10. Freedom of Belief and Religion
Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.
- Article 18, Universal Declaration of Human Rights
“Religion is a matter of individual conscience, while politics is social science. We must see to it that the individual enjoys his rights, including the right to freedom of religious belief and worship. We must draw clear lines between politics and religion because the two are not the same thing. If we mix religion with politics, then we offend the spirit of religion itself.”
- General Aung Sun (Source: Lian H. Sakhong, "Human Rights: Human Rights Violations and the Denial of Minority Rights in Burma," CHRO, Rhododendron News, Volume VII. No. I., January - February 2004)
10.1 Background
Burma was designated one of six “countries of particular concern” in September 2004 by the U.S. Secretary of State for specifically severe violations of religious freedom. This is the fifth consecutive year Burma has been so designated. The majority of the population of Burma is Theravada Buddhist, although this is often combined with veneration of pre-Buddhist deities called "nats". Buddhist monks and novices number more than 400,000 and there are also a small number of Buddhist nuns. Successive military regimes have promoted Buddhism as a key component of the countries national identity. In turn, they have used Buddhism to both further their own agenda and to also gain legitimacy. However, there are also significant numbers of Christians and Muslims in Burma. According to official government statistics, almost 90% of the population practices Buddhism, 4% practice Christianity and 4% Islam. There is also a small Jewish population in Rangoon and small communities which practice Hinduism, traditional Chinese religions and Animism. Government statistics are often unreliable and are not independently verified. Therefore, these figures probably understate the numbers of non-Buddhists living in Burma (source: International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2004).
Religious affiliation is linked with ethnicity, with Buddhism being the dominant religion of the Burman ethnic majority. Christianity is the majority religion among ethnic nationalities mostly concentrated in the border ethnic states, such as the Chin, Kachin, Naga, Karen and Karenni ethnic groups. Muslim communities are found in most areas of Burma, with a large concentration of Muslims in Arakan State, including the Rohingya minority. Hinduism is practiced mainly by Tamil and Bengali populations concentrated in major cities. Chinese ethnic minorities generally practice traditional Chinese religion. Smaller ethnic groups in northern areas still practice traditional indigenous religions (source: International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2004).
Burma has been ruled by a military regime since 1964 and following the 1988 pro-democracy uprising the military junta has ruled by decree with neither a state constitution nor a legislator in place. In 2004, the government reconvened the stalled 1993 National Convention with the aim of detailing the basic principles for a new constitution. The 1974 constitution provides for religious freedom and the current guiding principles laid out by the government for the reconvened National Convention allow for "freedom of conscience and the right freely to profess and practice religion subject to public order, mortality, or health..." Yet, in practice the government closely monitors and infiltrates religious organizations through its internal security apparatus and, in various ways, systematically denies freedom of religious expression irrespective of religion. All religious organizations must be registered with the government and although there is a directive that exempts some religious groups from this, in practice it is impossible to operate without registration. Moreover, the SPDC strictly controls the proselytizing and practice of religion in Burma in addition to restricting the building of new religious buildings and demolishes existing ones (source: International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2004).
Although there is no official state religion, successive military regimes have closely allied themselves to Theravada Buddhism. Under the principles expected to guide the drafting of the constitution, "the State recognizes the special position of Buddhism as the faith professed by the great majority of the citizens of the State." The state mandated curriculum in elementary schools contains Buddhist doctrine and all students must recite Buddhist prayer. In some schools students may be exempt, but in others, children from all religions are forced to conform. The government also promoted Buddhist monastic schools in rural areas and continued to fund two state universities to train Buddhist monks and another university intended to teach non-citizens about Theravada Buddhism (source: International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2004).
The persecution of religious groups is bound together with the SPDC’s wider policies of suppressing opposition to their rule and formulating a "national identity." As religious affiliation is connected to ethnicity and therefore descent, the junta has coercively promoted Buddhism over other religions and in some cases forcibly converted the non-Buddhist ethnic minorities to Buddhism. Citizens and permanent residents are required to carry government issued identification cards at all times. Identification cards indicate both religious affiliation and ethnic background. Non-Buddhists continue to disproportionately face abuses such as travel restrictions, demands for forced labor and land confiscation. For non-Buddhists, discrimination also occurs at upper levels in the public sector. Muslims are actively discouraged from entering military service and if any non-Buddhist aspires to promotion above middle ranks, they are strongly encouraged to convert to Buddhism by their superiors (source: International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2004).
The old Buddhist saying, Buddha Bata, Myanmar Lumyo – "to be Myanmar is to be Buddhist," clearly illustrates the importance of Buddhism to the regimes conceptualization of the Burmese national identity. Successive military regimes have linked themselves to Buddhism and have attempted to heavily control it in order to claim and maintain legitimacy. Therefore, despite Buddhism being officially endorsed by the State, Buddhists who show signs of dissent are quickly quelled by the SPDC. Buddhists are governed by a state imposed code of conduct and Buddhist organizations outside the state-sponsored State Monk Co-ordination Committee (Sangha Maha Nayaka Committee) are deemed illegal. In 2004, SPDC authorities continued to arrest and detain Buddhist monks who advocated for human rights and political reform. Buddhist temples deemed "illegal" by the State were also destroyed. Furthermore, tensions between the Buddhist and non-Buddhist population have often been manipulated by the junta during periods of increased opposition, to draw attention away from the political and economic conditions of the country. An example of this was cited after the Depayin incident in 2003. The SPDC was accused of fuelling anti-Muslim sentiment to draw attention away from the attack and arrest of Aung San Suu Kyi and NLD members in Upper Burma. In 2004, reports of Buddhist and Muslim violence decreased but tensions remained high.
10.2 Religious Discrimination against Christians
"The SPDC seems relentless in Burmanizing the country by systematically destroying significant and symbolic identities of non-Burman ethnic groups.”
(Source: Religious Persecution: a campaign of ethnocide against Chin Christians in Burma, CHRO, February 2004)
Burma's current population is estimated at almost fifty million and official statistics place the Christian population of Burma at 4%, approximately two million people. The majority of Burma's Christian population is Baptist, although there are also Roman Catholic and Anglican communities. It is estimated that 90% of the Chin population are Christian and Christianity is also the dominate religion among the Kachin and Naga ethnic groups. Christianity is also widely practiced by both the Karen and Karenni ethnic groups (source: International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2004).
The Tatmadaw (national armed forces) and other state sponsored agents use various overt and covert means to oppress Christians in Burma. In 2004, Christian groups continued to face difficulties in obtaining permission to build new places of worship in most regions. It has been reported that the authorities only approve the construction of between 10 and 15 new churches each year. In some parts of Chin State the authorities have not allowed for the construction of any new churches since 1997. In addition, authorities in Rangoon have instructed some Christians not to refer to their churches as such but as “social centers” instead. This situation has led to Christian groups building small churches on side streets or other inconspicuous sites with only informal approval. However, informal approval leaves these churches vulnerable to permission being suddenly rescinded, construction being stopped and buildings being destroyed (source: International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2004).
