A Short History of Rohingya and Kamas of Burma
Wednesday, 12 September 2007
M.A Tahir Ba Tha (translated by A.F.K Jilani, edited by Mohd. Ashraf Alam)
Editor and Publisher’s note
"A SHORT HISTORY OF ROHINGYAS AND KAMANS OF BURMA" is an English translation and edited version of "ROHINGYAS AND KAMANS"
of Mr. M. A. Tahir Ba Tha. The Rohingyas and Kamans of M. A. Tahir Ba
Tha is a landmark in the history of Rohingya people. History is dynamic;
not static; it is a process of change and movement in time.
The
book was first printed and published in Burmese in 1963 and it was the
only printed history book of Rohingyas by a Rohingya in Burmese. The
Board of Directors of the Institute of Arakan Studies, Bangladesh
consider it an honour to publish the book in English in the name of "A SHORT HISTORY OF ROHINGYAS AND KAMANS OF BURMA” and
present it to the readers and researchers of Rohingya and Arakan, both
at home and abroad. Retaining the original contents of the book we have
endeavoured to convey a sense of history as a continuing process. We
have taken pains to incorporate the results of the most recent research
and some maps of political events and changes in political geography.
It
may be mentioned here that till today we have not found a full,
comprehensive history of Rohingyas and Kamans either in Burmese or in
English so far. So, the Directors of the Institute requested to Mr.
A.F.K Jilani to translate Mr. M.A. Tahir Ba Tha's “The Rohingyas and Kamans"
into English. He had done it without hesitation and delay. The Board of
Directors of the Institute of Arakan Studies, Bangladesh express their
sincere thanks and gratitude to Mr. A. F. K. Jilani and their valued
members and partons who have helped them generously, by providing much
needed funds to publish this book. The Institute has decided to publish
more on Rohingya and Arakan gradually and to restore them for future
Generation.
This
book is primarily a discussion on the history of Rohingyas and Kamans.
The motive in this presentation and translation is the circulation of
Rohingyas' views on their history to the people of Burma and Bangladesh
particularly and the world at large.
We
shall consider our efforts rewarded if the readers find this modest
attempts of mine to be of some use in knowing the Rohingya people who
are still far behind the time.
Mohamed Ashraf Alam
Chittagong.
31/08/1998.
FOREWORD
The history of Rohingyas and Kamans, by M. A. Tahir Ba Tha, deals the advent of Rohingyas in Arakan since 7th century A.D. He has explored an enormously wide field in digging up many materials from various sources.
According
to history, Islam reached Arakan before 788 A.D. and it attracted the
local people to come to the fold of Islam en masse all over Burma. Since
then Islam had played an important part towards the advancement of
civilization in Arakan. From 1430 to 1784 A.D. Arakan was a Sultanate.
Muslims and Buddhists lived side by side for centuries with amity and
concord as one family and ruled the country together.
The
position of the Muslims of Arakan was glorious during the time of
Mrauk-U Empire but their position was down trodden during the 40 years
of Burmese occupation. During British rule too, they had been
discriminated and blindfolded by the British so much so that none of the
Muslims could hold a single high position in the government. As they
were the conqueror of the Muslim Moghul Empire, the British politically
kept the Muslims of subcontinent and that of Arakan uneducated,
unhealthy and undeveloped.
The
British played divide and rule in Arakan, with the result that many of
the Arakanese Buddhist brethern bear hatred against the Muslim Rohingyas
and threat them as "Kalas" (foreigners). This hatred should no longer
be bred in the Union of Burma as it had been brought up in the nursery
of British imperilism. Unfortunately, the same policy is now adopted by
the ruling military junta of Burma.
The
Rohingyas of Arakan have been together as an indigenous race in a group
from time immemorial. Still, their sister community, the Rakhine Maghs,
intentionally branded Rohingyas as the illegal immigrants from a
neighbouring country. Their false allegations reputed by M. A. Tahir Ba
Tha by writing articles in the Daily Mirror, Kaba-Alin and the Guardian
Magazines of Rangoon in 1960s. When he was transferred to Myitkyina city
of Kachin State, as a Bank manager, he was requested to write a book on
the History of Rohingyas by the Executive Committee members of the
United Rohingya National League (U.R.N.L), Myitkyina. At their request
this book "History of Rohingyas and Kamans" was written in Burmese by M.
A. Tahir Ba Tha and duly published by the United Rohingya National
League of Myitkyina, Burma.
Moreover,
with the collection of M. A. Tahir Ba Tha's articles from the Guardian
Magazines and the Kaba Alin Magazines. "A Short History of Rohingyas"
was compiled and published by the United Rohingyas National League of
Rangoon in 1960.
M.
A. Tahir Ba Tha is a native of Rohingyadaung village of Buthidaung
Township. He is now residing in Ran-goon with his family passing his
retired life. He wrote- another book entitled “FAITHFUL ROHINGYAS”
but unable to publish. His articles and booklet on Rohingyas played
important source of documents for the historical background of Rohingya
nation.
The
Institute of Arakan Studies, Bangladesh, requested me to translate the
History of Rohingyas and Kamans, by M. A. Tahir Ba Tha. On their
request, I have translated it with my poor knowledge of Rohingya history
and English literature. If this translation could contribute for the
history of our people, then I will be satisfied with my work. I expect
the blessing of Almighty Allah.
A. F. K. Jilani
20/2/1998
Author's Preface
In the name of Allah, Most Gracious, Most Merciful.
"Verily never Will Allah change the condition of a people until they change what is in themselves." (The Holy Quran, Sura 13:11)
As
I am neither a perfect historian nor a man of literature, my
presentations of the historical references and the placing of the
sentences, phrases, idioms, words may be in crude positions. If so, my
earnest request to the esteemed readers is to read it in correct and
smooth way. As per above Quranic verse I tried my best to dig up many
materials from various sources. I write this booklet at the request of
the United Rohingya Nationlal League of Myitkyina, Burma with the object
of enriching the knowledge of the history of Rohingyas and Kamans to
all citizens of the Union of Burma.
M. A. Tahir Ba Tha
31/12/1963
Chapter I
INTRODUCTION
The
Union of Burma with an area of about 2, 61,610 sq. miles was born on 4
January 1948. It is a multi-national, multi-cultural and multi-
religious country collectively owned by various peoples and ethnic
races. About 60% of the country's populations are non-Burmans mostly
in-habiting in the states/provinces. They are Shan, Chin, Kachin, Karen,
Kayah, Mon, Pa-o, Palaung, Padaung, Naga. Lahu, Akha, Wa, Rohingya
(Arakanese Muslim), Rakhine (Arakanese Buddhist) and many other
indigenous races.
Arakan
is the north-western province of the Union of Burma. It is a narrow
mountainous strip of land with 360 miles coastal belt from the Bay of
Bengal. It is bounded by Bay of Bengal on the west, Chin Hills on the
north-east. It borders 176 miles with the People's Republic of
Bangladesh, 48 miles of which is covered by river Naf and is a natural
physiographic unit clearly divided from the rest of Burma by the
mountain range of Arakan Yoma running north to south.
Arakan
covers an area of about 20,000 sq.miles. The Arakan Hill tracts
district (5235 sq.miles) bordering India and southern most part from
Kyauk Chaung river to Cape Negaris were partitioned from Arakan mainland
without the native people's concern. Arakan is now reduced to 14,200
sq. miles.
Arakan
is blessed with geographical diver-sities. In all, there are seven
rivers in Arakan. They are the Naf, the Mayu, the Kaladan, the Lemro,
the Ann, the Taungup and the Sandoway.The four major navigable rivers
are the Naf, Mayu, Kaladan and Lemro and all they are situated in the
Northern Arakan. All these four rivers are tidal and easily navigable
all the year round. Akyab is situated on the seacoast at the mouth of
the Kaladan River and it is the Capital of Arakan since 1826 AD.
Arakan
is inhabited by two major ethnic races, the Rohingyas and the Rakhines
(Maghs). The Rohingyas are Muslims and the Maghs are Buddhists. At
present, the Rohingyas and the Maghs stand at almost in equal proportion
with about two lacs tribal people [Saks, Dinets (Chakmas) and Mros
(Kamis)]. The Rohingyas are mostly concentrated in the riparian plains
of Naf, Mayu and Kaladan. Arakan is the only Muslim majority province
among the 14 provinces of Burma. Out of the 7 million Muslim population
of Burma half of them are in Arakan.
Under
different periods of history Arakan had been an independent sovereign
monarchy ruled by Hindus, Buddhists and Muslims. After Bengal became
Muslim in 1203 A.D., Islamic influence grew in Arakan to the extent of
establishing Muslim vassal state begining in 1430 A.D. Muslim's rule and
influence in Arakan lasted for more than 350 years until it was invaded
and occupied by Burmans in 1784 A.D. Then the British occupied Arakan
in 1824 A.D. annexing it to former British India. When Burma was
seperated from British India in 1937, Arakan was made a part of British
Burma against the wishes of its people and thus finally Arakan became a
province of independent Burma in 1948.
Rohingya
is not the people who suddenly appeared in Arakan. According to the
historical evidences, they were descendants of the Arabs who arrived
1200-years back.
Rohingyas
and Kamans are the two people of Arakan who profess Islam. In the
following chapters we will study and discuss the coming of Arab Muslims,
the Tibeto-Burmans, the Pathan Muslims from Bengal and the Moghul
Muslims from India to Arakan. Then we will trace the ethnic identity of
ethnic Rohingyas and Kamans.
Chapter II
COMING OF THE ARAB MUSLIMS TO ABAKAN
The
Arab Muslims first came into contact the Indian Subcontinent and
South-East Asia through trade and commerce. From the times long past,
spices, cotton fabrics, precious stones, minerals and other commodities
from South and South-East Asia were of great demand in the oriental and
European countries. The Arabs as a seafaring nation almost monopolized
this trade between the South and South-East Asia on the one hand the
oriental, north African and European countries on the other. The Arab
merchants carried goods to the ports of Mascot and that of Siraf on the
two sides of the Persian Gulf, Basra, Yemen, Jeddah, Quizum (Suez), for
exchage with the goods of the merchants of the Middle Eastern, Central
Asian. North African and European countries. For about eight centuries
they monopolized the trade between the East and the West. The Arabs were
born traders, and after the introduction of Islam they became a great
maritime people. Their profound knowledge in navigation, in the science
of latitude and longitude, in astronomical phenomena and in the
geography of the countries they visited made them unrivalled in
mercantile activities in the Indian Ocean for centuries together.
