Rebuttal to U Khin Maung Saw's Misinformation on Rohingya

8/3/2019 Rebuttal to U Khin Maung Saw's Misinformation on Rohingya

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Rebuttal to U Khin Maung Saws misinformation on

Rohingya

By

Nurul Islam (U.K)

During recent years we have read series of depraved propagandas by a

group of fanatics, who are restless to tarnish the image of the Rohingya people,

under the pretext of so-called scholars/academics/Burmese experts preaching

annihilation of the Rohingyas, a predominantly Muslim community in Arakan,

Burma. One of them is U Khin Maung Saw, a Rakhine Buddhist living in Berlin,

who recently wrote a foul-mouthed and blasphemous paper titled Islamization of

Burma Through Chittagonian Bengalis as Rohingya Refugees.

The very title is disgusting where U Khin Maung Saw accuses the ethnic

Rohingyas of illegal Bangladeshis and their refugees of not genuine but illegal

immigrants. On top of that he makes cry wolf about islamization of Burma with 55

million population by a small neglected and underprivileged Rohingya community.His work is packed with false propagandas, make-believe stories, fantasized history

and inflammatory writings that transmit the odor of systematic racism and

Muslim Phobia. It is an effort for Rakhinization, Buddhistization and de-

Muslimization of Arakan through extermination of the Muslim Rohingya

population using the oppressive state apparatus of the military regimes that emerged

from 1962 in various shapes and manifestations, the last being the current

civilianized military government of U Thein Sein. .

The two pictures on the front page of U Khin Maung Saws paper:

The two picturesU Khin Maung Saw put on the front page of his paperare

not in accord with the title. Both pictures speak themselves. The upper one is apicture of rescued distress Rohingya boat people praying in a place of their refuge

in Indonesia, while the second one is a picture of the Rohingya freedom fighters. It

seems that these two pictures have invited his extreme anger. The pictures are

related to religious practice and self-defence against persecution. In no way it

relates to so-called islamization.

The fable of camel

U Khin Maung Saws fable of camel depicts that he escapes into a world of

fantasy. The story does not relate with the Rohingya people, the sons of the soil of

Arakan. It reveals that he extremely hates the Muslim Rohingyas and incites, aides

and abets communal strife or crimes in Arakan. But Rohingyas are as much citizensas anyone else in Burma. Neither they are aliens nor do the Rakhines have special

privileges over them. They believe in peaceful co-existence. They regard the hate-

mongers as evils of the society.


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Islamization of Burma, a monomania of U Khin Maung Saw

U Khin Maung saw often misquoted the word islamization, may be due to

his lack of understanding of Islam. Religious enlightenment among the Muslim

society is not islamization, but recommended prayers. The Muslim Rohingyas are

peace-loving; they love to preach their religion, but they dont impose it. They

have long been subjected to criminal atrocities and crimes against humanity ofvarious kinds on daily basis perpetrated by the state and non-state actors. They are

living in subhuman condition as stateless within Burma and refugees beyond its

borders. How this dying-alive small negligible oppressed and persecuted people

could islamize the 55 million people of Burma. U Khin Maug Saw proves himself

to be a xenophobe as well as an islamophobe who is trying to reap benefit from the

global sentiment against the Muslims and Islam particularly after September 11,

2001 terrorist attacks on United States by trying to pull the wool over the eyes of

the people. No sensible man will believe this made-up story.

Rohingya people and their ethnic origin

The Rohingya with bona fide historical roots in the region have evolved

with distinct ethnic characteristics in Arakan from peoples of different ethnical

backgrounds over the past several centuries. Arakan sits on a line dividing Hindu-

Muslim Asia and Buddhist Asia. Genealogically Rohingyas are Indo-Aryan

descendants. Genetically they are an ethnic mix of Bengalis, Indians, Moghuls,

Pathans, Arabs, Persians, Turks, Moors and central Asians. They are in South Asian

appearance in contrast to Southeast Asian, and have developed a separate culture

and a mixed language, which is absolutely unique to the region, reflecting this

geographic reality and trueness of Arakan. The Muslim settlements in Arakan date

back to latter part of 7th

century C.E. Rakhines are last significant group of people

to come to Arakan and are an ethnic mix of the Tibeto-Burman.

Arakan/ Rohang

Arakan found itself at the crossroad of two worlds: south Asia and Southeast

Asia, between Muslim-Hindu Asia and Buddhist Asia, and amidst the Indo-Aryan

and Mongoloid races. During its days as an independent kingdom until 1784,

Arakan encompassed at times the Chittagong region in the southern part of todays

Bangladesh. Historically, it has more interaction with the region now comprising

Bangladesh than Burma. Particularly the Arakanese kings became the master of

Chittagong and remained so for the next eighty years, until 1666 A.D. when the

Moghul Viceroy Shaista Khan finally conquered Chittagong.1

The northern part of Arakan, today called the North Arakan was point ofcontact with East Bengal. These geographical facts explain the separate historical

development of that area both generally and in terms of its Muslim population

until the Burmese king Bodaw Paya conquered it on 28th

December 1784.2

1 Professor Dr. Mohammed Ali Chowdhury: Bengal-Arakan Relations: A study in Historical Perspective, a

paper submitted to Arakan History Conference, Bangkok 23-25 November 2005, organized by the Institute of

Asian Studies, Chulalongkorn University, Bangkok, Thailand, p.72 Moshe Yegar: The Muslims of Burma, A study of Minority groups, Weesbaden, Otto Harrassowitz, 1972,

p.18


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Various historians and scholars have recorded that Islam began to spread

from the eastern bank of Meghna River (in Bangladesh) to Arakan since eight and

ninth centuries, that is long before the establishment of Muslim kingdom in this

frontier region. Since then the Muslim influence in Arakan grew fast and was

consolidated fully by 17th

century. Arakan was virtually ruled by the Muslims from

1430 to 1531. Establishment of Gods rule over the earth was the state emblem ofArakan. Coins and medallions were issued inscribing Kalema (the profession of

faith in Islam) in Arabic script. Even Buddhist women of those days practiced

purda.3

Traditionally the Burmese kings were envious of Arakan and its people.

They attacked Arakan whenever there was a chance whereupon its kings, nobles

and even commoners took refuge in Bengal. The Bengal kings looked after them

and helped them regained their throne from the hands of the aggressors, Burmans

and Mons etc. The Burman invasion of Arakan in 1784 was by invitation from

some royal traitors, all of them Buddhists. These conspirators persuaded the

Burman King Bodaw Phaya making a mountain out of a molehill that the invading

forces would be welcomed by the people with melody.

The Burman invading forces tortured and massacred both Buddhists and

Muslims and pillaged all its resources, including royal library. Muslims were

specifically targeted for (i) the last king Thamada was from the commoners, and

Muslims played a phenomenal rule of kingmakers (ii) Muslim nobles did not

support the Burman invasion (iii) Muslim Bengal used to help the kings, nobles,

and people of Arakan with shelter, moral and material assistance and armies to

regain their throne from the hands of the occupiers, (iv) Arakan had turned into a

Sultanate and Islamic civilization and Muslim culture flourished to its zenith with

Persian and Bengali as official and court languages of Arakan, (v) Muslims played

important role in the countrys administration and defence; and Prime Minister and

Lashkar Wizir (War Minister/Defence Minister) mostly happened to be Muslims

with sizeable Muslim administrators, judges, artisans and armed forces. As such,

not only Buddhists, but also a number of Muslims took refuge in Bengal.

Dr. Shwe Lu Maung writes, In 1403 CE, the Rakhaing King Narameit Hla

took refuge with Sultan Ghiasuddin Azam Shah (1399-1409), at Gaur. After 27

years of his service as minister and soldier, Sultan Jalal Uddin (r.1415-1433 CE), a

Hindu convert Muslim, gave him a 30,000 strong Muslim army to restore his throne

in Rakkhapura. Why a Muslim army? Because there virtually was no Rakhaing of

prime age left to be soldiers. Such was the history. Again in 1784 the Myanmarese

invaded and depopulated our Rakhaing kingdom. How many were killed? Exact

head count is not known, but the Rakhaing historians assert that some 250,000 werekilled.4

The Burmese administered Arakan from 1784 to 1825 A.D. but taught nothing

to the people of the country. The fall of Mrauk-U was a mortal blow to both

3 Bashin, Coming of Islam in Burma 1700 A,D, a research paper presented at Azad Bhavan, New Delhi,

1961, p.4.4 Shwe Lu Maung ,The Price of Silence: Muslim-Buddhist War of Bangladesh and Myanmar, A social

Darwinists Analysis, DewDrop Arts and Technology, Columbia, Missouri, USA, p.173.


