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Friday, September 15, 2017

[mukto-mona] Not just Rohingya Muslims, Hindus too fleeing to Bangladesh



Not just Rohingya Muslims, Hindus too fleeing to Bangladesh

TNN | Updated: Sep 15, 2017, 12:34 IST

HIGHLIGHTS

  • In Rakhine state, violence and persecution obliterate religious boundaries
  • Masked men armed with guns and machetes have killed and looted several Hindus, minorities among the Rohingyas
Rohingya refugees disembark from a boat after crossing the border from Myanmar, on the Bangladeshi shores of the Naf river in Teknaf (AFP file photo)Rohingya refugees disembark from a boat after crossing the border from Myanmar, on the Bangladeshi shores of t... Read More
KUTUPALANG, UKHIA (BANGLADESH): Akhira Dhar sits in stony silence in one corner of the makeshift camp for Rohingya refugees. Her glazed eyes have a blank stare that seems oblivious of the bustle in the camp as a fresh wave of refugees arrive, carrying with them scars and hopes. It takes a long time for Akhira to return to the present. But the horrors of the recent past have simply overwhelmed her.

In the past week, Akhira has seen her husband and in-laws being hacked to death. Masked men armed with guns and machetes beheaded them after they looted everything the villagers had. That they were Hindus, minorities among the Rohingyas, didn't matter. In the Rakhine state, violence and persecution obliterated religious boundaries. Hindu women were raped and killed before their villages were burnt.

At Fakir Bazar, the village where Akhira was married into barely a year ago, the masked men did not spare a single male member. The blood and gore that she witnessed still numbs her. "Hadi felay (They kill everyone)," she murmurs. How she, carrying a four-month life in her womb, managed the crossing across the hilly terrain and jungle tracts braving wild animals is difficult to comprehend but she did finally make it to Merinja opposite Naikhong Chari in Chittagong. Here, she is now housed in Hindupara, a Hindu settlement within the Kutupalang Camp.


Read this story in Gujarati


Rikha Dhar, another refugee in Hindupara, recounted how her husband who had a gold shop in Myanmar's Fakir Bazar was tortured by masked men till he disclosed where he had hidden the jewellery. Once he did though, they slit his throat. "My husband told them about the jewellery when they threatened to kill our children. They then took him blindfolded towards the hills. When we were fleeing, we found his blood-soaked body along with hundreds of others," she recalled. The masked men, survivors are convinced, are not the armed forces as they speak the Rakhine dialect. These men, with their faces hidden, had spread a reign of terror in villages with Hindu settlements.

TOP COMMENT

Looks to be a fake news, spreaded by so call secular mediaRp Singh


"The gun-toting masked men came one Thursday afternoon and drove us into our homes. For the next six days, they did not allow anyone to come out. On the seventh day, when they had gone to a nearby village, we fled for our lives," said Bijay Ram, a Rohingya Hindu who managed to escape along with 120 more families from Oti Roah village in Myanmar. While trekking through the jungle, they found Akhira, Rikha and six other women with children.


"We found them wandering aimlessly," said Swapan Sharma Roni, member of Haladia Palang Parishad (III), the administrative body of a block of villages which brought them along. "In the past few years, we have not seen any Hindu refugee crossing the border to enter Bangladesh. It seems no Rohingyas were spared this time," Roni said. The cold horror in the eyes of survivors like Rikha reflects the trauma. "I've seen the porch stained with the blood of my kin. There is no more strength left in me even to cry," said Rikha.

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[mukto-mona] Omar Khyam statue




Born: May 18, 1048, Nishapur, Iran
Died: December 4, 1131, Nishapur, Iran
---------------
Omar Khyam statue at Oklahoma University, USA 






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[mukto-mona] Fwd: Forgotten history: Like the Rohingya, Indians too were once driven out of Myanmar



Yes, Burma used to be under British rule, as was India. So, thousands of Indians used to live there. But, since the independence of Burma in 1948, Burmese government has been declining to grant citizenship to non-Burmese ethnic people, and they have been pushing back those people, which is still continuing today. 

As you know, when Indians were pushed back, India absorbed those refugees. But, who will now absorb Rohingyas? That's the question we need to ask ourselves.

On Fri, Sep 15, 2017 at 2:25 AM, Jamal G. Khan <m.jamalghaus@gmail.com> wrote:

Forgotten history: Like the Rohingya, Indians too were once driven out of Myanmar






For most of Burmese history, Indians suffered bigotry for their ethnicity. Yet, India is now abandoning the persecuted Rohingyas.

In 1855, as the British were annexing parts of Burma to add to the Indian Empire, Henry Yule, an English civil servant, wrote of his travels in the South East Asian country. In this fascinating account of Burma, Yule also described the racial superiority the Burmese felt with respect to their dark-skinned, eastern neighbours:

"By a curious self-delusion, the Burmans would seem to claim that in theory at least they are white people. And what is still more curious, the Bengalees appear indirectly to admit the claim; for our servants in speaking of themselves and their countrymen, as distinguished from the Burmans, constantly made use of the term 'kala admi' – black man, as the representative of the Burmese Kola, a foreigner."

This is probably one of the first written references to the Burmese racial slur "kala". Later, as the Raj annexed all of Burma and made it a part of British India, Indians streamed into the region, where the local Burmese would often refer to them as "kala".