The Arabs used to write about the places they had visited which indicate their arrivals at East and the West of the world.
The
land Jazirat-al-Rahmi or Rahma mentioned by Arab geographers of 9th and
10th centuries may have been referred to the kingdom of Raham (God
blessed land) corrupted later to Rohang / Roshang / Roang. Ibn
Khordadzbeh(844-48 A.D.),a Persian traveller from Basara (in Ferrand)
said that Jazirat-al-Rahmi came after Sarandip (Cyelon) and contained
peculiar unicorn animals and little naked people. Arab geographers,
Persian travellers and marchants such as Sulymen (851 A.D.) Yaqubi (880
A.D.), Ibn al Fakih (902 A.D.), Masudi (943 A.D.), HudulAl-Alam (982
A.D.) and Marvazi (1120 A.D.) also referred Delta region of Burma and
Arakan as Rahama. They and many other travellers used route over Arakan
yoma to travel to Burma and then to China.
But
Ibn Batuta wrote the name of Arakans as Arkan, derived from the Arabic
word Al-Rukun. The authors of the Ain-i-Akbar, Baharistan-i- Ghaibi and
Siyar-ul-Mutakherin wrote it as Arkhang, which appears also with a
slight change in Alamgirnama and Fathya-i-ibria is close to the name
Arakan. In the medieval Bengali literary works and Rennell's map the
name of Arakan is written Roshang. To the Portuguese and other European
travellers mentioned it Arracan, Arracoo, Orrakan, Arrakan and Van
Linscoten writes it Arakan which is nearest to the modern name. The
British government turned Arakan from Arkan. As a matter of fact the
name was given by the Muslim Arabs. The meaning is land of peace.
The
celebrated 17th century Arakan court poet Sayed Shah Alawal who
composed the famous ballad on the lamentations of Ameena, the youngest
daughter of the ill-fated Moghul prince Shah Shuja after his death,
amply mentioned about the kingdom of Rohang and Rohingyas. The poet
similarly referred to Rohang and Rohingyas in his two other popular
ballads: Saiful Mulk Badiuzzamal and Sikander Nama. Also Arakan court
poets Qazi Daulat in his book Lorchandrani O Satimaina 1622-30 A. D, and
Mardan in his book Nasib Nama 1631-38 A.D, Arakan was mentioned as
Roshango country. From all the above facts and evidences it has become
crystal clear that the indigenous name of Arakan was Rohang, a term used
first by Arabs.
Also,
Arab Muslim traders had good contacts with Arakan, Burma, Indochina,
Indonesia, Malay etc. with their trade and they propagated the religion
of Islam in those countries. The arrival of Mohammad Hanif son of
Hazarat Ali to Arakan is also narrated in a book written in 16th century
by Shah Barid Khan named Hanifa O Kaiyapuri.
"In
680 A.D. after the war of "Karbala". Mohammad Hanif with his army
arrived at Arabshah para, near Maungdaw in the Northern Arakan, while
Kayapuri, the queen of cannibals ruled this hilly deep forest attacking
and looting the people of Arakan. Mohammad Hanif attacked the cannibals
and captured the queen. She was converted to Islam and married to him.
Her followers embraced Islam enmasse. Mohammed Hanif and queen Kayapuri
lived in Mayu range. The peaks where they lived were still known as
Hanifa Tonki and Kayapuri Tonki. The wild cannibals were tamed and
became civilized. Arakan was no more in danger of them and peace and
tranquility prevailed. The followers of Mohamed Hanif and Kayapuri were
mixed up and lived peacefully. The descedents of these mixed people are
no doubt formed the original nucleus of the Rohingyas in Arakan."
The
regular contact of Arab Muslims with Arakan came through trade and
commerce during 8th century A.D. and since Islam started spreading in
the region. After advent of Islam in Arabia, the Muslims followed the
footprints of their fore-fathers in trade and commerce. These Arab
Muslim merchants made regular contact with Arakan. In those days the
Arabs were very much active in sea-trade, they even monopolised the
trade and commerce in the East.
After
the death of Prophet Mohammd (S.M), in 712 A. D. there was a dispute
between the Arab king and king Dehir of Sind of west India on a Arab
trade ship which arrived at the port of Gipal. The Arab General Mohammad
Ibn Kasim conquered the Sind with an army of six thousand. Since that
time a large number of Muslims began to arrive in India.
Mr. Harvey wrote in the History of Burma
that the Muslim built up mosques and Bader Mokans in India, Arakan,
Burma, Malayu, Indonesia and China. Arakan became prosperous with the
trade of Arab Muslim traders. From 7th century to 16th century the Arab Muslims were very powerful and they were master of trade from Persian Gulf to Indonesia.
Country
of Raham or-Arakan hed been an independent for many centuries due to
its geographical location with occasional short breaks. It was ruled by
various legendry Indian dynasties and made their capital at Dinnawadi
(Dhanyavati), Vesali, Pinsa, Prin, Krit, Launggyet and Maruk-U along the
river Lemro. According to M. S. Collis, "in 788 AD, a dynasty,
knowns as Chandras, founded the city of Vesali in North-Arakan. This
city became a noted trade port to which as many as a thousand ships came
annually....... their territory extended as far north as
Chittagong...Vesali was an easterly Hindu kingdom of Bengal...."
In 8th
century while Arakan was ruled by Maha Chandras of Wessali Kyauklayga
dynasty and Burma was ruled by Pagan Pikthonmin – many Arab traders
arrived at Ramawadi, Wessali, Thaton, Muttama, Syriam and other ports.
These were written by the Arabs in their diaries after 800 A.D. In their
diaries they recorded that they found precious stones, spices, peafowls
tails, rhinoceroses' horns, etc. in Arakan and Burma.
According to the British Burma Gazetteers and Burma Gazetteers (Akyab District) published in 1879 and 1957, "about
788 A.D. Mhataing Sandya ascended the throne, founded a new city
(Vesali) on the site of old Ramawadi and died after a reign of twenty
two years. In his reign several ships were wrecked on Ramree island and
the crews, said to have been Mohamedans, were sent to Arakan Proper and
settled in villages. They were Moor Arab Muslims."
Those
Arab crews sought sympathy of the people of the island, uttering the
Arabic word "Rahma". So they were called Rahma people. The Rohingyas of
Arakan are also the descendants of these Arab people. Those Arab crews
and traders were sheltered at Ramree, the king ordered to bring them to
Arakan proper as Ramree was small and danger of over population. The
king was very sympathetic towards them. They settled in Arakan and some
turned from traders to farmers.
In
course of their trading activities in this part of the world the Arabs
colonised in and around Arakan first and afterward begin to penetrate
interior part of Burma. They paved the way for the influx of Muslims
Saints, Sufis, Faqirs and Sages in Arakan and East Bengal. Those Sages
used to visit the remote conners of the provinces only to preach their
true religion Islam among the infidels and to dedicate their lives to
the service of humanity and the oppressed and suppressed people of the
land. The superior moral character and high missionary zeal of those
followers attracted large number of people towards Islam who embraced it
enmasse.
The Arabs presence in Arakan continued upto the 17th
Century A.D.,when European traders sailed to the Eastern Seas. The
Arabs developed a port city in Arakan known as Akyab. The Arabic version
Ak-Ab means 'Place of a river meeting the sea.' The Arabs also extended their trade from the Red Sea to China.
There
is no doubt that the following river Kaladan, Lemro, Mayu or Kalapansi
and Naf are Arabic. The Arabs also name the Island as Rambree Island and
Chowdoba Island.
The
Arab Muslim married the indigenous women and Islam spread among the
local people.Their children were engaged in the service of the kings of
Arakan. Afterward they migrated to the fertile valleys of Lemro,
Kaladan, Mayu and Naf. They also migrated to other places which we
called today Akyab, Kyaukpyu, Kyauknimaw and Sandoway townships.
Chapter III
COMING OF THE TIBETO-BURMAN TO ARAKAN
Before 10th
century, Arakan was inhabited by Hindus. At that time Arakan was the
gate of Hindu India to contact with the countries of the east. Morris
Collis writes in his book "Burma under the iron heels of British" that the Hindu ruled Arakan from first century to 10th
century. Hindu civilization and literature spread all over Arakan
d'-''ring this long thousand years. After the vanishing of the Hindu
civilization there still remain the names, Danyawadi, Ramawadi,
Maygawadi and Dwarawadi, the four-Wadis given by Hindus. Temples built
by Hindus, coins melted by Hindus and the stone inscriptions written by
Hindus were still to be found in Arakan.
According to A.P. Phayre and G, E, Harvey, History of Burma state that: "The
capital of Arakan was successively Thaveiktaung, Dinnyawadi, 25 kings
(146-746 AD) and Vesali, 12 kings (788-994)-AD) dawn to eleventh
century. First Pyinsa (Sandawut), 15 kings (1018-1103 AD), Parin, 8
kings (1103-1167 AD), Krit, 4 kings (1167-1180 AD), Second Pyinsa, 16
kings (1180-1237 AD), Launggyet, 17 kings (1237-1433 AD)and Mrauk-U, 48
kings (1433-1785 AD)."
Shiri
Gupta hill is 20 miles north of Mrohaumg. Mahamatmuni Image (the Great
Image of Lord Buddha) is on that hill. This place is older than Vesali.
The place was established by Hindus. Mahamatmuni image was built by the
king Sandathuriya (146-198 A. D.).There were Hindu gods around the image
of Mahamatmuni. These images of gods indicated that Arakan was a Hindu
land until 10th century. Those Hindus might be Bengalees.
The
image of Mahamatmuni was ruined when Arakan was attacked by Mongolians
or Tibeto-Burmans in the year 957 A.D. Morris Collis also wrote that the
image was renovated while Arakan was feudatory to Pagan's kings of
Burma. The ruins of the city of Vesali can still be found at the place
five miles north of Morhaung City.
The
city of Vesali was founded in 788 A.D. by king Mahataing Sandya. This
was the beginning of the Chandra dynasty. They were Hindus but professed
Buddhism. Vesali was a prosperous sea port of Arakan. Over one
thousand foreign ships used to visit the port annually. Most of them
were Arab ships. Before the arrival of Islam, the people of Vesali
professed Hinduism and Buddhism. Later, they abandoned Hinduism and
professed Buddhism and Islam.
