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By Rose Foran
November 11, 2015

Wai Wai Nu doesn't hold a grudge against Burma's most famous political activist, Nobel Peace Prize winner Aung San Suu Kyi for her silence about the treatment of the Rohingya, one of the most persecuted minorities in the world.

Surprising given Nu is an outspoken Rohingya rights activist. But one of the many skills she cultivated during her seven years in prison for political activity is patience, which has come to characterize the Burmese approach to their country's sluggish and uncertain transition from military rule.

"This is not the right time to talk about this issue," said Nu, a 28-year-old lawyer.

Call it "Mandela Syndrome," after the former South African President and anti-apartheid activist: political patience born out of the mental fortitude required to survive a seemingly endless prison sentence, and the learned futility of belligerence toward one's captors.

Burma's burgeoning activists embrace this approach, and it shows in their avoidance of the revolutionary tactics and strident headlines of the Arab Spring.

To an outsider, this approach could be easily misinterpreted as docile or complacent. In reality, it's a mixture of pragmatism, and total, utter fear.

A Tortoise Revolution is underway in Myanmar, progressing so slowly and steadily - you can barely notice it. But it's there. Five years ago it was too dangerous to even utter the word "democracy" in public.

This past week, Myanmar held the country's second general election since transition from military rule in 2010.

The Institute for Political and Civic Engagement, or iPACE, is at the forefront of training Burma's future change-makers. It's a civil society program run by the American NGO World Learning, which works in partnership with the U.S. Embassy. Since its founding in 2012, iPACE has trained more than 600 Burmese citizens in the basics of participatory democracy.

Those who attend the institute vary in age and background: some are university graduates, others were political prisoners for five, ten, or more years. It's a place where a Buddhist monk from Yangon can take a course in human rights alongside a Christian from the Shan State and a Muslim Rohingya from Rakhine State. The old guard of the 1988 uprising can share first-hand experience with political novices, like Yi Yi Aung, 41, a former businesswoman in the garment industry from the Rakhine state.

"I couldn't learn about those words or ideas before the political openness," she said.

Course offerings at iPACE include 'Pluralism', a much-needed curriculum on diversity and reconciliation, given Myanmar's roiling stew of ethnic tensions; 'Civic Education', which is absent from government school classrooms; and 'Voter Education', especially crucial ahead of the highly contentious presidential elections.

The institute also offers a safe place for students to share their hopes, dreams and fears about Myanmar's evolution to democracy.

iPACE student Nicholas Poyo Toe, a 20-year-old Muslim, is intelligent, handsome, charismatic and speaks near-impeccable English - a picture-perfect vision of any future leader of a developing country with growing ties to the West.

"I'm scared to get involved," he admitted. "Although you want to make changes, who knows, you might get arrested and end up in jail for years."

David Baang Ja, another iPACE student, agrees. "I don't want to be the next Aung San Suu Kyi. She did the right thing, but she sacrificed a lot."

This past March served as a reminder of the state's still strong hand when a student protest in Yangon was met with swift force by the police, who outnumbered the protestors by about three to one. The state run media reported that 127 of about 200 protesters were arrested, squashing any further protest.

That's why groups like the Serenity Initiative (TSI), a civil society organization dedicated to voter education offer training in underserved areas like the Shen, Kachin and Chin states and support gradual change.

Ye Win Naing, 39, one of TSI's founders and an iPACE graduate, explained, "If you want to take the military regime down, election is the softest way, the least bloody way."

And so the revolution in Myanmar will likely lack in the theatrics of France's 1968 social revolution, the bloodshed of China's 1989 Tiananmen Square or the dynamic of Tunisia's 2010 Jasmine Revolution.

Activists are of the mindset that there is only so much good you can do locked up in a jail cell. What is emerging is meant to progress slowly and with utmost caution, so it doesn't get shut down altogether.

Given the nation's collective memory of government repression, Burmese view education as the most subversive form of protest. The dissemination of knowledge - about governance, pluralism, civic engagement, voting - to those who have been purposefully deprived of the tools to question and engage their rulers, is nothing short of a radical act that will be tested in Myanmar's landmark November 8th polls.

Rose Foran is the Senior Writer/Editor at World Learning, an internationally focused nonprofit based in Washington DC.

(Photo: Anadolu Agency via Getty Images)

By Emanuel Stoakes
Huffington Post
November 6, 2015

YANGON, Myanmar -- This coming Sunday, Myanmar will hold its first "free" elections for 25 years, an event set to cement the country's status as one of the world's newest democracies. If all goes to plan, the poll will complete the country's recent transition from military to (partial) civilian rule. 

It is an exciting moment, not least as there is some hope that the leading opposition party, the National League for Democracy (NLD), could win a landslide victory and reduce the grip that Myanmar's military-backed ruling elite retain over political life. In such an event, there is some hope that the NLD could work with the military, who are allocated a quarter of the seats in Parliament by law, to build on the reform program established by current President Thein Sein. 

But extremely serious allegations leveled against the state suggest all is not well in Myanmar. There is "strong evidence" that Myanmar has committed genocide against a largely Muslim minority known as the Rohingya, according to a recent report by a clinic of Yale Law School for Bangkok-based NGO Fortify Rights. Other reports and experts have warned that genocide may be on the horizon.

The case for genocide largely rests on an analysis not just of recent violence but of the cumulative effects of decades of state policy.

For decades, the Rohingya have endured abuse, statelessness and apartheid in the western edge of the country. Their plight was brought to the attention of the international media in 2012 when two anti-Rohingya pogroms led to mass displacement and hundreds of deaths. These incidents were described by Human Rights Watch as "crimes against humanity" undertaken as part of an ethnic cleansing campaign in which state agencies were allegedly involved. 

Earlier this year, attention was drawn again to the Rohingya when thousands of "boat people," among them many from the minority, faced starvation and abandonment at sea in trafficker's boats as part of what became termed " the Asian refugee crisis." 

But these events are only the most high-profile agonies that the Rohingya have been subjected to. The group have endured at least three ethnic cleansing campaigns since the late seventies, as well as decades of routine abuses at the hands of the state such as torture, rape and forced labor. Their basic rights have been slowly stripped away by state policy, culminating in total disenfranchisement and new laws designed to control births in measures enacted this year. Throughout this period, an unknown number of killings have taken place. 

