IMAGES ASIA- REPORT ON THE SITUATION FOR MUSLIMS IN BURMA

7/30/2019 IMAGES ASIA- REPORT ON THE SITUATION FOR MUSLIMS IN BURMA

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IMAGES ASIA: REPORT ON THE SITUATION FOR MUSLIMS IN BURMA

May 1997

PART 1: REPORT ON THE SITUATION FOR MUSLIMS IN BURMA

"Burmese Citizens Beware!"

"Malaysia and Indonesia were once Buddhist countries in history, but

unfortunately the Muslims used (their) methods (to expand their religion) so

successfully that they have become Muslim countries; Buddhism has disappeared

from these countries.... Bear in mind that the four social causes of the SLORC must

be accomplished...." - excerpts from an anti-Muslim pamphlet in Burmese,

distributed in Rangoon prior to October 1996.

A plea to Asean:

"Even if we can't fight with guns, we'll fight with words. We will tell the whole

world what is happening to us.

"The SLORC is only good at fighting. The countries who are supporting the SLORC

don't know what the SLORC is doing. I want ASEAN countries to know what the

SLORC is doing. If Burma enters ASEAN, we will have to fight. We won't surrender.

We hope ASEAN won't let them in. "We are so disappointed that Muslim countries

are supporting the SLORC. Why are they doing this? There are 7 million Muslims in

Burma; why aren't they looking at us? Please send this news to them. Today we are

suffering because of the actions of our Muslim brothers in Indonesia and Malaysia."

-Muslim refugee from Duplaya District, Karen State, March 1996

Time For Change

"A whole book can be written to substantiate the anti-Muslim movement existing in Myanmar and the

authorities turning a blind eye, not realizingthat this can lead to very dangerous and disastrous

consequences. Let saner thoughts prevail."

- Muslim observer of the riots in Mandallay, March 1996

REPORT ON THE SITUATION FOR MUSLIMS IN BURMA

MAY 1997


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Preface

This documentation has been compiled to summarize existing information about

recent attacks on Muslims in Burma. References within the report have been

provided wherever possible. In order to protect the identities of refugees and

those inside Burma who have given information or opinions, personal names have

been omitted or changed. The authors would like to thank Burma Net and Burma

Centrum Nederland for sharing their information on the subject, as well as the

Muslim Liberation Organisation of Burma (MLOB) and the All Burma Young Monks

Union (ABYMU). The authors would also like to thank those Burmese who assisted

with translating and finding information. For reasons of security, they cannot be

named. A great deal more information is needed to answer the many questions

that still remain about what has happened in Muslim communities in Burma in

recent months. We urge others to enlarge the search for this information and make

the full story available.

Executive Summary

Burma has a long and unfortunate history of discrimination against its Muslim

citizens. With precedents for communal violence set in the past, the State Law and

Order Restoration Council (SLORC) have found it expedient on numerous

occasions to exploit religious and ethnic tension, especially when it can be directed

towards Muslim people, to divide the public and distract attention from other

political and social issues.

Two very trenchant examples of the SLORC's real attitude towards Muslims have

come to light in 1997. During an offensive against the Karen National Union (KNU)

in Karen State during February and March 1997, Muslims were explicitly targeted

for persecution. Acts of violence, destruction, and sacrilege perpetrated by SLORC


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soldiers against Burmese Muslims, their mosques and their properties, drove many

to flee as refugees from their homes and seek temporary sanctuary in Thailand.

In early March, attacks on Muslims and their properties broke out in Mandalay and

other Burmese cities. The authorities did not take decisive action to stop violence,

leaving terrified Muslim communities to defend

themselves. In fact, the SLORC are widely suspected of having actually instigated

the events to deflect focus from a looming crisis between themselves and the

Burmese Sangha (Buddhist clergy). Given the SLORC's history of creating religious

unrest as a distraction in times of economic and political turmoil, it should be

asked what role they have played in inciting or even orchestrating the March

anti-Muslim attacks.

Now that Burma has been accepted into ASEAN, the ASEAN nations, particularly

those which have significant Muslim populations, have a role to play in pressuring

SLORC to treat Muslims and all ethnic and religious minorities in accordance with

the Universal Declaration of Human Rights. We urge ASEAN members to demand

further investigation into situations occurring between February and April 1997 in

Muslim communities, to determine where the real responsibility for recent unrest

lies. As long as Burmese Muslim communities are deprived of the benefit of full

protection under the law, Muslim people in Burma will live in fear and uncertainty.

This following information has been compiled from testimonies of witnesses,statements, and other documentation of abuses against Muslims in Burma.

Background

In Burma today, there are estimated to be approximately seven million Muslims.

Large numbers of Indians of both Muslim and Hindu faiths migrated to Burma

during the colonial period. Many were employed by the British in the colonial

administration, while others became traders, landowners, and money lenders.


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Generally accorded higher status by the British, the Indians were often resented by

the Burman population and frequently became targets of Burman anti-colonialist

actions.

Muslims in Burma have frequently been the victims of discrimination. According to

Burma-specialist Martin Smith, "Even today, although no one likes to admit it,

there is an underlying prejudice by many government

officials and Burmese Buddhists in general against Christians and ethnic minority

groups, such as the Karens or Kachins, whom they still identify (sometimes in the

state-controlled media) as supporting the British under colonial rule. However, it

is the Muslims of Arakan -- and inhabitants of ethnic Indian origin in general -- who

have clearly borne the brunt of this resentment." (Martin Smith, "The Muslim

'Rohingyas' of Burma," paper delivered at Conference of the Burma Centrum

Nederlands, 11 December 1995, and Human Rights Watch/Asia, Update on the

Rohingya situation in Bangladesh and Burma, 6 October 1996.)