Today there are very few Indians – defined as tracing their origin to British India – in Burma. But the term "kala" survives. It is used to racially target the Rohingya, a mostly Muslim minority living on the western coast of Burma who have been described as the most persecuted community in the world. But Rohingyas and Indians in Burma have more in common than a shared racial slur. Like the Rohingya today, Indians in Burma were also the target of racial discrimination and driven out in large numbers in the country between 1930 and the 1960s, a process that continues today with the forced expulsion of the Rohingya from Myanmar, who are considered foreigners in the country.

Browns in Burma

In 1826, the First Anglo-Burmese War was won by the British, giving the Raj control over much of what is now Northeast India as well as parts of the modern Burma. With it, Indians started to stream into Burma, a process that greatly accelerated with the complete annexation of the country into the British Indian Empire in 1885.

Indians had a significant presence in Burma and dominated commerce in what was then a province of British India. This included big merchants from the Chettiar, Marwari and Gujarati communities. Then, there were the Bengali babus. Like they spread West from Bengal under the aegis of the British Empire, they also spread East (Myanmar borders the Bengal delta). Among the more famous Burmese Bengalis, writer Sarat Chandra Chattopadhyay, the author of Devdas, worked as a government clerk in the South East Asian country. The third and largest group consisted of labourers – Indians working as coolies, servants and mistries. In George Orwell's novel Burmese Days, for example, memsahibs in Burma rarely knew Burmese, but did need to speak "kitchen Urdu" in order to direct their mostly Indian domestic staff.

By 1931, Indians made up 7% of Burma's population. They were also extremely prosperous and controlled large parts of the economy. Indians owned so much property that, for example, during the 1930s, they paid 55% of the municipal taxes in Rangoon – the capital of British Burma. The local Burmese, on the other hand, paid only 11%.

This same migration also brought at least a part of the Rohingya population into Burma from Bengal's eastern-most district, Chittagong. Currently, this fact is fiercely contested politically since it is being used by Myanmar's administration to paint the Rohingya as Bengali and hence non-Burmese, given that their citizenship laws – absurdly – are based not on birth but on race.

Anti-Indian sentiment

The racial animus that is driving the mass killings of Rohingyas today rose first against Indians in general in 1930, as Telugu and Burman dockworkers clashed in Rangoon, sparking widespread anti-Indian violence. Much larger anti-Indian riots followed in 1938, a year after Burma was separated from British India (but still remained under British rule). Like with the Rohingya violence today, 1938 was simultaneously religious as well as racial – it was sparked off by a book written by a Muslim which was said to be critical of the Buddha, but almost immediately exploded into racial violence directed at all Indians in Burma.

In 1941, there was more violence as the Japanese attacked Burma during World War II. As the Japanese advanced into the country, the British began to withdraw. Without the protection of the British Indian Army, Indians feared attacks from both the Japanese as well as the local Burmese. This resulted in the first major exodus of Indians from Burma. Many Indians, in fact, trekked all the way from Burma to India, with thousands dying in the tropical forests on the way.

Institutionalised racism

In 1948, as Burma gained independence from the British, Indians had to face even more xenophobia as the new state defined itself in racial terms. The population of Burmese Indians had numbered more than a million before World War II – a number that dropped to around 700,000 in the mid 1950s. Between 1949 and 1961, out of 1,50,000 applications for Burmese citizenship by persons of Indian origin, less than a fifth were accepted.

In 1962, Burma saw a military takeover of its government. The dictator Ne Win followed an aggressive racial policy which affected every minority group. All property was nationalised, severely affecting rich persons of Indian origin. White collar Indians were expelled from the country. Between 1962 and 1964, more than 300,000 Indians were forced out of Burma.

In 1982, Burma passed a new citizenship law that created a strict racial definition of citizenship. This rendered the Rohingya and most persons of Indian origin stateless. While the plight of the Rohingya has – deservedly – caught the attention of the world due to the genocide they face, these laws mean even people of Indian origin in Myanmar are discriminated against heavily even though they have lived there for generations. One estimate holds that 500,000 people of Indian origin living in Myanmar are stateless.

Forced Burmanisation

Since then, faced with a Hobsons' choice, persons of Indian origin have Burmanised – several government policies are aimed at making non-indigenous communities adopt Burmese norms, including language, religion and culture – rapidly in order to reduce the hostility that they faced. The Burmese language has replaced the various languages people of Indian origin spoke and even names have been Burmanised. Yet, this hasn't entirely solved matters. Hindus and Muslims of Indian origin are not allowed any public celebration of religion and face racism.

In the 1960s, the Indian government was criticised for not helping its diaspora in Burma as they faced bigotry and were being expelled. In sharp contrast, China came to the aid of its Burmese diaspora (who were also targeted racially).

Little has changed today. The Rohingya are the victim of the same structural racism in Burma that persons of Indian origin faced. In the latest surge of violence between the state and Rohingya people who took up arms last year, more than 3,00,000 Rohingyas have fled the Rakhine state in Myanmar where they stay, most of them seeking refuge in Bangladesh.

However, the Indian government, rather than take up the cause of the disposed, is talking of pushing the few Rohingya migrants that have taken shelter in in India back to Myanmar – where they would face genocide.

This article was first published on Scroll.in





  Saratchandra Chattopadhyay (1876-1938) 

In 1893, Sarat Chandra moved to Burma. He got a temporary job in Burma Railway's audit office and later worked for 

many years in Burma's public works accounts office. 

