People of Burma in Melbourne: PPeerrssppeeccttiivveess ooff aa rreeffuuggeeee ccoommmmuunniittyy

A community profile provided by South Eastern Region Migrant Resource Centre May 2011 People of Burma in Melbourne : a community profile

1. INTRODUCTION ...... 5 2. ACKNOWLEDGMENTS...... 6 3. HISTORY, POPULATION AND GEOGRAPHY...... 8 3. HISTORY, POPULATION AND GEOGRAPHY...... 8 Where is Burma? ...... 8 The People of Burma...... 9 Languages ...... 11 Dates of Commemoration ...... 12 Timeline history of Burma ...... 13 Burma today ...... 19 Migrants from Burma in Australia ...... 20 4. SNAPSHOT OF BURMA ...... 22 Facts and Figures ...... 22 5. DEMOGRAPHICS ...... 23 People of Burma in Australia – national, state and regional ...... 23 6. PERSONAL PERSPECTIVES ON THE SETTLEMENT EXPERIENCE ...... 24 Access to services ...... 24 Authorities ...... 26 Children ...... 27 Community leadership ...... 28 Counselling ...... 30 Customs and traditions ...... 31 Driving ...... 32 Education ...... 33 Employment ...... 35 Expectations ...... 36 Family ...... 37 Finance ...... 38 Food ...... 39 Health ...... 40 Hope ...... 41 Housing ...... 42 Intergenerational conflict ...... 43 Language ...... 44

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Law ...... 46 Maintaining culture ...... 47 Marriage ...... 49 Pre-embarkation experiences ...... 50 Refugee camps ...... 54 Religious observance ...... 56 Substance abuse ...... 57 Women ...... 58 7. APPENDIX ...... 59 Languages of Burma ...... 59 Associations ...... 61 Religious organisations in Melbourne ...... 63 Radio programs ...... 66 Ethnic television ...... 66 Sources for human rights reports ...... 67 Films and documentaries ...... 67 Useful websites and online communities ...... 67 8. BIBLIOGRAPHY...... 68

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1. INTRODUCTION

Since 2009, the largest group of refugees from a single country accepted through the Australia Government’s humanitarian settlement program have come from Burma. While we acknowledge the dispute over the name of this country (officially changed in 1989 from Burma to Myanmar by the military government) we have chosen to use the term ‘Burma’ in this profile because it was most commonly used by participants in this project.

This document aims to present readers with a collection of perspectives by members of the various communities from Burma on their settlement experiences in Australia. No settlement experience is the same for any two individuals. Despite common experiences and backgrounds, the relationship between communities and their environment is unique. We have documented perspectives of the settlement experience by communities from Burma in Victoria, specifically in Greater Melbourne.

Refugees face many challenges. A new and unfamiliar country provides both sanctuary and a threat to traditional ways of life. Adapting to new laws, customs and social standards, and needing to learn about unfamiliar monetary, regulatory, medical, educational, and employment systems, places enormous pressure on individuals and families. For these reasons, we have designed this document to facilitate greater understanding of the specific needs of refugees from Burma. In particular, we hope that improved knowledge will shape the ways in which providers can deliver better and more culturally appropriate services to the various communities from Burma.

We have sought to include a broad representation of views from the communities of Burma. People respond to their new life in Australia in different ways. Although they may arrive from the same country of origin, they do not always share the same linguistic, ethnic and cultural background, and their life experiences are often just as diverse. We hope to demonstrate, through the voices of those born in Burma, and their descendants, in Melbourne, some aspects of settlement. By giving readers a selection of opinions and experiences, we hope to illustrate the scope and diversity of this community. To that end we believe this document will prove to be a useful resource for service providers, educators, students, NGOs, community groups, government agencies and general readers.

Aims of this profile

To explore themes relevant to communities from Burma settling in Melbourne

To provide information on issues that have an impact on the settlement of communities from Burma in Melbourne

To assist service providers in developing culturally appropriate services to meet the needs of communities from Burma

To assist in the development of more effective relationships between community members from Burma and service providers People of Burma in Melbourne : a community profile

2. ACKNOWLEDGMENTS

Author of sections 3-5 and Editor, Mr Bill Collopy, Manager of Client Services, SERMRC Interviewer and Co-editor, Ms Melissa Crouch, volunteer. She is a PhD candidate at the University of Melbourne All interviews were transcribed by MRC staff and then compiled by Mr Bill Collopy.

This profile would not have been possible without the assistance of the 28 Burmese community leaders and members who have contributed their time and comments during interviews for this publication.

The profile has been developed with funding from the Department of Immigration and Citizenship. It also received funding for translators from the Federation Fellowship project administered by the Asian Law Centre, University of Melbourne.

DISCLAIMER

Opinions expressed by community representatives in this document are personal perspectives of settlement in Australia. These opinions do not necessarily reflect Australian government policy on migration or settlement, or those of SER MRC.

ABBREVIATIONS USED IN THIS DOCUMENT

AAPP Assistance Association for Political Prisoners ALC Asian Law Centre, Melbourne Law School, University of Melbourne AMEP Adult Migrant Education Program AMES Adult Multicultural Education Services DHS Department of Human Services DIAC Department of Immigration and Citizenship HSS Humanitarian Settlement Strategy KNU Karen National Union MRC Migrant Resource Centre NDF National Democratic Front NLD National League for Democracy SERMRC South Eastern Region Migrant Resource Centre SHRF Shan Human Rights Foundation SLORC State Law and Order Restoration Council SPDC State Peace and Development Council UNHCR United Nations High Commissioner for Refugees UWSP United Wa State Party VFST Victorian Foundation for Survivors of Torture and Trauma (Foundation House)

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Map source: Myint-U, Thant (2006), The River of Lost Footsteps , Faber & Faber, New York.

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3. HISTORY, POPULATION AND GEOGRAPHY

Where is Burma?

Burma is located in South East Asia, bordering the Andaman Sea and the Bay of Bengal, between Bangladesh and Thailand. It is bordered by China, Laos, Thailand, Bangladesh and India. Burma is the second largest land mass in South East Asia.

Its culture has been influenced by its neighbours. The population is diverse, reflecting ancient divisions and differences.

Area: land area: 678,500 sq km

Land boundaries:

Bangladesh 193 km China 2,185 km India 1,463 km Laos 235 km Thailand 1,800 km

Climate:

Burma is located in the monsoon region, with coastal regions receiving more than 5,000 mm of rain annually. Tropical monsoonal climate with three main seasons: monsoon (May-Oct), cool (Oct-Feb) and hot (Feb-May) (DIMA, 2008: 17)

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The People of Burma Ethnic Burmans make up about 68 percent of the population (Lonely Planet. 2005: 52). There are also many other ethnic groups in Burma. The Karen, also referred to as Kayin, live in Karen state and make up about 7 percent of the population (KBDDF, 2010). The Chin mainly live in Chin state, near the border of India and Bangladesh, and many of them are Christian. The Mon are known as the earliest arrivals to Burma and make up about 2 percent of the population today. Many of the Kachin live in Kachin state and follow Christianity. The Kayah, also known as Karenni, live in the isolated area of Kayah state. Another ethnic group, the Shan, are related to the Tai peoples of Thailand, Laos and China and most practise Buddhism. They make up 9 percent of the population. The Rakhaing, also known as Arakanese, make up 4 percent of the population and reside in Rakhaing or Arakan state. In the same state are the Rohingya, a persecuted Muslim minority group (HRW, 2009). According to the Department of Immigration, many of the people from Burma in Australia are ethnically Burmese or Karen. These statistics must be treated lightly given that 60 percent of respondents did not record their ethnicity (DIMA, 2008: 6).

135 discrete ethnic groups exist in Burma. The following are the 10 largest.

The Bamar The Bamar, or Burmans, originally a Tibeto-Burman people, first settled in the upper plains of Burma, in the area of the Irrawaddy River, around the 8th or 9th century AD, migrated south from the Himalayas (Charney 2002). Today, the Bamar are based in the upper and central plains. Bamar architecture is mostly concentrated in religious structures, which are common throughout Burma. Traditional dress is still worn by the majority of the Bamar population. Men: ankle-length longyis (sarongs), even in urban areas. Women: calf-length longyis worn with waist-length fitted blouses.

The Karen (pronounced ‘Kaa-renn’): This is the second largest ethnic group in Burma. Karen State is located in eastern Lower Burma, along the Thai border. In the past, this was part of an area in dispute by both Burma and Thailand. During the Second World War, Karen nationalists fought against the Japanese and were promised independence by the British as a consequence but this promise was never fulfilled. The Karen have been fighting for self-determination since 1947 (KBDDF 2010). Displacement is widespread in Karen State because of war and human rights abuses. Villagers have been forcibly relocated and suffered and other human rights violations. Karen refugees comprise 65 per cent of the refugee population.

The Karenni Karenni State is situated on the Thai-Burma border, with Shan State to the north, and to the south Karen State. When other states were annexed to India in 1885, the British acknowledged the independence and sovereignty of Karenni State but did not grant them independence in 1948, instead including Karenni State in the Union of Burma (Charney 2002). The Karenni are known as the ‘red Karen,’ a sub-tribe of the Karen people. Most are Christian (75 %), while other Karenni are Buddhists or Animists.

The Mon These were the first of the ethnic peoples to arrive in the area now known as Burma. The Mon have also settled in parts of Thailand, Tenasserim and the Irrawaddy delta. The group has close ties to the Khmer ethnic group (Charney 2002). The Mon armed revolution started in July 1948, three months after the Karen had begun their own armed struggle following Burma’s independence. Mon State's population includes other ethnic groups such

9 People of Burma in Melbourne : a community profile as Karen, Pa-oh and Burman. Most Mons are Buddhist. In 1990, after further persecution of ethnic minorities, many Mon fled to the jungle or crossed into Thailand (FMR 2008). Thai authorities allowed the Mon to stay in refugee camps but then, with the help of international aid agencies, Mon refugees were able to establish their own camps near Sangkhlaburi

The Shan Shan State, located in the north of Burma, was permitted under British occupation (1886- 1948) to remain autonomous, its 'Sao Hpas' treated as subject princes like the Rajahs of India. Shan representatives were included in negotiations between Britain and Burma on independence in 1947, agreeing to join a Union of Burma, in return for full autonomy. This they never received, and there have been successive disputes between Shan political figures and the military government ever since (SHRF 2011). In their language the Shans call themselves Tai or Tai Long and their country Mong Tai instead of Shan State. In Shan state, Tai language is used with dialects varying for each minority. The Shan have their own alphabet related to ancient Sanskrit. Shan society is a tightly structured hierarchy. The SLORC undertook the first massive forced relocation of Shan residents in 1996. Villagers who refused to move were burned to death inside their dwellings or shot when they returned to their villages to gather food and retrieve possessions. Villagers in relocation sites were used as forced labour (SHRF 2011).

The Chin The Chin are of Sino-Tibetan descent, originally from central China. Chin State in Burma is in the north-west, bordering Bangladesh and India. There are approximately half a million Chin living in Chin State, and additional 1 million living in neighbouring Bangladesh and India. Chin State is the only area in Burma where the majority of inhabitants are Christian. Approximately 70 per cent of Chins are Christian, as a result of the presence of Baptist missionaries in the late 1800s and early 1900s. Amongst the remaining 30 per cent, beliefs include Buddhism and Animism. Until the introduction of a writing system by Christian missionaries, Chin traditions were kept alive by storytelling from one generation to the next (Charney 2002). Traditional Chin dress includes the longyi, htamein or jacket worn by Chin males, and the 'Chin' tie worn around the neck. Older Chin males may have ear-lobes pierced, though this tradition is dying out amongst younger Chin males.

The Wa The Wa belong to the Mon-Khmer ethnic group, populating two separate areas, the southern edge of Yunnan Province in China, and part of northern Shan State. In the Wa area the capital city is 'Panghsang'. The Wa were not invaded by the British or the Japanese. Although the Wa were included in Shan State by the British, they were not part of the Federated Shan States formed in 1922. The Communist Party of Burma established itself in Shan State in 1968 and set up the People's Army. Wa groups formed a large portion of this army. In 1989 there was a mutiny against the Communist Party and the Wa’s rebelled. Out of this conflict a group emerged called the Burma National Solidarity Party, later renamed as the United Wa State Party (Charney 2002). A ceasefire agreement was reached between the State Party and the military government but splinter groups have refused to surrender and there has been continuous fighting in the south of Shan State. With almost 20,000 soldiers, the army of USWA became the strongest of the ethnic opposition armed forces. Consequently they have never been trusted by the ruling junta, though they have often cooperated (Charney 2002). Most of the Wa are animists but some are Buddhists and Christians. In 1999 the military government and the United Wa State Party forced 126,000 people to move from near the China border to near the Thai-Burma border. Many did not adjust to the new surroundings (FMR 2008).

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The Arakan The Arakan (or Arakanese) are a Buddhist ethnic group concentrated in Rakhine State (also known as Arakan State), in western Burma, bordering Bangladesh. The Arakan are the most populous group in Rakhine State, followed by the Rohingyas and Arakanese Muslims. The Arakan are ethnically close to the Tibetan/Himalayan peoples, and are also known as the Rakhine, the Mogh, the Marma or the Maghi peoples. Due to geographical closeness, the Arakan have been highly influenced by India (Charney 2002). Approximately 1.9 million Arakanese live in Burma, mostly in Rakhine State (FMR 2008). Their language, also known as Arakanese, has major pronunciation and vocabulary differences from Burmese, though the people wear Burmese dress.

