Ezra Sihite, Rizky Amelia & Markus Junianto Sihaloho

Jakarta Globe

April 14, 2013

As ethnic and religious conflict rages against the Rohingya ethnic group in Myanmar, Indonesia has found itself taking on the role of both mediator and refuge country.

Aleksius Jemadu, dean of Pelita Harapan University (UPH), said that this has now become a cross-border problem that includes Indonesia and must be addressed by Asean. 

Aleksius added that the conflict involving the Muslim-majority Rohingya ethnicity in Buddhist-majority Myanmar is a sensitive issue, but Asean must take the lead in solving it. According to the Asean Charter, an important pillar of the Asean community is its inclusiveness of all religions and ethnicities, he added. 

“If Indonesia wishes to become a leader in this instance, it must take the initiative,” he said on Saturday. 

Since the influx of asylum-seekers has affected Indonesia, this is now a cross-border issue, Aleksius argued. 

He added that the killing of asylum-seekers detained in Medan last week was an example of what would continue to happen if Indonesia remains silent on the issue. 

The head of the Asean Inter-Parliamentary Myanmar Caucus, Eva Kusuma Sundari, said on Friday that Indonesia was committed to ending ethnic conflict in Myanmar. 

“Indonesia is definitely active in ensuring that reform in Myanmar is progressing well,” Eva said. “Asean is Indonesia’s baby, and Indonesian leadership is significant in Asean.” 

She explained that the official policy of the Myanmar government is that the Rohingya are not considered citizens by the Burmese government, and instead are regarded as a colonial import. For that reason, the Rohingya are considered stateless, do not have national identity cards and are treated as immigrants that someday must be returned to Bangladesh. 

That problem has been increased by the fact that the Rohingya are also mainly Muslim in a Buddhist majority country. “That became an easy trigger to mobilize hate,” Eva added. 

Indonesia has become a layover country for asylum-seekers escaping Myanmar, but the country itself does not have the adequate legal framework to deal with the new arrivals. 

Ali Akbar Tanjung from the Human Rights Working Group gave the example that if an asylum-seeker enters Indonesian waters, they must be accompanied to shore, given a health check and humanitarian support. Furthermore, the government will help to determine their refugee status. However, Indonesia does not yet have set rules for the handling of asylum-seekers, he said. 

Ali said that the matter of asylum-seekers is dealt with only briefly in the Immigration Law and in the regulations for the Directorate General of Immigration. “What Indonesia needs to do is set some ground rules [about] how asylum seekers are to be handled once they are in Indonesia,” Ali said on Friday. 

The regulations, Ali said, can be coordinated with the UNHCR, the International Organization for Migration to ensure that the rights of asylum-seekers and refugees are met, such as the right to go to school. 

Most important is the issue of resettlement. Until now, asylum-seekers and refugees are held in Indonesia in immigration detention centers meant for foreigners who have committed a criminal offense in relation to immigration laws. 

Aside from the need for laws governing the handling of refugees, Indonesia also needs to communicate with nations where they aim to be resettled. For example, there are many refugees who have already received refugee status from the UNHCR, but have yet to be relocated to a third country. They can be waiting for years. 

“Our position is that we cannot remain silent here. Indonesia is not the destination country. This must be communicated with other nations intended as the resettlement country,” Ali said.

By Maha Min Khant

RB Article

April 14, 2013

According to video which I received from one of my best and reliable friends, the leading figures of RNDP, ALD and Rakhine Liberation forces have attended the conference in Mahidol University of Bangkok which was seemingly sponsored by so called Dr.Aye Chan on 9th March of 2013. 

The only selected Rakhine people gathering conference location, to be held on that day (9.3.2012), was previously being publicized in several Myanmar journals, as Chula Lunkur University which is the most prestigious one in Thailand. Very seemingly the responsible persons, for managing such one sided Rakhine attendees conference, were unable to convince the answerable faculty of Chula Lankur University --in regard the particular essence of the conference and that of the attending audiences. 

As far we have received information, any prestigious university simply and graciously advocate the symposiums, seminars or conferences whilst the stakeholders are inclusively invited, attended and get proportionate chance to participate, discuss and debate as per the rule and meeting organism. 

The video shows that there were full of Rakhine youths, in every corner of the university, who were in charge of compound’s safety and security, and the conference attendees were Buddhist religious young monks and secular students--selectively Rakhine boys and girls. 

In accord the local journals the concern editorials which were previously issued before the meeting have almost all been confirmed that at the end of the conference there would be a communiqué (announcement) by the Rakhine conference committee that there are no Rohingya people in Arakan. What an awful scheme! 

It was heard that in that “Rakhine historical conference” – the 88 generation, the NLD and USDP members were invited to attend the conference by the responsible persons but it seemed that they didn’t attend at the conference knowingly and the hall showed a lot of vacancies for more guests. 

As per scheme of master of ceremony, Professor Jacque P. Lieder was the first person to deliver the speech regarding the occupation of Arakan state by Bodawpaya of Myanmar king—articulation of full sentences that following the Bamar king’s occupation of Arakan, the Bamar army had destroyed all of Rakhine resources, and made largely collective destruction including expulsion of that of the inhabitants and snatched Maha-myat-muni pagoda from Rakhine state to Bamar proper. 

After that, there was a fresh researcher namely Steven from Netherlands—he had delivered about the cooperation in commercialization between Rakhine kings and the western seafarers -- particularly the western adventurers who helped Arakan Kings and benefited in bilateral and trilateral trade in Mrauk-Oo periods. 