While living in Rangoon, he married his first wife Shanti. He was deeply hurt when his wife and one-year-old son died 

from plague. He married his second wife Mokshada (later renamed Hironmoyee) also in Rangoon and taught her to read 

and write. She outlived him by 23 years.

In 1916, Sarat Chandra moved backed to India and settled in Howrah, near Kolkata. 






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[mukto-mona] Re: {PFC-Friends} Re: Forgotten history: Like the Rohingya, Indians too were once driven out of Myanmar

Genocide a retribution , says who?. If every rohinga victims personally had any role in wrong doings then only poetic justice can be called here. It is hypocratical to find guilty of crimes that one is personally not responsible for. So hate ISIS, Taliban, RSS, Burmese army commuting atrocities and their cheerleaders, not their detractors.

Since Ww2 after the horror of holocust , in western societies, true educated has define collected punishment as abhorrent practices of past. Evidently that didn't make to asia. Here educated sometimes educated see justice in the collective punishment. Even after living in west for years , they carry the baggage from where they come from.
--------------------------------------------
On Fri, 9/15/17, DeEldar <shahdeeldar@gmail.com> wrote:

Subject: Re: {PFC-Friends} Re: Forgotten history: Like the Rohingya, Indians too were once driven out of Myanmar
To: "bangladesh-progressives googlegroups" <bangladesh-progressives@googlegroups.com>, "mokto mona" <mukto-mona@yahoogroups.com>
Cc: "Khoniker Othithee" <khoniker.othithee@yahoo.com>, "Khobor" <khabor@yahoogroups.com>, "pfc-friends@googlegroups.com" <pfc-friends@googlegroups.com>, "Jamal G. Khan" <m.jamalghaus@gmail.com>, "SITANGSHU GUHA" <sbguha@yahoo.com>
Date: Friday, September 15, 2017, 11:10 AM

Nobody is justifying anything here. It is
rather called 'a poetic justice'. Some people have
been doing it for many centuries and they are finally
tasting the same medicine that they are being dispensed by
resurgent Burmese thugs. Are Muslim thugs qualitatively
better Burmese? I do not think so.
Don't you worry son, watch when
Europeans get fed up with people terrorizing them in their
own backyard and resort to neo-nazi like violence to their
Muslim citizens. Don't ask whether two wrongs make
things right? The religious violence should be stopped
whether it comes from Muslim, Christian, Jewish, Hindu or
Budhist sides. If you think Rohinga problem is an unique one
and people should just condemn Burmese and give Muslims a
gold medal for humanity, you are living in a fools'
paradise. Human psychology is rather enigmatic and complex
as hell. I do understand your point but you have to face
your own demons too. As I said so many times that I hate
. But I do not consider you as one. Thank you.
Keep your fight on to wake up other imbeciles/thugs too.

  

On Fri,
Sep 15, 2017 at 10:27 AM, 'Khoniker Othithee' via
Bangladesh Progressives <bangladesh-progressives@googlegroups.com>
wrote:
One crime
against humanity doesn't justify another crime. Do you
have courage to criticize nehru, jinnah,mujib,sarwardi and
other for their crimes against muslim and hindu; I bet you
don't, so don't criticize others for their concern
for any group , before you find faults of your
shortcomings.



Rohinga is a genueine ussue, you should also be up in arms
on the issue.



MLK:Injustice anywhere is a threat to justice everywhere.





------------------------------ --------------

On Fri, 9/15/17, Sitangshu Guha <guhasb@gmail.com>
wrote:



 Subject: {PFC-Friends} Re: Forgotten history: Like the
Rohingya, Indians too were once driven out of Myanmar

 To: "bangladesh-progressives@
googlegroups.com" <bangladesh-progressives@
googlegroups.com>, "Khobor" <khabor@yahoogroups.com>,
"mokto mona" <mukto-mona@yahoogroups.com>,
"pfc" <pfc-friends@googlegroups.com>

 Cc: "Jamal G. Khan" <m.jamalghaus@gmail.com>,
"SITANGSHU GUHA" <sbguha@yahoo.com>

 Date: Friday, September 15, 2017, 9:41 AM



 আমাদের

 মানবাধিকার শুধু

 কাঁটাতারের বেঁড়া ও

 রোহিঙ্গাদের মধ্যে

 সীমাবদ্ধ। ৯/১১, আইসিস
বা

 বোকাহেরেমের
বিরুদ্ধে

 এমন প্রতিবাদ

 হলে সন্ত্রাস বন্ধ
হয়ে

 যেতো? আজ আবার তাঁকান

 লন্ডনের দিকে, কারো

 মুখে শব্দ

 নেই? এসব ফোরামের

 মৌলবাদীরা

 নির্লজ্জ্ব-বেহায়া? 

 প্রতিমা ভাঙ্গার

 খবরে টের পাচ্ছি,
পূঁজা

 আসছে? 



 প্রতিমা ভাঙ্গার

 শব্দ জানান দিচ্ছে,

 পূঁজা আসছে? শারদীয়া

 দুর্গোৎসব দোরগোড়ায়?