Both in 1978 and in 1991, the Burmese army launched campaigns which Muslim

leaders claim were aimed at forcing the Muslim population out of Burma. The

campaigns resulted both times in the arrival of hundreds of thousands of Muslim

refugees from Burma into Bangladesh, and were accompanied by gross human

rights violations. While the UNHCR is completing a repatriation scheme for over

200,000 Muslim refugees in Bangladesh, the situation in Burma itself has not

fundamentally changed: Muslims in Arakan (Rakhine)

State are still discriminated against, are not entitled to Burmese citizenship, and

their freedom of movement is restricted. Human Rights Watch/Asia stated in

October 1996 that forced labour in Arakan State "has increased in many areas to

an average of 20 days per month, and that the confiscation of land and forced

relocation of Muslim villages has also increased in Maungdaw township." Freedom

of movement for Muslims in their own area is severely restricted. (At the time o f


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writing, Muslims from Akyab, Arakan State, were only able to travel to Rangoon if

they could pay 120,000 kyat for a black-market plane ticket; the

normal ticket price is just over 600 kyat.)

The SLORC has often tried to stir up religious and racial tensions in Burma in order

to divide the population and divert attention from other political and economic

concerns. In 1988, the SLORC provoked anti-Muslim riots in Taunggyi and Prome

during the pro-democracy movement. In May 1996, anti-Muslim literature widely

believed to have been written by the SLORC was distributed in four towns in Shan

State, leading to violent incidents.

In September 1996, the SLORC razed a 600-year old mosque in Arakan State and

used the rubble to pave roads between new military base camps in the area.

The SLORC also conducted an anti-Muslim campaign during the February-March

1997 offensive in Karen State. Several mosques were destroyed, Korans ripped up

or burned, and Muslims were driven out of Karen State. Most recently, the SLORChave been accused of instigating attacks against Muslims and of exacerbating

existing tensions between the Muslim and Buddhist communities in Central Burma.

In March 1997, it was reported that anti-Muslim riots broke out in several towns

and cities. Incidents involving monks and Muslims occurred in Mandalay, Mon Ywa,

Moulmein, Kyauk Phyu, Magwe Division, and Rangoon between 15 and 28 March.

In the English language Thai newspaper, The Nation, a picture was published of

monks attacking a mosque while Burmese security troops looked on, doing

nothing to stop the destruction. Muslim and Buddhist organisations have accused

the SLORC of redirecting these riots, which began as demonstrations by monks in

Mandalay over other issues. The monks were demanding the release of monks

from prison, and awaiting official answers from the SLORC about reported damage

to the revered Maha Myatmuni pagoda Buddha-statue.


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Muslim organizations from Burma are demanding to know why the SLORC did not

take action during the riots; and why predominantly Muslim countries in ASEAN

continue to support the SLORC, even allowing the SLORC to join ASEAN, given the

SLORC's persecution of Muslims in Burma.

LIST OF MOSQUES DESTROYED, DAMAGED OR LOOTED

(FEBRUARY - MARCH 1997)

Mandalay area:

1. Kaindan Mosque

2. Waukhan Mosque

3. Thanlan Mosque

4. Kungyan Hlwa Daung

5. Jame Mosque, Amarapura

6. Another mosque in Amarapura

7. Payagyi Mosque

8. Panset Mosque

9. Aledaung Mosque

10. Ashechore Mosque

11. Anauk Choke Mosque

12. Dunun Mosque

13. Seinpan Mosque

14. Panlachan Mosque

Pakkoku:

1. Surti Mosque

2. Bengali Mosque

3. One mosque, name unknown

Pegu Division:

1. Surati mosque, Prome

2. Kharkahr mosque


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3. Shwekyarbin mosque

4. 3 mosques confirmed damaged in Pegu, no names given

Rangoon:

1. Yankin (Kanbe) Mosque

2. Pazundaung Mosque (twice)

3. Eidgah Mosque

4. 48th Street Mosque & school

5. Myiningone Mosque

6. Sanchaung Mosque

7. Two mosques in Kyimyindaing

8. Ayethakar quarter mosque in Ahlone township

9. Wartan Street mosque

10. Bangarlisu mosque, Thein Pyu Road

11. No. 7 Quarter mosque, South Okkalapa township

12. Muslim school at Tharkaeta township

Kyaikdon:1. Inside of mosque and Muslim school destroyed

Gaw Bay:

1. Mosque destroyed

Naw Bu:

1. Mosque destroyed

Day Nga Yin:

1. Mosque destroyed

Kyaung Don:

1. Mosque destroyed

Kaninbu:

1. Mosque & Muslim school destroyed


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Pa Glaw Ni:

1. Mosque valuables looted, placed in Buddhist temple, then wooden mosque

dismantled.

NUMBER OF MOSQUES KNOWN TO HAVE BEEN DESTROYED IN 1997: 42

Mandalay:

Events in Mandalay sparked the nation-wide unrest that occurred in March. The

SLORC and many of the press reports have portrayed the March riots as simply the

result of communal conflict over a sexual harassment case involving a Buddhist

woman and a Muslim man. The unmarried woman was not raped, but publicly

humiliated by unwelcome attention from the man, who tried to take her hand

against her will. The case had been settled to the satisfaction of all the parties

concerned before the riots occurred. After negotiation with local Ya Wa Ta (LORC)

authorities, the Muslim family agreed to give the Buddhist family 30,000 kyat as a

settlement. Nonetheless, the incident was used to inflame anger against Muslimsduring the March disturbances. Reports from Buddhist clergy and local people at

the time of the riots, however, state that Buddhist-Muslim conflicts were only used

to deflect attention from the real sources of crisis: long-simmering conflict

between the SLORC and the Mandalay Sangha (monks).

Monks in Mandalay began organising to protest over a period of months, following

increasing pressure on the Sangha from the SLORC. The following is a chronology

of some key events:

In April 1996, the SLORC issued Order 85 to restrict the movements of the

Sangha. The order restricted members of political parties and their families

from being ordained. Many young monks felt the order was unfair.

During April and May five monks demonstrated, and three were

subsequently arrested.


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September 1996 Lt. Gen. Myo Nyunt, Minister of Religion, sent a letter to

the senior monks' council demanding that all those who wished to be

ordained must receive approval from the SLORC.

On 6 December 1996 (simultaneous with the student demonstrations in

Rangoon and Mandalay) the monks in Mandalay formed the "Thangha

Thamagi", which translates very roughly as "Sangha Group".

On 5 February 1997 five monks traveling from Mandalay to Moulmein to

organise demonstrations were arrested at Thaton.

