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The Parliament of the World’s Religions invites the interfaith community around the world tune in Tuesday, May 26, 2015 beginning 3am USA EST for the live stream of the Oslo Conference to stop genocide of Rohingya Muslims in Burma/Myanmar.
Government officials, media, and scholars will spend 3 days together May 26 – 28 at the Nobel Institute converging with pastors, imams, and monks. The time-sensitive conference aims to lift international attention toward solving the increasing persecution and suffering of the stateless Muslims who are ethnically linked to the Rakhine Burmese state.
Messages of support will air from a growing bloc of concerned world leaders and Nobel Laureates including philanthropist George Soros, Desmond Tutu, Mairead Maguire, and political heads from neighboring nations Malaysia and East Timor. These humanitarian calls for justice will implore the global community to understand the persecution of Rohingyas in the style and scale of other recent genocides.
Parliament Chair Imam Abdul Malik Mujahid will inaugurate the conference he hopes will empower the global interfaith community to help save Rohingya lives and prevent genocide.
“As hate, anger and fear is rising around the world, it is important that people of compassion feel the pain of peaceful Rohingyas who have become stateless and homeless in their own ancestral land,” said Mujahid, Co-Chair of the Conference and chair of the Parliament of the World’s Religions.
Click to Watch: the Live Streaming begins 26th May 2015 U.S.A.: EST: 3:00 AM
About the Rohingya Crisis for Media and Global Viewers
The Norwegian Nobel Institute &
Voksenaasen Conference Center in Oslo
End Myanmar’s systematic persecution, deprivation and destruction of the Rohingyas. George Soros, Bishop Desmond Tutu, Mairead Maguire, José Ramos-Horta and Dr Mahathir Mohammad will join the call to be made by genocide scholars, human rights researchers and activists at the Oslo Conference on May 26.
The conference will push for an end to Myanmar’s “slow genocide” in the Western commercial, diplomatic and military engagement with the SE Asian country.
Oslo, Norway: Over the last 10 days, the world has watched with horror and disbelief the news reports about mostly Rohingyas from Myanmar drifting in over-crowded vessels in the Andaman Sea, half-starved, disease-stricken and dying.
On 26 May, a high-profile international conference will be held at the Norwegian Nobel Institute and Voksenaasen to bring the Norwegian and EU publics closer to the reality of the Rohingyas. This Muslim minority in Myanmar (Burma) has been so systematically persecuted that they would rather risk lives – including those of their infants and children – than die a slow, collective death.
George Soros, the iconic billionaire and philanthropist, is among the international figures who will offer solidarity and compassion for the Rohingyas. He will join the call for an immediate end to Myanmar’s official policy of discrimination, persecution and destruction of over one million Rohingyas an ethnic group in Western Myanmar. In his pre-recorded address prepared for the conference, Soros states that he too was a Rohingya. “In January, when I visited Burma for the 4th time, I made a short visit to Sittwe, the capital of Rakhine State in order to see for myself the situation on the ground… a section of Sittwe called Aung Mingalar, a part of the city that can only be called a ghetto. (There) I heard the echoes of my childhood. You see, in 1944, as a Jew in Budapest, I too was a Rohingya. Much like the Jewish ghettos set up by Nazis around Eastern Europe during World War II, Aung Mingalar has become the involuntary home to thousands of families who once had access to health care, education, and employment. Now, they are forced to remain segregated in a state of abject deprivation. The parallels to the Nazi genocide are alarming,” Soros says.
At the conference, a team of researchers from the International State Crime Initiative, Queen Mary University of London will be presenting their latest findings. In a recent article in The Independent (20 May), the lead researcher Penny Green writes: “The Rohingya have now faced what genocide scholar Daniel Feirestein describes as ‘systematic weakening’, the genocidal stage prior to annihilation. Those who do not flee suffer destitution, malnutrition and starvation, severe physical and mental illness, restrictions on movement, education, marriage, childbirth, livelihood and the ever present threat of violence and corruption.”