The last actor was Mr. Aye Chan who was clearly seemed to have been influencing the whole round discussion and panel. 

Once, he started the term to deliver the talk show, he was seemed with full pride of being a Kanda University Professor as being ‘heestorian’ not historian—he said that the violence which erupted in Rakhine state in 2012 was the continuation of 1942 pogrom—continued that Bengawli people had destroyed many Rakhine villages, raped many Rakhine women, torched Buddhist monasteries and much more destruction. 

He seemed he had forgotten that the 2012 Rakhine violence was started base on “Ma Thidar Htwe”—that she was allegedly raped by so called Muslim boy-- and all Rakhine leaders such as U Aye Maung, U Aye Thar Aung and others have got an excuse from Ma Thidar Htwe to begin the pogrom program to burn Rohingya and Kaman lives along Rakhine state since that time onwards. 

And these notorious leaders (Aye Maung, Aye Thar Aung and others) have been knowingly pointing and harshly disappointing that--should a Kalar boy insult, rape and kill against a Rakhine girl, Ma Thidar Htwe? Was that a reality or a synchronized conspiracy?—Of course it has been a synchronization from Japan to inner Rakhine state with so called Rakhine leaders—Aye Maung of RNDP and Aye Thar Aung of Arakan League of Democracy, particularly. 

Wasn’t it a collective conspiracy by U Aye Chan from abroad in this “excuse finding” to start last pogrom to deliberately committing crime against humanity at this 21st century--which has been seen by the universe from the beginning? Why did you forget about that girl to mention to connect the last year violence in Mahidol conference, instead you went to fifty years ago so called pogrom which no one can confirm with the acceptable documents rather just exaggeration and useless cheating gossip among Rakhine fanatic only? 

Or the style of your talk at the show confirmed that “you and all your reliable sullied colleagues have created the “crisis of Thidar Htwe” to celebrate the pogrom along the Rakhine state. 

And he also clearly said that there are no Rohingya in Arakan state-- and the word “Rohingya” is a fabricated word created by Mr.Abdul Gaffar in the year round 1950s–at the first parliamentarian periods. 

In his careful deliberation, he continued that “Mr. Nurul Islam, once his friend at the same Rangoon University, who is now residing in London and formed an armed group to attack Rakhine people--and he has an account in which anyone interested can donate money in that account” --he had made fun at the audiences. 

Lastly as the share time comes to the end, he obviously stopped the talk by saying those Bengawli in Rakhine state nowadays are immigrants and they were recruited by the British as the labor-intensive workers in agricultural firms. 

At the end of the every scholar’s verbalization, there were question and answer sessions, which were designed for the questioners as “writing on a piece of paper—detailing- name, designation and political party”, and collectors brought these papers to the panel. Very countable asking questions were answered by each scholar very carefully but it never met the questioners’ destination, heard from the source. 

At the couple of scholars’ question and answer sessions, questioners didn’t have the right to grasp microphone. But fortunately, U Aye Chan asked the panel to provide the microphone to Mr. Htay Lwin Oo after greeting him. I thought that Mr. Htay Lwin Oo might have asked on the paper-- the permission to talk with U Aye Chan regarding the Rohingya issue which has been a hot issue between them via internet, face book and so on. 

Starting from Mr. Htay Lwin Oo, he said that there are Rohingya in Arakan state, and he said he has proof and strong evidences with documents and booklets—which were written by neither Muslims nor Rohingya scholar but by British author—Dr. Francis Buchannan, who worked once in Burma, in his contemporary vocabulary spoken by Rovinga people from Arakan state in the olden periods. He said he (Dr. Francis Buchannan) has written this book in 1799. 

And U Aye Chan asked him to bring the book to the stage—he (Mr. Htay Lwin Oo) has brought the book to the stage and put in U Aye Chan’s hand—soon U Aye Chan said to Htay Lwin Oo that ‘you have not the right to come here’—what a disgusting moment—is he really a scholar?—is he really a professor?—is he really an academician? Is he really going to lead the Rakhine people who want peace tranquility and security in the region? Such a behavior as a scholar is very horrible whoever your are-- wherever your are-- whatever you are. I believe that an honest scholar lead entire community to peace and security for the whole nation. What a horrific scholar? 

To be continuing their short debate, U Aye Chan was not satisfied with the book the one Mr. Htay Lwin Oo handed to U Aye Chan—U Aye Chan continued that Rohingya are Rakhine – and U Htay Lwin Oo told again that in this book there are some words which are said by Rohingya of today in the region—Okay if you are Rohingya how do you spell the words—such as 1) the water in English is called “fani” by Rohingya—what kind of your Rohingya people call that word, U Aye Chan was silent: 2) the Sun in English is called “bail” by Rohingya-- what kind of your Rakhine Rohingya people call that word, U Aye Chan was silent: 3) the earth in English is called “mati” by Rohingya-- what kind of your Rakhine Rohingya people call that word, U Aye Chan was silent again: 

The feeling U Aye Chan wanted or declared to be Rohingya is whether it was his individual approach or the entire Rakhine people desire after having been surveyed-- we don’t know—once U Aye Maung expressed like U Aye Chan in local journal – I think it may be nearly a year now – Okay it is their desire and their decision. 

If so, why didn’t your Rakhine parliamentarians raise the concern that -- the word Rohingya was belong to only Rakhine people in that periods as you feel now Dr. Aye Chan? Mr. Aye Chan – are your become crazy or acting intentional dishonesty? That you know alone! 

