Kyaw Zeyar Win: Endangered Holy Houses (2016) - Bilingual

Publisher
Yway Lat Yar Institute
Cover Photo
and Design
Dr. Kyaw Zeyar Win
Publication Date
November 2016
All rights reserved
1 Endangered Holy Houses
Acknowledgement
Along with the Myanmar's political transition, the anti-Muslim violence has been
sporadically flaring up across the country and due to various ongoing problems such as land
grabbing issues, ethnic arm conflict and terror attack to religious minority group, many
political analysts warned that those unabated problems can impact on political transition of
Myanmar. We believe that we have obligation to promote peace and human rights status
among different religious groups to gain momentum of the promised transition. Thus, since
2012 September, Yway Lat Yar Institute was established in an attempt to promote minority
rights, liberty and peace engagement among different ethnic and religious groups, and
advocacy to the government and legislative bodies. As part of these efforts, we conduct social
research dedicating to highlight the deprivation of minority rights to the new reformist
Governments.
Our special thanks go to the Freedom House for its financial support to conduct this
research project. Also, we would like to thank the Muslim community leaders from Yangon
and Bago, Buddhist monks, parliament representatives, local administrators, civil society
organizations and individuals who provide necessary assistance to Yway Lat Yar research
team while conducting interviews. Last but not least, we would like to express my deep
appreciation to Sayar U Kyaw Win M.A (TEFL) who untiringly and patiently proofread the
paper many times despite his tight schedule. We are also keenly aware of many other
unnameable persons' invaluable contributions. This research paper could not be successfully
completed without their assistance. To sum up, this report is an outcome of the collective
effort of all members of Yway Lat Yar Research Team.
Yway Lat Yar Institute

Yangon, Myanmar
Yway Lat Yar Institute 2
Table of Contents
Executive Summary
I.
Introduction
i.
ii.
iii.
Historical Background
Methodology
Limitations
II.
Historical Background of Anti-Muslim violence in Bago

Region in 2001
III.
Current conditions of the Islamic Religious Buildings in

Bago Region
IV. Analysis: the Threats to the Structural Integrity of Islamic

Religious Buildings
i.
ii.
iii.
iv.
v.
vi.
V.
Uncontrolled rumors and hate speech, especially against Mosques and

Madrasahs
Lack of the responsibility of the government and local authorities
Limited trust between two communities
Lack of transparency and complicated process of granting permission to
renovate mosques
Ruled by Law instead of Rule of law
Lack of or weakness of law enforcement to conserve the historical
heritages
Conclusion
VI. Recommendations
i.
ii.
iii.
iv.
v.
Recommendations to the Government and Parliament

Recommendations to the CSOs and Community Leaders
Recommendations to the Muslim Community
Recommendations to the International Support
Recommendations to the Media Messaging
VII. KII/ FGD List and Appendix

What are the threats to the structural integrity of

the Islamic Religious Buildings in conflict areas?
Executive Summary
From March to July 2016, Yway Lat Yar research team, funded by Freedom
House, conducted fieldwork in four target townships in Bago Region: Bago,
Taungoo, Pyay and Moe Nyo, where we spoke with many key informant
individuals from three faiths (Islam, Buddhist and Christian), including
Sangha organizations, Government Officials and Parliament Representatives.
Moreover, research team interviewed additional seven key stakeholders in
Yangon Region. The main question that this research attempts to answer is
"What are the threats to the structural integrity of the Islamic religious
buildings in conflict areas?", while we are aiming at addressing the
significant factors of violation against the right to freedom of belief in
Myanmar. This paper is designed in descriptive and analytical form, based on
qualitative data along with desk research conducted in Yangon, beginning
with an assessment of the past and present conditions of the Islamic religious
buildings from the perspective of communities, followed by an analysis of the
current situation. Drawn from our gathered information and findings through
field-research, we concluded that both the authorities and the respective
communities are responsible to overcome the threats to Islamic religious
buildings.
I.
Introduction
The NLDs landslide victory in 2015 election has brought the high expectations and
optimism of people throughout the country, especially the excluded minority Muslims in
Myanmar. However, after passing the hundreds working days, those expectations and
optimism seem to be immature because within those 100 working days of the nascent elected
civilian government, two mosques and one madrasah were destroyed in different areas by the
hardline-Buddhist mob. In addition, lack of decisive actions against those perpetrators from
the NLD led government has volatilized the expectations of the helpless Muslim minority.
Bago Region, comprising 28 townships, is situated in Southern Central part of
Myanmar. It is surrounded by Magway and Mandalay Regions to the North, Kayin and Mon
States to the East, Ayeyarwaddy Region and Rakhine State to the West and Yangon Region
to the South. According to 2014 Maynmar Census, the total population of Bago Region is
4,863,455 and Bamar Buddhists are the majority but there are also other ethnic people such
as Mon, Karen, Rakhine, Shan and Pa-O as well as Indian and Chinese descendants.
Figure 1: A Map showing Southern Central region of Myanmar (From Google Map)
There were many ancient Mosques in Bago Region; some were destroyed during the
era of Military dictatorship and have been still arbitrarily closed. Yway Lat Yar Research
Team, funded by Freedom House, visited the four townships in Bago Region to collect data
of those closed and destroyed mosques. The main question that this research attempts to
answer is "What are the threats to the structural integrity of the Islamic Religious buildings
in conflict areas?" This project made efforts to address the significant factors of violation of
the right to freedom of belief in Myanmar.
i)
Historical Background
Islam reached to Arakan and then Myanmar from the 7th to the 17th century AD by
individuals or in groups. Lt. Col. Win Maung (staff officer), Resettlement Directorate,
Ministry of Defense published a book, The Light of Sasana in 1997. He mentioned on page
65 with the heading of "Islam and Myanmar" that Islam was introduced into Myanmar by
individuals or in groups for (1000) years and (1200) years ago.1 During the Myanmars royal
period, Muslims supported the kings through various appointments as ministers, lieutenants,
infantry officers and messengers. Myanmar Kings trusted Muslims, and they officially
appointed them as guards at the palace and accompanied them as escorts. When there was a
need to wage war, those skilled in the art of warfare came to work as troops. Successive kings
built mosques or gifted land for mosques. King Mindon (1808- 1878) of Myanmar granted
land to his chief bodyguard, Maung Maung Hlaing, to build the Ko Yan Taw (bodyguard)
Mosque in the Mandalay Yadanarpon Royal Palace. During the Military Dictatorship, it was
razed to the ground. He also donated to build accommodation facilities called Daung Zayat
(the Peacock Rest House) for those who performed pilgrimage to Mecca.
Figure 2: Ko Yan Taw Mosque in Mandalay YadanarponRoyal Palace, which was razed during the previous
military dictatorship, Photo Mandalay University Muslim Association Magazine
In general, no evidence of restrictions or discrimination, based on religions, was