Many monks and lay-people were angered when it was learned from those

recently released from prison in Mandalay that a total of 16 monks had

died under various circumstances during their imprisonment. (See

appendix for a list of names).

On 22 February 1997, representatives of the SLORC met with senior

monks in Mandalay to discuss rumours that young monks were planning

demonstrations or protests against the SLORC leadership. The senior

monks were asked to control the younger monks and make sure that no

disturbances occurred. Following this, a number of monks who had beenplanning local demonstrations were arrested.

In March, dissatisfaction in the Sangha became focused on three issues:

The Mandalay monks accused the SLORC of trying to find sacred rubies

believed to give the bearer the power to defeat any enemy. The rubies were

said to be hidden in one of six monasteries, among them Maha Myatmuni

(Payagyi), possibly inside the Maha Myatmuni Buddha statue itself. As the

exact location of the rubies was unknown, all of these monasteries were

broken into by the SLORC. (This was well-known, as the military guards the

monasteries.) An inquest into this situation was ordered, and the Maha

Myatmuni Sayadaw (abbot) , U Pyin Ya Wan Tha, was requested to answer

questions from monks.


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Another reason for the monks' dissatisfaction with the SLORC may be found in

a rumour circulating in Mandalay. When H.M. Suharto, the President of

Indonesia, visited Myanmar recently, he proposed to build a grand mosque in

Myanmar, patterned on a famous Indonesian mosque, as a gift for Burma's

accession to ASEAN. It was rumoured that the SLORC had granted land held by

the Sangha in Mandalay as the site for the mosque's construction. The prospect

of this seizure of Sangha lands further provoked the monks.

Mandalay monks also demanded a list of the names of all those monks

detained as well as their unconditional release. Demonstrations were planned

for 13 or 14 March to protest the deaths of monks in custody, but SLORC

authorities learned of the plans and arrested monks and local leaders.

Demonstrations commenced later than planned, reportedly the evening of 15

or 16 March.

On 16 March, 8,000 - 10,000 monks assembled to discuss the Maha Myatmuni

Sayadaw's explanation of who was responsible for the break-ins at the sixmonasteries. At the end of the speech, some monks were not satisfied with the

explanation. Soldiers attending the gathering surrounded the monks to contain

them, and it is believed some monks were killed and injured.

After this date, the Sayadaw of Maha Myatmuni pagoda disappeared. It was

later learned that the Sayadaw was put in protective custody by the SLORC, as

he was on the SLORC "Pagoda Committee" and was custodian of the keys of the

six pagodas that were robbed. The abbot was hidden by SLORC, after he

dmitted to having given the pagoda keys to SLORC officials at the monks'

meeting on 16 March, authorities apparently fearing further questions from

the clergy. He was released during the Burmese New Year (Water Festival).

In the late afternoon or evening of 16 March, persons said to be military

intelligence personnel dressed as monks led the monks to a nearby mosque.


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They brought up the sexual harassment case involving the Muslim man,

angering monks who had not heard of the case, and started throwing bricks at

the mosque. Some monks joined the military intelligence in the attack, while

others refused to participate and left. The monks then moved on to other

monasteries and attacked them, while military personnel reportedly stood by

and even offered the monks bricks in some cases. No local people were

reported to have joined in the first attacks, according to inside sources,

because it was obvious that the SLORC authorities had instigated them. Later

some monks were said to be wearing army shorts under their robes. "On 16

March 1997 beginning at about 3:30 p.m. a mob of about 1,000/1,500

Buddhist monks and others shouted anti-Muslim slogans without an

provocation of any kind on the part of the Muslims. They targeted the mosques

first for attack, followed by Muslim shop-houses and transportation vehicles in

the vicinity of mosques, damaging, destroying, looting, and trampling, burning

the religious books, committing acts of sacrilege. The area where the acts of

damage, destruction, and lootings committed in the part of Mandalay is known

as Kaingdan. "The manner and methodical execution of the assault, attack,destruction, and hauling away of the loot prove beyond doubt that the whole

mission was pre-planned with the full knowledge of the authorities concerned,

if not their sanction or approval. It can be justifiably assumed that the persons

of lower rank had some kind of understanding with the culprits. In spite of

several requests from the victims of the attacks, authorities responsible for

providing security and maintaining law and order looked on with folded arms

and allowed the rampage to continue for 6 hours, by which time four mosques

and 90 - 100 houses and shops of Muslims had been destroyed and looted...."

- Witness to the riots in Mandalay

On the 17 and 18 March, because of the reluctance on the part of the SLORC

authorities to contain the situation, the acts of destruction and looting

continued. By the 18 March, 14 mosques and approximately 400 Muslim

houses and shops had been looted and destroyed, and in the evening, an 8 pm


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to 4 am curfew was imposed in Mandalay. By this time, unrest had spread to

Rangoon and other cities.

Local authorities claimed that they did not take immediate action, as they were

trying to ascertain the true identities of the demonstrators and the culprits

responsible for the attacks on Muslim property. Eventually shots were fired

into the air, and at least three monks were killed during the course of the riots

by ricocheted bullets. In Mandalay, 100 monks were arrested and detained.

"...The government has a responsibility to protect the lives and properties of all the

citizens of the country. Law enforcement authorities can never be justified in

looking on with folded arms and unconcern while crimes are being committed...

(W)hen the students of the Yangon Institute of Technology started an agitation of

protest, within two hours of the incident the authorities contained it by rolling in

the city tanks, armoured cars and weapon carriers mounted with machine guns,

Bren guns, etc. as a show of strength and resolve to suppress attempts to disturb

the prevailing peace in the country, (so) why now silently (do they watch) with

folded arms when the religious edifices of a minority community (are destroyed)?"- Witness to riots in Mandalay

Prome:

In 1988, anti-Muslim riots also broke out in Prome, allegedly instigated by the

government. According to Burma-specialist Bertil Lintner:

"The official account said that the violence began when some allegedly drunk

Muslim youth insulted a young Buddhist girl outside the Let Yway Cafe in the

town's market area, and it all escalated into virtual street battles. Muslim houses

and shops were attacked and burnt down. A foreign diplomat in Rangoon

described a slightly different scenario in his dispatch back to his government at the

time: 'Other reports, however, insinuate that the disturbances may have enlarged

into anti-authority displays with their communal component being of less


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importance. It is evident from the press reports that the police and security forces

in Prome were unable to control the crowds."