Interestingly, whenever U Aye Chan handed over the book to professor lieder to check—he has checked as a historian and said that—History does not make identity—but history does make knowledge and information. As a matter of fact, both U Aye Chan and lieder might have known the substances of that book as the curved historians but both behaved on the stage as if they have never seen or known about the content of the book in regards the words which Rohingya of today speak not only in the region but all around the world. 

U Aye Chan, having completely implicit about the advising questions raised by Mr. Htay Lwin Oo, U Aye Chan got a bit infuriated and embarrassed—seeing the situation by master of ceremony – he cleverly put aside U Aye Chan from having tacit and went to be concluding the meeting program - praising all the attendees and declared the ceremony was successful ended. 

In fact, U Aye Chan should honestly invite all relevant parties for a peaceful discussion for lasting solution to live both community side by side as if as a wise-man, and a loving figure for Rakhine’s both (Rakhine and Rohingya) community—he should behave and act that local people listening him, depending on him and rely on him for future scheme as a ‘harmonious society building architect’ by the help of his scholarly optimistic wisdom. Still he has time to change his mind to the positive stand than creating clashes among community which destroy confidence, peace, security and regional energies in the region at last. We want you to be a peace lover and peace maker not only for Rakhine state and but also for entire people of the country.

Maung Aurther 

RB History

April 6, 2013

Earliest People of Arakan- The Proto-Australoid Negritos 

Historians say the earliest people in Arakan were to be a Proto-Australoid people called Negritos settled in Neolithic period. They were similar to today’s Andamanese (dark-skinned). It is said that they were known as Rakhasha (Pali) or Rakhshasa (Sanskrit) meaning Cannibals. However, according to the historians, there are hardly any archaeological remnants that can prove their existence in Arakan. Therefore, this topic will not be discussed anymore. 

Indo-Aryans or the Early People of Arakan 

The first Arakanese kings were Indo-Aryans from the Ganges Valley. (Ancient Arakanese Chronicles) 

Indo-Aryan people ruled over Arakan dynasty after dynasty, century after century, before the arrival of Burmans who today are called Rakhine. (Maurice Collis + U San Shwe Bu; Into hidden Burma Chapter, Arakan). 

The settlements of the people of Indo-Aryan, Mro (Khami) and Thek (Sak) can be traced to the time as early as BC 3323. (Zaa-Lok-Kat-Pho-Lay by San Kyaw Tuan, P.81) 

After Negritos, Indo-Aryan people were the second earliest people to have settled in Arakan followed by Saks and Khamis, who can be traced with the archaeological evidences. [Khami and Sak were tribal and hilly people and their remnants can still be found in the hills.] Who were these Indo-Aryans? Let us first define the term “Indo-Aryan.” 

http://bit.ly/2tD2Dd defines Indo-Aryan as a member of one of the peoples of the Indian subcontinent speaking an Indo-European language includes Hindi, Bengali, Punjabi, etc. Generally, Indo-Aryans are Indians excluding Dravidians (South-Indians). Today if there are people that can be called Indo-Aryan descendants in Arakan are none other than Rohingyas. 

Before 10th century A.D. in Arakan, only Indians and Indian culture including the literature were found. Burmese and Burmese cultures are found only after 10th century. (H. W. Wilson; the history of Indian people, PP. 189 – 204) 

Before 10th century in Arakan, the people and civilization all were Indian. (Gordon H. Luce; Early Burma Pre-Bagan) 

[As of the dynasties in the history of Arakan, according to the historians, there were Dhannyavati (Dhanyawadi) (in three periods) Vaishali (Vesali) before 957 CE and after 957 CE, the two significant kingdoms were Lemro and Mrauk-U. (Details will be discussed later.)] There are two races in Arakan today: Rohingya and Rakhine. Of the two, who do you think represents those earliest Indo-Aryan (Indian) rulers of Arakan ethnically, culturally, and linguistically on and on? Be honest to yourself and have no malice while answering this. 

The Origin of Rakhines 

Rakhine and Burman are the same race. Rakhine speak in an accent of early Burman. More importantly, their religion is the same too. (Dr. Htin Aung, Burma before AD 1280; trans: U Aung Than, 2003, pg.40). 

Rakhine is a branch of Burman. Their early literatures were found in Burmese. (Dr. Than Tun, 80th Birthday Bulletin). 

Presently dominant Rakhine are the last significant group of people to enter Arakan in 10th century and thereafter. (Dr. Pamela Gutman, Ancient Arakan, 1976) 

They (Rakhines) no doubt are descendants from ancestors belonging to Mongoloid tribes, closely akin to those from whom sprung- the Burmese of the Upper Irrawadi. Their language is the same, with a few dialectical differences, though the pronunciation as spoken frequently renders it unintelligible to a modern Burmese. (History of Burma, Lieut. General Sir Aurthur P. Phayre, P. 41, 1883) 

Moreover, there are a number of evidences brought into light by many illustrious scholars on the origin of Rakhines. I hope the references given above are enough for one this topic. Would you still say Rakhines belong to Indo-Aryan or the Indian Kingdoms earlier to the 10th century? Yet, Rakhine bigotry scholars desperately and disgracefully claim that they are of Indo-Aryan (Indian) descendants to relate themselves to the kingdoms prior to the 10th century. Below are a few examples. 