 মিডিয়ায় তাই
মুর্ক্তি

 ভাঙ্গার খবর আসছে।

 বাংলাদেশে প্রায়

 পঞ্চাশ হাজার পূজা
হয়।

 এজন্যে প্রতিমা চাই।

 কুমোড় মুর্ক্তি

 বানাচ্ছে, আর যাদের
কাজ

 ভাঁঙ্গা, তারা
ভাঙ্গছে?

 'ভাঁঙ্গা আর

 গঁড়া' নাকি সৃষ্টির

 রহস্য, কিন্তু
মুর্ক্তি

 ভাঙ্গার মধ্য দিয়ে কি

 সৃষ্টি হচ্ছে বোঝা

 মুশকিল? কিছু সৃষ্টি

 হোক বা নাহোক,
মুর্ক্তি

 ভাঙ্গছে অবিরত।

 সাতচল্লিশে ভারত

 ভাঙ্গার মধ্যে দিয়ে

 উপমহাদেশে মুর্ক্তি

 ভাঙ্গা শুরু, আজো
চলছে।

 এরমধ্যে পাকিস্তান

 ভেঙ্গে বাংলাদেশ
হয়েছে;

 কিন্তু হিন্দুর দেবী

 প্রতিমা ভাঙ্গা

 থামেনি। বাহাত্তরেও

 ভেঙেছে; ২০১৭-তেওঁ

 ভাঙ্গছে। বাংলাদেশের

 ৪৬ বছরের ইতিহাসে
হাজার

 হাজার মুর্ক্তি,
মন্দির

 ভাঙ্গলেও আজ অবধি
একজন

 এই অপরাধে শাস্তি

 পেয়েছে, এমন নজির

 সৃষ্টি হয়নি। অবশ্য

 যারা মুর্ক্তি
ভাঙ্গে

 বা মন্দির আক্রমন করে

 পুলিশের দৃষ্টিতে
তারা

 সবাই 'মানসিক

 ভারসাম্যহীন'। তাই

 মামলা চলেনা, পাগলের

 বিরুদ্ধে কি মামলা হয়?

 ভারতে মসজিদ ভাঙ্গে

 হিন্দুরা, বাংলাদেশে

 মন্দির ভাঙ্গে
পাগলরা,

 পাগলের আবার ধর্ম কি?

 ইত্তেফাক ৮
সেপ্টেম্বর

 খবর দিয়েছে,

 মানিকগঞ্জের সিংগাইর

 উপজেলার সোলাই

 বাঙ্গালা গ্রামের

 দু'টি মন্দিরের ১৫টি

 মুর্ক্তি ভাঙচুর
করেছে

 দুর্বৃত্তরা। পরের
দিন

 আবার একই পত্রিকা খবর

 দেয় যে, সাতক্ষীরার

 আশাশুনী উপজেলার

 কুল্ল্যা ইউনিয়নের

 কচুয়া গ্রামে জেলা

 পরিষদের নেতৃত্বে
৫টি

 প্রতিমা ভাংচুর করা

 হয়েছে। এতে ৫জন
হিন্দু

 আহত হয়েছে। পুলিশ
২জনকে

 আটক করেছে।  প্রতিমা

 ভাঙ্গার খবরে টের

 পাচ্ছি, পূঁজা

 আসছে? 

 On Fri, Sep 15, 2017

 at 9:22 AM, DeEldar <shahdeeldar@gmail.com>

 wrote:

 As

 Bengalee Hindus were driven out by Bengalee Muslims
before

 and after partition. They are /were between a rock and
hard

 place. This is basically.... 'A pot calling kettle

 black' phenomenon. When Srilankan Tamils were being

 butchered with the aid of Chinese and Pakistani
weapons,

 Muslims in Pakistan and Bangladesh were conspicuously

 applauding the genocide. Look, Sindhi, Punjabi and
Bangla

 Hindus are not less hated in Bangladesh and Pakistan if
you

 take a poll in Bangladesh or Pakistan. They are still
poring

 out from these countries. Some Muslims are even
dreaming

 about Ghwaza e Hind as if Indian Hindus would be just

 another pushover case. This is actually causing many
Hindus

 to abandon their traditional anti violence stance about

 peaceful living philosophy.



 Indians got no dog in this Rohinga fight.  All major
powers

 are very silent about this Rohinga issue. The reason

 being... that the world is simply got tired of Islamic

 problem and its anti western and anti infidel rhetoric
and

 acts.  Even Yazdi people get more sympathy than our
poor

 Rohingas.  



 On Fri, Sep 15, 2017

 at 2:25 AM, Jamal G. Khan <m.jamalghaus@gmail.com>

 wrote:

 Forgotten

 history: Like the Rohingya, Indians too were once driven
out

 of MyanmarShoaib

 DaniyalPublished

 at 02:42 PM September 12, 2017







 Vincent

 Clarence Scott O'Connor - The Silken East, Public

 Domain



 For most of

 Burmese history, Indians suffered bigotry for their

 ethnicity. Yet, India is now abandoning the persecuted

 Rohingyas.