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Rohingyas and the Maghs for everything that was materially and culturally Islamic

was razed to the ground and hundreds of Rohingyas were brutally killed. Two

hundred thousands are said to have fled to Bengal.5

U Khin Maung Saw stated

Rakhine refugees to be 40,000. Here, the number of Muslim Rohingya refugees can

be estimated to be more than Rakhine. On top of that the precious and sentimental

Mahamuni Buddha image, to which the Buddhist Arakanese have religious

attachment, was carried to Mandalay. The Rakhines look upon it as a premonition.The people of Arakan take the Burman invasion of their country as a

reprehensible development. Of course, British colonialism was blameworthy for its

colonial rule, economic exploitation and infamous divide and rule policy in

Burma. On the other hand, British occupation brought Bhama domination and

oppression to an end. This gave an opportunity to smaller ethnic groups to build up

their social, cultural, educational and economic institutions.There appeared a

common sense for unity in the struggle for independence. For the first time in the

thousand years of rivalry and domination of wars, the people of Burma started to try

to sink their mutual hatred and discrimination and to forge unity.6

But the Burmese rule over Arakan, supported by local xenophobes or

islamophobes, implanted deep-seated hatred, with inherited divide and rulestratagem, between the two otherwise peaceful living Rohingyas and Rakhines, on

cultural and religious lines, thus putting the two sister communities permanently at

loggerheads the burnt of which is to be born by generations. Had not Arakan been

invaded and occupied by the Burmans at the invitation of royal conspirators, the

people of Arakan would have emerged as an independent nation again at the end of

the British colonization or through decolonization. One can hardly agree with U

Khin Maung Saws assertion that the British did more damages to Arakan and its

people than the Bodaw Phayas invading forces.

Arakan-Chittagong/Arakan-Bengal Relations

One cannot appreciate the actual history of Arakan and its people without

studying the relations between Arakan and Chittagong or Bengal. It is not unnatural

that the Rohingyas resemble Chittagonians. U Khin Maung Saw and critics have no

good reason to be critical of this resemblance to tag the Rohingyas as

foreigners/illegal immigrants/non-nationals. This is a decayed outlook not based on

Arakan reality. The relations between Arakan and Chittagong are based on

historical, geo-political and ethnological considerations. The following events,

which contribute to the development of Rohingya people in Arakan, are worth

mentioning.

1. Arakan and Chittagong have intertwined history. Historically it has moreinteraction with the west, i.e, the region now comprising Bangladesh, thanthe east i.e. Burma. During its days as an independent kingdom until 1784

A.D., Arakan encompassed at times the Chittagong region in the southern

part of todays Bangladesh. Because of the political, cultural and

5 Rohingyas Outcry and Demands, published by Rohingya Patriotic Front, 1976, p.33.6 Dr. Shwe Lu Maung, Burma: Nationalism and Ideology, University Press Limited, Dhaka, 1989, p.20.


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commercial links between those two territories, Arakan used to be called

extended Chittagong.7

2. From the ancient to the seventeenth centuries A.D. Chittagong had beenconquered by Arakan for several times.

8The Chittagong region was under

the Vesali kingdom of Arakan during the 6th to 8th centuries and under

the Mrauk U kingdom of Arakan in the 16th

and 17th

centuries. This Vesali

kingdom was known as easterly Hindu kingdom of Arakan. Arakan wasthen an Indian land, its inhabitants being Indians similar to those resident

in Bengal.9

That means they closely resemble the Rohingyas, not the

present day Rakhines who bear a resemblance to Burmans.

3. Indigenous historians affirm that Arakan was virtually ruled by Muslimsfrom 1430 to 1531.

10During this time a large number of Muslims

particularly from Chittagong migrated and settled in Arakan.

4. Chittagong has been a seaport since ancient times. It attracted peoplesfrom various regions of the world. These international contacts left a

lasting impact on the language, religion and culture of the city. The people

of the city were diverse and multi-ethnic, and the native Bengali and

Tibeto-Burma populations have had significant influence from Arab,Afghan, and Mughal traders and settlers, all of whom had travelled in the

city after arriving on its shores many hundred years ago. It was a place of

the first importance and the master key to the whole Magh Empire.11

5. In 1248, during the reign of Menthi, when Chittagong rose in revolt againthe Arakanese not only suppressed it up to Lauchipura but also carried

47500 captives as slaves.12

6. During the Arakanese rule over Chittagong, the woeful piratical activitiesand slave trade of Magh-Firingi reached to peak. Harvey said in a single

month, February 1627, they carried 1,800 captives from southern parts of

Bengal.

7.

In 1644 alone, the army of Narapathigri (1638-1645) brought about 60,000Bengalis who were resettled in Arakan as royal service groups. Quite big

number of these captives were Muslims. The Muslim slaves retained their

religion whereas the captive Hindus hasteded to assimilate among the

Buddhists of Arakan. Some of these captive slaves were settled in specila

areas guarded by Muslim soldiers.13

8. With the consolidation of Muslim rule in Chittagong Muslims of otherparts of Bengal as well as foreign Muslims like Turks, the Pathan, the

Mughals made their permanent residence there. Those foreign Muslims

7 Arakan in Historical Perspective, an article in Monthly Bulletin of the Bangladesh Institute of Law and

International affairs, Vol.1, April 1978, Number 4.8 Maung Ushan, Arakanese Community in Bangladesh, an article in ANC website.9 Maurice Collis, The Land of the Great Image, New Directions Publishing Corporation, New York, Secong

Printing. P.135.10 Ba Shin, Coming of Islam to Burma 1700 AD, A research paper presented at the Azad Bhavan, New Delhiin 1961, p.4.Col. (Rtd.) Ba Shin was the Chairman of the Burma Historical Commission.11 Dr. Kanungo History of Chittagong Vol. A, 1994, Chittagong, p.27612

Bengalis and their Historical Problem, published by Peoples Democratic Party of Arakan on

7/5/1990.13

Abdus Samad, Muslim population (Rohingya) in Arakan was relatively recent development:

Myth or Fact examine, First Rohingya Consultation, 2-3 August 2006.


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also founded settlements in Arakan contributing to the development of

Rohingya society.

9. The conquest of Chittagong by Moghal commander Shaiasta Khan and hisson Buzurg Umad Khan in 1666 had changed in the political landscape

between Arakan and Chittagong or Bengal. Saista Khan had conquered

up to the Kaladan River.14

The Arakanese had fled beyond Kaladan River

while the Bengal southern border was fixed at the west bank of Naf Riveror Kaladan River. There is historical observation that Buzurg Umed

Khan had conquered whole Arakan but retreated soon15

as they had no

territorial ambition on Arakan.

10.During Arakanese rule the literary activities and cultivation of Bengaliliterature attained further development both in Chittagong and Arakan.

Politically, Chittagong was subjugated by Arakan, but culturally it was

Arakan which was greatly influenced by a stronger culture and a more

powerful language.16

Existence of three languages, Bengali, Persian and

Arakanese is not a new phenomenon in the region of Chittagong-Arakan.

All three languages were used in the coins of the provincial governors of

Chittagong functioning under the administration of Arakanese

governors.17

11.Regarding Muslim Arakanese or Rohingya Anthony Irwin, a front lineBritish officer in Arakan during Second World War states, They are

generally known as Bengalis or Chittagonians, quite incorrectly, and to

look at they are quite unlike any other product of India or Burma that I

have seen. They resemble the Arab in name, in dress and in habit. The

women and more particularly the young girls have a distinctive touch

about them..As a race they have been here for over two hundred

yearsThey are living in a hostile country, and have been for hundreds of

years, and yet they survive.18

12.The British military commands recorded the Muslim Rohingyas asArakanese and catalogued the Rakhine Buddhists as Maghs.

19

13.After 1824, when the British took over the administration of Burma, law

and order situation returned to normal in Arakan. The Arakanese Muslims

and Buddhists who took refuge in Bengal during Burmese rule began to

return to their homeland (Arakan) after a span of more than 40 years. But

many of their relatives were left behind in Bengal of which the Muslims

are till today known as Roai. Many people in southern Chittagong are

of Arakan origin and that almost all people inhabiting the area from

Chakaria down to Teknaf are speaking in Roai dialect.20

14.The influx of refugees form Arakan into Bengal has almost been anintermittent phenomenon in Burmas history due to either Mongolian or

14 AFK Jilani, The Rohingyas of Arakan: Their quest for Justice, First edition, 1999, p.115.In Muslim in Burma, an article by Sultan Mahmud (MP), Ex. Health Minister of Burma, published in the

Nation Daily, Rangoon, dated 12 April 1959 and his several parliament debates.15 Ibid. p.115.

In Rohingyas and Kamans, (in Burmese) by M.A. Tahir Batha, p.39.16 Dr. Kanungo History of Chittagong Vol. A, 1994, Chittagong, pp.571-572.17 Supra p.20.18 Anthony Irwin, Burmese Outpost, Collis, London, 1945, pp.23-2519 Burmese Outpost by Anthony Irwin, Collis, 1945.

Defeat Into Victory, by Field Marshall William Slim,1956, Cassell & Company Ltd20 M.N.Habibullah: History of Rohingya Cooperative Book Society, Dhaka., 1995, P. 4


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Burman invasion of Arakan or post colonial internal control problems and

planned extermination of the Rohingyas. This resulted in the

development of different ethnic groups in Chittagong of present

Bangladesh, such as the Chakmas, Mogh, Baruas, and the Rohingyas.21

Still the flight of Rohingyas from Arakan into Bangladesh is daily

continuing because of persecution against them.