The Rohingyas The Rohingyas are a Muslim ethnic minority concentrated in the north of Rakhine State, in western Burma, bordering Bangladesh. There are approximately 3 million people living in Rakhine State, between 700,000 and 1.5 million of whom are Muslim, mostly Rohingyas from northern Rakhine State. Ethnically, the Rohingyas are related to Bengalis, Indians, Arabs and Moors, with early Muslim settlements in Rakhine State in the 7th century A.D. Since Burmese independence in 1948, approximately 1.5 million Rohingyas have left Burma and remain in-exile, living mostly in Bangladesh, Pakistan and Saudi Arabia, with smaller numbers in United Arab Emirates, Thailand and Malaysia (Human Rights Watch 2009). Since 1994 thousands of Rohingya have been returned to Burma under a repatriation program but there is debate in the international humanitarian community regarding the voluntary nature of this repatriation (FMR 2008). The Rohingyas have a distinct dialect and culture, speaking a Bengali dialect similar to that spoken in parts of Bangladesh, and mixed with words from Urdu, Hindi and Arabic, although with words from Bama and English included (Charney 2002).

The Kachins Kachin State is in the far north of Burma, bordering India, Tibet and China. The name ‘Kachin’ covers a number of sub-groups, the largest of which are the Jingpaw and the Hkahku. Others include the Marus, and closely related Lashi and Atsi, the Nung, the Rawang and the Lisu (Charney 2002). The British recruited Kachins into their armed forces. Today most Kachins are Baptists, with substantial communities of Catholics also. Kachin tribes suffered heavily in the civil war that began in 1961 (Charney 2002). In 1994, the Kachin Independence Organization signed a ceasefire agreement with the Burmese government. Since then Kachin State has begun to open up, with many villagers returning to their former homes. Kachin social structure has a number of unique features (FMR 2008). The Kachin are one of the few groups in Burma to have surnames, inherited as in the west. Kachin society has an elaborate clan system, with huge extended families.

Languages Between January 2007 and January 2008, the major languages of permanent new arrivals from Burma in Victoria were Burmese (486 people), Karen (398 people) and Chin (243 people) (MBF, 2008: 13). The official language of Burma is Tibeto-Burman or ‘Burmese’ (78% of the population). Recognised regional languages include Karen, Chin, Shan, Mon, Rakhine, Jingho and Kayah. Other languages spoken: Bisu, Eastern Tamang, Iu Mien, Malay. The number of individual languages is 113 (111 living languages, 2 with no known surviving speakers). The name ‘Burma’ comes from a Burmese word ‘Bamar,’ another form of Myanmar (Mranma in old Burmese), referring to the historical ethnic majority, the Burmans (or Bamar). Source: Ethnologue 2010. http://www.ethnologue.com For more details, see Appendix .

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Dates of Commemoration

4 January Independence Day ( Lut lat yay nei )

7 February Shan National Day

20 February Chin National Day

Apr/May Water Festival ( Thingyan ), the celebration of the Burmese New Year

19 June Daw Aung San Suu Kyi’s birthday

June-Oct - variable: Ramadan (month of fasting for Muslims)

Aug-Oct - variable: Eid-ul-Fitri (5 days of celebration and feasting following Ramadan for Muslims)

Variable Eid-ul-Adha (ascension of the Prophet Muhammad remembered by Muslims)

8 August Commemoration of the Student Uprising of 1988

30 Aug (full moon) Karen Wrist Tying Ceremony

25 September Dee Ku Festival, celebrated by the Karenni. ‘Dee Ku’ is the name of special sticky rice wrapped in green leaves that symbolises unity

12 November Festival of Lights ( Tazaungmon ) (Buddhist)

28 November Tho, Chin Harvest Festival

25 December Christmas ( Hkarissamat nei ) (Christian)

December/Jan Karen New Year ( Kayin hnithiku )

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Timeline history of Burma Main sources: Myint-U, Thant (2001), Charney (2002)

Early history 4,000 to 3,000 BC: Early ancestors migrate from southern India and China

1500 BC: The Mon people migrate into an area now known as part of Burma, becoming the dominant group

100 BC to AD 1000: Pyu people arrive and establish several city-states

700: Bamar (Burman) people of Tibetan origin arrive and begin to dominate states previously controlled by the Pyu people

1057: Mon capital of Thaton captured by Bamar

1084-1112: During the reign of King Kyanzittha, Burmese script is created, based on the Mon script

Middle Ages

1277: Mongol forces invade. Shan people from Yunnan remain to establish Shan states. Bamar Empire is broken into small kingdoms

1400s: Despite competing kingdoms, this was a golden age for Burmese culture, including the creation of the Shwedagon Pagoda

1530-1540: Lower Burma unified by Burman defeat of Mon, Pyu and Shan kingdoms

Colonial conquest

1599-1611: Portuguese mercenaries attack and overcome Burman forces. Country in disarray until reconquered by Burmans

1740: The Mons rebel and break away.

1752: Burmans reconquer and unify the country under King Alaungpaya

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1765-1769: Attempted invasions by China unsuccessful

1770: Burmese expelled from Siam (Thailand)

1780-1970: Burmese recapture provinces of Siam and the kingdom of Assam

Anglo-Burmese wars

1823-1826: First Anglo-Burmese war. The British defeat the Burmese, who lose Assam and Siamese provinces

1852-1853: Second Anglo-Burmese war. The British capture Lower Burma and annex it as Empire territory

1885-1886: Third Anglo-Burmese war. The British occupy Upper Burma and the capital of Mandalay, and the result is total British control of Burma.

British rule 1886: The whole country is incorporated into the British Raj, and administered as a province of India. Indians and Chinese workers are imported, taking Burmese jobs in many cities, particularly Rangoon and Mandalay

1919: A riot occurred after Buddhist monks try to remove shoe-wearing British visitors to a temple. The leader of the monks is sentenced to life imprisonment for attempted murder. During this period, Buddhism becomes politicised and monks become leaders of the independence movement 1900-1930s: Intermarriage between European men and Burmese women marks the beginnings of the Anglo-Burmese community which becomes influential during colonial rule and later

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1940s: The ‘Thirty Comrades’ movement, commanded by Aung San (founder of the Communist Party of Burma), grows into the Burma Independence Army, after receiving training from the Japanese

1939-1945: Burma is on the front line in WW2. British rule collapses with invading Japanese forces but then later regains control. Many of the Burmese initially fight on the Japanese side but many ethnic minorities serve in the British Burma Army. The Burma Independence Army changes sides to fight with the Allies in 1945

1947 Aung San becomes Deputy Chair of a transitional government but he and other cabinet members are assassinated by political rivals

1948 Burma becomes an independent republic. Unlike most former British colonies and territories, it refuses to join the Commonwealth

1951-60 Various multi-party elections are held

1961 U Thant, Burma's representative to the United Nations (UN), is elected Secretary-General of the UN

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Military dictatorship

1962 General Ne Win leads a military coup d'état. Burma is ruled by a revolutionary council headed by the general. Business, media and industrial production are nationalised and government controlled. The new government retaliates against demonstrations at Rangoon University by killing 15 students. A persecution program against ‘resident aliens’ sees the expulsion of 300,000 Burmese Indians who flee the country, while others change their names to hide ethnic origins.

1974 Ne Win and other generals resign their military ranks and take up civilian posts. One-party elections commence. During this period, Ne Win’s Burma Socialist Programme Party combines Soviet-style central planning with a mixed ideology of Buddhism and Marxism. Violent suppression occurs during anti-government protests at the funeral of former UN Secretary–General U Thant.

1978 Hundreds of thousands of Rohingya Muslims flee Burma into neighbouring Bangladesh.

1987: The majority of bank notes in circulation were demonetised, creating widespread resentment, particularly amongst university students.

1988 Widespread pro-democracy demonstrations occur throughout the country. On 8 August, a massive student uprising was brutally crushed by the military regime. This day is now remembered as the ‘8888 Uprising’. General Saw Maung leads a coup d'état and forms the State Law and Order Restoration Council (SLORC). Estimates of those killed during this period range between 3,000 and 10,000, while others were put in jail as political prisoners (Corlett, 1999: 6). Around the same time, the National League for Democracy (NLD) was founded by Daw Aung San Suu Kyi.

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1989 SLORC declares martial law after further protests. SLORC changes the country's name to the Union of Myanmar.

1990 The government holds free elections. The National League for Democracy (NLD), led by Aung San’s daughter, Aung San Suu Kyi, wins 392 out of 489 seats but SLORC refuses to relinquish power.

1991 Aung San Suu Kyi wins the Nobel Peace Prize, though remains under house arrest for most of the period 1989 to 2010.

1997 State Law and Order Restoration Council (SLORC) is renamed the State Peace and Development Council (SPDC). Myanmar is admitted as a member to ASEAN.

2005: The military government moves the capital of Burma from Rangoon (Yangon) to a remote region 400km north, named Naypitaw.

2006 International Labour Organisation seeks action at the International Criminal Court to prosecute the ruling Myanmar government for crimes against humanity.

2007 Anti-government protests occur. The immediate cause is the junta’s decision to remove fuel subsidies, causing the price of diesel and petrol to double. Dozens are arrested and detained. Protests are led by thousands of Buddhist monks and is widely referred to as the ‘Saffron Revolution’.

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2008 Cyclone Nargis sweeps through rice-farming delta region of Burma, with winds of up to 200 kph causing widespread devastation and sickness, and the loss of vast rice-growing areas. More than 200,000 people are dead or missing, and up to one million left homeless, with reports of malaria outbreaks. Rescue and recovery are delayed by the government.

2010 A new flag is adopted. National elections are held on 7 November. On 9 November, the Burmese government announces it has won 80 per cent of the vote, a claim disputed by opposition groups. On 13 November, Aung San Suu Kyi is released from house arrest.

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Burma today

In December 2010, the Thailand-based Assistance Association for Political Prisoners (AAPP) released a report highlighting systematic violations of human rights in Burma and denial of fundamental freedoms faced by pro-democracy activists, with devastating consequences of political activism in that country. AAPP has documented the imprisonment of political activists, individuals associated with activists, and ordinary civilians peacefully expressing civil and political rights. According to the report, 53 activists were arrested in 2010 alone. There is evidence of systematic torture, long-term imprisonment, transfers to remote prisons, incommunicado detention and the denial of adequate medical care to political activists. Political prisoners in need of medical care have included the leader of 88- Generation-Students, Min Ko Naing, the comedian Zarganar, and the Buddhist Monk U Gambira. In May 2010, dire prison conditions, coupled with the denial of medical treatment, led to the death of human rights activist, Ko Kyaw Soe. In December, such deprivation led to the death of Buddhist monk, U Naymeinda.

‘The paradigm is one of regime change, and the assumption is that sanctions, boycotts and more isolation will somehow pressure those in charge to mend their ways… There are no easy options, no quick fixes, no grand strategies that will create democracy in Burma overnight or even in several years’ (Myint-U, 2006). Harsh sentencing, with torture and other punishments inflicted on political activists threatens the wider population, and sends a clear message to opposition groups that they should desist from protest activities or risk the consequences. This repression ensures that people curtail politically critical activities. This climate of fear is intended to stifle dissent, to prevent a vibrant civil society and to halt criticism of the regime, all of which impedes genuine democratic transition (AAPP 2010). On the Thai-Burma border, in addition to the Maneeloy Burmese Centre, there are 9 main camps: Ban Mae Surin, Ban Don Yang, Mae Ra Ma Luang, Tham Hin, Nu Po, Mae La Oon, Ban Mai Nai Soi, Umpium, and Mae La. One and half million refugees have fled Burma since the 1980s, predominantly to Thailand, though many have fled to India and Malaysia, receiving lukewarm acceptance from those governments (DIAC 2006)

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Migrants from Burma in Australia

Between 1947 and 1959, approximately 3,500 Burmese migrated to Australia. The first significant migration of people from Burma occurred after the military coup of 1962 (Corlett, 1999: 14). Between 1965 and 1972, another 2,500 people arrived. Western Australia was the preferred state of settlement at that time (VMC, 2008). In 1993, a new group of people from Burma began to come to Australia under the humanitarian program under an AUSAID program that allowed Burmese activists to study in Australia (Corlett, 1999: 14-15). In 1996, there were 40 Mon in Canberra. 1,300 identify as Karen in Australia, approx 1,000 in Perth, 200 in Sydney and 100 in Melbourne (Corlett, 1999: 31).

In 2007, according to the UNHCR, refugees from Burma were the tenth largest number of refugees in the world (Refugee Council of Australia, 2008). Burma is the country that was granted the largest number of offshore visas to Australia, with 1,959 visas granted out of a total number of 9,236 offshore visas in 2009-2010 (DIAC, 2010). In 2009–10, the Australian Government contributed to the resettlement of refugees from protracted situations and others in critical need, including granting 138 visas to Burmese Rohingya in Bangladesh, and 1,821 visas to other Burmese refugees, primarily from camps along the Thai-Burma border, but also from Malaysia and India (DIAC website 2010).

A signatory to the 1951 UN Convention on Refugees, Australia accepts approximately 13,000 people in total on humanitarian and refugee grounds per year (Refugee Council of Australia, 2008: 77). In 2005-2006, offshore visas were granted to 1,118 people from

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Burma (MBF, 2008: 12). In 2006, there were 1,797 Burmese-born persons in Victoria. At this time, the largest concentration of people lived in Greater Dandenong (10.8 percent), Wyndham (10.6 percent) and Hobson’s Bay (9.2 percent) (VMC, 2008). From 2007 to 2008, 2,961 Burmese refugees resettled in Australia (DIAC, 2008). This was the largest number of Burmese refugees ever taken by Australia in a single year. This figure also more than doubles the total number of humanitarian arrivals from Burma to Australia in the last five years (Refugee Council of Australia, 2008: 77). This is because of the increase in the intake of Burmese refugees under the Refugee and Special Humanitarian Program since 2006 (Matthie, 2008: 3). It also corresponds with a decrease in the number of refugees from Sudan and other countries accepted by Australia (Farouque et al, 2007).

