April 14, Burma Issues
In October of 2004, the government of Malaysia, despite its generally
ambivalent posture towards refugees, declared that it would recognize the
Rohingyas, a group of Muslim people who live in Arakan State in Burma, as
refugees and would furthermore offer them identification documents and
work permits. Although the Malaysian government declined to offer
Malaysian citizenship to any Rohingya refugee, the government’s actions
are nonetheless significant, especially as Malaysia is the first and only
country in the world to offer resettlement opportunities to this
population .
ambivalent posture towards refugees, declared that it would recognize the
Rohingyas, a group of Muslim people who live in Arakan State in Burma, as
refugees and would furthermore offer them identification documents and
work permits. Although the Malaysian government declined to offer
Malaysian citizenship to any Rohingya refugee, the government’s actions
are nonetheless significant, especially as Malaysia is the first and only
country in the world to offer resettlement opportunities to this
population .
A few months after this announcement, on the 15th of February, 2005,
researchers from Forum-Asia, a Bangkok-based organization, conducted an
interview with Kabir (not his real name), a 17-year old Rohingya refugee
from Kutupalong Camp in Bangladesh, who decided to make the long trip to
Malaysia with a group of men from his camp. In response to the lack of
basic freedom and opportunities in camp life in Bangladesh, this young
refugee resolved to forge new prospects in Malaysia, despite the risks
associated with the long trip. His story, poignantly told on the eve of
his departure to Malaysia, reflects the simmering frustration of other
Rohingya refugees, who observe that their livelihoods in the refugee camps
are no more certain or stable than they were in Burma. As this 17 year old
says, “We may die at sea or may be arrested on the shore, but we consider
that death or arrest is better than the present life in the camp” .
researchers from Forum-Asia, a Bangkok-based organization, conducted an
interview with Kabir (not his real name), a 17-year old Rohingya refugee
from Kutupalong Camp in Bangladesh, who decided to make the long trip to
Malaysia with a group of men from his camp. In response to the lack of
basic freedom and opportunities in camp life in Bangladesh, this young
refugee resolved to forge new prospects in Malaysia, despite the risks
associated with the long trip. His story, poignantly told on the eve of
his departure to Malaysia, reflects the simmering frustration of other
Rohingya refugees, who observe that their livelihoods in the refugee camps
are no more certain or stable than they were in Burma. As this 17 year old
says, “We may die at sea or may be arrested on the shore, but we consider
that death or arrest is better than the present life in the camp” .
The Rock: Burma
"Why did our parents leave Burma more than a decade ago? Of course, there
was no freedom of movement, no freedom of speech, no citizenship, no right
to work, no support, and only persecution by the government. But here in
the camp we face the same situation,” says Kabir2.
was no freedom of movement, no freedom of speech, no citizenship, no right
to work, no support, and only persecution by the government. But here in
the camp we face the same situation,” says Kabir2.
When speaking of their homes, Kabir and other Rohingya refugees from
Arakan State, like refugees from other parts of Burma, tell similar
stories of forced labor, land confiscation, extortion, sexual assault, and
arbitrary taxation. However, the Rohingya, unlike other groups in Burma,
must also face a regime that fundamentally opposes their rights of
citizenship, and curtails their ability to practice their Islamic
religious beliefs .
Arakan State, like refugees from other parts of Burma, tell similar
stories of forced labor, land confiscation, extortion, sexual assault, and
arbitrary taxation. However, the Rohingya, unlike other groups in Burma,
must also face a regime that fundamentally opposes their rights of
citizenship, and curtails their ability to practice their Islamic
religious beliefs .
As this unrelenting campaign of disempowerment undermines their ability to
survive in Burma, many Rohingya have journeyed into Bangladeshi territory
and are now mired in the tenuous and unstable politics of two refugee
camps, Kutupalong Camp or Nayapara Camp. As of November of 2004, both
camps housed over 20,000 people and, because of refugee resistance to
repatriation to Burma, the population of these two camps is not likely to
decrease in the near future1.
survive in Burma, many Rohingya have journeyed into Bangladeshi territory
and are now mired in the tenuous and unstable politics of two refugee
camps, Kutupalong Camp or Nayapara Camp. As of November of 2004, both
camps housed over 20,000 people and, because of refugee resistance to
repatriation to Burma, the population of these two camps is not likely to
decrease in the near future1.
