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Friday, August 28, 2009

[mukto-mona] On Religion and Muslim ‘Backwardness’ : By Syed Akbar Ali



On Religion and Muslim 'Backwardness'

 

By Syed Akbar Ali

 

 

"They have chosen the straying instead of guidance and thus, their trade never prospers, nor are they ever guided "

 

Surah 2:16

 

"Islam is not a religion. Islam is a deen or a way of life.  Islam does not breed hatred. Surely then what is breeding all this hatred in Iraq is not Islam."

 

 

 

The example of Pakistan and the presence of its perceived arch rival India right next door provides us a unique opportunity to compare the fate of two countries that were both one not too long ago. Pakistan was born of the partition of India in 1947. Until recently India too was a failed state. In fact according to the criteria used to measure 'Failed States' discussed earlier it can be argued that India is still a failed state. 

 

Literacy at 59.5% is still a luxury in the rural parts of India.  Infant mortality is high at 56 deaths or 5.6% per 1000 births.  But India has enjoyed buoyant economic growth exceeding 6% for the past decade.

 

In contrast Pakistan has a literacy rate of 48.7%, infant mortality stands at 72.4 deaths or 7.24% per 1000 births with 32% of the population living below the poverty level.  It is obvious that since the partition of the subcontinent in 1947, India is pulling ahead of Pakistan.

 

But like in Pakistan there are many parts of India where law and order is decided locally. In some parts of India like Bihar, Rajasthan, Uttar Pradesh  and other places the Central Government or even State authorities can have less clout than local landlords, warlords, brigands and others. Caste wars are too common in India until today. In Bihar whole villages are slaughtered by people of different castes.  If the reader recalls these are some of the characteristics of a Failed State where the Central Government does not have full control or effective say in all its territories.  The other characteristic of a Failed State exhibited by India is the fact that millions of Indians still exit the country to search for a better life elsewhere. Then corruption is still rife in India. When dealing with Government few things get done without paying someone some money. Higher education is still a privilege. Health facilities are basic. 60 years after Independence there is no clean water in all parts of India.

 

But India is at last just beginning to crawl out of this morass.  India is touted the IT capital of the world and also the outsourcing center for the West. However 25% of the 1.2 billion population lives below the poverty level. In absolute numbers there is supposed to be a large 300 million middle class population in India. But many aspects of the so called middle class group in India are overrated. For example the entire population of programmers in India did not exceed 500,000 people in 2004. The Indians target to have 2.0 million IT professionals by 2008 (APJ Abdul Kalam).  This is less than 0.2 percent of the 1.2 billion Indian population.  But still this modicum of success is acting as a catalyst to spur other Indians forward. Indians are now among Forbes magazine's list of world billionaires. And these are usually IT and steel billionaires.

 

Compared to India, there are no IT or steel billionaires from Pakistan.  What differentiates India tremendously from Pakistan is that India is not shackled about reinventing everything in a religious format. Despite the presence of religious Hindu fanatics among the majority the Indians have embraced secularism.  As I stated earlier, all they have to do is clean up their act, cut the corruption and improve the implementation of a workable system largely inherited from the colonial British.  Once the cobwebs are cleared and the tarnish removed, the shine should come through again.  At least they have a very good chance.

 

Pakistan does not enjoy this luxury anymore. Over successive waves of 'Islamisation' perfectly workable systems were undermined and thrown out as being 'western', 'christian', colonial and other such malicious labeling and replaced with a confusing hodge podge of religious and tribal laws, customs and practices.  And then these unworkable systems became further bogged down by the same old corruption, inefficiency and apathy of the Civil Servants, the administrators and politicians.  Now even if Pakistan reduces corruption and improves the efficiency of its Civil Servants they still have to go to work in an increasingly religion infested  system that is inherently flawed.   You can polish the car and change to new tyres but if the engine is broken down that car is not going to get you very far.

 

This is the difference between India and Pakistan. The underlying institutions in India are still sound. India has a fighting chance of crawling out of its hole and it looks like the Indians are slowly doing it. But the Pakistanis have traded away their underlying workable systems for something much inferior. They have almost no chance. 

 

And like the Osamas, the Taliban and the Ikhwan ul Muslimeen in Egypt, many Pakistanis are further hobbled by their belief that they are not successful in life because they are not commiited enough to their religion.  As many of them see it, to cure their ills they must have an even larger dose of their religion. Welcome to the Club of Doom.  This is like the Malay saying 'biarkan si luncai terjun dengan labu labunya'   which loosely translated means 'let the fat guy sink himself in the deep end'. Their understanding of religion seems to focus their energies on hate, hate and more hate.  They have nothing better to do with their lives.

 

Pakistan too has its world class scientists but they are not always appreciated. The fact is some of them have even been threatened with death. And all because of religion. Lets take the case of Dr Abdus Salam, a Pakistani scientist who was awarded the Nobel Prize in Physics in 1979.  Dr Abdus Salam's Nobel Prize and scientific achievements are belittled and have been dismissed by the majority of Pakistanis who accuese him of being a religious deviant.  Dr Abdus Salam was a member of the Qadianis - another  religious sect in Pakistan which is condemned by the orthodox Sunni majority.   They have even accused Dr Abdus Salam as being part of a Jewish conspiracy – another favorite bogeyman in Pakistan. Here is a sample of more Pakistani bluster  on the Internet against their own countryman Dr Abdus Salam :

 

"A Glimpse into Qadiani-Jewish Objectives :  In Dr. Abdul Qadeer's interview, there is one meaningful epithet. The epithet is "Like-minded". Most appropriate, because the Qadianis are great allies of the Jewish/Zionist movement. They cooperate with each other in spitting out venomous propaganda against Muslims on an international base. Zionism is a sworn enemy of Islam since its inception. History testifies that they damaged the Islamic polity by motivating separatist movements. This time they have a protagonist in Qadianism and a ready mule to ride on. The award (of the Nobel Prize) to Dr. Abdus Salam Qadiani is in pursuance of a common cause of the antagonists of Islam".

 

Even as great an achievement as winning the Nobel Prize does not get any appreciation. This is the terrible fate of the Islamic countries.  There is this never ending hate, hate and more hate – just because someone believes in a different sect.

 

 

The description of Pakistan and India should further open our eyes about the negative effects of fanatic religion. India is still pretty messed up socially, economically and politically in large part because a vast majority of Indians still believe in irrational beliefs - usually tied to religion - which has created humongous divisions and hatreds among its people. Differences created by caste, beliefs, ritualistic practices, oppressive traditions and other irrationalities has caused hardship, and even bloodshed among its people even until today.  Although 1.2 billion in number the Indians do not represent one united nation.

 

In stark contrast, we can see the Chinese in China beginning to pull ahead of India, Italy, France, Britain, Russia  and soon Japan and America by leaps and bounds because Mao Tse Tung had the great foresight to eradicate the more irrational aspects of religion and other debilitating traditional beliefs from the Chinese psyche.  Before Communism, the Chinese people were also divided by caste, religion, tradition and other differences.  Once these were got rid off and a uniform philosophy based on science and technology imposed upon the people the Chinese have become a more united entity. More importantly they have been able to organise themselves, pick themselves up and move forward at a rapid clip.