Rakhines’ False Claim 

Rakhine people in early period seemed to write Indian language. (Wethali Age Ananda Sandra Stone Monument, by U San Tha Aung, p. 12) 

However, their quasi-historical records which are secondary material compiled centuries later, and liberally sprinkled with anachronisms, now maintain that they have been in their country since 5000 BCE. They also claim, quite seriously, the early Indian dynasties of Dhanyavati and Veshali as their own — peopled by the Rakhaing race. (Noel F. Singer’s Vaishali and Indianization of Arakan, P. 14, referring “Shwe Zan, The Golden Mrauk U, p. 149”) 

Look at another example of bigotry and desperate Rakhine scholar called Ashin Nayaka living abroad attempted to claim their so-called Indo-Aryan origin. 

Those Indo-Aryan are THOUGHT to have mixed and intermarried with a migrant Mongoloid tribe in eastern India and Arakan. http://bit.ly/10eZtIL

It was just what they think. So it is nothing but a baseless and illogical claim. If their claims are to be taken as true, there are a lot of questions needed to be answered. How had the Indian-Language-Speaking people, Rakhine, suddenly, after 10th century, forgotten to speak their own language and lost their linguistic identity so much so that they started speaking a language of Tibeto-Burman origin? What had led them to change the Indian names of their kings (the names such as “Chandra” of the earlier dynasties) to Burman names? Above all, how do Rakhine people suddenly happen to look different from Indians? And many more! These are the missing links. 

Sometimes, Rakhines claim they are of Tibeto-Burman group and some-other-times, they are of Indo-Aryan origin. Two contradicting claims! Funny, isn’t it? Probably, they claim to be Tibeto-Burman not to alienate themselves their original stock. And the earlier Rakhine chronicles also claim they are of Tibeto-Burman group. On the other hand, they claim to be Indo-Aryans probably for linkage of the history, earlier civilization and magnificence of the past built by Indo-Aryans who had ruled the region for more than a millennium until it was invaded by Tibeto-Burman of Mongoloid origin. 

One more interesting question “do you know what term Burmese and Rakhines use to call Rohingyas, Bengalis, Indians and Pakistanis etc?” Isn’t the term ‘Kular’ originally meaning ‘Noble Race’ they use to call Indians in the derogatory sense? Suppose Rakhines are of Indo-Aryan Origin (i.e. Indian Origin). If so, they are Kulars, too. And if they are Kulars, too, then why do they call others (Rohingyas) ‘Kulars’. On the other hand, do Rakhines call themselves ‘Kulars’. Do Burmese call Rakhines ‘Kulars’? In fact, who call Rakhines ‘Kulars’? 

To be continued .....

Maung Aurther is an activist. He can be reached at dhannyawadi@gmail.com.

Press Release 

Date: April 12, 2013 

Time: 5:38pm 

In front of UN Head Quarter 

New York 

Organizers: 

(1) Free Rohingya Campaign 

(2) Myanmar Muslim Civil Right Movement 

About 200 Burmese Muslims and Rohingya of USA resident representing all 50 states gathered on 4/12/13, 9:30 am in front of Myanmar Permanent mission at New York. 

Despite heavy rain, protesters were determined to continue their planned demonstration as most of the people need to go home by Bus or rental minivan. They have demanded to stop religious discrimination, anti Muslim movement, and terrorism in Burma. They also asked U Thein Sein to dismantle terrorist network like 969 and others who has been planning and executing systematically the terror network with the support of very powerful element inside government. One of the organizers from Forth Wayne Indian said in his speech “We wait for too long since May 2012 to see action of U Thein Sein government with hope that he will do something to stop violence but Meikhtila genocide has proven that security forces do nothing when Muslim were being killed and burnt them alive.”They also highlighted the need to resettle 100 thousand Rohingya IDP to their own villages and all religious building be rebuilt on the same location as it was before. 

At 11:00 am the leaders of protesters handed over memorandum to NYP police officer to be handed over to H.E U Kyaw Tin, Permanent Representative. The protesters moved In front UN Head Quarter to demand to the world body to send UN investigation teams to find out real mastermind of terrorism inside Burma as they do not have any confident in U Thein Sein and the commission that he formed. Journalists from Turkish Journal were on the sense interviewing the protestors. The protesters ask UN Security Council to wait until all six million Muslim were killed or they send UN investigators for genocide before it is too late. They also declare that Rohingya and Burmese Muslim are one and united and will work together until justice is being done and full human right and Citizenship right is restored. 

RFA and VOA have interviewed Nay San Oo and Yusuf Iqbal the detail about the protest as well. 

For protesters of voice for voiceless 

Yusuf Iqbal

Letter to UN Secretary General Ban Ki-moon

Letter to Myanmar President U Thein Sein

Assed Baig

VICE

April 12, 2013

Burma's Muslims are still having a pretty awful time of it. Last year, the country's Buddhist majority launched a series of attacks on the minority Rohingya Muslim population, supposedly because they're not "ethnically pure". The attacks have continued this year and now include the general Muslim population, as well as the ethnic Rohingyas, getting their homes burned down and heads smashed in by marauding gangs of vicious Buddhists. 

After monitoring the plight of the Rohingya and the two incidents of violence against them in June and October last year, I decided to fly out to Burma in wary anticipation of another round of trouble. The problem was that I had no money, no commission, no media organisation backing me and the mainstream media had pretty much stopped reporting on the issue. When I turned to the public to help fund my trip, the response was overwhelming (turns out people do have an interest in helping to expose the extended violent persecution of vulnerable minorities) and they collectively helped me raise enough money to go. 