Such acts compelled former UN Special Rapporteur on Myanmar (2008-14), the Argentine legal expert Tomas Ojea Quintana, to observe at the London School of Economics a year ago that in the case of the Rohingyas, “genocidal acts” have been committed by Myanmar. Quintana will be sharing his perspectives in Oslo.
Nobel Peace Laureate, the Archbishop Emeritus Desmond M. Tutu of South Africa, will also address the Oslo conference. He places the responsibility for the Rohingyas’ plight squarely on the Myanmar government. While the government has characterized this as sectarian or communal violence and sought to absolve itself of responsibility, Tutu says there is evidence that anti-Rohingya sentiment has been carefully cultivated by the government itself. “I would be more inclined to heed the warnings of eminent scholars and researchers including Amartya Sen, the Nobel laureate in economics, who say this is a deliberately false narrative to camouflage the slow genocide being committed against the Rohingya people,” Tutu says.
Bishop Tutu will make an impassioned call in Oslo: “As lovers of peace … we have a responsibility to persuade our international and regional aid and grant-making institutions, including the European Union, to adopt a common position making funding the development of Myanmar conditional on the restoration of citizenship, nationality, and basic human rights to the Rohingya.”
The 3-day conference is sponsored by the Oxford University Poverty and Human Development Initiative (OPHI), the Harvard University Global Equality Initiative, Parliament of the World’s Religions, Burma Task Force USA, Justice for All, Refugees International, and the International State Crime Initiative at Queen Mary University of London.
Among the Norwegian participants are former Prime Minister of Norway Kjell Magne Bondevik and Morten Høglund, The State Secretary, Ministry of Foreign Affairs, Norway.
The Oslo conference is the culmination of a series of conferences – the two previous ones were held at the London School of Economics and Harvard University in 2014 – designed to call attention to the plight of Rohingyas and their decades-long persecution by successive governments in Myanmar.
“As a Buddhist and an ethnic Burmese, I am devastated and ashamed that my own country of birth has been committing mass atrocities that can only be described as a genocide, as spelled out by the 1948 Geneva Convention on the Prevention and Punishment of the Crime of Genocide,” says Dr Maung Zarni, exiled scholar and activist. “The UN and Western democratic governments failed Cambodians, Rwandans, Bosnian Serbs and Tamils previously. They are now failing the Rohingyas. Once again, these entities are ignoring an unfolding genocide. It is outrageous that they are mis-framing the Rohingya issue as a “migration” problem, a “communal conflict” or a “humanitarian crisis”. This is because calling Myanmar’s genocide a genocide will disrupt their “business as usual” approach with the Burmese military and ex-military leaders,” he observed.
“As hate, anger and fear is rising around the world, it is important that people of compassion feel the pain of peaceful Rohingyas who have become stateless and homeless in their own ancestral land”, said Imam Malik Mujahid, Co-Chair of the Conference and chair of the Parliament of the World’s Religions.