 

In my view the modern China of today is the best example of a nation making a great success of itself almost completely through the application of science and technology without being hindered too much by overbearing religious beliefs and other suffocating 'philosophies of life'.   It is doubtful if India can ever catch up with China anytime in the foreseeable future.  Among the few Indians who are moving up in life  in good numbers and being very productive citizens are those same IT practitioners. To make a living as a successful IT professional Indians  have to leave behind their religion or caste based notions and cultural or traditional obstacles and instead rely on plain logic to write their software.  This simple comparison alone should open people's eyes (especially the Muslim's) that debilitating religion not only causes hatred but it also prolongs poverty.

 

And what happens when the process is reversed ie when people give up a way of life based on science and logic and revert back to divisive religion ?  Although it can be argued extensively if Communism is indeed the all encompassing philosophy which many think it is,  Yugoslavia provides a good example of a country which was divided largely by religion and was then united through the iron grip of  General Tito's communism for 35 years from 1945 till 1980. After the death of Tito and the fall of communism, within 10 years Yugoslavia broke up in 1990 again and saw the resurgence of religious based hatreds.  Hence we in Malaysia became familiar with the war in Bosnia Herzegovina, Serbia, Croatia, the deaths of Muslims and Christians and so on.  Tito's 'religion free' communism kept the peace for almost 35 years but post communist religion brought war and destruction to the Balkans in less than a decade.

 

 

Islam on the other hand is not a religion. Islam is a deen or a way of life.  Islam does not breed hatred. Surely then what is breeding all this hatred in Iraq is not Islam. 

 

The Quran talks about 'aamilus solihaat' or righteous works. The South Koreans  and Chinese have established a cycle of 'aamilus solihaat'  or circle of righteous works.   These types of righteous works must be preceded by a willingness on the part of the people to cooperate and help each other.  They must agree to abide by so called 'secular' laws. They must have disciplined Civil Servants whose duty is to implement those laws fairly and efficiently.  Unfortunately this  circle of righteous work or 'aamilus solihaat' has so far eluded the Islamic countries.  Despite producing so many university graduates few of the Islamic countries can even manufacture their own underpants. 

 

 

Just educating the Muslims and making every Muslim an engineer or doctor is not enough to create a successful Islamic country. Somehow a PhD does not automatically make a Muslim respect his neighbour, his environment or  stop him from being 'holier than thou' or be able to contribute some useful work in a disciplined and professional manner which can compete with the non Muslims. The continuing suffering of the Islamic countries bears witness to these failures. 

 

Another characteristic of a Failed State is the dominance by a restrictive religion. Certainly this is what we have been talking about here. In Malaysia religion is getting more intrusive into peoples' daily lives. Some of the more foolish religious authorities have lately embarked on another crusade to set up moral squads to go around snooping into peoples' private lives. The ummah is being inculcated with this type of diseased mentality to become peeping toms and volunteers in these snoop squads. So far there seems to be some common sense among the political leadership which has put a stop to these snoop squads.  But the disease is spreading. Many Muslims now love to observe what time their  neighbours get up for the early morning sahur meal during the fasting month. They also like to check up which mosque their neighbours attend for prayers.  Sometimes they will pry 'Didn't see you at the mosque?'. We have created a nation of religious busy bodies.

 

Frequently we also hear of the snoop squads physically assaulting couples caught for 'khalwat' or being in close proximity.  In one case a snoop squad started beating up a policeman caught in such a situation. The policeman promptly pulled out his gun and killed one of the snoop squad. In another case that was not reported in the Malaysian media, a snoop squad beat up a boy and a girl who were caught for khalwat. The girl promptly made a police report over the assault resulting in the snoop squad being arrested by the Police.

 

Then we come to the aversion to hard work. This is another characteristic of a Failed State – irrespective of whether Muslim or not. But the fact that the Muslims are at the bottom of the economic totem not just in Malaysia but in all Islamic countries is sufficient evidence that here is another characteristic of a Failed State that is embraced with passion by the Muslims in Malaysia.  Among the Arabs it is even worse. I have already quoted figures about the contraction of the Syrian economy and the economic doldrums which are the fate of the 22 member Arab League of Nations. To work is almost disgraceful.  Taking all these negative elements in total, the Muslims in Malaysia already exhibit many of the characteristics that have been observed among what is known as the Failed States.

 

 

 

 

 

 

 

 

'Some of them even twist

 

their tongues

 

to simulate the scripture,

 

to make you think that

 

it is from the scripture

 

when it is not

 

from the scripture,

 

and claim that it is from God,

 

when it is not from God.

 

They invent lies

 

and attribute them to God, knowingly.'

 

Surah 3:78.

Syed Akbar Ali is a noted writer and activist from Kuala Lumpur, Malaysia. He can be contacted on ali.syedakbar@gmail.com

 




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[ALOCHONA] Orign of the Tribes of Chittaging Hill Tracts (CHTs)




By Abid Bahar, Canada

Introduction:Arakan was a medieval kingdom located at the edge of South Asia became a province of Burma after the Burmese invasion in 1784 and the subsequent annexation of it with Burma. To the people of India and Bangladesh, Arakan became sadly memorable for the tragic massacre of the Moghul prince Shah Suja and his entire family by the Arakanese king Sandathudamma.

It is important to note that Shah Suja before taking shelter in Arakan was the Moghul Govornor of Bengal (1639-60) and was being chased by the Moghal General Mir Jumbla. Suja was given the assurance of assylum by the Arakanese Mogh king. However, soon after his arrival in Arakan, Suja was robbed and then in 1661 at the order of the king the entire family was massacred. This tragic event triggered anger and frustration both in Arakan among Suja’s followers that accompanied him and also in the Moghul capital Delhi against the brutal murder of the royal family. Subsequent to the death of Shah Suja, the Moghals led a campaign led by Shah Suja’s uncle Shaista Khan who reconquered Chittagong. After the massacre of the Moghul prince and the chain of events of repeated uprising led to internal chaos in Arakan. At the same time, with the mighty Moghul presence in the Bay, Arakan lost its lucrative revenue from piracy and of slave trade. The new circumstances brought an end to the infamous “Golden age” of Arakan that survived through causing human suffering and misery.

In our contemporary period the event of Suja and the massacre of his family is not the reason why understanding the dynamics of ethnic relations in Arakan and by extention in Burma becomes so central; it is largely to watchfully understand the roots of racism in Arakan and to recognize the refugee production trends of the region. Indeed, Alamgir Serajuddin expresses rather bluntly the reasons behind the Arakan problem by saying, "The Arakanese [Rakhines] were a daring and turbulent people, a terror at once to themselves and to their neighbours. They fought among themselves and changed masters at will. Peace at home under a strong ruler signaled danger for neighbours."(1) True, Arakan a kingdom based essentially on slave trade when it had strong leader was a constant threat to its neighbors for its robbers but taking advantage of the internal chaos there led the Burmese occupation of Arakan and the subsequent neglect under the Burmese rule and the continued Burmese annexation of the Arakani territory subsequently turned Arakan into a tiny and backward province of Burma-no doubt it is the price of being disorderly.

Despite its present improvised existance, Arakan continued to make headlines in the international media not for any glorious present but for producing refugees. The people that have been exterminated are no more the Moghs but are the Rohingyas of northern Arakan. They complain that Rakhine hoodlums along with the Burmese military are involved in a war of intimidation against them. Rohingyas have been taking shelter in Southern Chittagong. Burmese Military government and their Mogh collaborators claim that these refugees are “Chittagongnian people”originally from Bangladesh. Contrary to the claim, surprisingly even the more recent, the 1978 Rohingya refugees were found to carry Burmese National Registration cards. (2) But in the 1991-92’s there was the fresh eviction of refugees, the latter Rohingyas arrived in Bangladesh without the NRC cards. Rohingya leaders claim that the NRCs were being confiscated before the eviction.