Inside
the palace compound of Vesali there were many stone plates inscribed in
Nagris. The Vesali kings also melted coins with cows, Nandis and shred
of flower and Nagris letters. The coins of Vesali was melted with
Bhraman civilization.
Vesali
was razed in 957 A.D. with the invasion of Tibeto-Burmans. The Tibeto-
Burmans killed Sula Candra, the last king of Vesali dynasty, and Amia
Thu of their tribe was throned. Within a few years the Hindu of Bengal
was able to throne their Pala Dynasty. But the Hindus of Vesali was
unable to restore their dynasty because of the invasion and migration of
Tibeto-Burmans were so great that their population overshadowed the
Vesali Hindus.
Morris
Collis wrote that since 957 A.D. Tibeto-Burmans cut Arakan away from
India and mixing in sufficient number with the inhabitants of the
Vesali, created that Indo-Mongoloid stock now known as Rakhine. The
Rakhine Maghs descended from the mixture of Tibeto-Burmans (Mongolians)
and Vesali Hindus (Ayrians). Nowadays, many Rakhine Maghs claimed to be
more Ayrian than Mongolian. But the date 957A.D. may be said to mark the
appearance of Rakhine Maghs and their history.
The
last Tibeto-Burman king of Vesali Ngapinngaton in 994 A.D. shifted the
capital from Vesali to Sanbawet on the delta region of Lamro river, some
15-miles southeast of Vesali city, for easier communication with Burma.
For centuries numerous dynasties ruled the country, each with its own
city but always in the same locality. Many kings ruled the country, but
no coins were melted by them. These kings had good contact with the
Pagan dynasty of Burmese kings. Later they had been feudatory to Pagan
kings. Burmese civilization came to Arakan through the Bu-Rwak-Manyo
mountain pass. Pegan, the city state of Burman herself had modified
their religion from the Mahayanist to the Hinayanist form of Buddhism
and modification was transmitted to Arakan during the 11th and 12th centuries. Rakhine Maghs resemble more to Burmans less to Hindus. Their religion became less Mahayanist and more Hinayanist.
The
Arakanese Buddhists called themselves Rakhine and their country
Rakhinepyi. Accoring to Sir A. P. Phayre's History of Burma, the word is
a corruption of the Pali Rakkhasa (Skt. Rakshasa) meaning "ogre"
(Burmese bilu) or guardian of the mansion of Indra on Mount Meru. Before
12th century, there was no Burmese literature in Arakan, but
Sangada (Sanskrit) literature was found with Nagaris letters. Burmese
literature arrived in Arakan during 12th century. In regard
to Rakhine Maghs language. Sir Arthur Phayer wrote that, Rakhine Maghs
are the descendants of Tobeto-Burman. There is no difference between
Rakhine Maghs and Burmans except a little in their languages.
The
Rakhine Maghs of today are basically Burmese, though with an
unmistakable Indian admixture. Although mainly Buddhist, they have been
influenced by long centuries of contact with Muslims Bengal.
Phonetically Rakhines have 42 syllables; that is eight syllables less
than Burmese. Their is language is Burmese with some dialectical
difference and an older form of pronuciation, especially noticeable in
their retention of the "r" sound, which the Burmese have changed to y'.
The Bengali refer to them by the name Magh, a word adopted by 17th
century European writers and written "Mugg". Rakhine Maghs are
generally short-temper, vociferous and undiplomatic. They consider their
homeland as the father or fatherland. They looked upon the Wednesday as
sacred for they belive that their country was founded on that day. In
ancient times Rakhine's national dress was to that of Bengal, more or
less. As to marriage the Rakhines favour 'cross-cousin mirrage'. That is
marriage between the children of a woman and those of her brother or
vice versa.
Hence the Buddhist of Arakan known as Rakhine Maghs are mixed blooded race descended from Aryan
of Magadah of Bihar, India, Mongolian, and Tibeto-Burman.
Chapter IV
COMING OF THE PATHAN MUSLIMS TO ARAKAN
In
addition to Arab Muslims, many Muslims from India also arrived and
settled in every nook and cranny of Arakan. They were Gauri Pathans from
Gaur, the capital of the Sultan of Bengal. Previously, the Indian
Muslims had only contact with Arab Muslims and had no relation with
Rakhine Magh people of Arakan because they were non-Muslims and they
thought that they (the Maghs) were wild hilly people.
At
that time the Bengal Sultanate was ruled by the Pathan Muslims with
their capital at Gaur. When Narameikhia took refuge at the court of Gaur
the relation between Arakan and Bengal started.
The
circumstances which made Arakan turn from the East and look west to the
Moslem States were political. When Longgeret dynasty's last king
Thingathu died, Narameikhia, the son of his elder brother Razathu,
ascended the throne of Longgeret. Saw Pu Nyo, the sister of Anandathein
(the governor of Dallah) was the most beautiful woman of Arakan at that
time. Narameikhia had developed weakness for her. Being unable to
control his lust for her, he took her as his queen after forced divorce
from her husband which made annoyed Annandathein. He took it as an
insult to the courtiers and entire people and to himself. So, he sought
assistance from Ava king Min Khong-I of central Burma who succeeded the
Pagan dynasty.
King
Min Khong considering the previous infiltration of Arakanese king Hla
Ra Giri to Yaw,Saw, Long Shay, the request of Annada Thien and his own
lust for expansion of his country, sent his 13 year old son Min Ye Kyaw
Swa, as the head of 30,000 soldiers, to Arakan. Min Ye Kyaw Swa
conquered Arakan in 1404 A.D. and the deposed king Narameikhia fled to
Bengal and took refuge at the court of king Ahmed Shah at Gaur. That
kingdom had been independent of the sultanate of Delhi for eighty six
years ago.It was one of the many sovereign states of the world-wide
Moslem polity. His younger brother Naranu fled to Hantha Wadi and took
refuge at the court of Mon (Talaing) king Razadirize.
When
the victory of Min Ye Kyaw Swa was conveyed to King Min Khong, the king
gave his daughter, Shwe Pyi Chan Tha, in marriage with Ahnawratha Saw,
the governor of Kalay, and sent him to Arakan and called back his son.
But his tyrannic rule was unbearable to the people of Arakan. Naranu
requested help from Mon king Razadirize. King Razadirize sent Mon and
Muslim army - both land and naval forces to Arakan. They conquered
Arakan. Anawratha Saw and Shwe Pyi Chan Tha were taken to Hanthawidi
where the former was put down to death and the latter was made queen.
Naranu ascended the throne of Longgeret.
When
bad news was heard by the king Min Khong, he sent again Min Ye Kyaw Swa
to Arakan. Min Ye Kyaw Swa conquered Arakan again. Naranu fled to the
upper reaches of Kassapa Nadi (Kaladan River). In this way Arakan became
the battle field of Burmese and Mon. Lastly, Mon won the battle.Thus
Arakan fell under the subjugation of Mon.
While
Narameikhia was serving at the army of Sultan Ahmed Shah, the Indian
king of Delhi (according to Rakhine Razawin, the king of Janpur, Sultan
Ebrahim) invaded the Sultanate of Bengal. Narameikhia fought the battle
with full of valour and skill. The king was very pleased and called him
son and Naramekhia called the king father, which was written by Sayadaw U
Nyana in his Danyawadi Razawintheik (the Modern History of Arakan).
Hence, Rakhine Maghs and Muslims became brothers and sisters. Fraternity
began between Maghs and Muslims.
After
the victory of the battle, king Ahmed Shah handed over the throne of
Gaur to his son Nazir Shah in the year 1426 A.D (According to Bengal
History it was not Nazir Shah but Sultan Jalaluddin Mohammed Shah). Then
Narameikhia pleaded help from the king to take back his lost throne of
Longgeret. The king agreed to do so when Narameikhia agreed to abide the
following conditions;
- To return the twelve towns of Bengal.
- Muslim title must be used by the king of Arakan.
- The court emblem must be inscribed with Kalima Tayuba in Persian.
- The coins, medallions must be inscribed with Kalima Tayaba in Parsian and to mint them in Bengal.
- To use the Persian as court language of Arakan.
- To pay taxes and presents annually.
Since
that time onward Rakhine Maghs had to learn the Islamic history and the
meaning of the triumph of Islam and how it arrived, that the chief
Moslem protagonists were Mongolians. For hundred years, Arakan was a
vassal state of the Muslim Bengal and paying tribute to Bengal.
As
Narameikhia agreed to the six conditions, in 1429, Sultan Nazir Shah
sent Gen. Wali Khan as the head of 20,000 Pathan forces with Narameikhia
to restore the throne of Arakan to Narameikhia. The Pathan army crossed
Arakan through Golangi pass and another army crossed through Wall Khan
(later Alt Khan) pass. They conquered Arakan from the control of Mon and
Narameikhia ascended the throne.
Soon
Wali Khan and Narameikhia had a dispute over the No. 5 condition of
introduction of Persian as the court language of Arakan. Gen. Wali Khan
arrested Narameikhia and locked up at Balouthaung fettering him. Sir
Arthur Phayer wrote that Gen. Wali Khan arrested Narameikhia with the
collaboration of a Magh Chief who was his enemy (may be Ananda Thein).
Gen. Wali Khan ruled the country for one year. He introduced Persian in
his court and appointed Qazis. From the upper Kissapa Nadi (Kalandan
River) Naranu came down and rescued Narameikhia.
He
went straight to Sultan Nazir Shah and narrated all the happenings. The
king become furious and sent his right and left ministers such as
Dampasu, Razamani, Setta Khan with an army larger than that of Gen. Wali
Khan, now headed by Gen. Sandi Khan. They throned Narameikhia at
Lounggeret and sent back Gen. Wali Khan to the Bengal.
Narameikhia
thought that the city of Lannggyet was a cursed city from where he was
ousted and which city also saw the rise and fall of many kings, Harvey
writes: “The turmoil of foreign inroads showed that Launggyet was
ill-fated and the omen indicated Mrohaung as a lucky site, so he decided
to move there; though the astrologers said that if he moved the capital
he would die within a year, he insisted, saying that the move would
benefit the people and his own death would matter little. In 1433 he
founded Mrohaung and in the next year he died. A populous sea-port,
built on hillocks amid the rice-plain, and intersected by canals which
served as streets, Mrohaung remained the capital for the next four
centuries."