Freedom for Christian groups to practice their religion has also been curtailed, with religious activities being both disrupted and prohibited. It was reported that Christian sermons are subject to censorship and that Christian clergy are often prohibited from proselytizing. In some areas, proselytizing has been prevented by, among other methods, physically abusing the Christian clergy and driving them from their churches. According to the Chin Human Rights Organization (CHRO), SPDC authorities ordered the systematic suppression of Christian clergy from proselytizing in Gankaw District, Magwe Division, in late 2003. As a result of this order, several pastors were driven from villages in the area. It was reported that the Ywa-Tha village pastor, Pastor Maung Maung of the Gankaw Baptist Association, was badly beaten and fined 3,000 kyat by the government backed people's militia. Pastor Maung Maung's house and church were also destroyed and he was reportedly driven from the village. In January 2004, Pastor Hram Ceu, who had also been forcibly expelled from Lung-Ywa village as a consequence of the same suppression order in late 2003, requested permission to restart his evangelical work. SPDC authorities reportedly declared that no Christian work was allowed in the area and that those who ignored the order would face severe punishment (source: "Suppression of Christians in Gankaw Township," Rhododendron News, Vol. VII. No. V., CHRO, September - October 2004).
All publications, religious and secular, are under strict control and censorship. Indigenous language translations of the Bible cannot be imported legally. While they can be printed with government permission, obtaining this permission is a lengthy and difficult process. In July 2004, it was reported that military authorities confiscated a bible and destroyed a lectern in Karen State (source: CIDKP, 2004).
In other attempts to prevent Chin Christians from worshipping, military units have repeatedly destroyed Christian churches and established new military camps in their place. Chin Christians have been forced to assist in removing their religious buildings and to build the new military camps. In addition, Chin Christians have been forced to remove structures such as crosses placed outside of villages, which are often replaced with pagodas through forced labor. It has been reported that Chin Christians are then forced to clean and maintain these and other Buddhist shrines (source International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2004). (Please see chapter on forced labor for more information.)
Although forced labor is a problem throughout the country, reports indicate it is used in particular in ethnic areas and is tied to efforts to repress people’s freedom to practice their religion. It was reported that villagers in Chin State were forced to porter for the Burmese army between 20 December 2003 and 19 January 2004. Villagers were therefore prevented from celebrating Christmas in their communities (source: "Christian Children Forced to Become Buddhist Monks by Burmese Regime," Christian Solidarity Worldwide, 31 March 2004). Furthermore, it was reported that in April 2004 three Christian pastors in Chin State were arrested and detained for a night by SPDC authorities after refusing to participate in forced labor. The pastors were reportedly ordered to dress in their religious robes before being detained (source: "Obey or Go to Jail: Three Chin Pastors Detained One Night for Defying SPDC Order," Rhododendron News, Volume VII. No. III., CHRO, May-June 2004).
Christians in all areas have to face the authority’s attempts at conversion as the regime strongly promotes Buddhism over Christianity in often manipulative ways. In what has been labeled as a campaign to "Burmanize" the ethnic minorities, the SPDC has significantly increased the number of military units stationed in Chin State. The junta has also dispatched Buddhist monks throughout Chin State as part of the "Hill Regions Buddhist Mission." These monks, who reportedly hold more power than local army commanders, seek to coerce local residents into converting to Buddhism. Coercive techniques include subjecting only the Christian population to demands for forced labor and taxation while promising Chin Christians who "choose" to convert to Buddhism monthly stipends. Buddhists are also able to take advantage of reduced rice prices offered by the government and free food distributed on Sunday mornings when Christians are in church. CHRO has also reported that the authorities have offered Chin children access to education only to take them from their homes and place them in monasteries, where they are forced to become novice monks. It was also reported that SPDC soldiers were promoted to higher ranks if they married Chin Christian women and converted them to Buddhism. Reports that the authorities have begun to import crude alcohol into Chin State, traditionally banned by Chin Christians, have also surfaced. The policies of discrimination based on religious identity and the coercive methods employed to force people to convert to Buddhism have led CHRO to go so far as to argue that the SPDC is actively attempting to inflict ethnocide on the Chin people (source: Religious Persecution: A Campaign of Ethnocide Against Chin Christians in Burma, CHRO, February 2004).
Despite the verbal ceasefire agreement between the SPDC and the Karen National Union (KNU) forged in late 2003, religious persecution of Christians in Karen State continued throughout 2004. In the mid 1990's the government backed Democratic Karen Buddhist Army (DKBA) tortured and killed Christian villagers who refused to convert to Buddhism. While the DKBA's treatment of Christians has reportedly improved in recent years in the areas that they now oversee, there were reports in 2004 of the DKBA evicting Christian villagers who refused to convert to Buddhism from their villages (source: BI, 2004).