Chris Lewa of Forum Asia says Rohingyas were “… being discriminated against on the basis of their ethnicity and religion. They have been excluded from the nation-building process in Myanmar and the military regime has implemented policies of exclusion and discrimination against this group aimed at encouraging them to leave the country. These systematic policies have maintained underdevelopment and have been the driving force behind two mass refugee exoduses to Bangladesh, in 1978 and again in 1991/92. The combination of human right violations the Rohingya face -- from the denial of legal status to restriction of movement and economic constraints -- creates food insecurity and makes life in Northern Rakhine State untenable for many. Chris Lewa adds, “Rohingya children, in particular, are innocent victims suffering from the debilitating consequences of these government policies, which dramatically affect their physical and mental development, and will have long-lasting effects for the future of the Rohingya community.” (3)

It appears that the influx of refugees from Burma is not a new phenomenon. The present research findings show that Burmese invasion of Arakan resulting in the creation of refugees has been a cronic problem in this region. Even before 1978 mass eviction of the Rohingyas, historically there had been large scale refugee movements to Chittagong of Bangladesh. As a result of the historic Burmese invasions of Arakan, in addition to the contemporary Rohingyas exodus, it even led to the rise of Arakani origin population in southern Chittagong and in the Chittagong Hill Tracts of Bangladesh. Among them are the Chakmas (Northern Chittagong Hill Tracts), Rakhines (In Cox’s Bazar), Marma (In Banderbon), Tanchainga (in the central Chittagong Hill Tracts).

Burmese Invasions of Arakan

Among the many Burman invasions, there had been three major recorded attacks on Arakan. First was by Anawrahta in 1044 A.D. and the second invasion was by Min Khaung Yaza’s invasion in 1406 and the third major invasion was by Budapawa in 1784.

Anawrahta’s Invasion of Arakan (1044)

Anawrahta (1044-77), by killing his own brother claimed the throne of Northern Burma for himself. He made Theravada Buddhism as the dominant political religion of Burma. It was in 1044 A.D. he invaded Arakan. Anawrahta, who also destroyed the Mon kingdom in the South, was known as one of the most violent kings of Burma. Ironically he also introduced Buddhism in Burma. He gave Buddhism, (originally a nonviolent religion,) a racial and political dimention in Burmese politics.

Anawrahta was known as a “religious fanatic” and his attack of Northern Arakan left some mark in this direction. At this time, the Chandra-Rohingyas (Hindu-Muslim mixed) population of Arakan were concentrated in the north was racially different from the Burmese population. The xenophobic king invaded Arakan as a mission to bring change from an Indianized population into an Asian variety and helped settle Tabeto-Burman Buddhist population. It was during his time that Chakmas, although racially mongoloid, but speaking a Chandra- Chittagonian language even felt threatned by the xenophobic invasion, left Arakan for Southern Chittagong.

King Min Khaung Yaza’s Invasion of Arakan (1406)

In 1406 A. D., the second Burmese invasion was led by the Burmese King Min Khaung Yaza. As a consequence, Noromi-kala, the king of Arakan along with his large followers took asylum at Gaur, the court of Bengal sultan Gaisuddin Azam Shah. This invasion also led to a large scale influx of people who were the followers of the king to settle in Bengal.

In 1430 A. D., after 24 years of exile in Bengal, Sultan Jalal uddin Khan sent his General "Wali Khan as the head of 20 thousand pathan army" to restore Noromikla to his throne. Noromi Kla now takes the name Sulauman Shah and becomes the king. He shifted his Captial to a new palace site in Mrohaung.

In 1431 General Wali Khan removes Noromi Kla and rules Arakan. General Wali Khan, the first independent Muslim ruler of Arakan. He first introduced Persian as the official language of Arakan. Noromi-kla again escapes to Bengal to seek help from the Sultan of Bengal.

1433 Nadir Shah, the Bengal Sultan sent General Sindhi Khan with 30,000 solders to help restore Noromi -kla as the king. After this event, Arakan becomes a province of Bengal. Wali Khan was killed in the battle and his followers were allowed to settle near Kalander River. In return for the help, the Arakannse king promised to return the twelve feuds of Chittagong, which most likely be the the whole of southern Chittagong that was then under Arakanese rule. Arakan began to pay annual taxes and Persian continued to be used as the court language. The consequence of the retaking over of Arakan by Noromi -kla with the help of the Muslim army had the effect of the settlement of a great number of Rohingya Muslim population in Arakan. (4)

Budapawa’s Invasion of Arakan (1784)

The 1784 Burmese invasion of Arakan was considered by historians as a genocide for its ruthlessness massacre of Arakanese population of both Rohingya and Rakhine groups. In the month of December, 1784 Burmese king Budapawa attacked Arakan with 30,000 soldiers and returned with 20,000 people as prisoners, destroyed temples, shrines, mosques, seminaries, and libraries including the Royal library. Muslims serving the Royal palace as ministers were also massacred.

The Burmese king in order to put down the Arakanese Buddhist spirit also took away Mohamuni, the famous Buddhist statue, a symbol of Arakanese pride of independence. The Mohamuni was cast in bronze amd colored in gold. It was sent across the mountains of Taungpass. There were hundreds of Moghs and Muslims forced to carry the statue to Burma through the inacessable mountanious pass which led to the death of hundreds as they were on their way to Burma. The kings advise to his invading commenders that "If one cuts down the 'Kyu' reed, do not let even its stump remain." Ga Thandi, the king of Arakan took shelter with his followers in the deep jungles of Chittagong where his decendents still live in Bandarbon. They now call themselves as the Marma. Interestingly, among the people Budapawa carried with him were Rohingyas, a British scholar visiting Burma in 1799 met some people who identified themselves as the Rohingyas. (5)

During the time of the Burmese invasion of Arakan, Chittagong came under the British rule. The British never attempted to rescue the Arakani king to his throne. To escape the brutal attack of the Burmese King both Muslims and Hindus of Arakan fled to safety in Chittagong. Puran Bisungri, a Hindu Rohingya "was an officer of the police station of Ramoo."He was born in Arakan and fled the country after Burmese invasion in 1784.” (5) Harvey says, traditionally Burmese cruelty was such that " to break the spirit of the people, they would drive men, women and children into bamboo enclosures and burn them alive by the hundreds." This resulted in the depopulation of minority groups such that "there are valleys where even today the people have scarcely recovered their original numbers, and men still speak with a shudder of 'manar upadrap' (the oppression of the Burmese)."(6)

During the invasion of Arakan, the Burmese king took with him 3,700 Muslims and settled them in Mandalay. Some of them were known to even become the Ministers to the Burmese king. The decendents of the 3,700 Muslims are known as Thum Htaung Khunya (Three thousand seven hundred). For the continued oppression, in Southern Chittagong, a term was coined for Arakan of now Burma as the "Moghur Mulluk" meaning the land of lawless people, generally referring to the Burmese oppression of the time. The Arakaniese Muslims and Hindus that continued to escape to Chittagong ro settle there were called by the Chittagonian Bengalis as the “Rohi.” "During the seven years of their operation, the population of Arakan was reduced by no less than half. During the early months of 1884, a quarter of a million {refugees took shelter} in the English territory of Chittagong."(7)

The oppression of the Burmese became clear from what refugees had to say at the time: We will never return to the Arakan country; if you choose to slaughter us here we are willing to die; if you drive us away we will go and dwell in the jungles of the great mountains.(8) It was during this time that Rakhines of Bangladesh in the Cox’s Bazar area, Rohingyas in great numbers and some smaller Arakani tribes also took shelter in Chittagong. The most significant rise of nonBengali settlement in Chittagong took place due to this Burmese genocide that took place in 1784.