found in the long history of Myanmar until 1974. But when different levels of Peoples
Council were set up according to the 1974 Constitution of the Socialist Republic of the Union
of Burma, restrictions on renovation of religious buildings other than Buddhists ones started
to be imposed.2
Based on that history, it is clear that since the time of ancient Myanmar kings, people
1
Win Maung, Lt. Col., Directorate of Resettlement, Myanmar: "The Light of Sasana", 1997, Ministry of
Defense,
2
Thein Than Oo, "On Construction and Renovation of Houses of Worship", February 2016
were permitted to practise their religions freely. Even during the decades of parliamentary
democracy, apart from the era of General Ne Wins caretaker government, people were
allowed to worship freely and there were no problems concerning with restoration of
religious buildings. Later, during the time of successive military rule, religious
discriminations and suppressions were carried out systematically and not only was hate
speeches started being used widely; the allowance to renovate religious buildings was also
being used as a weapon.
ii)
Methodology
In April 2016, Yway Lat Yar research team conducted field trips to four townships
(Taungoo, Bago, Pyay and Moe Nyo) in Bago Region, interviewed 14 individuals in Key
Informant Interviews to gather information from three religious communities (Buddhist,
Muslim and Christian) including Sangha organizations, Government Officials and
Parliamentary Representative. In addition, the researcher conducted interviews in Yangon
Region for additional 7 key stakeholders and gathered data and information related to
research topic through literature review and documentation. We interviewed a selective
sample such as religious spirituals, interfaith actors, community leaders and authorities who
all are often able to play a role in inter-religious issue in their communities.
In this research, the
researcher uses qualitative research
method. This paper is designed in
descriptive and analytical form,
based on qualitative data along
with desk research conducted in
Yangon, beginning with an
assessment of the past and present
conditions of the Islamic religious
buildings from the perspective of
communities, followed by an
analysis of the current situation.
Figure 3: The Nwe Zin Mosque, Taungoo, (Photo: Yway Lat Yar
Research Team)
iii)
Limitations
Bago Region is a sensitive area to conduct research on the issue of the closed and
destroyed Islamic Religious buildings. Thus, we prepared two questionnaire designs for
Muslim and Non-Muslim interviewees to avoid direct lines of questioning on sensitive topics
to the sensitive persons. References to some individuals are omitted due to sensitivities on the
ground. Besides, we just made a convenient sampling to choose the samples from our
existing contacts and their networks; hence, most of our interviewees have relatively
moderate view on the Muslims and their religious buildings. Moreover, the government
respondents seemed to have tried not to answer by criticizing on the past and present
governments in the matter of the Muslim issue. Last but not least, some Muslim activists
were reluctant to explain their conditions when we interviewed because they seemed to worry
that their positive improvement would be hindered.
II.
Historical Background of Anti-Muslim Violence in Bago

Region
Anti-Muslim violence is not the new phenomena in Myanmar. That violence might
generally be able to play as a tool to distract the public indignation towards the government.
Pyay Township faced anti-Muslim violence 4 times within three decades. The first violence
was triggered immediately after emerging of student protest in Yangon in February 1988. All
mosques and Muslims properties were smashed by the Buddhist mob. A Muslim community
leader from Pyay Township recounted:
In 1988 Anti-Muslim violence, all 7 mosques in Pyay were seriously
destroyed. Moreover, houses and shops owned by Muslims were terribly
damaged and things were scattered on the roads.3
In 1997, under the Military regime
called State Peace and Development Council
(SPDC), anti-Muslim violence was triggered in
Bago Township where around 200 perpetrators
who dressed as monks destroyed mosques. At
that time, five mosques such as Kay Lar mosque
in Hin Thar Gone, Daragah mosque in Yone
Gyi, Pan Hlaing mosque in Pan Hlaing, 5th
Street mosques in Northern Zine ward and
another one were destroyed by the monks led by
Buddhist thugs. U Thaung Sein, former deputy
chairman of Islamic Religious Affair Council of
Bago Region, said:
Figure 4: Buddhist Monks destroyed the Mosque

in Bago, 1997 (Photo: Internet)
Although almost all mosques were

destroyed in 1997 anti-Muslim violence,
they were not too seriously damaged
because they did not use bulldozers.
Later we renovated by ourselves and reopened them.4
U Khin Maung Lay, former Trustee of Daragah Mosque, Bago, also said that five
mosques were destroyed except one, Mazin 1st Street Mosque, at that time. Some monks who
tried to destroy mosques were fake monks because he saw their military trousers under the
robes when they passed across a bamboo bridge in front of the mosque. Some of his Buddhist
friends felt of distress by those tragedies.5
The Anti-Muslim sentiment had been latent within Burmese Buddhists society, which
was escalated by "Myo Pyauk Hmar Soe Kyauk Sa Yar" (or) "In Fear of Our Race
Disappearing" and many other anti-Muslim pamphlets, booklets and preaching were widely
distributed by monks. That was the predisposing factors for the violence occurred in 2001.
Early 2001, the currency rate of Myanmar Kyat was suddenly falling down to 800 per US
3
Interview with a Muslim community leader, Pyay

Interview withU Thaung Sein, Bago
5
Interview with U Khin Maung Lay, Bago,
4
dollar in the black market resulting in the worst economic crisis in the country and most of
the people were furious towards the military regime.
On the other hand, the immediate causative factor emerged in March 2001 that the
two largest ancient Buddha Images in Bamiyan were obliterated by Taliban in Afghanistan,
and that episode appeared to have provoked Buddhist resentment against local Muslims,
resulting into anti-Muslim violence in May and September 2001 whereby many Mosques
and houses were destroyed. The government has failed to take effective action to protect
Muslims in Burma, and they even imposed restrictions on Muslim religious activities and
closed many mosques. Buddhist monks demanded that the ancient Hanthar Mosque in
Taungoo should be destroyed in revenge for the destruction in Bamiyan, according to
interviewees.
In May 2001, outbursts of violence between Buddhist and Muslim communities took
place in Taungoo, where more than a thousand Buddhists led by robed Buddhist monks
attacked Muslims shops, homes and mosques.6 Some Muslim owners defended themselves
and fought back, and then the violence escalated. More than sixty homes owned by Muslims
were destroyed and almost all the Muslim-owned shops were looted and demolished.7 Six
mosques were destroyed including the famous 450-year-old Han Tha Mosque. On 15 May,
the first day of the anti-Muslim uprisings, about 20 Muslims were killed while they were
praying in the Han Tha Mosque, and some were beaten to death by the Buddhist mob.8 But,
many Muslims were rescued by Christian and Buddhist neighbors in their religious places
during the violence.9
Figure 5: The current condition of Mee Ya Htar (Train) Mosque, Taungoo,

(Photo: Yway Lat Yar Research Team)
Interview with a Muslim Businessman, Taungoo,