Persecution of Christians - Partial List of Incidents for 2004
Chin State
In late March 2004, Colonel Hla Swe of Burma Army Tactical Command No. 2, based in Matupi town, Chin State, ordered Church elders to stop the construction of the That Dun Baptist Church. The order reportedly came via oral instruction and no one dared to defy the order, even though it was not written down. Construction of the church had been halted over the past 10 years due to problems within the Church. However, the Church elders had approached Colonel Hla Swe and requested permission to recommence construction of the Church in December 2003. The Colonel had given permission and construction of the Church had commenced in January 2004. However, it was reported that Buddhist monks in Matupi town reported the commencement of building to higher authorities and that higher authorities had contacted Colonel Hla Swe and ordered him to stop the construction of That Dun Baptist Church. (Source: "Construction of Baptist Church Ordered to Halt in Matupi," Rhododendron News, Volume VII. No. III., CHRO, May - June 2004)
In early April 2004, a cross, first planted in 1996 by Longvang block Assemble of God church members from Matupi town at the top of mount Lungtak-tlong, situated in Kaisi range between Matupi town and Valangpi village, was destroyed by Burmese soldiers on the order of Colonel Hla Swe, commander of Tactical Command No. 2 based in Matupi town. According to Mr ...... (name withheld for security reasons), who belongs to the Longvang Assemble of God church, the cross was destroyed during the night and now the site of the cross is reserved by the Tactical Command office to build a Buddhist pagoda. Furthermore, a request made by all denominations of Christians from Matupi to conduct the Easter Sunday service at Bawl-tlang, where a large cross was planted by Chin Christians, was denied by Colonel Hla Swe. Christians from the area used to conduct services and religious activities at Bawl-tlang in the past. However, the Colonel has now assigned the site of the cross at Bawl-tlang to Burma Army Battalion 304 as an army camp area and no civilians are allowed to approach the area. (Source: "Christian Cross Destroyed by SPDC in Matupi," Rhododendron News, Volume VII. No. III., CHRO, May - June 2004)
On 12 April 2004, 15 Chin Christian pastors, most of them with the status of Reverend, were forced to participate in the opening ceremony of the Buddhist water festival. According to Rev. C....... (name withheld for security reasons) of Matupi Baptist Association, the order came from Colonel San Aung, commander of Tactical Command No. 2. The Christian pastors were required to wear their Christian religious robes and were seated with Buddhist monks in the front row of the stage were the ceremony was held. According to CHRO, the ceremony was recorded by Mya-Waddi television station in order to propagate the idea that Burmese Buddhists are in harmony with Chin Christian leaders. Chin Christians in Matupi town were forced to construct a marquee in the middle of the town in order for the Buddhist ceremony to be held. Furthermore, every household was required to contribute 100 kyat towards the festival. Young girls were also compelled to perform cultural dances at the ceremony and one person per household was required to attend the ceremony. According to Rev. C......, the majority of the town's residents are Chin Christians and only a dozen Buddhist, who are Burman coming to the town as government servants, reside in the town. (Source: "Christian Pastors Forced to Take Part in Buddhist Water Festival," Rhododendron News, Volume VII. No. III., CHRO, May - June 2004)
On 16 April 2004, 3 Chin Christian pastors were detained by the SPDC authorities for a night when they failed to participate in a forced labor order issued by Colonel Hla Swe of Tactical Command No. 2 to construct the road between Matupi town and Duma village. The 3 pastors were:
It was reported that Colonel Hla Swe ordered the 3 pastors to dress in their respective religious robes and then ordered the pastors to choose whether they wanted to go to jail or engage in road construction. The Colonel warned them that he would not tolerate it if they defied his orders in the future.
According to CHRO, forced labor has been used to construct the road between Matupi town and Duma village since March 2004. All Mutupi town residents and residents from surrounding villages, including government servants, are compelled to contribute one person per household to participate in the forced labor. Widows are exempt from the labor if they can pay 4,000 kyat. Families who fail to provide a person for forced labor are fined 8,000 – 10,000 kyat. (Source: "Obey or Go to Jail: Three Chin Pastors Detained One Night for Defying SPDC Order," Rhododendron News, Volume VII. No. III., CHRO, May-June 2004)
Karen State
Pa'an District
Between December 2003 and April 2004, DKBA commanders from DKBA general headquarters ordered Christians living in Pa Zone Chak village, Pa'an District, to either convert to Buddhism or to leave the village. The order was issued by Bo Ta Kea, a Pa Zone Chaung villager. It was reported that DKBA troops had twice previously unsuccessfully attempted to attack and kill Christians in the village. It was also reported that villagers were not allowed to travel outside the village to their farms to feed their animals. Christian villagers from Pa Zone Chak were given only 2 days to leave the village and were therefore unable to take all their family belongings with them. The houses, gardens, rice and farms of the Christian villagers were confiscated. After the Christian villagers left the village, the local head Buddhists and local head Christians went to the DKBA headquarters in Myai Gyi Nyu to speak to the leading monk (the head of the DKBA). They apologized and asked if the Christians could come back and stay in the village. However, the monk said that the order to evict Christians from Pa Zone Chak village had not come from him but from the DKBA commander. They then went to the DKBA commander, but he too denied responsibility and stated that the order had been issued by the leading monk. Some Christian villagers fled to Mae Kyi Ta village as other Christians lived there and they were able to stay there for a short time. Christians in Mae Kyi Ta, Ta Kaw Kho and Lae Kew reportedly gave the villagers rice and other vegetables to eat for a month. While a nurse, Naw Cha Lu, who was from Pa Zone Chak but worked at K, Ma Maung hospital, was able to treat the villagers, an elder man died. The Mae Kyi Ta pastor then prepared a boat and a long tail for the villagers and villagers gave what money they had towards the cost of the transportation. Christians from Moulmein town and Pa'an District reportedly heard about the plight of the Christian villagers from Pa Zone Chak and sent donations. (Source: BI, 2004)
On 28 February 2004, the DKBA Battalion 999 commander ordered non Buddhist villagers in Hter Tha Daw Hta village in Bu Tho Township to leave the village. Villagers who converted to Buddhism were allowed to stay in the village. Due to that order, 15 Christian families moved to Mae Si Hta village and 2 other families fled to the town where 8 families still remained in the village. (Source: CIDKP, 2004)
On 10 July 2004, Column 1 Commander Bo Hlaing Win Tint of SPDC IB 60 took away to Klaw Mee Doe camp a bible and a lectern from a church in Klaw Mee Doe village in Tan Ta Bin Township. The village head requested him to return the church's property but instead of returning it he destroyed the lectern. (Source: CIDKP, 2004)
Magwe Division
In January 2004, Pastor Hram Ceu requested permission from the SPDC to restart his evangelical work, which was stopped in December 2003 when he was driven out of Lung-Ywa village by the Village Peace and Development Council (VPDC). The SPDC authorities responded in writing, stating that no Christian mission work was allowed in the area and that those who ignored the order would face severe punishment.
An official (name withheld for security reasons) from the Gankaw Baptist Association (GBA), who began their mission work in 1980 and who operate under the Zomi (Chin) Baptist Convention, told a CHRO fieldworker that Christians and mission workers in Gankaw District, Magwe Division, were systematically suppressed by the Burmese military authorities. The order of restriction and suppression reportedly came from Lt. Colonel Hte Oo, chairman of Gankaw District Peace and Development Council (DPDC). Despite the order, GBA has sent evangelists to 10 villages in Gankaw Township. Pastor Maung Maung, sent to Ywa-Tha village, was badly beaten in December 2003 by the state backed people's militia in accordance with the order issued by the DPDC authorities. He was also fined 3,000 kyat and driven out of the village after he was badly beaten. His house and the Church were also destroyed. There were approximately 27 newly converted Christians in Ywa-Tha village at the time.
According to the GBA official, the PDC authorities have created several problems for Christian missionaries in the area. There are two churches in Gankaw town; Gankaw Baptist Church and Calvary Baptist Church. Gankaw Baptist Church is located at No. 1 Ye-poke block and Calvary Baptist Church is located at No. 6 Taungkung block. There are approximately 300 members at Calvary Baptist Church (CBC). The CBC bought land, which had a bamboo house on it, in order to construct a Church building in 1989 for 400,000 kyat. They then applied to the PDC authorities for permission to construct a church. The authorities have consistently refused the request and therefore CBC members have had to conduct services in the bamboo house. (Source: "Suppression of Christians in Gankaw Township," Rhododendron News, Vol. VII. No. V., CHRO, September-October 2004)
10.3 Religious Discrimination against Muslims
Official and unofficial Muslim population figures vary considerably. Officially, government statistics estimate the Muslim population of Burma at between 4% and 5%. However, Muslim leaders within Burma claim that there are between seven and ten million Muslim people in Burma. While this figure can not be verified due to heavy restrictions on independent data and information collection within Burma, it places the Muslim population of Burma at between 14% and 20% of the total population (source: International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2004).