Narameikhia
shifted his capital to a new site known as Mrauk-U or Patthri Quilla in
1433. As the Pathan soldiers of Gen. Sandi Khan was faithful to him,
king Narameikhia deployed them to all important and strategic places and
all bordering areas to defend the state. These Pathan soldiers were
unable to return to their motherland. They served in Arakan with the
posts-ranked from ministers to soldiers and built many monuments. Among
them the most prominent mosque is the Sandi Khan mosque which was built
in the year 1433 at Kawalong, in Mrohaung City.
Though
the religion of Islam and the culture of Muslim began with the arrival
of Arabs in Arakan, but it came to prominence with the arrival of Gauri
Pathans. In U Kyi's "The Essential History of Burma", he wrote that "Rakhine Maghs became Muslims after embracing Islam in 15th century. For hundred years, from 1430 to 1530 A. D. Arakan was under the suzerainty of Muslim Bengal."
Eleven
kings successively ruled Arakan for hundred years 1430 to 1530 A.D...
The relation with Bengal remained extremely cordial. The Arakanese paid
tribute to Muslim Bengal and learnt Islamic history and politics.
According
to Lt. Col.Ba Shan's "Coming of Islam to Burma to 1700 A.D.", some of
the Arakanese Kings with Muslim titles are as follows:
- Naramekhla (Solaiman Shah) 1430 1434 A.D.
- Meng Khari (a) Naranu(Ali Khan) 1434-1459
- Ba Saw Pru (Kalima Shah) 1459-1482
- Dawlya (Mathu Shah) 1482-1492
- 'Ba Saw Nyo (Mohammed Shah) 1492-1493
- Ran Aung(Noori Shah) 1493-1494
- Salimgathu (Sheik Abdullh Shah) 1494-1501
- Meng Raza(Ilias Snah-I) 1501-1513
- Kasabadi (Ilias Shah-II) 1513-1515
- Meng Saw Oo (Jalal Shah) 1515-
- Thatasa (Ali Shah) 1515-1521
- Min KhaungRaza (El-Shah Azad) 1521-1531
- Min Bin(a)Min Pa Gri(Zabuk Shah) 1531-1553
- Min Dikha (Daud Khan) 1553-1555
- Min Phalaung (Sikender Shah) 1571-1591
- Min Razagri (Salim Shah) 1593-1612
- Min Khamaung (Hussain Shah) 1612-1622
- ThiriThudama(SalimShah-II) 1622-1637
In
1531 Minbin (Zabuk Shah) ascended the throne. With him the Rakhine
Maghs graduated in their Islamic studies and the Arakanese Empire was
founded.
In
the year 1556 Bengal was invaded and conquered by the General of
Emperor Akbar and many Pathans and Mughals of Bengal took refuge in
Arakan. T.N. Sarkar wrote that the Pathan and Mughal of Arakan had
supported Shah Shuja. The twelve towns of Bengal were ruled by the
Arakanese kings till king Narameikhla. These twelve towns of Bengal were
returned by Narameikhla to the Sultan of Bengal and were under the
control of Sultanate of Bengal for hundred years. Chittagong was under
the control of Arakan for more than two hundred years, that is, from
1459 A.D to 1666 A.D. In those days the people of Arakan and Bengal had
very cordial relations.
From
the days of the restoration of king Mmsawmun (1430 A.D.), there was an
influx of Muslim officials, including ministers and courtiers,
physicians (hakims or tabibs), qazis, soldiers both of the cavalry and
infantry, merchants, traders, labourers and workers who were soon
absorbed in the general population. In addition there was a transient
population of sailors of becalmed Arab, Persian and Indian Muslims
vessels who spent considerable periods of the year in the seaports of
Aakan waiting for favourable winds.
In 17th
century the Maghs and Portugese pirates brought Bengalee prisoners,
both Muslim and Hindus, and sold at the ports of lndia and Arakan.
The
Arakan pirates both Magh and Portugese (Feringhi) used constantly to
come by water route and plunder Bengal. According to D.G.E. Hall,every
year a devasting raids, often as far as Dacca and
Murshidabad, were a carried out and vast numbers of captives carried of
to Maruk-U, where the king, after selecting all the artisans for his
own service, sold the rest to foreign traders at a few Ruppes a head.
According to Puthi literature, "the
inscription of the Muslim Kalima on Arakanese coins and the adoption of
many Muslim customs and terms were other significant tributes to the
influence of Islam. Mosques including the famous Sandikhan mosque began
to dot the country-side and Islamic customs, manners and practices came
to be established since this time. For about two hundred years the
Muslim domination seemed to have been completed."
In
Arakan most of the ministers, and officers of land and naval forces
were Muslims since Narameikhla's rule in Arakan. The famous poet of
Arakan Shah Alawal wrote that, Margan Thakur, Sulaiman, Sayed Musa,
Nobaraj Mujalis were Muslim Prime Ministers of Arakan and Lashkar Wazir
Ashraf Khan was War Minister of King Thiri Thudhamma-raza (1612-22 A.D.)
according to M.K. Rahman's Tarik-i-Islam Arakan and Burma.
In
1666, the Subader of Bengal, Shahista Khan sent his son Gen. Omid Khan
and conquered Chittagong and Ramu. Then many Maghs migrated to Mrohaung
and many Muslims settled at the northern side of Arakan. Some say the
population of north Arakan was thin due to migration of Maghs to south.
Chapter V
COMING OF THE MOGHUL MUSLIMS TO ARAKAN
In the middle of the 17th
century, there was a political upheaval in Moghul Empire in India. The
Moghul Emperor Shah Jahan (1627-1658 A.D.) had four sons and two
daughters. The four sons are Dara Shikoh, Shah Shuja, Aurangzeb and
Murad.
Shah
Shuja was the second son of Moghul Emperor Shah Jahan of India and (the
famous queen of love) queen Mantaz Mahal. In 1639 A.D. Shah Shuja
became the governor of Bengal. He was a clever and brave soldier. But he
indulged to enjoyment than administration. But his younger brother
Aurangzeb, the governor of Dakina (southern) state was very industrious,
intelligent and a good administrator.
In
1657 A. D., the Emperor Shah Jahan fell ill seriously. Rivalry began
among his sons for the succession of throne. Finally, Aurangzeb
controlled the throne after dethroning his father.
His
youngest brother Murad was put into jail and Aurangzeb had declared
himself to be the Emperor of Hindustan. Shah Shuja, the Governor of
Bengal denounced Aurangzeb's claim and advanced with his forces to
dethrone Aurangzeb. On the way, Mir Jumla, the general of Aurangzeb
fought with Shah Shuja and he was defeated at Kajawa, at the north of
Allahabad on 5 January 1658 A.D...
Then
Aurangzeb put his elder brother Dara Shikandar to jail, to whom he
promised to reappoint him as the governor of Punjab and was crowned on
21st July as Emperor of India. In 1660 A.D. Mir Jumla conquered Bengal and defeated Shah Shuja at Dhaka. According to ‘Alamgirnamah',
Shah Shuja had three sons Zain-al-din, Buland Akter, Zain-al-Abedin and
three daughters Gulrukh Banu, Raushan Ara Begum or Mah Khanan and Amena
Banu. His wife is Piaree or Piara Banu. On Sunday, 6th May
1660, Shah Shuja fled with his treasures and family with an army of 3000
archers to Mrauk-U (Mrohaung).They arrived at Chittagong on 3rd June 1660 A.D. From thence they had arrived at the capital Mrauk-U on 26th
August 1660 A.D. On the way he stayed at Maungdaw. The village, where
he stayed a few days at Maungdaw, is still known as Shujapara.
The
intention of Shah Shuja was to go to Holy Makkah, where he wanted to
pass his rest of life. Sanda Thudama (1651-1684 A.D.), the king of
Arakan, granted him asylum and give a house at the foot of Babu hill
(Mintha Taung) on the right bank of Wathee creek (near the Palace) with
full facilities. The king also promised to provide a ship for travelling
to Holy Makkah. But he wanted to break the promise for his lust for his
daughter and teasures. The king had never seen such huge treasure
brought by Shah Shuja. Time passed in many months. But the king kept
silent about his promised-ship. He sent messengers for the ship. Sanda
Thudama refused it and complained about Shuja's failure to come and ask
him about the ship.
Shah
Shuja was afraid of being seized if he visited the king. He sent his
son. Sultan Banque with various rich brocades and rare pieces of gold
smith's work, set with precious stones of great values. But the king
wanted to seize all his treasure and find out a lame excuse. So, Sanda
Thudama asked the hand of Shuja's daughter Ameena, though he knew very
well that Sultan Shuja would never consent, he, being a pagan and she a
Muslim princess of the imperial Moghul family members which were strong
believers in the tenets of the Muslim faith. As Shah Shuja refused the
suit, the king ordered him to leave the country within three days.
Aurangazeb, a brother from the same mother womb became his deadly enemy
and he had no ship to proceed for Makkah. To die was cast. To live, Shah
Shuja had to dare.
According
to Arakanese Chronicles of that period tells that Shah Shuja was only
too happy to give his daughter to the king of Arakan in gratitude for
the asylum granted, however, when he saw that had lost the
Moghul throne, he decided to conquer Arakan and make himself king with
the help of his own soldiers, the Muslim soldiers under king's army and
the local Muslim population, but the plot was uncovered; he fled to the
hill, was captured and executed. The historian Sir Arthur Phayre thinks
that the Arakanese Chronicles conceal their king's ugly behavior, and emphasise the
prince's abortive experiment to capture the palace by neglecting to
mention the preceding provocation of not providing the promise ships,
the king's request to have one of Shah Shuja daughter's in marriage and
his wish to molest the prince's riches. Phayre quotes no source of his
opinion, which is apparently only his personal point of view, but a
decidedly acceptable one.
In
the support of Sir A. P. Phayre's opinion Niccolao Manucci, a Venetian
gunner, in service with Prince Dara was in India between the years
1656-1712 A.D. This work 'Storia do mogor or Mogul India’
(1653-1708 A.D.) corroborates, and especially in perfuse detail the
slaughter of the Mughal Prince Shah Shuja and his family. He says:
He
confided this design to some of his people by whom it was approved. But
they were not able to carry out the project with the called-for
secrecy, and though the delay they made there was time for the King of
Arakan to hear of the plot. He planned the assassination of Shah Shuja
and all his adherents, and to this intent called to him his four
principal captains, each of whom had three thousand armed men ........
To these he issued orders that one morning of daybreak they should all
with one accord shout "Long live the King of Arakan! Death to Shah Shuja
and all traitors!" Under cover of these, they were to kill everyone.