Ibid,
8
Human Rights Watch Briefing Paper, Crackdown on Burmese Muslims, 2002.
https://www.hrw.org/legacy/backgrounder/asia/burma-bck4.htm
9
Interview with a Muslim CSO member, Taungoo,
7
On 17 May, Lt. General Win Myint, Secretary No.3 of the SPDC and deputy Home
and Religious minister, arrived at Taungoo and the authorities enforced curfew until 12 July
2001.10 On 18 May, the Han Tha mosque was razed to the ground by bulldozers owned by
the SPDC junta while they were destroying the Mee Ya Htar (Railway) mosque.11Muslim
respondents stressed that the Mosque was demolished during curfew hours and believed that
local authorities were at least partially responsible for its destruction.12 Moreover, the
Muslim homes were burnt down to the ground, allegedly after being ignored by fire-fighters
who devoted all their efforts to saving a Buddhist homes next door.13 In addition, many of the
leading monks had walkie-talkies, for which many believed that those were not genuine
monks, but might have been military intelligence units masked as monks.14The ruling SPDC
did nothing to intervene to stop and prevent the attacks. Interestingly, in some cases, even the
police were afraid of the Buddhist mobs who tried to destroy the Muslims' properties and
mosques. One Muslim respondent said,
"During 2001 anti-Muslim violence, when the Buddhist thugs came here to
attack us, the police who temporarily stationed at the 'Surati' Mosque to
prevent violence, ran away very quickly leaving their rifles behind. At that
time, many mosques were destroyed; especially Kar Kar Mosque was terribly
damaged. Later, we had to return their guns to them."15
Figure 6:The Kar Kar Mosque in Taungoo, which is still closed, (Photo: Yway Lat Yar Research Team)
10
Burma Net News: July 16, 2001

http://www.burmalibrary.org/reg.burma/archives/200107/msg00034.html
11
Crackdown on Burmese Muslims,
12
13
The U.S. State Departments Annual Report for International Religious Freedom issued in October, 2001,
Estimates that ten Muslims and ten Buddhists were killed, and notes ...there were credible reports that the
monks that appeared to be inciting at least some of the violence were USDA or military personnel dressed as
monks. After two days of violence the military stepped in and the violence immediately ended.
14
15
Interview with A Muslim community leader, Pyay,
The violence against Muslims in Taungoo spread to nearby townships and villages
such as Myo Hla, Kywe Pway, and Taungdwin Gyi where Muslim-owned cars, houses, shops
and properties were burnt down and destroyed. The conflict between Muslims and Buddhists
also spread to Taunggyi in Shan State. There were also unconfirmed claims that several
mosques in parts of Karen State to the south of Taungoo were destroyed in Buddhist-Muslim
violence that followed the disturbances in Taungoo.16 According to some reports of conflict
in Pyay and Mandalay, Buddhist monks seemed to have taken an active role in protecting the
local mosques from destruction.17 Therefore, in general, it is clear that not all Buddhists were
hostile towards Muslims at that time.
Communal violence between Muslims and Buddhists recurred more seriously in Pyay
in October 2001, leading authorities to impose curfew to prevent the unrest from spreading
to nearby areas. Further smaller scale outbreaks took place in Bago, after a quarrel broke out
between some monks and a Muslim drug-store owner but the confrontations were quickly
stopped by local authorities before they got out of hand.18
In some incidents, the authorities ordered the local Muslims to neglect the mob
attacks without any retaliation to avoid escalating the violence. A Mosque representative
said,
"During the anti-Muslim violence, the local authorities called the Muslim
elders and asked us to run away from the attacks, and warned us not to defend
and strike back the thugs when they destroyed our mosques, houses and shops.
They seemed to allow the thugs to do freely whatever they wanted. We have a
lot of records of how they destroyed our mosques and houses and also looted
our properties."19
Besides, the Muslims who tried to defend their properties or lives were reportedly
arbitrarily arrested, in contrast to the impunity of the most perpetrators.
Figure 7: Mogul (Shia) Mosques in Taungoo, (Photo: Yway Lat Yar Research Team)
16

Ibid,
18
Ibid,
19
Interview with a Muslim community leader, Pyay,
17
III.
Current Situations of the Islamic Religious Buildings in Bago

Region
In Moe Nyo, the condition of mosque is the worst among any other target areas of our
research. There was only one ancient mosque in Moe Nyo which was totally bulldozed in
2013 anti-Muslim violence. A Muslim interviewee said,
"In 2013, after Meikthila
violence, they destroyed
and even razed our
mosque, and
there is
nothing left now. We have
the legal documents of this
mosque such as Form
(105),20 which is a kind of
document of'
Sasana
(religion) Green Line' for
religious building. There
are around 100 Muslim
households but there is no
mosque now, so we have
to go to nearby towns, Oke Figure 8: Moe Nyo Mosque which was flattened in 2013, (photo
Hpo and Min Hla, to say taken before bulldozed)
prayers in mosque. It is very difficult for us because we it takes us for about
45 minutes by motorcycle even to the nearest place."21
Likewise, the structural integrity of mosques in Taungoo is found terrible condition,
too. There are 7 mosques which have been closed without any reason even though 6 mosques
are allowed to use for praying. Local Muslim leaders grumbled that they are still harassed.
According to the local Muslim interviewee, they faced many difficulties for praying in
mosques because the opened mosques are a bit far away from the urban area and so they have
to go there on bike or by car which is prone to accident. In one incident, while a Muslim
prayer went to a mosque by bike, he died in a car accident. Besides, many old people are
unable to go to the mosques. Moreover, Muslim population has increased comparing with
the past 20 years, so the remaining mosques are not spacious enough for them to pray
conveniently. A Muslim resident said,
"At first, they closed all 13 mosques, but we appealed again and again to the
local authorities, and so, during Major General Aung Min, they began to reopen 4 mosques which are located in a bit remote area of Taungoo. But they
are too far for the older persons to go, so we have been facing difficulties. 10
years later, around 2011, the next two mosques, Marquez and Kyar Ni Kan,
were re-opened. There are 7 mosques which have been still closed. All 13
mosques are built on the green land and we have legal documents for them.
Some mosques are ancient ones and they were built over 100 years ago. The
Madrassa aside by the military unit have also been closed up till now, and it
20
21
See appendix (I)

Interview with a Muslim community leader, Moe Nyo
is very big. It is much better if the authorities allow us to re-open the rest
mosques before Ramadan."22
In Pyay, the current conditions of mosques are relatively good even though they were
destroyed in the previous anti-Muslim violence. But, for Friday prayers, they have some
difficulties of insufficient mosques. Sometimes, when few Muslims grouped in a house for
prayer-time or congregated their children to learn Quran, the rumors emerged that the
Muslims were trying to carry out a 'Jihad' plan. This illustrates that there are unresolved
rumors diffusing the society and also the social tensions still remain even though there is no
direct violence in Pyay Township. A Muslim respondent said:
"All 7 mosques are fine which were built on the Sasana (Religious) Green
Land, but a mosque in the cemetery is forced to close down since 2013, when
they remarked it by a warning board. We are not allowed to bury the dead
body in that cemetery,anymore. When two funerals were buried in that
cemetery after prohibition, the mourners were arrested and sentenced for 2
months. But the authorities haven't demolished it till now."23
Figure 9: The Sit Tat (Army) Mosque in Taungoo, (Photo: Yway Lat Yar Research Team)
A few months ago, U Wirathu, a notorious Buddhist Monk from Mandalay,

had planned to preach in Pauk Khaung, Bago Region. He always preaches hate speech
against Muslims and instigates the Buddhist majoritys anger. For example, he
preaches fabricated stories that the Muslim men marry many women, kill people and
they believe that if they behead someone, they would be in the Heaven after they died.
So the Muslims in Pyay concerned about his preaching and asked the authorities to
ban him, but in vain. A Muslim interviewee said:
22
23
Interview with a Muslim businessman, Taungoo,

