The world has witnessed a renewed genocide in Rakhine State over the Rohingya minorities. Such atrocities were also manifested in October last year which was also termed as the ‘ethnic cleansing’ by the UN official. It is estimated that more than 100,000 Rohingyas have been forcedly displaced by the state-sponsored violence.
Against this backdrop, around 1,30,000 Rohingyas fled into Bangladesh amid escalating violence. This massive Rohingya entrance in Bangladesh has raised security concerns for the country.
Reportedly, Bangladesh has been hosting nearly half a million documented and undocumented Rohingyas since 1991 and has not deported any Rohingya refugee. Large-scale infiltration of Rohingyas into Bangladesh is observed in five phases: during 1978, 1991-92, 2012, 2016, and in 2017.
Myanmar government claims that Rohingyas are the illegal migrants from Bangladesh which the latter vehemently denies and argues that they should be repatriated. In fact, many Rohingyas say that their ancestors had lived in Myanmar for generations. Some ( Choudhury 2006; Kipgen 2013) claim that Rohingyas have lived in Myanmar for centuries and they are the descendants of Muslim Arabs, Moors, Persians, Turks, Mughals and Bengalis who came mostly as traders, warriors and saints through overland and sea-route. On contrary, Bangladesh disowns the Rohingyas on the legitimate grounds and has therefore denied them the refugee status since 1992. Although Bangladesh is not a signatory of 1951 Refugee Convention, the country hosts half a million Rohingyas in the country considering the humanitarian aspect of the problem and also the prospect of repatriation of the refugees to Myanmar. But the role of the UNHCR and international community regarding the repatriation is highly negligible. Instead of developing country, if Bangladesh would be a developed one, the response regarding the repatriation would be quite different. In fact, power-politics still guides the international politics and policy.
Rohingya refugees are found in different parts of Bangladesh. In his scholarly work, Ehsanul Haque contends that “The massive flow of them continues to pose major problems of food, health, accommodation, employment, access to land and business opportunities. The worst result is that all these problems in turn, jeopardise the public order and national security in Bangladesh” (Haque 2016:113). From the media reports, it can be claimed that Rohingyas are involved in different kinds of organized crimes including smuggling, arms and drugs trafficking, human trafficking. In addition, there is serious allegation that Rohingya refugees are fanning Islamist militancy in Bangladesh. They are also involved in passport forgery cases in Bangladesh which is a serious criminal offence.
Against the plight of the Rohingyas, the pertinent question is what can be done to resolve the crisis? In different times, Myanmar operationalized atrocities over Rohingyas in the Rakhine State. In fact, the world did very little to resolve the longstanding man-made humanitarian crisis. The role of the international community is also negligible to pressurize Myanmar government to resolve the Rohingya issue. In addition, the role of the UNHCR and IOM needs to be looked at very critically. United Nations High Commissioner for Refugees did little to resolve the Rohingya crisis which merits serious attention.
The role of the international media and international human rights organizations also need to be looked at critically to this particular issue. In fact, the gross violation of human rights of the Rohingyas in Rakhine state received very negligible coverage throughout global media. I often wonder that if the same level of atrocities would occur in the United States or in the Europe, would the global media or the international human rights organizations or even the international community respond on the same pace?
Power-knowledge nexus is also manifested in this Rohingya issue. The volume of scholarship in this issue is very poor. This issue also becomes marginal in the agenda setting whether in media or in the academia which should not be the case.
There is also international politics over this issue. Human Rights Watch, for instance, thinks that “Bangladesh Should Accept, Protect Rohingya Refugees” and open her border for Rohingya refugees. International community also thinks that Bangladesh should let them in. It raises question that first of all, it’s not legal obligation for Bangladesh since she is neither a signatory to the 1951 Refugee Convention nor its 1967 Protocol. Secondly, why Bangladesh? Why not Europe, India, China, Australia, Saudia Arabia, Turkey, Iran, Indonesia or the United States where there is ample space and opportunities? Thus, a coordinated approach from the international community is needed to resolve the longstanding Rohingya crisis.
Unfortunately, there is also politics over the Rohingya issue among our political parties who often prioritize their regime interest instead of national interest. For the sake of humanitarian grounds, long-term negative implications for Bangladesh are left out which merits serious attention. Thus, for the greater interests of Bangladesh, Rohingya issue should not be used as a political means by the political regimes in Bangladesh to uphold their narrowly defined regime interest.