In Victoria, the people of Burma have settled predominantly in three areas of Melbourne: the outer eastern suburbs, the south-western suburbs and the south-eastern suburbs, though pockets of Burmese communities also exist in other parts of Melbourne (see next section for a statistical summary). The majority of newly-arrived refugees living in Melbourne come from refugee camps in Thailand, although there are also some from camps in Bangladesh and Malaysia. Official records state that there are over 140,000 Burmese refugees living in nine major camps in Thailand (Refugee Council of Australia, 2008; DIMA, 2006). The majority of Burmese refugees that have come to Australia to date have been from the Thai-Burma border refugee camps, primarily from Nu Po, Mae Lae and Umpiem refugee camps. The Thailand-Burma Border Consortium (www.tbbc.org ) maintains updated statistics on the population in the camps.

Common themes to emerge in this profile have included: adjustment to a new culture, language learning difficulties and resolving untreated health and mental health problems resulting from prolonged residence in a refugee camp and mistreatment by the military. While most participants interviewed for this publication expressed their admiration and gratitude towards Australia, they are still longing for reform in their homeland.

As author Erika Stahr (2005) writes: ‘The destinies of our Burmese are not resolved, their country is not free, they are still “waiting”; news from Burma comes daily, discussions, plans, theories, surmise continue.’

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4. SNAPSHOT OF BURMA

Facts and Figures

Official name: Republic of the Union of Myanmar , Pyeidaungzu Myanma Naingngandaw Population: 47,758,000 Capital : Since 2005, the capital of Burma shifted from Rangoon (Yangon) to Naypyidaw. Largest city : Yangon (Rangoon), population 4,082,000 Type of government : Military dictatorship by the State Peace and Development Council under the leadership of General Than Shwe Area : 676,578 square km Currency : Kyat The name ‘Myanmar’: In 1989, Burma’s military government altered the country’s name to ‘Myanmar’. Opposition groups refuse to recognise both the legitimacy of this government and its right to re-name the country. Many non-Burman ethnic groups also choose to not recognise the name ‘Myanmar’ because of its historical label for the majority ethnic group, the Bamar, rather than the entire country. Although the United Nations has recognised the name ‘Myanmar,’ governments of many countries, including Australia, still refer to the country as ‘Burma.’

Visiting Burma : This remains a moral dilemma. Should we visit this beautiful country, and thereby help its economy to grow, so that, like Vietnam, it can develop into a sustainable society? Or should we continue to boycott a military dictatorship that suppresses democratic elections, imprisons political dissidents, employs forced labour and seizes foreign aid? Some believe that to continue the isolation is dangerous to Burma’s long-term survival. Others believe that tourism condones the regime. See Lonely Planet Guide to Burma for full debate.

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5. DEMOGRAPHICS

People of Burma in Australia – national, state and regional

Population

Australia 12,869 Victoria 4,847 (38%)

People of Burma in Victoria

Local government areas of Melbourne

West: Melton, Wyndham, Western Melbourne 2,198 East: Maroondah, Whitehorse, Yarra Ranges 1,151 South: Gr. Dandenong, Casey, Monash, Frankston 945 Other: Yarra, Melbourne, Port Phillip, Hume, 189 Moreland, Darebin, Banyule.

Regional Victoria 364

TOTAL 4,847

People of Burma in Australia

State/ Territory

Victoria 4,847 New South Wales 2,824 Western Australia 2,626 Queensland 1,346 South Australia 569 Australian Capital Territory 312 Tasmania 204 Northern Territory 141

TOTAL 12,869

Data source: Dept of Immigration and Citizenship settlement database, April 2011

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6. PERSONAL PERSPECTIVES ON THE SETTLEMENT EXPERIENCE

Extracts of interviews with 28 individual Burma-born residents of Melbourne, and community leaders, conducted either in English or through accredited interpreters.

Access to services For people from Burma, particularly those who come from refugee camps in Thailand, knowing how and where to gain access to services can be a novel and difficult experience. Evidence suggests that while new arrivals from Burma are now being assisted by those who have lived here for a few years, at times they may still be reluctant to use certain services.

‘Centrelink is very good for us because in our country we don’t have any settlement service from government. All the time we have to rely on ourselves but here we get money from Centrelink… but they push us to go to find a job you have to fill in the form. We are not afraid to work but the form is very hard to get through. We fill in the form but we don’t understand English so we need a lot of help. Sometimes they use interpreters for very important cases but for everyday they cannot get interpreter every time they need to fill the form so that’s why we are so scared.’ Female, 57, Burmese Buddhist from Rangoon, arrived 1999

‘You don’t know anything when we arrive. If you want to buy something from the shop by just walking around, or you don’t know the law, it’s difficult at the start. My second sister helped us to go to Centrelink because we came with a Visa No 202 and we cannot have an interpreter so she took us to the bank and then she took us to the school.’ Ms Khatia Za, 16, Burmese Muslim from Karen State, arrived 2007

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‘When refugees come out from the camps they have a one-month workshop to deal with different services and what you call culture and the different service providers in Australia. But there is not enough time, so when [the refugees] come here there should be a constant follow-up regarding all the services. Some of [the refugees from Burma] still fear people in uniform and in authority. It’s simple things. If they don’t like a doctor they find it hard to change doctors because they don’t know they can. They don’t know that in Australia your rights are protected and respected. In Burma if you are with one doctor, that doctor has control over you and therefore you must stick with the doctor whether you like it or not. Here you can change many times. But they don’t because they are scared to.’ Mr Kevin Edmund, 60, Burmese Christian from Rangoon, arrived 1976

‘When I arrived [in the Ringwood area] I saw a lot of racism going on. You would be spat at on the station and kicked from the back. And people would come and ask you for money and if you didn’t give them any they would swear at you… I got involved in a cross-cultural group where we made projects, voluntary work to help mainstream kids and migrants get an opportunity to play together and interact, like the skating park, where the migrant kids were never allowed to go and play. Now we have opened up the barriers and you see everyone there, all colourful, in the skate park… That’s a minor thing for us compared to back home where in the middle of the night you were awoken by live shells, some of them hitting your house. But there are still challenges, like in some shops. Because of the language barrier [the shop assistant] didn’t want to waste time to serve [Burmese customers] so they act really annoyed and the next time our people wouldn’t go there. That sort of thing still happens.’ Male, 37, Karen Christian from Karen State, arrived 2009

‘This is a free country and nobody asks you what you like... You have to initiate. You have to be proactive. It’s not what we’re used to. This is a culture shock.’ Mr Richard Htayreh, 40s, Catholic Karenni from Karenni (Kayah) State, arrived 1993

‘Service providers need to be aware of culture differences. Women normally don’t look at strangers. They put the head down even if their confidence is high so they are thought to be shy but they are just being respectful... If you are organising activities, make sure that you contact many people. In the community many might say “yes” but they mean “no,” just being polite. A lot of them may mean “yes” only after you tell them several times... Burmese tend to be quiet and not to engage service providers unless in a crisis… We don’t like other people’s involvement in family or personal affairs. We try not to seek support even though the services are there to help.’ Mr Kyaw Soemoe, Burmese from Rangoon, arrived 1996

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Authorities

The country of Burma is ruled by a military dictatorship. Many people from Burma fear the Burmese military, and also the Thailand refugee camp authorities. Some of these refugees have had traumatic experiences of detention, persecution and systematic discrimination, which can cause fear and uncertainty towards authorities, such as police and government officials, in Australia.

‘The people of Burma used to live in fear under the military. Once you saw a military uniform of police or soldiers you knew there was no trust in them… but here if we have police approaching the community, particularly refugee background people, all the police are trustable even if you don’t speak English.’ Mr Minthura Wynn, 40, Mon from Mon State, arrived 2007

‘When I first arrived in Australia and saw the police I felt afraid of them. Refugees were always frisked by Thai police or Burmese police.’ Mr Khun Soe, 26, Karenni Foundation of Australia, arrived 2009

‘The police here are good. When we have mistakes they call it a “fine”. This is very, very good. If I compare [to] my country [it is] very different. When we see the police in my country we very scared. Here when we see them the first time we [were] scared like in my country because the police they hurt the people in the community. What I remember when I [went] the wrong way [in Australia] I ask some questions and the police they answer very polite’. Mr Kyi Kong, 29, Karen Buddhist from Karen State, arrived 2009

‘Police in Australia, we [are] not scared of them because they help us… They don’t hit. They don’t do anything if we don’t do anything wrong. If you do things wrong [in Burma] we can face punishment. We can take that. But in Burma if people do wrong or they do nothing wrong [police] just hit you and they sometimes kill… You have to be scared. They can just come out from nowhere and hit you.’ Mr So Myint, 60, Burmese Muslim from Karen State, arrived 2007

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Children

In Burma, children must show respect for their parents. This is often challenged when families come to Australia. Parents also find it difficult to discipline their children in Australia, especially if accustomed to physical discipline.

‘Young people in the communities are not just interpreting for their parents… they are going through the two different cultures: school culture and home culture. The young people got more strength compared to their parents… There was a Burmese boy who was out of school for three days. He went to Werribee and then police found him and then a second time he was out of school again… Another son in the same family also had a problem. He was… scared to go and live where people whom he doesn’t know don’t speak the language… There are lot of issues in the community [for] the young people. The parents also need to know about the education system; the VCE and VCAL, [such as] why is the student not going to school today? Then they find out there is no school that day. Parents should know the education system [and] their children’s timetable… There was a mother who was beating her daughter and using her head, drowning, in the water because the daughter had a boyfriend... We know our children, where they are, whom they go with, where to go, what time they will be back, what they are going… I explained to the mother but the mother did not seem to get it.’ Mr Minthura Wynn, 40, Mon from Mon State, arrived 2007

‘Children will one day adopt and mix the culture so it will be a big challenge to raise our children. Parenting also is different. Back home you can beat your children. You can talk to them if they don’t listen to you. You might beat some of them hard. But most parents [here] are just scared. Here you are not allowed to touch the children.’ Ms Esera Maung, 45, Karen Christian from Karen State, arrived 2007

‘My country is not ready yet for the future, for the babies. There is no future over there. All the younger people: there is no future there in my country. ‘ Ms Saw Thanda, 33, Arakanese Buddhist from Arakan State, arrived 2004

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Community leadership Elders are highly respected members of the family and community in Burma. Some families have had to leave older relatives behind in refugee camps, because they have been unable to pass the medical requirements to come to Australia. This can be a cause of grief for families who wish to be reunited. Often, people will return to the refugee camps in Thailand, particularly to visit elderly or sick relatives. Other people who have arrived from Burma, particularly former students involved in the democracy uprising, still have parents and relatives living in Burma. While some may have contact with them, it is also common for them to lose contact due to the difficulties of communication in Burma.

‘At the beginning the Burmese Muslim Association organised [family events]. At the beginning we had only 35 families… Now there is over 80 families and most of the families are already in the association…’ Ms Yvette, 30s, Burmese Muslim from Karen State, arrived 2006

‘We are still struggling to be united because in our Burmese group most of us are Buddhist. We want to stick together with the monastery… Some are Karen but even in that community they have different groups. I think mainly one group is Christian and one group is Buddhist but the Christian group is bigger than the Buddhist and even though they want to be united they do not get along with the other religion so they are still separate. The other group is Chin. They are lucky to come here because when something happens in Burma they can come to Australia by Thailand or by India. So they can come here with a lot of people… When they lived in Burma they were very close to Karen State and they got married with Karen people and then they came here easily but some Burmese were not lucky enough to come here because they were trapped inside Burma. So they were arrested. They even died in prison. Until now there are lot of prisoners because of politics… Female, 57, Burmese Buddhist from Rangoon, arrived 1999

[There’s] not many [Arakan] in Melbourne, about four or five families. But in Sydney there are a lot of people from the Arakan community. Perth is also big but Melbourne is only a small group.’ Ms Saw Thanda, 33, Arakanese Buddhist from Arakan State, arrived 2004

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“Karenni community [is] now friends with other communities... We prepare our Karenni traditionals and we also invite others to come. If sometimes [the other communities] need help we offer them help.” Mr Khun Soe, 26, Karenni Foundation of Australia, arrived 2009

‘As far as I know in Burma the ethnic groups get along pretty well with each other regardless of race or religion. The military government in devious ways have created problems between various ethnic and religious groups. It is nothing unusual for the military to dress up as monks and to go in and stone or set fire to an Islamic monastery or a Christian church. Or they dress up as Islamic clerics and go to the Buddhist monastery and burn it. They create friction between the religions and the various sorts of ethnic groups. If you look at the Karen democratic movement, that has been going on for many years. At one stage the government successfully split the group apart and created the Buddhist Movement and Christian Movement. And all of a sudden the Buddhist Movement joined the government. That’s how sly and sneaky the military government is, creating a split among the various people. But after they arrive in Australia [people from Burma] don’t interfere with each other… There are many Burmese Christian communities here: the Chins, the Karens, the Baptists and the Church of England. There are many groups that have their own functions. They get together just to keep the community and culture going. Likewise the Buddhist community too in Springvale. We have four Buddhist monasteries around there and they look after the needs of the community because a lot the refugees that have come here are Buddhist. They are very passive people, very passive.’ Mr Kevin Edmund, 60, Burmese Christian from Rangoon, arrived 1976

‘The political background and ethnic background in Burma is very complicated. Burmese is the majority official language but the ethnic minorities like Karen, Kachin, Chin and Mon dress different. They have their own language. They have their literature. But they are all opposed to the military government. They want freedom. They want to be separate. So some people don’t even call themselves Burmese. They won’t say that [word], especially Karen people... When we [hold] the Burmese New Year celebrations we invite the [Karen] organisation. Mostly they are living in Yarraville, Hoppers Crossing area. [There are] many Karen people living there. Those in Noble Park and Dandenong already come here. We invite the Australian Karen Organisation. They are happy to come and join our Burmese New Year celebration and they come with Karen traditional dance’. Mr Kyaw (Henry) Tin, 40s, Burmese Buddhist from Rangoon, arrived 1999

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Counselling The idea of counselling is not familiar to those who arrive in Australia as refugees from Burma, and the concept of talking to a stranger (that is, a professional helper) regarding traumatic experiences may not considered necessary or helpful.