"Already after the March demonstrations in Rangoon, some people in Prome had

begun organising anti-government groups. The DDSI (Directorate of the Defense

Services Intelligence), apparently, had got wind of it, and this, Prome residents say,

was why their town was targeted for orchestrated communal clashes." (Bertil

Lintner, Outrage, p. 82)

According to Muslim sources in Prome, who have asked to remain anonymous,

during the night of 24 March 1997, three mosques in the town of Prome, Pegudivision, were attacked by hundreds of monks. During attacks on the Surati

mosque, the Kharkahr mosque, and the Shwekyarbin mosque, a total of

approximately 1,000 soldiers stood near the mosques and simply watched idly.

On the 24th and 25th, three other mosques in the town of Pegu were also attacked.

After the first attacks in Prome, military authorities imposed a curfew. According

to these sources, Prome has seven mosques for its approximately 1,000 Muslim

inhabitants. Most of the population is Buddhist, however. Sources also stated thatSLORC soldiers entered the Muslim houses, sayingthey wanted to save Muslim

areas. The Muslims do not trust the army, and asked the soldiers to guard the

mosques instead, telling them, "that is where (the looting) is happening." However,

the soldiers did not protect the mosques, which were guarded instead by the

Muslims themselves, many sleeping inside the mosques to keep them from being

damaged.

Sources in Prome also said that some of those involved in the attacks were put in

jail, but all were released after one or two days. According to them, Muslims in

Prome think that the government is behind the riots. "It is the government who did

it, they try to change the people's minds, to get their attention away from the

anti-government demonstrations."

They further stated that many Muslim families left to stay with relatives in

Rangoon, as during the rioting, "Nobody (could) go out, everyone has to stay in

their houses." Most of the Muslims in Prome are not rich, and they have no

weapons.


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Rangoon:

In October 1996, anti-Muslim leaflets were distributed in Rangoon, urgingBuddhists to boycott Muslim stores and not to marry Muslims. The leaflets accuse

Muslims of wanting to expand their territory, predicting that once the State of

Islam has taken control of the Burmese nation, Burma will become like other

Southeast Asian countries, where Buddhism once flourished but has been forsaken

for Islam. Similar leaflets were repeatedly distributed in 1996 in Mandalay and

Kalaw.

From the 15 to 28 March, damage to mosques and demonstrations by monks

in Rangoon were reported. During the attacks on the mosques, those in the

surrounding Muslim communities lived in terror. According to numerous

reports, many were too afraid to leave their homes, in some cases even to go to

work. Again, sources in Rangoon claim that the authorities did nothing to stop

the destruction, standing aside and watching the looting as it occurred. The

following information concerning events in Rangoon comes from Muslim

sources in Rangoon requesting anonymity.

At 4 p.m. on 22nd March 1997, about 40 monks came out of the Kaba Aye

pagoda compound, which is under the very tight control of the SLORC army,

and where the Sangha Mahanayaka (SLORC-controlled Nationwide Buddhist

Monks Committee) is based. They forcibly stopped two "Dyna" Japanese-made

pick-up buses from the No. 49 Bus Line and asked the passengers to get out,

then took the buses. About 30 minutes later, a group of men in regular civilian

clothes, but with shaved heads like monks, came out of the same compound

and left in two Dyna cars.

At around 8 p.m., army officers and soldiers from the Office of Tactical

Command came to the Kanbe Mosque in Yankin township. They told the

Muslim people taking care of the mosque that they (the soldiers) would

provide security, and that the Muslims should return home. The Muslim

leaders believed these words, and the people locked the mosque and returned

to their homes. During the night, the mosque was attacked by the Buddhist

monks. The troops arrived at the mosque just after the attack finished.


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One of the monks participating in the attack did not put his robes on properly,

and they later became loose and fell down. Onlookers nearby noticed he was

wearing the army-issue underpants which are usually worn by soldiers. Thegroup leader of the monks was seen holding some kind of mobile

communication equipment.

On the same day, local authorities of the Army Tactical Command came to the

BMO mosque in Thingangyun township and met with Muslim leaders. At the

meeting, the officials said that they would ensure the security of the mosque

and urged the Muslims to return home. They also said that if Buddhist monks

arrived at the mosque, Muslims should appeal to them to not cause trouble.

The authorities further stated that that if the monks could not be persuaded to

leave, they should be allowed to attack the mosque until they were satisfied

that they had inflicted enough damage, and SLORC would take responsibility

for reparations. Members of the Muslim community attending this meeting

refused to accept with the authorities' recommendations.

Also the same day, Lt. Gen. Myo Nyunt, Minister for Religious Affairs, held a

meeting with the leaders of six Muslim organisations. He accused the NLD of

being behind the attacks and said that the aim of NLD destructionists was to

prevent the ASEAN countries from granting Burma membership.

On 23 March 1997, monks attacked the Bangarlisu mosque on Thein Phyu

road, hurling stones at it. Observers reported that some had pistols and guns

beneath their robes.

Also on 23 March, around 50 monks were spotted roaming around Rangoon.

Some held walkie-talkies and what appeared to be mobile phones.

On the same day, authorities of the Tactical Command came to the Mosque at

135th street in Rangoon and told the Muslim people that nobody was allowed

to sleep overnight at the mosque as the soldiers were taking responsibility for

its security. Muslim leaders replied that previously the security personnel,

including the soldiers, usually arrived only after attacks, so they could not

accept that arrangement. The army officer replied that these attacks were

planned and executed by the NLD.


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PART 2: REPORT ON THE SITUATION FOR MUSLIMS IN BURMA

In other mosques also, the army officials came and asked the Muslims not to

stay overnight, but in each case the army officials' requests were denied.