It is in reference to this history of a cumulative campaign against the group by successive governments in Myanmar, not just recent events, that the charge of genocide is most cogently being argued. 


Waiting for the appearance of gas chambers is precisely the mentality that has contributed to our world's repeated failures to prevent atrocities.


Unsurprisingly, the allegation has been challenged by state representatives. After a period of silence, spokesman Ye Htut told local publication Mizzima that the government "rejects the accusation completely," adding that the Yale report was part of an "an intentional plot" to destabilize parts of the country before the election.

The claim has also been dismissed by members of the NGO community working in Myanmar, some of whom were quoted in a piece published by The Straits Times this week, which asserted that genocide is "not the issue" for the Rohingya. The article, by veteran journalist Nirmal Ghosh, went on to cite think tank and aid agency sources who said they saw the charge as being incorrect and irresponsible. 

However, the case for genocide -- either on the horizon or in the present -- largely rests on an analysis not just of recent violence but of the cumulative effects of decades of state policy. What seems to be rejected by critics is an image of the situation that assumes that, because Rwanda-style mass killings haven't occurred, the allegation is untenable.

Addressing such criticisms, Matthew Smith, Executive Director of Fortify Rights, told me, "Genocide is a crime everyone thinks they understand. We've come to realize that many diplomats, UN officials and analysts don't understand the law of genocide, and we don't necessarily hold that against them."

"We often associate gas chambers and mass killing to situations of genocide, but elevating the crime to the most extreme examples is not necessarily helpful, and it's not required by the law of genocide," he continued. "Waiting for the appearance of gas chambers is precisely the mentality that has contributed to our world's repeated failures to prevent atrocities."

The term genocide inspires political sensitivity and institutional cowardice precisely because it carries with it legal obligations that most states, in theory, have to adhere to.

The term genocide inspires political sensitivity and institutional cowardice precisely because it carries with it legal obligations that most states, in theory, have to adhere to. Myanmar has become increasingly important to the West due to its strategic location in the U.S.-led "pivot to Asia." To use the charged term "genocide" publicly could seriously damage ties with Naypyidaw. 

However, it's one thing to mindlessly proclaim "genocide!" and advocate the ending of all forms of quiet diplomacy with the government of Myanmar in favor of a single-track confrontational approach. It's quite another to advocate for the continuation of such engagement while calling for an international commission of inquiry to investigate the claim. 

It is this latter approach that is recommended by the Yale paper. It's hard to see why it should not be adopted, unless one favors the option of simply doing nothing until the situation deteriorates into a full-blown human catastrophe.

(Photo: Soe Zeya Tun/Reuters)


By Hugo Swire
August 28, 2015

2015 could be the most important year in Burma's recent history. The November general elections are the litmus test for the reform process which began in 2011. Successful elections would consolidate a remarkable, peaceful transition from dictatorship. They would bring an enormous amount of enthusiasm and goodwill from the international community, and potentially unlock an exciting time for Burma's economy. This would be a true legacy achievement for all those whose efforts have taken the country this far. 

I visited Burma for the third time a few weeks ago, as monsoon rains were threatening the floods that have since devastated parts of the country. I met senior figures from within the government, the election commission and the opposition. I stressed to all the need for the elections to be credible and inclusive. The world will be watching intently. 

Kerry McCarthy, speaking for the Labour party, argued on these pages last month that the British Government should reconsider its engagement with Burma in the light of human rights violations there. Quite obviously, with the elections a few months away, it would be the precisely the wrong time to do so. And while she was right in some of her diagnosis of the considerable human rights problems that remain in Burma, I was not at all convinced that she had serious answers as to how these problems, not least the situation of the Rohingya, should best be tackled. 

First of all, the diagnosis. I agree that there have been major setbacks in Burma's transition over the last year. We have seen a shrinking of the democratic space, numbers of political prisoners again on the rise, ongoing instances of sexual violence in conflict affected areas, and the introduction of potentially discriminatory legislation on race and religion. In advance of the elections, we have seen no progress on a deeply flawed constitution that guarantees the Burmese military a quarter of parliamentary seats yet denies National League for Democracy leader Aung San Suu Kyi the opportunity to stand for President. 

Of all the human rights concerns in Burma, the appalling treatment of the Rohingya community remains the most worrying. During my visit I was determined to go to Rakhine State to see for myself the current situation, and to raise our deep concerns with the government. I was struck by how little things had changed since my previous visit in 2012, not least in the camps for the internally displaced. Indeed, I saw and heard first-hand that for many housed in these 'temporary' camps for the last three years, living conditions have appreciably worsened. For a community already struggling with a lack of basic human rights, the removal of 'white card' identity documents this year - and the prospect of disenfranchisement - has clearly been a moment of great distress. This is now having regional consequences, as we saw with the increasing numbers of Rohingya trying to make the perilous journey across the Andaman Sea in May and June. 

If we want to tackle these problems effectively and in the round, we need to think carefully. We have pressed the Burmese authorities repeatedly on the Rohingya's urgent needs - security, freedom of movement and a pathway to citizenship. We should be vocal and persistent in setting out both the moral imperative for these and the potential economic and social benefits of a better integrated community. We should maintain our efforts to get the rest of the international community and the UN engaged on this. But we must of course remain conscious that the Rohingya issue raises very strong feelings right across Burma. Broader reconciliation is likely to be a longer-term goal that will need patient encouragement and sensitive handling. We need to listen to the concerns of the Rakhine community, and where there are genuine issues we should offer our support. We already provide significant practical assistance to all people in Rakhine State - over £18m of aid since the violence of 2012. 

More broadly, I remain a firm believer that engagement is the best way to encourage forces of moderation and reform. We should not forget, after all, where Burma has come from. Since 2011, thousands of political prisoners have been released, a vibrant media has emerged from decades of absolute press control and a flourishing civil society scene has developed. You can see and feel this on the streets of Rangoon. The peace process, while not at all straight-forward, is closer to bringing a nationwide ceasefire than at any time since Burma's independence, and hundreds of child soldiers have been released. Millions voted in the 2012 by-elections, sending representatives to a parliament which has started to grow in authority - even if the ousting of Shwe Mann as USDP party chairman last week felt more like a reminder of times past. 