"We just want them to warn him not to insult Islam in his speech rather than
to do his preach. But the authorities replied that he came to preach here due
to the invitation of the local Buddhist people, so they were not able to inhibit
him because that was his right."24
Moreover, Muslims
reportedly have not been
allowed to build any new
mosques in the country, or to
replace those destroyed in
the past violence. Local
authorities
also
have
restricted the number of
Muslims to gather in one
place, and just have allowed
them not more than five
people to say prayers
together even in the privacy
of their own homes.
Figure 10: The Sis Tat (Army) Madrasah, Taungoo, (Photo: Yway Lat
Yar Research Team)
The current condition of Mosques in four townships of Bago region, the target
areas of Yway Lat Yar Research team, is described in the following table.
Region
No. of
Mosque
Functioning
Banned
Destroyed
Remarks
Taungoo
13
Moe Nyo
Bago
Pyay
Anti-Muslim violence in 2001,

totally destroyed
during Anti-Muslim in 2013,
totally wiped off
Mosque and cemetery flattened
in 2011 to build the Bago
regional parliament
Violence occurred 4 times,
1988, 1997, 2001, 2013
24
(IV)
Analysis: The Threats to the Structural Integrity of the

Islamic Religious Buildings
There are many kinds of threat to the existence of Islamic Mosques, and these threats
can be categorized into six main groups.
i)
Uncontrolled rumors and hate speech, especially about Mosques and Madrasahs
Since 2011, the ease of media restrictions along with the political openness has
exacerbated the rumor propagation throughout the country, especially in the areas of social
media and in private weekly journals that become more outspoken. The rumors of the
mosques are spreading especially via social media, but most of the users are not familiar with
this issue, and so they are vulnerable to being brainwashed. The government allows
inflammatory rumors in the public spear. In this situation, if someone wants to spark or
escalate the violence, he or she distributes a terribly fabricated story to provoke the fear and
resentment against Muslims, and then the violence will easily be erupted. Therefore, it is a
kind of structural violence in the society.
Just before the 2013 Meikhtila violence, a paper was broadly distributed in and
around those areas, in which mosques were distorted as a secret place of the Muslim who
were trying to destroy the Buddhism. The translation of that paper is as below. 25
To,
A Shin Bawana Thunama
Township Sangah chairman
Meikhtila.
Subject: We are writing to report about the Burmese Buddhists who have been living in
terror.
1. According to the above situation, Muslims in Meikhtila, the tiger kalars are wearing their
kalar mosque costumes and going around in the town more than before.
2. In that group, there are some stranger kalars whom we havent seen before.
3. Although it is not Kalars Eid period, they have been attending meetings at mosque.
(Day/ night).
4. Using money Saudi allocated to mosques, they have been buying land, farm and houses
both in and out of the town with incredible amount of money under the Burmese names.
5. Two Burmese women from North Pyi Tharyar were married off to two Kalars under the
responsibility of a mosque.
6. Moreover, Kalars are urging each other that only Halal branded kids product such as
snacks, fizzy drinks and tea are edible for them.
25
This translation is copied from the "Examples of Anti-Muslim Propaganda, Burma Campaign YK, No.21,
2013", and the original letter is attached as Appendix (II)
7. With the money they received from Saudi, construction shop (Kalar shop) is selling
things in bargain to the officials.
8. Some of the officials from government offices that happened to buy from the shop are
pretending not to see those Kalars activities.
9. The officials who have been tied with those bargains, are not investigating the guest lists
or the meetings going on in mosques.
10. Military buildings look like mosques are willing to become a higher authority over
Burmese Buddhists monastery.
11. The religion should not be destroyed by bribery.
12. We are very terrified whenever we see a big group of Kalars going to mosque every day.
Therefore, we would like to ask support from monks who wouldnt take bribery.
13. Please investigate the above problems.
(Buddhists who feel helpless)
Meiktila
In this letter, almost all arguments are related to mosques in which they expressed
their concern and misunderstanding about the mosques and the religious practice of Islam
that should be paid attention to resolve.
U Kyaw Zaya from Pyay who is the Representative of Bago Regional Parliament,
accepted that the uncontrolled rumors about the mosques are the main threats to the existence
of mosques. He said If the spreading hate speech against Muslims and the distributing rumors are
gradually controlled, and the rule of law will be strengthened in the future, the
closedown-mosques issue will be able to resolve.26
A monk from Pyay, U Tayza Nanda also stressed that all media should be ethical and
should avoid posting uncertain or false news. They should try to expose the fabricated news
and educate the public. But he just said about the banned mosques that he did not know their
reason, and he believed that there would be some reasons to close those mosques. 27
Last but not least, the printed and social media also exacerbate anti-Muslim
sentiments of the majority Buddhist by distributing one-sided narratives and portraying as
almost all mosques are illegal in Myanmar. The growing of the populist yellow journalism
could exacerbate the hatred towards Muslims and also misunderstanding about the mosques.
Instead of promoting pluralism and multi-culturalism, they just distort the existence of
mosques and the history of Islam in Myanmar.28 The worse thing is that the government has
ignored to take action against some published journals which blatantly spread anti-Muslim
26
Interview with Kyaw Zaya, the Representative of Bago Regional Parliament, Pyay
U Tayza Nanda, Monk, Shwe Pauk Pin Monastery, Pyay
28
Appendix (III)
27
hatred and highly instigate of false news and articles. Those kinds of viral rumors are the
threat to the existence of Islamic religious buildings.
ii)
Lack of the responsibility of the government and local authorities
Many interviewees believe that the local government is the most responsible for
religious buildings issue. They said that the local authorities could do everything if they
wished, and vice versa. And many Muslim respondents stressed that the failure to take proper
actions against religious violence and its consequences in every incident impacts on the
Muslim community to be getting worse. Instead of handling the violence and taking
responsibility, they reportedly blamed on the Muslim victims, according to the interviewee. A
Muslim respondent said:
"In 2001, while the anti-Muslim violence was surging in Pyay, Win Myint, the
Minister of Religious Affair and Thura Aung Ko, the deputy Minister of
Religious Affair, who is the current Union Minister for Religious Affair and
Culture of NLD government, arrived and called two Muslim elders from each
mosques. In that meeting, Thura Aung
Ko scolded and blamed us that the
violence was mainly due to our faults
because we were bad in social relation
with Buddhist community. The worst
thing in his words was that he raised a
question that why our Muslim
community did not keep the small
image (Buddha Image) in the faades
of our houses. He urged us to do so Figure 11: Thura Aung Ko, former deputy Minister
and scolded us in front of many elders of Religious Affair and now Minister of Religious
Affair and Culture, (Photo Intetnet)
of other religions." 29
Some Buddhist respondents believed that lack of taking responsibility and negligence
of the authorities may push to acknowledge the rumors which subsequently could lead to the
further violence. They thought that the government should resolve the banned mosques issue
according to law. U Zaw Ti Pala said:
It is the main responsibility of the government for the banned and destroyed
mosques. They have the main responsibility to foster peace because if they
continue banning the mosques without paying any attention to the communal
relations, the conflict will be outbusted repeatedly.30
However, the authorities denied the above claim that they were less responsible than
the local communities themselves. They said that they always grant permission to renovate
any religious buildings if they have enough legal documents. Linked to this perception,
Sangha organizations and local people are portrayed as more powerful decision makers to
grant permission to repair or re-open the banned mosques. Dr. Sit Aung Lat, c/o Township
Administer of Pyay, said:
29
30
Interview with a Muslim Businessman, Taungoo