Brithish rule (1826 AD - 1942 AD)

After the Burmese conquest of Arakan, the Burmese king demanded the fugitives be returned. In 1824 a decisive war between the Burmese and the British took place resulting in the British occupation of Arakan. By now due to the merciless massacre, Arakan almost became depopulated. "When the British occupied Arakan, the country was a scarcely populated area. Formerely high- yield peddy fields of the fertile Kalandan and Lemro river valleys germinated nothing but wild plants for many years. (9)

Mogh Memories of the past and the rise of anti-Rohingya racist jolts and shaking in Arakan.

It was in the Kalandan and Lemro river valleys where Rohingya Muslims were farmers and peasants. There were fewer people to cultivate the land. Rakines males normally love to enjoy entertainment than do the hardwork. Rohingyas were the hardworking peasants.The British adopted the policy “to encourage the ...inhabitants from the adjacent areas to migrate into fertile valleys in Arakan as agriculturists. ... A Superndent, later an Assistant commisioner of Bengal, was sent in 1828 for the administration of Arakan Division, which was divided into three districts repectively,: Akyab, Kyaukpyu, and Sandoway, with an assistant commissioner in each district.”(10) After the British conquest, despite the memories of horror, but naturally out of nostalgia, some Rakhines and Rohingya refugees from Chittagong returned to Arakan. Aye Chan, a xenophobic Rakhine writer calls these returnees as the settlements of foreigners in Arakan. He calls them as “Influx Viruses.” Surprisingly, he remains silent to the Rakhine returnees to Arakanese returning home. He also finds the huge Rakine (Mogh) and Rohingya settlement in Southern Chittagong due to Budapawa’s genocide as normal. He characterizes the slight increase in the Muslim population in Arakan after the British conquest as the settlement by "Chittagonian Bengali Muslims."(11) Aye Chan's claim of these people as being Chittagonians is due to the fact that he didn’t take into account the fact that many of the original uprooted people of Arakan returned to Arakan to claim their possessions. Given such a disturbing climate in Arakan after such a destruction by the Burmese king, one wonders, why Chittagonians living in a relatively peaceful region would migrate to Arakan. Naturally, the Muslim migrants were the original Rohingya inhabitants of Arakan returning to their ancestral homes. It is evident from the fact that in the aftermath of the genocide, despite the return of order by the British occupation, but the fear of uncertainity still persisted and the returnees driven by nostalgia and even many other Rohingyas preferred to work in Arakan only as "seasonal labourers."

1930 and 1938 anti Indian riots.

In the meantime, there was 1930 and 1938 anti Indian riots and Burma for Burmese campaign led by the Monks made Muslims of Arakan felt the threat of their existence in Burma but the British census at this time made things more complicated for the Arakani Rohingyas. The British identified the Rohingyas of Arakan as the Indian Muslims.

Japanese Rule (1942-1945)

The next large scale migration of Rohingyas to Chittagong took place during World War 11. In 1942 Japan occupied Burma and the ultra-nationalist Buddhists jointly massacred the Karens, the Mons and in Arakan the Rohingyas. Feeling the threat of extinction, and certain Rakhines determined to drive out the Muslims of Arakan, Muslim leaders officially took the already existing name for their suffering community as the “Rohingyas.” However, Rohingyas were conveniently identified by the Rakhine extremists as being the “Chittagonians.” During the time of Japanese occupation, the number of Rohingya death in Arakan was staggering to be over 100,000. Rohingyas call the event as the "Karbalai Arakan," the bloodshed in Arakan. (12)

In 1942 when the British withdrew from Arakan, the Japanese immediately took over control of Arakan. The Arakanese xenophobic hoodlums began to incite people with the slogan, "our brothers came, and your brothers left you." The hoodlums began to attack the Muslim villages in souhern Arakan and the Rohingya Muslims fled to the North where they took vengeance on the Rakhines in Buthidaung and Maungdaw townships(13) Ashraf Alam provides a list of 294 villages destroyed in the pogroms of 1942: (a) Myebon in Kyaukpru District 30 villages; (b) Minbya in Akyab District 27 villages; (c) Pauktaw in Akyab District 25 villages; (d) Myohaung in Akyab District 58 villages; (e) Kyauktaw in Akyab District 78 villages; (f) Ponnagyun in Akyab District 5 villages; (g) Rathedaung in Akyab District 16 villages; and (h) Buthidaung in Akyab District 55 villages. (14) In 1950, a memorandum by the public of Maungdaw demanded the protection of fundamental rights and demanded an unconditional repatriation of Rohingyas from Chittagong. Yoger claims that during this time the Arakani Muslim migration to Chittagong was at 20,000.(16)

There was no action taken by the British to bring the Rohingya refugees back to Arakan. But due to this event, the Rakhine-Rohingya relations deteriorated further. Aye Chan says: "It is certain that hundreds of Muslim inhabitants of southern Arakan fled north. “(15). At the same time Chan from his chauvinistic believes contradicted himself by saying that Rohingyas in Butheding, Maungdaw etc. areas in the north bordering Bangladesh are migrants from Chittagong. In this Chan seems to have failed to keep consistency in his arguments.

Rohingya Refugees in Chittagong during U Nu’s period (1948-1962)

In 1948 Burma became independent from British rule. Rohingyas again began to be protectionless. Aung San became Burma's democracy leader. He was trying to bring ethnic harmony through dialogue with ethnic minorities but the entire team of democracy leaders including Aung San was assisinated by powerful quarters who sought to control Burma by force.

1958 Rohingya refugges took shelter in East Pakistan; the number of refugees identified as being 10,000. (17) 1959, Burma agreed with East Pakistan governor Zakir Hossain to take back Rohingya refugees who had taken shelter in Chittagong in 1958. When questioned "why refugees were pouring into Pakistan from Burma, the Govornor replied that the government of Burma had noting to do with it. Actually the Moghs of Arakan were creating the trouble." (18) In

1960 The Daily Guardian, Rangoon, 27th October 1960 reports that Burmese "Supreme Court queshes expulsion orders against Arakanese Muslims."(19)

It is true, the disturbances were not entirely foreign inspired. Pumped up in prejudice by the

leading Pongyi activist, U Ottama, from 1930’s Arakan became anti-Rohingya and anti-Muslim.

(20)

Rohingya Refugees during Military rule (1962-)

In 1962, General Ne Win took over power and confiscated most Indian and Chinese owned busineses in Rangoon and began his “Burmanization policy” which advocated that "Burma is for Burmans," referring that Burma is for racially Mongoloid and religiously Buddhist people. Ne Win first began a policy of "divide and rule" in Arakan between the Mogh and the Rohingyas. His government identified the Rohingyas as "Indian Bengalis" from Chittagong migrated to Burma during the British period beginning from 1826. (20)

As mentioned warlier, in 1978 an officially recorded 207,172 Rohingyas took shelter in Chittagong. UNHCR and Amnesty International investigation found out that Rohingyas were carrying Burmese National Registration cards. I have personally visited the refugee camps in Ukhiya of southern Chittagong. The area was as if a sea of refugee camps. When asked people if they had any documents provng their citizenship, little children ran to their parents to fatch the documents. I have seen NRC certificates with Burmese seal testifying their Burmese nationality.