The UK is playing its full part in this. We have been involved in supporting preparations for the elections and the peace process. We have led the way on issues like the prevention of sexual violence in conflict, and I was proud to launch the International Protocol in Rangoon during my recent visit. We have a continuous dialogue with the Burmese authorities on the full range of human rights issues and play an active role in raising them up the agenda of the UN. Our aid has made a positive difference to the lives of hundreds of thousands of people, many of them among the very poorest. Along the way we have also promoted responsible investment. It is very reductive to imply there is some sort of binary choice between trade and human rights. Burma's politics will only succeed if its economy succeeds. Responsible trade can lead to much needed jobs, improve education and skills and give people a future. 

Some have questioned, in particular, our engagement with the military. I cannot see how Burma can make genuine political progress without the buy-in of the military, who remain a powerful force in Burma. Of course, our focus is to encourage them to take their rightful place in a democratic system; of course, we are not providing any combat support; and yes, of course, we use our engagement to raise what are real concerns around issues like sexual violence and child soldiers - I have personally discussed both of these with the Commander-in-Chief. But if we want the military to play their part in the reform process, it would be a mistake to think we could achieve this simply by isolating and criticising them. Aung San Suu Kyi, who has visited some of the courses we have run, is of the same mind. 

Around the UK, there is tremendous interest in Burma, and tremendous affection for it. I am continually amazed and impressed by the many stories I hear of individual links being forged between our two countries - from collaboration on a project to restore heritage buildings in downtown Rangoon, to the success of the UK-backed Literary Festival, to Paul Scully being elected as the first MP with Burmese heritage into the British House of Commons this year. I know there will be huge interest here in the elections in November. The international community must do everything it can to support the next milestone in Burma's remarkable journey.

Hugo Swire is Minister of State for the Foreign Office, Conservative MP for East Devon. 

By Azeem Ibrahim
July 18, 2015

The Rohingya have been described as "the most persecuted minority in the world" by the United Nations. The following is based on extensive interviews conducted by the author in the Rohingya IDP (Internally Displaced Persons) camps in Myanmar earlier this year.



Adam is 34 years old. He lives in a 10 sq. ft. bamboo hut in the Thet Key Pyin camp for internally displaced persons (IDP camp) in Sittwe, Myanmar. Just over three years ago he used to be a construction worker, living a life of relative comfort in downtown area of Mansi Junction Village. But that may as well have been an entire lifetime ago. 

It was June 2012 when his pleasant, peaceful life was torn to pieces - along with the lives of 35-40,000 other people just like Adam. Their village was attacked on all sides by mobs of people. And not just thugs or gangs on the loose. Military and police too - entire local sections of Myanmar's security services. They burned down the houses and forced residents to leave. Some people wouldn't leave. Or couldn't leave in time. They were burnt alive. Some others who tried to resist the attack were hacked to death by the mobs. 

Why were Adam and his neighbors attacked? Simply, because they were born. Or to be specific, because they were born in the Rohingya minority ethnic community, in Myanmar. And this was not an isolated attack. Similar acts of violence flared all across the state of Arakan (Rakhine) in Myanmar that June. And again that year in October. And again a few months later. And ever since. Roughly twice every year since 2012, the state of Arakan goes up in flames. 

Not that these attacks have been out of the blue. The Rohingya have been at the receiving end of discrimination, hostility and occasional violent attacks ever since Burma (as Myanmar was previously known) gained independence from Britain in 1948. But the developments in the last three years - they are something new. 

We are in the middle of a full-blown ethnic cleansing campaign, and according to several of the most respected international observers, including UN bodies, the Rohingya are the group most at risk of genocide at this moment in time. Half of the Rohingya population of around 2 - 2.5 million has been displaced - the majority to neighboring countries such as Bangladesh and Thailand. This is what triggered the South-East Asian migration crisis we have heard about in the news. But over 150,000 Rohingya people have been internally displaced. Like Adam, they live in IDP camps. They cannot leave and they cannot find employment. They are under constant guard by security agencies, ostensibly to "protect them from further attacks" - in effect they are living in prison camps, where even Medicins Sans Frontieres have been banned from operating.

I recently returned from Myanmar, where I undertook research for my forthcoming book on the Rohingya minority. Whilst there, I had to ask: who is actually instigating these vicious attacks against the Rohingya? It is difficult to point the finger unequivocally to the government, even as there is evidence that at least some elements of the state administration have either enabled or even participated in certain attacks. And it is equally difficult to pin down any group or population, even as it is clear that many, many people in Myanmar are extremely hostile to the Rohingya.

Dr Aye Maung, President of the ANP party, was named by multiple sources as one of the main instigators of the violence against the Rohingya. He is now aiming to become Chief Minister of Rakhine State which many believe could be the trigger to full scale genocide

But one name that repeatedly came up and in the case of which there is very little ambiguity is Dr Aye Maung, leader of the Arakan National Party (ANP), previously known as the Rakhine Nationalities Development Party (RNDP) . To put this into its proper context, the stated ideology of the ANP is to "represent the interests of Rakhine people in Rakhine (Arakan) state and the Yangon region". In other words, it is a self-declared ethno-centric, xenophobic and racist party. And they hate the Rohingya with a burning passion - for having a different color skin and most of all for having a different religion (Islam) .

One of my sources personally witnessed Dr Maung enter a restaurant in Sittwe in May 2012, only to storm out again furiously when he saw that the Rakhine locals were sitting and eating happily with their neighbors, "the Bengalis" (the term used for Rohingyas, in order to de-legitimize their existence in the country). Another witness in June of the same year saw about 10 people from Dr Maung's party distributing leaflets claiming that a Rakhine girl had been raped by Rohingya men and urging the Rakhine to protect their dignity.

As numerous villages were being burnt to the ground that June, in what appeared to be coordinated attacks, as evidence mounted of state complicity and suspicions arose that the ultimate strategy of the attackers is to force the Rohingya out of their communities into IDP camps where they would be at the mercy of their enemies, Dr A Maung told the BBC that "the Bengalis" (Rohingya) were burning their own homes and businesses. 

Dr Maung went on to be part of the investigation launched by the Myanmar government into the events of June, which started in October 2012. This investigation cheerfully concluded that "both sides are to blame", and no serious measures have since been taken to prevent a repeat of the atrocities, which accounts for the regularity with which they recur. 

