A/HRC/39/CRP.2 enjoyment of human rights by others). In the context of crimes against humanity, some of the extreme forms of hate speech may also amount to acts of persecution. 2918 (b) Coordinated hate campaigns and possible links to outbreaks of violence 1320. It is difficult to establish a comprehensive picture of the originators and propagators of hate messages, especially online. Clearly, however, Buddhist charity and welfare groups, movements such as 969 and MaBaTha, and Rakhine nationalist political parties and individuals have waged a campaign for the protection of “race and religion”. The use of dehumanising and stigmatising language targeting the Rohingya, and Muslims more generally, has been a key component of such campaigns. 1321. MaBaTha’s doctrine, as suggested by the group’s name (“Organization for the Protection of Race and Religion”), and as reflected in its publications, social media posts and public sermons, is based on the perceived need to protect, strengthen and spread Buddhism in Myanmar, and the assertion that Islam is in the process of overwhelming and marginalising Buddhism. Initially, MaBaTha focused on a more general anti-Muslim message. Its first major campaign was to propose the “Four Race and Religion Laws” and their passage into law.2919 MaBaTha propaganda, however, has gradually shifted to a more specific antiRohingya and nationalist rhetoric, focusing on the “illegal Bengali” who are invading the country and thus represent a threat to national security. 1322. The MaBaTha rhetoric spread quickly through various channels. MaBaTha produced inflammatory videos, including an infamous re-enactment of the alleged rape and murder of Ma Thida Htwe in May 2012, one of the triggers of the 2012 violence in Rakhine State. 2920 These videos were distributed for free or at very low cost through pagodas, public sermons and other events. MaBaTha views were spread through schools, including monastic schools and Dhamma schools.2921 The textbooks of the Dhamma schools for Grade 1 to 6 include sections warning against “improper associations” and “marrying the bad”, and on the concept of “Buddhist countries”.2922 MaBaTha produced at least 10 different journals and magazines, published novels and nonfiction books, and spread messages through a variety of online platforms, including Facebook, YouTube, Twitter, blogs and websites. MaBaTha’s doctrine has been spread in popular culture by a wide network of writers, singers, businesses and other public figures who publicly support MaBaTha and have promoted its messages of hate at public events. 1323. MaBaTha is said to be widely supported among the general population. This may be partly explained by its religious and community services, including blood donation drives, vocational training and charity activities. The messages spread by MaBaTha and associated figures and organizations may also resonate well with the general population due to preexisting and long-standing prejudices against Muslims, and concerns regarding the fate of Buddhism in the country, illegal immigration and unchecked borders.2923 MaBaTha certainly has a vast and well-resourced network penetrating the mainstream of Myanmar society through schools, popular culture, charity work, online and traditional communication means, exploiting long-standing prejudices and anxieties in calling on ordinary people to “protect the nation” and its Buddhist nature. MaBaTha and associated individuals have, in the process, succeeded in stigmatising the entire Muslim population as such, the Rohingya in particular. 2918 2919 2920 2921 2922 2923 330 See chapter VIII, section B: Crimes against humanity. See chapter V, section B.5: Restrictions affecting private life. A copy of the video is on file with the Mission. First opened in Myanmar in 2013, Dhamma schools are Sunday schools where children learn about Buddhism. For example, lessons taught in the Dhamma school textbook include: “The lion that (wrongly) associated with the fox” (Grade 1), “Propitious conducts of association” (Grade 2), “Propitious way to live” (Grade 2), “What kind of race do you want to be” (Grade 3), “Propitious social conduct” (Grade 4), “Buddhist Countries” (Grade 5 and 6). Copies on file with the Mission. See e.g. Matthew Schissler, Matthew Walton, Phyu Phyu Thi, “Threat and virtuous defence: Listening to narratives of religious conflict in six Myanmar cities”, M.MAS Working Paper 1.1, University of Oxford, 2015.