This revealation by international agencies, forced the Burmese government to accept the Rohingyas back to Arakan.(21)

In 1982 the military rulers passed the Citizenship Act in which it made a povision that Burmese people' ancestors who came to settle in Burma before 1826 will be considered as "foreigners." Rohingyas were seen as people migrated from Chittagong of Bangladesh after 1826. Aye Chan and other similar Rakhines followed this line of xenophbic interpretation. Aye Chan wrote dehumanizing books and articles, identifying Rohingyas as the Bengali Muslim Immigrants" from Bangladesh.Contrary to such assertions, Rohingya’s earliest ancestory in Arakn however, dates back to the 8th century. Our research shows that Rohingyas called by the Arakan’s Tibeto-Burman population as the “Kulas” were the offsprings of the aboriginl Indian Chandras, Arabs, Persians, the soliders of the Bengal Sultan's army, the offsprings of the Mogh-Portuhuese captured Bengali slaves, Portuguese offsprings. (22). The name Rohingya was adapted by these people from various origins as a survival mechanism.

In 1990-92 again over 2,68,000 Rohingyas were sent back to Bangladesh. This time the Burmese government made sure that Rohingyas do not carry any official Burmese document. Rohingyas continue to be identified as "foreigners" and now suffer in the land they were born and brought up. The Burma's military in alliance with the Rakhine ultra-nationalist plays a extermination policy based on fear and intimidation.(23)

Habib Siddiqui identifies some of the major armed operations of intimidation against the Rohingya people, orchestrated by the Burmese government since 1948:

01. Military Operation (5th Burma Regiment) - November 1948

02. Burma Territorial Force (BTF) - Operation 1949-50

03. Military Operation (2nd Emergency Chin regiment) - March 1951-52

04. Mayu Operation - October 1952-53

05. Mone-thone Operation - October 1954

06. Combined Immigration and Army Operation - January 1955

07. Union Military Police (UMP) Operation - 1955-58

08. Captain Htin Kyaw Operation - 1959

09. Shwe Kyi Operation - October 1966

10. Kyi Gan Operation - October-December 1966

11. Ngazinka Operation - 1967-69

12. Myat Mon Operation - February 1969-71

13. Major Aung Than Operation - 1973

14. Sabe Operation February - 1974-78

15. Naga-Min (King Dragon) Operation - February 1978-79 (resulting in exodus of some 300,000 Rohingyas to Bangladesh)

16. Shwe Hintha Operation - August 1978-80

17. Galone Operation - 1979

18. Pyi Thaya Operation â€" July 1991-92 (resulting in exodus of some 268,000 Rohingyas to Bangladesh)

19. Na-Sa-Ka Operation â€" since 1992.(24)

Despite a clear evidence of Burmese invasion and atrocities on the Rohingyas, resulting in the latter to take shelter in Chittagong, xenophobic writer’s continue to propagate that Rohingyas are "Chittagonians." The intensity of the nationalist hatred by the military reached so deep into the Burmese consciousness that today even some Burmese people began to believe that indeed Rohingyas are "Chittagonians" from Bangladesh. Contrary to this, the present research found that the production of refugees in general and the Rohingya refugees in particular from Arakan is not a new phenomenon; the study reveals that the internal troubles in Arakan along with the historic Burman invasions of Arakan from time to time led to the rise of not only the tribal people in Chittagong and in Chittagong Hill Tracts,( the Arakanese Rakhine settlements in Bandorban and Cox's Bazar, a result of mainly 1784 Burmese invasions, the Chakma settlements in Chittagong Hill Tracts) but also the Rohingyas settlements in the entire southern Chittagong area upto the Sangha River close to Bandarbon.

In understanding the refugee problem in Western Burma, the phenomenon of intolerance seems to be the deep-rooted cause. In Burma, Burma’s xenophobic authors continue to brand Rohingyas as the Chittagonians of Bangladesh. Rohingyas are not recognized as the "taingyintha" (indigenous) people of Burma for their racial differences with the Rakhines and the Burmans.

It is an encouraging sign to see that, while the ancestors of the Rakhine Moghs of Bandarbon and Cox's Bazar, the Chakmas of Chittagong Hill Tracts and the Rohingyas of Southern Chittagong were originally from Arakan took shelter in Chittagong and Chittagong Hill Tracts throughout this period, in Bangladesh, they are not being seen by Bangladeshis as foreigners from Arakan. It is evident that after the independence of Bangladesh these nonbengalis together with the Bengalis are now being identified on their territorial identity as being the Bangladeshis. The Bangladeshi Rohingyas in southern Chittagng, who migrated before 1971 are also being considered as Bangladeshis. Justifiably, in the democratic Bangladesh, no one should question the birth right of citizenship of the Chakmas, the Moghs and the other smaller tribals and the Bangladeshi Rohingyas.

In Arakan however, even after a million Rohingya people left Arakan, who now live in deplorable condition in Bangladesh, India, Pakistan, Malaysia, Japan, Thailand, and in the Gulf states, these ultra-nationalists continue to justify that Rohingyas are not Burmese citizens. It appears that the problem in Arakan is deep enough to go away sooner. This is evident from what U Khin Maung Saw, a typical Arakani xenophobe had to say, "As a born Arakanese [I am as a Rakhine author] is obliged to write the true story of the so-called "Rohingyas."(25) It denied the Rohingya rights by saying” the so-called Rohingya.”Today, Arakan’s “true hisory “refers to an exclusionist history that Arakan belongs to the Rakhines

only and wish Rohingyas should be sent to Bangladesh.

Reacting to the Burmese policy of extermination of the Rohingyas, Saeed Khan wrote:"People have migrated for work or love or whatever reason during the entire history of mankind... If we go by the logic that …Rohynga people have roots in Chittagong they should all be thrown out of present day Burma/Myanmar then by that logic every person of nonaboroginal root should be thrown out of Australia, and every person with non native American root should be thrown out of America, every one with roots in West bengal in Bangladesh should be thrown out and everyone with roots in East Bengal should be thrown out of West Bengal/India. And if we keep on going like this we will reach a point where everyone should be thrown out of everywhere as according to science and genetics there is no so called "pure race". According to science every one in the present world has roots in a group of people out of Africa. So should we all go back to Africa? (27) In sending everybody to Africa, the only problem is that eversince huma races left Africa, half of Africa dried up to become the uninhabitable Sahara desert. In the meantime, Burmese invasion of Arakan on the Rohingya people continues and they escape persecution by land and by sea by boat risking their lives; those who survive live in refugee camps as Burma’s stateless refugee people.

________

Postscript:

________

In the above article, a review of the historical documents on the orign of the Tribes of Chittaging Hill Tracts show that all the major tribes of Chittagong Hill Tracts, especially the Chakma of Northern Chittagong Hill Tracts, Marma of Bandarbon and the Rakhines of Cox’s Bazar and the Rohingyas settled in Southern Chittagong were originally migrants from Arakan of Burma, the latter one the Rohingyas are the most recent migrants and the Rakhines migrated as late as during the British period.