We stayed in Sittwe, the main city in Arakhan state, which is where the majority of the Rohingya camps are situated. Travelling past the police check points every morning and into the Rohingya camps, it felt like being transported into a parallel world where suddenly it's fine to forget about your obligations as a human to not be an unscrupulous bully to a group of people just because they originally come from somewhere different to you. The Rohingya Muslims aren't recognised as citizens of Burma, meaning they have no rights and very little access to education and healthcare.

While in Sittwe, some of my contacts told me about Rohingya women being kept at a military base. I tracked down some of the eyewitnesses, but I needed to get close to the camp to confirm what I'd heard. Bear in mind that taking pictures and video of a Burmese military base obviously isn't something to be taken lightly, and the people who'd agreed to take me there risked their lives if they were caught. 

The evidence I obtained during my week in Sittwe strongly implies that the Burmese military is imprisoning Rohingya women from the Arakhan region and using them as sex slaves. That evidence has been passed on to the International Labour Organisation (ILO), a United Nations agency dealing with labour issues, who have lodged a complaint to the Burmese government and launched an investigation in an attempt to rescue the women. 

Eyewitness testimony of a military camp situated a few miles from Sittwe town (and home to Regiment 270) describes around 20 women and three children under the age of eight being held at the camp. One of the witnesses, Amina (name changed), described walking past the camp when she heard voices calling out to her. The imprisoned women asked Amina if she was Muslim; she is. 

“Please help us. If you can help us escape from here you will go to jannah (heaven),” one woman told her. “Many military men come, we can’t breathe. We want to become Muslim again. If we stay like this we will go to hell.” The intended meaning of what was said was, Amina felt, clear: these women are being raped, and they don’t have to say it explicitly for anyone to understand what's taking place. 

The prisoners asked Amina to pass the message on to someone who could help. “Our parents can't find us,” they added.

The women only managed to speak to Amina because it was Burmese Independence Day and the soldiers were away. “We've been arrested here for quite a long time now. They have left us today because they have a special visitor,” they told Amina. The women continued, telling Amina that if the word was spread too much that the military would kill them, as well as warning her that she was at risk of being killed herself if she was spotted talking to them. 

Amina saw three children inside the camp. Two of them popped their heads up on the windowsills and one came up to the fence so that Amina could pass through some vegetables she'd collected. “The women were crying," she told me. "Some of them called me daughter, others called me sister.” 

Amina described some of the women as pregnant, which could indicate that they've been prisoners since the June or October violence and have become pregnant during their imprisonment. Information relayed from various sources indicates that local villagers are aware that women are being kept as prisoners but are too scared to speak out. And as Rohingya aren't recognised as citizens of Burma – and therefore have no rights – it's fair to assume that the punishment inflicted on them for making these kinds of allegations wouldn't exactly be regulated.

An 18-year-old Rohingya man I interviewed described another camp 20 minutes away (which is home to the medical regiment), where another woman was apparently being held under similar conditions. He was one of around 14 rice paddy workers who went to speak Rakhine with the woman, the language spoken by the Buddhist population of Arakhan. The woman replied, “Don’t speak Rakhine with me any more, I am Muslim and a prisoner here.” 

She then told the men her father's name and where she was from. They asked her what she was doing at a military camp if she was Muslim, and if she was ready to come with them. She replied, “I have two children,” implying that her children are being used to keep her at the camp. This evidence has also been passed on to the ILO. 

I tracked down other eyewitnesses, but they were mostly too afraid to speak. One woman who'd seen the women imprisoned at Regiment 270’s camp initially agreed to speak to me, but backed out after her husband threatened to divorce her if she spoke to any journalists about the situation. The Rohingya have no rights or official form of protection, and those who do speak to journalists are risking their lives, so the reluctance to divulge what they know is perfectly understandable. 

The last known sighting of these women was at the end of March and it's uncertain whether they're still alive. It's also uncertain if the women are still at the camp or have been split up into different camps. But what is certain is that there are innocent Rohingya women being held captive by the Burmese military and plenty of locals know about it, only it's impossible for them to do anything about it without the threat of losing their lives. 

Follow Assed on Twitter: @AssedBaig

Press TV

April 12, 2013

A court in Myanmar sentences three Muslims to 14 years in prison with hard labor for beating a Buddhist customer in a gold shop in the central town of Meiktila. 

The gold shop owner, his wife and an employee, were given the jail terms for hitting the customer in an argument over a gold hairpin in Meiktila on March 20. 

The argument sparked several days of violence against Muslims across the country. Over 40 people were killed and more than a thousand others injured. A number of mosques and homes of Muslims were also burned down in several towns in central Myanmar. 

Myanmar’s Islamic Religious Affairs Council and the Myanmar Muslim National Affairs Organisation later appealed to the government of President Thein Sein to take swift action to stop the ‘violent attacks.’ 

On March 28, the UN Special Rapporteur on Human Rights in Myanmar, Tomas Ojea Quintana, said he had received reports that Myanmar’s soldiers and police sometimes stood by “while atrocities have been committed before their very eyes” by well-organized Buddhist mobs in the central city of Meiktila. 

The Muslim minority of Rohingyas in Myanmar accounts for about five percent of the country’s population of nearly 60 million. The persecuted minority has faced torture, neglect, and repression since the country achieved independence in 1948. 

Last year, scores of Rohingyas were killed when Buddhist extremists carried out atrocities against Muslims in the western state of Rakhine. Thousands of Rohingyas were also displaced. 

Myanmar’s government has been repeatedly criticized for failing to protect the Rohingya Muslims.