Press Contact: Dr Maung Zarni
UK Mobile: +44 (0)771 047 3322
INFO FOR THE LIVE WEBCAST from 0900 – 1730 hr (Norway time) (GMT +2)
Check the following sites for the web address for to watch the live webcast:
The Rohingyas are a borderland people who have indigenous roots in the pre-nation state border region along the present day borders of Bangladesh and Western Burma or Myanmar. Their long-standing roots in Myanmar’s Rakhine region run contrary to Myanmar’s official denial and the Burmese public perception. There are an estimated at 1.33 million in Myanmar, and an estimated 1 million in diasporas (in countries such as Saudi Arabia, Bangladesh, Malaysia, Thailand, India, Pakistan, Indonesia, Australia, Japan, Europe and US.) Their ethnic identity has been fluid over the centuries – just like any other ethnic community in the heartland or border regions of Myanmar. In relation to today’s Rohingya identity, it is notable that British Colonial censuses, colonial anthropological accounts and other colonial official records are typically characterized by categories and groupings that were anchored in the prevailing European racism and pseudoscientific understanding of ‘races’, thus their use to deny or discredit Rohingya identity today is highly problematic. The Rohingyas as any ethnic community have the right to self-identify under international law, as was officially pointed out by the United Nations Secretary General Ban Ki-Moon at the ASEAN Summit in Naypyidaw in November 2014. Importantly, successive Burmese governments after independence from Britain in 1948, both the parliamentary government of Prime Minister U Nu and the military governments of General Ne Win – had officially recognized the Rohingyas as one of the constitutive and indigenous national races of the Union of Burma. The official ethnic identity was chosen by the Rohingya leaders themselves and conferred official recognition by the Burmese governments – as evidenced in the fact that the Rohingyas were allocated thrice-weekly Rohingya language radio program on the sole national radio broadcasting station until 1964, allowed to form associations bearing the name ‘Rohingya’, represent their own community in the national Parliament, allotted a separate entry in the official Myanmar language Encyclopedia published by the Government in 1964, and to have a Special District in Northern Arakan or Rakhine State – known as Mayu District – where the population has always been predominantly Rohingya.
Noteworthy is the fact that both the radicals among the Rohingya Muslims and the nationalists among Rakhine Buddhists took up arms and clamored for secession from the Union of Burma, upon independence from Britain. Confronted with the rebellion on two ethnic fronts, Burmese military and the central government of PM U Nu played divide-and-rule vis-à-vis both Rohingyas and the Rakhine throughout the 1950s and 1960s. Rohingyas armed revolt died down as the result of lack of popular support both amongst the Rohingyas themselves and on the part of the then East Pakistan (before Bangladesh). The central government of Burma made concessions to the Rohingya’s demands including the official recognition of the group – both its identity and its native-ness to the pre-nation-state western borderlands of Burma. Rakhine nationalism – a direct product of the Rakhine’s status as a people colonized by the central Burmese kingdoms – remains strong, continuing to vie for greater autonomy, a fair and equitable share of resources and revenues from the hydro-carbon rich and militarily and commercially strategic Rakhine coastal region.
The official persecution of Rohingyas began in earnest in the late 1970s when the Burmese military leadership – once a multi-ethnic and non-discriminatory – turned anti-Christian and, more potently – anti-Muslim. The Armed Forces of Burma or Myanmar has pursued its un-written, but common policy of ‘purifying’ or ‘cleansing’ the military, especially of higher echelon and strategic positions, of Muslims and Christians. The military leaders openly came to view non-Buddhists, mixed ethnic communities or individuals as ‘untrustworthy’ as evidenced by the special address by General Ne Win to the 1982 Citizenship Act drafting committee in the fall of 1981. The Rohingyas have both historical and cultural ties with what was known as East Bengal (latterly part of East Pakistan and since 1973 Bangladesh) and are the only Myanmar Muslim community with a single geographic concentration along the 170-mile stretch of the Bangladesh-Myanmar borders. As such, the military has, since 1970s, come to perceive them as a “potential threat to national security”. Since then, the Myanmar military has adopted the pre-emptive strategy of characterizing the Rohingya presence in Rakhine State as ‘illegal migration’ of Bengalis from neighbouring Bangladesh. This is the narrative the Burmese national public has been deliberately exposed to over the past 40 years and has become the justification for the systematic destruction of the Rohingya as a group.
The Buddhist majority’s largely anti-Muslim sentiment and the historical animosities between Rakhine and Rohingya that peaked during the years of World War II, have been mobilized by the military and policy makers to support and facilitate the destruction of the Rohingya by the State. Anti-Muslim and other forms of xenophobia are deep-rooted with the Burmese society. Particularly, there is pervasive popular racism towards other Muslim communities. However, only the Rohingyas as a distinct ethnic group have been singled out for systematic, sustained and most severe forms of state-directed repression and annihilation.