After the liberation war of Bangladesh, the tribals staged armed rebellion against Bangladesh claiming them as being the aboriginal people; on this ground they even wanted the independence of Chittagong Hill Tracts. In this conflict the tribals armed by India, the total number of people both tribals and Bengalis that lost their lives were 1677 among them 1329 were Bengalis) Artifacts found and the given names of Chittagong Hill Tracts show Bengalis have been in Chittagong Hill Tracts from Prehistoric times. The new Bengali settllers in the Hill Tracts however were people mostly from Northern and South Western Bangladesh who land lost land due to river erotion or from the gradual desertification in those regions and according to the most recent Bangladesh census the population of Chittagong Hill Tracts is 45% Muslim Bengali and the rest comprised 55%.

Bangladesh constitution rightfully accepts the tribals as the citizens of Bangladesh. However, there is a growing concern that Hasina government giving the tribals the aboriginal status and therefore special status over the Bengalis is denying the rights of Bengalis in the land of their birth. In contrast, it is true, India the broker between the Tribals and the Hasina government itself to stop the the fear of seperation itself settles non Kashmiris in its occupied Kashmir. Many in Bangladesh fear that Bengali rebellion and the move by Hasina against its Bengali population will help the excelleration of Ihe tribal separatist movement that originally began from the time of Bangabandu Sheikh Mijibur Rahman) See for more details on the Hill Tracts:

• For details on Chittagong Hill Tracts and comments see Abid Bahar, Issues of Dispute and Contemporary Problems in Chittagong Hill Tracts,http://groups.yahoo.com/group/mukto-mona/message/49338?l=1

_________________

COMMENTS on

Abid Bahar’s, Issues of Dispute and Contemporary Problems in Chittagong Hill Tracts :

http://indigenousissuestoday.blogspot.com/2008/08/august-5-12-2008-five-key-indigenous.html

Koya said...

Dear Friend,

I belong to the Gond tribe of India and you must be aware that in India tribal are being systematically

displaced and killed in the name of development by the Indian Government policies and USA expansion

policies in India.

We have registered a political party by the name "Prithak Bastar Rajya Party" where we will be demanding

a seperate Bastar State to safe gaurd the interest of the tribal.Evo Morales is an inspiration for us.

Below is also a video link which might give you some insight to our plight.

http://in.youtube.com/watch?v=1O2WwESwJhw

I would be grateful if you can mobilize some support for us in your country.

Regards,

Prabhat

bhumkal.blogspot.com

AUGUST 13, 2008 1:14 PM

Peter N. Jones said...

Prabhat,

Thank you for sending along this important information. A post on the Gond indigenous peoples is up - let us hope that this gets disseminated around so that more people become aware of what is happening.

Peace.

AUGUST 14, 2008 7:00 AM

Anonymous said...

Several things contributed to the Chittagong Hill Tribes's problems:

(1) The prominant one is about Kaptai dam, built during Pakistan period. In reacting to this the tribals legitimately showed histaria but enthusiast foreign inspiration especially from Juric Univesity helped the Chakma tribal leadership to hijak the issue by the more marxist elements of the Chakma groups.

The Chakma leadership romantacized the problem and took the issue as a matter of class struggle and recommended to its tribal followers (a)to fight for the independence of Chittagong Hill Tracts (b)lived by 50% tribals and 45%Bengalis. On top of this lack of reality check, written records show (c)all these tribes took shelter in Chittagong Hill Tracts to escape Burmease invasion of Arakan. The last one, the Rakhines took shelter in 1784. (d)The total Tribal population is even less than a million.

(2)Rmanticizing with the independence idea created fear among Bangladeshi people.

Further romanticizing continues today by almost every tribal groups, even small tribes as the Tanchangyas (2000 families) to change their name to Tanga (Burmese), and adapt Burmese script as their written language.

(3)India took advantage of the alienation and helped arming the tribals.

(4) To its effect now there is the loss of trust between Bengalis and the Tribals.

Tribals instead of romancing with the wrong idea of Marxism, should learn the majority language and compete with Bengalis and enjoy the freedom given to everybody as being Bangladeshi. Such freedom is missing in the military ruled Burma and in the so-called secular Indian north East where groups like Mizoos, Asamese demanding independence are being massacred by droping bombs from the shy.

It is too bad that the Chakma marxist leadership made more steps backward for all the tribes to now make the tribals in general suffer.

AUGUST 18, 2008 11:12 PM

Peter N. Jones said...

Thanks for the contribution Abid. I've hotlinked it because it is really very informative.

Issues of Dispute and Contemporary Problems in Chittagong Hill District.

As it points out, the issues are much more complicated then many realize, and the biggest problem has been the lack of inclusion of indigenous concerns and voices.



_______________

Endnotes

(1) Alamgir Serajuddin, Asiatic Society Bangladesh, Vol. xxx (1), June, 1986.

(2) Abid Bahar, “Dynamics of Ethnic Relations in Burmese Society:A Case Study of Interethnic Relations between the Burmese and the Rohingyas,”An Unpublished M.A. thesis, University of Windsor, Canada, 1981

(3) Chris Lewa, Issues to be Raised Concerning the Situation of Rohingya Children in Muanmar(Burma) Form- Asia, Nov. 2003.

(4) Mohammad Ashraf Alam, A Short Historical Background of Arakan, Arakan Research Society, Chittagong, Bangladesh, October 2006, http://www.rohingya.org/index.php?option=com_content&task=view&id=20&Itemid=30

Also see Muhammad Enanmul Haq and Abdul Karim Shahitya Visharad’s work “Bengali Literature in the Court of Arakan 1600-1700.”

(5)Francis Buchanan, “A Comparative Vocabulary of Some of the Languages Spoken in the Burma Empire." Pp.40-57; Also “Francis Buchanon in South East Bengal (1798) His journey to Chittagong, the Chittagong Hill Tracts, Noakhali and Comilla.” Also in Michael Charney, “Buddhism in Araka: Theories of Historiography of the Religious Basis of Ethnonyms” in the Forgotten Kingdom of Arakan from Dhanyawadi to 1962.

(5) Ibid, 1992, 79

(6 ) Harvey, 1947, 161; A Short historical background of Arakan, Internet site: http://www.rohingyatimes.i p.com/ history/history_maa.html, also see N. M. Habibullah,History of the Rohingyas,Bangladesh Co-operative book society Limited, 1995; De Barros. J. 1973. Da Asia: decadas III & IV. Lisboa: S. Carlos., Habibullah, A.B.M. 1945. ‘Arakan in the Pre-Mughal History of Bengal’ Journal of the Asiatic Society of Bengal (Letters 11).

(7) Cited in M. Habibullah, History of the Rohingyas, Bangladesh, 1995, p. 27.M.S. Collins also cited in the book; see Abdul Haque Chawdhury, Chattagramer Ittihas Prosongo, (the old Society and Culture of Chittagong), part 11, 1975, p2., 16.

(8 ) Harvey, 1947, p.181;

(9) Charney, 1999, p.279

(10) Furnivall, 1957:29.

(11) Aye Chan, Enclave, 2005; Also see abid Bahar, “Aye Chan’s Enclave Revisited,” 2007.

(12) Rohingya Outcry

(13) Moshe Yegar, The Muslims of Burma” A Study of a Minority Group, Otto Harrassowitz, Wiesbaden Moshe Yoger, 1972:67

(14) Mohammad Ashraf Alam, A Short Historical Background of Arakan

(15) Aye Chan, 2005.

(16) Moshe Yoger, 1972, p98.

(17) Pakistan Times, August 26, 1959.

(18) Pakistan Times 27th August 1959

(19) 1960 The Daily Guardian, Rangoon, 27th October 1960.