‘This is a new concept for us. Counselling: we never have that in our culture in the refugee camp, so it’s something very new that we encourage [community members] to use and to explain to them what are the roles of the counsellor. Some of them have really gone through a lot and they didn’t know that mental health is one of the issues they are going through. They just thought that it’s something that’s not real and when they talk the family will laugh at them, that you just created in your imagination… for example a woman will sit and cry and talk again and laugh like that they just taught that it’s just a normal thing but actually I think that woman will need help.’ Ms Esera Maung, 45 Karen Christian from Karen State, arrived 2007

‘I like to recommend [that] service providers have a bi-lingual worker and also connect with the community group like ABS [Australian Burma Society]… The government can provide more interpreting services… they can approach community groups like us… we can just ask for people in the community. Also if the government provide this funding interpreter in a community then the community groups will have a service available… For example if we take up counselling services where we talk about confidentiality… Mental health problems are a big one. Let’s say if you want to go to your psychiatric doctor you need to have your GP recommendation. If you are a young person your GP knows the family and the confidentiality is not working in that instance if it’s a Burmese doctor…’ Mr Minthura Wynn, 40, Mon from Mon State, arrived 2007

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Customs and traditions Customs and traditions vary among ethnic groups. People from Burma are very hospitable and will offer guests who come to their house a drink and food. When greeting a person from Burma, the right hand is offered in handshake while the left hand rests on the right arm.

‘Clothing is different to Australia. We don’t have “You are poor and you are rich.” In some Burmese states they have a lot of very very rich… The difference [between rich and poor] is not so different here.’ Mr Kyi Kong, 29, Karen Buddhist from Karen State, arrived 2009

‘We know the leaders of the community but for example if the Karen community do their own thing they are the part of the community but not excluded. We don’t really have community leaders talking to each other because we know the people to call… This year we had the Burma New Year Festival. We have other communities join, like the Karen community and Burmese Muslims… It is open to everyone…’ Mr Minthura Wynn, 40, Mon from Mon State, arrived 2007

‘When you enter people’s homes you take off your footwear. A lot of [people from Burma] will sit on the floor, while visitors sit on the chair, if they have chairs. Most homes in Burma don’t have chairs. People sit on the floor.’ Mr Kevin Edmund, 60, Burmese Christian from Rangoon, arrived 1976

‘In Australia people obey discipline very much. They don’t litter. I mean they put garbage and waste products in a bin appropriately. They recycle for the garden. Some education should be run for the Burmese people about Betel chewing so they won’t spit carelessly. That becomes messy... I don’t mind people chewing but the main thing [is] they should be educated. They should not spit in a public place or on the wall. If they like to chew they should carry a bucket or plastic bag or something to spit in... I would like Burmese people to be disciplined especially in Betel-chewing and littering.’ Dr Htet Myint Aung, 33, Shan-Burman Buddhist, from Mandalay, arrived 2009

‘Burmese respect authority: teacher, parents, elders. We use the [forms of] address like “ako” and “ama.” I think generally in the Asian community when you come to Australia, it’s not polite to use “I” and “you.” We say a title first…’ Mr Kyaw Soemoe, Burmese from Rangoon, arrived 1996

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Driving

Few refugees from Burma have ever driven a car before. Many are keen to learn and willing to work hard to learn the rules but they find the cost of driving lessons too expensive. Some are tempted to drive on their L plates without a fully-licensed driver accompanying them, and consequently they are fined by traffic police. There has also been confusion over what kind of car-seat they should use for babies or children.

‘Everyone wants to drive because you have to drive to go to places so I think it’s every month, every penny, every single money, every cent they receive from Centrelink they would save up to give to their instructor to pay them in order to get the driving test so it is very hard. You go for you test if you pass. Some people have to try very hard four or five times six times. It’s really hard with the computer test with the hazard perception test with the licence test it cost thousands, so it is a real challenge.’ Ms Esera Maung, 45, Karen Christian from Karen State, arrived 2007

‘It’s very hard for [us] to get the learner’s permit before we get a test because we have to learn a lot of English so we have to study hard and sometimes we ask for help from other people to translate for us. After that when we are driving [it’s] hard for us to understand the language so we are afraid to drive on the road.’ Mr Khun Soe, 26, Karenni Foundation of Australia, arrived 2009

‘When I first arrived in Brisbane I didn’t know how to cross the road because I didn’t know to press the button to cross. So I and my wife were waiting for five minutes at the junction. In our country the system is quite different: the green light for pedestrians turns on automatically when the red light for the vehicle turns on. Only when we realised to press the button could we cross the road. ’ Dr Htet Myint Aung, 33, Shan Buddhist, from Mandalay, arrived 2009

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Education

Many adults and children who arrive from refugee camps have had little formal education. For some adults, this presents a problem in learning English, although the AMEP is generally a positive experience. Children are usually eager to learn, enjoying the wide range of opportunities provided at school, and some cannot wait to go back to school because they find the holidays too boring. People who arrived as students from Burma in the 1990s, as a result of the democracy uprising, often have high educational qualifications, having undertaken a TAFE or university degree.

‘I was born in Burma but grew up in Thailand. I lived there 10 years. I went to school there. 9 o’clock to 3 o’clock. After that I came home and sell the vegetables or help my mum with the cooking… The school was made out of bamboo. In the camp if we don’t understand or do something wrong the teachers hit you with bamboo stick... We studied a little bit of English, Karen, Burmese and Maths....’ Ms Khatia Za, Burmese Muslim from Karen State, age 16, arrived 2007

‘At the beginning they [the children] don’t understand… The teacher explained to them in English [but] just they looked like blind and deaf. They do not understand and they did not talk because they don’t understand… They have [an] interpreter like a teacher aide between Burmese language to English. They explain little by little. Later they understand better and now they are talking. But at the beginning they are very very quiet.’ Ms Yvette, mid-30s, Burmese Muslim, from Karen State, arrived 2006

‘School in Australia is fine and you enjoy it. Teachers are friends, very kind. You can see a lot of faces [from] different countries so it’s fine but a little bit hard. In our country [it’s] like all the same… and we don’t have sport time…’ Ms Sahay Nar, 18, Burmese Muslim, from Karen State, arrived 2006

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‘Some of [the agencies] offer free English courses… but still not enough and they still can’t get any employment… You can’t get easily by without this language. So with all the English hours it’s not enough. [People] still have to pay money to access more English hours.’ Ms Esera Maung, 45, Karen Christian from Karen State, arrived 2007

‘[When] we arrived, the school was already started but we had problem in the refugee camp a week before we came here so we were here a bit late… I think we were about four weeks late. Then we had to catch everything up and everything was challenging… The main difficulty was when we arrived because we came here as students we didn’t really have an education system like here, with enrolling in school… even though we had people to arrange things for us we still had to find out which subjects were suitable for us… I lost my vision of my future after I left Burma and I didn’t know want to do. I wanted to learn. I wanted to have some sort of education but you don’t really know what will be suitable for you if you study this subject what will be good for the future of Burma or for yourself… For example if I chose to study Political Science I couldn’t use it here because my English was not so good. Something like that might be good if I studied politics, it would be very good for the future of Burma. But the main thing was that it had to be easy for me that I could be able to work here, then I could also contribute my education and my knowledge back to Burma if Burma ever gains democracy and human rights…’ Ms Nweni Tunn, 38, Burmese/Arakanese from Rangoon, arrived 1995

‘My kids are happy to go to school here. In the camp if they didn’t know anything the teachers beat them up. But here the teachers don’t beat them. And [the children] don’t want to be absent from school. They want to go to school every day. They don’t want to have holidays .’ Ms Myint Thin, 34, Karen Buddhist from Karen State, arrived 2009

‘The Australian education system is quite amazing because in Burma education so different. The students are not empowered there. The teachers are not empowering and they are being briefed by the government. [Here] it’s all about creativity and pushing yourself to the limit. That’s why so many of the young people over here have culture shock. The way Australians think is so different. [In Burma] at eighteen you are told you can decide for yourself without being really informed about the consequences. Here it is all about individualism.’ Male, 37, Karen Christian from Karen State, arrived 2009

‘In Burma you know the education system does not recognise students to think creatively. They just want you to study by heart everything they thought. You just memorise. Over here it is quite different, a different learning style.’ Lian Ding Hmung, 30, Australian Chin Community, arrived 2006

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Employment People from refugee camps on the Thai-Burma border often have few qualifications. Many face difficulty looking for work in Australia. Some feel intense pressure to find a job, which can lead to depression and despair. Though some find work in factories or on farms, their low English levels can lead to communication difficulties in the workplace. Those who know some English on arrival often end up as interpreters.

‘In refugee camps I had the chance to travel through [the] border area and I went to the towns of Thailand. It is very different when you come to Australia. It is a total challenge for you especially with the language... If I [couldn’t] talk on behalf of the whole community maybe I would never get employed… I had done my diploma in integrated service at RMIT. That’s why [it was] such an opportunity to work as an interpreter and a settlement worker with the Migrant Information Centre and to work at the church as a Karen support worker and at the Blackburn English Language School as a teachers’ aide, helping parents with students from poor backgrounds.’ Ms Esera Maung, 45, Karen Christian from Karen State, arrived 2007

‘I finished AMES and I stayed at home and because at that time my children [were] still young. So one of our AMES teachers gave me a home tutor who was good and kind. She helped a lot. She asked “Do you want a job?” “What kind of job?” I said Springvale Primary School. I had a friend working there. My tutor said “That’s the school phone number. Call it.” My hands were shaking. She said “Don’t be afraid. Call it.” She was sitting beside me and she encouraged me. Then the school principal asked me: “Why do you wish to talk with me?” I explained that I wanted to work at that school. They did not have a job at the time. I said I was to be like a volunteer and they said okay if you want to then come tomorrow. And three months later they gave me a job.’ Ms Yvette, mid-30s, Burmese Muslim, from Karen State, arrived 2006

‘People from my community are [mostly] farmers. Many are illiterate and uneducated. It’s hard for them when they come to Australia to learn English... Jobs need good skills [but] we don’t have the skills. They are just farmers, so they do only cleaning. Even in factories they need skills. When they apply for jobs it is difficult because they are not good at English. Thousands of times they send a resume to apply for jobs but they still can’t get the job. People are frustrated and distressed. It is very challenging. The Chin community are facing a lot of people who say they [would be] better to go back if they don’t have a job...’ Mr Stephen Ral Eng Khenglawt, Chin (Hakka) from Chin State, arrived 2009

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Expectations Some refugees from Burma often know little or nothing about Australia before arrival. Initially there is poor understanding of Australian culture, and some refugees can experience shock in their first few months at the strangeness of their new environment. People from Burma are very grateful for all the services and assistance they receive in Australia.

‘[When I arrived in Thailand] all the different Burmese families helped: cooking utensils, linens, everything. And we had a few Australian friends. There was a Burmese project coordinator with Jesuits refugee service in Bangkok. They are the main reason that we got here…’ Ms Myint Myint San, 45, Burmese Buddhist from Rangoon, arrived 1993

‘Information in Australia can be [confusing]. When you go to the toilet, the flush is new… ATM machines, escalators, even trams are [difficult] until you are used to it… Seeing the big sea is for [new arrivals] big. They have never seen the sea. They are from the mountains so this really is a rare opportunity.’ Mr Minthura Wynn, 40, Mon from Mon State, arrived 2007

‘[My husband] said you should choose Australia because in America there are big people very strong big people and you are very small. I am afraid for my daughters so you should choose Australia.’ Female, 57, Burmese Buddhist from Rangoon, arrived 1999

‘I was thinking and looking around while we were driving [in Australia]: “It’s beautiful and it’s so big. It’s a freedom country we can do whatever we want and we can learn more things. We can go anywhere we want.” I was so excited in learning more things.’ Ms Khatia Za, 16, Burmese Muslim from Karen State, arrived 2007

‘Burmese people are very close, friendly with neighbours or with someone. When we see people with my friends we say ‘Hello.’ When I come here it’s very different. My neighbour is very quiet. They want to talk but I don’t understand English. It’s difficult.’ Ms Khare Mar, 33, Burmese Muslim from Karen State, arrived 2007

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Family In Burma, there is an emphasis on ‘the importance of cooperation and of traditional worldviews, customs and values. Family relations are central and respect for elders is important.’ (Corlett, 1999: 9) Notions of family are broader than in Australian culture. First cousins are thought of as brothers and sisters (DIMA, 2008: 19). People from Burma have an extended view of family. Women are usually called ‘aunty’, men ‘uncle’, and younger children ‘sister’ or ‘brother’. Naming conventions are different too, as there is usually no first/last name division. Children are expected to live at home until they marry, and it is considered shameful for men and women to live together before marriage. Grandparents will often live with their children, and either care for their grandchildren, or be cared for by their children.