The Hard Place: Bangladesh
The population of Kutupalong Camp and of Nayapara Camp largely represents
the remnants of two large refugee flows from Arakan State; the first
exodus occurred in 1978, probably in response to the repressive “Four
Cuts” military operation launched by the Burmese government, while the
second occurred more recently in 1991-1992, when over 250,000 Rohingya
refugees fled to Bangladesh after the newly created ‘Na Sa Ka’ police,
with the explicit support of the Burmese government, began an excessively
repressive campaign against the Rohingya. Those who have made the journey
to Bangladesh, a country that itself is reeling from its own economic
circumstances, often find that they are stigmatized, marginalized and even
harassed by local people and camp officials3.
the remnants of two large refugee flows from Arakan State; the first
exodus occurred in 1978, probably in response to the repressive “Four
Cuts” military operation launched by the Burmese government, while the
second occurred more recently in 1991-1992, when over 250,000 Rohingya
refugees fled to Bangladesh after the newly created ‘Na Sa Ka’ police,
with the explicit support of the Burmese government, began an excessively
repressive campaign against the Rohingya. Those who have made the journey
to Bangladesh, a country that itself is reeling from its own economic
circumstances, often find that they are stigmatized, marginalized and even
harassed by local people and camp officials3.
Kabir recalls a recent episode in which the police stopped him and another
refugee on their way back into their refugee camp. He remembers, “The
police beat us mercilessly and took us to their barracks. They ordered us
to make a statement that we had gone out of the camp to meet refugees who
had fled …They said that if we made this statement they would let us go.
When we refused, they beat us again and again and then they demanded money
to release us.” Eventually, Kabir’s mother was forced to pay 400 Taka ,
all of it borrowed from relatives, to ensure the release of her son2.
refugee on their way back into their refugee camp. He remembers, “The
police beat us mercilessly and took us to their barracks. They ordered us
to make a statement that we had gone out of the camp to meet refugees who
had fled …They said that if we made this statement they would let us go.
When we refused, they beat us again and again and then they demanded money
to release us.” Eventually, Kabir’s mother was forced to pay 400 Taka ,
all of it borrowed from relatives, to ensure the release of her son2.
Also, Kabir says that “the majees [refugee ‘leaders’ who are appointed by
Bangladeshi officials] and the camp officials are always preventing us
from doing anything. The officials and the majees always blame us when we
try to organize any event, let alone when we want to organize protest and
demonstration against camp authorities.” Furthermore, the police,
according to Kabir, regularly and arbitrarily detain people, especially
young men2.
Bangladeshi officials] and the camp officials are always preventing us
from doing anything. The officials and the majees always blame us when we
try to organize any event, let alone when we want to organize protest and
demonstration against camp authorities.” Furthermore, the police,
according to Kabir, regularly and arbitrarily detain people, especially
young men2.
As for the Bangladeshi people that Kabir has encountered, he complains
that “the local people hate us even more than the Burmese do”2. Chris
Lewa, a researcher from Forum-Asia on the Rohingya, reports that local
news reports are rife with stories that construct the refugees and the
camps, in general, as economic and security threats to the region1.
that “the local people hate us even more than the Burmese do”2. Chris
Lewa, a researcher from Forum-Asia on the Rohingya, reports that local
news reports are rife with stories that construct the refugees and the
camps, in general, as economic and security threats to the region1.