15. The heyday of Arakan began with the spread of Muslim civilization there.Because of its strategic importance, as the most prosperous region with a

internationally linked cosmopolitan port city, the greatness of Arakanese

empire began with the occupation of Chittagong, and with the loss of it

Arakans superiority collapsed.

16.For long time, there was no fixed political boundary between Arakan andChittagong. But the two territories embraced each other under the same

rule for considerable period of time allowing the two peoples their historic

rights to freely choose their homes either in Chittagong or Arakan or

double homes and citizenship in both territories. In the similar pattern the

Rohingyas and Rakhines/Maghs/Marmas also inhabit in southern

Chittagong.

17.If Magh people can be Rakhine after the name of Rakhine Pree, then againif this same people can be Marma in Chittagong Hill Tracts, why the

Rohingya who had developed in Arakan from peoples of various ethnical

backgrounds over the several centuries cannot be ethnic Rohingya after

the name of Rohang. A Rohingya is a name historically attributed to the

Muslim Arakanese.

18.The term Rohang/Roang/Roshang is an old name of Arakan. Arabhistorian Rashiduddin named the country as Rahan in 1310 CE. The

Tripura chronicle Rajmala mentioned it as Roshang. The celebrated 17th

century Arakan court poet Shah Aloal, who was also the captain of the

Royal Guard of the then Mrauk U king, mentioned the country as the

Kingdom of Roshang/Rosango, its change to the present formRohingya comes after the name of the country Rohang/Roang/Roshang

or derives from the word Roshangee/Roain all meaning inhabitants of

Rohang. In the medieval Bengali works and Rennells map the name is

written Roshang.22

In colloquial Chittagonian dialect the country is called

Rohang, sh being replaced by h.

19.Dr. Michael W. Charney, School of Oriental and African Studies (SOAS),University of London, writes, the earliest recorded use of an ethnonym

immediately recognizable as Rohingya is an observation by Francis

Buchanan in 1799. As he explains, a dialect that was derived from Hindi

(which comes nearest to the Hindustani spoken on the Ganges) is that

spoken by the Mohammedans, who have long been settled in Arakan, and

who call themselves Roainga, or native of Arakan.23 He further mentions,

it can be asserted, however, that one claim of the Buddhist school in

21 A.T.M. Salimullah Bahar,Dynamic of Ethnic Relations In Burmese Society: A case Study of Inter-ethnic

Relations between the Burmese and the Rohingyas, M.A. Thesis, 1981, p.8922 Dr. S.B. Khanungo, History of Chittagong, Vol. A 1979, p.132.23 Dr. Michael W. Charney, Buddhism in Arakan: Theory and Historiography of the Religious Basis of the

Ethnonym, a paper submitted to the Forgotten Kingdom of Arakan Workshop, 23-24 November 2005, FirstHotel, Bangkok, Thailand. P.15

In Buchanan, A comparative Vocabulary, p.55


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Rakhaing historiography, that Rohingya was an invention of the colonial

period, is contradicted by the evidence.24

Thus the ruling Burmese regime

and some prejudiced Rakhines who allege that there had never been the

word Rohingya in the history and that the term Rohingya is a creation

of some insurgents is nothing but a conspiracy to deny Rohingyas ethnic

rights in Burma.

Rohingya language and culture are indigenous to Arakan

U Khin Maung Saw ridicules that Muslim Rohingyas not knowing or

learning Rakhine and Burmese languages is one of the reasons of their rejection in

Arakan or Burma society. But the Rohingyas have an isolated way of life in

northern Arakan, constituting 85-95% population of the area. Nevertheless, they

have strong aspiration to know and to speak the Burmese as an official language in

addition to their own. Unfortunately, this enthusiasm could not turn up for lack of

scope for schooling and various handicaps. Their access to education is under

humiliating restrictions due to policies of discrimination, exclusion and

extermination of the regime against them, which have been actively reinforced bylocal xenophobes or Islamophobes. Let us look into the following situation.

1. U Khin Maung Saw takes no notice of the fact that the Rohingya language isone of the ancient languages closely related to the language used as a

common language in Arakan.

2. Burma is an ethnically diverse country. All its peoples aspire to rebuild it aFederal Union on the agreed upon principle of unity in diversity, which

pledges federal democracy, human rights, respect for the difference and

peaceful co-existence.

3. For not knowing Burmese or Rakhine language one cannot be an alien. Inthe case of Hasan Ali and Meher Ali (Criminal Miscellaneous Applications

No. 155 and 156 of 1959 of Supreme Court), their Lordships of the Supreme

Court remarked (abridged): -

Today in various parts of Burma there are people who, because of

their origin and isolated way of life, are totally unlike the Burmese in

appearance or speak of events which had occurred outside the limits of their

habitation. They are nevertheless statutory citizens under the Union

Citizenship Act.Thus mere race or appearance of a person or whether he

has knowledge of any language of the Union is not the test as to whether he

is a citizen of the Union. It may also be mentioned here that the citizenship

rights of natural born citizen may not be revoked. A natural born citizen is

one who becomes a citizen by the fact of his birth.25

4. The present day Rakhine could not be genealogically the same as to thepeople of Dannya Waddy and Wethali dynasties. Those early people wereAryan in descends. They claimed to be chanda Bamshi, descendants from

the moon. After all they are Indians, very much like to the people of Bengal.

24 Ibid. p.2025 S.L. Verma, The law Relating to Foreigners and Citizenship in Burma, Second edition 1961, Zabudipa

Trading Co. Rangoon, pp. 121,122,129


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The scripture of those early days found in Arakan indicate that they were in

early Bengali script and thence the culture there also was Bengali.26

5. The Rakhines were the last significant group to come to Arakan.27 Dr. AyeChan, who is a Rakhine, states It is further true before Mrauk-U age

writing language of Arakan was Sanskrit with Nagairi characters. During the

early period not a single inscription, in our present day speaking Rakhine

language was found28.

6. In ancient times, Arakan was very much an extension of northern India. TheChandra dynasty that ruled over the principalities Vesali and Dhanyawaddy

claimed descent from the Hindi god Shiva while also patronizing the

Mahayana schools of Tibet and Bengal. But in medieval times there was a

reorientation eastward; the area fell under Pagans dominance, and

Arakanese people began to speak a dialect of Burmese, something that

continues to this day. With Burmese influence came ties to Ceylon and the

gradual prominence of Theravada Buddhism.29

7. Rakhine politician U Hla Tun Pru states Arakanese (Rakhines) andBurmese have affinities of blood, language and alliance between them

indeed.30 U Khin Maung Saw also affirms it in his writings. In old

Burmese the name Rakhine first appeared in slave names in the inscriptions

of 12th century.31

[Here Dr. S.B. Kanango, a Bengali researcher said the

name Rakhine was given by Burman and it was found in 12th

to 15th

century

stone inscriptions of Tuparon, Sagaing].

8. When in 1404 the kingdom of Ava invaded Arakan, the then king,Naramithla also known as Min Saw Mun (1404-14340), fled west to the

Bengali royal city of Gaur, leaving his country in the hands of the Burmese,

when the Turkish-Afghan sultanate in Bengal was already two centuries old.

He lived there for many years, absorbing the polished world of eastern

Islam before going home and retaking his throne. It was to be a fateful

exile. Here the history of Arakan intersects with the history of India andespecially with Bengal. .. In 1430, after nearly three decades in exile, he

returned at the head of a formidable force, largely made up of Afghan

adventurers, who swiftly overcame local oppositions. This was the start of a

new golden age for this country a period of power and prosperity and

creation of a remarkably hybrid Buddhist-Islamic court, fusing tradition

from Persia and India as well as the Buddhist worlds to the east. He

abandoned his old capital and established a new one, which he called

Mrauk-UMrauk-U grew to be an international center of over 160,000

people. Its inhabitants were a mixed Arakanese, Bengalis, Afghans,

Burmese, Dutch, Portuguese, Abyssinians, Persians, even Japanese

Christians from Nagasaki escaping persecution of the dictator Hideyoshi.

..This cosmopolitan court became great patrons of Bengali as well asArakanese literature Several of the kings took Islamic as well as Pali

26 Towards Understanding Arakan History, unpublished in Chapter XIII27 Towards Understanding Arakan History, unpublished.

In Pamela Gutman; Ancient Arakan, pp. 16-1728 Dr. Aye Chan; An article in Rakhine Tasaung (1975-760. Vo 14)29 Thant Myint-U River of Lost Footsteps, Mackays of Chatham, plc, 2007, p. 72.30 U Hla Tun Pru; The Whiter, The When and The Why of Arakanese history. (Dec. 1958)31 Towards Understanding Arakan History, unpublished.

In Pamela Gutman; Ancient Arakan, pp. 16-17


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titles, patronizing Buddhist monasteries and erecting Buddhist pagodas

while also appearing in Persian-inspired dress and the conical hats of

Isfahan and Mughal Delhi, and minting coins with the kalmia, the Islamic

declaration of faith.32

9. He (Narameikhla) spoke Persian, Hindi, and Bengali on the top of hismother tongue Rakhaing.

33It appears that almost all Mrauk-U kings spoke

Indian languages. King Sanda Thudama spoke to Manrique in Hindustanilanguage.