 In 1855, as the British were annexing parts of

 Burma to add to the Indian Empire, Henry Yule, an
English

 civil servant, wrote of his travels in the South East
Asian

 country. In this fascinating account of Burma, Yule
also

 described the racial superiority the Burmese felt with

 respect to their dark-skinned, eastern

 neighbours:"By

 a curious self-delusion, the Burmans would seem to
claim

 that in theory at least they are white people. And what
is

 still more curious, the Bengalees appear indirectly to
admit

 the claim; for our servants in speaking of themselves
and

 their countrymen, as distinguished from the Burmans,

 constantly made use of the term 'kala admi' –
black

 man, as the representative of the Burmese Kola, a

 foreigner."This is probably one of the first written

 references to the Burmese racial slur "kala". Later,
as

 the Raj annexed all of Burma and made it a part of
British

 India, Indians streamed into the region, where the
local

 Burmese would often refer to them as

 "kala".Today there are very few Indians – defined
as

 tracing their origin to British India – in Burma. But
the

 term "kala" survives. It is used to racially target
the

 Rohingya, a mostly Muslim minority living on the
western

 coast of Burma who have been described as the most

 persecuted community in the world. But Rohingyas and
Indians

 in Burma have more in common than a shared racial slur.
Like

 the Rohingya today, Indians in Burma were also the target
of

 racial discrimination and driven out in large numbers in
the

 country between 1930 and the 1960s, a process that
continues

 today with the forced expulsion of the Rohingya from

 Myanmar, who are considered foreigners in the

 country.Browns in

 BurmaIn 1826, the First Anglo-Burmese War was won by
the

 British, giving the Raj control over much of what is
now

 Northeast India as well as parts of the modern Burma.
With

 it, Indians started to stream into Burma, a process
that

 greatly accelerated with the complete annexation of the

 country into the British Indian Empire in 1885.Indians had
a significant presence in Burma and

 dominated commerce in what was then a province of
British

 India. This included big merchants from the Chettiar,

 Marwari and Gujarati communities. Then, there were the

 Bengali babus. Like they spread West from Bengal under
the

 aegis of the British Empire, they also spread East
(Myanmar

 borders the Bengal delta). Among the more famous
Burmese

 Bengalis, writer Sarat Chandra Chattopadhyay, the
author

 of Devdas, worked as a government clerk

 in the South East Asian country. The third and largest
group

 consisted of labourers – Indians working as coolies,

 servants and mistries. In George Orwell's novel Burmese
Days, for example, memsahibs in Burma

 rarely knew Burmese, but did need to speak "kitchen

 Urdu" in order to direct their mostly Indian domestic

 staff.By 1931, Indians made up 7% of Burma's

 population. They were also extremely prosperous and

 controlled large parts of the economy. Indians owned so
much

 property that, for example, during the 1930s, they paid
55%

 of the municipal taxes in Rangoon – the capital of
British

 Burma. The local Burmese, on the other hand, paid only

 11%.This same migration also brought at least a part of

 the Rohingya population into Burma from Bengal's

 eastern-most district, Chittagong. Currently, this fact
is

 fiercely contested politically since it is being used
by

 Myanmar's administration to paint the Rohingya as
Bengali

 and hence non-Burmese, given that their citizenship laws


 absurdly – are based not on birth but on

 race.Anti-Indian

 sentimentThe racial animus that is driving the mass
killings

 of Rohingyas today rose first against Indians in general
in

 1930, as Telugu and Burman dockworkers clashed in
Rangoon,

 sparking widespread anti-Indian violence. Much larger

 anti-Indian riots followed in 1938, a year after Burma
was

 separated from British India (but still remained under

 British rule). Like with the Rohingya violence today,
1938

 was simultaneously religious as well as racial – it
was

 sparked off by a book written by a Muslim which was said
to

 be critical of the Buddha, but almost immediately
exploded

 into racial violence directed at all Indians in

 Burma.In 1941, there was more violence as the Japanese

 attacked Burma during World War II. As the Japanese
advanced

 into the country, the British began to withdraw. Without
the

 protection of the British Indian Army, Indians feared

 attacks from both the Japanese as well as the local
Burmese.

 This resulted in the first major exodus of Indians from

 Burma. Many Indians, in fact, trekked all the way from
Burma

 to India, with thousands dying in the tropical forests
on

 the way.Institutionalised

 racismIn 1948, as Burma gained independence from the

 British, Indians had to face even more xenophobia as the
new

 state defined itself in racial terms. The population of

 Burmese Indians had numbered more than a million before

 World War II – a number that dropped to around 700,000
in

 the mid 1950s. Between 1949 and 1961, out of 1,50,000

 applications for Burmese citizenship by persons of
Indian

 origin, less than a fifth were accepted.In 1962, Burma saw
a military takeover of its

 government. The dictator Ne Win followed an aggressive

 racial policy which affected every minority group. All

 property was nationalised, severely affecting rich
persons

 of Indian origin. White collar Indians were expelled
from

 the country. Between 1962 and 1964, more than 300,000

 Indians were forced out of Burma.In 1982, Burma passed a
new citizenship law that

 created a strict racial definition of citizenship. This

 rendered the Rohingya and most persons of Indian origin

 stateless. While the plight of the Rohingya has –

 deservedly – caught the attention of the world due to
the

 genocide they face, these laws mean even people of
Indian

 origin in Myanmar are discriminated against heavily
even

 though they have lived there for generations. One
estimate

 holds that 500,000 people of Indian origin living in
Myanmar

 are stateless.Forced BurmanisationSince then, faced with a
Hobsons' choice, persons

 of Indian origin have Burmanised – several government

 policies are aimed at making non-indigenous communities

 adopt Burmese norms, including language, religion and

 culture – rapidly in order to reduce the hostility
that

 they faced. The Burmese language has replaced the
various

 languages people of Indian origin spoke and even names
have

 been Burmanised. Yet, this hasn't entirely solved
matters.