(20) Abid Bahar, Tagore's Paradigm Exposed in "Dalia", June 03 2008, http://groups.google.com.vn/group/soc.culture.bengali/msg/80428f57a0e9a903,

(21) Rohingya Outcry and Demands, Rohingya Patriotic Front (RPF), Arakan (Burma), 1976,.

(22) Abid Bahar, Dynamics of Ethnic Relations in Burmese Society:A Case Study of Interethnic Relations between the Burmese and the Rohingyas,An Unpublished M.A. thesis, University of Windsor, Canada, 1981

(23) Ibid

(24) Habib Siddiqui, What is Happening in Burma? http://www.albalagh.net/current_affairs/0090.shtml

(25) U Khin Maung Saw,The Origins of the name “Rohingya” 06, 11, 2005 ; Sara Smith Faked History, Burma Digest, 28, 11, 2005.

(26) Aye Chan, “The Development of a Muslim Enclave in Arakan (Rakhine) State of Burma (Myanmar)" in U Shw Zan and Aye Chan’s Influx Viruses, The Illegal Muslims in Arakan, ((New York, Arakanese in United States, Planetarium Station 2005), 14-33. The book was published in the United States. It was also published on line website.http://www.rakhapura.com, 2005, accessed on November 20, 2005.

(27) Banglanari, Yahoo group, January, 19, 2006, fight4rightnow@y... banglarnari@yahoogroups.com,


--------------------------------
( This article was originally published as “Burmese Invasion of Arakan and the Rise of Non-Bengali Settlements in Chittagong of Bangladesh,” February 15 2006. It was was also published in the author’s book, Burma’s Missing Dots, chapter 6, Flapwing Publishers, 2009. A post script on contemporary developments is also added with the present article)

Abid Bahar, Canada
E MIal :
abidbahar@yahoo.com
 



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[mukto-mona] Sep 3rd to 7th Di Di Maa Sadhvi Ritambhara Devi's Sreemad Bhagavata Saptaah




1. Protesters threaten bloodshed over Hindu temple
2. please support excellent book on Islamic Jihad by Moorthy Muthuswamy
3. Sep 3rd to 7th Di Di Maa Sadhvi Ritambhara Devi's Sreemad Bhagavata Saptaah


The group making their way to the Selangor secretariat building after their prayers. - Picture by Choo Choy May
 
By Shazwan Mustafa Kamal

SHAH ALAM, Aug 28 — A group of Malay-Muslim protesters claiming to be residents of Section 23 have threatened bloodshed unless the state government stopped the construction of a Hindu Temple.

Amid chants of "Allahuakbar," the group also left the severed head of a cow at the entrance of the State Secretariat here as a warning to Selangor Mentri Besar Tan Sri Khalid Ibrahim.

The "residents" said that the construction of a Hindu temple in a 90 per cent Malay- Muslim neighbourhood was insensitive because activities there would disrupt their lives.

They claimed that the "noise" from the temple would disturb their own praying, and that they would not be able to function properly as Muslims.

The group of 50 over protestors marched shortly after Friday prayers from the Shah Alam State mosque to the State Secretariat.

"I challenge YB Khalid, YB Rodziah and Xavier Jeyakumar to go on with the temple construction. I guarantee bloodshed and racial tension will happen if this goes on, and the state will be held responsible," shouted Ibrahim Haji Sabri amid strong chants of "Allahu Akbar!"

Ibrahim identified himself as the Deputy Chairman of the Resident's Committee against the building of the temple in S23 here, which is perceived by some as being a Muslim majority area.

He told the press that the state should move the temple to Section 22 as 'originally planned', and also labelled Khalid a "traitor to the Malay race and Islam".

It is understood that the protest is an immediate reaction towards the Selangor MB's visit to the Hindu temple site yesterday, an act seen by the "residents" as disrespectful to the Muslims of the community.

A symbol of objection?... The cow's head being paraded by the protestors in their march. - Picture by Choo Choy May
 
Mohd. Zurit Bin Ramli, who claims to be the secretary of the "Coalition of Malaysian NGOs" echoed Ibrahim's stand on the matter, saying that it was irresponsible on the part of the state government to approve the construction as there was apparently a "90 per cent" majority Muslim population in Section 23.

"With a temple on our residential area, we cannot function properly as Muslims. The temple will disrupt our daily activities like prayers in the Surau. We cannot concentrate with the sounds coming from the temple," stated Zurit.  

When asked whether members of the protest were affiliated with any organisations or movements, Ibrahim claimed that the people present today were members of PAS, PKR as well as Umno who are "united in the name of Islam and the Malay spirit."  

The state government was also accused of lying to the people of Selangor.

The Chairman of the Residents Committee, Mahyuddin Manaf excitedly proclaimed that the committee would uncover "the lies" and find proof of the state's misconduct.  

"Khalid Ibrahim wears a mask of a Muslim, but in truth he is a liberal. PAS stands to lose out as a result. I voted for PAS as well as Khalid in the past elections," Mahyuddin claimed.

The issue first cropped up when the Selangor government proposed that the Sri Mariamman temple be relocated from Section 19 to Section 23.

==============================================


please support excellent book on Islamic Jihad by Moorthy Muthuswamy


One of our own, Dr. Moorthy Muthuswamy, alumni of BITS and a Nuclear Physicist has done extensive research on Islamic Fundamentalism and written a wonderful book on what Islamic Jihad is about and how it needs to be tackled.  This book received excellent reviews and the reviews appeared in both Washington Post and Washington Times as well as many from well known experts in the field of Islamic Terrorism.  Experts opinions and preface are given below.   As the introduction says, the chapter in India itself is worth the price of the book (less than 20$ in amazon).  The cost of the book is perhaps less than one filling of a typical car gas tank these days.  

The website to purchase from Amazon
http://www.amazon.com/defeating-political-islam-new-cold/dp/1591027047 

(Author's Website: http://moorthymuthuswamy.com)

Why do we need to buy the book?  

Firstly, reading such a book will help us to take right steps to influence the policy.  Secondly, when books become best sellers the authors get called for various talk shows and that itself will provide great publicity for the authors ideas.  The discussion on Islamic fundamentalism rarely talks about the enormous hurdles we face in India and supporting such authors is supporting our cause.   But it will go a long way in furthering the cause.   Thirdly, unless we support, how can authors take time to do the extensive research and analysis, that runs into years of time,  to write a book?  

I recommend not to buy used books, but buy a new one since it contributes to best seller list.   

Below is what some experts have to say about the book:

"Here is a thorough and provocative discussion of the threat of the global jihad and Islamic supremacism in all its dimensions.  Moorthy Muthuswamy deserves our gratitude for presenting a solidly argued exposition of what must be done in order to fight, and win, this conflict on idelological and political grounds, defending human rights and religious freedom from the threat posed to them by the jihadists.  We can only hope that our political leaders and those of all the nations that are threatened by the jihad will heed his wise counsel before it is too late

        - Robert Spencer,  Author of two New York Times best sellers,  'The politically Incorrect Guide to Islam (and the Cursades)' and 'The Truth about Muhammad'.

"Muthuswamy's lucid analysis identifies the axis of global jihadism – Iran, Saudi Arabia, and Pakistan.  His succinct discussion further elaborates a practical geopolitical strategy to thwart their odious political Islamic agenda.  This thoughtful and frank book should be read by all concerned with the preservation of free democratic societies thereatened by a resurgent onslaught of totalitarian jihad".


