minority, even though the Rohingya community has borne the overwhelming brunt of the violence.

A spokesperson for the UN in Rangoon told DVB that all humanitarian groups are guided by universal principles of “neutrality, impartiality and independence”.

“Humanitarian organisations provide assistance to vulnerable people in need wherever they are found regardless of social groupings such as ethnicity, nationality, religion, gender or class,” said Aye Win. “In the current situation in Rakhine state, the unfortunate fact is that the people most in need tend to be from a certain ethnic group.”

Rohingya make up the majority of the displaced and have been confined to squalid camps, with limited access to food, healthcare and sanitation, which they are not allowed to leave, unlike Buddhists who can travel freely.

“It would also be relevant to point out that in 2010, the same humanitarian organisations provided emergency assistance to Rakhine communities affected by Cyclone Giri,” said Aye Win, referring to a natural disaster which devastated the region three years ago.

Last month, the UN warned that vulnerable communities displaced by last year’s violence would run out of food by the end of the year unless a US$13 million shortfall could be filled.

But Buddhists have staged numerous protests against aid groups working with the Rohingya, sometimes forming physical blockades or threatening staff. According to a report in The Irrawaddy on Monday, MSF has been forced to suspend their medical operations in Sittwe following this week’s incident.

“MSF is ready to transfer any patient that needs hospital services and we call on community leaders and local authorities to seek our support for any emergency case that the government is not able to transfer themselves,” said Hawkins.

Rohingya Exodus