The captains carried out the order of their king, killing everybody they
encountered. Upon this news reaching the unfortunate prince Shah Shuja,
he tried to save his life by getting on his elephant, hoping that he
might thereby impose some respect for his person.
But
it was grievous to see the fury with which the Maghs came on, throwing
everything into disorder, with blows and shouts and cries, some saying
"Death to the Prince Shah Shuja!" others,"Death to his son. Prince
Bang!" "Slay those traitorous Moguls who fled here from Bengal!" Prince
Bang was taken prisoner, while Shah Shuja with a few men fled to the
jungle. He made liberal use of the bags of jewels and pearls, which he
scattered among these savages, attempting by the use of these valuables
to mitigate the rage of the soldiers and gain a free passage for his
flight. But the Maghs paid no heed to his proffered wealth; they pursued
the poor prince like famishing wolves, cutting his body into pieces,
stripping it bare, and plundering all his valuables...........
So, on 7th
February 1661 A.D. Shah Shuja fled to the forest with some of his
followers. The Magh chased them like faminishing wild wolves. Ultimately
the Magh caught Sultan Shah Shuja and chopped him into pieces and
plundering all his valuables. The family of Shah Shuja was arrested by
the Magh Raja.
According to D.G.E Hall, on 25th
July 1663 A.D., the Royal Palace had been fired by 10 or 12 desperate
"Mogolders" and burnt to the ground. In the general confusion
Manaw-thiri, the Governor of Mrauk-U, was burnt to death and the king
and his family bearly escaped with their lives. Shah Shuja's three sons
were suspected of having been the cause of it and the king gave orders
for the total extermination of Shuja's family. Sultan Banque and his
brother were decapitated with blunt axes, and the ill fated families
were closely confined in their apartments. Piara Banu, Shah Shuja's
wife, when approached by king Sanda Thudhamma in his seraglio, is
supposed to have killed with a dagger while her two elder daughters took
poison and died. The youngest, Amena Banu, was forcibly taken as wife
by the king but languished in captivity and left to die of hunger. It
has been confirmed by most accounts that Amena Banu, at the time other
assassination was pregnant; her killing was probably the crowning
inequity of king Sanda thudhamama among all his other misdeeds.
Many Moors and Bengali Muslims had been plundered and massacred by the order of the king.
Shah
Alaol, the great poet and writer who flourished in Arakan Court, also
confirmed in his writings Saiful Muluk Baduzzaman and Sikandar Nama
referring to the wholesale killings and imprisonments of the Muslims of
Mrauk-U. In the reign of terror which followed the abortive rising,
Aloal himself, an innocent citizen of Mrauk-U, was incarcerated in
prison for a period of 50-days on the basis of the reports of tell-tales
and was only released by strong intercession on his behalf.
The
fate of Shah Shuja was heard by the Emperor Aurangazeb. Sanda Thudama
knew that the Mughal would retaliate it. In advance the Magh Raja
ordered the Portugese at Dainga and Sandip to advance to Dhaka. On the
way they destroyed 40 ships of the Subeder (governor) of Bengal. So,
Emperor Aurangazeb ordered to break the nest of the pirates of Magh and
Portugese.
Shayista
Khan, the governor of Bengal captured Sandip in 1665 with the
cooperation of Dutch. Sanda Thudama had doubt about the loyalty of the
Portugese. The Portugese in turn doubt about their safety. So, they fled
to the side of Shayista Khan with 42 war ships.
In
February 1666, Shayista Khan's son General Buzuruk Omed Khan captured
Chittagong with the help of 288-war ships. After the captured of
Chittagong the Mughals conquered Ramu within 36 hours. Two thousand
Maghs were sold as slaves. The fleeing Magh soldiers were chased by the
local Muslims.
Some
historians view that Gen. Omed Khan captured whole of Arakan for a very
short period. They did not keep control of Arakan because the aim of
the Mughul Emperor was only to control Bengal and to break the nest of
the pirates. They could easily control Arakan because the Portugese and
the Dutch were on their side.
If
Shah Shuja planned to seize the throne of Arakan was true and the
secrecy of the Shah Shuja was not known to Magh Raja, Shah Shuja could
easily captured the throne of Arakan and the course of Arakanese history
might have been changed.
After
the loss of Chittagong and Ramu, out of fear, the Rakhine Maghs of
North Arakan fled to the South. Many Muslims migrated to North Arakan.
G.
E. Harvey wrote in his book the History of Burma that at that time
though there were no robbery but the atmosphere of robbery existed.
Alter the massacre of Shah Shuja, his remaining followers in 1661 A.D.
were retained as Archers of the Guard, praetorians who drew Rs. 4 a
month, equivalent to many times that amount of modern currency, at the
request of Muslim Prime Minister Margan.
Some
of the followers of Shah Shuja escaped the persecution of Maghs and
crossed to Burma. The king of Ava settled them in Ramethin, Shwebo,
Maydu, Meiktila, Their descendants can be found today at these places.
Detail was written by U-Mya (I) in his Short History of Burmese Muslims.
Chapter VI
THE EMERGENCE OF ETHNIC ROHINGYAS
The
term Rohingya is derived from the word Rohai or Roshangee, a
terminology pervered to Rohingya. Rohai and Roshangee are terms denoting
the Muslim people inhabiting in the old Arakan (Rohan/Roshang/ Roang).
It is probably the corruption of Arabic term Raham (blessing) or Raham
Borri meaning the land of God's blessings.
The word Rahma to Rahmi-Rahmia-Rahingya to Rohingya, which denotes honest, dutiful, pitiful or kind hearted to others.
But
there is another historical defination of Rohingya. That is Rohingya
which derived from the Magh language "Rwa-haung-gya-kyia". The Magh used
to call the Pathan army of General Wali Khan and General Sandi Khan,
who came to restore the throne to Narameikhia, as "Rwa-haung-gya-kyia"-
which was changed time to time - as Rwahingyia - Rohingya-which denotes
as brave as tiger. As the Pathans army defeated the
Mon-Talaing
army, the Rakhine Maghs used to call the Pathan as brave as tiger. They
mixed with the Arab descendants for centuries and become Rohingyas.
"Arakan, infect, a continuation of the Chittagong plain was neither purely a Burmese nor an Indian territory till the 18th
century of the Christian era. Chiefly for its location, it was not only
remained independent for the most part of history, but endeavoured to
expand its territory in the surrounding tracts whenever opportunity came
and Chittagong was the first to be the victim of the territorial
ambition of the Arakanese monarchs.
......
Shut off from Burma by a hill range, it is located far away from the
Indian capitals. The relation between Chittagong and Arakan is
influenced by geographical, ethnological, cultural and historical
considerations, from about 1580 A.D. nearly a century, Chittagong was
under almost uninterrupted Arakanese rule which is undoubtedly an
important period marked by momentous events.
"There
were Moors, Moghuls and Pathans also in Arakan.... Thus, the Muslim
population of Arakan consisted roughly of four categories, namely, the
Bangalee, other Indian, Afro-Asian and native. Among these four
categories of Muslims the Bengali Muslims formed the largest part of the
total Muslim population of Arakan."
The
Arabs and Pathans army are founded the original nucleus of the
Rohingyas in Arakan, who arrived from Arab and Bengal Sultanate during
the time of Arakanese kings.
The Arabs were the first to lay the foundation of Muslim society in Arakan in the later part of the 7th
century A.D. and the waves of immigration from Bengal were very
significant, for with these immigrants came the Muslim nobels, statemen,
traders, teachers, poets, and soldiers.
There
had been large-scale conversion of the Hindus, Buddhists and animists
to Islam who also constitute part and parcel of the Rohingya. In 15th
century the number of converts to Islam soared, specially as the
Muslims has established standard of credibility and stature in the
community, initially through inter-mirrages.
These
various migrations led to the admixture of blood and culture to form
one common racial and linguistic classification to be known as Rohingya a
term derived from "Rohang", the ancient name of Arakan.
The
Rohingya people developed a culture which was relatively advanced for
that period. Schools, Madarasas were established, epics, ballads and
riddles were advanced, music and dances were performed. This culture
spread out all over Arakan. The Rohingya economy was also relatively
developed. They developed agriculture, trade and commerce and extended
their trade relation with neighbouring countries. Today the majority of
the Rohingya people rely on agriculture as their base of subsistence;
even Rohingya fishermen engage in agriculture during the non-fishing
period.
Among
the Muslim population of Chittagong two distinct ethnic characters are
found; one is known as Chatgaiya and the other Rohai. Although
professing the same religion they have different cultural habits. In
fact the Rohais of Chittagong today are those Muslim people who fled
Arakan (Rohang) as a result of Bunnan atrocities after the country was
occupied in 1784 A.D. As many as 50% of the total population of
Chittagong district are Rohais who trace their ancestoral origin to
Arakan. The Rohingyas trace their origin to Arabs, Moors, Turks,
Persians, Moghuls, Patthans and Bangalees.
Since
Rohingyas are mixture many kinds of people, their check-bone is not so
prominent and eyes are not so narrow like Rakhine Maghs and Burman.
Generally they are broad shouldered, thin-bearded, a bit taller in
stature than the Rakhine Maghs and Burmans but darker in complexion.
They are some bronze coloured and not yellowish.
THE ROHINGYAS ARE A NATION
"From
1430 to 1531, for more than one hundred years, Arakan was ruled by the
Muslims." "Their Muslim Kingdom was independent in the 14th and 15th
centuries. It was later absorbed by Burma" in 1784 A.D. The people of
Arakan, the Rohingyas and Rakhines, had already organized their own
statehood patterned after the Sultanate system of government current in
those days. Thus in the context of Arakan the Rohingyas are not a
minority but part of an integral whole. Today Rohingya nation exists
because it is rooted in the direct personal feelings and the material
interests of the large section of the Rohingya people whether in the
homeland or in the places of refuge:
Aside
from the compulsion of geography the Rohingya national identity is
unique into Itself in terms of language and culture. The Rohingyas speak
a common language and have common cultural trials. Almost all the
Rohingyas are Muslims though there are a few Rohingya language speaking
Hindus and Baruas. The Rohingyas are proud of their distinctive culture
and language. They can not be classified cultural sub-group.