10.The Annada Sandra Stone Monument or Shitthaung temple Pillar of Arakanwas erected by King Anada Sandra in 8

thcentury. It contains records from

the ancient to the 10th

century A.D. Rakhines consider it as their historical

heritage. But the language there on is distinct from Rakhine but similar to

Rohingya language. This and many other inscriptions of Arakan written in

Nagari alphabets are different from the Rakhine language while closely

related to the Rohingya language. (See appendix)

11.Muslim culture and language had dominant character in Arakan. Muslimscan communicate in their own language with Rakhine until recent time.

During and before colonial period Muslim did not feel necessary to learnRakhine language. There were Burmese and Urdu schools patronized by the

colonial administration.

12.Under the policies of exclusion and discrimination, the Rohingya languagereceives no support and encouragement in Burma. However, linguists have

now developed Rohingya writing language in new scripts.

13.It is to note that in the context of Arakan the Rohingya are not a manageableminority. It is generally observed that they were in clear majority in Arakan

up to 1942.

Being a language previously used as a common lingo of communication

among all the people of Arakan, the Rohingya language cannot be foreign to

Arakan. Khin Maung Saw should understand that the Rohingya is a good language

of Arakan as much as the Rakhine. Both languages are beautiful; and ones own

language is more beautiful for the respective people.

Racial Riots: Muslim massacre in Arakan

During Second World War when the British soldiers withdrew from Arakan

into India and the Japanese were yet to occupy it, there was an administrative

vacuum; and taking advantage of the situation the extremist Rakhines equipped

with arms and ammunition left behind by the British troops, started a general

massacre of the Muslims in March 1942. Instead of controlling the situation, U

Kyaw Khine, a Buddhist who was vested with the power of Commissioner ofArakan Division supplied the Rakhine a boat-load of arms and ammunition (under

his control) at Kyauktaw and Myinbya.34

Thus he played an active role in the

genocide of the Muslims. Some misguided Karen soldiers sold or gave arms to

Magh fanatics bolstering their strength.35

It was a surprise but premeditated

32 Rivers of Lost Footsteps, pp. 73-74.33 Dr. Shwe Lu Maung, The Price of Silence Dew Drop Arts & Technology, USA, 2005 P.209.34 Kalilur Rahman: Massacre in Arakan in Urdu, translated by Shabbir Hussain, p.10.35 Ibid. p.5.


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onslaught of the Rakhines on the unarmed Rohingyas, when anti-Muslim sentiment

was still very strong in the country following the anti-Muslim riot of 1938 that took

the lives of several Muslims in Rangoon and other places of Burma, with intent to

ridding Arakan of the Muslim population. Some analysts see it as a part of the

Rakhines blueprint for an independent Arakan without Muslims.

Hundreds of innocent Rohingya men, women and children were murdered.Many people of the villages jumped into the river and hid in the forest. The

swimming people were shot dead while half dead men, women and children were

butchered. Rohingya girls and women after having been raped were murdered and

the children were mercilessly slaughtered. The waters of Lemro River turned red

with the blood of innocent victims. More than 100,000 Muslims were massacred.

Hundreds of Muslim villages were destroyed. The Muslim majority area in the east

of Kaladan River had turned into a Muslim minority area. But the loss in terms of

human civilization and moral values is much greater.36

50,000 Muslims were driven

across the border to East Bengal, devastating their settlements and depopulating the

Muslims in some momentous parts of Arakan.

However, in the northern Arakan, the Muslims leaders had assured and

protected the Rakhines. Yet more than 2000 Rakhines were killed in Maungdaw,

Buthidauang and Rathedaung townships37

by those who had escaped the horror

from the interior of Arakan, and who had lost their dear and near ones. Some of the

Rakhines who embarked on a ship to sail in Buthidaung were drawn because of the

overweight. Muslim and Buddhist refugees from the affected area were sheltered at

Rangpur and Dinajpur in the British held territory of North Bengal by the British

government.

On 7th

May 1942, the Japanese Imperial Army occupied Akyab, the capital

of Arakan. Burma National Army (formerly BIA) led by Bo Ran Aung also entered

Akyab and brutally killed 30,000 Muslims of Ambari and Manupara.

38

However,the presence of Japanese forces at Akyab helped considerably in saving the lives of

the people from the marauders and thugs. Japanese took control of Buthidaung and

half of Maungdaw. The Muslims of North Arakan formed peace committees with

the help of the Japanese.39

Then the whole areas under the Maungdaw township,

Buthidaung township and part of Rathedaung township were brought under the

administration of Peace Committees headed by Mr. Omrah Meah.

The Muslims of Arakan were pushed to the north because of the communal

rioting. Major Irwin, a British officer in the Arakan Front thus wrote, The Arakan

before the war had been occupied over its entire length by both Mussalman and

Maugh. Then in 1941 the sects set to and fought. The result of this war was roughly

that the Maughs took over the southern half of the country and the Mussalman thenorthern.

40

36 Ibid. pp. 111-112.37 The Infiltration of Aliens and Some of the Events in Arakan State, a report dated 1/11/1983 submitted by

Major Hla Myaing.38 Kalilur Rahman: Massacre in Arakan (in Urdu), translated by Shabbir Hussain, p.5.39 Dr. Swapna Bhattacharya, Islam in Arakan: An Interpretation from the Indian perspective p. 25.40 Anthony Irwin: Burmese Outpost , London, Collins, 1946.p.21.


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As mentioned above, it was a surprise but planned massacre of the innocent,

unarmed and helpless Muslims Arakanese by well armed Buddhist Rakhines that

amount to genocide. It was started by Rakhines not the Muslim Rohingyas; the fact

is well documented. As a result, at least 100,000 Muslims were massacred and more

than 2000 Rakhines lost their lives. Here U Khin Maung Saw has lied and

deliberately suppressed the true information.

Rohingyas demanded Due Share

While the reminiscence of the 1942 genocide still shattered the conscience

of the Muslim Rohingya population, several Rakhine stalwarts and politicians were

actively engaged to cripple them politically, socially and economically. The Muslim

Rohingyas were under constant threads and onslaughts of the Rakhine muggers and

extremist politicians backed by the ultranationalists. On the other hand, during the

period preceding Burma independence, Arakan Communist Party (ACP) was

demanding total independence of Arakan. The ACP obstructed the repatriated

Rohingya refugees who took refuge in Bengal in 1942 to repossess their land and

resettle in their original places in the townships of Kyauktaw, Pauktaw,

Ponnagyunt, Myebon and Myinbya making them landless and internally displaced.The extremists were also harping on the tune of Muslim extermination. Under the

circumstance, like many other ethnic nationalities, it was their sense of duty to

explore all possible venues for the restoration of their rights and freedom.

U Khin Maung Saw and U Maung Tha Hla (USA) with their preconceived

ideas are indignant over an open letter sent to the Burmese government in 1951 by a

group of Rohingya demanding a Muslim State within the Union Burma. Given the

hostile attitude of the Rakhines who are dogged for a separate independent Arakan

without Muslims the demand for a Muslim state in northern Arakan within Burmese

federation is a commonsensical demand of the time. Yet they are critical of it.

Muslim Rohingyas were never separatists. They have been consistent in

their demands for the restoration of their rights and freedom within the Burma

Union on par with other nationalities of the country. Again in the case of the

statehood of Arakan for the totalitarian domination of Rakhines with the slogans

Arakan and Buddhism are synonymous and Arakan is for Rakhine only;

Muslims/Kalas are illegal immigrants and they have nothing to do with Arakan

Muslim Rohingyas demanded a state of their own in the zone of their Traditional

Homeland in northern Arakan.

However, there have been misunderstandings and lopsided propagandas

projected by the vested interests that the Muslims tried to join Pakistan. This was a

figment of imagination of only a handful of ostracized segment of people, againstthe hopes and aspiration of the Rohingya masses, and as such the popular Rohingya

leaders never demanded nor projected for separation. It is just irresponsible

allegation without any reliable supporting documents. Even the mainstream

Mujahid rebel group demanded two states in Arakan-- one for the Muslim

Arakanese and the other for Buddhist Arakanese.

In a memorandum dated 10 May 1950, the Rohingya leaders of North

Arakan wrote to Prime Minister U Nu during his visit to Maungdaw:


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[There have always been some propagandas going round about that we are,

as people labouring to unite with Pakistan or that we are creating a state of which

there is apprehension for communal riot from our part. On behalf of our people, we

wish to clear these misunderstandings once and for all and declare that we, as a

whole, never want to be seceded from the Union and that we wish to live with our

Arakanese Buddhist brethren as brothers and sisters in perpetual harmony andconcord wherever they may be and that we wholeheartedly depreciate any such

ideas and point out that these propaganda are highly detrimental to and dangerous

not only for us but also for the solidarity of the Union. We emphatically submit that

we are within the Union of Burma, being her most loyal citizens. We also

emphatically pledge that in any part in the Union of Burma foreign aggression shall

be defended with our blood, sweat and lives.