U Zaw Ti Pala, Monk, Kan Thar Monastery, Pyay
We allow all religious communities to be free, according to freedom of

belief. We always approve them by law. In the Taungoo case, local people are
the vital.31
According to a township administer, if the people want to build a new monastery,
they can do it only by permission to the Regional government. If they build without any
permission, they will be warned by the local authorities or punished. For example, if they
want to renovate the monastery, they need to take permission form the local authorities and
the religious affairs office. But the Muslim respondents are frustrated that even though they
applied for permission to renovate or re-open with enough legal documents, the authorities
are usually pending their application and, sometimes, blatantly denied without any reason.
On 20 May 2016, U Win Thein, Chief Minister of Bago Region, met with 7 persons
from each religion, that was total 28 key persons from all 4 religions. When he said that after
they had decided about forbidden mosques, he would reply us if they approved to re-open. As
the Muslim representatives explained that many mosques in Taungoo have been being barred,
and also appealed him to re-open the closing mosques, he showed his realisation of their
difficulties in worshiping. He also asked the opinions of other religious groups. The
attendants from other religions answered that they felt sad for that. According to their
answers, the chief minister followed that he would try to make a decisive action to re-open at
least 3 mosques soon but he didnt say exact time-frame.32
In that case, the authorities seem to have low sense of decisive position, and the
majority approval is apparently overweighted than the Law. Actually, the process of
democratic decision making can cause maltreatment to the minority in some situation. In
other words, majority rule is sometimes lead to harmful condition for the minority because of
the tyranny of majority. Therefore, the government should adhere to the Law regardless of
the majority's desire.
iii)
Limited trust between two communities
After 2001 violence, the local Muslims of Taungoo discussed within their society to
overcome the lack of trust between two communities. They realized that they also have
responsibility to build trust and peaceful relationship with other communities especially
Buddhists. They considered that they need to show their willingness to have connection with
them to debunk the rumors and misunderstanding about Islam. Later, their relationship was
gradually become more cordial with Buddhist community. The current inter-communal
relationship in Taungoo is relatively smooth comparing with the past. They celebrated
offering of meals and donated goods to many monks once or twice in every year. Besides, the
Muslim community participated as a Muslims Pavilion in offering of provision to monks in
every year, in which they donated 100 bags of rice. They also invited the monks to their
Islamic religious festivals. So, they believed that their relationship is gradually
improving.33Nonetheless, acceptance of donation does not mean that there is mutual trust and
understanding between two communities. A Muslim resident from Taungoo said:
"I think we were not transparent in religious practice in the past, and so the
Buddhist community misunderstood about mosques and calls for prayer
31
Interview with Dr. Sit Aung Lat, c/o Township Administer, Pyay
33
32
(Arzan ). I mean, we did not allow any non-Muslim entering into the mosque
for observation, and other religions do not understand about our calls for
prayer (Arzan). Later, it seemed to be an Islamic teaching of prohibiting the
non-Muslims to enter into the mosques. In this situation, they are ready to
believe when some instigators spread false interpretation on that.
Subsequently, they have been misunderstanding on our religion.
Mismanagement of the trustees of mosques is one of the reasons in provoking
hatred towards Islam."34
Figure 12: The Moe Kaung Mosque, Taungoo, which is still closed, (Photo Yway Lat Yar
Research Team)
When the Chief Minister promised to re-open the banned mosques in Taungoo at the
May 20th Meeting, some local residents showed their dislike for it. U Myint Nyo, a Patron of
Government sponsored interfaith group in Taungoo, believed that the reason why the
authorities have banned the mosques is mainly to prevent the conflict. He continued:
"The Chief Minister said that he would discuss with his cabinet to give
permission to re-open the mosques. Im not sure whether it will get trouble or
not when the authorities allow re-opening the mosques. This issue is very
delicate, so they should try unobtrusively. I mean, the mosques that close to
the Buddhist community should not be allowed to re-open. Then, the mosques
should avoid using loudspeaker in their prayer time. This can probably be a
spark for conflict. There is still various kinds of instigation, so we have to
34
Ibid,
warn the Muslims not to

disturb others sight such as
wearing long robe with long
beard or hijab like religious
rituals."35
According to his answer, the
majority people seem to perceive that
the mosque is a main reason for the
conflict rather than the lack of trust
between communities. Actually, his
answer is far from the reality. U
Kyaw Zaya, Bago Regional MP,
considerably said that lack of trust
Figure 13: Ma Gyee Cho Mosque, Taungoo, which is still
closed. (Photo: Yway Lat Yar Research Team)
between Muslim and Buddhist

communities was no doubt and so
they should try to handle the banned
mosques issue very cautiously. He said:

To tackle this issue, we should consider broadly. In our country, lack
of trust is usual in different religions, races, thoughts or groups. So, during
the recent time of high suspicions between two communities, I believe, we
should do everything very carefully as our action would provoke their
wariness.36
Zin Myo Aung from Bago only highlighted the lack of knowledge of the majority
Buddhist population about other religions rather than lack of trust among different religions.
He said,
"Most of the Burmese people are ignorant about other religions, so they can
be easily exploited by emotional issue." 37
Reverend Pastor Saw Yu Shu, vice-Chairman of Government sponsored interfaith
group in Taungoo, also said that some people opposed the Chief Ministers decision in
contrast with him. He said,
"I dont oppose that decision because those mosques have existed for a
long time. They are not new buildings. Likewise, some Christian churches are
closed in remote area. They were banned by verbal order and re-opened them
by verbal, too. If they want to re-open the banned mosques, they need to
convince the local community, the religious spirituals and the elders." 38
His views on closed mosques are not based on justice but on the duration of their
existence as if it is old or new. According to his answer, almost all non-Muslim people are
worrying and misunderstanding the mosques. An influential leader of the Bago Regional
35
Interview with U Myint Nyo, Taungoo