ROHINGYA HOMELAND
The
Rohingyas inhabit a contiguous area and therefore have a separate
territory which is the most crucial element in a national identity. The
Rohingya populations in North Arakan are united by ancient heritage, a
rich culture and distinct language. They have lived for many centuries
within well defined geographical boundaries which demarcate their
"Traditional Homeland". The group identity of the Rohingya people has
grown over the past several centuries, hand in hand with the growth of
their homeland in North Arakan, where they worked together, spoke to
each other, founded their families, educated their children and also
sought refuge, from time to time, from physical attacks elsewhere in
Arakan and Burma.
The
Rohingyas were once in absolute majority in the whole of Arakan. But
they have been exterminated in a systematic and planned way and their
homeland has now shrunk progressively in insignificance or to
semi-preservations — a process still evidenced. Planned increase in the
Buddhist population systematically exterpate the Rohingya people and
destroy the crucial geo-graphical link between areas in the whole of
Arakan. It threatens the Rohingya's claim to a contiguous homeland of
the whole of North Arakan. The face of Rohingya homeland has been
changed as the Rohingyas are helpless to check their demographic
erosion. Despite systematic extermination of Rohingya population by
means of genocidal actions and continued persecution, the Rohingyas
still predominate in the area between the river Naf which demarcates the
border between Burma and Bangladesh and river Kaladan, the longest
river in Arakan. But the Rohingyas still claim that all those areas
which have been inhabited by Muslims or atleast within their sphere of
influnce before the pogram of 1942 are also included in their Traditional Homeland.
Arakan
has always been a country with two nations within one geographic
entity. Two different peoples, from the very ancient period, have been
inhabiting Arakan. During the course of their settlements Arakan is
divided into two parts : Muslim North and Buddhist South. That is the
Rohingya homeland of North Arakan and Rakhine homeland of South Arakan.
Though
Rohingyas live everywhere in Arakan and they are once majority in
Maungdaw, Buthidaung, Rathidaung, Akyab, Kyauktaw, Mrohaung and Minbya.
Now, they are majority only in former Mayu Dist. and Akyab Island.
RELIGION AND SOCIETY
All
Rohingyas profess Islam. They are strict followers of Islamic
traditions. In every village there is atleast one mosque and one
grave-yard.
Rohingya
Muslims celebrate religious festivals with great joy and enthussasm.
Great rejoicings marked the two Eids, Eidul-Fitr, and Eidul-Azha
(Qurbani Eid). Eids prayers were generally offered at Eidgahs or Mosques
(where there is no Eidgah) and the days were spent in feeding, feasting
and visiting the houses of the neighbours and relations. They also
visit graveyard for ziyarat who left them earlier. Zakat is paid by all
solvent Rohingya people ordinarily during the month of Ramadan. Qurbani
is offered by all according to their financial means. Shab-i-Maraj,
Shab-i-Barat and Shab-i-Qadar were observed with prayer, devotion,
alms-giving and feeding of the poor. Romadan is greeted by all Rohingyas
with much religious fervour. The birth day of Hazart Mohammed (s.m.)
was celebrated every year on 12th of Rabiul-Awal as known Uman-Nabi.
Though
the Rohingyas lived together with Rakhine Maghs, they lived with their
own culture.They never eat together. Inter-marriage also not so common.
They live in separate villages.
Every
compact village or a part of it formed a social unit with the mosque as
its centre and a uniting force for the convenience and regulation of
social life of the inhabitants of the area. The eldest, pious, and
influential man in the society was recogonised as the head of village
society (Samaj) who decide all disputes among them with the help of
village elders.
DWELLING-HOUSES
In
Arakan, Rohingya people live in somewhat densely packed villages and
the majority of their houses are built of wooden pole, bamboo, thatched
with palm-leaves (Dani) and stand on stilts as a protection against the
floods that rise and surge under the monsoon rains.
At
townships headquarters and at most villages of any size or importance a
few brick houses are to be found in Arakan. In the large villages have a
fair number of wooden houses with thatch (dani) or corrugated iron
roofs.
OCCUPATION AND TRADE
The
soil of Arakan is very fertile and the climate is ideal for rice
cultivation. Arakan is dependent entirely on agriculture; all other
occupations are subsidiary to, or exist for the maintenance of, the
agricultural population. Of total Rohingya population 80% are occupied
in agriculture or pasturing. The next order of numbers are those engaged
in trade in food-stuffs. The third in respect of numbers are
shop-keepers and followed by persons engaged in transport by water and
by road, wood workers, fisherman, manufacturers of tobacco and salts.
MARRIAGE
Endogamy
is a factor resulting in the practice of segmentation. In other words,
endogamy reinforces ties of common descent. The Rohingyas practise
endogamy.
In
early days, a Rohingya would not be eligible for marriage until three
voyages of trade by water or three trips of trade on land. Otherwise, he
would be looked down by the society and would call him impotent with
contempt.
The
Rohingya would never marry with other non-Muslim without conversion to
Islam. If one many without conversion to Islam, the Rohingya society
would boycott them until and unless he or she embraees Islam. So, the
Rohingya parents control their children and arrange marriage between the
parents. If they eloped, after having love affairs, the Rohingya
society used to condemn them.
Betrothal
is arranged by the Rohingya parents. The bride and the groom are not
allowed to meet before marriage. Family lines are thoroughly checked
before the engagement. Engagement breaks if there arise dissension
amoung the parents or guardians. Mohar is fixed by the parents or
guardians of the bride and the groom and it is most essential according
Islamic law. It must be given by the groom for the bride. Both the bride
and groom must declare their willingness by pronouncing the words
"Khawbul Ahsi" (we do agree) in front of at lest two witness and the
molvi Shaheeb (Alim) who perform the mirrage. Divorce rate among the
Rohingyas is less then other races of Burma. The wedding ceremonies are
held in receptions as far as possible. The receiption diner is usually
held by the family of the bride-groom. In special case called "Salami",
the reciption dinner is hold at bride home. During the wedding month the
relatives of the newly wedded couple use to invite them and are served
with at least one meal in consecutive days by each and every household
of their relatives which shows their affections for the couple. In
almost all Rohingya's marriage ceremonies 'Howlla’ (Group singing) songs
sing and folk-dancing of girls and women are common.
FOODS
Rice
is the staple food grain of Arakan. The diet of the Rohingya is simple
rice, fish, vegetables and chillis; meat was taken on occasions. The
majority Rohingyas eat dry fishes with fresh vegetables or potatoes or
also without any of them. On all festive occasion cows, water-buffolos
and goats were slaughtered for sales and distribution.
Rakhine
Maghs like pork very much. Rohingyas never touch or eat pork. Pork is
forbidden by Islam. They eat mutton, beef, chicken after making Halal
according to Islamic teaching. Rohingyas honoured their special guests
slaughtering a goat or more with their means and the poor with a chiken.
DRESS
The
Rakhine Maghs males wear Gaung-Boung and Rohingyas males wear caps. The
Rakhine Maghs wear Burmese jackets and Rohingyas wear coats. In olden
days Rohingya used to wear Turbans of white clothes of 10 yards long and
1/2 yard breath. But British and Indian culture changed the dress of
the Rohingya.
The
male Rohingya wears a shirt with long sleeves called Bazu covering the
upper part of the body while the lower part is covered a sheet of cloth
stitched from side to side called longgi. Vest or gonji is wear as inner
garment by the Rohingya male.
The
adult female Rohingya wears long sleeved garment known as Suli to cover
the upper part of the body while the lower part is covered with a Tami.
Inner garment called Boduli long sleeve barazier wear every gril and
woman of Rohingya. They wear a petticoat of cloth called Assar. This is
without tie or fastening, but is broutht round the waist, with the edges
well twisted in and kept on by the graceful curve of the hips. Young
woman fastened a silk Belt called Rayshamer-Dowali and old women
fastened a pice of red cloth 2.5 yards long and six inches wide stitched
from side to side called Jali to hold their Tami on their waists.
She
also wears a scarf known-as Romal which cover the head and shoulders.
Whenever she is out-door she wears a Burkha, traditional veil covering
the whole body.
RITES AND RITUALS
Some
Rohingya males keep hair fallen on shoulders. They are mostly Molvis.
The Rohingyas, on their brith, they keep the Islamic names in Arabic.
Some prefer Burmese names or Rakhine Magh names at schools mostly where
the teachers are Rakhine Maghs as they can not pronounce Muslim name
correctly. Some keep both names such as, Saleh Tun Sein, Ahmed Maung
Maung and so on. It is also not good. Muslim should take pride as the
kings of Arakan used Muslim titles.
On
the death of a Rohingya Muslim all the members of the society arranged
his / her funeral as a social duty and hurried him/her in the graveyard
with a prayer (janaza) according to Islamic Law.
Rohingyas
are good natured people. They are honest. They are not oppressors. They
can not tolerate the oppressors. They defend their people even not
caring their lives. They are brave and intelligent people.
During
the Second World War, the Rohingya fought for the Independence of Burma
with courage. Though the Japanese easily conquered the Southern part of
Arakan within a few days, the Japanese were unable to control the
North-Arakan due to the defence strategy. Even the Japanese had to
retreat failing to advance-through the defence operation of Rohingyas.
The courage and bravery of Rohingyas should be recorded in Myanmar
Razawin. As Rohingyas are always neglected people, their bravery was
never recorded. Rohingyas respect laws and are peace loving people.
SPORTS AND GAMES
Rohingyas
have may indigenous sports and games which are usually held during
summer and winter. Some also in rainny season. They are Boli-Khela
(wrestling), Ghari-Khela (Boat racing), Mohal Khela, Gila-Khela Du Du
Khela, Qunda Khela (weight lilting of round stone), Dan Khela, Ulu
Khela, Ciyar Khela, Luk-palani Khela, Phoni Khela, Mal-pat Khela,
Bak-goru Khela, Bosgya-buri Khela, Morish Khela, Bat Khela, Kalatur
Khela, Saws-sa-rani Khela, Dope-marani Khela, diving and swimming, Paddy
transplanting competition.
SONGS AND MUSICS
The
Rohingyas are fond of music (both vocal and instrumental) and dance.
Rohingyas have their own folk songs, dances and musics. Howla songs sing
by women in almost all Rohingya's marriage ceremonies and also women
dance their flok dences in the same ceremonies. Young women mostly used
mouth orgen (Baza) while dancing.Bitayali Geet, Jari Geet and Gazir Geet
are very music is very sweet and meladious. Those who had came across
the Rohingya National Programme from the Burma Broadcasting Service
(BBS), they may recall the art of the Rohingya music.