‘[Men] find it hard not having a job or earn an income for the family. So husbands can feel inadequate… There can be a lot of family conflict.’ Mr Kevin Edmund, 60, Burmese Christian from Rangoon, arrived 1976

‘Here when the children grow up, at sixteen they can separate from parents. But in Burma children live with their parents some for life. But the village [may] not be very far and they live near the parents. Before they get married, because of their job they can leave home but not without a reason. So before marriage they live with their parents together.’ Female, 57, Burmese Buddhist from Rangoon, arrived 1999

‘It’s difficult for older people who have to look for work and they also try to look for work but they cannot work because of their health and for young kids it’s very difficult to go to school because some kids at school tease them because it’s really hard to speak English… I’d like to do nursing one day. It’s good to become a nurse because I can help people who came from our country and in Australia I can help them too.’ Ms Khatia Za, 16, Burmese Muslim from Karen State, arrived 2007

‘Family reunion is very important. Most of the refugee people are separated from some family [who] are left in Burma. Some husbands are already here but their wife is in Burma. There is a lot of separation. Family reunification is a big challenge and sometimes the government refuses an application for visa or it is very slow.’ Mr Stephen Ral Eng Khenglawt, from Chin State, arrived 2009

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Finance For many people of Burma who have been sponsored to come by family, friends or community organisations, new arrivals often face a loan of thousands of dollars to be repaid. People from Burma are usually very conscientious in paying back this loan as soon as possible. Many generously support family or friends, either in Burma or still in refugee camps in Thailand. Some have been able to save enough money to revisit the camps in Thailand. During such trips they will usually give money to family and friends. Families are generally able to save enough to buy a car, although the high costs of renting mean that few are able to save enough to afford a home of their own. While payments from Centrelink are gratefully received, compliance often means they need assistance in completing the requisite forms. In addition, the system of payment to teenagers or young adults can also cause problems in some families.

‘The house rent is expensive and there are the bills. The assistance money [refugees from Burma] receive from Centrelink will not be enough. Sometimes they see people settling well and buying a new car. Other people buy a new car and buy a house. A few people have bought a house already and [the newcomers] want to do the same thing so sometimes it is really, really stressful for them.’ Ms Esera Maung, 45, Karen Christian from Karen State, arrived 2007

‘Here in Australia we have benefits from Centrelink, or people work and get an income. The income in Burma is controlled by [the Burmese state] and you don’t pay for water; you have your own well. But here you pay bills and you get income.’ Mr Minthura Wynn, 40, Mon from Mon State, arrived 2007

‘We have to very careful to choose this or that that energy supplier and then they come door to door and then they tell me okay you need to change this way as we can give more facilities, you can get cheaper, or you can get discount…’ Female, 57, Burmese Buddhist from Rangoon, arrived 1999

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Food

Families usually continue to eat traditional dishes, the staple food being rice, when arriving in Australia. Some refugees in this profile have commented on the abundance and availability of fresh food in Australia, which was not the case in refugee camps. There is a need for health professionals to understand the typical diet, so that diabetes and other health risks can be treated correctly. Rice ( htamin ) is the main food for any meal. It is usually eaten with a choice of curry dishes (hin). Bamar curries are mild in comparison to other parts of Asia. Other common dishes are spicy salads ( lethouq ) made with finely-chopped raw vegetables and tossed with a mixture of lime juice, onions, peanuts, chillies and other spices. There are two popular noodle dishes often eaten at celebrations and gatherings. Mohinga is a rice noodle dish with chicken or fish. Hkauq sweh is a yellow noodle dish with chicken in a coconut milk sauce (Lonely Planet, 2005: 74-83)

‘When I was in the camp jail [in Thailand] they gave us food, but the food did not taste good. I felt I wanted to die if they didn’t release me... I just did not have any strength to do anything. It was like placing a cow in a farm: they cannot go out, they just sit down, cannot move anywhere... [Here] it’s easy to get food anytime. In our country we only have fruit in their season and we don’t have much food to eat anytime but in here anytime any food.’ Ms Myint Thin, Karen Buddhist from Karen State, age 34, arrived 2009

‘When we eat food [many Burmese] use the hand instead of a fork or spoons... One arrival to Australia was told that it is a dry country that needs more water and you have to be very careful when you consume water. I don’t know whether the trainer was misinterpreted but before they arrived in Australia the family brought tons of water from Bangkok for drinking and they were asked to leave some behind... A monk, living in Noble Park, was studying at AMES. Buddhist monks can only have breakfast and lunch, because you are not allowed to eat after 3.30, so he normally didn’t go out for lunch. His classmates thought he was poor and didn’t have money. They tried to force him to come to a restaurant and feed him.’ Mr Kyaw Soemoe, Burmese from Rangoon, arrived 1996

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Health Refugees from Burma often have little understanding of the health care and medical system in Australia and its various points of access. New arrivals who require hospitalisation in their first months often find this a difficult experience due to their lack of English and unfamiliarity with the hospital system.

‘There are many hidden stories we haven’t heard so far [about] these people being quite isolated. That is why we hold events like Burma New Year and we invite Country Fire Authority and Gamblers help… We invite other non- Burma people so that they can interact and make friends… Isolation is a big issue for some families…’ Ms Nweni Tunn, 38, Burmese/Arakanese from Rangoon, arrived 1995

‘I missed my parents and when I arrived here my children were sick so at that time I was not happy and I was most depressed… My case coordinator helped me a lot at that time. My case coordinator sent me to hospital and I had to keep [my] youngest kid and me at the hospital. My husband could not go. At [the] beginning he could not go anywhere. He didn’t know where to go and how to get the bus and also how to send meals for us… It was very difficult. We did not get meals at the hospital because they provided some food we could eat some [but] we could not eat…’ Ms Yvette, mid-30s, Burmese Muslims, from Karen State, arrived 2006

‘You grow up in a place where the guns are rolling and you are on the other end of the barrel. That fear is still there. It’s hard to take it away sometimes. Even after having a good shower and sleeping in a bathtub and relaxing at night I can wake up and check to make sure the wall is not a bamboo wall anymore. Small things come back to you, things you’ve been through for seven years. And I had already seen developed countries and studied and interacted with people from Europe, and it still gets to me. So imagine how other people who have not been through that can manage?’ Male, 37, Karen Christian from Karen State, arrived 2009

‘My suggestion would be have programs that educate [the refugees] in simple things like diabetes. Coming to a country where food is plentiful, some of them have never lived like that before. All of a sudden they lose control. They eat all the [rich] food and eventually they are picking up diabetes. You need a diabetes educator to teach them, through an interpreter, about some of the food they should avoid. A lot of them don’t eat food that Western people eat, like breakfast cereal… It is very hard to say you should eat this or that if you’re eating things the diabetes educator does not know about.’ Mr Kevin Edmund, 60, Burmese Christian from Rangoon, arrived 1976

40 People of Burma in Melbourne : a community profile

Hope

‘We never give up even though it is challenging. You don’t really get stressed. You keep on learning and continue the work of Australian living and life style. Also challenging is when we are here to study but [we are] not really concentrating or focussing in study because you have your old organisation back in Burma and you have friends left in the refugee camp and some are even on the border fighting with the military, and your parents relatives are in a poor situation and they need your help like finance something...’ Ms Nweni Tunn, 38, Burmese/Arakanese from Rangoon, arrived 1995

‘I hope [the refugees] take advantage of the freedom they have here and the opportunities and make a better life for themselves. I would hate to see them sitting down and doing nothing because of language [problems]… Burmese people are very proud and I do find some refugees here that refuse to ask for any help because they are so embarrassed. “Australia is good enough to take us in and provide for us. We don’t want to ask for things because it is embarrassing.” There are some who know the ropes they help [others] to find jobs. They can see straight away [that] having a job and holding down a job is a good thing. They need their self esteem and to have pride that they can do things.’ Mr Kevin Edmund, 60, Burmese Christian from Rangoon, arrived 1976

‘I have one son [still] in Thailand. He does not have the documents. We don’t know if he can go to another country without documents… and now he’s in the camp waiting.’ Ms Myint Thin, 34, Karen Buddhist from Karen State, arrived 2009

‘The Australian government has been good for the Burmese community… I still have fellow students back in the camp… Aung San Suu Kyi was freed last year but she still has restrictions. So it is going to be tough.’ Mr Aibar, 41, Burmese Muslim from Rangoon, arrived 2008

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Housing Families who arrive in Australia on the refugee resettlement program appreciate the assistance they receive from caseworkers in finding a house to rent. Some, however, are keen to live close (within walking distance) to family and friends, though this is not always possible due to shortages of rental housing. Without a driver’s licence, this can cause isolation and loneliness.

Large families often struggle to obtain housing, particularly because landlords or real estate agents only allow a certain number of people to live in the premises.

‘One of the things that really shocked me when I came here was that we lived in a close knit community back home. Here you don’t know your neighbours’ names even. I found that awkward. I didn’t have anybody in Ringwood. Just imagine you are taken out of Melbourne to a third world country and expected to live like that. A lot of questions come to mind, like “Am I really prepared for this?” In the first few months of my health was not good.’ Male, 37, Karen Christian from Karen State, arrived 2009

‘I came here in 1993 with a group of thirteen… When I came we had to split into three groups: one group in Melbourne, one in Canberra and one in Sydney. They wanted to spread the group more. This is the Australian government plan.’ Mr Richard Htayreh, 40s, Catholic Karenni from Karenni (Kayah) State, arrived 1993

‘I arrived at the airport, trying to find someone who would pick us up. Finally we went to the house and one of the gentlemen was Burmese. We stayed in that house for 2 weeks but all the food we were given we couldn’t eat because it was western and strange to us. So we all hid in our rooms and never went out. We were afraid of talking English... And when I took a shower in that house I didn’t come out for almost an hour because the shower was very hot or very cold. I didn’t know you could have both at the same time...’ Mr Kyaw Soemoe, Burmese from Rangoon, arrived 1996

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Intergenerational conflict

Relationships between children and their parents can often degenerate after settling in Australia, because of the growing cultural gap between parent and child. The dynamics and power relationship between parents and children often change as children pick up the language faster, often acting as interpreters for their parents. Tensions can also arise over relationships and money.

‘W hen we first arrived , some children rebelled a bit . I f their parents were more educated they had more [appreciation of] programs…. I want the parents to understand as well, so then the children will be growing with a better vision…’ Ms Nweni Tunn, 38, Burmese/Arakanese from Rangoon, arrived 1995

‘Young people are changing… They are disobedient… They do not culturally like Burma and their background culture. They should understand. In Australian culture the parents let them go and do whatever they want, even when they have some sort of lover or partner…’ Female, 57, Burmese Buddhist from Rangoon, arrived 1999 `

‘Children are very obedient to their parents [in Burma] so they never do anything without their parents’ permission. Likewise the parents are in a habit of disciplining their kids and asking them to do a lot of things. When you come to a western country like this it’s very hard. You can’t order your kids to do things for you around the house. You have to ask them properly because kids have rights here. So all of a sudden when a child comes here to Australia, children pick up the language and the culture very quickly, within a matter of months, and within a year they know their rights. So the parents find they are no longer able to discipline and chastise the children as they would in Burma or in the camps because there are certain things you are not allowed to do as a parent. You cannot smack a child here, whereas in our country it’s not seen as bad. When we discipline our children we don’t go overboard but at the same time here you can’t use what you call corporal punishment and smack them. The child will come back and say “You can’t tell me anything. I have my rights. I’ll call the police.” ’ Mr Kevin Edmund, 60, Burmese Christian from Rangoon, arrived 1976

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Language The biggest challenge for refugees, particularly those with little formal education before arriving in Australia, is to learn English. People from Burma are grateful for the assistance they receive through the Adult Migrant Education Program (AMEP), but often they feel pressured by job agencies to find employment before their survival-level English skills are sufficient.

‘AMES is helpful because they teach [me] slowly one by one and they took [me] round the city and took me to the zoo and the city and everywhere… They teach different kind of things in Australia [and] its helpful.’ Mr So Myint, 60, Burmese Muslim from Karen State, arrived 2007

‘Because of language the children are becoming interpreters. Carrying this responsibility is stressful for them… The father is top of the family [but] now all the children are interpreting…’ Ms Nweni Tunn, 38, Burmese/Arakanese from Rangoon, arrived 1995

‘Centrelink told us to go to the job search training. It was very difficult … we cannot understand English. When they sent me to go to the job search training how can we understand going through the papers…? Every time I have to use my daughters as interpreters because I am afraid I don’t know the grammar. If I make a mistake I am ashamed of myself so I did not speak English at all and then later on they encouraged me “Just speak” and then they said “Ah, okay, my mummy knows English because she is a teacher in Burma and that’s why she can talk. She can speak English but just she is afraid.” So they encouraged me to talk. I also attend AMES at Springvale and then I continue with the language. My daughters are okay you know. They learn very well at school.’ Female, 57, Burmese Buddhist from Rangoon, arrived 1999

‘Too many people [speaking] English came to help me before I knew how to speak it, so more people came to interpret.’ Rohingya Muslim from Arakan State, 30, male, arrived 2007

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‘In the days when my wife came [there were] not many Burmese people around, so she got a job in an English environment. She had to learn the language very quickly, so I believe that if there is some sort of program we should tell [refugees] to go out and mingle to learn the language quicker, with maybe some incentive for them so it could work. Some families I’ve seen for instance in Pakenham, where there are only a few Burmese refugees, are doing very well within a year of arrival. They have picked up English very well and found jobs. Because [there are] no Burmese people around, only one or two families, they are forced to interact with the wider community. Some program needs to be in place to encourage them to interact with the wider community.’ Mr Kevin Edmund, 60, Burmese Christian from Rangoon, arrived 1976

‘[Chin association] provide[s] information for our community about Australia: things like banking and Medicare. We try to preserve our language and culture [which] we teach at Victorian School of Languages.’ Mr Lian Ding Hmung, 30, Australian Chin Community, arrived 2006

“When I first arrived in Australia I lived in Laverton then I moved to Werribee then back to Sunshine. They all have big Burmese communities... There are differences between Burmese culture and Australian culture. Sometimes it’s hard to understand... It’s very hard for me to recognise the pronunciation and the Australian accent .” Mr Khun Soe, 26, Karenni Foundation of Australia, arrived 2009

‘You’re always [made to] like feel inferior. Sometimes the way you speak, your accent, makes it hard to explain what you’re really saying...’ Mr Richard Htayreh, 40s, Catholic Karenni from Karenni (Kayah) State, arrived 1993

‘Chin children born in Australia don’t know about the Chin state so they cannot understand how to write Chin, and Hakka Chin only know how to speak Hakka, so we have to teach this to them in school. [We would like] the Government to offer us a place to learn and to teach the young generation our culture so we can maintain our Chin dialect...’ Mr Stephen Ral Eng Khenglawt, Chin (Hakka) Christian from Chin State, arrived 2009

45 People of Burma in Melbourne : a community profile

Law Many people from Burma have had negative experiences under their country’s legal system. Former students involved in the democracy uprising have spent years in prison without trial. Refugees from camps in Thailand have been held in detention centres for long periods if caught outside the camp premises without a permit (e.g. to look for food to support their families). They often have little understanding of law when arriving in Australia. Many people from Burma, particularly ethnic minority groups, have never been considered citizens of Burma so the possibility and reality of becoming an Australian citizen is a cause for great pride and excitement.