It is time to recognize that Rohingya issue has created serious problems in Bangladesh in national security dimension considering the growing involvement of Rohingyas in different criminal activities in the country. The international community needs to acknowledge that Bangladesh has already done a lot in the Rohingya issue. Now it’s the turn for the Myanamr government and the international community to resolve the crisis. The role of China and India becomes important to resolve the crisis. In addition, the role of ASEAN to resolve the crisis becomes critical. It must intervene to stop the genocide over the Rohingya minorities.
Most importantly, Myanmar needs to stop genocide over Rohingyas from a more democratic and humanitarian ground. In fact, historical evidence candidly suggests that Rohingyas are the descendants of Muslim traders who have been in Myanmar for more than one hundred years. Thus, it raises question that why these Rohingyas will be subject to discrimination, torture and chauvinism by the Buddhist majority there? Why the plight of the Rohingyas will not be heard, and resolved by the international community? In fact, coming in this 21st century, such genocide is quite unexpected and hence, unacceptable.
Thus, Myanmar needs to stop denying the basic rights of the Rohingyas for the sake of humanity and greater interests of Myanmar. In fact, due to the Myanmar’s transition to democracy, along with the world, Bangladesh also expected that there will be qualitative shift in Myanmar’s policy to resolve the longstanding Rohingya crisis. But unfortunately it did not happen. Resolving the contentious Rohingya issue is a must to explore and harness the untapped potentials in Bangladesh-Myanmar relations. From Bangladesh side, a strong, and united stance is expected with regard to dealing with Rohingya issue. Bangladesh needs to use friendship with India and China to pressurize Myanmar government to resolve the issue. Finally, the international community needs to wake up and act to resolve the crisis at the earliest at least for the sake of humanity or it will be too late.
The Malaysian Model
Prime Minister Imran Khan paid his visit to Malaysia later the last month, which was concluded as successful, endorsed by the Prime Minister of Malaysia- Mahathir Mohamad himself. The visit was planned for two days with the two prime ministers having a one-on-one meeting, followed by delegation-level talks. The visit provided an opportunity to further cement the existing friendly and cordial bilateral relations by enhancing economic, trade and commercial ties for the mutual benefit of the two countries. It has been a success in the view that it has been a way forward for the terminating of trade cooperation agreements between the two countries. At the end of the visit, the energy sector especially LNG, tourism, greater collaboration between high-tech industries in Malaysia and Pakistan, and possibility of Malaysian investment in Special Economic Zones were discussed.
Imran Khan was welcomed warmly by the Malaysian delegation on his arrival. The purpose of the visit was for Imran Khan to inspect analytically the Malaysian economic model as of how they have been successful in achieving a great economy, without the interruption of the West. Imran Khan with an intention of following the model Malaysia had adopted scheduled his visit. There is no qualm over saying that this decision is to be appreciated by the new government if they are successful in implementing in Pakistan whatever they learned in Malaysia. Malaysia by targeting on the direct social realities of their country has been able to achieve the zenith of economic and social success.
Malaysia has followed an indigenous economic model, basing their economy on purely autarky by developing products what their local conditions and society were in need indigenously rather getting the dictation from the western models of economy, without ever feeling the need of foreign assistance for their local expense decisions- the position where Pakistan lacks.
Malaysia has continued over four decades of brisk inclusive growth, declining its reliance on agriculture and commodity exports to become a diversified, contemporary and open economy. The profit of development have been extensive and the high levels of income inequity inherited at independence progressively reduced through a development model emphasizing impartial growth, including increased participation of the Bumiputera (ethnic Malays and indigenous groups) in the modern economy. Growth has been determined by a series of structural reforms and the country cultivated its complimentary geographical location on global trade routes to promote export-oriented industrialization and endorsing regional incorporation. This has facilitated the improvement of manufacturing, boosting growth, employment and yield by expanding access to global markets, capital, knowledge and technology.
Pakistan since its birth has been following the western model of economy where Pakistan does not decide what its economic needs ought to be, but the west decides what the Pakistani economy needs. This dependence on the west has lead Pakistan in having the detrimental economic situation it has today where the “Dollar” seems to be getting more expensive and the rupee, de valued, thus the economy crippling.
Socially, Malaysia stands as the only country globally that has in actuality criminalized war in their national law. The society has always been free from political turmoil since politics has been very stable for the country, unlike Pakistan.