 Hindus and Muslims of Indian origin are not allowed any

 public celebration of religion and face racism.In the
1960s, the Indian government was criticised

 for not helping its diaspora in Burma as they faced
bigotry

 and were being expelled. In sharp contrast, China came
to

 the aid of its Burmese diaspora (who were also targeted

 racially).Little has changed today. The Rohingya are
the

 victim of the same structural racism in Burma that
persons

 of Indian origin faced. In the latest surge of violence

 between the state and Rohingya people who took up arms
last

 year, more than 3,00,000 Rohingyas have fled the
Rakhine

 state in Myanmar where they stay, most of them seeking

 refuge in Bangladesh.However, the Indian government,
rather than take up

 the cause of the disposed, is talking of pushing the
few

 Rohingya migrants that have taken shelter in in India
back

 to Myanmar – where they would face genocide.This article
was first published on Scroll.in

 https://scroll.in/article/8501

 99/forgotten-history-like-the-

 rohingya-indians-too-were-once -driven-out-of-myanmar





 ​

   Saratchandra

 Chattopadhyay (1876-1938) 

 In 1893, Sarat Chandra moved

 to Burma.

 He got a temporary job in Burma Railway's

 audit office and later worked for many years in
Burma's public

 works accounts office. While living in Rangoon,

 he married his first wife Shanti. He was deeply hurt
when

 his wife and one-year-old son died from plague. He
married his

 second wife Mokshada (later renamed Hironmoyee) also
in

 Rangoon and taught her to read and write. She

 outlived him by 23 years.In 1916, Sarat Chandra moved

 backed to India and settled in Howrah,

 near Kolkata.      

       https://www.revolvy.com/main

 /index.php?s=Sarat%20Chandra%2

 0Chattopadhyay&sr=50

                  https://en.wikipedia.org/wiki

 /Sarat_Chandra_Chattopadhyay

















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[mukto-mona] Re: {PFC-Friends} Re: Forgotten history: Like the Rohingya, Indians too were once driven out of Myanmar

One crime against humanity doesn't justify another crime. Do you have courage to criticize nehru, jinnah,mujib,sarwardi and other for their crimes against muslim and hindu; I bet you don't, so don't criticize others for their concern for any group , before you find faults of your shortcomings.


Rohinga is a genueine ussue, you should also be up in arms on the issue.


MLK:Injustice anywhere is a threat to justice everywhere.




--------------------------------------------
On Fri, 9/15/17, Sitangshu Guha <guhasb@gmail.com> wrote:


Subject: {PFC-Friends} Re: Forgotten history: Like the Rohingya, Indians too were once driven out of Myanmar
To: "bangladesh-progressives@googlegroups.com" <bangladesh-progressives@googlegroups.com>, "Khobor" <khabor@yahoogroups.com>, "mokto mona" <mukto-mona@yahoogroups.com>, "pfc" <pfc-friends@googlegroups.com>
Cc: "Jamal G. Khan" <m.jamalghaus@gmail.com>, "SITANGSHU GUHA" <sbguha@yahoo.com>
Date: Friday, September 15, 2017, 9:41 AM

আমাদের
মানবাধিকার শুধু
কাঁটাতারের বেঁড়া ও
রোহিঙ্গাদের মধ্যে
সীমাবদ্ধ। ৯/১১, আইসিস বা

বোকাহেরেমের বিরুদ্ধে
এমন প্রতিবাদ
হলে সন্ত্রাস বন্ধ হয়ে
যেতো? আজ আবার তাঁকান
লন্ডনের দিকে, কারো
মুখে শব্দ
নেই? এসব ফোরামের
মৌলবাদীরা
নির্লজ্জ্ব-বেহায়া? 
প্রতিমা ভাঙ্গার
খবরে টের পাচ্ছি, পূঁজা
আসছে? 

প্রতিমা ভাঙ্গার
শব্দ জানান দিচ্ছে,
পূঁজা আসছে? শারদীয়া
দুর্গোৎসব দোরগোড়ায়?
মিডিয়ায় তাই মুর্ক্তি
ভাঙ্গার খবর আসছে।
বাংলাদেশে প্রায়
পঞ্চাশ হাজার পূজা হয়।
এজন্যে প্রতিমা চাই।
কুমোড় মুর্ক্তি
বানাচ্ছে, আর যাদের কাজ
ভাঁঙ্গা, তারা ভাঙ্গছে?
'ভাঁঙ্গা আর
গঁড়া' নাকি সৃষ্টির
রহস্য, কিন্তু মুর্ক্তি
ভাঙ্গার মধ্য দিয়ে কি
সৃষ্টি হচ্ছে বোঝা
মুশকিল? কিছু সৃষ্টি
হোক বা নাহোক, মুর্ক্তি
ভাঙ্গছে অবিরত।
সাতচল্লিশে ভারত
ভাঙ্গার মধ্যে দিয়ে
উপমহাদেশে মুর্ক্তি
ভাঙ্গা শুরু, আজো চলছে।
এরমধ্যে পাকিস্তান
ভেঙ্গে বাংলাদেশ হয়েছে;
কিন্তু হিন্দুর দেবী
প্রতিমা ভাঙ্গা
থামেনি। বাহাত্তরেও
ভেঙেছে; ২০১৭-তেওঁ
ভাঙ্গছে। বাংলাদেশের
৪৬ বছরের ইতিহাসে হাজার
হাজার মুর্ক্তি, মন্দির
ভাঙ্গলেও আজ অবধি একজন
এই অপরাধে শাস্তি
পেয়েছে, এমন নজির