By March 24, 1997 in Rangoon, mosques in the following areas had already

been attacked:

1. Kanbe

2. No. 7 Quarter in South Okkalapa township

3. Wartan street

4. Ayethakar quarters at Ahlone township

5. At Mayangone junction

6. Near Pazundaung Post Office

7. At 48th street

Muslim sources in Rangoon state that up to this point, neither monks identified

as belonging to specific monasteries nor civilians had participated in these

attacks. Almost all of the attacks occurred only after 10:00 at night, usually

between 10:00 p.m. and 4:30 a.m. rather than during the day.

Such well-known monasteries in Rangoon as Thayattaw, Nyaungdon,

Theinphyu, and Moegaung were surrounded by troops, and monks were

prohibited from leaving the monastery grounds for any reason. The abbots at

these monasteries summoned their monks and told them not to join in these

events, saying that if they did join they should leave the monasteries forever.

Senior monks from monasteries, including those from Thayattaw, claimed that

no monks from their monasteries joined in the riots, and that their monkswere ready to help the Muslims in guarding the mosques. They also expressed

their desire to see that monks caught participating in the acts of destruction

were properly tried. A senior monk at Myenigone monastery in Rangoon told

the people that no real monks were participating in these attacks, and that he

was ashamed about the situation. * On the 24th and 25th, the mosque near the

Pazundaung Post Office was attacked for the second time.


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On 25 March in Rangoon, between 10 and 15 policemen were stationed at

every mosque.

Muslims also guarded their mosques. Military trucks roamed the streets. The

Muslim religious school at 48th street and the religious school at Tharkaeta

township in Rangoon were attacked.

In the morning, 3 food shops owned by Muslims at Mahlwagon in Rangoon

were destroyed.

On 26 March 1997 in Thuwana township in Rangoon, anti-Muslim pamphlets

urging people to destroy Muslim homes and abuse Muslim women were

distributed by an identified group of people.

At some mosques, Buddhists joined in guarding the mosque along with Muslim

people.

"After several days of attacks, a common strategy employed in the attacks

emerged: At night, monks riding in garbage collection cars from the City Municipal

Department or trucks used to carry sand or stones to construction sites

approached the mosques. They then waited for a convenient place and time for

attack. If everything was in order, they would complete their attack on the mosque

within 20 minutes. After exactly 20 minutes, they abruptly halted the attack and

left by truck. Immediately after their departure, the army trucks arrived.

"So, the conclusion of the Muslim people is that these monks are not ordinary

monks, but well trained persons wearing robes. The monks arrested by SLORC

were the real monks working hard for Buddhism and for the goodness of Burma.No persons wearing Buddhist robes who joined in these anti-Muslim attacks were

arrested by SLORC up until this date. It was clear that no monks from the famous

monasteries in Rangoon such as Thayattaw, Nyaungdone or any Buddhist people

participated in these attacks."


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- Muslim witness to attacks in Rangoon

On March 28, 1997 at about 2:00 in the afternoon, monks from Kyaukhtatgyi

Pagoda in Rangoon marched in the streets, shouting demands calling for the

release of arrested monks. They were stopped immediately by army troops using

armoured cars. It is believed that as many as 200 monks may have been arrested

by the authorities.

Other Areas:

Mosques in other areas including Moulmein, Arakan State, Taungdwingyi in

Magwe Division, and Pakkoku in Pegu Division, are also reported to have been

attacked, however no further information is available at this time.

Duplaya District, Karen State:

Muslims began moving into Karen State at the time of Great Britain's annexation of

Upper Burma in the 1880s. The Muslim population in Karen State numbers in the

thousands, with Muslims engaging in a range of professions from farming to

shop-keeping. Many Muslims in Karen State refer to themselves in Karen as

"Pwakanyaw Thu" or "Black Karen" and consider Karen State as their homeland.

Although the Muslims tend to live in separate areas within Karen villages, relations

between Muslims and Buddhists and Christians have generally been good.

In Karen State, the SLORC has also tried to stir up anti-Muslim feelings. In August

1996, a letter came from Dammaya town to some people in Kyaikdon, Karen State

encouraging fighting between Muslims and Buddhists. According to one informant

who saw the letter, it was written in good Burmese and was unsigned. The

villagers believed that SLORC officials had written it and that the Democratic KayinBuddhist Army (DKBA), which has been working closely with the SLORC, had been

distributing copies.

In the February 1997 SLORC offensive against the Karen National Union (KNU), the

SLORC attacked the Muslim community directly. SLORC soldiers razed mosques

and destroyed copies of the Koran, ordered conversions to Buddhism, and drove

Muslims out of Karen State.


19/33

Following is a partial list of villages where mosques were destroyed. Each mosque

has a special coffin for carrying the dead. These were destroyed in all of the named

villages, and in most cases the mosque's copies of the Koran was also either burnedor shredded.

VILLAGES WHERE MOSQUES WERE DESTROYED BY THE SLORC:

Kyaikdon: The inside of the mosque and the Muslim school destroyed,

Muslims expelled unless they became Buddhist.

Gaw Bay: Mosque destroyed

Naw Bu: Mosque destroyed and all the villagers were expelled

Day Nga Yin: Mosque destroyed

Kyaung Don: Mosque destroyed, villagers allowed to stay

Kaninbu: Mosque and the Muslim school destroyed

Pa Glaw Ni: All valuables inside the mosque looted and placed in the village's

Buddhist temple The wooden mosque was then dismantled

SLORC soldiers made it known that they were targeting Muslims and threatened to

kill any Muslims that they saw. There have also been confirmed reports of SLORC

troops killing Muslims. In Kyo Ta village, SLORC soldiers blindfolded 2 male

Muslim villagers and cut their necks. In Ti Dah Blu village, 2 Muslim villagers were

also killed.

Muslims from Karen State face a precarious future. Up to ten thousand people from

Duplaya district have left Karen State in order to escape the human rights abuses

perpetrated by the Burmese military. An anti-Muslim campaign has forced

thousands of the Muslim population from Duplaya District into Thailand. In this

area, they have been told that they cannot become citizens of Burma unless they

profess Buddhism as their religion. Many have been ordered to leave Karen State

and to return to India, although they have no connections to that country today.

For these people, leaving their homes was the last resort. None wanted to leave

their homes for refugee camps in Thailand. They fled because of ill-treatment and


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fear of further abuse. They also fled to protect their families. The pain and

upheaval that these Muslim people have experienced should not be

underestimated.