There are Muslim communities in most states and divisions within Burma. Four ethnically distinct Muslim communities live within broad geographical areas of Burma. In Mandalay and the North, the Muslim community dominates much of the cross border trade with China and has ethnic ties to the Chinese Hui. During the colonel period, Muslims from India and Pakistan arrived, settling mostly in Rangoon and Mandalay. In the central plains, the majority of Muslims are ethnic Burmans, converted between the 9th and 14th centuries by Arab traders and scholars. Finally, the Muslim Rohingya population live mainly in northern Arakan State and have a common cultural heritage with Bangladeshi Bengali Muslims (source: "Myanmar's Muslim Sideshow," Asian Times, 20 October 2003).
Muslims face abuses of their right to practice their religion freely and discrimination based on their religion from both the government and the majority Buddhist population. Muslim groups throughout Burma are essentially banned from constructing or renovating mosques. In September 2004, four Rohingya Muslims were sentenced to five years imprisonment for making repairs to the village mosque (source: "Demolished Mosques in Northern Arakan," Kaladan News, 16 September 2004). The government also destroyed several mosques throughout the year. It was reported that as many as forty mosques have been scheduled for destruction in the past two years in Arakan State alone (source: International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2004).
Freedom of assembly for Muslims has also been curtailed with authorities refusing permission for religious gatherings and restricting the number of Muslims who can gather in one place. In November 2004 and January 2005, the SPDC placed severe restrictions on Muslims wishing to celebrate the Eid-ul-Adha, the second largest Muslim festival in the Islamic calendar. According to Kaladan News, a tax of 1,000 to 1,500 kyat and 10 kilograms of meat was placed on Muslims who participated in the festival in northern Arakan State. Rohingya Muslims were also reportedly banned from praying at the Eid-Ghah (an open air prayer ground) as there were restrictions placed on both the number of devotees at the Eid-Ghah and also on freedom of movement throughout the holiday period. The SPDC also limited the number of religious sermons in mosques (source: "Muslims Complain of Military Extortion during Religious Festival in Arakan," Kaladan News, 25 January 2005).
Anti-Muslim violence continued throughout the year, although to a lesser extent than reported in 2003. In 2003, there were several incidents involving Muslims and Buddhists in several locations, including Irrawaddy Division, Kyaukse and in Rangoon. Between October and December 2003, clashes in Kyaukse reportedly led to Buddhist attacks on Muslim homes and mosques, in which ten Muslims were killed (source: International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2004). In early 2004, there were reports of clashes between Buddhist and Muslim students in Sittwe, the capital of Arakan State, leading to the temporary closure of Sittwe University (source: Blurred Vision, ALTSEAN, January – March 2004).
The SPDC readily exploits the anti-Muslim sentiment that is present within Burma for its own gains. There is a history of anti-Muslim riots breaking out in Burma when the government wants to divert the public’s attention from the political and/or economic situation in the country. Commentators have noted that the anti-Muslim violence that took place in 2003, in particular that at Kyaukse and Pyinmana towns, was orchestrated by the government to deflect interest in the incident at Depayin where Aung San Suu Kyi and members of NLD were attacked and arrested (source: "SPDC Attempts to Divert Peoples Attention from Depayin Massacre," Kaladan Press, 26 July 2003). While there is no direct evidence of the government’s connection to anti-Muslim violence, it was reported that both Muslim leaders and non-Muslim local residents believed that the attacks in 2003 were provoked by government affiliated agents. According to eye witnesses, the Buddhist attackers were transported into and out of the area and seen carrying pistols and walkie talkies under their robes (source: International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2004).
Anti-Muslim sentiment has existed in Burma since colonial times when Muslims took up many occupations as traders, businessmen, laborers, civil servants and moneylenders. Those involved in money lending, also known as the Indian chettyar profession, were often viewed as cheating the Burmese by stealing their money and land. Generally accorded higher status by the British, the Indians were often resented by the Burman population. Anti-Muslim feeling has taken on a new dimension since the attacks of 11 September 2001 in the U.S.A. Initially the SPDC refuted the existence of any terrorist organizations in Burma. However, in August 2002, Burma became a signatory to the US-ASEAN declaration on cooperation against terrorism. Colonel Hla Min, spokesman of the SPDC, said that the government had learnt that there were Muslim rebel groups in Burma who have been trained by the Taliban in Afghanistan and in terrorist training camps in the Middle East (source: "Myanmar Says Muslims Trained by Taliban and in Middle East Camps," AFP, 8 August 2002). This was met with strong denials from Muslim groups in Burma who feared that the SPDC was capitalizing on world concern over the war on terrorism to justify further persecution of the Muslim population in Burma. In May 2003, a Burmese man was arrested in Pakistan with alleged links to al-Qaeda, the terrorist organization believed to be responsible for the 11 September 2001 attacks on the U.S.A. Following this, the SPDC reiterated its commitment to investigate all links to terrorism in Burma while raising the possible link between the Rohingya and terrorism. Representatives from Rohingya groups have rejected any connection with terrorist groups. While Rohingya groups have been struggling against the Burmese government for years, they insist their movement is independent of a larger Islamic movement (source: “Myanmar Vows to Investigate National Arrested in Pakistan on Charges of Aiding Al-Qaeda," AP, 19 May 2003).