সৃষ্টি হয়নি। অবশ্য
যারা মুর্ক্তি ভাঙ্গে
বা মন্দির আক্রমন করে
পুলিশের দৃষ্টিতে তারা
সবাই 'মানসিক
ভারসাম্যহীন'। তাই
মামলা চলেনা, পাগলের
বিরুদ্ধে কি মামলা হয়?
ভারতে মসজিদ ভাঙ্গে
হিন্দুরা, বাংলাদেশে
মন্দির ভাঙ্গে পাগলরা,
পাগলের আবার ধর্ম কি?
ইত্তেফাক ৮ সেপ্টেম্বর
খবর দিয়েছে,
মানিকগঞ্জের সিংগাইর
উপজেলার সোলাই
বাঙ্গালা গ্রামের
দু'টি মন্দিরের ১৫টি
মুর্ক্তি ভাঙচুর করেছে
দুর্বৃত্তরা। পরের দিন
আবার একই পত্রিকা খবর
দেয় যে, সাতক্ষীরার
আশাশুনী উপজেলার
কুল্ল্যা ইউনিয়নের
কচুয়া গ্রামে জেলা
পরিষদের নেতৃত্বে ৫টি
প্রতিমা ভাংচুর করা
হয়েছে। এতে ৫জন হিন্দু
আহত হয়েছে। পুলিশ ২জনকে
আটক করেছে।  প্রতিমা
ভাঙ্গার খবরে টের
পাচ্ছি, পূঁজা
আসছে? 
On Fri, Sep 15, 2017
at 9:22 AM, DeEldar <shahdeeldar@gmail.com>
wrote:
As
Bengalee Hindus were driven out by Bengalee Muslims before
and after partition. They are /were between a rock and hard
place. This is basically.... 'A pot calling kettle
black' phenomenon. When Srilankan Tamils were being
butchered with the aid of Chinese and Pakistani weapons,
Muslims in Pakistan and Bangladesh were conspicuously
applauding the genocide. Look, Sindhi, Punjabi and Bangla
Hindus are not less hated in Bangladesh and Pakistan if you
take a poll in Bangladesh or Pakistan. They are still poring
out from these countries. Some Muslims are even dreaming
about Ghwaza e Hind as if Indian Hindus would be just
another pushover case. This is actually causing many Hindus
to abandon their traditional anti violence stance about
peaceful living philosophy.

Indians got no dog in this Rohinga fight.  All major powers
are very silent about this Rohinga issue. The reason
being... that the world is simply got tired of Islamic
problem and its anti western and anti infidel rhetoric and
acts.  Even Yazdi people get more sympathy than our poor
Rohingas.  

On Fri, Sep 15, 2017
at 2:25 AM, Jamal G. Khan <m.jamalghaus@gmail.com>
wrote:
Forgotten
history: Like the Rohingya, Indians too were once driven out
of MyanmarShoaib
DaniyalPublished
at 02:42 PM September 12, 2017