While the Union Citizenship Act 1948 was being enacted, it was

particularly expressed by the Chairman and the members of the Drafting Committee

that our people belong to such racial group as has settled in any of the territories

included within the Union as their permanent home from a period anterior 1823

A.D. (1185 B.E.) and that we are indigenous people of the Union.]

U Khin Maung Saw described Quasem as the Mujahids rebel leader. But he

was never ever accepted by the Rohingya people as their leader. To them he was a

renegade, who broke away from the mainstream movement led by the educated

people of that time. Quasem inflicted untold sufferings to the villagers. The

Rohingya people rose against him with all available means for which he had to end

up in exile in the then East Pakistan.

In the face of the persecution, wrongs and injustice, the Mujahid movement

was launched. Followings are some of the major demands (in abridged form) of

the mainstream Mujahid Party.41

1. Formation of an autonomous Muslim State in North Arakan within theUnion of Burma comprising the region from the west bank of Kaladan River

up to the eastern part of Naf River.

2. Formation of North Arakan Muslim Regiment, with the same privilege likethe National Army of Burma, and is to be included in the Burma Regular

Army as Territorial Force of North Arakan.

3. Urdu to be accepted as a regional language and Burmese to remain as acompulsory language.

4. Responsible government officials in the State must be from the localMuslims with a Burmese advisor representing Central Government.

5.

The non-Muslim minority community of North Arakan will enjoy full rightsand fair treatment like Muslim minorities in the other parts of Burma.

6. Foreign affairs, Defence, Finance and commerce will remain under CentralGovernment. What should remain under the local authority shall be decided

jointly between local and central authorities.

7. Subject to the acceptance of the above demands, a Pact will be signedbetween Mujahid Representatives and Burma Government. Before signing

41 Muzaffar Ahmed Arakani, The Muslims of North Arakan: What they are struggling for?Part-1, February

1955, pp. 6-7


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the Pact, a General Amnesty must be announced to the other Muslim

political leaders along with Mujahid Party of North Arakan.

To consider the above seven point demand there were discussions on three

occasions between the governments representatives and Mujahid leaders. In the

first stage, some leading local persons along with the North Arakan Muslim

Members of the Centre were sent to Thamy village for mutual exchange of thoughtand ideas. They proposed that the demands of the Mujahid would be considered if

they leave of arms. Where as, the Mujahid Representatives refused to do it till the

acceptance of demands of the Muslims of Arakan. In the second stage, Mr. Sultan

Ahmed M.P. and Mr. Abdul Gaffer, M.P. were sent to Fakira Bazar in Maungdaw.

But they also had to return unsuccessful. Earlier Mr. Abul Bashar, a former

Township Officer was sent to Thamy with the same purpose. It was to him that the

Mujahid representatives submitted their seven point demand. ..In February 1950,

Burmese Prime Minister U Nu, Minority Minister U Aung Zan Wai (a Rakhine)

accompanying Sadar Aurangzeb Khan, the Pakistan Ambassador in Burma came to

Maungdaw in order to hold discussion on the seven demands of the Muslims of

North Arakan and summoned the representatives of Arakani Muhajirs (refugees)

from Teknaf by the scouts.42

The above mentioned seven point demand was thus officially communicated

between the rebels and the government. The Rohingyas never demanded Islamic

State. Yet U Khin Maung Saw dubbed the demands of the Rohingya Consultation

Meeting of 1951 at Alethankyaw village in Maungdaw Township as undeserved

demands of the Islamists although their demands were conducive and compatible to

a secular democratic society.

At the same time, in line with the military regimes unreliable census, he stated

the total Muslim population of Burma to be 4%, whereas it is conveniently 12-15%,

including Muslim Arakanese who still form 40-45% of the Arakans population. U

Khin Maung Saw should not be critical of Rohingys demands for a state of their

own in their Traditional Homeland in North Arakan, where they form 80-95%

population of the region, particularly when the Rakhines are uncompromising and

are opposed to Rohingyas co-existence as equals in Arakan. If two brothers cannot

live together it is better to live in a separate flat of the same condominium. This is a

logical demand in an ethnically diverse country like Burma. It is also true in the

case of Arakan where the two major indigenous peoples of Muslims and Buddhists,

respectively known as Arakan Muslims/Arakani/Rohingya and

Maghs/Arakanese/Rakhines, were living side by side before the Burmese invasion it

in 1784 A.D. and British colonisation of it in 1824 A.D.

It is to be noted that the Rohingyas are not a manageable minority and theirpopulation is larger than many other peoples in Burma. U Khin Maung Saw tries to

complicate the Rohingya peoples right to self-determination simply twisting that

90% population of Burma are Buddhists with 4% Christians and 4% Muslims. This

is not a relevant fact to disqualify Rohingya for a statehood. The Muslim Rohingya

have a long history, separate language, culture and civilization, an economically

viable and sizeable territory in North Arakan. They feel themselves distinct from

42 Ibid. p.8.


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others. Thus they have all the prerequisite qualifications to have a State of their

own, within the Federal Union of Burma, on par with other national groups of the

country to protect and promote their rights and freedom and safeguard their

legitimate interests.

In a democratic society there must be complete freedom of religion. Every

person must be allowed to freely practice and preach his or her religion. As such,the Muslim Rohingyas should be able to do their utmost for the preservation and

growth of Islamic culture among their people without prejudice to the growth and

preservation of other religious and indigenous cultures in their homeland. All racial

or religious groups should be able to pursue, practice and follow their respective

personal laws. A Muslim is required to follow Muslim personal law relating to their

marriage, inheritance and guardianship while it is necessary for a Buddhist to

follow Buddhist Customary Law.

Corresponding to the above concept, it is not irrelevant to have religious

institutions, cultural and literary activities and judicial court for the respective

peoples. For Muslims Arabic being a Quranic language is recommended religiously

to learn. Similarly the Quazi courts are desirable to decide cases relating to personallaw and religious matters. It is indeed helpful for a government for smooth

management and good administrative control.

In a diverse society like Burma, it is important to accept and respect the

difference of ones culture, language, life style, mode of dress etc. This is the

principle of unity in diversity articulated by father of the nation Gen. A ung San

for the perpetuation of the Union of Burma. U Khin Maung Saw should not be

sensitive to the religious and cultural practices of the Muslims or Rohingyas in

Arakan and Burma. He has no good point to be intolerant to the demands of the

Alethankyaw Consultation meeting for (i) establishment of Quazi courts presided

by a grand Mufti; (ii) right to form a statutory Muslim Council (Majlis Islamia) for

the management of the religious, social, educational, and cultural affairs, and also

for the administration of the Muslim Institutions in order to promote welfare of the

Muslims in the Union of Burma according to Islamic Laws; (iv) establishment of

Islamic schools etc..

Since the whole sub-continent and Burma were under British colonization it

was phenomenal that the leaders of Burma, Pakistan and India had something in

common. In the same token, especially when the Muslim Rohingyas felt alienated

and left out, some of their leaders approached the Pakistani leader Mr. M.A. Jinnah

and requested him to persuade General Aung San to ensure their rights and freedom

in Burma. Accordingly there had been discussions between Mr. Jinnah and Gen.

Aung San, and Jinnah and Aung Sans emissary U Rachid in the interest of their

two peoples. Gen. Aung San had assured Mr. Jinnah that the rights and freedom ofthe Muslims of Arakan would be guaranteed as a Burmese people. During and

before Burmese independence, there were several such episodes with other ethnic

peoples living on the borders. Thus it was nothing wrong for the discarded

Rohingyas to approach a prominent person with a request to exercise his good

offices for their constitutional safeguard in the would-be Union of Burma.

In March 1946 Gen. Aung San came to Akyab and sought the cooperation

of the Muslims of Arakan. He met the Muslim leaders at Youngman Society in Thet


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discuss our application, all participants supported our membership in the DAB

except Rakhine, despite their earlier support. At last, the Rakhine representative(s)

cast the last card threatening to quit DAB if the Rohingya were admitted, upon

which General Thwin (a former minister in U Nus cabinet) and one of the two

vice-presidents of DAB reacted impatiently. At night U Thwin called us to his

office at Manerplaw and started to console us saying, I dont know why Rakhines

are hostile to you. Dont be disheartened. I am still struggling at 80. You are stillyoung. Since you hold the truth you fight for it. These words of a late veteran

politician still inspire me.

As mentioned above, the Rohingyas claims reflect the democratic

aspiration of the people of Burma. The Rohingya are committed to Burma

democracy movement, because democracy is linked to peace. They are steadfast to

respect for and uphold human rights, because human rights are universal and one

cannot live as human being without them. The anti-Muslim/Rohingya activities of

U Khin Maung Saw and his associates preaching racism, xenophobia, islamophobia

indicate that they are undemocratic and have not the least sense of human rights. It

is their activities, not the claims of the Rohingya, which affect Burma democracy

movement. His allegation against the Rohingya people is a false alarm which isapplicable on him.