On April 10, 2013, Burmese Rohingya Association in Japan (BRAJ) along with People Forum of Burma (PBF) had 4th regular meeting with Ministry of Foreign Affairs Japan on ongoing current situation of Rohingya in Burma and also to convey highest respect to Hon. National Leader Daw Aung San Suu Kyi through His Excellency Mr Fumio KISHIDA, Foreign Minister of Japan, since BRAJ is unable to see her in person. 

At the meeting Deputy Directors Mr Masaru HARADA and Akemi YOSHIDA, Mr Daisuke HASEGAWA of Country Assistance Planning Division I and International Cooperation Bureau and also Katsuyuki MATSUOKA (a) Htoo Aung, Second Secretary at the Embassy of Japan in Myanmar were present. 

BRAJ President Zaw Min Htut said “We believe it is very fruitful meeting and hoping many positive changes from our Hon. Leader’s visit to Japan and from the Japanese government.” 

“We handed over a letter for Mr KISHIDA, asking to convey our highest regards and wish that our Hon. Daw Aung San Suu Kyi will play a leading role in ending inter-communal violence and for a peaceful Democratic Burma.” Zaw Min Htut added.

A humble request to raise the issue of Rohingya in Myanmar with Hon. Ms Aung San Suu Kyi.

(Photo: AP)

Radio Australia

April 12, 2013

United Nations Special Adviser to the Secretary-General on Myanmar, Vijay Nambiar, says the government is committed to reform and resolving the issue of Rohingya statelessness.

Myanmar's progress towards democracy has been heralded around the world, but recent violence against ethnic minorities has caused the country's human rights to be questioned. 

Despite this, Mr Nambia has told Newsline the country's reform agenda is "on track" and the government wants to address the issue of citizenship. 

"I would say that these latest developments have been a reminder of what still needs to be done, and the fragility of the process, but there is determination in the government to carry this process of reform forward," Mr Nambiar said.

"I don't know whether we can say that the entire situation in the country has been deteriorating," he said. "I think broadly the reform process is on track."

The Myanmar government has regarded Rohingya Muslims as illegal immigrants who emigrated from Bangladesh, despite living in Myanmar for generations.

Recent sectarian violence between the country's majority Buddhists and minority Muslims has exposed the distrust between the two communities, with dozens killed and thousands displaced.

In March, Myanmar's Presidential spokesman, U Ye Htut, dismissed calls that the government should grant citizenship to the thousands of Rohingya still regarded as illegal immigrants.

But Mr Nambiar says positive steps are being made to resolve the dispute.

"The government, particularly the minister for immigration, is keen on looking at the larger question of citizenship."

"I think they are conscious that they need to come out with both temporary and long term measures to address this question."

The Rohingya are widely regarded as one of the most persecuted ethnic groups in the world.

Monsoon preparations

Mr Nambiar is also confident the government has taken on board concerns that refugee camps housing Rohingya won't survive the monsoon season.

"The government seems to be keen on looking at the humanitarian aspect on the one hand, because the monsoons are going to come very soon and the shelters which have already been constructed need to be strengthened and made somewhat permanent," he said.

Myanmar's Presidential spokesman, U Ye Htut, previously dismissed UN reports that the camps sheltering 120,000 people were inadequate.

Jared Ferrie

The News PK

April 11, 2013

A Response to Mr. Bilal Raschid 

On the webpage of “democracy for Burma” on 10th April, there appeared an article mentioning “Rohingya old name, new label” by Dr. Jacques P. Leider a specialist on Rakhine history and who until the recent Historical conference on Arakan history, in Bangkok on Febuary 9, 2013, denied the identity of Rohingya. Now he says Rohingya is the old name which indicates he recognized Rohingya’s existence in Arakan. He further clarified the historicity of Rohingya in his article. The term Rohingya reached every nook and corner of the world. U.N has also recognized it. UN Human Rights Council Special Rapporteur, Ojea Quintana recognized Rohingya too. Even President Obama, in his address to Myanmar audience in convocation Hall of Yangon University on 19th November 2012 asked Myanmar government to offer Rohingya their due rights. He said Rohingya has also dignity as we all have. 

To my surprise Mr. Bilal Raschid who is said to be the President of Burmese Muslim Association (BMA), either does not know or pretend not to know Rohingya due to ulterior motive of his own. His remark in a recent interview with RFA is ruinous and injurious to Rohingya people. He called them Bengali and said they should have the right of citizenship but their claim of ethnicity is not so right. It is a big insult. Even today dignitaries in Myanmar government use the term “community” instead of calling Bengali. Let me ask him; “are you only comfortable only when you can say something against the interest of Rohingya? Are you aware of your remark how much it destroys the image of Rohingya in this critical juncture of their national life?” I want to request Mr. Bilal Raschid to do his own business. The question of our citizenship and ethnicity is not his business. 

Mr. Bilal, if you can’t help us do not disturb us. Leave us alone. I am writing this note out of my sense of responsibility. I was an elected MP from this Rohingya community and presently leading a political party of the same community whom you opted to call Bengali. 

Thank you.

U Kyaw Min

PRESS RELEASE 

BRCA Strongly Condemns the Reckless Action of Burning Photos in a Rally in Bangkok 

A small group of people’s reckless action do not represent whole Rohingya community and we would like to remind to every individuals/group that this kind of actions do not serve for anyone’s good. We, Rohingya people always wholeheartedly admire our independence leader Bogyoke Aung San and we do not accept any disgraceful action/misbehaviour conduct against him at any cost. 

