Rohingya Muslims in Myanmar are forced to leave their homes and get displaced. Rohingyas are going to Bangladesh in thousands of thousands. Hundreds of them have been killed.

Rohingya Muslims have also been as migrants in India. The questions are also rising on the leader of Myanmar and the honorable Nobel laureate Aung San Suu Kyi.

This report by Dr. Len Queok, Harvard Kenedy School of Government researcher on violence against Rohingya Muslims says that after all the rumors, Buddhists are scared of four percent Muslims. Read their report -

In Myanmar, the direct tension between Buddhists and Muslims is directly related to the violence between Rohingya muslims and Arkhnis Buddhists since May 2012 in the western state Rakhine capital of Sitve of the country.

In October this year, violence in other areas of Rakhine. Later, not only Rohingya but other Muslims also started being targeted. Hundreds have died in this conflict and thousands have been displaced. It continues to be scary even today.

In 2013 in other areas of Myanmar, violence against Muslims has also sparked. From the United Nations, human rights organizations around the world have blamed the government for preventing violence against Rohingya Muslims. On the other hand, the Myanmar government continued to dismiss these claims.

The danger of religious conflict is not only in Myanmar but it can also be felt across the border. Southeast Asia is quite diverse in religious form. Generally this terrain is known for its tolerance. When Muslims were targeted in Myanmar, its reaction was reflected in Muslim-dominated countries.

Attacked on Buddhists in Malaysia, Bangladesh and Indonesia. A Buddhist center was blown up in Jakarta. An unsuccessful attempt was made to plant a bomb in the Myanmar Embassy in Indonesia. Such incidents have increased the risk of creating religious unrest in the whole area.

The anti-Muslim sentiment in Myanmar is not new. Its roots are in the colonialist policies. A large number of Muslim workers were brought from India to Myanmar. There were riots in the 1930s against the Indians. They demanded that Indians be sent back.

There was an indignation against the restoration of Indians in the ships. There was a riot in 1938 against these Indians. In 1938, the riots against Indian Muslims were allegedly related to that book written by an Indian Muslim. It is said that Buddhism was humiliated in this book.

In Myanmar today, on the sentiment and bustle against the Muslims. There is lack of an extraordinary support to Rohingya Muslims here.

Buddhists and Christians here believe that Rohingya Muslims are illegal Bengali migrants. They say that under the rules of Myanmar's citizenship of 1982, they are ineligible.

Under the Citizenship Act of 1982, if the applicant does not belong to officially registered 135 ethnic group in Myanmar, then he has no right to get a citizen. Rohingya Muslim is standing on poor and marginal due to this rule. In Myanmar Rohingya Muslims are seen to add anger to their citizenship. Here the hatred against the Muslims is increasing steadily.

The reason behind the anti-Muslim sentiment in Myanmar is quite complicated, but the perceptions associated with these are quite strong. In Myanmar the notion that Muslims are very much, very rich and very different. There is a belief in the minds of the people that the Muslims are growing very fast and if it is not seriously taken care of, then the Buddhist heritage like India and Indonesia will also end here.

In Rakhine, the majority of the Arakhaniz Buddhists have been deeply entrenched into the minds that the Islamization and Burmification of Rakhine is happening. The second impression of hate against Muslims is that Muslims are using their money to buy land.

By doing this, Burmese women are attracted to marriage and after marriage they convert in Islam make them a Muslim. About these poor Rohingya Muslims, it is also being said that the best house, guns and rockets are buying. At the same time, there is a charge against the construction of the mosque.

Due to rumors, anger is rising against Muslims. The loss of their property is also continuing. They have to pay bribe to save themselves from administrative officials. In July 2013 a Buddhist monk of the 969 movement in the American-Asian Business Council also said the third reason.

They had said that historically there is a tense relationship with Muslims compared to good relations with Hindus and Christians. The Buddhists here believe that the faith and tradition of the Muslims is different. Although this can be said about Hindu and Christian religion.

The reason for the conflict is not to be a different religion, but the case is of identity and concept. In today's date, Myanmar is passing through the historic transition period and it is not clear who is the winner and whose share is in defeat.

In Myanmar this feeling has become strong that Muslims are outsiders and they are spreading encroachment on the land of gold stupas. On the back of this logic, Buddhist nationalism is spreading in Myanmar. Such sentiment is fast approaching that it is compulsory for Burmese to be a Buddhist. The land of Buddhist nationalism was ready only during the 969 movement.

Some people say that people within the government are justifying the violence against the Muslims. On the logic of instability, the rule of military dictatorship can again be justified in Myanmar. The opposition won the 2015 election.

However, the feeling of high and low in both Islam and Buddhism has been dismissed. There is no such thing as spiritual supremacy and there is a strong emphasis on acceptance.

Buddhist organizations have a good influence in the Government of Myanmar. In such a situation, the government can solve this problem even if the government wants it.

The government of Myanmar can easily remove this fear from the majority of Buddhists that Muslims will not dominate them. Only four percent of the total population in Myanmar are Muslims.

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