It was Aug. 26, the day after Rohingya Muslim separatist attacks on military outposts in the group’s homeland in western Myanmar. In their wake, Myanmar’s military and local Buddhists would respond with a campaign of rape, massacre and arson that has driven about 700,000 Rohingya into Bangladesh.
But more than a dozen teachers, elders and religious leaders told The Associated Press that educated Rohingya — already subject to systematic and widespread harassment, arrests and torture — were singled out, part of Myanmar’s operation to drive the Muslim Rohingya from majority Buddhist Myanmar.
Soldiers targeted the educated, they said, so there would be no community leaders left willing to speak up against the pervasive abuse.
It’s an old tactic, according to those who study genocide — and often a precursor to killing.
“My brother apologized and pleaded with the military not to kill him; he showed them his ID card and said, ‘I’m a teacher, I’m a teacher.’ But the government had planned to kill our educated people, including my brother,” Hashim said.
He was interviewed at one of the teeming Bangladesh refugee camps that have sprung up along the hilly border with Myanmar since the Rohingya exodus grew in August. Hashim, who is also a teacher, ran for the hills and hid after the military surrounded his hamlet in northern Rakhine state, where most of the Rohingya lived. Others told similar accounts.
After the Aug. 25 attacks, soldiers in Maung Nu village, the site of a massacre, asked villagers: “Where are the teachers?”
Rahim, a 26-year old high school science and math teacher who was known to many soldiers because he taught their children at the local battalion school, saw the military coming and fled.
“I knew I was dead if I got caught. They were hunting me,” said Rahim, who, like some Rohingya, uses only one name. “They knew that I would always speak out for the people. They wanted to destroy us because they knew that without us they could do whatever they wanted to the rest of the Rohingya.”
Researchers see comparisons between what is happening in Myanmar and other genocides, including the Holocaust.
“Listening to these stories, it sounds so similar. First you take out the religious or the political leaders, and then you start going down to the civilian population and you start tightening things more and more,” said Karen Jungblut, research director at the USC Shoah Foundation, who has conducted interviews in the Bangladesh camps.
Interviews with about 65 refugees in a September report by the U.N. Human Rights Office of the High Commissioner indicate that “the Myanmar security forces targeted teachers, the cultural and religious leadership, and other people of influence in the Rohingya community in an effort to diminish Rohingya history, culture and knowledge.”
The Buddhist majority has long reviled the Rohingya as “Bengali interlopers” in northern Rakhine state and suppressed their ability to maintain their culture and go to school.
An Amnesty International report from November documented a system of institutionalized discrimination and segregation of the Rohingya that was meant to erase their identity. Since an outbreak of Buddhist-Muslim violence in 2012, Rohingya children have been prevented from attending Buddhist schools, and official government teachers often refuse to come to Rohingya villages because of purported safety worries, the report said.
In the months before Aug. 25, informers made it too dangerous to teach Rohingya language or culture, even in secret, according to a longtime headmaster at a middle school who spoke on condition of anonymity because of safety worries if he’s ever allowed to return home.
Four days before the Aug. 25 violence, he says about 300 soldiers surrounded his home. He was handcuffed with his son and brought to the school, where they saw other teachers and five mullahs. His son was kicked and beaten.
The headmaster fled to Bangladesh soon after the August killing began.
“There are some educated people left in my village, but they will never raise their voices,” he said, as another man wept silently, listening to him speak. “Things will get worse for the Rohingya because no one will speak out for them.”
The penalty for standing up to authority can be harsh.
Months before the August crackdown, the military called a meeting in the village of Chein Kar Li to demand more money from villagers who wanted to fish the local rivers. Kafait Ullah, a 26-year-old primary school teacher, took a breath, steadied his shaking hands and rose to ask a question.
“Why do we need to give you so much money?” he asked.
The retaliation began immediately. He said he was fined and made to go every morning to a military camp and sign a piece of paper, so the soldiers could monitor his actions. They searched his home and threatened him with jail.
Others interviewed also described repression. They said the government monitored teachers, mullahs and other educated people, claiming they were working with outsiders to collect and send abroad information about human rights abuses meant to make Myanmar look bad.
“They didn’t want us to speak out, and we didn’t. We couldn’t. I wanted to raise my voice, but they would have arrested me and tortured me,” said Maulana Rahmat Ullah, 53, a mullah from Koe Fan Kauk/Khular Bil (in Maungdaw) village who was tortured in 2016. “There are not enough people who know our history now to pass it down to the people. I am one of the last. We were under so much pressure for so long that it’s almost all gone. Who’s left to tell it?”
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