Islam in Myanmar; Demographics, Religion and society

Demographics

Islam in Myanmar; Demographics, Religion and society

October 13th, 2007

Various groups of Myanmar Muslims

• Muslims are spread across the country in small communities. The Indian-descended Muslims live mainly in Rangoon. See Burmese Indian Muslims.

• Another notable Muslim group are the Arakan-based Rohingya people, classified as “Bengali Muslims” due to their ancestral connection with Bengal.

• Panthay (Burmese Chinese Muslims).

• Pashu or Moken

[edit] Religion and society

[edit] The Supreme Court of Rangoon

The Lordship of the Supreme Court of Rangoon remarked: “… Today, in the various parts of Burma, there are people who, because of the origin and the isolated way of life, are totally unlike the Burmese in appearance of speak of events which had occurred outside the limits of their habitation. They are nevertheless statutory citizens under the Union (of Burma) Citizenship Act….. Thus mere race or appearance of a person or whether he has a knowledge of any language of the Union is not the test as to whether he is a citizen of the Union”.^[103]

Democracy movement leader Aung San Suu Kyi has said that she has a great respect for other religions.

[edit] Myanmar Ministry of Religious Affairs’ official declaration

Myanmar Ministry of Religious Affairs’ official declaration about the Freedom of Religion in Myanmar[28]

All ethnic groups, in Myanmar have been having throughout the country since time immemorial. They have been living united in peace and harmony since the time of ancient Myanmar kings. Myanmar kings, in return, looked after the members of other religious faiths by kindly giving them religious, social and economic opportunities equally with Buddhists. It is well known that, in order to enable his Majesty’s royal servants to fulfill their religious duties, Rakhine frame Mosque, Half-broken Mosque, Panthe Mosque, Mandalay Battery Ward Mosque and Christian Churches were allowed to build and perform respective religious duties during successive Myanmar kings. The Parton of the Fifth Buddhist Syncd, King Mindone (1854 to 1878), during his rule built a Peacock rest house in the Holy City of Mecca, Saudi Arabia, for the Muslims from Myanmar who went there on Haj pilgrimage to stay comfortably while they were there for about one and a half months. It is the most glaring testimony in Myanmar history of how Myanmar kings looked after their Muslim subjects benevolently.^[104]

Since the time ancient Myanmar kings until the present day, successive Myanmar governments have given all four major religions an equal treatment. All the followers of each religion have been allowed to profess their respective religious faith and perform their respective duties freely. Myanmar’s culture is based on loving kindness; the followers of Islam, Christianity and Hinduism in Myanmar are also kind-hearted people as Myanmar Buddhists are.

[edit] Unfortunate incidences of Muslims in Myanmar

Unfortunate incidences of Muslims in Burmese History

The first Muslim recorded in Burmese history

The first Muslim documented in Burmese history (recorded in Hmannan Yazawin or Glass Palace Chronicle) was Byat Wi during the Mon, Thaton King’s reign. (It was at about 1050 AD). He was killed not because he was a Muslim but because the king was worried about of his strength. ^[105]

Shwe Byin brothers Martyred

The second two persons killed later were his nephews. The two sons of his brother Byat Ta, known as Shwe Byin brothers. These children were executed because they refused to obey the forced labour order of the king, may be because of their religious belief. ^[106]But it is sure that they were killed not because they were Muslims nor because they failed to contribute to the building of the pagoda but because the king or people walking in the corridors of powers in the royal court were worried of their popularity and skills. It was clearly recorded in the Glass Palace Chronicle of the Kings of Burma that they were not trusted any more. ^[107]

Assassination of Nga Yaman Kan

Rahman Khan (Nga Yaman Kan) was another Muslim killed for political reason, because of treason to his own king and clearly not a religious persecution. It was during wartime, the famous national hero, King Kyansittha sent a hunter as a sniper to assassinate him. ^{[108] [109]}

