I read the article with interest simply because one of my forefathers was an adviser to the Arakan King as per our family historical records that goes back several generations. We are basically the descendants of the immigrants who come to Bengal all the way from Iraq/Iran to preach Islam in this region.
Points I have noted are as follows:
1. Muslim rulers in this region tried to be just by installing a person in power from the original crowd not once but several times.
2. The mistake they have done however is by limiting their invasion till Arakan. With the power and capabilities they have had at that time they could have gone for a 'regime change' in Burma as well.
3. Although there were mom and pop kings here and there in the CHT region when the Kaptai dam was planned and built. But the population was few, as a result creation of the power project there was mutually done with agreement between the local kings and the Pak government. The populace accepted their fate of displacement and moved elsewhere.
4. Whatever problem that followed between the hill people and the Bengalees were basically due to political interference by India ignited further by the decision of the Bangladesh government to settle mass of Bangalees by giving away lands for occupation and settlement.
5. Despite all the evidences and historical records, Bangladesh showed generosity by accepting them as Bangladeshi citizens offering them special quotas in education and employment to help them to assimilate with the main stream society.
6. Brutality of the Burmese / Myanmar military government is nothing new. They are also butchering their own people and the country is at a state of civil war for many years now. The interesting matter however is, the UN is totally quiet about the situation and the USA has not attempted to 'export democracy' in that country by force yet as we have seen them doing at other countries.
7. Relationship between Myanmar and Bangladesh is not that good either. Often we see Myanmar violating our sea boundaries and massing troops at the border. There have been few occasion when Bangladesh took full preparation to counter a military attack from Myanmar. Inside information says, Myanmar backed off only for one reason and that is, Bangladesh Air Force is stronger than theirs. But they have stronger infantry and naval divisions.
8. Conclusion: This region will not see peace unless and until all the people accept Islam. Only Islam can eliminate the deeply rooted hate and prejudices in them allowing them live together in peace and harmony as members of common umbrella called "mankind'. Here are some quotes from the Qur'an -
002.213 Mankind was one single nation, and God sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. God by His Grace Guided the believers to the Truth, concerning that wherein they differed. For God guided whom He will to a path that is straight.
004.001 O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence God, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for God ever watches over you.
010.019 Mankind was but one nation, but differed (later). Had it not been for a word that went forth before from thy Lord, their differences would have been settled between them.
018.054 We have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious.
022.005 O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs).
049.013 O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with all things).
--- On Tue, 5/18/10, Isha Khan <bdmailer@gmail.com> wrote:
From: Isha Khan <bdmailer@gmail.com>
Subject: Origin of the Tribes of Chittaging Hill Tracts (CHTs)
To:
Date: Tuesday, May 18, 2010, 9:33 AM
Origin 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
|
