The Hidden Heterogeneity of Rohingya Refugees
As the battle against COVID-19 rages in Malaysia, a new population has become collateral damage: Rohingya refugees. A terrified public, instigated by political opportunists, has endorsed numerous anti-refugee online petitions that have gained well-distributed support across Malaysia’s ethnic spectrum. Although Malaysia once embraced these survivors of Myanmar’s genocidal regime, Rohingya refugees are now being called ungrateful, uncivilized and backward leeches. This public outcry has led to mass support for Malaysia turning away boats carrying Rohingya asylum seekers. Given that many Malaysians assume that all refugees from Myanmar are Rohingya, the petitions have supported Malaysia’s detention of thousands of undocumented migrants—even those holding UNHCR registration cards—whose fates are unclear.
Perceptions of Rohingya refugees as indolent and, more recently, as virus carriers emerge from simplistic discursive representations that materialize from and circulate far beyond Malaysia. A number of entities unwittingly mutually reinforce reductive depictions of Rohingya. Myanmar nationalists vehemently deny that Rohingya belong to the polity, since the latter are perceived to be different—Rohingya “look South Asian” and are Muslims in a Buddhist country. International media have incentives to tell (and sell) simple stories, while humanitarian agencies achieve efficiencies in aid delivery when they can treat every Rohingya as a replicable token of a common type. Rohingya elites themselves have reason to present a common and distinct Rohingya identity, as this contests the Myanmar state’s assertion that the Rohingya are simply interlopers from Bangladesh (“Bengalis”).
Click here to keep reading. Nursyazwani and Elliot Prasse-Freeman, a NYSEAN member, write for New Mandala.