Massacre in Arakan

Another mass killings of Muslims in Arakan may be not for the religion but likely to be due to politics and greed only. Shah Shuja’ was the second son of the Mogul Emperor Shah Jahan who built the famous Taj Mahal of India. Shah Shuja’ lost to his brother and fled with his family and army in to Arakan. Sandathudama (1652-1687 AD), the Arakan King accepted and allow him to settle there. He wanted to continue to buy ships to go to Mecca and was willing to pay with silver and gold. But the Arakan king asked for his daughter and also became greedy to get all the wealth. At last after an alleged unsuccessful attempt of rebellion the sultan and all his followers were killed. All men seen with beard, the symbol of Islam, were beheaded not because they were Muslims but just easily identified from others from these features. Women were put into prison and let them die with hunger. Therefore that massacre was targeted at Muslims refugees from India not because of their religion, Islam, but for the economic or political reason.^{[110] [111] [112] [113] [114] [115]}

Muslims under Bayintnaung

Muslims served under Burmese king Bayintnaung (1550-1589 AD). ^[116] In 1559 AD after conquering Bago (Pegu) he prohibited the Muslims from doing halal (killing by cutting the throat under the name of Allah) of goats and chicken. He showed some religious intolerance and had forced some of his subjects to listen to Buddhist sermons and some were even said to be converted by force. He also disallowed the Edil Adha, Kurbani sacrifice of cattle. ^[117]

Muslims under Alaungpaya

King Alaungpaya (1752-1760) prohibited Muslims to do halal on cattle. ^[118]

Bodawpaya

King Bodawpaya (1782-1819) arrested four famous Myanmar Muslims Moulvis (Imams) from Myedu and killed them in Ava, capital after they refused to eat pork. ^[119] According to the Myedu Muslims and Myanmar Muslims version there were seven dark days after that execution and the king later apologize and recognized them as saints.^[120]

[edit] Racial and religious Riots

Under British Imperialism

Imperialism gives birth to its own antithesis, the movement for national liberation among the colonial countries and the social revolutionary movement of the working-class.Communalism is a phenomenon hitherto unknown to Burma. Burmans are known abroad as hospitable people and as such, they are friendly to foreigners, especially to Indians to whose country Burma owes her cultural heritage. Racial hatred against Indians was a thing unheard of in Burma. Prior to 1930, Indians had even taken part in the movement for political independence. The Burmans on their part, also had demonstrated their solidarity with the Indian struggle for freedom. Dhobama Asi-Ayone, a nationalist organisation with socialist tendencies, the vanguard of the anti-imperialist struggle in Burma, have made various attempts to bring the two communities together. Dhobama Asi-Ayone has widened its scope by including the Indian masses. In all the workers’ struggles under the leadership of Dhobama Asi-Ayone, the Indian workers are fighting side by side with their Burmese comrades. Imperialism could not tolerate the growing solidarity of the Indians and the Burmans.^[121]

Anti Indian and anti Muslim sentiments started during British rule

Anti Indian sentiments started after the First World War during the British rule. ^[122] In Burma there were half million Muslims in 1921. More then half of Indians were Indian Muslims. ^[123] Although Myanmar Muslims are different from the Indian Muslims and Indian Myanmar Muslims, Burmese Buddhists put them together even mixed with Hindu Indians, and called them Kala.^[124]

The root of this hatred was_ ^{[125] [126]}

1. Different in religion.

2. Basic anti foreigner feelings.

3. Low standard of living of the recent migrants.

4. Recent migrants willingness to do, Dirty, Difficult and Dangerous jobs.

5. Indians took over the Burmese lands especially Chittiers.

6. Indians had already filled up and monopolized the government services when the Burmese were later ready for those jobs.

7. Professional competition.

8. World economic recession of 1930 aggravated the competition for the reduced economic pie.

1930 anti-Indian riots

In 1930 there was an anti-Indian riots in Burma under British rule.