Arakanistan:

U Khin Maung Saw said for the transfer of population from overcrowded

Muslim Bangladesh to under-populated Arakan, Burma, there would be an

organized struggle, supported by all Muslim countries, to create separate state of

Arakanistan or Arakandesh. What does U Khin Maung Saw mean? This is a

nonsense statement, an agitation and a provocative act. It also is an affront to

Bangladesh and all Muslim countries as well as a disregard to international law and

practices. His statement is challengeable as the Muslim Rohingyas never bring to

mind such a name Arakanistan. But it was Barrister U Hla Tun Pru, a Rakhine

politician, and other Rakhine leaders made all out efforts to demand Arakanistan

in 1947.47

Similarly the word Arakandesh is unknown to the Rohingyas. Thus

Arakanistan/Arakandesh is a product of Rakhines not the Rohingyas.

U Khin Maung Saw tried to support his treacherous statement mentioning,

Prince Khaled Sultan Abdul Aziz, commander of the Saudi contingent in the 1991

Gulf War, visited Dhaka, Bangladesh, in Mid-April 1992 and recommended a

Desert Storm-like action against Burma; just what [UN] did to liberate Kuwait.

Prince Khaled made this statement while on a visit to Rohingya refugee camps in

Bangladesh upon seeing with his own eyes the great humanitarian disaster and

human tragedies. His statement was not related to U Khin Maung Saws fanaticizedmake-believe story. It meant for a humanitarian intervention (HI) on the ground of

humanitarianism with the specific purpose of preventing or alleviating widespread

suffering. HI is an accepted concept under the international law on the principle of

international responsibility to protect.

Rohingya language relayed from indigenous peoples language programme

47 Burmese politics (1958-1962), Vol.3, edited by U Kyaw Win, U Mya Han and U Thein Hlaing, Universities

Press, Rangoon. Pp. 2-3.


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persistent and widespread that amount to crimes against humanity and attempted

genocide. The Rohingyas are both an ethnic and a religious group and are as such,

protected by the Genocide Convention. Thus the Rohingya problem warrants

international responsibility to protect with individual responsibility of the

perpetrators. U Khin Maung Saws accusing of internationally recognized Rohingya

refugees as illegal Bangladeshis is a blatant disregard of international opinion and

UN mandate. On the other hand, it is an inhuman act to call for expulsion ofRohingyas from their ancestral homeland of Arakan with a view to making them

wander from place to place with ultimate aim of annihilating this Muslim minority

community.

Due to persecution, about 1.5 million Rohingyas have either been expelled

or left Burma since 1948.50

These Rohingya diasporas, who include both UN

registered and undocumented refugees, are living in many countries of the world.

Nevertheless, all of them are refugees according to the international definition of

refugees with right of return to their homeland.

Repatriation of Rohingya refugees

Due to large scale persecution there were two unprecedented refugee

influxes into Bangladesh one in 1978 and another in 1991-92 each with about

300,000 refugees. Through two identical bilateral repatriation agreements signed

between Bangladesh and Burma, without the involvement of refugees

representatives, the refugees were repatriated without their deliverance. Refugees

have had resisted the forced repatriation and insisted that they would not return to

Burma unless there are changes in circumstances, improvement in their human

rights situation, change of attitude of the regime toward them and cessation of

persecution, and above all, there is all-inclusive political and democratic process in

the country with Rohingyas as a part of it.

International community is aware that hundreds of refugees died while

protesting forced repatriation. Some of them either ran off to other destinations or

left behind mingling with the locals in the villages of Bangladesh; but they are

vulnerable living in constant fear. Refugees are described to have been living

between snakes and crocodiles. Thus far they are hesitant to return to Arakan under

hellish situation, when the flights of refugees from Arakan into Bangladesh are

daily undulating due to continued persecution against them. Time and again, the

international community, UN, EU, NGOs and Dhaka based diplomats have

expressed their concerns that the refugees should not be sent back to Burma against

their will.

Despite this, U Khin Maung Saw lied that in 1998 the number of returneeswas about 30,000 more than the official refugees declared by Bangladeshi

authorities. He also made similar accusation on 1992 refugees, while 28,000 of

them are still in two UN refugee camps in Bangladesh. The scenarios have been

well documented and the hoaxers cannot move it out of sight of the international

community. In addition, the new Thein Sein government has admitted that the

Rohingyas are still entering into Bangladesh and the refugees are unwilling to

50 Arab News, Jeddah, 17 April, 2008.


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return to Arakan. Both governments (Bangladesh and Burma) are in discussion to

launch synchronised patrol of the common border by border guards of the two

countries to stop fresh influx of Myanmar citizens into Bangladesh,51

Bangladesh

Foreign Secretary Quayes said. In an interview with BBC on 24 October, the Burma

Director General of Immigration U Maung Maung Than stated that the (Rohingya)

refugees are reluctant to be repatriated to Burma.

1970 Bangladesh war refugees

Having felt unquenched U Khin Maung Saw further alleged that a number

of 1971 Bangladesh war refugees had not returned from Arakan. In fact, about 200

Bangladeshis, most of whom are high profile persons, had taken shelter in Arakan

during 1970 Bangladesh war of liberation. They were properly listed and

documented by the authorities. I would challenge U Khin Maung Saw if he could

name and prove a single case of such Bangladeshis who had not returned. Who

would live in a nightmare when their country was liberated with the blood of their

martyrs? Time and again we saw such nonsense allegations from Mra Raza Linn-- a

Rakhine lady now lives in Dhaka-- and other Rakhines that Bangladeshis areentering into Arakan, even after the emergence of Bangladesh, to grab the lands of

the Rakhines. In 1991, the freelance writer Bertil Lintner wrote, Burmas strict

immigration controls have effectively closed the border, and migration over the past

four decades has gone into opposite directionmany Rohingyas have also travelled

on to Pakistan, India and beyond Muslim countries in West Asia..52

An estimated

500,000 Burmese, most of them Rohingya Muslims, reside in the Makkah region.53

Thus this misinformation or attempt of U Khin Maung Saw and others is apparently

an early signal of genocide in Arakan.

Rohingya emigrationand Rakhine immigration

Since 1942 Muslim massacre, expulsion of Muslim Arakanese or Rohingya

into Bangladesh and other countries was a regular phenomenon. Crimes against

humanity of destruction, rape, murder and other inhuman acts have been perpetrated

against them by state and non-state actors, resulting in their tragic flights to alien

lands like Bangladesh, India, Pakistan, Gulf State, Saudi Arabia, Thailand,

Malaysia, United Kingdom, Europe, USA, Canada, Australia, New Zealand and

Japan etc.Still U Khin Maung Saw and extremists are shameless to accuse that in

quest of greener pasture, people from poor Bangladesh are illegally entering into so-

called rich land of Arakan, where Muslim bloods are daily sucked or spilled.

Arakan has turned into a hell for the Muslim population, who areforced to live in semi-concentration camps in Arakan54

Even animals will escape

away from such horrific monstrous environment. It is unthinkable how people from

democratic Bangladesh chose to live in anarchic Arakan. Let us see press reports

and situation how Rohingyas are emigrating from Arakan.

51 Kaladan Press, 17 October 201152 Far Eastern Economic Review, A danger to themselves by Bertil Lintner, 29 August 1991, p.28.53 Arab News, Jeddah, 17 April, 2008.54 Dr. Zarni, Understanding the Change in Burma, an article in Irrawaddy Magazine, 12/10/2011.


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1. Many Muslim refugees who escaped the carnage of Burman king BodawPhayas invading forces had not returned to Arakan. Most of them left

behind in southern Chittagong where They are still known as

Roais/Rohingyas.

2. In the welter of Anglo-Japanese War of 1942, the Allied forces retreatedfrom Arakan leaving huge arms (with the Buddhist Maghs). Takingadvantage of the situation the Maghs started massacre of the Muslim

population, in which 84,000 innocent Muslims were slaughtered, burnt

down many villages, mosques and religious scriptures and institutions.

Besides, 50,000 of them who escaped persecution were kept at Rangpur

Refugee camp by the British Government. But in spite of their repeated

appeals to be rehabilitated in their original lands have not been taken back as

well.55

Some of the Muslims who returned could not be resettled in their

original places as their lands were taken over by the Rakhine under state

programme and under the threat of the underground Rakhine communist

rebels. But all Rakhine refugees were properly rehabilitated.

3.

In the latter part of 1948, when Mujahid Movement against the BurmeseGovernment was extensively going on, the Burmese armed forces killed and

arrested many Muslims, burnt down many of their villages, kidnapped and

raped their women. Muslim thus terrified, fled the country and took shelter

in East Pakistan numbering about 33,000.56

Most of them could not come

back.

4. Soon after the independence, the Burmese Government, for the purpose ofthe settlement of Maghs in the Muslim areas, convened a settlement

committee. They came to a decision to settle down about 70,000 Maghs

from East Pakistan and other parts of Arakan. In materializing this scheme

the Government confiscated arable lands of the Muslims of the areas where

they formed 98 percent of the population.57

Buddhist settler villages have

since been progressively established through out North Arakan making theMuslims increasingly landless.

