June 15, 2015 Leave a comment
In Myanmar, as university students around the world begin to exalt their summer freedom, a national student movement continues to demand greater political freedom. At the end of May 2015 Myanmar’s parliament was still discussing proposed amendments to a National Education Law put forth by a coalition of student groups. The students have expressed their concern over the lack of academic freedom and the centralized control inherent in the law, which was passed in September 2014. Since its adoption, students and other activists have been campaigning around the country. In many ways, the struggle around education reform can be seen as a prism through which to assess the sincerity of democratic transition in Myanmar today.
It began in March 2014 with the release of the draft law. Later, a national coalition of student groups issued an 11 point manifesto. They demanded, among other things, student representation in enacting education legislation, teaching that ensures the freedom of thought, multilingual education for ethnic minorities, inclusion of children with disabilities, and the expansion of compulsory education from primary school to middle school. In November 2014, students in Yangon, the capital, issued a statement explaining that if the government failed to negotiate within 60 days there would be nationwide mobilization.
With little progress toward their demands, on January 20, 2015, they held true to their word. Several hundred students from Mandalay and elsewhere began marching the some 400 miles to the capital to demand negotiation. Less than a week later the government agreed to hold four-party talks. As a show of faith several of the groups marching on Yangon agreed to halt their processions. However, after only a few days the talks stalled. More than 250 civil society organizations pressed for their resumption and several protests were staged around the capital in solidarity with the marching students.
Sustained pressure appeared successful in mid-February when government negotiators surprisingly agreed to the students’ demands. A few days later a new version of the law was sent to parliament for discussion.
Throughout the months of demonstrations students overwhelmingly maintained nonviolent discipline with one noting: “we don’t have any weapons, not even a needle, so if there is a crackdown we will just have to bow our heads and face it.”
A tradition of student activism
These students are following a long tradition of student-led nonviolent civil resistance dating back to pre-independence Myanmar. Not long after General Ne Win’s March 1962 coup, students at Yangon University began demonstrating against the military dictatorship and the sudden loss of academic freedom. In early July that year, the military cracked down savagely, massacring between 100 and 1000 students and dynamiting the student union building, the epicentre of student activism since the colonial period. There would be no student unions again until 2010.
In 1974, following the death of U Thant, the United Nations Secretary General from 1961 to 1971, the regime denied him a burial with honours. Thousands of students and monks seized his body and marched to Yangon University, where they buried him close to where the student union stood. The armed forces soon drove tanks onto the university campus and exhumed his body. Upwards of 4,500 students were arrested in the ensuing melee, and some 100 were killed.
Student mobilization was salient in the better-known 1988 pro-democracy movement from March to August. In Unarmed Insurrections, Kurt Schock calls this period the “Rangoon Spring” — Rangoon is the former name for Yangon — in reference to the 1968 Prague Spring, a brief period of political liberalization in Czechoslovakia that ended with military intervention. Amnesty International even established a short-lived office in Yangon at this time. But by September the state responded with pure brutality. The military assumed control under General Saw Maung and the State Law and Order Restoration Council (SLORC). More than 3,000 were killed by the end of the month. Human Rights Watch’s Asia Director, Brad Adams, has called the ongoing impunity for these mass killings an unaddressed wound challenging the rhetoric of reform.
The inspiration and guidance of what became known as the 88 Generation would inspire incremental episodes of resistance and repression that followed. And in 2007, scattered demonstrations that began in April spread around the country reaching around 100,000 demonstrators in Yangon on September 24. This episode is known as the Saffron Revolution, in reference to the overwhelming presence of bright orange and red-clad Buddhist monks among the demonstrators. The spread of images, made possible by social media, of police and military savagely beating monks contributed to the international outcry and condemnation of the regime. In addition to monks, students made up sizeable numbers, as new student organizations such as Generation Wave, inspired by the 88 generation, began to organize and innovate strategies of resistance.
The government loses patience
Despite a long tradition of student-organized civil resistance, those who began in November 2014 exhibited a stark difference with their predecessors. They were engaging in collective action in an ostensibly democratizing Myanmar.
In November 2010 Myanmar held its first general election since 1990, although they took place amid concerns of intimidation and corruption, as well as laws that strongly favored the military. International election monitors and foreign journalists were banned. Anyone serving a prison sentence was barred from party membership, a questionable regulation in light of the more than 2,000 political prisoners. In April, Lieutenant General Thein Sein resigned from the military and formed the ‘civilian’ Union Solidarity and Development Party (USDP), absorbing several military organizations. USDP won vast Parliamentary representation. A week later Aung San Suu Kyi was released from house arrest, although she is still banned from running in the 2015 election. In the years following, Thein Sein released hundreds of political prisoners and has presided over certain welcome legislative reforms. In response, the United States and European Union have restored diplomatic relations and lifted decades of economic sanctions.
In light of this narrative of political liberalization, one would have hoped that the negotiation of a National Education Law would comport with Thein Sein’s attempts to maintain legitimacy by appearing more sympathetic to political reform. Unfortunately, after the student’s preliminary successes at convincing the Parliament to review their demands, the trajectory began to take a familiar arc.
In February 2015, even as positive negotiations were under way in the capital, several hundred security personnel were being deployed along the route of those marching south from Mandalay. Kyaw Thet, a student from Pathein, about 60 miles from Yangon, told The Irrawaddy: “if they shoot, we will be hit… We have no plans to back down, but we want to say there is no benefit to anyone if violence is used against students. If the government agrees to our demands, we will call off our strike and go home.”