In addition to the hostility that is demonstrated by both camp officials
and local people towards the Rohingya refugees, the camp facilities and
conditions also prevent refugees from creating opportunities in
Bangladesh. In particular, schoolteachers are frightened away from the
camps by the threat of police and majee intimidation, thereby leaving the
camps without the adequate manpower to educate Rohingya children. In fact,
Kabir, whose formal education ended in Class 4, alleges that, “if I could
get the chance to study here [in the camp], I would abandon the journey
[to Malaysia],” even though camp officials often bully educated people2.
and local people towards the Rohingya refugees, the camp facilities and
conditions also prevent refugees from creating opportunities in
Bangladesh. In particular, schoolteachers are frightened away from the
camps by the threat of police and majee intimidation, thereby leaving the
camps without the adequate manpower to educate Rohingya children. In fact,
Kabir, whose formal education ended in Class 4, alleges that, “if I could
get the chance to study here [in the camp], I would abandon the journey
[to Malaysia],” even though camp officials often bully educated people2.
The Alternative: Malaysia?
To date, over 40 Rohingya refugees from Kutupalong area have safely made
the trip to Malaysia, although not all of them have been successful in
their attempts to find jobs there. Based on their reports, Kabir concludes
that fleeing to Malaysia is the most reasonable alternative to a life in
the camp. Additionally, Kabir believes that Malaysia, unlike the other
potential destinations that he has apparently considered, including Saudi
Arabia, has a similar culture to that of the Rohingya refugees2.
the trip to Malaysia, although not all of them have been successful in
their attempts to find jobs there. Based on their reports, Kabir concludes
that fleeing to Malaysia is the most reasonable alternative to a life in
the camp. Additionally, Kabir believes that Malaysia, unlike the other
potential destinations that he has apparently considered, including Saudi
Arabia, has a similar culture to that of the Rohingya refugees2.
In the preparation for the trip, Kabir says, “In our group, we have
experienced boatman…We have collected about 120,000 Taka among us and we
bought the necessary supplies such as life jackets, rice, potatoes,
diesel, binoculars, radio, two large maps…” Kabir anticipates that the
trip will take 10 days, but, for good measure, the group bought enough
supplies for 15 days. When asked about the risks associated with his
impending journey, Kabir replies, “I already told you [the interviewer]
that I know it is a very risky journey, but we don’t have any other
option. We are leaving the camp to find peace and freedom”2.
experienced boatman…We have collected about 120,000 Taka among us and we
bought the necessary supplies such as life jackets, rice, potatoes,
diesel, binoculars, radio, two large maps…” Kabir anticipates that the
trip will take 10 days, but, for good measure, the group bought enough
supplies for 15 days. When asked about the risks associated with his
impending journey, Kabir replies, “I already told you [the interviewer]
that I know it is a very risky journey, but we don’t have any other
option. We are leaving the camp to find peace and freedom”2.
However, Malaysia is currently in the midst of a strong anti-illegal
immigrant campaign and, despite the announcement that the government will
issue identification papers and work permits to Rohingya refugees, their
assimilation into the Malaysian social fabric may indeed be hampered by
the anti-illegal immigrant sentiment that is now sweeping through parts of
the country.
immigrant campaign and, despite the announcement that the government will
issue identification papers and work permits to Rohingya refugees, their
assimilation into the Malaysian social fabric may indeed be hampered by
the anti-illegal immigrant sentiment that is now sweeping through parts of
the country.
Yet, Kabir says that many refugees “are fed up by all the restrictions and
systems imposed on us. We can see no difference between the people living
inside Burma and those living in the refugee camps,” it is hard not to
understand this young man’s motivation for seeking an alternative to the
life that he is currently leading in the Kutupalong Camp in Bangladesh.
Unwanted in the country of his birth and stigmatized in the country of his
exile, Kabir feels that has no choice but to flee yet again to find work
and relative freedom in a distant country — another stateless casualty of
Burma’s brutal regime
systems imposed on us. We can see no difference between the people living
inside Burma and those living in the refugee camps,” it is hard not to
understand this young man’s motivation for seeking an alternative to the
life that he is currently leading in the Kutupalong Camp in Bangladesh.
Unwanted in the country of his birth and stigmatized in the country of his
exile, Kabir feels that has no choice but to flee yet again to find work
and relative freedom in a distant country — another stateless casualty of
Burma’s brutal regime