The Situation of Discrimination against Rohingya
The Rohingya are a distinct Muslims ethnic group living predominantly in the northern Arakan State townships of Maungdaw, Buthidaung and Rathedaung. The Rohingya speak a dialect of Bengali and are considered to be ethnically and religiously related to the Chittagonian people of southern Bangladesh. There are no systematic population figures for the Rohingya people. Estimates place the Rohingya population of Arakan State at between 700,000 and 1.5 million, approximately 50% of Arakan State's population. The Rohingya experience severe legal, economic, social and religious discrimination. This, in part, stems from the fact that the government denies the majority of Rohingya access to Burmese citizenship. The Rohingya are not recognized as one of the 135 "national races" of Burma. Furthermore, most Rohingya lack the documentation necessary to provide evidence of their ancestry in Burma prior to the period of British colonel rule, as stipulated by Burma's highly restrictive citizenship laws. Consequently, the Rohingya are rendered de-facto stateless within Burma. Despite this, Rohingya are not issued Foreign Registration Cards, which are issued to foreigners who wish to reside in the country. Rather, some Rohingya are issued with a "Temporary Residents Cards," or white cards, which specifically states that possession of the card does not afford the bearer citizenship. As non citizens, the Rohingya are categorized as illegal immigrants and are subject to severe restrictions on movement, excessive taxation, extortion, forced labor, forced relocation and land confiscation. Furthermore, the Rohingya are not entitled to secondary education, a pre-requisite for most civil service positions. (Source: The Rohingya Minority: Fundamental Rights Denied, Amnesty International, May 2004)
In 1978 and 1991/92 more than 250,000 Rohingya fled to Bangladesh. Most of these left because of human rights abuses, which included the destruction of mosques and other acts of religious persecution. Many of these refugees have now been "voluntarily" repatriated, although the voluntary nature of their return has been seriously questioned. Moreover, many of those who were repatriated are believed to have fled across the border again having found conditions in Burma in the same repressive state. It is estimated that between 100,000 and 200,000 Rohingya refugees reside as illegal immigrants in Bangladesh as the camps are closed to any new arrivals. At the beginning of 2004, there were an estimated 20,000 Rohingya refugees remaining in two camps in Cox's Bazaar in southern Bangladesh. While 7,000 of the 20,000 Rohingya residing in refugee camps have reportedly been cleared for return to Burma, fears of human rights abuses, including religious persecution, remain within the refugee community (source: The Rohingya Minority: Fundamental Rights Denied, Amnesty International, May 2004).
The government has used various means to try and force the Rohingya out of Burma and to discriminate against them on the basis of their religion. Rohingya are required to gain permission to leave their village areas, which often requires bribery. After the riots of 2001 in Sittwe, travel restrictions tightened. Since then, permission to travel beyond Buthidaung and Maungdaw is rarely granted, making it difficult for Rohingya to travel to either Sittwe or Rangoon. There were reports that travel restrictions tightened further still during 2003 and at the beginning of 2004. Travel restrictions have had a devastating effect on the Rohingya as it denies them access to markets, employment opportunities, higher education and health services (source: The Rohingya Minority: Fundamental Rights Denied, Amnesty International, May 2004).
A 1983 decree by the government announced "Muslim free zones" in certain townships in Arakan State, such as Gwa and Taung-gut. In these townships mosques have been destroyed and land confiscated. Moreover, government buildings, monasteries or pagodas have been built on land where previously mosques had stood, ensuring that they were not rebuilt. In other areas, such as Thandwe, original resident Muslims were allowed to stay but all Muslim newcomers were refused permission to buy plots or houses (source: International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2004).
As part of the SPDC’s policies of "Burmanization", “model villages” have been established to resettle both Rakhine and Burman Buddhists onto Muslim land. Amnesty International and Forum-Asia have estimated that there are approximately 26 "model villages" of about 100 houses each in Northern Arakan. Kaladan News, a Rohingya news organization based in Bangladesh, has estimated that as many as 39 "model villages" exist in this area. Kaladan News has argued that the SPDC's "model village" program is designed not only to "dilute" the Rohingya population but also aimed at ethnic and religious "cleansing" designed to eradicate the Rohingya people and their Muslim faith from Arakan State (source: "Nasaka Forcibly Extracts Labor and Donation from Rohingya villagers," Kaladan News, 18 October 2004).
Persecution of Muslims - Partial List of Incidents for 2004
Arakan State
On 1 April 2004, 4 Rohingya were arrested at the Lundun Madrasa by a group of 30 Nasaka officers in Maungdaw town, Arakan State, and accused of running the Madrasa with funds provided by insurgents. The 4 were taken to Ngakura Nasaka Sector No. 5 camp where they were detained, interrogated and tortured. As a result of the torture, Maulayi Sayed Ahmed (age 35), son of Sayedul Islam of Duden village, Maungdaw Township, died on 21 April. At first, the Nasaka officers refused to return the body but after a confrontation with the villagers and orders from the Nasaka Headquarters the body was finally returned. The body was reportedly injured, bruised and covered in blood. In addition, Maulayi Sayed Ahmed's tongue was cut off, sex organ destroyed and his testicles compressed. On 22 April, the 3 other detainees were released and concluded to be innocent. (Source: “Barbaric Killing of A Religious Teacher in Nasaka Custody,” Kaladan News, 28 April 2004)
On 29 April 2004, Ali Ahmed (age 26), son of Amir Hamza from Alay Thankyaw village tract, Maungdaw Township, Arakan State, made an application for permission to marry. As required, the application was attached with other documents, such as a recommendation letter from the Village Peace and Development Council chairman, consent from the parents of both the bride and groom, an agreement by both the bride and groom to the marriage, both family lists and photos. On 12 May 2004, the parents of the bride and groom went to the Nasaka camp and paid a 70,000 kyat bribe to the commander in order to facilitate the approval of the application. It was reported that this is the lowest bribe accepted and that usually a bribe of 100,000 – 200,000 kyat is required. It was also reported that there have been instances of bribes of 500,000 to 1,000,000 kyat being paid. According to Kaladan News, it is virtually impossible for a couple to be granted permission to marry without first paying a bribe to Nasaka authorities and that some poor couples, who are unable to pay the bribe, have withdrawn their applications to marry after having waited 2-3 years for a response. On 15 May 2004, the parents of both the bride and groom were summoned to the Nasaka camp where Nasaka authorities asked intricate questions. On 21 May 2004, the Nasaka commander granted permission for the marriage and the marriage was solemnized on 28 May 2004. (Source: "Marriage Restrictions Still Imposed on Rohingya Community," Kaladan News, 14 June 2004)