5. Pakistan expressed its concern over the expulsion of Muslims from Arakansince independence. The government of Burma is driving away the

Muslims of Arakan under the false accusation and pretext of being agents

for the Mujahids. The Governor of East Pakistan Mr. Zakir Hussain also

expressed the attitude of Burmese Government on its Muslim subjects as

prejudicial. The East Pakistan Martial law administrator and G.O.C Major

General M. Omrao Khan accompanied the Governor to the Park-Burma

border to investigate the condition of the refugees.58

6. In 1948, the very year of the independence of Burma, 30,000 ArakaneseMuslims had fled to East Pakistan to escape persecution, harassment andgenocide by a section of a Maghs. ..During the year of 1949 the government

forces invariably carried on various kinds of atrocities such as looting,

raping, physical torture and arson as a result of which many such villages

55 The Daily Pasban (Urdu), Dhaka, East Pakistan, May 11 & 14, 195556 Ibid.57 Ibid.58 The Burmese Government accuses the Muslims as Mujahids agents: Condition in Arakan deteriorating,

The Daily Ahfag (Urdu), West Pakistan, August 26, 1959


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went out of existence and 20,000 Muslims were also pushed into East

Pakistan.59

7. The armed forces kidnapped and raped Rohingya girls and women. OnFebruary 1, 1955 the Burmese Army kidnapped two daughters, two sisters

and two sister-in-law of Sayed of Palipara (a village in Zedibyin sub-

township) and raped them. Three young women one wife of Fazlur

Rahman and his two sisters; the wife of Kala Meah (Member) with his twosisters; the wife of Abdul Rahman with his daughter-in-law, including three

other young girls of his relations were also kidnapped and rapped. Women

were also carried off and raped particularly in the villages of Shwetpyin,

Annukpyin, Thinganet and Kudik Chaung. Uncountable numbers of women

from different villages were also forcibly carried off and dishonoured. They

also inhumanly killed 4 Muslim dignitaries from the same village. ..One

night the army arrested 50 old men of the Kanhpu village, dragged them to

the camp and put to death by starvation.60

Many villagers left for East

Pakistan to escape persecution. These crimes against humanity become

widespread in North Arakan since military rule in 1962.

8.

In 1959 Burma Army destroyed 32 Rohingya villages 24 in northernMaungdaw and 8 in northern Buthidaung. They burnt down many houses,

killed many people, raped women, destroyed crops, looted properties cash

and valuables, and expelled innocent villagers across the border to the then

East Pakistan.

9. From 1962 military take over the expulsion of Rohingyas has becomesystematic and widespread. In 1975, About 500 Muslims have been

coming daily as refugees to Bangladesh. They were pushed by Burmese

authorities and Maghs. They have left all their movable and immovable

properties in their own country.61

400 Burmese Muslims took shelter in

Jessore Town Hall. The leader of the refugees Mr. Noor Mohammed told

that they are the bona-fide citizens of Burma. He further told the newsman

that due to continuous persecution by a section of Buddhists and Stateauthorities as many as 15,000 Rohingyas from Maungdaw area in Arakan

crossed the border to Jessore, Moghulhat and Rangpur. They were forcibly

deprived of their properties but got no remedy from any quarter.62

10.The Rohingya refugees reached also India. In Urdu Park, in front of theJama Masjid, Delhi about 300 Muslim refugees from Burma under the

tattered sheds are passing their lives. Among them are included women and

children who had established hearth and home in Burma. They had their

own lands and jobs. The government seized all their properties and drove

them away from their homes. ..The Burmese police led the refugees to the

border with Bangladesh and ensured that they crossed over. They were

defrauded of Rs.70,000 by money changing touts. They escaped into India

under cover of darkness. From the border to Calcutta they travelled in buses.

59 The Woeful Tale of Arakanese Muslim Refugees, The Daily Kohistan (Urdu), Lahore, west Pakistan,

September 4, 195960 The Daily Pasban (Urdu), Dhaka, East Pakistan, May 11 & 14, 1955.61 Burmese Muslim exodus to Bangladesh, The Daily Ittefaq (Bengali), Dacca, Bangladesh, March 6, 197562 The Burmese Muslim Refugees in Jessore, The Daily Ittefaq (Bengali), Dacca, Bangladesh, March 4, 1975.


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The rest of the journey to Delhi was completed by train, mostly without

tickets.63

11.Due to oppression and suppression by the Government of Burma and theBuddhist (Maghs), many Muslims from Arakan, in scattered condition, have

been crossing over to Bangladesh where they have been concentrated in

relief camps at Tefnaf. While visiting the relief camps the refugees, who

have National Registration Cards of their own, expressed their woeful plightin their own dialect. In Teknaf there are as many as 630 refugees from104

families till now they are living in a very heart-stricken position. Many of

the refugees are living along the hillside mixed with the locals. It is

estimated that about 1500 of them recently entered into Bangladesh. One

refugee Abdul Gaffar of Zibonkali described that they had to leave all their

belongings, properties and lands at the hands of the MaghsAnother

refugee told that atrocious crimes, loot, physical torture, confiscation of

properties and rape became the routine for the Maghs and government

authorities.64

12. 20 Burmese refugees died of dysentery and diarrhoea in relief camps atBalukali and Teknaf. There are 1288 and 514 refugees at Teknaf andBalukali refugee camps respectively, who came here 3 months ago. It is also

learnt that exodus of refugees to Bangladesh are taking place daily.65

Since 1942 the Muslim Rohingyas of Arakan are under tyranny. Their life is

a story of woe upon woe without any respite since independence of Burma. It has

been hellish from 1962 military rule; the worse comes to the worst during the rule

of SLORC, SPDC and ruling civilianized military regime of U Thein Sein. Under

the pretext of looking for rebels or immigration checks barbaric operations have

been conducted often committing crimes against humanity of destruction of

settlement and villages, rape, murder, forced starvation, confiscation of their arable

lands, moveable and immovable properties, forced expulsion from their homeland.

Over and above, the measures of deprivation of basic freedom like freedom ofmovement, marriage, education, trade and business are enormous. While the

situation is just the reverse, U Khin Maung Saw lied that Bengalis from over

populated Bangladesh regularly infiltrated into so-called resourceful Arakan. What

are the resources available to Muslims in Arakan? It is a planned deception against

the Rohingyas and Muslims.

Conversely, the whole northern Arakan has been dotted with many settler

villages of Buddhist communities, who include a large number of Bangladeshi

Maghs/Rakhines/Marmas settled on the Muslims lands, lands endowed to the

mosques in and around the places like Alethankyaw, Bawlibazar, Taungbazar,

Zedipyin Taungbyo, Maungdaw, Buthidaung, Kyauktaw, Ponnagyunt, Taungup and

Akayab city etc. Mosques were destroyed and established Buddhist settler villageson and around them; and few pagodas were erected on the mosque yards.

63 UN pay attention: Hundreds of Muslim pushed out from their motherland by Burmese government. Say

where would to go These Muslims lying in open space in front of the Delhi Jama Mosque, The Mustaqeen

Weekly (Urdu), Delhi, India, April 14, 197564 Burmese Refugees to be sent back, The Daily Purbadesh, Dacca, Bangladesh, April 16, 197565 20 died of gastro-intestinal disorders in relief camps, Daily Ittefaq (Bengali) Dacca, Bangladesh, May 19,

1975


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Some of the major armed operations conducted against the Rohingyas that

resulted in their expulsion and massive destruction of their homes and settlements:

1. Military Operation (5th Burma Regiment) November 1948.2. Burma Territorial Force (BTF) Operation 1948 -503. Military Operation (2nd Emergency Chin Regiment) March 19524.

May Yu Operation, October 1952-535. Mone Thone Operation October 1954

6. Combined Immigration and Army Operation January 19557. Union Military Police (UMP) Operation 1955-598. Captain Htin Kyaw Operation, 19599. Shwe Kyi Operation, October, 196610.Kyi Gan Operation, October-December 198611. Ngazinka Operation 1967-196912.Myat Mon Operation, February 1969-7113.Major Aung Than Operation, 197314.Sabe Operation, February 1974-7815.Naga Min (King Dragon) Operation, February 1978-7916.Shwe Hin Tha Operation, August 1978-8017.Galon Operation, July 1979 to 1991-9218.Pyi Thaya Operation, July 1991-9219.Ongoing Na-Sa-Ka Operation from 1992Based on the definitions of Rome Statute of the International Criminal Court

(ICC), we can now infer that the followings Crimes Against Humanity have been

committed by the military regime and non-state actors against the Rohingya people:

1. The Crime Against Humanity of Murder;2. The Crime Against Humanity of Extermination;3. The Crime Against Humanity of Deportation or Forcible Transfer of

Population;4. The Crime Against Humanity of Imprisonment or other Severe Deprivation

of Physical Liberty,

5. The Crime Against Humanity of Torture;6. The Crime Against Humanity of Rape;7. The Crime Against Humanity of Forced Pregnancy;8. The Crime Against Humanity of Sexual Violence;9. The Crime Against Humanity of Persecution ;10.The Crime Against Humanity of Enforced Disappearance of Persons;11.The Crime Against Humanity of other inhuman acts.