The following are excerpts from interviews with Muslim refugees from Karen

State.

NAME : NUSA

AGE : 33

SEX : MALE

FAMILY : WIFE AND 2 CHILDREN

VILLAGE : KYAIKDON

PROFESSION : SHOP OWNER

ETHNICITY : BLACK KAREN

RELIGION : MUSLIM

After hearing that the SLORC troops were approaching Kyaikdon, Nusa and several

other families fled. He explained:

Destruction of the mosque

When we arrived at Kyaikdon we tied up the bullocks and went to the well in the

mosque compound to get water. The soldiers at the entrance warned us that we

could not enter the mosque itself, and that we should get the water as quickly as

possible. In the meantime, a SLORC column entered the village. When they saw us,

they hurled rude abuse at us like: 'You sons of bitches!' and so on.

I was getting water at the well in front of the mosque when some soldiers brought

out the Koran and I saw them ripping it up. The soldiers said:

'Don't watch! Just get your water,' pointing their gun at me. I wanted to cry but I

couldn't.

They threw the pieces of Koran on the street. When the Muslim women on the

street saw this, they cried and felt such pain. The SLORC soldiers said, 'Don't cry!

This is not a Muslim country! This is a Buddhist country! Go away!'


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Expulsion from the village

An officer from the 202 TOC (Tactical Operation Command), 22nd LID (Light

Infantry Division) told me: 'Muslims cannot stay. If you are Muslim you mustleave.' Another one said: 'Muslims cannot stay here, you must convert to Buddhism

and put an altar in your house.'

The soldiers then ordered us to move our bullock carts out of the village within

half an hour. When we started to move from that place, the soldiers came out and

threatened us with guns. They ordered us not to pick up any of our belongings that

'had dropped' from our bullock carts. After that, we made our way back to Nam

Ngen village and then went to Ywa Thit village to meet the commander of the

SLORC troops. At Ywa Thit, the major told us were not allowed to stay in the village

and would have to stay somewhere outside the village. Therefore we moved, with

over twenty bullock carts, to the banks of a nearby stream.

Extortion

The next day the soldiers arrived and asked how many bullock carts we had with

us. They then ordered the whole group of villagers to go with them, including the

girls and 27 bullock carts. They also said that we would have to eat 'the meat that

we cannot eat' (pork). We understood clearly what they meant, and after

discussing it with the village elders, we decided to collect 150 kyats for each of the

27 bullock carts and gave the money to the soldiers. After that the soldiers bought

pork and took it to the place where they were staying. We slept at the side of the

stream for two nights.

Kidnapping

I came to the refugee camp with part of my family. On the way we heard that the

Islamic teacher of Kyaikdon had been arrested there by the SLORC. The Muslimvillagers had to pay 2000 kyat to the officer there to secure his release.

Forced to eat pork

Since I arrived here, I heard that in Azin Kyaung Paya village, the SLORC troops

forced some Muslims to eat pork [this practice is contrary to the precepts of the

Islam].


22/33

We have suffered so much grief at the hands of the military that I feel that if we

could get some guns now, all of the people suffering here would fight back against

this brutal regime. This feeling is felt deep in the hearts of our Muslim communityhere. We can never forgive the SLORC soldiers who destroyed our mosque and our

Koran, which is the holy center of our community.

NAME : WANASOO

AGE : 36

SEX : MALE


VILLAGE : KYAIKDON

PROFESSION : WAGE LABORER


RELIGION : MUSLIM

Destruction of the mosque at Kyaikdon

My wife and some of the other villagers returned to the village from the place

where we were hiding in the jungle. They cried with grief when they saw the ruins

of our mosque. They met the SLORC soldiers near that mosque, and the SLORC

soldiers said to them, 'This is not India! Within two days two bulldozers will arrive

at this village to raze the mosque!' They noticed that the doors on the left side of

the mosque were burned down and the marble floors made up of ceramic tiles had

been pounded and destroyed by the SLORC troops. The Koran had been torn into

pieces and was scattered on the public footpath in front of the mosque. The women

in the group cried when they saw this. At that time, the soldiers told the people:

'This isnot India! All of you Muslims must leave the mosque compound within half

an hour!'

From our hiding place, we had already seen our village through a pair of binoculars.

We saw that the roof of the mosque had already been destroyed, and also that all

the roof framework had been completely destroyed by fire. The SLORC troops have

now destroyed the mosque at Kyaikdon village twice.

Once was in 1990 and the other time was this year. This time we tried tohide the

Koran in a safe place in the mosque, however the soldiers found the Koran and tore


23/33

it to pieces and scattered it across the road. The soldiers then killed the pigs and

cooked and ate pork curry in the mosque compound [a grave insult to Muslims].

The destruction of the mosque and the holy Koran hurts like a spear piercing myheart. Even if the SLORC were to kill me along with my family, it would not hurt as

much as this. This feeling is deep in our hearts and we will never forget this

incident.

[Another recent arrival told Wanasoo that no villagers are staying in the Muslim

quarter of Kyaikdon anymore. The SLORC tried to destroy the mosque in a series of

five explosions. This did not completely destroy the mosque - which is made of

concrete - but crackeed the ceiling and walls] Fleeing and threats of execution

According to the Karen elders who had also witnessed the destruction of the

mosque, the SLORC troops were making many problems for the Muslim

community, and it would be wise for us to leave the village for that reason.

We sent one man back to our village from our hiding place to collect news about

the movements of, and conditions under, the SLORC troops. He was a former KNLA

soldier and had been given a traveling document by a SLORC major from Light

Infantry Battalion (LIB) 205. He went back to the village and returned to our

hiding place in the evening. He told us that the SLORC troops had said that they

would kill all Muslims. He warned us to stay in a large group, and that we should

not travel separately. He advised us to run to Kawkareik.

Threats of rape and execution Two porters who escaped and arrived at Nopho told

us that the SLORC soldiers said to each other that if they had a chance to meet

Muslim women, they would rape them and then kill them.