On 16 June 2004, the commander of Nasaka Sector No. 2 verbally ordered VPDC chairman and VPDC members to demolish an ancient mosque in the border village of Taungbro Right in Maungdaw Township, Arakan State. It was reported that the order caused both Rohingya and Bangladeshis' anxiety and that villagers approached the authorities requesting that the order be cancelled or adjourned. The request was refused. On 18 June 2004, the village chairman and VPDC members, instead of making efforts to save the mosque, reportedly fenced off the mosque compound and prohibited devotees from worshiping in the mosque. Both villagers and bordering Bangladeshi people fear that the historic mosque would be demolished. According to Kaladan News, in 1993 the Muslim cemetery adjacent to the mosque was confiscated by the Nasaka and a Nasaka camp built on the land. The mosque is set on 7 acres of land and the VPDC chairman reportedly uses the land for his own benefit. Members of the mosque committee have been reportedly threatened and harassed by the VPDC chairman for objecting to the mosque's destruction. (Source: "Nasaka Ordered Villagers to Destroy an Ancient Mosque in Northern Arakan," Kaladan News, 3 July 2004)
On 12 and 13 August 2004, Nasaka troops forced villagers to demolish 9 mosques. The following mosques were destroyed:
According to Kaladan News, Nasaka officials said, "It is not necessary to have many mosques in one village, one big mosque is enough for prayers. Soon many mosques will be demolished." (Source: "Demolished Mosques in Northern Arakan," Kaladan News, 16 September 2004)
In early September 2004, 4 Rohingya from Taung (Ywet Nyo Taung) village in Buthidaung Township, who were earlier arrested for repairing the village mosque, were sentenced to 5 years imprisonment. The villagers sentenced were:
(Source: "Demolished Mosques in Northern Arakan," Kaladan News, 16 September 2004)
On 22 September 2004, the Maungdaw Township Peace and Development Council (TPDC) General Secretary U Soe Win issued a notice ordering religious schools, mosques, temples, madrasahs and churches in Maungdaw Township to provide 4 photos, a list of committee members, income source, land and other relevant documents to the TPDC by the end of the month. According to Kaladan News, TPDC authorities were visiting villagers collecting the above data at the time of this report. (Source: "Nasaka Arrested a 3-Member of Mosque Committee for not Complying Order," Kaladan News, 11 October 2004)
On 25 September 2004, Nasaka authorities arrested Zahir Ahmed (age 56), son of Omor Abbas; Molvi Zakaria (age 52), son of Lukman Hakim; and Abul Khasim (age 54), son of Tanda Meah, for their leading role in refusing to destroy an ancient mosque in Zun Baina village, Maungdaw Township. The order was issued in the first week of September by Colonel Tun Tun Oo, the commander of Nasaka Sector No. 6 of Maungdaw Township. The 3 men were released on 2 October 2004 after reportedly paying a 1.5 million kyat bribe to the concerned authorities. However, the order to destroy the ancient mosque, built with concrete and with a tin roof, was not withdrawn. According to Kaladan News, 6 years ago the commander of the same Nasaka Sector had given permission for renovations and small extensions to the mosque after accepting a 150,000 kyat bribe. In August 2004, the Nasaka Sector commander had ordered the destruction of the mosque but had withdrawn the order after reportedly receiving a 100,000 kyat bribe. (Source: "Nasaka Arrested a 3-Member of Mosque Committee for not Complying Order," Kaladan News, 11 October 2004)
10.4 SPDC Control over Buddhism
"Monks, sons of Buddha, are being tortured and cracked down upon in interrogation centers, in concentration camps, in prisons and in forced labor camps... I can’t believe and understand why a group of so-called Buddhists in a majority Buddhist country dare to commit these ultimate sins. Moreover, I don’t understand where they get these evil minds to commit such atrocious religious violations."
(Source: Naing Kyaw, "Sons of Buddha in Prison," Burma: A Land Where Buddhist Monks are Disrobed and Detained in Dungeons, AAPP, November 2004)
The majority of Burma's people are Theravada Buddhists and in 2004 the SPDC continued to closely align itself with Buddhism as a way of claiming legitimacy. At the same time, there were continued reports in 2004 of the SPDC both maintaining strict control over and limiting the activities of the Sangha (Buddhist clergy). Buddhist monks play a significant role in Burmese society and have traditionally been responsible for not only the community's spiritual guidance but have also tended to the community's social, educational and health needs. Successive military regimes have been threatened by this role and have therefore systematically curtailed any activities by Buddhist clergy that threaten the authority of the military junta by promoting human rights and political freedom. Monks took part in the pro-democracy uprising on 8 August 1988 and it is estimated that as many as 600 monks were killed. On 8 August 1990, the second anniversary of the pro-democracy uprising, over 7,000 monks took to the streets of Mandalay to peacefully collect alms from the people. The army retaliated to this peaceful protest by attacking the monks. Two monks were killed and seventeen others were wounded in the attack. In response to the army's brutal attack, the Monks’ Union (Sangha Samaggi) of Mandalay, led by Ven. Yewata, declared pattam nikkujjana kamma, “overturning the bowl.” Consequently, monks from across Burma refused alms from military personal and their families and refused to attend religious services organized by the SLORC. Rather than offer the apology required by the monks to lift the boycott; the SLORC responded by arresting, jailing and disrobing Ven. Yewata. The SLORC also issued a number of orders through which to control the Sangha and punish monks who engaged in anti-government behavior. On 20 October 1990, the SLORC issued Order 6/90 banning all "unlawful" Sangha organizations except the nine state recognized monastic orders. These nine orders are under the authority of the state sponsored State Monk Coordination Committee (Sangha Maha Navaka Committee – SMNC). On 21 October 1990, the SLORC issued Order 7/90, which authorized military officials to bring monks before a military tribunal for “activities inconsistent with and detrimental to Buddhism.” Under this law, monks could be disrobed and imprisoned for participating in protests or boycotts. Punishments ranged from three years imprisonment to death. Finally, on 30 October 1990, a code of conduct was imposed on Buddhist monks throughout Burma. Violations of the code of conduct are punishable by criminal penalties (source: Burma: A Land Where Buddhist Monks are Disrobed and Detained in Dungeons, AAPP, November 2004).
In 2004, the government continued to attempt to control monks who were possibly involved in political activities through travel restrictions, arrests and pressure on Buddhist leaders to expel "undisciplined" monks. Certain monasteries were prohibited from allowing members of political parties to be overnight guests. Adherence to these rules was strictly monitored and on 19 January 2004 twenty-five novice monks and Ashin Sandazawthi, a leader monk, were each sentenced to 18 years imprisonment for their refusal to accept alms or donations from the military authorities during the October and November 2003 Kathin festival (source: Burma: A Land Where Buddhist Monks are Disrobed and Detained in Dungeons, AAPP, November 2004). Furthermore, in late 2003, following anti-Muslim attacks in the Mandalay area, a 7:00 pm to 4:00 am curfew was imposed on all monasteries in Rangoon and Kyaukse. The curfew continued throughout 2004 and it was reported in January 2004 that as many as 100 monks had been arrested and imprisoned for curfew violations (source: "Monks Arrested for Curfew Violations," Irrawaddy, 20 January 2004).
The SPDC uses the imagery and language of Buddhism in an effort to increase its legitimacy both nationally and internationally. Government officials are frequently depicted by state controlled media paying homage to Buddhist monks; making speeches and donations at pagodas; and organizing "people's donations" of money, food and labor to build, renovate and maintain Buddhist temples throughout Burma.