The rapid demographic changes in North Arakan due to Buddhist settler

villages, and the aforementioned continued gruesome armed operations and crimesagainst humanity perpetrated against the Rohingyas speak themselves who illegally

infiltrated into Arakan; definitely they were Rakhines/Buddhists, not the

Rohingya/Muslims.


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Rohingya Organisations

U Khin Maung Saw and his accomplices made futile efforts to implicate the

Rohingya groups to have connection with terrorist organisations, Taliban or Al-

Qaeda. Their unsubstantiated and concocted allegations are creation of SPDC,

ruling regime and vested interests to suit their interests. For the regime, the reason

may be to regain US support via terrorism angle. Time and again through pressreleases and statements, Arakan Rohingya Organisations (ARNO) and it Rakhine

political allies National United Party of Arakan (NUPA) strongly condemned such

concocted allegations and rejected any direct or indirect link with any terrorist

organisation. Followings are an abstract of some of the press releases.

ARNO condemns terrorist attacks on United States on 11 September 2001

and believes that terrorism is an evil on earth that knows no homeland, nationality,

religion, or race and so everybody must disown it and condemn it.. .In recent

week, Muslims in Burma have become vulnerable after terrorist attacks in the

United states and conflict in Afghanistan. The military SPDC or citizens of other

ethnic groups may think that they can justify anti-Muslim activities as part of the

war on terrorism. Increasing signs of Muslim and Islam hatred and climate ofvictimization of Muslims in Burma have been reported across the country.

Persistent rioting and clashes between Muslims and Buddhists, destruction of

Muslim shops and houses in towns and cities, tightening of travel and worship

restrictions on Muslims and stepping up of persecution of Rohingya Muslims in

Arakan have taken place. SPDC is responsible for these violence on religious

line.66

In the recent weeks following the terrorist attacks of September 11, 2001 in

the United States, there have been several news reports which have suggested

possible link between terrorist organisations and Arakan Rohingya National

Organisation (ARNO) and National United Party of Arakan (NUPA) On

September 2000, recognizing the need for unity between Arakans two major

communities of Rakhine and Rohingya, the NUPA and ARNO formed the Arakan

Independence Alliance (AIA). The AIA reiterates its condemnation of September

11 terrorist attacks. The AIA calls on the international community to root out

terrorism in all its forms, including terrorism practiced by a state as well as

individuals and groups.67

Recently the Burmese military Junta has tried to link Rohingya freedom

fighters to the Taliban. The reason may be to regain US support via the terrorism

angle By demonising the entire ethnic nationalities like Rohingya, it hopes to

secure international support at the expense of peace of the people of Arakan.

ARNO welcomes supports from any group worldwide as long as they respect ourgoals and especially our vision of tolerance and respect for all religions and human

rights for all in Arakan. ARNO will continue to work with NUPA and our Rakhine

Buddhist allies to achieve our vision of a diverse, tolerant, multi-ethnic, multi-

religious Arakan societyLet one thing be clear, no matter how much military and

political pressure or torture the Burmese junta subjects our people to, we at ARNO

66 ARNO Press release dated 29 October 2001.67 AIA Press release dated 2 November 2001


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will never participate in any activities that are destructive to our Arakan or take part

in any activities that are not steps towards our goal..68

Since the agreement of political alliance signed between NUPA and ARNO

on 16th

September 2000, the Burmese military has been up and doing to damage the

image of the joint freedom struggle of the Muslim and Buddhist communities in

Arakan. In its effort the SPDC with the vested interests is trying to exploit the gravesituation, in the wake of September 11 terrorist attacks in the United States, and is

tarring the Muslim freedom fighters with the same brush, with an expectation to get

US support and to accelerate its Rohingya extermination and ethnic cleansing. 69

ARNO is the continuation of the Rohingya peoples struggle for peace,

justice, equality, democracy and human rights. We are committed to remain a

community within Arakan, and to working with other pro-democracy groups in

order to build a Federal Union of Burma. We are also committed to having peaceful

and beneficial relations with our neighbours.70

While practicing policies of de-Muslimization and Rohingya

extermination, the junta is employing all possible ways and means to gain thesupport of the United States by trying to link the Rohingya freedom fighters with al-

Qaeda and Taliban. .We again state that ARNO has no link or relationship with

al-Qaeda or Taliban. It has nothing to do with the relay of CNN alleging link with

al-Qaeda on the western side of Burma. Neither our freedom fighters received any

training nor any kinds of assistance from al-Qaeda nor Taliban ARNO is an

organisation advocating democracy, peace, justice, equality and human rights in

Burma. It has been working hand in glove with National United Party of Arakan

(NUPA), which represents Buddhists of Arakan, under the umbrella of Arakan

Independence Alliance (AIA).71

The junta is trying to secure international support, particularly to gain the

support of the United States, though the prism of terrorism with intent to divert the

attention of the people of the world away from the serious situation in the country.

Especially Rohingyas are implicated, for being Muslims, to have link with al-Qaeda

and Taliban. The CNN videotape number C205 showing alleged fighters training in

1990 in Burma is of no linkage to us. Arakan Independence Allaince (AIA), an

umbrella organisation of ARNO and NUPA, states that none of its component

organisation is involved in any activities that are not in line with its policies and

programmes and are not in conformity with its goal... AIA is committed to preserve

the composite nature Arakan society and uphold the principle of peaceful co-

existence among all or different national groups of Arakan. It believes that joint

struggle of the Buddhist and Muslim communities of the homeland is absolute

imperative to liberate their homeland...

72

ARNO does not maintain any camp or base in Bangladesh. ARNO does not

harbour any foreign militants and has never engaged any activities abetting

68 ARNO Press release dated 11 August 200269 ARNO Press release dated 25 August 2002.70 ARNO Press release dated 24 August 2005.71 ARNO Press release dated 25 August 200272 AIA Press release dated 11 September 2002.


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terrorism. ARNO strongly condemns any terrorist acts by anyone and denounces

terrorism of all kinds anywhere in the world. ARNO does not support any fanatic

groups. As a proof of this, neither ARNO nor any of its members feature in the US

government list of organisations and individuals involved in or financing

terrorism.73

The regime and critics like U Khin Maung Saw may think that they canjustify anti-Muslim activities as part of the war on terrorism with intent to further

intimidate and terrorise the Muslim population of the country. But this is a failed

agenda and futile exercise. Instead, U Khin Maung Saw and his accomplices may

be prudent to stop keeping the flames of racism and bigotry burning. Otherwise, the

people of Arakan (Muslims, Buddhists, Hindus and animists) and their children,

and their children will born, have to bear the brunt of the venom of their racism and

xenophobia leading to unending communal conflict that will bring them only

destruction, irreparable disaster, humiliation after humiliation. For any such adverse

situation of inhuman acts the Burmese regime as well as U Khin Maung Saw and

group will be held responsible.

In conclusion it may be stressed that Arakan is a diverse society. The twomajor peoples of Muslim Rohingyas and Buddhist Rakhines have had lived side by

sides for centuries. They are still living in the same place drinking the same water

and have to live until doomsday. They must learn how to live peacefully. The

current hostility between these two sister communities is detrimental to all. This is

time for rapprochement for peaceful coexistence. Let us recognize and respect

pluralistic culture and the difference between us, on the principle of unity in

diversity. Diversity is not weakness but strength.

73 ARNO Press release dated 24August 2005.


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APPENDIX

Verse No. 4

Text of Pillar Rohingya Rakhine English

Jagata Jagat Kabba World

Varsam Vasar Hanik Year

Satam Shat Thara Hundred

Verse No. 5

Tena Tene Thu He

Krtm Karten Loukthi Did

Rajyan Rashtri Oukchoukthi Reign

Verse No. 6Nama Naam Amee Name

Raja Rajah Bayin/Min King

Verse No. 7

Ikam Ekk Thaik OneThasmad Tharfar Tohnauk Then

Verse No. 8

Nitiri Vikramp Nitimote Thara Thapyint Justly

Verse No. 52Deni Deni Deni Deni Nezin Daily

Verse No. Numeral Inscription Rohingya Rakhine English

17,14 Dhuwi Dhui Hnaik Two

13 Therai Teen Thaong Three

31 Pansa Pans Ngaa Five25 Chau Sau Khrouk

Six

14,16,26,30 Chaat Chaat/Hanth Khunaik English

35 Dhuwa Dosh Dosh Dhui Sehnaik Twelve

9,22,115 Vish Vish/Khuree Hnasei Twenty

35 Thirish Thirish Thonsei Thirty

55 Panchas Panchas Ngasei Fifty

and many others are also similarly pronounced in Rohingya dialect.74

74 Towards Understanding Arakan History, PP114-115. In Pamela Gutman: Ancient Arakan, PP. 68-71.

In U San Tha Aung: Annada Sandra 8 th century Wethali Kings, Book No. II, p.215.

Documents

Rebuttal to U Khin Maung Saw's Misinformation on Rohingya