Kyaw Zaya, M.P of Bago Region, Pyay
37
Interview with U Zin Myo Aung, Bago
38
Interview with Raven Pastor Saw Yu Shu, Taungoo,
36
MaBaTha, also stressed that there are lacking mutual trust and understanding between
Muslim and other religious communities. He does not know very well about the mosques.
And he said if he wants to do observation in the mosque, no Muslim is ready to accept him.39
It might probably be his one-sided perception, because according to his answer, he did not
ask for it to any Muslim. After all, those answers reveal that there is limited trust and
persistent misunderstanding among religions that is one of the threats to the Islamic religious
buildings in Myanmar.
iv)
Lack of transparency but complicated process of granting permission to renovate

mosques
According to Muslim
respondents, there is significant
difficulty in having permission
for the renovation of Mosques
and Madrasahs. Applying for the
permission is a long and
complicated process, so it can
take for more than one year.
Even if they have enough legal
documents, their application is
usually pending for various
reasons. Moreover, in spite of
enough legal documents, they
have to give some money to the
officers as bribery.40 Sometimes,
when they are reluctant to allow
renovating
the Islamic religious
Figure 14: The Mahar Myein Mosque in Ward (7) Mahar Myein
Ward of Bago Township, which was faced complaint by MaBaTha buildings, they give some reasons
in April 2016,
to deny the application. For
instance, the authorities used to
give reason that the local communities do not accept to renovate the religious buildings, so
they are difficult to grant permission.
However, the authority refuses those accusations. Dr. Sit Aung Lat explained that if
someone wants to renovate or rebuilding the religious buildings, he needs to show the legal
documents such as Land record Form 105/106 of Sasana (Religious) Green Land and map.
And also, he has to take the permission from Fire Brigade, Electric Power Department,
Township Health Officer, Local Administrative and the Religious Affair Officer. If they can
show those documents, the Regional Government office will grant permission to them. He
said:
"We always give permiss-ion regardless of their religion if they have all
necessary documents which are in accord with the rules and regulations."41
39
Chairperson of Bago Regional MaBaTha,

A Community Leader, Pyay
41
Dr. Sit Aung Lat, c/o Township Administer, Pyay
40
In some cases, the officer gave permission to renovate a mosque, but later, when
Buddhist hardliners accused that Muslims were building an illegal mosque, the officers who
had taken bribe and given permission before, would not take any responsibility for
explanation.42 For instance, in March 2016, after the Hanthar Waddy Time journal had stated
that a new mosque was built in a mosque-compound without permission in Bago, MaBaTha43
started troublesome with the Muslim and instigated to destroy the existing mosque. At that
time, the responsible Land Officers intentionally avoided explaining them. Later, the case
was revealed that a Muslim built a storeroom with permission in a mosque compound, but
due to the resistance of Buddhist hardliners and the silent authorities, the construction was
still ceased. That incident shows that the permission with no transparency can lead to
conflict.
In some areas, Muslims renovated their religious buildings just based on the close
friendship with the local people rather than taking officially documented permission from the
authorities. Although the mosques in Bago were noticeably destroyed during the violence in
1997, they were renovated and re-opened on several months later without taking any
permission from the authorities.44 U Khin Maung Lay said,
"The government has main responsibility to fulfill the religious freedom and
rights. If they want to protect the citizenship rights of every individual, we do
not get any problem in that issue. Actually, we don't need to take any
permission for the renovation of the building on the Green Line, but the
authorities intentionally constraint on Muslim by various complicated
processes." 45
In addition, the Muslim interviewees said that they were difficult to approach the
authorities and so they just had to appeal by letters addressing to the government and also to
the President but in vain. To sum up, long and complicated process for registering the Islamic
religious buildings is main reason to title them as 'illegal mosques'.
v)
Ruled by Law instead of Rule of law
Even though the section 34 of the 2008 Constitution stated that every citizen is
equally entitled to freedom of conscience and the right to freely profess and practice religion
subject to public order, morality or health and to the other provisions of this Constitution, it
is just facade. Lacking Rule of Law is one of the main threats to the existence of Islamic
Religious Buildings'. For instance, In January 2016, the Buddhist residents reported to the
Chairperson of Bago MaBaTha that a madrasah in Kyun Thar Yar Ward was extended into
an illegal mosque. In that case, the authorities explained that that was not building a mosque;
just renovated the madrasah in accordance with permission, but in vain. The rumor was
spread in social media, and thus, that renovation was terminated. That incident reveals the
weakness of rule of law in Myanmar.
According to Muslim respondents, there is no mosque which was built within the last
40 years in Myanmar but there are uncountable numbers of Buddhist religious buildings,
42
A Muslim Religious Leader, Yangon

MaBaTha is an Baddhist nationalist organization namely "Association of Protection of Race and Religion"
44
U Khin Maung Lay, Bago
45
43
some of which are built during these days.46 In some cases of Taungoo, the authorities did not
approve the renovation of mosques until collapsed themselves, and then they remarked them
as "restricted area". 47 A Muslim respondent said,
"Township administers arbitrarily banned those mosques without any
acceptable reason by labeling as Restricted Area written by white on the
red board. As it is prohibited area, we will be arrested if we enter into there."
According to U Khin Maung Lay, Muslims frustrate that the authorities always use
double standard between Muslims and other religions in Bago. For instance, Christian and
Hindu are apparently experienced less limitations on trying to renovate or re-build their
religious buildings in constract with the Muslims. Likewise, a huge Buddhist monastery has
been constructing in the 'Kya Khat Wyne' campus without any impediment. He claimed that
according to the rules and regulations, nobody needs to take permission from the authorities
to repair or build a religious building in the Sasana (religions) Green Line. He said,
"The authorities seem to remember to
abide the Law only when Muslims ask
for permission. If they obey the law, we
will not be faced any difficulty, too
because we have all legal documents of
the mosque, but they always treat us
out of the Law. Although the Law
grants every religious building to be
repaired
or
re-built
without
permission, the Islamic religious
buildings are excluded, even on the
Green Land. If an Islamic religious
building is repaired, they give trouble
and claim to destroy it."48
He also said that the current Bago
Regional Parliament was built on the Islamic
Religious Green Land where there was a
cemetery and a mosque until 2014. They were
Figure 15: Pan Hlaing Mosque in Bago,
destroyed and bulldozed by the authorities
without any reason. If the Rule of Law is properly implemented, this arbitrary manner will
not be happened, he added. Zin Myo Aung supported his claim and said,
"The current Parliament building was constructed on the Islamic Green Line,
former cemetery. I participated to oppose when they destroyed the cemetery
and built this parliament on that religious land, but in vain. We need a
reliable law and precise implementation to avoid any kind of conflict. There
are some laws but those are just on paper without any enforcement or not
reliable. Those laws are likely to be the rubber rings, as they can be stretched
46
A Muslim Religious Leader, Yangon