The problem started in Yangon port, because of the irresponsible action of the British firm of Stevedores. It had employed hundreds of Indian labourers. While those Indians were on strike, that firm had employed the Burmese workers just to break the strike. So the Indians had to give in and ended the strike. Next morning when the Burmese workers came and report for work they were told by the British firm that their service was no more needed. Some of the Indian workers who were angry because they had to end the strike at failure because of these Burmese workers laughed at them. Some Burmese workers were angry and started the fight and Indians retaliate. It grew rapidly into anti Indian (including anti Muslims) riots. Even within the first half-hour at least two hundred Indians were massacred and flung into the river. Authorities ordered the police to fire upon any assembly of five or more who refuse to lay down the arms, under Section 144 of the Criminal Procedure Code. That was a black day of 26 May. Within two days it spread to the whole country and no one knew the exact causality. ^[127]

Anti Muslim riots in 1938

There was another anti Muslim riots in 1938, while still under British rule. The real basic hidden agenda was aimed at British Government but the Burmese dare not show this openly. The growing Nationalistic sentiments fanned by the local media disguised as anti Muslim to avoid the early detection and notice followed by the full blown force of mighty British Government machinery.Throughout the Burmese struggles against British rule, all the political issues, movements, meetings, demonstrations, riots, rebellions and even the revolutions were instigated, inspired, influenced and led by newspapers. ^{[128] [129]}

Burma for Burmese Campaign

Burmese started the Burma for Burmese only Campaign. Then marched to the Muslim (Surti) Bazar. ^[130] While the Indian Police broke the violent demonstration, three monks were hurt. Burmese Newspapers use the pictures of Indian police attacking the Buddhist monks to further incite the spread of riots.^[131] Muslim properties: shops, houses and mosques were looted, destroyed and burnt to ashes. They assaulted and even massacred the Muslims. It spreads to all over Burma and recorded that 113 mosques were damaged. ^[132]

British Official White Paper

This paragraph’s basic facts are taken from Maurice Collis’ “Trials in Burma”. He was the judge in Rangoon, eye witnessed the riots and wrote his book based on the British Official White Paper given by, The Simon Commission. (The Royal Statutory Commission, appointed according to the Law of the Government of India1919, The Montague-Chelmsford Law.) ^[133]

The Inquiry Committee by British

On 22.9.38. British Governor set up the Inquiry Committee. ^[134] They found out that the real cause was the discontent in the government regarding the deterioration in sociopolitical and economic conditions of Burmans. ^[135] The book was used as an inciting factor by the irresponsible Burmese newspapers. ^[136] They use the anti Muslim propaganda as a disguise to cover up for the political struggle to gain independence.So the Buddhist used the Muslims as a scapegoat, for the first time, to fight against the British.

The Simon Commission (The Royal Statutory Commission, appointed according to the Law of the Government of India1919, The Montague-Chelmsford Law) to inquire the effects of Dyarchy system of ruling Burma, had recommended that special places be assigned to the Myanmar Muslims in the Legislative Council.

It recommended that full rights of citizenship should be guaranteed to all the minorities: the right of free worship, the right to follow their own customs, the right to own property and to receive a share of the public revenues for the maintenance of their own educational and charitable institutions. It recommended Home Rule or independent government separate from India or the status of dominion.

But the British Government refused to accept all those recommended except the separation, at the round table committee on India held in London in 1930.

Muslims under U Nu

AFPFL expelled Burma Muslim Congress ^[137]

The BMC, Burma Muslim Congress was founded almost at the same time with the AFPFL, Anti-Fascist Peoples’ Freedom Party of General Aung San and U Nu before World War Two. ^[138]

Prime Minister U Nu, just few months after independence of Burma, requested the Burma Muslim Congress to resign its membership from AFPFL. In response to that U Khin Maung Lat, the new President of BMC decided to discontinue the Islamic Religious activities of the BMC and rejoined the AFPFL.

U Nu removed the Burma Muslim Congress from AFPFL on 30.9.1956. BMC was asked to dissolve since 1955.