NAME : YI SOO

SEX : MALE

AGE : 36


VILLAGE : MEH KA TEE HTAR

OCCUPATION : RAISES COWS


RELIGION : MUSLIM


24/33

Threat of execution

When I heard the SLORC was coming, I had to run with my cows and hide. I asked a

Karen Buddhist friend to go to the SLORC troops and ask them what the policy isfor Muslims. My friend came back and told me that it is bad news for Muslims, if

the SLORC troops see any Muslims they said they will kill them.

Threat of theft

I got information that all the cows were being taken by the SLORC and the SLORC

troops were taking all the things that belonged to Muslims. So I gave my cows to

my friend to look after.

NAME : KYI WIN

AGE : 33

SEX : MALE


VILLAGE : PA GLAW NI

PROFESSION : FARMER

ETHNICITY : SGAW KAREN

RELIGION : CHRISTIAN

Threat of execution

The SLORC told the villagers [from Kyaikdon] that if they saw any Muslims to come

and tell them. The SLORC came and asked us, Where are the Muslims? If we catch

them we will barbecue them and eat them.

Rumour of execution

I heard that they had killed two of them [Muslims]. Then they came back and told

the villagers to go and bury the bodies. The villagers picked up their tools to go andbury the bodies. When they arrived they could not find the dead bodies. They

searched and searched but there was no trace of them. I don't know whether they

were lying or telling the truth.

Destruction of the mosque

There was a mosque in the village, but the SLORC troops dismantled it. It was

wood, and the troops told the villagers to take it, but the villagers refused. So they


25/33

[the SLORC soldiers] sold the wood. The SLORC troops also burned the Koran and

destroyed the Muslim coffin.

NAME : ABDUL

SEX : MALE

AGE : 54


VILLAGE : KYAIKDON

PROFESSION : SENIOR MEMBER OF ABMU

ETHNICITY : BLACK KARENRELIGION : MUSLIM

There was fighting in Kyaikdon on February 13th for one hour. The Muslim troops

and the SLORC troops shot each other, then the Muslims retreated into the

mountains.

Destruction of the Mosque

The SLORC soldiers used four explosives [probably mortar shells] to destroy the

mosque in Kyaikdon. I could see from a hill that it was destroyed, and the others

who were there later came out and reported the details to me.

Looting

The SLORC took everything left in the village. They said all of it belonged to

Muslims, so they took it.

Excerpts of Statements from Burmese Opposition Groups

Muslim Liberation Organisation of Burma (MLOB)

Previously known as the Arakan Liberation Organisation, established in 1980, the

LOB adopted its current name in 1987. The MLOB states that anti-government

demonstrations began in Mandalay on 17 March, after monks demanded a list of

monks currently under detention from the SLORC authorities. According to the

MLOB, "The SLORC is afraid that this kind of demonstration could lead to political


26/33

unrest, and may even threaten their very power base. They therefore immediately

circulated a story that the Mandalay monks' demonstrations were triggered by

Buddhist-Muslim tension following an alleged rape case." (MLOB statement, 20

March 1997)

All Burma Muslim Union (ABMU)

The ABMU statement warns people not to jump to conclusions about the unrest. "A

rumour was also released that a Burmese girl was insulted by a Muslim youth, was

angered by a group of monks lead by the girl's uncle, who is also a monk and

against the Muslims. But everyone must study the situation carefully what actually

happened." (sic) The ABMU also noted that the Burmese army have destroyed

mosques and confiscated religious and secular properties of Muslim in their recent

offensive against the KNU. Muslims living in Karen State were particularly

mistreated by the Burmese army. The ABMU claims that already in December 1996,

SLORC ordered Muslim villagers to move from Nabu village, Kawkareik township,

Karen State, within one month.

"...they don't want to see the families and any face of Kala (obscene word for

Muslims) any more after the month." (sic) The ABMU further states that

approximately 2,000 Muslims have sought sanctuary in Thailand since the

offensive began. "Muslim s were denied to resettle and at the gun point they were

chased out of the area." (ABMU statements, 4 and 20 March 1997)

Rohingya Solidarity Organisation (RSO) < RSO-Dr. Yunos, RSO- Zakaria and ARIF

does not exist anymore. They all have merged into ONE ORGANIZATION named:

ARNO >

According to the RSO, a Muslim organisation established in 1982 in Arakan State,

"It is common practice of successive ruling juntas to create an issue and make the

Muslim scapegoat whenever it faces strong dissension from the masses, and it did

try to do the same in October, 1996 by distributing leaflets that could lead to


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communal riots in Burma." The RSO claims that SLORC instigated the recent

anti-Muslim riots. "Although the conflicting reports are still coming in from

different quarters as to the cause of the rioting, all indications have almost

confirmed that the junta master-minded the communal commotion to divert the

growing exasperation among the Buddhist monks in Mandalay following the killing

of 16 monks and the Mahamyatmuni Buddha crisis by the SLORC."

(RSO statement, 25 March 1997)

All Burma Young Monks' Union (ABYMU)

The ABYMU claims that the SLORC instigated the anti-Muslim unrest in order to"deflect possible criticism and disavow any role in the matter by saying that the

demonstration broke out when monks became angry over the alleged rape of

Buddhist woman by a Muslim man. This same kind of dissimulation was employed

by the SLORC authorities in Taunggyi and Prome in 1988, when the people rose up

in protest to demand their democratic rights." (ABYMU statements, 18 and 19

March 1997)

National Council of the Union of Burma (NCUB)

According to the NCUB, "the current political crisis within the country involving

SLORC and the religious communities is being used to divert the increasing public

anger towards the military regime against real issues."