It will be unfair if it is advised that Pakistan starts following the complete Malaysian model of economy since the politico-economic situation and history of both the countries have been very different, thus applying the exact replicated model will not be possible. Pakistan unlike Malaysia has been subject to political and economic instability, has witnessed change in policies, dealt largely with the menace of corruption, have had government that would reverse economic models of each incoming government to start anew etc. It was pointed out rightly by PM Imran Khan that if “Malaysia, with a population of 30 million people, has exports worth $220 billion, and we, with a population of 201 million people have exports worth $24bn, then clearly we are doing something wrong”.
A solution can be applied in the act that Pakistan rather relying on the West for its economic build up, shall shift its focus on countries with the similar background and a more tangible yet acceptable economic model as that of Malaysia and other Asian economic giants. Pakistan can try to learn from them and follow their economic models as a replacement of the West. Following a pattern of economic development of similar nations will be much easier to pursue, less exploitative and attainable compared to the unrealistic western models.
Pakistan should realize what their need is indigenously rather letting the west dictates it for them. The Western model has always been exploitative towards countries like Pakistan and this is the right time to abandon it and take other inspirations in view.
Can disruption empower youth in politics? Interview with Malaysian Minister of Youth and Sports Syed Saddiq
Bangkok – On a hectic Wednesday night, I rushed to the heart of Bangkok for an event hosted by Oxford Foundation and Talk Foundation. The audiences were debaters, students, and young politicians from leading Thai political parties eager to have a glimpse of ASEAN’s youngest Minister.
Eager to learn from his “success”.
A special guest was in town; it was a fireside conversation in the honor of Malaysian Minister of Youth and Sports, Syed Saddiq Syed Abdul Rahman.
In the landslide election in May that brought Mahathir, a veteran, 93 years old, back to office, it was undoubtedly clear that youth voters were amongst the key component to that victory and Syed Saddiq was the player in that triumphant election.
Amongst all the techniques he used, he mobilized new millennials through social networks. With 1.5 million followers on Instagram, he told the audience how he used these online platforms for his political purpose.
Youth votes accounted for 41% of Malaysian electorates.
“On the eve of the election, we told everyone to watch Facebook Live at 10 pm. On that day, all Party members were garnering support through local places and online platforms to build up for the 10 pm Live. By 10 pm, we broadcasted Mahathir speech to the public.”
“The parents’ and grandparents’ generations were still with the current government. So, we relied on youth. We asked them to use their cell phones and they showed that to their parents.”
When asked what can youth bring to politics, Saddiq seemed fixed that “disruption is the only way to go”.
“We need to disrupt, disrupt the old ways of doing things, disrupt old politics, disrupt corruption.”
“The lowering of voting age is the case in point where disruption is a successful technique to champion youth agenda.”
Malaysia has recently been successful in lowering the youth eligibility to votes from 21 years old to 18 years old.
He was not naïve, however. He went on to elaborate his points that one needed to “pick the battle”.
All politician do.
Saddiq gave an interview that it is important for youth to strategize their precious voices for things that matter to them. Saddiq was confident it was education, a better and fairer education system, employment, and good standard of living.
“I said time and again that the Ministry of Youth and Sports must work hands in hands with the Ministry of Education. The two issues are different, but intertwined”.
In a casual, meticulous, leather jacket, Saddiq won the crowd on that day with his wit and humor. Instead of talking top down and being patronizing, the young politician was vibrant with energy and optimism.
He was on point.
The night was straightforward and inspiring. A young man aimed high and succeeded. He brought a new face to the old politics of Malaysian longstanding cronyism.
Saddiq stood tall and high as an epitome of youth empowerment.
But youth in politics is nothing new. The 1970s in Thailand democratic demonstrations to topple military dictatorship, the Vietnam war uprising in the United States or the recent rounds of youth activism for debt, LGBT and sexual harassment as well as the Apartheid Disinvestment in the 1970s to 1980s saw youth participation in good numbers.
There is no debate on whether the young are powerful. Of course, they are. The power of the young is immeasurable and there is a lot youth can bring to politics.
But youth in politics must bring more than young faces in the old regime. Youth in politics requires a new way of thinking – disruption perhaps – but how to make it sustainable? Youth in politics demands us to take ourselves seriously and reflect respect in our opinion as something serious and accountable.
When talking about youth, most of the time, it is the case that the loudest and most privileged are the ones that get heard and make noise. How can the new system ensure all kinds of youth voices count?
