The term "Rohingya" describes an ethnic group of people practicing Islam who share their ancestries with Bengali people and reside the Northern region of the Rakhine state in Myanmar, along the borders of Bangladesh (Sohel, 2017).

The Rohingya minority are said to be descendants from Arab people who originally migrated to the Rakhine state (formerly known as Arakan) during the eighth and ninth centuries as well as the fifteenth and nineteenth centuries.

They are further joined by migrants from Bengal and India following the annexation by the British Empire in the twentieth century, making up the Rohingya minority as we know today (Sohel, 2017).

Maclean (2019) described the effort of Myanmar's government to eliminate the people of Rohingya through "Lawfare and Spacio-cide", which refers to the practice of shaping the legal framework and policies to deny the people of Rohingya their identity, paving the way for their exclusion from society and further facilitating the abuse of their human rights.

This form of oppression is also defined as "structural violence", where a group of people is intentionally alienated, categorized as different and less than. The author refers to the concept of Lawfare as the act of manipulating the legal framework and judicial system to deny the people of Rohingya of their citizenship, thereby robbing them of their legitimate claim of belonging in Myanmar.

Maclean credits Sari Hanafi as the mastermind behind the term "Spacio-cide" and defines it as a practice of "Erasing home" where the Rohingya people are driven from their homes through coordinated activities carried out by the government and other actors with the aim to strip the people of their livelihood and render their movement more difficult.

Myanmar's dominant religion is Buddhism. Sohel (2017) explained that the identity of the country is very deeply linked to buddhism. This contributes to a degree of hostility towards other religious, including Islam, which represent only 4% in Myanmar. As such the Islam practicing Rohingya community are widely seen as outsider who migrated from Bengali and not an indeginous people of Myanmar;

Following the independance of Myanmar in 1948, the established government further cemented its buddhist identity and intensified the oppression of the islamic minority of Rohingya by denying them of citizenship. This lack of recognition meant that the Rohingya are stateless and not enttitled to the same rights as the indigenous people (Sohel, 2017).

The following section explores the multi-dimensional violence suffered by the Rohingya community by using the theories of Direct violence, cultural violence and structural violence as advanced by Galtung (1969, 1990) and Kent (2010) and juxtaposing them with the situation in Myanmar.

The direct violence at the hands of Myanmar's military is well-documented by the international community (Ware & Laoutides, 2019), however, the less apperent cultural and structural violence must be investigated to build a comprehensive overview of how the crisis has impacted not only the People of Rohingya and increase our understanding of how each form of violence are intricately linked and contribute to the spiral of suffering.

Islam and Wara (2022) discussed the potential of the mass displacement of the Rohingya people into Bangladesh escalating into a conflict with the host country. By referring to the theory of "exporting conflict", the authors argued that the sheer numbers of refugees escaping the war and arriving in Bangladesh put an increased pressure of the government of Banglsdesh to provide them with temporary habitats, catering to their needs during their stay and negotiating their eventual return to Myanmar.

Islam and Wara point to the increased strain of the Rohingya refugees on the local environment and social safety, specefically mentioning the deforestation and degradation of the land in and around Cox's Bazar refugee camps and the competition between the refugees and local peoplf for the already limited resources in Bangladesh, leading to tension between the two people.

The authors also hint at the wider ramification of the Rohingya's displacement in Southest Asia, particular countries such as Thailand, Malaysia and Indonesis where Muslim communities are prevalent.

Systemic oppression feeds radicalization and retaliation against a more powerful adversary, leading to even more violence and oppression.

Staub (1996) spoke of the relations between oppression and violence in groups of people who are victims of cultural, racial or sexual abuse. He stated that victims of persecution see their ability to live a good life diminished, develop a negative view on humanity and thus are more likely to engage in violence themselves. In addition, Staub argued that repeated violence may cause the victims to view the peosectuors as the ennemy and a threat to threat to their existence and wellbeing.

In the case of the Rohingya crisis, the prolonged marginalization led to the retaliation by the Arakan Rohingya Salvation Army in 2016 who started to orchestrate attacks against the Myanmar regime in the name of liberation (Ware & Laoutides, 2019).

These attacks, however, would lead to even more misery for the Rohingya as the Myanmar regime would use them as an excuse to ramp up their military operations in the Rakhine state. This effectively create a cycle of perpetuating violence which plunges the Rohingya community into greater depths of misery.

Accountability: the government of Myanmar must admit to the unlawful persecution of the Rohingya and iterate its commitment to make the necessary reparations (Gorlick, 2019);

Recognition of the Rohingya: the recognition of the Rohingya community as a people of Myanmar is key in ensuring that they get the same protection and right from the government and will prevent any illegal abuse of power against them (Hamilton & Sharma, 1997);

Peaceful coexistence with other religious communities of Myanmar: promote non-violent exchanges between Rohingya and other communities of Myanmar, allowing all sides to openly share about their trauma and heal together (Staub, 1996)