‘As a student I got involved in the 1988 [uprising], wanting to have justice and fairness because the government lied to the public. Like they used real bullets but said they used rubber bullets…I knew the word democracy but…I was never really part of the work for human rights at that time. The only thing I knew was that we are just human and no matter how rich or how poor we are and wherever we come from we should treat each other with respect and fairness…. I got involved and then I ran to the jungle when the army took power. My mother didn’t know where to put me or where to hide me anymore. Some of my friends were already arrested.’ Ms Myint Myint San, 45, Burmese Buddhist from Rangoon, arrived 1993

‘Even though here we are free to talk about everything, in the language school when we talk about politics or human rights the teacher said you should not talk about human rights in the classroom. Maybe Australians do not understand what human rights are because they are lucky to live in Australia… Some European countries have a lot of problems but Australians do not understand because they are lucky.... Sometimes we do not get the right help. My friend had a problem with her car, the registration. And there was a mistake in the post office. She did not know how to read the bill. She had a concession but the company billed her for the full amount and she did not notice the paper.’’ Female, 57, Burmese Buddhist from Rangoon, arrived 1999

‘I think an understanding of legalities in a democratic country is very hard for a newcomer to understand because they are coming from a country that does not recognise human rights. [The Burmese government] rules according to what they want, so there are no legal rights for anyone. No matter what the court says, the military has the last say. So when people come here to a democratic country, there are lots of rights but they don’t understand even simple things like wearing seat belts for children or using baby seats. They don’t understand the concepts.’ Mr Kevin Edmund, 60, Burmese Christian from Rangoon, arrived 1976

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Maintaining culture Many community groups of people from Burma—cultural, ethnic and religious—have been established in the eastern, south-eastern and western suburbs of Melbourne. These organisations conduct various cultural and religious events to maintain their cultures and traditions.

‘The Burmese communities want to come together to celebrate things, like an Eid [end of Ramadan] party, because they want to remember and to bring everyone together once a year. They want to make young kids to remember… We have different cultures [but] we work together and we communicate with each other. We can visit each other [and] they can come to your house to visit.’ Mr So Myint, 60, Burmese Muslim from Karen State, arrived 2007

‘My wife and I belong to more than one ethnic group. Her mother is a mixture of Shan and Mon. My father is a Karen and my mother is a mixture of Burma as it was under the British Colonial days. She is from India. She has got Spanish and Indian blood in her. But she was born in Burma.’ Mr Kevin Edmund, 60, Burmese Christian from Rangoon, arrived 1976

‘[There is] no problem with the Karen people. We live in the same camp in the same state [Karen state] before we arrived [at] the Thai Border… We became friends with the Karen. We already arrived in Australia and they were planning to come to Australia. We met each other and then we made a party. We visited them and we are happy together, and also our festival. We made our festival and we invited them and then we joined together again just like that.’ Ms Yvette, mid-30s, Burmese Muslim, from Karen State, arrived 2006

‘When we hold an event like the Burmese Lantern Festival, for instance, we invite newly arrived people and we have other older [Burmese] residents… so we work together… All residents are sort of okay becoming Australian… they have their own issues too because of the negative impact [other] refugees have gone through…’ Mr Minthura Wynn, 40, Mon from Mon State, arrived 2007

47 People of Burma in Melbourne : a community profile

“We have a lot of Karenni traditions and culture but we focus on the Dee Ku festival.” Mr Khun Soe, 26, Karenni Foundation of Australia, arrived 2009

‘My grandfather is from Pakistan. [My grandparents] met in Mon State. I am racially mixed. My mother became a Shan Burmese. My father is a migrant from Pakistan… I am identified as a Burmese Muslim.’ Mr Aibar, 41, Burmese Muslim from Rangoon, arrived 2008

‘Karen are very quiet people. They love a peaceful environment. They don’t want to fight for anything. If some others want to snatch something they give it up easily without fighting back. That’s the reason Karen people were driven out to the hilly side because they are quiet by nature. Mon people and Burmese-speaking people have entered that place and built up the urban area but the Karen don’t want to fight for that. They move to the hilly side. Karen respect their elders. We want our children to respect their teachers and parents. No matter how your parents behave you never talk back. But that will change in Australia… Our parents expect daughters to maintain their culture and not wear short dresses. But that will change. We will have to accept that as long as they know they are Karen people, they know their language and they know their culture background, that should be enough I think.’ Ms Esera Maung, 45 Karen Christian from Karen State, arrived 2007

‘Chin National Day is 20 th February. Before Burma independence of 1948 we had this in Chin State.’ Mr Stephen Ral Eng Khenglawt, Chin (Hakka) from Chin State, arrived 2009

The Chin community has a specific funeral service. Each member pays fifteen dollars per year [towards a] funeral service. When somebody passes away they get help from our association.’ Mr Van Kung Ling, 45, Australian Chin Community, arrived 2009

48 People of Burma in Melbourne : a community profile

Marriage Divorce is generally frowned upon in Burma. There have been problems between couples going through the legal system in Australia to obtain a divorce and then sorting out parenting arrangements. This is because some community members believe that the person who initiated the divorce should pay, for the ongoing costs of raising children for example, rather than costs being split between the couple.

‘Our culture [is] a bit different. Here [in] the Australian culture some are not married and they can live together… If we [Burmese Muslims] want to live together then we have to marry.’ Ms Yvette, mid-30s, Burmese Muslims, from Karen State, arrived 2006

‘After I finished my seven-year jail sentence [for being involved in the pro- democracy movement] I was married. And yes, Aung San Suu Kyi was a guest at our wedding.’ [featured in picture above] Mr Aibar, 41, Burmese Muslim from Rangoon, arrived 2008

49 People of Burma in Melbourne : a community profile

Pre-embarkation experiences People from Burma have had a variety of experiences before coming to Australia. For the handful that came to Australia in the 1960s and 1970s, they were fleeing Burma because of the discrimination that descendants of Anglo-Saxon/British parents faced at the time. Those arriving in the 1990s were often students, teachers or political activists involved in the 1988 pro-democracy uprising. Some spent time in jail in Burma, before fleeing through the jungle to seek safety. Many lived for some years in Karen state, before finally reaching Thailand to seek refuge. Larger numbers have come to Australia through the program offered in the 1990s which allowed students to study at TAFE or university. Those who have arrived since 2005 have primarily come from refugee camps in Thailand, although some have arrived from Malaysia or other countries. Many have lived in these camps for 10, 15 or even 20 years prior to reaching Australia.

‘We lived in Thailand for too long so we didn’t have an opportunity to know news. We knew nothing in the camp and we could not go outside. They first told us about Australia in the camps. “This is democracy country because it’s a big country…” So we filled in that form [to go to Australia].’ Mr Kyi Kong, 29, Karen Buddhist from Karen State, arrived 2009

‘I had no idea about Australia because I was living day by day. Life was very unsure, very unpredictable. I focused on whatever I see happier before me and I tried to adjust myself… I tried to survive and sometimes [it was] very hard… I faced a lot of difficulties… deaths and dead bodies also the places burnt down and the damage and destruction after the civil war.’ Mr Aung Khin, 74, Burmese Buddhist from Mon State, arrived 1995

‘I never saw the refugee camps. I was living with my father in the Arakan democracy [movement] office. I was living with my father so I was helping with the office work.’ Ms Saw Thanda, 33, Arakanese Buddhist from Arakan State, arrived 2004

‘On the night they came to my house they woke my parents looking for me... I had an uncle priest hiding me in the church that night... but it was no point staying in the same place because it would be too dangerous not only for me but the whole school helping me... Probably in my entire life I have stayed with my parents only about four or five years. I was always on the move, always somewhere else, never home.’ Mr Richard Htayreh, 40s, Catholic Karenni from Karenni (Kayah) State, arrived 1993

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‘In 1962 after the military coup, they targeted everybody with Anglo-Saxon names or an academic education… No privileges were given, so my mum saw the writing on the wall and she decided to leave. But it wasn’t until 1971 that my mother could leave with my younger brother because at that stage I was over 16 years old and I could not follow her on the passport. So I had to stay back. In the meantime I got married there. Things got worse in the country. I pressed on and eventually I got out in 1976… In those days the situation in the country was not known internationally because of the strict media censorship, so refugee status was not granted then, but I was a pseudo type of refugee… If you were working there and if you were a Christian and you had an Anglo- Saxon name you were given no promotion or you were sacked. Even when my mum decided to leave, she had to plan it in such a way that she could sell the house we owned. Some people didn’t sell the house first when they applied, and the day they applied to leave the house would become government property and you had to resign from your job too. So seeing other people’s mistake, my mum planned it. She saved up enough money and then resigned from her job. She sold the house and we rented from someone else. Only then did we put in the application… One of my uncles was a seafarer. He was on a ship when the coup happened, so he decided to migrate to England. My mum applied to go there but he said “Hang on, I am going to Australia first and see how it is there, and if it is okay then I can sponsor you.” So he came to Australia around 1970 and as soon as he got here he found it was okay. He sponsored my mum out and then my mum sponsored me… At that stage there were lots of job opportunities and I got a job within a week of arrival in Australia and to this day I have always been working. I knew some English because right up to the [junta] taking over in 1962 you were educated under the British system at what you call a Christian Brothers School. So when we came out here it helped me a bit. But my wife could not speak one word. It was hard for her, very hard, in the early days.’ Mr Kevin Edmund, 60, Burmese Christian from Rangoon, arrived 1976

‘I left Burma the day after the military [coup d’état] in 1988… We all had to leave our camp… that evening some people came to our house and warned us. “You are not safe to stay at home...” We went to the monastery which is not far in the same town. We were happy to stay there but next morning our friends joined us. They informed that one of our friends had been arrested that night and he was badly beaten so it wasn’t safe to stay there. We just left. I didn’t even have time to tell my parents. We left our town and [made for] the Thai-Burma Border. We were on foot for five days.’ Mr Minthura Wynn, 40, Mon from Mon State, arrived 2007

‘I came with my two daughters because my family was dead…We stayed stay in Thailand but we were afraid of the Thai Police. We could be arrested one day. We thought it was too long for us but now we look back and it’s not very long compared to other people, who have been there five years, even ten years. We stayed in the jungle for five months and then we stayed in Bangkok for fourteen months.’ Female, 57, Burmese Buddhist from Rangoon, arrived 1999

51 People of Burma in Melbourne : a community profile

‘I had my husband with me which was lucky because some of us Burmese students who were in Thailand got a scholarship to the US but they were not able to bring their spouses so some were separated due to that program… The only thing I knew about Australia was from our school subject; geography. We knew Australia was big but we didn’t know that in the middle you can’t really live there… Before we came here, once I got accepted into the scholarship program, a man showed us a book about Australia, with pictures, beautiful pictures of Uluru. We found out that there are black people here who looked almost like Stone Age people. That’s how we were taught in school. So we were a bit shocked.’ Ms Myint Myint San, 45, Burmese Buddhist from Rangoon, arrived 1993

‘I turned twelve in 1988. Of the people arrested, many only came out in 1999. In the prison they were given lead water. That’s poisoning for the blood. Other people were given electric shocks…We were targeted in the Delta region. There were many execution sites for the Karen… They separated the Buddhists and the Christians and set them fighting each other… We went to India and remained for 12 years until 2000. When we got back to Karen state we realised that our village was not there anymore. You can imagine being a young boy growing up without any roots, nothing to call home. The hostel was my home… After that I started to track down my family. Sometimes you had to hide for five days in the jungle. Finally I came and met them. My uncle was quite old. We moved to Mae La camp and stayed there for about four years, looking at the situation that was getting worse. Every summer, enemies came to the border. Sometimes they come and shot in the camp area. I said the best situation was to apply for resettlement. First my auntie was against it because we were separated for so long. Then I was working in the camp with Médicine Sans Frontières. She said you can do so much for the community here so why would we go somewhere else? I said look at how we are caged. So we applied for a visa. We applied for the US but since I was not their son by birth and I was already above 18 [the authorities] said I could not go with them. They went to the US and now they are living in Maryland. My uncle is 81 but still very healthy. The Australian government asked if I would like to resettle in this country where there are opportunities the same as the US. Male, 37, Karen Christian from Karen State, arrived 2009

52 People of Burma in Melbourne : a community profile

‘I became involved in the pro-Democracy Uprising of 1988, just after I finished school and entered university. I stayed until 1990 but then I had to escape from Burma... I worked for the strike committee in the area and helped to organise demonstrations, writing slogans and speeches... We were asking the military to make a transition from authoritarian to democratic, and to change a lot of their mistreatment... Our party won a landslide victory in Burma but the military would not hand over power... In 1990 we organised a kind of parliamentary meeting and another demonstration which put our lives in danger. The military started to close up our party. They grabbed men and forced them into detention. A lot of my colleagues were arrested, some of them just kids... We left Burma through Karen state. It took us 2 weeks, trying to avoid intelligence and other dangers, with limited access to transport... We remained in the border area 6 years, operating with groups like the Kachin, Karen and Mon... Our headquarters was occupied by military agents in 1995 so we had to escape from the border area to another area where we set up our headquarters. Again the military occupied us, so we became refugees... I went to a refugee camp and realised there was a few countries assisting refugees for resettlement: Canada, America and Australia... I went through the interviews and documentation but I had to find my own airfare. Luckily one of my friends who came to Australia before me lent me $800 so I arrived in December 1996.” Mr Kyaw Soemoe, Burmese from Rangoon, arrived 1996

‘At the time I knew Aung San Suu Kyi they were trying to eliminate all politically active students, so sometimes they used torture methods... I was a bodyguard for Aung San Suu Kyi. We were trying to protect her if something happened like assassination. We were always with her. After that I was put in jail, first for three years and then for seven. This is a picture of me back then.’ [see above] Mr Aibar, 41, Burmese Muslim from Rangoon, arrived 2008

53 People of Burma in Melbourne : a community profile

Refugee camps For many people from Burma, particularly children, life in a refugee camp is all they have known. In camps in Thailand, families live in bamboo huts usually of two or three rooms. While schooling exists in these camps, facilities are basic and there is no obligation to attend school. Many women have spent their time in the camps raising children and caring for families, while some may have had small shops or food stalls. Some of the men have obtained a permit to work outside the camp, usually for Thai farmers who often pay people from Burma a low wage. Other men in the camps have worked as camp leaders, health workers, teachers, or mechanics.