In an attempt to further ally themselves to Buddhism, Burma's junta hosted the fourth world Buddhist summit between 9 and 11 December 2004. However, controversy plagued the summit and on 9 November 2004, the chief sponsor of the event, Japan's Nenbutsuhu Buddhist sect, withdrew their sponsorship following the ousting of the then Prime Minister Khin Nyunt. Also in November 2004, the Assistance Association for Political Prisoners (AAPP), a Thai based human rights organization, released a report, Burma: A Land Where Buddhist Monks are Disrobed and Detained in Dungeons, detailing the continued detention of 300 monks by the SPDC and calling on Sangha organizations around the world to boycott the summit. The report was distributed to the UN, foreign embassies and religious organizations around the world. There were also fears that the junta was using the summit simply as a public relations tool to promote tourism to the country (source: "World Buddhist Conference Opens in Myanmar Despite Boycott call," AFP, 9 December 2004). According to a senior Rangoon monk, "Most monks go to jail when they refuse to submit to the cruel government... (the summit) is not sincere" (source: "World Buddhist Conference Closes in Myanmar amid Criticism by the Clergy," AFP, 11 December 2004). Despite the SPDC's claims that the summit was a success, the organizers of the event reported that most participants had refused to attend the summit (source: "Prisoner Group Calls for Boycott of Buddhist Summit Over Monk Arrests," AFP, 15 November 2004).
In 2004, the SPDC continued to support and fund two state Sangha universities in Rangoon and Mandalay. In addition, in 1998, the government opened the International Theravada Buddhist Missionary University (ITBMU) in Rangoon to “share Burma's knowledge of Buddhism with the people of the world.” The universities train monks under the control of the SMNC and while they are, in principle, open to the public, there were reports that only students approved by either military intelligence or recommended by a senior monk were accepted. (Source: International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2005)
Although no links can be established, there has been speculation that the government has used Buddhism to legitimize its own agenda on a number of occasions. For example, monks, or people dressed as monks, have been involved in many of the acts of violence against Muslims and in the Depayin incident on 30 May 2003. In January 2004, it was reported that local PDC authorities and the Sangha council had used "fake" monks as a means to justify the destruction of twenty-six "illegal" Buddhist temples in Myawaddy. It was reported that Zaw Tipala, the Myawaddy Sangha council secretary, claimed that the destruction of the temples was based on the grounds that escaped prisoners and military deserters were dressing as monks and taking refuge in Buddhist temples in the area. However, representatives of one of the temples destroyed stated that they had obtained permission for the temple's construction from the chief of the Sangha council and that the real reason for the destruction of the temples was that the Sangha council wished to expel possible future rival monks in the area (source: "Illegal Temples Destroyed in Myawaddy," Irrawaddy, 28 January 2004). In contrast, the U.S. Department of State reported that the incident involved the destruction of six monasteries and that the Sangha council was forced to issue the order by the DKBA who wished to punish the monasteries abbots for being critical of the DKBA (source: International Religious Freedom Report-2004, Bureau of Democracy, Human Rights, and Labor, U.S. Department of State, 15 September 2004).
Persecution of Buddhists - Partial List of Incidents for 2004
Arakan State
On 12 March 2004, it was reported that the monastery in Kan Pyan Rawr Haung in Sittwe Township, Arakan State, had been destroyed in accordance with an order issued by General Maung Oo, the President of the Arakan State PDC. It was reported that Maung Oo had ordered that that village PDC Secretary, Maung Sein Nyunt, and Monastery Treasurer, Maung Ba Khin, both be charged under the 1951 Rice Field Act for the destruction of rice fields resulting from the monastery's construction. The monastery was built in 2003 in a rice field donated by a villager to the village monk, U Thu Nanda. The Township Sangha Nayaka (Monk Order) and the Department of Religious Affairs had also reportedly given permission for the construction of the monastery. At first the villagers resisted the commander's order to destroy the monastery, but gave way as a result of pressure and threats of official sanctions. Both Maung Sein Nyunt and Maung Ba Khin were sentenced to a day imprisonment and a 2,000 kyat fine each. Since the destruction of the monastery, the village monk has had to stay in the home of a village lay-person. (Source: "Monastery is Destroyed and Villagers are Fined," Narinjara News, 12 March 2004)
On 10 November 2004, it was reported that 9 Arakanese Buddhist monks from Ka Yu Khung monastery, located in front of the state High School No.3 in Akyab, the capital of Arakan State, were detained by local authorities and face long prison sentences after getting into a fight with municipal staff members. It was reported that the fight occurred on 18 October 2004 after the monks went to the Akyab municipal authorities to negotiate the release of their food rickshaw, which had been compounded while on its way to collect food for the monks at the monastery. According to Niranjara News, Akyab municipal officers normally impound trishaws and then demand bribes for their release. However, in this case, a brawl started when officers tried to bribe the monks. It was further reported that the monk leading the group is in solitary confinement in Akyab Prison and rumored to have received a long prison sentence. (Source: "Nine Arakanese Monks Arrested for Agitating Municipal Authority," Narinjara News, 10 November 2004)
Karen State
Myawaddy Township
On 28 January 2004, it was reported that 26 Buddhist temples had been destroyed in Myawaddy by local authorities and the Sangha Council, or Burma's Buddhist monastic community. According to Zaw Tipala, the Myawaddy Sangha council secretary, the Sangha council has "principles for the setting up a wat or pagoda. You must get permission from the Sangha council, local authorities and the land department...We will allow the wats which have followed these procedures." It was reported that Zaw Tipala stated the reason for the order was issues concerning illegal temples and "fake" monks in Myawaddy. Zaw Tipala claimed that there were many instances of men who had fled from prison or the military impersonating monks and even crossing the river to Mae Sot, Thailand, to collect alms. According to Sandaw Bata, whose temple was destroyed, the order was issued on the pretext that some monks had contact with armed ethnic resistance groups. However, Sandaw Bata accused officials of using these claims as an excuse and stated that he felt the real reason for the destruction of the temples was fear by the Sangha council of possible rival monks. It was also reported that Ngwe Tin, the main donor of U Sandaw Bata's temple, had gained permission for the construction of the temple from the Sangha council chief and that since their decision to destroy the temple he had lost faith in the council. According to the Sangha council secretary, 4 large illegal wats and many more small huts in the jungle around Myawaddy had been destroyed. However, Sandaw Bata reported that as many as 26 temples had been destroyed. (Source: "Illegal Temples Destroyed in Myawaddy," Irrawaddy, 28 January 2004)
Nyaunglebin District
On 5 March 2004, Column 1 and 2 of SPDC IB 30 came to the pagoda at Ta Paw Lay mountain in Shway Gyin Township and burnt down the temple building and rest house. (Source: CIDKP, 2004)
Rangoon Division