Of course, Dr Maung is but one man. He may be the most visible political character in this odious spectacle, but there are many, many others. There are local leaders of the ruling Union Solidarity and Development Party which are equally hostile to the Rohingya, such as Hla Maung Tin, Chief Minister of Rakhine state till 2014, whose "handling" of the situation in Arakan was so patently lacking that it forced the President of Myanmar to remove him - despite the president himself being no big fan of the Rohingya. To say nothing of leaders of the local military units, police, and the notorious border agency NaSaKa, which has long been in the eye of the UN for decades of human rights' abuses. And then there are a whole host of extremist Buddhist monk leaders who insist that the Rohingya pose a threat to the state because of their Muslim faith. Hence the reason why mosques are some of the more frequently targeted buildings for arson, when the attacks happen.



All these political actors, usually Rakhine Buddhists with some kind or other of axe to grind, have very much to gain by constantly victimizing and attacking the Rohingya. And by now the situation is to a large extent self-perpetuating. That is how we have come so close to genocide. The worry now is what happens if there is some kind of trigger - something that pushes the situation over the precipice from brutal violent and sustained oppression to outright calculated extermination. Today, Dr A Maung is still very much at the forefront of the situation. And he is looking to become Chief Minister of Rakhine. One cannot but shudder at what the consequences might be if someone like him and his associates are given free reign over the fate of the Rohingya. 

Dr Azeem Ibrahim is an International Security Lecturer at the University of Chicago and author of the forthcoming Rohingya: Inside Myanmar's Hidden Genocide (Hurst UK) 

Migrants from Myanmar and Bangladesh arrive at the Langkawi police station's multi purpose hall in Langkawi, Malaysia on Monday, May 11, 2015. (AP Photo/Hamzah Osman)

By Eline Gordts
May 23, 2015

Over the last three weeks, more than 3,000 refugees from Myanmar and Bangladesh have arrived on Southeast Asia's beaches, stranded after smugglers abandoned their rickety boats on the way to Malaysia. The United Nations estimates that about 3,500 more refugees are currently adrift in the Andaman Sea and the Bay of Bengal, either lost at sea or blocked by Malaysian, Thai and Indonesian authorities from reaching land.

Those who survived the journey told reporters about months spent cramped aboard wooden fishing boats, often lacking food, clean water and medicine. Passengers on some of the ships recounted being forced to turn around after being intercepted by coast guards despite inhumane conditions aboard.

Many of the refugees undertaking the journey to Malaysia are Rohingyas from Myanmar, a group facing so much discrimination and persecution that its members are willing to undertake the treacherous trip. Tomás Ojea Quintana, a former UN special rapporteur on human rights for Myanmar, even said that the systematic violence against the group may amount to crimes against humanity.

A majority of Rohingya Muslims live in Rakhine, a Buddhist majority state in western Myanmar. The group says its members descend from Arab traders and have lived in the area for hundreds of years. Many people in Myanmar, however, including prominent political and religious leaders, consider the Rohingyas Bengalis who migrated to Myanmar illegally and have no right to live in the country.

In 1982, Myanmar approved a law that officially restricted citizenship to members of ethnic groups it said had settled in modern-day Myanmar prior to 1823. The Rohingya were not considered one of those groups and its members effectively became stateless.

The lack of citizenship deprives Rohingyas of basic rights, including access to education, freedom of movement, land rights, the protection of their property and the right to marry freely.

Tensions between Buddhists and Royingya Muslims in Rakhine state have lingered for decades but intensified in recent years, partly fueled by the hate-mongering rhetoric of extremist Buddhist monks. The International Crisis Group explains that decades of discontent among Rakhine's Buddhists over discrimination by the government, economic marginalization and human rights abuses have morphed into a general anger and fear toward the state's Muslim communities -- particularly Rohingyas. As ICG noted in a 2013 report, people's hatred for the Rohingya in Rakhine state stems from "considerable pent-up frustration and anger under years of authoritarianism that are now being directed towards Muslims by a populist political force that cloaks itself in religious respectability and moral authority."

But the anti-Rohingya sentiment transgresses Rakhine state's border and is widespread among Myanmar's Buddhist population. Myanmar's president, Thein Sein, said in 2012 that the “only solution” to the sectarian strife between Buddhists and Muslims in Rakhine was to expel the Rohingya to other countries or to camps overseen by the United Nations refugee agency. The issue is so sensitive that even Aung San Suu Kyi, a Nobel Peace Prize winner from Myanmar, has failed to speak out about it.

The tensions between Buddhists and Rohingyas led to major violence in 2012 and 2013, when clashes left hundreds dead and forced 140,000 Royingya people to flee their homes for temporary refugee camps outside the state capital, Sittwe.

The camps are known for horrible conditions; they lack adequate housing, sanitary provisions, access to food, education and health care. Aid organizations have been refused access to the sites several times in the past years. The Associated Pressdescribed the living situation as "apartheid-like."

“I witnessed a level of human suffering in the IDP camps that I have personally never seen before ... appalling conditions .... wholly inadequate access to basic services including health, education, water and sanitation,” UN Assistant General-Secretary for Humanitarian Affairs Kyung-hwa Kang said after visiting the camps in 2014.

“No one should have to live in the conditions that we see in Nget Chaung,” Pierre Peron, spokesman for the UN Office for the Coordination of Humanitarian Affairs in Myanmar, concluded after visiting that particular site in October 2014.

For the hundreds of thousands living outside the camps, conditions are similarly dire. Many are barred from leaving their villages. Unable to pursue education or employment, the future looks bleak.

Consequently, many Rohingyas are desperate to leave the country. About 300,000 members of the group are believed to have crossed into neighboring Bangladesh. But there, too, survival is a struggle.

Refugees International's Sarnata Reynolds explained that Bangladesh hopes that by keeping life difficult for the refugees, "at some point they will just give up and leave." Only 30,000 Rohingyas are officially registered in the country as refugees and live in UN-supported camps, Reynolds said. The others live in constant fear of deportation, often relying on the registered refugees for essential supplies.

The Rohingyas thus have become an easy prey for smugglers trying to fill boats trafficking migrants from Myanmar and Bangladesh to countries like Thailand, Indonesia and Malaysia.

Smugglers typically charge about $2,000 per journey to Malaysia, the AP notes -- forcing the migrants to sell everything they have. Some traffickers have been accusedof holding refugees in detention camps in Thailand until families pay a ransom to secure their release. Faced with a recent crackdown on smuggling networks by Thai authorities, traffickers often abandon their ships before reaching land in order to avoid detection.