LANGUAGE AND LITERATURE
There
is separate Rohingya language, literature and civilization. It
developed through Islamic civilization. Rohingya language is a mixture
of Arabic, Persian, Urdu, Bangali and Rakhine Maghs, because they are
the people of border and as same as the people of other border of Burma.
In
the year 1429 A.D. General Wall Khan introduced Persian as state
language of Arakan and also introduced Qazi courts in Arakan. Rohingya
language is not recent make up. Muslim writers and poets used to write
in this language since the early days in Arabic and Persian alphabets.
One of the book is still in the possession of the author (Tahir Ba Tha).
In addition to this, the coins of Arakan were melted in Arabic and
Persian and also there are numerous Kyauksa (stone inscriptions) carved
in Arabic.
The
Rohingya literature is considerly rich in ballads, love songs,
Floktales, Baramasa, legends,mystic songs, proverbs, bewsans, riddles,
lullabies (Auli) and so on.
There
are many Rohingya poets and writers who flourished in the court of
Arakan kings. The Arakanese kings had come under the influence of Bengal
Sultans. Most of the their courtiers were Bengali speaking people from
Bengal and neighbouring Chittagong region and they encouraged the
cultivation of Bengali language. The poets and writers who wrote in
Bengali and a good number of their poems and works have been discovered.
Some
of the Rohingya poets and writers who flourished in Araka court are:
Abdu Minyo or Ahmedu Minyo, Shah Barid Khan, Daulat Kazi, Mardan and.
Shah Alawal.
Quraishi Magan, Abdul Karim Khandkar, poet Abdul Karim are also well known writers and poets of Arakan.
The
British government also used Persian as the official language ofArakan
till 1836 A.D.In addition to Rohingyas many Rakhine Maghs also learned
Persians. For example- Seikky Thado Pe and U Aung Gyi. Later on Persian
was replaced by English and Urdu.
Thus
written languages of Rohingya, Persian and Bengali almost disappeared
from Arakan during the later part of British rule. The British subtitued
English, Urdu and Burmese in place of Rohingya, Persian and Bengali.
The Rohingya used Urdu till 1945 British re-entry. Urdu language is rich
in poetry and literature.
The
kinds of birds can be differentiated with their feathers. So it is time
for Rohingyas to establish their ancestral dress, literature and
culture. Rohingyas are rich with fine-arts, music and architecture.
Rohingya architecture resemble the Arab Saracenic style which is
witnessed by the mosques of Arakan. Sandi Khan mosque was built with
hard rocks and easier design which stood as the oldest Rohingya's
archeological monument.
So, it must be preserved by the Rohingyas.Rohingyas should take pride for those Muslims who had built this mosque.
ROHINGYAS AND THE UNION CITIZENSHIP ACT OF 1948
In
the precedng chapters, we have given the Rohingya's millenia old
establishment in Arakan, with a history of more than 3 centuries of
Muslim influence and rule. No Citizenship Law by any standard, can
legally term Rohingya as non-nationals; however, it is the false
interpretation of the Law by politically motivated elements that the
Rohingyas are termed as non-nationals or inferior citizens.
In
March 1947 Mr. Sultan Ahmed and Mr. Abdul Gaffar returned on the votes
of Rohingya Muslims as members of the Constituent Assembly and these
members are still continuing in office, representing the Akyab District
North Constituency, and took the oath of allegiance to the Union of
Burma on the 4th January 1948 as members of the new Parliament of the
Union of Burma.
In Chapter II, Section 10 and 11 of the 1947 Constitution of Union of Burma stated that:
- 10- There shall be but one citizenship throughout the Union; that is say, there shall be no citizenship of the unit as distrinct from the citizenship of the Union.
- 11-(i) Every person, both of whose parents be- long or belonged to any of the indigenous races of Burma;
(ii)
Every person born in any of the territories includd within the Union,
atleast one of whose grand-parents belonged to any of the indigenous
races of Burma;
(iii)
Every person both in any of the territories included with the Union of
parents both of whom are, if they had been alive at the commencement of
this constitution would have been, citizens of the Union;
(iv)
Every person who was born in any of the territories which at the time
of his birth was included within His Britannic Majesty's dominions and
who has resided in any of the territories included within the Union for a
period of not less than 8 years in the ten years immediately preceding
the 1st January 1942 and who intends to reside permanently therein and
who signifies his election of Citizenship of the Union in a manner and
within the time pescribed by law, shall be Citizen of the Union."
'Indigenous race'
is a term applied to a people distnct culture and civilisation who had
been residing within the territory of Union before 1823, the year of
British occupation of Arakan.
When
Section 11 of the Constitution of the Union of Burma was being farmed a
doubt as to whether the Rohingya Muslims of North Arakan fell under the
Section 11, Sub-Clauses (i), (ii) and (iii), arose and in effect an
objection was put in to have the doubt cleared in respect of the term
"Indigenous" as used in the Constitution, but it was withdrawn on the
understanding and assurance of the President of the Constituent
Assembly, at present His Excellency the President of the Union of Burma,
who, when approached for clarification with this question, said "Muslims
of Arakan certainly belong to one of the indigenous races of Burma
which you represent. In fact, there is no pure indigenous race in Burma,
and that if you do not belong to indigenous races of Burma, we also can
not be taken as indigenous races of Burma." Being satisfied with his kind explanation, the objection put in was withdrawn by the Rohingyas' M.Ps.
In
1948, however, a new Citizenship act (The Union Citizenship Act of
1948) was promulgated which restricted Section 11 (iv) of Constitution
to any person "from ancestors who for two generation at least all
made any of the terriories included within the Union of Burma their
permanent home and whose parents and himself were born in any such
territories." As a measure to prevent the continued immigration of
the Indians into Burma, all residents in Burma were required to apply
for registration within one year of the law and were
givn
indenty cards. Many Rohingyas registered and were given cards which
enabled them to vote during the democratic period between 1948 to 1962.
According
to Mr.M.A. Gaffar, Member of Parliment (M.P.) from Akyab West
Constituency and Parliamentary Secretary from 1947 to 1962, Press
Conference held on 21st. April 1960 in Rangoon are:
“Though
Rohingyas resemble a little with the people of East Pakistan (now
Bangladesh), their literature, names and tittles, dresses, languages,
customs and cultures are as difference as the sky and the earth.
Therefore to regard Rohingyas as Chittagonians is a grevious hurt to
Rohingyas and a matter of tragedy and a great blow to Rohingya and far
from actual history.”
"Although
Rohingya's culture, tradition, history and civilization are not
inferior to that of other indigenous races of Burma, Rohingyas are
always victims of persecutions, specially, the immigration used to
arrest them. In June 1959, 76 Rohingyas were rounded and arrested in
Akyab and Mayu districts by the immigration and were sent to Rangoon by steamer for ultimate dispatch to Gawdu-thoung in Pyapon District.”
"On
November 4, 1959, the Supreme Court of Burma had passed orders
directing the release of Hasan Ali and Mahar Alt, who were arrested
about the same time and on the same ground. It was pointed out them that
the two cases would have served as test cases to the immigration. This
was not done and the court had to order to release of 76 detainees who
had subsequently applied for writ of habeas corpus. Section 4(2) of the
Union Citizenship Act. also pointed out that those persons whose
ancestors had made Burma for two generation as their home and who and
whose parents were born in Burma were also citizens of the Union. It had
been observed by the court that in Union of Burma there were races who
could not speak the Burmese language and who nevertheless were citizens
of the Union of Burma.”
"According
to Section 3 (1) of the Act, the people who lived in group in a part of
Burma since 1823 (Bur-mese Era 1185) are also indigenous people of
Burma in addition to Karen, Kaya, Chin, Myanmar, Mon, Rakhine (Magh) and
Shan.”
"Due
to the 1942 Massacre of Muslims of Arakan, the Rohingyas of Kyauktaw,
Mrohaung, Minbya, Pauktaw, Phoonagyon and Maybon had fled to Mayu Dist.
and the population of Mayu Dist. increased, which is better known to the
Magh people, but the Maghs intentionally alleged them as the illegal
immigrants from Pakistan (now Bangladesh). The precious unity of the two
sister people of Arakan was ruined due to the fault of Maghs. Rohingyas
tried several times for the unity of the people of Arakan, as it is
time for the development of Arakan. But the Maghs have not changed their
hostile attitude towards, Rohingyas.”
"Some
leaders from Arakan have been engaged in malicious propaganda against
the Rohingya people. Some after the Second World War, when the British
reoccupied Burma, they began to conspire against the Rohingyas with the
slogan that the Rohingyas are Pakinstani minded and consented to join
Arakan with Pakistan. This slogan is utterly false and is but a device
to tarish the image of the Rohingyas with a view to exterminating them.
These communal and narrow minded Maghs leaders engineered a communal
riot in 1942 resulting in the total destruction of the age old Rohingya
settlements from 6 of the 9 townships of Akyab District. The Rohingya
population of Myebon in Kyauckpyu District was completely annihilated.
Many Rohingyas had taken shelter in Maungdaw and Buthidaung townships. A
number of them had taken refuge in the then East Bengal.”
"These
uprooted Rohingyas, execpting those from the townships of Maungdaw and
Buthidaung, have not been repatriated and rehabilitated yet, in their
original places. There is no security for their lives. More than half of
their landed properties were taken away by the Rakhine Maghs who are
not ready to return the prop-erties to the original Rohingya owners. It
had become an attraction for the Rakhines of other areas to leave for
those 7 townships to grasp the chance of the seizing Rohingyas' lands.
Accordingly, the Rakhines from Maungdaw and Buthidaung had sold out
their lands to the Rohingyas at high prices and scrambled to get
possession of the Rohingyas lands.”
"Now
let us ask those Rakhine Magh leaders who are shouting that the
Pakistanis are infiltrating into the country. Where are those Rohingyas
from 7 townships of 244 Villages have gone? Were all these people killed
in 1942 riot? The answer is certainly not. How long the Rakhines will
illegally hold the lands of the Rohingyas? How long will they show this
drama? The alledged illegal immigration of Pakistanis is utter false.
It
is nothing but a conspiracy to perpetuate their illegal possession of
Rohingyas' lands and to oppose their repatriation and rehabilitation in
their homeland.”
"In
1949-50 more than 30,000 Rohingyas, that included women and children,
were inhumanly driven across the border to East Pakistan. Conspiratory
plans after plans have been hatched out to finish of the Roningyas with
the slogan of illegal immigration. This was carried out with an ulterior
motive to disturb Rohingyas and to oppose their rehablitation.”