On 20 January 2004, it was reported that approximately 100 monks in Rangoon had been arrested for breaking a curfew imposed by the government at the end of October 2003. The curfew, which prohibits monks from leaving their monasteries between 7:00 pm and 4:00 am, was reportedly imposed following clashes between Buddhists and Muslims throughout Burma, in which approximately a dozen Muslims were killed during religious riots in Kyaukse, Mandalay Division, on 19 October 2003. The riot in Kyaukse was reportedly sparked when 3 Muslims cut the head off a Buddha image in the town. Local Muslims deny any involvement in the event. AAPP has reported that since the curfew was imposed more than 100 monks have been arrested for curfew violations, including 10 young monks from Ngwe Kyar Yan monastery in Rangoon on 22 November 2003. AAPP has further reported that all the arrested monks were being detained in Insein Prison, outside Rangoon. Some of the monks had reportedly been hospitalized in the prison’s hospital because they were beaten during their arrest. The arrested monks were from about 10 monasteries in Rangoon, including Ngwe Kyar Yan, Tha Yet Taw and Aung Chan Tha. An abbot from a monastery in North Okkalapa Township, Rangoon, who spoke on the condition of anonymity, said monks are being arrested without investigation if spotted outside their monastery after 7:00 pm: "The arrested monks are immediately sent to Insein Prison and disrobed there... They are later sentenced to at least two years." (Source: "Monks Arrested for Curfew Violations," Irrawaddy, 20 January 2004)
Shan State
Kae-See Township
In October 2004, SPDC troops from IB 246 arrested, beat to death and dumped the body of Wi-Sa-Ya, a Buddhist monk from Kun Naa village in Kun Naa village tract, Kae-See Township, into the Nam Paang river. According to local residents, the monk had come to Kun-Hing town to visit a relative, Lung Ta (male), who lived in No. 3 quarter in Kun-Hing town, only to learn that Lung Ta had been killed by SPDC troops some time before his visit. As the monk was staying at Lung Ta's house, one night at around midnight, a group of SPDC troops from IB 246, who were responsible for security at Nam Paang bridge, came and took him away. The monk was beaten to death and his body dumped into the Nam Paang river. Local residents speculated that the murder of the monk was motivated by fears that the monk would make an inquiry into Lung Ta's death and file a complaint against the SPDC troops. (Source: "A Buddhist Monk Beaten to Death in Kun-Hing," SHRF Monthly Report, SHRF, February 2005)
Personal Accounts
Interview #1
Source: Burma Issues
Date of Interview: 28 April 2004
Name: Xxx Xxx
(name withheld)
Age: 19 years
Village: Pa Zone
Chaung village, Pa'an District
I am a 19 year old Baptist Christian Karen from Pa Zone Chaung village. I passed 10th standard high school and now I am studying in Mae La refugee camp.
My village is Pa Zone Chaung village. It has approximately 150 households. It is located behind the Salween bank and is a two hour walk from upper K, Ma Maung town. This area (Myin Gyi Ngu area) is controlled by the Democratic Karen Buddhist Army (DKBA) headquarters.
When I was doing fourth standard (junior school) I studied in Pa Zone Chaung village. During that time, there was a group of Saturday Christians (SDA) in K, Ma Maung town of Aung Daw village. I had heard in 1998 or 1999 (I do not remember exactly) that the Saturday Christians in that area had to move to another place.
Once before 2000, I remember the DKBA did not allow the villagers to feed the hens, pigs and ducks. Because the villagers were afraid of the DKBA they followed as they were ordered. But some of the DKBA relatives went to farms to feed the animals secretly. I heard a few times that the DKBA caught those who did not follow the orders, but among them were only relatives of the DKBA. Another rule of the DKBA was not to eat fish, frogs, pigs and others meats. But some villagers bought meat in K, Ma Maung to eat and some of them sold the meat among the other villagers secretly.
After I passed fourth standard I went to K, Ma Maung town to attend Middle and High school. During that time the DKBA forced the SDA to relocate out of this area and the DKBA built their pagoda and monastery at the location of the SDA church. I don't know how many households left and where they went.
In Pa Zone Chaung village they have a Baptist Christian church and approximately thirty Christian households and seventy or eighty Buddhist households. This difference caused tension between the Christians and Buddhists. The first conflict I do not remember. What I do remember is that at the end of 2003 and the beginning of 2004 the DKBA forced us (the Christians) to move away or become Buddhists. The person who ordered this is Bo Ta Kea. He did this even though he is a Pa Zone Chaung villager himself and one of his cousins became a Christian a very long time ago.
Earlier the DKBA troops were living in Kan Nying Naung. According to some of the heads of the Buddhist villagers, the DKBA decided to kill all Christians in Pa Zone Chaung village. The first time they attacked the village they only came half way because bees attacked them. Also the second time they could only come in half way, this time because buffalos attacked them.
After the DKBA forced the Christians to leave Pa Zone Chaung village, the head of the Buddhists and the head of the Christians from the village went to the headquarters in Myai Gyi Nyu to speak to the leading monk (the head of the DKBA). They apologized and asked if the Christians could come back and stay in the village. But the monk said that the order did not come from the headquarters. He said the order probably came from the commander. So they went to the commander. But also the commander said that he did not order for the displacement. He said that the order was from the leading monk. He also said that the Christians started to live here when the English ruled Burma. Now that the English are not ruling anymore, the Christians have to leave again.
In Burma the SPDC military is ruling now. The head of the Christians from the village mentioned the problem to them, but nothing changed.
When we (the Christians) had to move, the DKBA gave us two days to leave. We could not bring all the house resources within two days and they did not allowed us to come back to get it. So there are many house resources left behind. My father said that he left 150 baskets of rice. They confiscated our house, gardens, rice and farms and all the other things that we left behind. We heard they shared these things among the DKBA.
When we left, we fled to Mae Kyi Ta because there were some Christians there so we could stay for a short time. The food that we brought along was not enough to feed all families. For example, my family only brought one tin of rice. So the Christians in Mae Kyi Ta, Ta Kaw Kho and Lae Kwe gave us rice and vegetable for one month to eat.
After we arrived in Mae Kyi Ta, some adults, children and babies were getting ill. We got medicine from one of the nurses (Naw Cha Lu) from our village, who is working at K, Ma Maung hospital. After we got the medicine, all of us felt better. Only one of the old man died.
When we left Mae Kyi Ta, the pastor arranged a boat and a long tail boat for transportation. Some people among us had money and some had no money. We collected as much as we had and paid it to the boat owner.
One month after the DKBA ordered us to move, Christians from Moulmein town and Pa-an district heard about it and they sent donations to us. We are still using this money today.
During this time, I nearly had my final examinations, but when I went back to school in K, Ma Maung town I noticed I had forgotten my books in Pa Zone Chaung village. Without books it was impossible to pass my exams so I skipped my exams. I went to Mae La refugee camp to get more education. The Mae Kyi Ta pastor brought me with a borrowed car. On the way we had an accident and I got injured. This is the reason for the injuries I have now.
When we were ordered to move from Pa Zone Chaung village, the DKBA commanded us not to go to Thailand. So when we went we were afraid to mention that we are from Pa Zone Chak village.
After we left, we heard that the leader of religious and military government is discussing if the Christians are allowed to go back to Pa Zone Chaung village. I hope that he will agree.
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