As the number of refugees reaching South Asia's shores rose and the reports about abandoned migrant boats steadily increased, Malaysia, Indonesia and Thailand initially refused to shelter new migrants and even pushed back boats entering their waters.

However, faced with a growing global outcry, Malaysia and Indonesia agreed at a summit on Wednesday to temporarily shelter 7,000 migrants. While Myanmar refused to participate in Wednesday's meeting -- arguing it would not accept blame for the crisis -- it reversed course later in the week and announced it would participate in an emergency meeting set to be held in Thailand next week.

On Friday, Malaysia launched the first search-and-rescue mission for migrants trapped at sea.

(Photo: Reuters)

By Mark Farmaner
May 18, 2015

Thousands of Rohingya refugees from Burma lie starving in boats off the coasts of Thailand, Indonesia and Malaysia. Dehydrated and desperate, they are forced to drink their own urine in sight of countries which should be offering them sanctuary.

Attention is rightly focussed on these countries for refusing to accept these refugees, and on the traffickers who abandoned them there. These countries must allow the boats to land and give sanctuary to Rohingya refugees. Action also needs to be taken against traffickers and the authorities which co-operate with them.

However, without tackling the root causes of this crisis, Burma's persecution of the Rohingya, there will be no long term solution.

The simple truth is that the government of Burma has a policy of trying to drive the Rohingya out of the country. Boat loads of trafficked Rohingya heading for other countries are exactly what they want to see. For President Thein Sein, this is a policy success.

Although President Thein Sein has been praised as a courageous reformer by much of the international community, since becoming President he has significantly stepped up repression of the Rohingya.

Two recent briefing papers by the Burmese Rohingya Organisation UK explain the twin tracks the Burmese government uses to try to drive the Rohingya from Burma.

One approach is the deliberate impoverishment of the Rohingya. Most attention now is on the appalling conditions in camps for internally displaced people who fled attacks in 2012, but for decades a policy of systematically impoverishing the Rohingya has been pursued.

"Increasing poverty and blocking economic development of the Rohingya is a deliberate and integral part of the Burmese government's Rohingya policy," states the Burmese Rohingya Organisation UK.

Their report describes the many ways in which the government applies this policy; "Restrictions on Rohingya travelling from some townships to others, and even within some townships, checkpoints on roads targeting only Rohingya which include body searches and extortion of money, restrictions on marriage through a tax fee requirement, arbitrary taxation on a wide range of activities, even including death of cattle, forced labour, land confiscation, arbitrary arrests and extortion for releasing the person arrested, almost no provision of government services such as health, education or infrastructure in Rohingya areas."

This policy of deliberate impoverishment has been very successful. Forty-four percent of the population of Rakhine State lives below the poverty line, almost 20 percent higher than the average in most parts of Burma. An irony is that the ethnic Rakhine population has also suffered greatly from the deliberate impoverishment of the Rohingya, and yet many blame the Rohingya, not the government, for their problems.

The second tactic used to try to drive the Rohingya from Burma is human rights violations and repressive laws. These have escalated significantly since Thein Sein became President.

The violence against the Rohingya in 2012, in which hundreds died and more than 140,000 Rohingya were forced to flee their homes, was stoked and encouraged for more than a year beforehand. Not only did the government not take action to prevent this, there was active state involvement in the violence, which Human Rights Watch has reported meets the criteria of ethnic cleansing and crimes against humanity.

President Thein Sein has asked the United Nations for assistance in deporting all Rohingya. His government has refused to take action against those inciting violence against Rohingya and other Muslims in Burma, and instead defended them. He has refused to conduct a genuine investigation into the violence in 2012. He has proposed a plan to more efficiently apply the discriminatory 1982 Citizenship Law against the Rohingya, which would result in hundreds of thousands of Rohingya being placed in what are effectively giant concentration camps, awaiting deportation. Most recently, President Thein Sein took away one of the last rights that many Rohingya did have, the right to vote.

The government and their sympathisers try to disown responsibility for many of these policies. They want them all to be viewed in isolation. Excuses used are that they are down to local authorities, the state government, local communities, corrupt officials, or badly trained police. You name it, there is an excuse for it.

The truth is though, that all these policies are part of a deliberate and systematic policy with the goal of making life in Burma so unbearable that Rohingya people leave the country.

The former Special Rapporteur on human rights in Burma has also identified this complex web of government policies being used to target the Rohingya. In a report in April 2014 he stated: "...the deprivation of health care is deliberately targeting the Rohingya population, and that the increasingly permanent segregation of that population is taking place. Furthermore, he believes that those human rights violations are connected to discriminatory and persecutory policies against the Rohingya Muslim population, which also include ongoing official and unofficial practices from both local and central authorities restricting rights to nationality, movement, marriage, family, health and privacy."

It's a policy that is working, as the boat loads of refugees off the coasts of Asian countries give testament to. The UN estimates that at least 130,000 Rohingya have fled Burma by boat since 2012. This figure only documents those leaving from northern Rakhine State and Bangladesh, and so is likely to be a significant underestimate. Most estimates put the Rohingya population in Burma at around 800,000 to one million. Since Thein Sein became President, it is possible that as many of twenty percent of the Rohingya population have fled Burma.

The current boat crisis is once again throwing a spotlight on the Rohingya. Those stranded at sea must be rescued and given sanctuary. So far neither local nor western governments seem willing to help do this, let alone address the root causes. President Thein Sein can rest easy. His policy of driving the Rohingya out of Burma is working, and not one country has the courage to call him out on it, let alone take action. He created this crisis, but he is not being held accountable.

Mark Farmaner is Director of Burma Campaign UK.

By David L. Phillips
April 29, 2015

Yangon -- Burma's President Thein Sein and ethnic armed groups recently endorsed a draft nationwide ceasefire agreement (NCA), which could bring an end to 60 years of ethnic conflict. The interim accord is the result of torturous negotiations over several years. However, the peace process is far from complete. Pressure on the parties is still needed for a final accord. Pressure from the international community is also needed to prevent Burma from backsliding on human rights.

Burma's military-led government initiated reforms in 2011. Reforms included releasing Aung San Suu Kyi, recipient of the Nobel Peace Prize, from house arrest and legalizing her National League for Democracy (NLD). The West rewarded reforms by lifting sanctions. The World Bank and Asian Development Bank cleared its arrears, and the Paris Club agreed to a huge debt write-off, totaling $6 billion. Burma was welcomed back as a member in good-standing of the international community, assuming the chair of ASEAN in 2014.