A Muslim Businessman, Taungoo
48
47
or restricted whatever they want. They use them if they want and neglect them
if they don't."49
In addition, the government seems to be afraid of the anger of majority Buddhist
when they have to take effective action against the perpetrators. Therefore, the impunity of
the perpetrators also serves to motivate the ultra-nationalist groups to threaten the mosques
and carry out further violence.
vi)
Lack of or weakness of law enforcement to conserve the historical heritages
Even though there are many ancient mosques which were built before or during the
colonial era, and their existence was recorded in the Land Map of the Civil Office, most of
them are not officially recognized and have not been issued the necessary legal documents by
the Burmese government. The result is that they become vulnerable to disappear as illegal
buildings. According to U Khin Maung Lay, notwithstanding the long lasting existence of the
mosques in Bago, the government has not issued the legal documents of recognition yet. He
said,
"Pan Hlaing mosque was built by the Muslim merchants when they arrived in
the pre-colonial era. But we do not have any official documents yet."50
After the violence, in some cases, many mosques have not been able to repair and reopen due to lack of official documents. In that case, the government has original documents
in Civil Office but they did not take any responsibility. This is a prominent sign of religious
segregation. Moreover, the authorities have ignored to renovate and conserve many ancient
mosques and let them to collapse themselves. An Islamic religious leader from Yangon said,
"There are many Islamic historical heritages such as ancient mosques and
graves, but the government does not have willingness to conserve them. I
suppose that the Burmese Regime may have desire to diminish our Islamic
historical evidence, so they have ignored them. They only want the country to
be a Burmese-Buddhist nation state."51
In addition, the Muslim respondents said that they always informed and asked
permission from the authorities when the mosque was needed to repair, but the authorities
often ignored to allow for it. But, sometimes, the authorities gave permission as verbal
consent without any official letter. When the mosque was repaired according to such verbal
consent, some nationalist groups claimed that the Muslims tried to build new mosque. In
some situation, the authorities did not take any responsibility but pretended as if they did not
know about that. In this way, many mosques are accused as illegal buildings in most parts of
the country, and then the rumors are distributed in the society that the Muslims are building a
mosque illegally without any permission. As a result, the Buddhist hardline groups are very
confident to use the term "illegal mosque" for every Islamic building, and subsequently they
chose the "violence" as a justified option to destroy that mosque.
49
Zin Myo Aung, Bago

51
Interview with Muslim Religious leader, Yangon
50
Figure 16: A historic Han Tha Mosque,Taungoo which was built in 1570 and bulldozed in 2001. Now, just
the fascade of its compound is remained but the building was totally flattened. (Photo: Yway Lat Yar
Research Team)
(V)
Conclusion
Although the Myanmar has begun its political reform in 2011, violation on the basic
rights of freedom of belief and restrictions on the religious practice seem to have been more
systematic and more institutionalized. Many anti-Muslim propaganda and uncontrolled hate
speeches have widely circulated in Myanmar for decades like as the Muslims try to
diminish the Burmese nationals through intermarriage which prompted anti-Muslim
sentiments within Burmese society. Sometimes, anti-Muslim sentiments were provoked by
international issues. Comparing to the vast rumor propagations mainly led by monks, the
interfaith activities conducted by small number of individuals are less effective and less
prevalent among societies to prevent further conflict.
Moreover, there are many mosques in Bago Region which still remain closed,
especially in Taungoo Township, without any reason, and any attempt to re-open them is
threatened to new violence. In addition, the government has not taken any decisive action on
the destroyed and closed mosques issue yet. The culture of impunity helps to encourage the
ultra-nationalist groups to threaten the mosques. It is believed that the powerful elites backed
up the previous attacks on the mosques and anti-Muslim violence politically as well as
financially. Law enforcement is very weak and complicated, and so Muslims have difficulties
in obtaining permission to renovate or build the Islamic religious buildings. Likewise, the
government did not issue any legal documents to the mosques even to the hundreds-years-old
ancient ones. In some cases, Buddhist stupas were built in the Islamic religious buildings
after they had been bulldozed, for example in Kayin State. Therefore, for the Muslims in
Myanmar, destroying the ancient mosques seems to be the systematic eradicating the
historical evidence of the existence of Muslim in Myanmar for hundreds years.
At the same time, some mosques in Bago were repaired during post-conflict period
without any disturbances from neighboring Buddhists; that shows that the better interreligious relations, the more chance they can reduce the threats to the structural integrity of
the Islamic religious buildings. Although the importance of good relationship with the local
authorities and neighbors for the Islamic religious buildings issues, it is not feasible in some
places such as Rakhine and Meikhtila. Even if a few individuals try to foster better
relationship among faiths, it is challenging to fully overcome the threat to the Islamic
religious buildings without cooperation of the government officials. In fact, the closed
mosques issue is the policy of the former regime and they have been barred for a long time;
hence, the new elected civilian led government does not have enough knowledge about these
stories. That banned mosques issue is a symbol of the restriction on the freedom of belief and
serious violation of basic human rights, whereby the country's image can be tainted in the
international community. To sum up, various kinds of threats to the structural integrity of the
Islamic religious buildings are still unabated, and they are under uncertain condition in
Myanmar.
(VI)
Recommendations
To the Government and Parliament:

i.
ii.
iii.
iv.
v.
vi.
vii.
viii.
ix.
x.
xi.
The government must respect all rights and freedom, including the right to freedom of
belief and thought, regardless of race, religion and ethnicity.
Preservation of historical heritages law should be enacted and enforced to conserve
ancient mosques as soon as possible (according to Schedule Two, Article 7, social
sector of 2008 constitution)
The necessary legal documents to the verified mosques and land, donated for religious
purposes, should be issued.
All forms of the official restrictions on the Islamic religious practices both in mosques
and at homes should be lifted.
The government should act transparently and objectively to the Islamic religious
buildings issue.
The government should step up a plan to apply the civic education in the school
curriculums to promote inter-religious understanding and tolerance.
All inconsistent laws should be amended to protect the rights of religious minorities.
The government should provide fair compensation and grant permission for
rebuilding and re-opening of demolished or closed mosques.
Every effort should be made to strengthen the existing law to protect the properties
and religious freedom, and if needed, the necessary laws should be added.
The government should take effective actions against those responsibles for violence
attacks and crimes as instigating, assault, arson, and looting.
The Rule of Law must be ensured.
To CSOs and community leaders:

i.
ii.
iii.
iv.
v.
vi.
Counter messages should be enhanced to debunk the rumors especially about Islam
and the mosques in order to improve religious understanding among different groups.
Interfaith activities, focusing on the diverse society, should be strengthened.
All influential stakeholders should be encouraged to participate in promoting
tolerance and mutual understanding among different religions.
Training of the rumor management should be provided to the communities to build
the individual capacities.
Inter-religious networks should be broadened to share information to overcome
religious propaganda.
Interchange program should be promoted for giving opportunity to learn about the
mosque and their religious practices by others.
To the Muslim community:

i.
ii.
iii.
The Muslim community should try to engage more regularly with the mainstream
Burmese culture for the sake of demystifying rumors about Islam.
The Muslim community should show their willingness to connect with the Buddhist
community to expose misunderstanding about Islam.
The Muslim community should be given the opportunity to share information about
their religion with different religious communities to foster greater religious
iv.
understanding between groups. In particular, the Muslim community should be given

the opportunity to share their beliefs in a positive and open manner.
They should take part in social activities, cooperating with other religious groups with
high profile.
To the international community:

i.
ii.
iii.
iv.
The international community should call on the Burmese government to protect the
basic human rights of the countrys Muslim population.
The International community should advocate to the government to take effective
actions against the instigators and perpetrators of antiMuslim violence.
Techanically and financially, international organizations should support the local
CSOs and community leaders to foster better mutual understanding and tolerance
among religious groups.
Should support local initiatives bridging gaps between faith groups by developing
tolerance and mutual understanding.
To the Media:
i.
ii.
iii.
iv.
v.
vi.
vii.
The media should share information about the religious practices of all religions to
broaden the scope of religious understanding, especially about mosques and Islamic
worshipping.
The media should contribute positive counter messaging over viral rumors within the
society.
The media must avoid using inflammatory terms about religions issues.
The media should promote diversity by highlighting the examples of peaceful
coexistence.
It should not to be bigoted and biased in any religious issue.
The media should serve as the watch dogs and should clarify the news before
publishing.
The media should educate the public about the idea of universal human rights.
"
"
()
NLD
NLD
Freedom House
'
'
'
"
"
'
52
'
( - )
'
'
53
52
"
53
"
"
"
.