Later U Nu decreed the Buddhism as the state religion of Burma against the will of the Ethnic Minorities and various religious organizations including Myanmar Muslims.

Muslims under General Ne Win

When General Ne Win swept to power on a wave of nationalism in 1962, the status of Muslims changed for the worse. Muslims were expelled from the army and were rapidly marginalized[29]. The generic racist slur of “kala” (black) used against perceived “foreigners” has especially negative connotations when referring to Burmese Muslims.[30]

The dictatorial government, which operates a pervasive internal security apparatus, generally infiltrates or monitors the meetings and activities of virtually all organizations, including religious organizations.[31] Accusations of “terrorism” are made against Muslim organizations such as the All Burma Muslim Union.[32] [33] Many Muslims have joined armed resistance groups who are fighting for greater freedoms in Myanmar.[34]

Bertil Lintner predicted the 1988 Anti-Muslim riot

Being familiar with the above usual maneuver, adopted by the Burma Military Government, Bertil Lintner, famous Sweden journalist expert on Burma, was certain that the economic failure and political dissent would be covered up by inciting anti-Muslim racial riots. The premonitions and predictions he made made since 17th. of April 1988 in the Bangkok Post, really come true within a couple of months’ time. ^[139] Myanmar Government agents managed successfully to incite the anti-Muslim riots in Taung Gyi and Prome, the native town of Ne Win. Hundreds of Muslims were killed especially in Prome. Properties of Muslims were looted or were put to the torch. Houses, shops, mosques, Muslim religious schools and even the Muslim orphanage were destroyed in those areas. The Military Intelligence chief Brigadier General Tin Oo surreptitiously launched an anti-Muslim campaign in Min Doan and Kyone Doe but that attempt, fizzled out and failed to create widespread community riots in the country. After that some of the Muslim victims fled to the east near Burma Thailand border and formed a group of Muslim freedom fighters who vowed to fight against the central Burmese Government.^[140]

Anti-Muslim Riots in Mandalay (1997)

The racial tension in March 1997 between Buddhists and Muslims and the attack on Muslim properties was apparently masterminded by the ruling regime in Burma. The bronze Buddha statue in the Maha Myatmuni pagoda, originally from the Arakan, brought to Mandalay by King Bodawpaya in 1784 AD was renovated by the authorities. The Mahamyat Muni statue was broken open, leaving a gaping hole in the statue, and it was generally presumed that the regime was searching for the Padamya Myetshin, a legendary ruby that ensures victory in war to those who possess it.^[141]

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 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 Kaingdan, Mandalay.^[142]The unrest in Mandalay allegedly began after reports of an attempted rape of a girl by Muslim men. At least three people have been killed and around 100 monks arrested. ^[143]

Anti-Muslim Riots in Taungoo(2001)