However, Burma's reform process is faltering just as the country enters the stretch run leading to national elections in November 2015.

Many pro-democracy advocates have been arrested and suffered harsh treatment by the authorities. More than 400 political prisoners and activists remain in custody.

The Burmese military retains control of the laws and institutions it used in the past to dismantle the reform movement. Police applied excessive force last month to disband protests over an education bill.

Citizens are arbitrarily detained under the flawed Peaceful Procession Law, particularly farmers demonstrating against illegal land grabs.

The government has also backtracked on press freedom, passing laws curtailing an independent media, unjustly convicting journalists and editors, and intimidating publications over their content.

Constitutional reform is also lagging.

The 2008 constitution, promulgated by the military junta, provides the military with 25 percent of parliamentary seats. Since 75 percent is needed to amend the constitution, the arrangement gives the military an effective veto.

Article 59F of the constitution excludes anyone with foreign ties from becoming president. Since Aung San Suu Kyi's ex-husband and children are British citizens, she is blocked from becoming president.

Sectarian tensions have roiled Burma, drawing criticism from the international community. Ethnic Rohingya Muslims in Arakan State, on Burma's border with Bangladesh, are systematically repressed.

In 2012, more than 100,000 Muslim Rohingya were driven from their homes by violence. Last year's nationwide census did not permit Rohingya to self-identify as such, preventing at least 1.3 million from registering to vote. The 1982 Citizenship Law is deeply discriminatory.

An ultranationalist Buddhist group, the 969 Movement, has been stoking religious violence between Muslims and Buddhists. Its activities clearly contradict Theravada Buddhist teachings.

National legislation introduced in 2014 promotes Buddhism over other religions. It establishes state control over religious conversion, interfaith marriage, and family planning.

A trust deficit exists after years of suppression and dissent. The trust deficit is growing, as Burma enters a period of contestation and gets closer to elections.

The U.S. government has taken an incremental approach, emphasizing strategic patience. President Barack Obama said, "Burma is still at the beginning of a long and hard journey of renewal and reconciliation." Washington worries about being too strident in its criticism lest it galvanize dark forces that could undermine peace and progress.

The Obama administration's approach to Burma's reform process raises a broader question about America's role supporting political transition around the world.

Regime change can be a destabilizing event, especially when countries lack a strong civic society and democratic institutions. Incremental change is more easily managed. However, the increments of reform must be enough to satisfy the demands of people seeking freedom from dictatorship.

Burma is a test case for calibrating the right balance between dynamic transition and a more deliberate process that may succeed, albeit at a slower pace.

David L. Phillips is director of the Program on Peace-building and Rights at Columbia University's Institute for the Study of Human Rights. He heads Columbia's Myanmar Assistance Program.

By Stanley Weiss
April 13, 2015

YANGON -- Of all the great films about American politics, one that has stood the test of time is a 1972 classic about the triumph of symbolism over substance called The Candidate. Starring Robert Redford, it tells the story of an inexperienced son of a beloved political leader who is pulled into politics on the strength of his family name. Turning the general election into a popularity contest, Redford's character encourages the media to play up the father/son angle, delivers a series of pleasant but empty speeches, and ultimately wins election to the United States Senate. In the film's iconic closing scene, as screaming fans chase him on the way to his victory speech, the Senator-elect dodges the crowd, pulls his political consultant into a room and asks blankly, "What do we do now?"

Here in the nascent democracy of Myanmar, it is hard not to think of that film when considering the latest chapter in the political career of Aung San Suu Kyi. The daughter of this nation's slain founding father, Suu Kyi was awarded the 1991 Nobel Peace Prize for her opposition to Myanmar's military junta, which kept her under house arrest for 15 of 21 years after winning and then being denied the presidency in 1990. Gaining a seat in parliament in 2012, in just the second election since this nation re-opened itself to the world; Suu Kyi has been heralded by many as Myanmar's great hope, described as the "one politician who could play the role (here) that Nelson Mandela played in South Africa."

That is not how the script has played out so far. Instead, like Redford in The Candidate, Suu Kyi's pursuit of the political spotlight has been relentless -- but her use of that spotlight to advocate for something other than herself has been absent. The result, a long-time Suu Kyi supporter tells me, is that "many of the people who love her have been disheartened by her." A former aide agrees, adding that "people once thought she was super-human, but many have changed their minds." For the first time, the global media is beginning to tell the same story -- suggesting recently that Suu Kyi is a "tarnished saint;" that her "halo" has been "dented;" that her reputation as "The Iron Orchid ... seems to have wilted;" that her leadership has fallen "short of expectations;" and even that her revered father, the assassinated General Aung San, "would be horrified" by the positions taken by his daughter.

But there is one influential audience that still sees Aung San Sui Kyi as largely infallible: Western leaders. British Prime Minister David Cameron has called himself one of her "greatest admirers." Europe, as a well-known European ambassador tells me, "looks at the country on a daily basis and only sees The Lady," as Suu Kyi is known here, adding, "If The Lady calls (German Chancellor) Angela Merkel and says 'go left' or 'go right,' she will." Above all, the new Republican leadership in the United States Congress is "completely in love with her," says a leading Western official. The head of that fan club is Senate Majority Leader Mitch McConnell, who not only counts himself as The Lady's foremost advocate in Washington, but has a framed letter from her on his office wall and a wife who is rumored to be personal friends with Suu Kyi.

It has locals here asking a pointed question: if the upcoming general election, due in November, doesn't end with Suu Kyi as President, will the West see the election as legitimate -- or will it be the trigger for new sanctions to be imposed on the people of Myanmar? Put another way: if Suu Kyi's party, the National League for Democracy (NLD), follows through on the threat it made this month to boycott the election if the military-drafted Constitution doesn't change, will that invalidate all of the progress this nation has made the past four years in the eyes of the West?

Drafted by junta leaders in 2008 in a process that deliberately excluded the NLD, and approved in a national referendum riddled with voting irregularities, Myanmar'sconstitution forbids anybody with a foreign spouse or children from becoming President. Since The Lady's late husband was British, as are their two sons, there is little doubt that the provision was drafted exclusively to prevent Suu Kyi from becoming president.