(
Qualitative
(qualitative data)
()
()
"
()
" 54
()
"
"
()
"
"
55
()
56
56
54
55
"
"
57
58
()
()
( )
59
60
()
()
-
57
ibid
59
Human Rights Watch Briefing Paper,Crackdown on Burmese Muslims, 2002,
60
58
(
()
61
62
63
64
..
65
66
67
61
62
Burma Net News: July 16, 2001

63
The U.S. State Departments Annual Report for International Religious Freedom issued in October, 2001,
Estimates that ten Muslims and ten Buddhists were killed, and notes ...there were credible reports that the
monks that appeared to be inciting at least some of the violence were USDA or military personnel dressed as
monks. After two days of violence the military stepped in and the violence immediately ended.
65
64
66
67

Ibid,
68
"
" 69
68
Ibid,
69
()
"
70
( )
"
71
()
()
"
70
71
( )
()
()
" 72
73
72
74
73
74
()
()
(Structural Violence)
()
75
75
76
77
"
76
77
()
NLD
"
78
79
78
79
80
80
81
"
"
82
"
81
82
83
Ibid,
83
"
"
84
"
"
85
"
" 86
84
85
86
87
88
"
89
"
87
88
89
90
91
"
Line)
(the Green
"
92
90
91
92
Ibid,
"
93
"
"
94
"
"
"
"
93
94
"
95
"
"
"
96
95
96
"
"
97
"
" 98
97
98
()
-( )
Watch Dogs
KII/FGD Interviewee List

Key Informant Interview (KII)
Focus Group Discussion (FGD)
Yangon Region
No
1.
2.
3.
4.
5.
6.
7.
Name
Dr. U Myint Thein
Muslim Religious
Leader
Muslim Religious
Leader
Muslim Religious
Leader
Muslim Religious
Leader
Muslim Religious
Leader
Region
Tamwe Township
U Nyunt Maung Shein
PaBaeDan Township
PaBaeDan Township
PaBaeDan Township
PaBaeDan Township
PaBaeDan Township
PaBaeDan Township
Organization
Author
Representative of Islamic
Organization
Organization
Organization
Organization
Organization
Date
21-4-16
27-4-16
KII/
FGD
KII
KII
27-4-16
KII
27-4-16
KII
27-4-16
KII
27-4-16
KII
Chairperson - Islamic Religious

Affair Council
1-5-16
KII
Bago Region
No
8.
9.
Name
MaBaTha leader
U Khin Maung Lay
Region
Bago Township
Bago Township
10.
U Zin Myo Aung
Bago Township
11.
U Thaung Sein
Bago Township
12.
U Kyaw Zaya
Pyay/ Moe Nyo
13.
U Zaw Ti Pala
Pyay
14.
Moe Nyo
17.
Muslim Community
Leader
Dr. Sitt Aung Latt
Muslim Community
Leader
U Tayza Nanda
18.
19.
Muslim Bussinessman
Reverend Pastor U Saw
Taungoo Township
Taungoo Township
15.
16.
Pyay
Pyay
Pyay
Organization
MaBaTha (Bago)
Former Trustee of Daragar
Mosque
Theravada Comet Sasana
Charity group
Former Deputy Chairman of
Islamic Religious Affair
Council (Bago Township)
M.P- Bago Regional
Parliament
Monk, Kan Thar Monastery,
Pyay
A representative of Islamic
Organization
c/o Township Administrator
A Mosque representative,
Monk, Shwe Pauk Pin
Monastery, Pyay
Muslim community member
Vice-Chairman of Bago
3-4-16
22-4-16
KII/
FGD
KII
KII
22-4-16
KII
22-4-16
KII
8-5-16
KII
8-5-16
KII
8-5-16
KII
8-5-16
8-5-16
KII
KII
8-5-18
KII
26-5-16
27-5-16
KII
KII
Date
Yu Shu
20.
U Myint Nyo
Taungoo Township
21.
Muslim CSO member
Taungoo Township
Regional government
sponsored Interfaith group
and General Secretary of
Christian Churches Council,
Taungoo
Patron of Bago Regional
government sponsored
Interfaith group
Civil Society member
28-5-16
KII
5-4-16
KII
Appendix (1): The Land Record Form (105) the Sasana (religions) Green Line of the
Moe Nyo Mosque
The Land Record Form (106) the Sasana (religions) Green Line of the Moe Nyo
Mosque
Appendix (II): Original Letter written in Burmese which was distributed in and around
Meiktila shortly before the violence in 2013
Appendix (II): The Reporter weekly journal bannered that "the mosque in the
Buddhist Land was about to remove", but in actual, the Buddhist stupa was build in
thecompound ofthe 350 years-old ancient mosque in Ya Mae Thin Township

Kyaw Zeyar Win: Endangered Holy Houses (2016) - Bilingual

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Kyaw Zeyar Win: Endangered Holy Houses (2016) - Bilingual

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Yway Lat Yar Institute

Dr. Kyaw Zeyar Win

1 Endangered Holy Houses

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Historical Background of Anti-Muslim violence in Bago

Current conditions of the Islamic Religious Buildings in

IV. Analysis: the Threats to the Structural Integrity of Islamic

Uncontrolled rumors and hate speech, especially against Mosques and

Recommendations to the Government and Parliament

VII. KII/ FGD List and Appendix

What are the threats to the structural integrity of

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In general, no evidence of restrictions or discrimination, based on religions, was

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Historical Background of Anti-Muslim Violence in Bago

Figure 4: Buddhist Monks destroyed the Mosque

Although almost all mosques were

Interview with a Muslim community leader, Pyay

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Figure 5: The current condition of Mee Ya Htar (Train) Mosque, Taungoo,

Interview with a Muslim Businessman, Taungoo,

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Burma Net News: July 16, 2001

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Crackdown on Burmese Muslims,

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Current Situations of the Islamic Religious Buildings in Bago

See appendix (I)

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A few months ago, U Wirathu, a notorious Buddhist Monk from Mandalay,

Interview with a Muslim businessman, Taungoo,

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Anti-Muslim violence in 2001,

Interview with a Muslim community leader, Pyay

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Analysis: The Threats to the Structural Integrity of the

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Lack of the responsibility of the government and local authorities

Interview with a Muslim Businessman, Taungoo

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We allow all religious communities to be free, according to freedom of

Limited trust between two communities

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warn the Muslims not to

between Muslim and Buddhist

mosques issue very cautiously. He said:

Interview with U Myint Nyo, Taungoo

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Lack of transparency but complicated process of granting permission to renovate

Chairperson of Bago Regional MaBaTha,

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Ruled by Law instead of Rule of law

A Muslim Religious Leader, Yangon

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A Muslim Religious Leader, Yangon

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Lack of or weakness of law enforcement to conserve the historical heritages

Zin Myo Aung, Bago

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