Vincent
Clarence Scott O'Connor - The Silken East, Public
Domain

For most of
Burmese history, Indians suffered bigotry for their
ethnicity. Yet, India is now abandoning the persecuted
Rohingyas.
In 1855, as the British were annexing parts of
Burma to add to the Indian Empire, Henry Yule, an English
civil servant, wrote of his travels in the South East Asian
country. In this fascinating account of Burma, Yule also
described the racial superiority the Burmese felt with
respect to their dark-skinned, eastern
neighbours:"By
a curious self-delusion, the Burmans would seem to claim
that in theory at least they are white people. And what is
still more curious, the Bengalees appear indirectly to admit
the claim; for our servants in speaking of themselves and
their countrymen, as distinguished from the Burmans,
constantly made use of the term 'kala admi' – black
man, as the representative of the Burmese Kola, a
foreigner."This is probably one of the first written
references to the Burmese racial slur "kala". Later, as
the Raj annexed all of Burma and made it a part of British
India, Indians streamed into the region, where the local
Burmese would often refer to them as
"kala".Today there are very few Indians – defined as
tracing their origin to British India – in Burma. But the
term "kala" survives. It is used to racially target the
Rohingya, a mostly Muslim minority living on the western
coast of Burma who have been described as the most
persecuted community in the world. But Rohingyas and Indians
in Burma have more in common than a shared racial slur. Like
the Rohingya today, Indians in Burma were also the target of
racial discrimination and driven out in large numbers in the
country between 1930 and the 1960s, a process that continues
today with the forced expulsion of the Rohingya from
Myanmar, who are considered foreigners in the
country.Browns in
BurmaIn 1826, the First Anglo-Burmese War was won by the
British, giving the Raj control over much of what is now
Northeast India as well as parts of the modern Burma. With
it, Indians started to stream into Burma, a process that
greatly accelerated with the complete annexation of the
country into the British Indian Empire in 1885.Indians had a significant presence in Burma and
dominated commerce in what was then a province of British
India. This included big merchants from the Chettiar,
Marwari and Gujarati communities. Then, there were the
Bengali babus. Like they spread West from Bengal under the
aegis of the British Empire, they also spread East (Myanmar
borders the Bengal delta). Among the more famous Burmese
Bengalis, writer Sarat Chandra Chattopadhyay, the author
of Devdas, worked as a government clerk
in the South East Asian country. The third and largest group
consisted of labourers – Indians working as coolies,
servants and mistries. In George Orwell's novel Burmese Days, for example, memsahibs in Burma
rarely knew Burmese, but did need to speak "kitchen
Urdu" in order to direct their mostly Indian domestic
staff.By 1931, Indians made up 7% of Burma's
population. They were also extremely prosperous and
controlled large parts of the economy. Indians owned so much
property that, for example, during the 1930s, they paid 55%
of the municipal taxes in Rangoon – the capital of British
Burma. The local Burmese, on the other hand, paid only
11%.This same migration also brought at least a part of
the Rohingya population into Burma from Bengal's
eastern-most district, Chittagong. Currently, this fact is
fiercely contested politically since it is being used by
Myanmar's administration to paint the Rohingya as Bengali
and hence non-Burmese, given that their citizenship laws –
absurdly – are based not on birth but on
race.Anti-Indian
sentimentThe racial animus that is driving the mass killings
of Rohingyas today rose first against Indians in general in
1930, as Telugu and Burman dockworkers clashed in Rangoon,
sparking widespread anti-Indian violence. Much larger
anti-Indian riots followed in 1938, a year after Burma was
separated from British India (but still remained under
British rule). Like with the Rohingya violence today, 1938
was simultaneously religious as well as racial – it was
sparked off by a book written by a Muslim which was said to
be critical of the Buddha, but almost immediately exploded
into racial violence directed at all Indians in
Burma.In 1941, there was more violence as the Japanese
attacked Burma during World War II. As the Japanese advanced
into the country, the British began to withdraw. Without the
protection of the British Indian Army, Indians feared
attacks from both the Japanese as well as the local Burmese.
This resulted in the first major exodus of Indians from
Burma. Many Indians, in fact, trekked all the way from Burma
to India, with thousands dying in the tropical forests on
the way.Institutionalised
racismIn 1948, as Burma gained independence from the
British, Indians had to face even more xenophobia as the new
state defined itself in racial terms. The population of
Burmese Indians had numbered more than a million before
World War II – a number that dropped to around 700,000 in
the mid 1950s. Between 1949 and 1961, out of 1,50,000
applications for Burmese citizenship by persons of Indian
origin, less than a fifth were accepted.In 1962, Burma saw a military takeover of its
government. The dictator Ne Win followed an aggressive
racial policy which affected every minority group. All
property was nationalised, severely affecting rich persons
of Indian origin. White collar Indians were expelled from
the country. Between 1962 and 1964, more than 300,000
Indians were forced out of Burma.In 1982, Burma passed a new citizenship law that
created a strict racial definition of citizenship. This
rendered the Rohingya and most persons of Indian origin
stateless. While the plight of the Rohingya has –
deservedly – caught the attention of the world due to the
genocide they face, these laws mean even people of Indian
origin in Myanmar are discriminated against heavily even
though they have lived there for generations. One estimate
holds that 500,000 people of Indian origin living in Myanmar
are stateless.Forced BurmanisationSince then, faced with a Hobsons' choice, persons
of Indian origin have Burmanised – several government
policies are aimed at making non-indigenous communities
adopt Burmese norms, including language, religion and
culture – rapidly in order to reduce the hostility that
they faced. The Burmese language has replaced the various
languages people of Indian origin spoke and even names have
been Burmanised. Yet, this hasn't entirely solved matters.
Hindus and Muslims of Indian origin are not allowed any
public celebration of religion and face racism.In the 1960s, the Indian government was criticised
for not helping its diaspora in Burma as they faced bigotry
and were being expelled. In sharp contrast, China came to

the aid of its Burmese diaspora (who were also targeted
racially).Little has changed today. The Rohingya are the
victim of the same structural racism in Burma that persons
of Indian origin faced. In the latest surge of violence
between the state and Rohingya people who took up arms last
year, more than 3,00,000 Rohingyas have fled the Rakhine
state in Myanmar where they stay, most of them seeking
refuge in Bangladesh.However, the Indian government, rather than take up
the cause of the disposed, is talking of pushing the few
Rohingya migrants that have taken shelter in in India back
to Myanmar – where they would face genocide.This article was first published on Scroll.in
https://scroll.in/article/8501
99/forgotten-history-like-the-
rohingya-indians-too-were-once -driven-out-of-myanmar



  Saratchandra
Chattopadhyay (1876-1938) 
In 1893, Sarat Chandra moved
to Burma.
He got a temporary job in Burma Railway's
audit office and later worked for many years in Burma's public
works accounts office. While living in Rangoon,
he married his first wife Shanti. He was deeply hurt when
his wife and one-year-old son died from plague. He married his
second wife Mokshada (later renamed Hironmoyee) also in
Rangoon and taught her to read and write. She
outlived him by 23 years.In 1916, Sarat Chandra moved
backed to India and settled in Howrah,
near Kolkata.      
      https://www.revolvy.com/main
/index.php?s=Sarat%20Chandra%2
0Chattopadhyay&sr=50
                 https://en.wikipedia.org/wiki
/Sarat_Chandra_Chattopadhyay








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