David Cameron has promised to lobby military leaders to have the provision overturned. U.S. President Barack Obama, in a visit here last November, said the law "doesn't make much sense." Yet Shwe Mann, the formidable speaker of Myanmar's parliament, has repeatedly asserted that such a change would require a national referendum and insists it would be impractical to hold such a referendum until May of 2016. And since it takes a 75 percent plus one vote of Parliament to call for such a referendum - at a time when unelected soldiers, by law, hold 25 percent of parliamentary seats - the odds are long.

It has left Suu Kyi with an inescapable paradox: if she doesn't personally and publicly lobby for the constitution to change before the election, then nobody else will, since "people are not ready to go to the barricades for her," as a respected Burmese venture capitalist said to me. But if she repeatedly lobbies (as she has) for the constitution to change merely to allow her to run for president, she risks looking like she only cares about herself - which is exactly what's happening. As a long-time ambassador from the Middle East puts it, her continual petitioning has led many to think, "She is self-centered and likes to lecture. She likes to play the role of being a symbol."

Of course, it might be a different story if Suu Kyi better balanced her constant attacks on the political authorities for a change that would benefit her with a much more rigorous use of her Nobel-enhanced moral authority for change that would benefit others. But as all those negative headlines indicate, that has not happened. Summing up the essential problem, journalist Jane Perlez observed of the criticism last November that Suu Kyi "has hesitated to take on many of her country's biggest issues ... and has failed those who expected a staunch human right advocate."

Since joining parliament, Suu Kyi has rarely spoken out against the government's ongoing violence against rebels in northern Kachin State -- part of a festering, 70-year war between Myanmar's military and its 135 ethnic minority groups. Her complete silence on atrocities being committed against more than one million Rohingya Muslims - who are being herded into squalid camps by the Buddhist majority in western Rakhine state -- has drawn outrage from human rights advocates. Yet, when Human Rights Watch came to Myanmar in January, she said she was too busy to meet with them. Last month, she even threatened legal action against an NLD member for supporting student protests against a controversial proposal to decentralize the education system, leading one publication to ask if she "turned her back on Burma's student protesters."

In one high-profile case where protesters were attacked by police for protesting a copper mine, Suu Kyi sided with elites and company officials. She has yet to raise her voice on a constitutional issue that will likely dominate discussion in 2016, which is the movement toward a federalist system of government that solidifies a cease-fire agreement signed this month between the government and 16 armed ethnic groups and grants minorities some degree of autonomy -- without which Myanmar will never be a real country.

The disappointment felt by many former supporters was summed up by lawmaker U Thein Nyunt, who told a journalist last year, "We've followed her leadership for two decades, but she's failed to get any results for her country. It is obvious now that she is not considering the people, but only her own power."

Like The Candidate, The Lady still uses the image of her father as often as possible. But maybe, deep in her heart, she believes that she'll never be in a position to make real change until she's President. Maybe being hailed as her nation's savior is more pressure than she, or many of us, could live up to. Or maybe the substance of Aung San Suu Kyi never really matched the symbol -- and the West would do well to see that Myanmar is much more than The Lady.

--
Stanley Weiss, a global mining executive and founder of Washington-based Business Executives for National Security, has been widely published on domestic and international issues for three decades.

A silent protester holds up a placard during a speech by Myanmar's Minister of Information at the International Press Institute's World Congress on press freedom.

By Charles M. Sennott
April 3, 2015

YANGON, Myanmar -- In a grand ballroom at a fancy hotel here, some 300 journalists and media executives from around the world assembled last week for an International Press Institute (IPI) conference headlined "On the Path to a Free Media."

But protests by local journalists at the entrance to the hotel and placards held up during the three-day gathering underscored that there are still some treacherous turns -- and a few dangerous potholes -- along Myanmar's long road toward establishing greater press freedom.

Myanmar, like many of its neighbors in Southeast Asia, is witnessing serious setbacks for those who hold out hope that a culture of free expression might be emerging.

A leading Burmese magazine, Mizzima Weekly, featured a cover story last week titled "Media Under Threat" and chronicled 20 instances in which journalists have been jailed since 2013. Reporters covering student protests in March were detained for days for trying to document a brutal police crackdown.

In neighboring Bangladesh, reports emerged this week that another dissident, secular blogger was allegedly hacked to death with machetes by Islamic students. It was the second such murder in the last month in Bangladesh, and many bloggers are reportedly fleeing or shutting down their sites.

In Malaysia, three editors and two executives with a news website called The Malaysian Insider were arrested Monday in what critics called a direct assault on press freedom.

In Vietnam, Singapore, Cambodia and Laos, "the situation of freedom of expression has stagnated," according to the 2014 index published by Reporters Without Borders. The index stated that free speech in Myanmar is "being watched with great interest."

In a region writhing with change and challenges to authoritarian rule, it seems that old habits of intimidation and murder of journalists still cast a shadow over hopes for democratic reform.

In Yangon, at the IPI conference, a scene played out that seemed to drive home the complex mix of hope and despair around the country's struggle for a free press and a new democracy.

Just as Myanmar's Information Minister Ye Htut was commenting Saturday on how far Myanmar had come since a few years ago, when a military junta tightly controlled the media, a man wearing a facemask stood up and interrupted him.

The masked man silently held a protest placard as cameras flashed all around him. The placard read, "Stop beating, arresting and imprisoning journalists!" At another time in this country, this expression of dissent would have likely gotten him arrested. Instead, the anonymous man held up his sign in protest and then quietly slipped away and left the hotel.

And on Friday morning, as the three-day conference got underway, a small group of local journalists assembled in protest handing out stickers that read, "Stop Attacks on the Media!"

Ye Htut seemed eager to respond to the protests by stressing that reform "takes time."

And, he added, "I would like to assure you Myanmar's reform process is unstoppable, and is moving forward."

But many of the local journalists attending the conference seemed unconvinced. While they agreed much progress has been made, they were very quick to add that there is still a very long way to go.

Even if they wanted to believe that the country was reforming in important ways, they were expressing concern that recent crackdowns and the arrests of journalists covering student protests were signs that the old ways of the military junta could be returning in Myanmar, also known as Burma.

Outside the conference, in the cramped but buzzing newsroom of the Democratic Voice of Burma (DVB), worked Khin Maung Win, deputy editor of the Democratic Voice of Burma.

"When we came back to this country three years ago, we had high hope that things would change," said Win, who heads up the daily operation of the independent news organization which he operated in exile in Thailand for more than 20 years.