‘When I was seven years old we left our native place and we were [in the] refugees camp. On both sides you could illegally cross to the other border and then, when it was safe, you could cross back to Burma. When you heard bad news that Burmese were attacking your place you had to flee to Thailand again.’ Ms Esera Maung, 45, Karen Christian from Karen State, arrived 2007

‘Soldiers attacked our people and then we could not stay inside Burma so we had to run [to] the Thai Burmese border… [We] went to the refugee camp in 1997 for 9 years… I was working with ARC (American Refugee Committee). I was giving education to our community people, head of education. It was like a community visitor house, with things like health development… In the camp my brother’s family are still there, over two years… We have to support that family also we have to support our parents. [Recently I] went to Thailand to see them… [I] didn’t see them a long time more than 10 years… Two months ago we went to Thailand and then we meet together…’ Ms Yvette, mid-30s, Burmese Muslim, from Karen State, arrived 2006

54 People of Burma in Melbourne : a community profile

‘I was [in Thailand] from 88-89, on the border as a refugee for 4 years. There was no refugee camp, though they were not recognised [by the UN]. Extra involvement did not exist at all. Around the border we had these student camps which we were taken care of by the Karens, if we were in Karen State, or Mons if we were the Mon area.’ Ms Myint Myint San, 45, Burmese Buddhist from Rangoon, arrived 1993

‘First we don’t know about Australia but later [my] relative came to the refugee camp and talked about Australia… [My family was] sponsored to come to Australia… Because we came to Australia with the visa number 202 we had to pay for it we came here we just paid for the visa slowly.’ Mr So Myint, 60, Burmese Muslim from Karen State, arrived 2007

‘My experience in seeing [recent refugees from Burma] coming here is on the one hand good that they are brought to a country that has democracy and they have this new freedom which they have never had before, but at the same time they are finding it hard settling down: not only the language barrier but also the culture—especially refugees who come from the Thai- Burma border camps. They are very much deprived of education and modern living skills so when they come out here everything is more or less new to them. From the Government point of view, there is not enough infrastructure to follow up settlement services here. There are different service providers but they come and do the bare necessity and then go away. There is no long-term follow-up and so lot of [the refugees], although they have arrived, some of them ten years ago, are still struggling… There are some in the younger generation, refugees that were born in the camps in Thailand. So although they come from Burmese parents, they themselves were born in the camps.’ Mr Kevin Edmund, 60, Burmese Christian from Rangoon, arrived 1976

‘On the border of Burma and Thailand we lived in the jungle for 3-4 months. We had to build a shelter using bamboo and banana leaves as a roof... Then I went to a refugee camp in Thailand and stayed for 10 years with relatives and friends... We never knew about Australia. It was like a dream when we got here. Before the refugee camp [it was] very hard to get education. We didn’t know about other countries. In 2005 a lot of people went to Australia, UK, America and Canada but they were not our village people. In 2007 some people gave us suggestions to go to this or that country but I didn’t know how to apply because we had to write ourselves and the English is very hard for us. They asked to write in Burmese and the interpreter translated in English. We had to wait 2 or 3 years for processing.’ Mr Mas Mai, 39, and Ms Khare Mar, 33, Burmese Muslims from Karen State, arrived 2007

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Religious observance

People from Burma may follow Buddhism, Christianity or Islam. Religion is often determined along ethnic lines. The majority of ethnic Burmans are considered to be Buddhist, while ethnic groups such as Karen, Chin or Mon have been influenced by Christianity. In some areas of Melbourne, Buddhist monasteries have been established, while many Christians from Burma have partnered with existing churches in Melbourne to form a congregation of people from Burma. There is also a growing Burmese Muslim community in south-eastern Melbourne.

‘In Melbourne, the majority of the Chin people are from the Hakka community but there are also other Chin groups... We the Chin people are mostly Christian so we like going to church and gathering and assembling there, so that is the first priority everybody. Even the kids have to go to church on Sunday... If you don’t go to church you [are] not connected with the community.’ Mr Stephen Ral Eng Khenglawt, Chin (Hakka) Christian from Chin State, arrived 2009

Religious organisations in Melbourne – for details see Appendix

Buddha Marmakha Monastery (Theravada Buddhism) Buddhist Monastry in Bendigo Burmese Community Church (Tedim Chin) Burmese Fellowship Burmese Muslim Association Chin Baptist Church Chin United Pentecost Church (UPC) of Melbourne Dhamma Sukha Meditation Centre (Theravada Buddhism) Eastern Chin Christian Fellowship (Chokhlei) Emmanuel Christian Church Melbourne (ECCM) Kabaraye Burmese Buddhist Monastry (Theravada Buddhism) Karen Baptist Community Church Karen Buddhist Dhamma Dhutta Foundation Lai (Burmese) Church Melbourne Chin Church (formerly Melbourne Chin Christian Fellowship) Panitarama Melbourne Meditation Centre (Burmese Buddhist Monastery) Ringwood Emmanuel Christian Church Victorian Chin Baptist Church Zomi Christian Fellowship (ZCF) (Tidim)

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Substance abuse It is relatively easy to gain access to drugs or alcohol in refugee camps in Thailand, and a small number of people develop dependency on such substances before arriving in Australia. There is also some substance abuse, mostly of alcohol, by youth or men who are finding it difficult to cope with life in Australia.

‘Some of the young have many friends and they make a party. That’s when they drink and [it can] become a problem sometimes… Our community association is giving education on this… At the mosque we give education because [drugs and alcohol] do not belong to our religion.’ Ms Yvette, Burmese Muslim, from Karen State, mid-30s, arrived 2006

‘Some of my friends told me that I should not live in Springvale with two daughters because there were a lot of tragedies at that time, and people might put syringes in our letterbox. I was afraid for my daughters, who were teenagers, very quick and very active, that they would not notice and open the letter box… We are lucky to have friends like Angie and Ashley who lived next to us… My daughter came back from school and a woman who had needles in her leg was unconscious. My daughter thought she was dying. We were afraid. Angie called the ambulance and the police. They treated her and then took her to the hospital… After that [another] neighbour also had problems with drugs…’ Female, Burmese Buddhist from Rangoon, age 57, arrived 1999

‘[In] our [Burmese Muslim] culture we do not take drugs but some people do take drugs. In the camp some people took drugs and there were fights and family breakdowns… but in Australia those people don’t have fights and drugs. They [only] drink for fun.’ Mr So Myint, Burmese Muslim from Karen State, age 60, arrived 2007

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Women Women from Burma face particular challenges when coming to Australia. They often have many responsibilities such as raising a family, transporting children to kindergarten or school, which is difficult without a car especially in outer suburbs where many people from Burma have settled, and trying to attend English language classes. Burmese Muslim women in particular often have large families—between four and eight children—and, if caring for infants, their opportunity to learn English may be delayed or hampered by the expense of childcare once their allowance for childcare when attendance at the AMEP runs out.

‘My mother has some Karen blood in her but she can’t speak any of the Karen languages… She visited her village but her relatives taunted her… It was so difficult. She hated it. If she cries, she might speak some Karen words.’ Ms Myint Myint San, Burmese Buddhist from Rangoon, age 45, arrived 1993

‘In Australia you can wear what you like. Most [girls] wear short skirts… [It’s] really nice because they [are] like skinny cool when it’s hot. You can wear shorts and short skirts. You can wear whatever you want… But in our country it is different. They wear long skirts, and usually long sleeves as well when you go out... In our [Burmese Muslim] culture the girl is not allowed to wear shorts… You have to wear [headscarf] and you have to cover your body so boys can’t see anything of you.’ Ms Sahay Nar, Burmese Muslim, from Karen State, age 18, arrived 2006

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7. APPENDIX

Languages of Burma from Ethnologue (2010)

Tibeto-Burman (78% of population), Daic languages (10%), Austro-Asiatic languages (7%). Immigrant languages: Bisu, Eastern Tamang, Iu Mien, Malay (21,000), Sylheti – also Chinese (1,015,000), Malay (21,000), and languages of Bangladesh and India (500,000). Number of individual living languages listed in Burma: 111, Blind population: 214,440. Deaf population: 2,684,514 Information collated from the linguistic studies of R. Burling (2003), D. Bradley (1997), B. Comrie (1987), A. Hale (1982), R. Jones (1988), F. Lebar, G. Hickey and J. Musgrave (1964), J. Matisoff, S. Baron and J. Lowe (1996).

Languages in Burma with 10,000 speakers or more

Achang 35,000 speakers Chin, Khumi 60,000 speakers Awa Akha 200,000 speakers Chin, Mara 20,000 speakers Blang 12,000 speakers Chin, Mro 138,000 speakers Burmese 32,000,000 speakers Chin, Mün 30,000 speakers Chak 20,000 speakers Chin, Ngawn 15,000 speakers Chaungtha 122,000 speakers Chin, Paite 13,000 speakers Chin, Asho 10,000 speakers Chin, 32,000 speakers Chin, 19,600 speakers Senthang Chinbon Chin, Siyin 10,000 speakers Chin, Daai 30,000 speakers Chin, Tedim 189,000 speakers Chin, Falam 100,000 speakers Chin, Zotung 40,000 speakers Chin, Haka 100,000 speakers Danau 10,000 speakers Chin, Khumi 60,000 speakers Hmong Njua 10,000 speakers

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Intha 90,000 speakers Mon 743,000 speakers

Jingpho 900,000 speakers Mru 20,000 speakers

Kadu 37,000 speakers Naga, Tase 55,400 speakers

Karen, Brek 16,600 speakers Nga La 40,000 speakers

Karen, Bwe 15,700 speakers Palaung, 258,000 speakers Ruching Karen, Geba 10,000 speakers Palaung, 137,000 speakers Karen, 10,000 speakers Rumai Manumanaw Palaung, 148,000 speakers Karen, Pa’o 560,000 speakers Shwe

Karen, Pwo 1,000,000 speakers Rakhine 730,000 speakers Eastern Ralte 24,800 speakers Karen, Pwo 210,000 speakers Western Rawang 62,100 speakers

Karen, 1,280,000 speakers Riang 12,500 speakers S’gaw Rohingya 1,000,000 speakers Karen, 10,000 speakers Yintale Shan 3,200,000 speakers

Kayah, 100,000 speakers Tai Nüa 72,400 speakers Western Taungyo 40,000 speakers Kayan 40,900 speakers Tavoyan 400,000 speakers Khün 115,000 speakers Wa, Parauk 922,000 speakers Lahu 125,000 speakers Wewaw 23,900 speakers Lahu Shi 60,000 speakers Yangbye 810,000 speakers Lashi 30,000 speakers Yinchia 12,000 speakers Lhao Vo 100,000 speakers Zaiwa 30,000 speakers Lisu 126,000 speakers Zo 30,000 speakers Lü 200,000 speakers Zyphe 17,000 speakers Mizo 12,500 speakers

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Associations

Assistance Association for Political Prisoners (AAPP) Contact in Australia: Aibar Ph: 0430 121 209 Email: [email protected] Website: http://www.aapp.org/

Australia Burma Society Aims to assist newly-arrived families from Burma, to provide opportunities for young Burmese people and to promote traditional cultures 13 McCormick Court, Oakleigh South Contact: Minthura Wynn Ph: (03) 8521 3303 Email: [email protected] Website: www.australiaburmasociety.org.au

Australian Chin Community Provides support and activities for the Chin community in Eastern Region of Melbourne, working to promote greater knowledge of Chin culture and the community P O Box 76 Croydon VIC 3136 President, Ph: 0404 660 292 Secretary, Ph: 0415 324 003

Australia Karen Organisation (AKO) PO Box 1278, Werribee Plaza, VIC, 3029 Ph: (03) 9734 0400 Contact: Thamaypaw Naysay Mobile: 0433 089 874 Email: [email protected]

Australian Karen Foundation PO Box 7149, Upper Ferntree Gully, VIC 3156 Ph: (03) 9758 7206 Email: [email protected] Website: www.australiankarenfoundation.org.au

Burma Campaign Victoria This is a Victorian campaign to support the pro-democracy movement for Burma and is connected to the broader Australian Campaign for Burma.