Despite the agreement at the four-party talk, it soon became clear that the Parliament would not welcome student representatives. A few days later the government warned that action would be taken and Minister of Home Affairs Lieutenant General Ko Ko cautioned the organizers that demonstrators would be considered a threat to national stability. On February 16 two foreign freelance journalists were expelled from the country for documenting protests. In early March, police in Letpadan, about 85 miles from Yangon, surrounded the students marching from Mandalay. A tense standoff ensued with students demanding to continue, and the police, who outnumbered them 5 to 1, refusing to abandon their blockade. In Yangon, police assaulted a small group of activists on March 5 who had gathered in solidarity with those at Letpadan. Then, despite the authorities and students appearing to have reached a consensus in Letpadan, violence erupted on March 10.
In a move that was widely condemned by human rights organizations and governments, police and hired thugs, armed with truncheons and riot gear, mercilessly beat back the some 200 assembled students. Some passed out and others were badly cut from barbed wire or suffered broken bones, some were dragged into trucks, chased into the fields, or later snatched from their homes at night. The police also chased away journalists from documenting the abuse but evidence quickly spread through traditional and social media, such as the “We Support Myanmar Students” Facebook page, which, at the time of writing, has generated more than 25,000 likes. Soon afterwards, the Ministry of Information claimed to have arrested 127 people.
By truncheon or by gavel, the law as a repressive tool
The police violence at Letpadan, although thankfully low in casualties, bears a striking similarity to the state-sponsored violence of previous military governments. It is a disturbing return to past tactics of repression, says Human Rights Watch. But what seems equally, if not more troubling, is the instrumentalization of domestic law as a repressive tactic. This is part of what Thomas Risse and Kathryn Sikkink call a tactical concession. Repressive regimes will make certain concessions such as signing international treaties, passing new legislation, or releasing a few political prisoners. They do so to attempt to gain a little standing in the international community, to get human rights organizations off their backs, while not necessarily fully implementing such reforms. What this often means is that repressive regimes favour political crimes and show trials over mass killings or disappearances. It is a midpoint between traditional state repression and rule-consistent behaviour.
Of the 127 people arrested over Letpadan some 70 were later charged, such as Po Po, who had evaded initial detention but was rounded up in the weeks following. After the crackdown, the 20-year-old history student Po Po had gone home, where she was arrested on April 8 and brought to the infamous Insein Prison, while many others were held at Tharrawaddy Prison. Most of them have been charged with violations of the Penal Code and Peaceful Assembly Law, some facing the possibility of 10 years in prison. Enraged by the audacity of the state, activists and students in 11 cities around the country carried out protests in solidarity with the detained, prompting further arrests and charges of violating the outdated Penal Code.
The previous UN Special Rapporteur on the Situation of Human Rights in Myanmar, Tomás Ojea Quintana, has called for the abolition or amendment of the antiquated Penal Code, in many ways identical to when it was first enacted in 1860, to ensure that it complies with international human rights standards if there is to be a transition to democracy. Assessing Myanmar’s transition should be based on far more than the upcoming election. As we move closer to the November election we should remain cognizant of the growing numbers of activists behind bars who have done nothing more than engage in nonviolent civil resistance.
In testimony to premature talk of transition, the number of political prisoners since Thein Sein’s much touted amnesty at the end of 2013 has actually increased by nearly 600 percent, according to some figures – the vast majority of whom have been placed behind bars for their parts in various nonviolent campaigns, for violations of the Penal Code and the 2011 Peaceful Assembly Law. This law requires, in Article 18, that organizers obtain permission from township police chiefs five days prior to any demonstration and for any slogans or signs they intend to display. Each violation is prosecutable based on township, which means the students marching from Mandalay could theoretically be charged with a violation for each township they passed through without prior permission. As an indicator of scale, there are 33 townships in Yangon alone. A coalition of more than 50 activists and civil society organizations have been campaigning for years to amend Article 18. The group includes the 88 Generation Peace and Open Society and Generation Wave.
“I would say that Article 18 is related to everything, every issue. Because when people are repressed, while people’s rights are violated, they must have the right to express themselves.” Over an avocado smoothie at a roadside café in Yangon I speak with Moe Thway, co-founder of Generation Wave, one of the more active student movements that came out of the Saffron Revolution, about the detrimental impact of the Peaceful Assembly Law. “My worry about Article 18 is the first rank. It is the most important thing because it is the freedom of expression.”
The freedom of expression is a fundamental right enshrined in Article 19 of the Universal Declaration of Human Rights, which in Article 20 also recognizes the freedom of peaceful assembly and association.
Reform must come from below
Students have been mobilizing around the country, seizing the right of free, peaceful expression and assembly by protesting, marching, sending open letters, engaging through social media, and negotiating with the state. Those who have been beaten and detained are engaged in active civil resistance to renegotiate the meaning of political participation in a changing Myanmar. In many ways, it is about more than just the National Education Law. In their expression of resentment toward the state, and in the level of national coordination unachieved in decades, the opportunity for civil society to influence social or political policy in Myanmar is great, even in the face of Thein Sein’s demonstrably thin commitment to democratization.
While much of the international attention regarding democracy in Myanmar remains focused on whether Aung San Suu Kyi will be allowed to participate in the elections in 2015 or who will be the next president, the real hope for transition in Myanmar arguably rests with the burgeoning civil society seizing every political opening to demand accountability. The movement around the National Education Law has managed to do what few in Myanmar have achieved since independence: to create a lasting national, cohesive social movement united around a core set of grievances and demands. Students, monks, and other civil resisters will continue to face repression from the state. But Myanmar’s desire to reconnect to the world after more than two decades of isolation also guarantees that the state will be forced to make increasing tactical concessions, leaving further openings for civil resistance.