        -  Editor of The Legacy of Islamic Antisemitism: From Sacred Texts to Solemn History and The Legacy of Jihad: Islamic Holy War and the Fate of Non-Muslims


"Dr. Muthuswamy's Defeating Polical Islam is a brilliant work of analytic reasoning and true political science …  I learned more about the history and current situation in India than in any book I have read.  Not only do you learn the perspective of history but also you see the nitty-gritty of current politics.  Muthuswamy shows how Israel, Europe and India are all part of the pattern of Islam's world conquest.  The India chapter, alone, is worth the price of the book.


--     Bill Warner,  Director of the Center for Study of Political Islam

 

"In Defeating Political Islam, Moorthy Muthuswamy gives an in-depth look at the inner workings of jihad and shows that it is not merely a localized threat I, for example, Israel and India, who encounter the Islamic conquest at their borders.   Europe too is under threat of being conquered by Islam, through means of mass immigration and demographics…. Muthuswamy not only identifies and analyzes the problem civilized democracies face with Islam but he also aims to give possible ways to deal with it as well.  This book is a must read for everyone and an eye-opener for those who are not yet aware of the threat Islam poses to our Western civilization.

 

-- Greet Wilders, Member of the Dutch Parliament and the political leader of the Party for Freedom (PVV)



PREFACE


Al Qaeda and its sympathizers are often viewed as isolated fanatics outside of the mainstream Muslim population-outlaws not only in the West but also in respectable Muslim nations.  Author Moorthy S. Muthuswamy argues just the opposite: that, in fact, terrorism is the logical outgrowth of an international Islamic political agenda that is endorsed and funded by militant Islam's major backers – Saudi Arabia,  Iran, and Pakistan.  Muthuswamy labels these nations the "Axis of Jihad".

 

Utilizing a new groundbreaking statistical analysis of Islamic scriptures and a study based upon the outlook of Muslims, Muthuswamy convincingly shows that Islam in action is less a religion and more an ideology that seeks to achieve political power through the influence of its network of mosques and clerics.   A dominant goal of Islam is worldwide conquest – the international spread of Islam as a religion and as a popular political force on the local and national levels. Having fallen behind Western societies in advancement, political Islam is unable to use Muslim "achievement" to convince unbelievers to embrace Islam.  So its agenda must turn to the existing social power structures to extend its sphere of influence.  After being elected or appointed to political office, these Muslim clerics or their cohorts strive to invoke sharia law, medieval Islamic law, to increase their repressive hold on Muslims and to channel their flock's energy toward a never-ending fight with unbelievers.

 

Based on his analysis of political Islam and the way in which it operates, Muthuswamy urges US policymakers to rethink the War on Terror along the lines of the successfully waged cold war against Communism.  The nuclear physicist author makes the following main point: Like its historic predecessor, this new cold war is more a contest of ideas than armed conflict.  Instead of placing the emphasis on military might and costly ground wars abroad, the West should invest the bulk of its effort in a science-based ideological war, one directed at discrediting the simplistic, conquest-oriented theological message of Islamist indoctrination and jihadist politics emanating from mosques around the globe.  Rather than occupying Muslim majority nations and trying to force democracy in countries where political Islam is the de facto power, the way to truly win the War on Terror is to loosen the vice-like grip that clerics have on the minds of Muslim citizens.  Only when these citizens being to doubt the legitimacy of the political messages emanating from the mosques will they be able to embrace a new way of thinking and consequently a new way of life.

 

An Indian by birth, the author also emphasizes the critical geopolitical importance of a largely non-Muslim India in the War on Terror.  He asserts that the West needs India in dealing with the conundrum that is Pakistan, a nation with which India shares language, culture, and more.  Moreover, his insights into the Muslim-minority subversion of Indian democracy and the ability of Muslims to apply considerable pressure on the national government should be an eye-opening demonstration to Western democracies of the modus operandi of political Islam. 

 

This fresh perspective on the ongoing threat from Islamic terrorism – the most important political issue of this century – offers much to ponder about the future course of US foreign policy initiatives and our approach to neutralize this threat to our way of life.

 

About author: Moorthy Muthuswamy resides in United States.  He received doctoral degree in nuclear physics from Stony Brook Univeristy.  He has published numerous opinions, articles, and book chapters spanning over the last ten years.

 

=====================================================


Pujya Sadhvi Ritambhara Devi's Sreemad Bhagvat Saptah
RSVP: Click here to register. Visit http://www.vatsalyagram.org

Venue: Shri Krishna Vrindavana Mandir 215 May Street, Edison, NJ 08837
Dates: Sep 3rd to Sep 7th 2009, Thursday, Sept 3rd 06:30-9:30pm, Friday Sept 4th 06:30-9:30pm, Saturday Sept 5th 12:30-3:30pm, Sunday Sept 6th 12:30-3:30pm, Monday Sept 7th 12:30-3:30pm Contact: Raksh Pal Sood, 732-887-4569, sooder99@aol.com


Sponsored by Paramshaktipeeth of America, Inc, Ramjibhai Patel: 3301 W. Imperial Highway, Inglewood, CA 90303, A non-profit organization, Tax Exempt 501(C) (3) #65-1252328 Call Ramjibhai 562-659-4353 for making donations. http://www.vatsalyagram.org
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Dear Friends,

It is my great pleasure to inform you on the behalf of Paramshaktipeeth fo America, that like previous years Pujya Didi Maa (Sadhvi Ritambhara ji) is visiting USA in the month of September to render Bhagawat Katha and Gita Upedesh. Pujya Didi Maa has been very gracious to spend about one week in NY/NJ area: September 2-7, 2009 during which Pujya Didi Maa will deliver discourses on spiritual subjects including Shrimad Bhagvatam and Gita. I humbly request you to attend these programs with family and friends and listen to the powerful, blissful and inspiring oratory of Pujya Did Maa.

Founder of Vatsalya Gram, Vrindavan, Sadhvi Ritambhara, popularly known as Didi Maa is a prolific and vibrant orator with a powerful personality that can hold a large audience for hours with her thought provoking speeches on spiritual, Hindu and National issues.

She is known for promoting the dignity of India and Indians particularly with respect to Hinduism. She is also the founder of Vatsalya Gram - which is a unique alternative to orphanages and women's shelters. It is the only facility in the world where orphaned children and destitute women of all ages are given homes so they may live like families and form everlasting bonds as parents and siblings. Vatsalya families live in an atmosphere of affection and are nurtured in a secure environment without any distinction of caste, creed or race. The project is managed by dedicated and trained professionals.

Sadhvi Ritambhara has also been the propagator of womens rights and has been actively involved in bringing several enviornmental and social changes in India ranging from advocating for a cleaner environment, maintaining and cleaning temples etc.

Vatsalya Gram Project
Vatsalya Gram in every state by 2020
Vatsalya Gram in Vrindavan - Completed in 2005
Vatsalya Gram in Onkareshwara (Indore) - Completed in April 2009
Vatsalya Gram in Himachal - Under Construction
Vatsalya Gram Bhoomi Poojan 55 acre land 60 Kms from Ahmedabad (Gujarat) November 2009

New Vatsalya Ganga Project
Rural Development Project.
35,000 Volunteers creating model villages.
Upliftment of poor, sanitation, education, empowerment of women, health
Facilitating Vatsalya Gram Projects all over India
For more information please contact me.

Thanks. Sincerely,
Raksh Pal Sood, Member of Board of Trustees,
Paramshaktipeeth of America
http://www.vatsalyagram.org



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