AFP

April 11, 2013

TOKYO - Members of Myanmar's Muslim minority Rohingya community said Thursday they have been barred from a gathering to welcome democracy hero Aung San Suu Kyi when she visits Japan.

Suu Kyi is expected from Saturday in her first visit to the country for nearly three decades, after time spent as a researcher at Kyoto University in 1985-6.

During her six-day trip, she is expected to have meetings with some of the approximately 10,000 Burmese who live in Japan, as well as with Prime Minister Shinzo Abe and Foreign Minister Fumio Kishida.

But Zaw Min Htut, 42, the leader of some 200 Rohingya Muslims who live in Japan, said his people had been told they were not wanted at events to welcome Suu Kyi.

"Because some Buddhist minorities are against our participation, even though I've been in Japan for decades and have helped other Myanmar nationals here, I was told by compatriot event organisers I won't be able to see Daw Aung San Suu Kyi," he told AFP, using a term of respect.

The apparent tensions between groupings within the expatriate Myanmar community underline growing problems between Muslims and Buddhists at home that have cast a shadow over much-vaunted political reforms of recent years.

At least 43 people were killed in March as mosques and Muslim homes were destroyed in central Myanmar, in a wave of communal violence that witnesses say appeared to have been well organised.

The recent disorder was the worst since an eruption of violence between Buddhists and Rohingya Muslims in the western state of Rakhine last year that left scores dead and tens of thousands -- mainly Muslims -- displaced.

The Rohingya have been described by the UN as one of the world's most persecuted minorities.

Activists have expressed disappointment that Suu Kyi, a Nobel laureate who was locked up for 15 years by the former junta, has remained largely silent about several episodes of communal bloodshed.

"I would really like to meet her in person, but I don't want there to be any quarrels," Zaw Min Htut said.

An official from Japan's foreign ministry said decisions on participation at the event were taken by organisers and were nothing to do with the ministry.

Zaw Min Htut said he had met officials Wednesday and handed over a letter to Kishida, asking the minister to convey his wish that Suu Kyi play a leading role in ending inter-communal violence.

"I want her to become a mediator in ethnic conflicts, because without settlement of the issue, Myanmar will not become a truly peaceful nation, even if it becomes a democracy," he told AFP.

Suu Kyi's connection to Japan stems from her father, General Aung San, who led the independence movement in the country then known as Burma against British colonial rule.

From late 1940 he spent several months in Japan, whose Imperial Army -- then involved in a brutal campaign of conquest across Asia -- had offered succour, including cash, weaponry and manpower.Two years later he established a Japanese-backed government, but by 1945 had enlisted the help of the British to liberate Burma from Tokyo's colonial rule.

April 10, 2013

Hanna Hindstrom 

April 10, 2013

A recent riot at an Indonesian detention centre, in which eight Burmese Buddhists were killed by a mob of Muslims, was sparked by the rape and sexual assault of three Rohingya women, a new police investigation has revealed. 

According to a police report obtained by DVB, the Indonesian prison brawl, which broke out on 5 April killing eight Buddhists and injuring 15 Rohingya men, was not caused by an argument over religious violence in Burma as previously reported. 

Instead the report pins the blame on “several incidents” of sexual violence perpetrated by Burmese Buddhists against Rohingya women, including two brutal gang rapes, which the authorities failed to investigate. A third woman was sexually assaulted by two men after taking a bath next to her room at the Belawan detention centre in Medan, Sumatra island. 

Although a Rohingya leader quickly reported the incidents to officers at the detention centre, the perpetrators were “only reprimanded and slapped” on the cheek, according to the police report. 

A gang of eight Buddhists, identified as “illegal fishermen”, then threatened the Rohingyas and “an unequal quarrel broke out”, in which knives, wooden rods and screwdrivers were used by the two groups to attack each other. All five men, implicated in the three cases of rape and sexual assault, were killed in the brawl. 

The new report contradicts previous accounts, which suggested that the Rohingyas launched an attack against the Buddhists after seeing images of recent anti-Muslim violence, which swept through central Burma in late March, claiming over 40 lives. 

It follows two bouts of vicious clashes between Rohingya Muslims and Buddhists Arakanese in western Burma last year, in which over 125,000 people were displaced. 

The Rohingyas detained on Sumatra Island in Indonesia were described by police as “asylum seekers” with “long-standing resentment against Buddhist citizens of Myanmar [Burma] as a result of atrocities against Rohingya people committed by other Myanmar citizens.”

Rohingyas are denied citizenship and basic rights by the Burmese government and are considered one of the world’s most persecuted minorities by the UN. 

Since last year’s violence in western Burma, which primarily targeted Muslim villages, more than 15,000 Rohingyas have fled the country. The refugees, including women and children, often makes the perilous journey by sea on rickety boats, in the hopes of reaching other Muslim countries, such as Indonesia or Malaysia. 

The Burmese government has demanded a full investigation into the violence and called on the Indonesian authorities “to pay special attention” to the protection of its citizens. 

Police forces have named 20 Rohingya asylum seekers as suspects in the violence, including five 16-year-olds and one 15-year-old. According to the Jakarta Post, the suspects are accused of “conducting collective assault and torturing” and face a maximum sentence of 12 years imprisonment if convicted. 

The report also called for an increase in security at Indonesian detention centres, as well as the segregation of Muslims and Buddhists from Burma. 

However questions remain over the future of the remaining Rohingya detainees, who may be returned to Burma unless they are granted asylum in Indonesia or a third country. The police report also reveals that the detention centre was crammed with over twice as many inmates as its capacity allowed. 