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Contact person: Kyaw Soe Moe Ph: 9574 0981 Website: http://www.aucampaignforburma.org/

Burmese Cultural Organisation Contact: Kyaw L Tin (Henry) Ph: 0414 795 598 Email: [email protected]

Croydon Hills Karen Community Croydon Hills Baptist Church, 6-8 Bemboka Road, Croydon Hills, 3136 Contact: Marg Moran Ph: (03) 9876 4503 Email: [email protected] Website: http://chbc.org.au

Eastern Karen Community Association of Victoria (EKCAV) Contact: Chucember Thomas Mob: 0422 058348, 0401 505 285 Email: [email protected]

Ethnic Nationalities Organisation (ENO) Burma and North East India 25 Maghull St, Brunswick Contact: Hre Ling Mobile: 0404 660292 Email: [email protected]

Free Burma Cafe 178 Springvale Rd, Springvale 3171 Contact: Matt and Jo Mobile: 0432 184 977 Website: http://www.freeburmacafe.com.au/

Kachin Association of Australia Contact: Christian Chan Mobile: 0447 464 213 Email: [email protected]

Khin Nanda (Myanmar) Grocery Store 19 Ian Street, Noble Park 3174 Ph: (03) 9546 6108 Email: [email protected]

Melbourne Chin Community 23 Crown Street, Laverton, 3028 Ph: (03) 9369 0384 Email: www.mccnet.com.au

Rangoon City Mart 195 - 197 Mt Dandenong Rd, Croydon, 3136 Ph: (03) 9772 4228 Website: http://www.rangooncitymart.com.au

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Yangon Asian Grocery Shop 9/ 57 Synnot St, Werribee Ph: (03) 9731 7370

Zomi Association Australia (Inc) There are approximately 300 Zomi in Australia (200 in Victoria) from Northern Chin State. The military government refers to them as ‘Chin’ but they prefer to be called ‘Zomi’. 60 Narr-Maen Drive, Croydon Hills 3136 Ph: (03) 9723 0460 Contact: T Zokhai Email: [email protected] Website: http://www.australiazomi.com/

Religious organisations in Melbourne

Buddha Marmakha Monastery (Theravada Buddhism) Ellendale Street, Noble Park Contact: U Tay Zaw Mobile: 0422 707 996

Buddhist Monastry in Bendigo 195 Arnold St Bendigo, 3550 Contact: Ven Ashin Moonieinda (Buddhist monk) Mobile: 0435 200 752 Email: [email protected]

Burmese Community Church (Tedim Chin) 16 Paula Way, Chirnside Park Ph: (03) 9726 8111 Contact: Pastor Gin Do Dal Mobile: 0412 360 441 Email: [email protected]

Burmese Fellowship 36 Electra St (at the Uniting Church), Williamstown VIC 3016 Contact: Rev. True Chain Ph: (03) 9332 3033

Burmese Muslim Association Based in Springvale Contact person: Mr Maung M Win Mobile: 0401 255 337

Chin Baptist Church Postal address: PO Box 100, Kingsville, 3012 Contact: Rev. Arohn Kuung Mobile: 0419 151 332

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Email: [email protected]

Chin United Pentecost Church (UPC) of Melbourne 1 Norma St, Sunshine, 3020 Contact: Rev. Daniel Cung Uk Ph: 03 9311 2492 Email: [email protected]

Dhamma Sukha Meditation Centre ( Theravada Buddhism) 69 Glendale Rd, Springvale 3171 Ph: (03) 9512 5333 Spiritual Director: Ven. Sayadaw U Pandita [email protected]

Eastern Chin Christian Fellowship (Chokhlei) Croydon Uniting Church, 2 Gary Court, Croydon, 3136 Ph: (03) 9733 4451 Contact: Stephen Ral Eng Mobile: 0402 575 452 Email: [email protected]

Emmanuel Christian Church Melbourne (ECCM) Ringwood Church of Christ, 13 Bedford Road, Ringwood 3134 Contact: Pastor David Zam Ph: (03) 9876 1490 Website: http://www.emmanuelchurch.com.au/

Kabaraye Burmese Buddhist Monastry (Theravada Buddhism) 21 Rich Street, Noble Park 3174 Ph: (03) 9548 4525 Website: www.kabaraye.org

Karen Baptist Community Church Westgate Baptist Community, 16 High Street, Yarraville, 3013 PO Box 100, Kingsville VIC, 3012 Contact: Pastor Ner Dah Ph: 9391 8618 Email: [email protected] Website: http://www.westgatebaptist.org.au/karen-bc.php

Karen Buddhist Dhamma Dhutta Foundation 4/25 Havlin Street East, Bendigo, 3550 Contact: Ashin Moonieinda Mobile: 0435 200 752 Email: [email protected] Website: http://www.karen.org.au

Lai (Burmese) Church Mitcham Baptist Church, The Factory, 8-12 Simla St, Mitcham 3132 Ph: (03) 9873 2576 Email:[email protected]; [email protected]

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Website: http://www.mitchambaptist.org.au

Melbourne Chin Church (formerly Melbourne Chin Christian Fellowship) PO Box 2516, Footscray, 3011 Ph: (03) 9369 0384 Pastors: Arohn Kuung and Sai Lian Thang Email: [email protected]; [email protected] Website: http://www.mccnet.com.au/

Panitarama Melbourne Meditation Centre (Burmese Buddhist Monastery) 51 Hope St, Springvale 3171 Ph: (03) 9574 1816 Website: www.panditaramamelbourne.org

Ringwood Emmanuel Christian Church 11-15 Bedford Rd Ringwood 3134 Contact: Minister David Zam Mobile: 0411 429 046 Email:[email protected]

Victorian Chin Baptist Church Mooroolbark Baptist Church, 153-157 Hull Rd, Mooroolbark, 3138 Ph (03) 9725 3700 Email: [email protected]; [email protected]

Zomi Christian Fellowship (ZCF) (Tidim) Lilydale Baptist, 305 Swansea Rd, Lilydale, Service Time: 2pm Sunday Ph: 9735 2233 Email: [email protected] Website: http://www.lb.org.au/

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Radio programs

3ZZZ Ethnic Radio - 92.3 FM PO Box 1106 Collingwood VIC 3066 Ph: 9415 1923 (studio), Ph: 9415 1928 (office), Fax: 9415 1818 Website: http://www.3zzz.com.au Email: [email protected] Includes programs in Karen and Hakka.

3CR Community Radio – 855 AM 21 Smith Street Fitzroy 3065 PO Box 1277 Collingwood 3065 Ph: 9419 8377, Fax: 9417 4472 Website: http://www.3cr.org.au Email: [email protected]

SBS Burma Radio This Burmese language program can be heard in all capital cities nationally, and consists of a roundup of weekly news, current affairs, Burmese songs and community announcements. These one hour weekly programs can be heard on Melbourne 93.1 FM Sydney 97.7 FM Canberra 105.5 FM

Ethnic television

SBS Radio and Television Website: http://www.sbs.com.au Email: [email protected] Toll Free Phone 1800 500 727 - for comments or questions about programming Mail to: Head of Radio, Head of Television or Head of New Media:

SBS Radio Melbourne Station Manager PO Box 294 South Melbourne Vic 3205 Ph: 03 9949 2121, Fax: 03 9949 2132 (Radio) 03 9949 2473 (TV)

Channel 31 Level 1, 501 Swanston St Melbourne VIC 3000 Ph: 9660 3131, Fax: 9660 3100 Website: http://www.channel31.org.au Email: [email protected]

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Sources for human rights reports

Amnesty International Australia, http://www.amnesty.org.au

Human Rights Watch, www.hrw.org

International Crisis Group, www.crisisgroup.org

Karen Human Rights Group, http://www.khrg.org

Refugee Council of Australia, http://www.refugeecouncil.org.au

Thailand Burma Border Consortium, www.tbbc.org

Films and documentaries Beyond Rangoon , dir. John Boorman, Columbia Pictures, 1995, movie based on a true story at the time of the 1988 uprising in Burma

Burma VJ , dir. Anders Østergaard, http://burmavjmovie.com/ , 2008, Academy Award nominee, Best Documentary Feature

I’ll Still Call Australia Home , dir. Belinda Mason, Film Australia, 2008, about refugee families settling in Victoria and NSW

Useful websites and online communities

Australia Burma Community Development Network http://www.abcdnetwork.org.au/

Australian Government AusAID: Burma http://www.abcdnetwork.org.au/

Burma Gateway: Australian Burmese Network http://www.abcdnetwork.org.au/

Ethnologue: languages of the world http://www.ethnologue.com/

Free Burma: Australia’s Campaign for Burma http://www.abcdnetwork.org.au/

Lonely Planet Guide http://www.lonelyplanet.com/myanmar-burma

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8. BIBLIOGRAPHY

AAPP, Assistance Association for Political Prisoners (Burma), 2010 Annual Report : Political Prisoners in Burma, www.aappb.org

Berlie, Jean (2008), The Burmanisation of Myanmar Muslims . Bangkok, White Lotus.

Central Committee of Karenni National Resistance Movement (2003), The Existence of the Karenni State and the role of the KNPP . Central Committee of KNPP.

Centre for Multicultural Youth Issues (2006) Information Sheet: Humanitarian Youth Arrivals to Victoria (Update 7/06) DIMA No. 13. July. http://www.immi.gov.au

Charney, Michael, W. (2002), The ‘Living’ Bibliography of Burma Studies , The Secondary Literature. London.

Corlett, Dave, (1999) The Burmese New Arrivals: A Resource for Community Workers and Mainstream Agencies . Ecumenical Migration Centre, Melbourne

Department of Foreign Affairs and Trade (DFAT) (2011), ‘Burma Country Brief,’ http://www.dfat.gov.au/geo/burma/burma_brief.html

Department of Immigration and Citizenship Victoria (DIAC) (2007) Settlement Trends and the Needs of New Arrivals 2007 . http://www.immi.gov.au

Department of Immigration and Citizenship Victoria (DIAC) (2008) Fact Sheet 60: Australian Refugee and Humanitarian Program . 25 August. Canberra.

Department of Immigration and Citizenship Victoria (DIAC) (2010) Fact Sheet 60: Australia’s Refugee and Humanitarian Program. Canberra

Department of Immigration and Multicultural Affairs (DIMA) (2006) Burmese Community Profile . August. Canberra. http://www.immi.gov.au

Farouque, Farah, Petrie, Andrea and Miletic, Daniella (2007), ‘Minister cuts African refugee intake’. The Age . 2 nd October. www.theage.com.au

Fink, Christina (2001), Living Silence: Burma under Military Rule , Zed Books, New York.

Forced Migration Review (FMR) (2008), Burma’s Displaced People , No 30, April. http://www.fmreview.org/burma.htm

Foundation House (2006), ‘Schools in for Refugees’ Newsletter, March, edition 2, www.foundationhouse.org.au

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Human Rights Watch (2009) Perilous Plight: Burma’s Rohingya’s take to the seas. www.hrg.org .

International Crisis Group (ICG) (2008a) Burma/Myanmar Report: After the Crackdown. 31 January. www.icg.org

International Crisis Group (ICG) (2008b) Burma/Myanmar After Nargis: Time to Normalise Aid Relations . Asia Report No 161. www.icg.org

Karen Buddhist Dhamma Dhutta Foundation (KBDDF) (2010) The Karen People: Culture, Faith and History . www.karen.org.au

Karen Human Rights Group (KHRG) (2002) Easy Targets: The Persecution of Muslims in Burma : May www.khrg.org

Karenni Resistant National Revolutionary Council (1997), Independence and Self- Determination of the Karenni States . Karenni Government.

Lonely Planet (2005) Myanmar (Burma) . Ninth edition. Singapore: Lonely Planet Publications.

Metropolitan Fire and Emergency Services Board (2008), Resource Guide: Working with Communities from Burma: The Karen and Chin . East Melbourne. http://www.mfb.vic.gov.au/News/Publications/Reports.html

Myint-U, Thant (2001), The Making of Modern Burma , Cambridge University Press.

Myint-U, Thant (2006), The River of Lost Footsteps , Faber & Faber, New York.

Parramatta Migrant Resource Centre (2006), Community Directory for People from Burma/Myanmar , Burmese Advisory Committee, Baulkham Hills Holroyd Parramatta MRC

Phan, Zoya, and Lewis, Damien (2009), Little Daughter: A Memoir of Survival in Burma and the West , Simon & Schuster, London.

Refugee Council of Australia (2008). ‘Community Views on Current Challenges and Future Directions’ 74-77. February. Australia’s Refugee and Humanitarian Program: http://www.refugeecouncil.org.au

Selth, Andrew (2008) ‘Burma’s ‘Saffron Revolution’ and the Limits of International Influence.’ 62(3) Australian Journal of International Affairs

Shan Human Rights Foundation (SHRF) (2011), http://www.shanhumanrights.org/

Stahr, Erika (2005), Burmese in Australia . Melbourne: Booksurge.

South Eastern Region Migrant Resource Centre (2008) Demographic Profile of the South Eastern Region (April). http://www.sermrc.org.au

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Steinberg, David I.(2001), Burma: the State of Myanmar , Georgetown University Press.

Suu Kyi, Aung Sang, and Clements, Alan, (1997), The Voice of Hope , Penguin.

Thailand Burma Border Consortium (TBBC) (2010) Three Sides to Every Story: A Profile of Muslim Communities in the Refugee Camps of the Thailand Burma Border . July.

United Nations HCR (2006) The State of the World’s Refugees 2006: Human Displacement in the New Millennium . Geneva.

(UNHCR) United Nations High Commissioner for Refugees (2006) The State of the World’s Refugees 2006: Human Displacement in the New Millennium, Geneva

Victorian Multicultural Commission (2008) Fact Sheet No A-6: The Burma (Myanmar)-born Community in Victoria . February www.multicultural.vic.gov.au .

Yegar, Moshe (1972), The Muslims of Burma . Germany: Otto Harrassowitz.

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