"The
Government is indifferent to the plights of the Rohingvas. They do not
get any legal redress. Even the Government officials publicly threaten :
"Why
don't you Kalas (aliens) understand the policy of the Government? Why
don't you leave the country despite continued persecution?"
"What
a unfortunate is this! They are not Pakistanis and so they are not
accepted by the Pakistan Government. But by all legal standards they are
Burmese citizens entitled to all rights and protections guar-anteed by
the constitution of Burma. Inspite of this they are unwanted by their
own Government. If so, where shall they go arid who will give them
asylum? It is very unfortunate that instead of getting any remedies the
culprits and the violators of law are encouraged and rewarded.
Through
out their Parliamentary tenure Ra-Ta-Nya (Rakhine Maghs' Party) members
acted in an unfriendly manner against the Rohingyas. They branded
Rohingyas as "Kalas" or Chittgoniany and did not recognise Rohingyas as
their equals.
After winning 1960 General Election Govt. of Prime Mininster U Nu declared to set up a special "Mayu Frontier Admisnistration" (MFA)
in the provinces of Maungdaw, Buthidaung and western portion of
Rathedaung under direct control of Central Govt. It would be
administered by Army officers. However the new arrangement earned the
agreement of the Rohingya leaders. The actual implementation of the
administration took place with effect from March 31, 1961. The Govt.
recognised Rohingya as an indigenous
race of Burma. A special police force known as "Mayu ye” was rised with recruits from local Rohingya Mus-
lims
and the law and order situation strated to improve. Since Govt. of
Burma resolved and recognized Rohingyas as one of the indiginous races
of Burma, 1st batch of 290 Rohingya armed Mujahadeen surrendered on July
4, 1961 at Maungdaw and another 2nd batch of more than 200 armed
Mujahadden surrendered on November 15, 1961.
Chapter VIII
THE EMERGENCE OF ETHNIC KAMANS
Besides
Arabs and Pathans there were also Kaman archers, the followers of
Moghul Prince Shah Shuja. The descendants of Shah Shuja's Kaman archers
are still survive in Arakan among the Rohingyas with their special name "Ethnic Kamans"
in Arakan. Kaman is a Persian word means a bow. They speak Rakhine Magh
language but retaing their Mohammedan faith and Afghan features.
The
Kamans, units of Muslim Archer servicing the king of Arakan, got the
upper hand and continually reinforced by new forces from Upper India.
From 1690 to 1710 AD. (for 20-years) the political rule of Arakan was
completely in their hands. They were the king makers of Arakan. They
used to roam to over the country carrying fire and sword, wherever they
went. If a Kaman was angry in a Magh village, out of fear, all Magh
villagers used to run away.
So,
there is a proverb among the Maghs. That is "In water the shark (is
most dangerous) and on land the Kaman is": In 1710 AD. Maha Danbado
defeated the Kaman and ascended the throne with the title of
SandaWizaya( 1710-1731). He deported the Kaman archers to Thayagon,
Thinganet, Thakeybin, Rambree and Sandaway and the cavalry forces of
Muslim Pathans were deported to the Northern border areas of Maungdaw,
Buthidaung and Rathedaung and Kyauktaw and Minbya.
The
Kaman women are very industrious. They ran business from vegetable to
cloth in Akyab, Rambree and Sandaway. But Kaman males are lazy. Their
culture, dress, tradition, every thing is like Maghs except their
religion, Islam. Inter-marriage between Kaman and Rohingya is common.
Their children become Kamans if they are grown among Kamans, and they
become Rohingya if they are grown among Rohingyas. Such people are
commonly found in Akyab District. If a Kaman is asked why they are
called Kaman they would proudly reply that their ancestors were archers
of Mughal and Rakhine kings.
Though
Kamans are educated Muslims, their spirit of Islam is weak. Moreover,
they are influenced by Buddhist culture as they live mixing with the
Buddhist people. Therefore, the Kamans of Laydaung, Sanne and Kyauktaw
professed Buddhism according to M. K. Rahman's Tarik-i-Islam Arakan and
Burma (Urdu version), which make (the author) very sorry. It was indeed
the weakness of Rohingyas and Kamans. To control and hinder from such
occurence is the duty of Rohingyas and Kamans. Negligence to it would
lead to the. disapperance of their people.
Chapter XI
CONCLUSION
The
Rohingyas are an ethno-racial group developed from different stocks of
people. They trace their ancestry to Arabs, Moors, Turks, Moghuls,
Bengalees and some Indo-Mongoloid people. The first group to leave its
mark upon the culture and civilization of Arakan were the Arabs who
carried out trade and propagation of Islam while settling down
permanently in the coastal areas. The descendants of the mixed marriges
between the local people and Arabs founded the original nucleus of the
Rohingyas in Arakan. The Muslim settlements in Arakan dated back to 7th
century A.D. The Buddhists of Arakan, the other major ethnic community,
known as Maghs or Rakhine are a mix-blooded race descended from
Indo-Aryans of Maghada, Mongolians and Tibeto-Burmans.
Until
1942, all those in Arakan - the Rakhine Buddhists and the Rohingya
Muslims lived in full harmony and amity. But in early 1942, an ultra -
conservative section of the Rokhine Buddhist undertook a sort of
campaign to keep the Arakanese Rohingya Muslims under subjections,
massacred about 1,00,000 Rohingya Muslims and causing as many as 80,000
Rohingya Muslims to flee from Arakan and to take shelter in the then
East Bengal (now Bangladesh). Since 1948, up to 1992, there have been no
less than 19 major "operations" or eviction campaigns against the
Rohingyas carried out the Government of Burma. The largest and probably
the best documented "operation" was the so-called King Dragon operation
of 1978. Between 24 April and 25 July 1978 more than 250.000 Rohingyas
fled into Bangladesh as refugees. The 1991-92 campaign known as Pay
Saya, which was launched on 18 July 1991,the refugee figure is little
over (2,68.887) "that of 1978 and the causes of the influx are not much
different.
There
was a presence of Rohingyas in practically every place of Arakan. Due
to massacre of about 100,000 Rohingya Muslims in 1942 and continued
persecution against them some areas in South Arakan have been turned
into non-Muslim territory. At present the largest concentration of the
Rohingyas is in North Arakan, particularly the territory between the
East Bank region of the river Kaladan, the longest river in Arakan, and
the river Naf which demarcates the boundary between Bangladesh and
Burma, where they still constitute 70 to 80 percent population of the
region. There are also Muslim pockets in South Arakan such as Chaduba,
Kyauk Pyu, Kyauk-ni-maw and Sandoway.
The
Rohingyas are, by all legal standards, nationals as well as an
indigenous ethnic group of the Union of Burma. They had been recognized
as such by the previous elected governments with members in parliament
and cabinet having a programm as an indigenous people in the official
Burma Broadcasting Service (BSS) and participation in official "Union
Day" celebration of Burma's racial groups in the Burmese capital every
year.
The former Prime Ministers of Burma, U Nu and U Ba Swe stated, "the
Rohingyas are people of Arakan. who profess the Islamic faith. The
Rohingyas are equal in every way with other minority races like the
Shan, Kachin, Karen, Kayah, Mon and Rakhine, They have lived in Burma
for ages, according to historical facts. There is historical evidence
that they have lived faithfully and harmoniously with other races of the
Union".
To
reject all previous records and refusal to accept the Rohingyas as
Burmese nationals is blatant lies. But, their history, civilization and
the elected government's statements unambiguously and unequivocally make
it evident that:
(a)
The arrival and settlements of the Rohingyas in Arakan have predated
the arrival and settlements of many other people and races inhabiting
Arakan and Burma.
(b)
The Rohingyas are nationals of Arakan and constitute one of the many
indigenous races of Burma like the Shan, Chin, Kachin, Karen, Karenni
etc. now inhabiting Arakan and other parts of Burma.
(c)
By history, by tradition, by culture and civilization, the Rohingyas
are as much citizens of Burma as anyone else in the country.
The
conclusion is drawn with prayer to the Almighty Allah, the Beneficent,
the Merciful, to perpetuate Rohingya and Kaman. Ameen!
AUTHORITIES AND BOOKS CONSULTED
1) Mannan Razawin Dawkyi (in Burmese)/ the Glass Place Chronicle.
2) Burmese History for Schools (in Burmese) by U Ba Thant.
3) New Burmese History for Schools (in Burmese) by U Ohan Maung.
4) Rakhine Razawin (in Burmes) bv U Aung Tha Oo.
5) Dayawadi Razawin-Thit (in Burmesa) by Sayadaw U Yana.
6) The Essential History of Burma (in Burmese) by U Kyi.
7) The History of Burmese Muslims (in Burmese) by U Mya-I.
8) History of Burma by G. E. Harvey.
9) Burma from the Earliest Times to the Present Day by J. G. Scott.
10) A Short History of Burma by S. W. Cocks.
11) Burma by D. G. E. Hall.
12) Old Burma compiled and edited by U Myo Min.
13) Burma Gazetteer : Akyab District compiled by R. B. Smart.
14) Burmese Outpost by Anthony Irwin.
15) Europe and Burma by D.G.E. Hall.
16) A Short History of South-East Asia by D.G.E.Hall.
17) History of Aurangzeb by Jadunath Sarkar.
18) Tarik-i-Islam Arakan and Burma (in Urdu) by M. K. Rahman.
19) The Cultural Heritage of Pakistan Edited by S. M. Ikram.
20) History of Islam by Mufti Shaukat Alt Fahni.
21) A History of India by Sir Denber.
22) History of Burma by Sir Arthur Phayre.
23) Akbar the Great Moghul by V. A. Smith.
24) Burma Past and Present by Albert Fytch.
25) Union Citiznship Act. 1948.
26) The Guadian Magazine: September 1959, May 1960, October 1960 & February 1961.
27) Gaba-Alin Magazine Vol: 76-80.
28) The Burma Immigration (Emergency Provision) Act. 1947.
29) Bengali Literature in the Court of Arakan.1600-1700 A.D., Calcutta. 1935.
30) A Descptive Catalogue of Bengali Manuscripts, Dacca, 1960.
31) Journal of the Asiatic Society of Pakistan, Vol. XI, No-2, Dacca.
32) The District Gazetteer of Chittagong by L.S.S.O'Malley, I.C.S. in 1908.1
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