In 2001,Myo Pyauk Hmar Soe Kyauk Hla Tai (or) The Fear of Losing One’s Race and many other anti-Muslim pamphlets were widely distributed by monks. Distribution of the pamphlets was also facilitated by the Union of Solidarity and Development Association (USDA). The USDA is the civilian support wing of the military regime.^[144] Many Muslims feel that this exacerbated the anti-Muslim feelings that had been provoked by the destruction in Bamiyan, Afghanistan. ^[145] The above anti-Buddhist actions of the Taliban in Afghanistan (the destruction of the Buddhas of Bamiyan) was used as a pretext to commit violence against Muslims in Myanmar by Buddhist mobs. Human Rights Watch reports that there was mounting tension between the Buddhist and Muslim communities in Taungoo for weeks before it erupted into violence in the middle of May 2001.Buddhist monks demanded that the Hantha Mosque in Taungoo be destroyed in “retaliation” for the destruction of the Buddhas of Bamiyan.[35] Mobs of Buddhists, led by monks, vandalized Muslim-owned businesses and property and attacked and killed Muslims in Muslim communities. ^[146]Buddhist monks demanded that the ancient Hantha Mosque in Taungoo be destroyed in retaliation for the destruction in Bamiyan.^[147] On May, 18, however, Han Tha mosque and Taungoo Railway station mosque were razed to ground by bulldozers owned by the SPDC junta..^[148]On May, 15, 2001, anti-Muslim riots broke out in Taungoo, Pegu division, resulting in the deaths of about 200 Muslims, in the destruction of 11 mosques and setting ablaze of over 400 houses. On May, 15, the first day of the anti-Muslim uprisings, about 20 Muslims who were praying in the Han Tha mosque were killed and some were beaten to death by the pro-junta forces. On May, 17, 2001, Lt. General Win Myint, Secretary No.3 of the SPDC and deputy Home and Religious minister arrived and curfew was imposed there in Taungoo. All communication lines were disconnected.^[149]The mosques in Taungoo remained closed as of May 2002. Muslims have been forced to worship in their homes. Local Muslim leaders complain that they are still harassed. After the violence, many local Muslims moved away from Taungoo to other nearby towns and as far away as Yangon. After two days of violence the military stepped in and the violence immediately ended.^[150]There also were reports that local government authorities alerted Muslim elders in advance of the attacks and warned them not to retaliate to avoid escalating the violence. While the details of how the attacks began and who carried them out were unclear by year’s end, the violence significantly heightened tensions between the Buddhist and Muslim communities. ^[151]

Anti-Muslim Riots in Sittwe (2001)

There is constant tension between Buddhists and Muslims in Sittwe.The resentments are deeply rooted, and result from both communities feeling that they are under siege from the other. The violence in February 2001 flared up after an incident in which seven young monks refused to pay a Muslim stall holder for cakes they had just eaten. The Muslim seller, a woman, retaliated by beating one of the novices, said a Muslim eyewitness. Several more senior monks then came to protest and a brawl ensued, he said. One of the monks was hit over the head by the Muslim seller’s husband and started to bleed. Riots then broke out. A full- scale riot erupted after dusk and carried on for several hours. Buddhists poured gasoline on Muslim homes and properties and set them alight. More than thirty homes and a Muslim guesthouse were burned down.Police and soldiers reportedly stood by and did nothing to stop the violence initially.There are no reliable estimates of the death toll or the number of injuries. More than twenty died according to some Muslim activists. The fighting took place in the predominantly Muslim part of town and so it was predominantly Muslim property that was damaged.^[152]

[edit] Agents provocateur

While the idea of monks actually leading rioters may seem unusual, certain details make it less so. Myanmar’s large and much feared MI or military intelligence service, the Directorate of Defense Security Intelligence is commonly believed to have agents working within the monkhood. The monks have always been courageous supporters of the democracy movement. It would seem that monitoring dissident monks is not their only function. Human Rights Watch also reported that monks in the 2001 riots were carrying mobile phones, a luxury not readily available to the Myanmar population – as very few without government connections can afford them. It is also reported that there was a clear split between monks who provoked violence and those who did not. It has been suggested by Human Rights Watch and others that these facts may reflect the presence of agents provocateur among the monks. ^[153]

If violence does once again break out, it will be agitators like Win Rathu at the lead. The abbot, a charismatic Burman named Win Rathu, is a highly respected leader among the Mandalay clergy whose tough talk has earned him the Hollywood-esque nickname “The Fighting Monk”. He is widely accepted as the leader of a growing anti-Muslim movement. Back in Win Rathu’s office, the tranquil smiling continued as he switched on a digital video camera, a Compaq PC, and an air conditioner – all incredible luxuries for anyone in this desperately poor country, and especially unusual material possessions for an avowed ascetic monk.

And this religious violence threatens to divert the world’s attention from the real issue in Myanmar – the continuing deprivation of its people’s prosperity by an unpopular military dictatorship. ^[154]As the world continues to glare at Myanmar’s ruling junta for its ongoing oppression of the country’s popular democracy movement, it is hardly by coincidence that tensions between Buddhists and Muslims, in the past instigated by Yangon in times of political crisis, are on the rise again.^[155]