The UN Refugee Agency has appealed for calm and urged the Indonesian authorities “to take action to prevent further violence, including moving individuals into community housing as soon as possible”.

This news report is originally published here.

Joint statement on the burning of photos in Bangkok Protest

Date: April 10, 2013

We, undersigned organizations are deeply disappointed on the unexpected incident of burning photos of the Burma’s independent leader General Aung San, the father of the country’s democracy icon and opposition leader Daw Aung San Suu Kyi on April 9, 2013, which was reportedly organized by a part of Burmese Rohingya Association in Thailand (BRAT).

We feel depressed over the misconducts in peaceful assembly, which cannot be accepted for the ethnic Rohingya people at all.

Demonstration of misconducts does not represent the Rohingya people’s views and concern as the Rohingya people are entirely deserved for peaceful co-existences within Burmese society, while Rohingya refugees and activists in Malaysia have been struggling for urgent democratic reforms in Burma through freeing all political prisoners including Daw Aung San Suu Kyi in the past.

In these regards, we call upon all peace loving people of the world and world leaders to understand the stance of Rohingya ethnic minority for peaceful co-existence and harmonious lives.

We request all the Rohingya Arakanese activists to be on right path and guard against such unsocial and unexpected incidents.

1. Rohingya Concern International (RCI), USA

2. Burmese Rohingya American Friendship Association (BRAFA), USA

3. Rohingya Muslim Organization (RMO), Bangladesh

4. Rohingya Youth Development Forum (RYDF) Arakan-Burma

5. Arakan Rohingya Organization-Japan (JARO)

6. Rohingya Arakanese Refugee Committee (RARC), Malaysia

7. Burmese Rohingya Association in Queensland-Australia (BRAQA), Australia

For further information, please contact:

1. Mr. Mohammad Sadek Tel: +60163094599

2. Mr. Kyaw Soe Aung Tel: +14147364273

3. Mr. Hossain Juhar Tel: +61401064927

PRESS RELEASE 

Rohingya People Unequivocally Condemns the Grossly Irrational Behavior of the Protesters in the Rally in Bangkok 

Date: April 10, 2013

On behalf of the Rohingya community worldwide, the Arakan Rohingya Union (ARU) denounces, in its strongest terms, the burning of the images of the Burmese independence leader and father of the nation Bogyoke Aung San and the NLD leader Daw Aung San Suu Kyi at a rally reportedly organized by the Burmese Rohingya Association of Thailand (BRAT) on April 9, 2013. 

ARU makes it clear that a gross misconduct by a small group of misguided individuals on a street of Bangkok does not represent the view of the Rohingya people by any means, and it does not reflect the ideals of the Rohingya community in Burma and around the world. Such utterly irrational and abominable behavior of a small group of stray individuals on the street of Bangkok must not be acceptable by any standard of social norm. 

ARU calls on all the Rohingya people worldwide to take every precaution not to be misguided by any unruly or irrational group that embraces such behaviors and actions that do not serve any purpose whatsoever. 

Prof. Dr. Wakar Uddin 

Director General 

Arakan Rohingya Union

Press Release: Rohingya People Unequivocally Condemns the Grossly Irrational Behavior of the Protesters in...

ARAKAN ROHINGYA NATIONAL ORGANISATION 

ARAKAN, BURMA 

PRESS RELEASE 

Date: April 9, 2013

ARNO condemns the burning of photos in protest rally in Bangkok 

We at Arakan Rohingya National Organisation (ARNO) have strongly denounced the burning of the pictures of the Burma’s independent hero and father of the nation General Aung San and opposition leader Daw Aung San Suu Kyi at a protest rally organized by Burmese Rohingya Association in Thailand (BRAT) today, the 9th April 2013, in front of the Burmese/Myanmar Embassy in Bangkok. 

We feel depressed and miserable over it and express that it cannot be accepted for the Rohingya people, no matter who they offenders are. 

Meanwhile, we caution all Rohingya activists to be on guard against such untoward activities. 

For more information, please contact: 

Nurul Islam: + 44-7947854652 

Email: info@rohingya.org 

www.rohingya.org

The Jakarta Post

April 9, 2013

A number of Rohingya refugees currently living in the Pasar III temporary shelter on Jl.Jamin Ginting, Medan, North Sumatra, have asked the United Nations High Commissioner for Refugees (UNHCR) to immediately resettle them in a third country. 

M.Habib, 43, one of Rohingya refugees in Medan, said on Monday that he had never made a problem out of which third country they would be resettled to. This issue would fully depend on the UNHCR’s policy because it was the only institution that had been dealing with issues concerning the Rohingya refugees so far, he added. 

“The most important thing for us is how we can find a way to not live in the temporary shelter anymore,” said Habib as quoted by Antara news agency. 

He said the Rohingya refugees in Medan had been living in the city’s temporary shelter for about two to four years. “It’s very boring living in the shelters for such a long period of time,” said Habib. 

He said the Rohingya refugees wanted a clearer status and a country that could give them a security guarantee. “It has nothing to do with money,” said Habib. 

No countries were willing to accept the Rohingya refugees, he said. “But going back to Myanmar is also not an option because our mothers, brothers, sisters and other family members have all died due to the conflict,” he went on. 

Previously, dozens of Rohingya refugees visited the UNHCR representative office on Jl.Babura Lama, Medan, to protest against the agency’s slow actions in resettling them in a third country.