This reminded me of Les Miserables by Victor Hugo. If I could paraphrase the Broadway famous song:
“Do you hear the youth sing? Singing the song of angry men and women and gay and the poor? This is the song of young people who will not be slave again.”
To make politics work for youth, it must not be a rich boy game.
The fight has just begun. I wish you well.
Letter to heaven: An eulogy to Luang Poo Boonyarith Bundito
Everyone knows him as a great monk who was an exceptional teacher of meditation. From the royal family to a layman, Luangpoo Boonyarith Bundito was well loved and respected.
Luang Poo Boonyarith was a forest monk who ordained since the age of 31. Like forest monks before him from Luang Poo Mann Puritat to Luang Poo Chob Thannasamo, he followed a strict tradition of solitude. For decades, he traveled to the furthest parts of Thailand and remained there on his own. For at least 9 years, he lived by himself in the peak of a Karen Mountain in the Northern Part of Thailand.
“The karen has an innocent mind” he said in his meditation preaching.
In 1974, he was sent by Wat Bawornnivetviharn on a diplomatic mission to preach Buddhism in Australia. During more than 30 years of his tenure there, he built, strengthened and taught the beauty of mediation to foreigners and Thai alike.
An epitome of what a modern diplomacy is.
With his compassion and open-mindedness, he welcomed Christian, Jewish and Muslim into his temples to learn how to meditate, even though they were clear not to be Buddhist.
He was equally straightforward to them. “Meditation and Buddhism is intertwined and Buddhism is a religion, not a philosophy nor a lifestyle”.
Something that would kill the New Age followers.
I had the privilege of knowing him since I was nearly four years old, where he would stay at our house during his trips and sabbatical to Bangkok. Sometimes he stayed for a couple weeks, sometimes that would last for a couple months. At least for 20 summers, we were lucky enough to host him.
While his disciples came to our house to seek truth and find peace, for a 4 years old me, Luang Poo was my English tutor. Having been fluent in French, German and English, Luang poo was a great linguist who paid attention to details of grammatic rules and depth of meaning and complexity of the vocabulary.
He is an avid reader – with extensive collection of books on philosophy, history, maps, arts and great classics. His gifts for me involved pens and notebooks, collection of postcards from foreign lands I never been or books I had never heard of.
At the age of 16, he gave me Brave New World by Aldous Huxley. With the density of idea and complexity of vocabulary, I quickly returned it to him.
He insisted: “keep it, when the time comes, you will get it.”
I did. When I joined Thammasat as an undergraduate student, Brave New World became my favourite, inspiring reference to make a difference in a toxic society.
As I became more interested in graduate schools and had my eyes on the most prestigious scholarship in Thailand, the Anandamahidol scholarship under the royal patronage the late king Bhumibol of Thailand, our conversation became more intense, focused and intellectual.
We debated ideas. With his wealth of knowledge on world history, we would always talk current affairs and politics. Theories and concepts.
Who would have thought a forest monk would be on point on world political affairs?
Luang Poo continued to guide me through the hardship of graduate schools. We would talk on the phone on the books I read, the papers I wrote and the difficulty things were for me to conceptualise.
“Sati, Ninja, Sati.” Conscious that meant. He said, “one word at a time. Never skim”.
He loves dictionary so he taught and trained me to open up every word I don’t understand.
If you open his books, you will find scribbles on the sideline on the explanation of words he did not know or his interpretation of them.
As studying theories became more complex, that kind of attention to detail allowed me to be on point, concise and succinct.
He said however that a Buddhist is not a theorist. A Buddhist is a doer. Test the theories, he meant.
When I consulted him with the idea of creating UNITE Thailand, he was on board and gave me the most life changing advice to an idealistic me with heavily foreign influences.
“Forget the theories, forget democracy, forget Buddhism, make kids happy, as many as possible.”
Before the tragic day of the 14th of November 2018 where he parted this world for heaven, he has suffered severe health issues and complication for 7 years that he could not talk, move or eat by himself.
He was the educator who loved Thailand so much. The last sentence he ever said to me was “a great person is one with gratitude. We are indebted to this land, be good. Be kind. Be nice. Be helpful.”
Thailand loses a great monk who taught them Dhamma. I lost a grandfather who helped me through the intensity of life, who taught me to read, write and question, who taught me the beauty of life, the necessity to serve our society.
Enjoy heaven, Luang Poo.
I will always remember you.
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