 In fact, in his now published, formerly ‘top secret’ lecture to the National Defense College in early 1990s, ex-General Khin Nyunt, then Chief of Military Intelligence and the 3rd ranking general, had stated the Muslims from Rakhine state were fleeing across over to Bangladesh, in other words, there was only out-flowing of Muslims from Rakhine to Bangladesh, not the other way around.
UAE-based business magnate M.A. Yusuf Ali, who belongs to a village in Kerala, was Thursday presented with the prestigious Interfaith Harmony Award at a function in the Malaysian capital Kuala Lumpur.
The award was handed over by Datur Azman bin Hassan, director general of Malaysia’s department of national unity and integration.
The international Interfaith Harmony Award is the prime attraction of the International Seminar on Interfaith Harmony and Tolerance jointly organised by the International Islamic University, Malaysia, and the Kerala-based Madin Islamic Academy.
In a release issued here, Ali said he wouldn’t be a true Muslim if he turned a blind eye to his neighbours who go to bed without food.
‘I employ 27,000 people of different nationalities in the nearly 100 shopping malls across the Gulf region without any discrimination,’ said Ali, the lone non-Arab member of Abu Dhabi Chamber of Commerce and Industry.
from Herald Maylasia
The PIHD together with the PPC of the Chapel of Christ the Light, Desa Jaya organized their third dialogue with other faiths at the Samnak Buddhist Temple, Desa Jaya. The meeting started with a silent prayer by all according to their own faith. There were several representatives from the Buddhist, Taoist, Hindu and Sikh faiths.
The Catholic church was represented by Fr Albet Arokiasamy, Albert Anthony, the PPC chairperson, Sr Theresa Yong from the convent, Tony Maaran from PIHD and Angeline from the PPC.
The chairman introduced all present. The representatives were unanimous that we should work together to foster unity, charity, understanding each other’s faith with respect and work together with a common aim to serve the community at large in our surrounding area with projects like Blood Donation Campaign, helping the needy etc. To foster unity among inter faith groups, the dialogue covered three areas of faith, life and culture.
From The Washington Post
By Katherine Marshall
When South Africa was emerging from the dark shadows of the apartheid era, Malaysia was one place it looked for successful examples of how to address the difficult legacy of racial inequality. Malaysia’s Malay citizens (about 60 percent of the total) lagged behind other groups and helping them to “catch up” was a deliberate government policy.
Malaysia is justly proud of its record in managing what at one time threatened to be a conflict-ridden transition. It also takes pride in its distinctive Muslim culture and in the way its religious and ethnic diversity works in a fast-changing society. But behind Malaysia’s new prosperity, seen in glittering skyscrapers and tangles of freeways, there are lively debates about what lies ahead.
Malaysia’s challenges involve above all its diverse ethnic, religious and economic identities, and today’s debates turn on how the three are intertwined. By constitution, Malaysia is a Muslim nation and its population is majority Muslim. Malays and Islam are tightly linked. That translates, among other things, into legal tussles over whether one can renounce being a Muslim. Malaysians are trying to identify how the country’s Islamic identity is distinct and how much latitude there is for different strands of Islamic thinking; how much can Malaysian Islam change as the country modernizes? The country’s minorities are largely Chinese and Indian, and they are mostly Buddhists and Christians. How do their rights balance with those of the Malay and Muslim majority, in law and in the society?
An example of the way Malaysian Islam is changing was the recent popular reality TV show that selected a young “cool” imam (Muhammad Asyraf Mohammad Ridzuan) from among 10 finalists; the others were voted off the program one by one, just like “American Idol.” The idea was to make Islam more appealing to young people and to make them associate religion with inspiration rather than caning and morality raids. The finalists were chosen from 1,000 candidates, faced written and practical tests on religion each week, and were quarantined in a mosque dormitory and banned from using phones, the Internet and television. They had to persuasively steer youngsters away from sex and drugs. Imam Muda had almost 94,000 Facebook fans when I last checked.