"But last year alone there were a lot of incidents. One freelance journalist was arrested in broad daylight and taken to a military facility and killed during interrogation. And no one has been held accountable for this killing," Win said.

"Last year, 10 journalists were imprisoned, and one of them was ours," he said. "And 17 journalists are now standing trial. On the one hand, they give us freedom, but this freedom is under threat."

He added, "We acknowledge that there is some real change. We can now speak against the government with some limits, but the gains we have made are now very much under threat."

David Kaye, the UN special rapporteur on freedom of expression, was in Myanmar for the IPI conference and pointed out that there has been "a remarkable depth of change." But he also added the progress "can be hard to see" when there are journalists jailed and threatened.

He urged the government to immediately release all journalists in detention, saying it would be a significant demonstration of Myanmar's commitment to free speech as the cornerstone that it will need to put down in order to build a new democracy.

A test looms this fall, when Myanmar will hold national elections in which the opposition party of longtime dissident and Nobel laureate Aung San Suu Kyi will participate, though she is still barred from running for president. Many international observers and local political analysts see the election as the first chance at a free and fair vote in Myanmar in nearly three decades.

Whether the government will permit a free press to confidently cover these elections and ask the hard questions could be a major factor in the result of the election. It could also impact international opinion on just how genuine Myanmar's steps toward democracy really are.

Soe Myint, executive editor of the Mizzima Media Group, who returned from exile in 2012 after 22 years working abroad as an opposition journalist, said the stakes are high.

"Myanmar is fast approaching a crucial test in our ongoing transition," Soe Myint told the IPI gathering. "Just how free and fair the election is deemed to be will greatly impact the social, political and investment climate in the country and significantly serve to stabilize or destabilize the reform process."

Charles M. Sennott, Executive Director of The GroundTruth Project, is a board member of the North American Committee of the International Press Institute. GroundTruth, in partnership with the New York-based Open Hands Initiative, led a reporting fellowship with 20 top, young journalist in Myanmar in 2012 and published a GlobalPost 'Special Report' titled "A Burmese Journey."

Monks carry posters of 'take action immediately against Jihad fundamentalists' while holding a prayer campaign at the fame Shwe Dagon Pagoda in Yangon on July 4, 2014. (Ye Aung Thu/AFP/Getty Images)

By Antonia Blumberg
March 22, 2015

Buddhist and Muslim leaders in South and Southeast Asia are working to spread a message of peace and dialogue as interreligious conflict continues to threaten stability in Myanmar, Sri Lanka and other nations in the region.

Religious leaders from 15 countries released the "Yogyakarta Statement," named for the city where it was written, on March 5, reaffirming that Islam and Buddhism "are religions of mercy and compassion committed to justice for all humankind." Now the group is working to translate their message into as many languages as possible and give it to Buddhist and Muslim leaders and believers around the world.

The Yogyakarta Statement came out of a summit called "Overcoming Extremism and Advancing Peace with Justice.” The gathering was organized by the Indonesian Ulema Council and the Council of Buddhist Communities, and was sponsored by the International Forum of Buddhist-Muslim Relations.

Both Islam and Buddhism "respect the sacredness of life and inherent dignity of human existence, which is the foundation of all human rights without any distinction as to race, color, language, or religion," the statement says. It also covers topics ranging from hate speech and religious diversity to living in harmony with the environment.

At the end of the document, the signatories committed to having their communities and congregations serve "as a platform for intra-religious and inter-religious initiatives in education and advocacy."

"The statement is currently being translated into local languages and will be disseminated to senior, mid- and grassroots-level Buddhist and Muslim leaders and believers, women and youth groups," said Rev. Kyoichi Sugino, the deputy secretary general of Religions for Peace International, an interfaith NGO.

Much of the ongoing conflict in the region centers around the treatment of the Muslim Rohingya people in Myanmar, who have been denied citizenship and otherbasic human rights. Some of the worst fighting occurred in 2012, when clashes between Buddhists and stateless Rohingya Muslims left at least 192 people dead and displaced 140,000, according to Reuters.

Some fear that the conflict in Myanmar could spill into neighboring countries like Indonesia, fanning the flames of tension and inspiring Islamic militant groups. A 2013 bombing at the Ekayana Buddhist Centre in western Jakarta left people with only minor injuries, but was cause for concern because a note left by the anonymous attackers read: "We respond to the screams of the Rohingya.”

Bellanwila Wimalaratana Anunayake Thera, the president of the Sri Lanka Religions for Peace council, spoke at the summit as a representative of the country's Buddhist community, affirming that violence should not be perpetrated in the name of religion.

“We reject such abuse and pledge to counter extremist religious interpretations and action with our authentic primary narratives of peace,” Thera said, according to the Jakarta Post. "We also recognize the need to strengthen governmental measures against religiously motivated discrimination and violence."

Chandra Muzaffar, a Malaysian academic and social activist, also spoke at the summit as a representative of the Muslim community. Muzaffar said the religious leaders at the summit want to make "effective use of media for positive messaging," the Jakarta Post reported.

“If we want peace and justice, it is very important for Buddhists and Muslims to come together because these are two major world religions," Muzaffar said.

Dan Slater, a political science professor who studies Southeast Asia at the University of Chicago, said the Yogyakarta Statement is a "welcome and encouraging" sign of progress, particularly in its "internationalist spirit." But he said that intra-religious relations should play as much a role in stabilizing the region as interfaith efforts.

Slater's concern is not unfounded. Indonesian stand-up comic Sakdiyah Maruf told HuffPost by email that she recently saw a sign outside of a mosque in Java, where she lives, which read: "Shi'a Bukan Bagian dari Islam." ("Shia is not part of Islam.")

"This is in my opinion, the current daily reality of both inter-religious conflict and conflict within Islam in Indonesia," Maruf said.

Sugino said the religious leaders behind the Yogyakarta Statement worked to avoid "intra-religious difference of interpretations" by highlighting common values drawn directly from Quranic verses and Buddhist canonical texts.

"Among some of the key drivers of religious violent extremism, religious leaders are most equipped and well-positioned to address ideological, religious, cultural and phycological drivers," Sugino said. "Through trainings and workshops for grassroots believers and local religious leaders around the Yogyakarta Statement, we can provide moderate sections of society and ordinary believers with a means to ... question and challenge their leaders about their interpretations and narratives of exclusivity and intolerance."

Rohingya Exodus