Communal Violence in Myanmar
(Chessmann, 2017)
Between 2012 and 2014, Myanmar experienced violence between different communities, primarily
Buddhists attacking Muslims (Rohingya). The violence ranged from localised incidents to large-scale,
state-supported attacks.
● Incidents varied from brief, localised skirmishes/conflicts to large-scale, organised attacks
● Violence linked to Myanmar’s rapid political and economic changes
● Collective violence as feature of ‘uncertain times’
○ In absence of democratic institutions, routine events escalated into “intimate mass
violence” among communities in close proximity
○ Media & prominent figures actively shaped narratives that presented Muslims as a
threat to Buddhism and national security; anti-Muslim sentiment created a climate
conducive to violence
Myanmar sees Rohingyas (ethnic group, have their own language and most of them do not speak
Burmese) as remnants of British colonial past, and so ineligible for citizenships/full rights, but they
claim to be descendants of Arab traitors who settled in the area over 1000 years ago
● The government does nothing to help Rohingya and other Muslims because of fear of
alienating Buddhist nationalists
Aim of the paper: use ‘communal violence’ as analytical framework to understand Myanmar’s events
Short chronology
Initial incident
● May 2012: rape and murder of young Rakhine Buddhist woman sparked tensions
● Media labeled the accused as ‘Bengali Muslims’, escalating anti-Muslim sentiment
Violence spread, houses were burned, mostly Muslim properties. The government declared a state
of emergency on June 10, deploying the army to restore order.
Rise of anti-Muslim Sentiment and Movements (2012-2013)
● Monk U Wirathu began promoting the 969 movement, advocating for a boycott of Muslim
businesses
● In mid-2013, the MaBaTha organisation was formed to "protect race and religion,"
supporting the 969 agenda but officially distancing from violence
Second wave of violence erupted on October 21, with Muslim communities heavily targeted
(October 2012)
● UN and local reports indicated significant casualties and destruction, displacing over
115,000 people by November
Spread of violence across Myanmar (2013)
● Violence became nationwide with attacks on Muslims in Meiktila in March
● Allegations arose of extreme "extra-lethal violence" and forced humiliation of Muslim
victims
● Coordinated anti-Muslim violence followed in Bago, Yangon, Lashio (May 2013), Sagaing
(August 2013), and Mandalay (July 2014)
Nearly all regions of Myanmar experienced some level of communal violence, leaving widespread
(Chessmann, 2017)
Between 2012 and 2014, Myanmar experienced violence between different communities, primarily
Buddhists attacking Muslims (Rohingya). The violence ranged from localised incidents to large-scale,
state-supported attacks.
● Incidents varied from brief, localised skirmishes/conflicts to large-scale, organised attacks
● Violence linked to Myanmar’s rapid political and economic changes
● Collective violence as feature of ‘uncertain times’
○ In absence of democratic institutions, routine events escalated into “intimate mass
violence” among communities in close proximity
○ Media & prominent figures actively shaped narratives that presented Muslims as a
threat to Buddhism and national security; anti-Muslim sentiment created a climate
conducive to violence
Myanmar sees Rohingyas (ethnic group, have their own language and most of them do not speak
Burmese) as remnants of British colonial past, and so ineligible for citizenships/full rights, but they
claim to be descendants of Arab traitors who settled in the area over 1000 years ago
● The government does nothing to help Rohingya and other Muslims because of fear of
alienating Buddhist nationalists
Aim of the paper: use ‘communal violence’ as analytical framework to understand Myanmar’s events
Short chronology
Initial incident
● May 2012: rape and murder of young Rakhine Buddhist woman sparked tensions
● Media labeled the accused as ‘Bengali Muslims’, escalating anti-Muslim sentiment
Violence spread, houses were burned, mostly Muslim properties. The government declared a state
of emergency on June 10, deploying the army to restore order.
Rise of anti-Muslim Sentiment and Movements (2012-2013)
● Monk U Wirathu began promoting the 969 movement, advocating for a boycott of Muslim
businesses
● In mid-2013, the MaBaTha organisation was formed to "protect race and religion,"
supporting the 969 agenda but officially distancing from violence
Second wave of violence erupted on October 21, with Muslim communities heavily targeted
(October 2012)
● UN and local reports indicated significant casualties and destruction, displacing over
115,000 people by November
Spread of violence across Myanmar (2013)
● Violence became nationwide with attacks on Muslims in Meiktila in March
● Allegations arose of extreme "extra-lethal violence" and forced humiliation of Muslim
victims
● Coordinated anti-Muslim violence followed in Bago, Yangon, Lashio (May 2013), Sagaing
(August 2013), and Mandalay (July 2014)
Nearly all regions of Myanmar experienced some level of communal violence, leaving widespread
