"In recent years, the deliberate destruction of cultural heritage, particularly in conflict contexts, has become increasingly visible. Cultural heritage destruction in Afghanistan, Iraq, Mali, and Syria drew the attention of the world’s media, caused public outcry, and in one instance led to a successful International Criminal Court (ICC) prosecution (Burke 2016; González Zarandona, Albarrán, and Isakhan 2018; Kraak 2018; Moffett 2017; UN News 2017a). Although the deliberate destruction of cultural heritage in Myanmar (Figure 1) has been less visible internationally, throughout the 2017 Rohingya refugee crisis there were numerous documented examples of cultural heritage destruction both by the Myanmar authorities and by ordinary residents of Myanmar (a country often still known as Burma1). The 2017 Rohingya refugee crisis drew world attention to the circumstances of this persecuted Muslim ethnic minority and to the nature of the military crackdown that caused around 700,000 Rohingya to flee their homes in Myanmar’s Rakhine state for Bangladesh (UN News 2017b; OCHA 2018; UNHCR 2018). During 2017, Myanmar’s military, known as the Tatmadaw, partially or totally razed almost 300 Rohingya villages and destroyed numerous mosques in northern Rakhine state (Human Rights Watch 2017a, 2017b, 2018). The Myanmar authorities have subsequently remodelled large parts of northern Rakhine state which has included constructing at least one military base on lands previously occupied by the Rohingya (Amnesty International 2018a, 2018b; Associated Press 2018; Child 2018). Largescale destruction of heritage in Rakhine state did not begin in 2017. During 2012, conflict between Buddhists and Muslims caused the destruction of entire neighbourhoods around the Rakhine state capital, Sittwe, displacing more than 140,000 people, overwhelmingly Muslims (Human Rights Watch 2012; Republic of the Union of Myanmar 2013). In this article we map heritage destruction in Myanmar’s Rakhine state from the time of this 2012 violence to the present, and we consider the role of religion and recent political change in violence towards cultural heritage in contemporary Myanmar. We trace patterns of heritage destruction as legal and/or illegal iconoclasm specifying the key elements of heritage destruction in Rakhine state. Our analysis focusses on the use of heritage destruction as a tool of genocide, and we suggest that heritage destruction in Rakhine state ought to be understood as part of the authorities’ policies of genocide against the Rohingya. We conclude the article with a call for UNESCO to act to extend its ‘Unite4Heritage’ campaign to include the destruction of heritage by state actors. Traditionally, iconoclasm was considered the destruction of images – paintings and statues, mainly – for religious and political motives. Particular (Western) iterations of this phenomenon have been identified during the eighth and ninth centuries in Byzantium, and the Reformation in Europe, where religious images were considered idols and thus erased to avoid idolatry. Nonetheless, the concept of iconoclasm has gradually evolved to start considering other types of destruction, not only images, but also ideas, buildings, cultural property and heritage; the targets of iconoclasts because they reflect a part of a group’s identity (see Latour 2002 for an extended discussion). In this paper, we not only consider Rohingya heritage as those culturally significant sites for them, such as mosques and neighbourhoods, but also the traditions practised by the Rohingya for centuries in those sites. The paper does not point to a particular type of ‘heritage’, but rather it takes heritage in its broadest meaning. That is, we consider heritage not only the tangible expressions of Rohingya culture as exemplified by mosques, but also other forms considered intangible and moveable, and providing evidence of long-term Rohingya settlement in Rakhine state such as the presence of Rohingya villages (the destruction of which can serve to erase physical evidence of long-term Rohingya residency). In doing so, the aim of this paper is not to detail all the heritage which has been destroyed in Rakhine state, but to map the destruction of Rohingya heritage to demonstrate the link between heritage destruction and a genocidal campaign against the Rohingya..."