The NCUB also believes that there is a power struggle between Lt. Gen. Khin Nyunt

(SLORC Secretary 1 and head of Military Intelligence) and General Maung Aye

(Army Chief of Staff). The statement quotes one student leader as saying, "This

could be a plan from a faction within the SLORC army to instigate further unrest so

that the army will be called in to stop the situation from deteriorating further.... In

order to control the possibility of a mass movement against them, the SLORC is

diverting thepeople's attention away from the real issues and creating division

within our communities." (NCUB statement, 24 March 1997)


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Daw Aung San Suu Kyi

In a video-taped address to the 53rd session of the United Nations Commission on

Human Rights, which was smuggled out of Burma, the leader of the National

League for Democracy and Nobel Peace Prize winner Aung San Suu Kyi stated that

she understood the unrest in Mandalay began "because of the fact that there was

some damage done to this very, very famous and very, very revered image of the

Buddha, the Maha Myatmuni image. And the monks were angry about this, and

they thought that the authorities were in some way responsible for the -- I think it

was a crack -- which had appeared in the image." While acknowledging there are

certain places in Burma where tension does exist between Muslims and Buddhists,

she pointed to the underlying cause of religious tension. "The real source, the real

reason behind this, is I think social unrest. When there is communal strife

anywhere it is due to social economic problems. Social unrest of course is related

to such factors as political dissatisfaction and economic problems.

So we cannot just tolerate the problems between the Buddhist monks and the

Muslims, and say, well there is trouble -- there is trouble throughout the country. Itis just a symptom of the general malaise that you will find in Burma today."

List of Pertinent Questions that ASEAN countries should ask SLORC regarding the

recent anti-Muslim disturbances (taken from "Second Letter to the Supreme

Authorities of Brunei, Indonesia and Malaysia, concerning the current situation for

Muslims in Burma," MLOB, 28 April 1997)

1. Why didn't the State Law and Order Restoration Council (SLORC) protect

mosques, houses and other Muslim property all over Burma from destruction

during March and April 1997?

2. Who will provide protection for Burmese Muslims in the future, in case of

anti-Muslim riots after the SLORC becomes a member of ASEAN?


29/33

3. Why did the SLORC army dynamite mosques, rip up and destroy copies of the

Holy Quoran, and order Muslims to eat pork and convert to Buddhism in Karen

State in February and March 1997?

4. Why didn't Muslims celebrate Idd Al Adha (the Feast of Sacrifice), one of

the Five Pillars of Islam, in Burma on 18 April 1997?

5. For what reason have Rohingyas repeatedly fled as refugees (in 1978,

200,000, and in 1991, 300,000) into Bangladesh?

Conclusions and Recommendations to the ASEAN Nations and the

International Community

We urge governments, organizations, and concerned individuals to:

Request clarification and a full disclosure of information about the attacks on

Muslim communities, properties, and religious sites in Burma in March.

Encourage the SLORC to treat all citizens equally regardless of ethnicity or

religion. In particular, the ASEAN Muslim nations - Indonesia, Malaysia and

Brunei - should intercede on behalf of the Burmese Muslims and demand

significant improvements in the human rights conditions in the country.

Urge the SLORC to enhance regional stability by entering into genuine

tri-partite dialogue with the country's democratic opposition and ethnic

leaders, so that the people of Burma can finally enjoy the peace and stability

for which they have been longing for so many years; and resolve internal

political conflict through political means.

Recognize that, given the SLORC's inability to respond to internal security

crises, ASEAN and all foreign investment inside Burma is at risk.

Urge the SLORC to refrain from committing human rights abuses such as rape,

extra-judicial execution, torture, etc., and to treat people in accordance with

the United Nations Declaration on Human Rights, and other United Nations

human rights conventions.


30/33

Note that the SLORC and the ethnic nationality parties need to seek durable

solutions to the underlying political problems in Burma. It is only when

stability is realized throughout Burma that refugees, including the Muslimpeople who have been forced out of Burma, can return home and will feel

genuinely secure. Through dialogue and compromise, Burma be made a

peaceful country where civilians can live without the fear of unlawful attacks,

torture, and persecution. With Burma's recent entrance to ASEAN, ASEAN

countries are uniquely positioned and culturally suited to mediate such

negotiations.

APPENDIX -- LIST OF MONKS WHO HAVE DIED WHILE IN PRISON

The list below gives the following particulars in order specified:

No.

Name

Age

Monastery

Place of Birth

Place of Death (Labour Camp/Jail)

1. Ashin Pyin Nya Nanda

u/k

Maha Nandi The Na, Payagyi (Maha Myatmuni)

Dadar Oo Township, Mandalay

Myitkyina Hard Labour Camp, Kachin

2. Ashin Zawana

u/kMaha Nandi The Na, Payagyi (Maha Myatmuni)

Dadar Oo Township, Mandalay

Myitkyina Hard Labour Camp, Kachin

3. U Seindawara

40

Aleitaigyi, Payagyi (Middle Monastery, Maha Myatmuni)


31/33

Taunggyi, Shan State

Phar Kant Camp, Mokoung, Kachin State

4. U Teza

30

Saku Monastery

Lei We, Pyimana

Mokoung Jail, Kachin State

5. Ashin Teza

12

Eindawya

Na Toe Gyi Township, Myingyan

Shot 8-8-90, place of death unknown

6. U Ar Tha Pa

25

Payagyi (Maha Myatmuni)

Pa Le, Monywa

Mandalay Jail

7. Pyin Nyaing Da

30

Payagyi (Maha Myatmuni)

Matayar, Mandalay

Mandalay Jail

8. U Tiloka32

Masoyein Monastery

Taung Tha village, Myingyan

Par Kant Camp, Mokoung, Kachin State

9. U Zawana

36

Eindawya


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Taung Tha village, Myingyan

Myitkyina Jail, Kachin State

10.Ashin Teza

u/k

Pagan Monastery

Kant Balu, Sagaing


11.Ashin Rewata

u/k

Pagan Monastery

Laung Su village, Kyauk Se


12.Ashin Kaw Wida

u/k

Pagan Monastery

Put Taing village, Kyauk Se


13.U Pyinya Thiri

30

Myadaung Monastery

Kyet Pyin village, Mogok, Shan State

Katha Jail, Mokoung, Kachin State

14.U Zaw Tika28

Anauk Htilin

Hanhai village, Mahlaing Township, Myingyan

Katha Jail, Mokoung, Kachin State

15.U Dhamma Wara Thiri

51

unknown


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unknown

Par Kant, Mokoung, Kachin State

16.Sayadaw U Tiloka (Abbot)

70

Shwephonepwint Monastery, Rangoon

unknown

Insein Jail, Rangoon

[END REPORT]

Documents

IMAGES ASIA- REPORT ON THE SITUATION FOR MUSLIMS IN BURMA