Its great that the younger generation of Burmese intelligenstia and political activists having gone through a learning life-livelihood experience are sincerely trying to contribute and also influence the political trajectory of Burma and the sufferring Burmese people in Burma.
Looking forward to Ko Tayza and the BLF’s programme of political action in Burma at the prsent stage of the military dictatorship and political hegemony and also to Ma Khin Ma Ma Myos well articulated writings on politics, philosophy and economics.

With Metta and Solidarity

Burma-Myanmar is still in the making

Myo Nyunt (myanmar myo)

Dr. Swapna Bhattacharya (Chakraborti),

Introduction and Problematic: Reflections from Indian Perspectives

After the formal separation of British Burma from British India in 1937, a large number of Hindus left Burma permanently and joined their relatives in India, whom they might have not seen over generations. This happened during 1940s, 1950s and again with the advent of military rule in Burma in 1962. While in the case of the Muslim population of Indian origin in Burma, in spite of the fact that they were (like in British India) not awarded any special status, they peacefully, were accepting their positions within the Union. Even then, in the case of Arakan, as we will see, things took a different turn.

, Alol praised the Muslims of Rosanga as seekers of knowledge and trainers in the arts. Alol said that he trained sons of many elite families of Rosanga.

Rosangete Musalmanayatheka achanata
Talim alim bali adar karanta
Bahu mohanter putra maha maha nara
Patha gita sangita suikhailam bahutara
(Muslims of Rosanga were patronized as seekers of knowledge and as trainers in the arts. I (Alol) have educated sons of many elite families of Rosaga (Sarif 1958, 1958, 111). One of the leaders of this sect, Muhiuddin, had been Jayasi’s Guru. The popularity of this Guru of the Chisthi sects among the Bengali Muslims can be witnessed even today.

Field Marshall Viscount Slim gave a very grim picture of Arakan in which he said that it was only total chaos that reigned in Arakan. This was also the time when Indians in thousands were living Burma apprehending the outbreak of the War, and Arakan and Manipur were the only two routes. With the Japanese occupation and entering of the British into Arakan, the Magh-Muslim hatred had taken a clear communal shape. Arakan was divided into Buddhist South and Muslim North.After 1942 massacre the Muslims had to turn to Eastern Bengal. But, later went back. They found their land occupied by the Arakanese. When the British reoccupied Arakan, they got extreme support from the northern districts of Buthidaung and Maungdaw. Muslims of northern Arakan had already started dreaming of their Homeland.

Antony lrwin went to Arakan in 1944 and praised the Arakanese Muslims as the most loyal people who “fought and died with the British”. Thus he justified his recruitment of “boys”, “scouts” and “guides” from such loyal and obedient people (Antony lrwin 22). In his book Burmese Outpost Antony lrwin published two letters from one Haji Ullah Arakani who sent the letters from Calcutta in June 1945. Arkani praised the British for the help they extended to the Arakanese Muslims. During those days of 1940s there was also an attempt to free Arakan by monks like U Sein Da. He was leading an anti-Japanese guerilla partisan movement. He possessed documents showing the evidence of cooperation between the Muslims and Buddhists of Arakan (

In the street the voices
Of the cuckoo of the crane
And the peacock
Are tinkling

Charged with emotion
The harp disguises
The goat, the cow, the horse
And the elephant

At the bestiary of the Kings
An orchid
Languishes the day

From Anick Roschi -(laformiotodidac on facebook)

It will be useless to discuss with the ‘Rohingyarists’. It will be wasting of time!
´
They have only one aim, namely, “Islamization of Non-Islamic States by all Means”.

They are really brain-washed by the Islamists. These people have enough money. They can buy propagandists.

No wonder, they will create and fabricate more and more fantastic and tragic histories. They will do more and more propaganda. One liar after another will come!

The ‘Rohingyarist Movement’ is a part of Islamization of non-Islamic countries!

How can Arakanese support their untrue claims of the Chittagonian Bengalis naming themselves as ‘Rohingyas’. These ‘Histories’ are made to rob our land. Since the Arakanese did not support their untrue stories, they divert the direction of the readers and accuse the Arakanese being supporters of the present military regime in Burma.

In fact, all ethnic groups in Burma are against the present regime but they cannnot do anything against half a million strong well-armed soldiers. There are many armed Arakanese Rebels fighting against this govt, so do Shans, Kachins, Karens etc, etc.

It was not only the Bengali Muslims who named themselves ‘Rohingyas’ are suffering from the military brutalties but all indigenous nationalities are also suffering. These miliary brutalities must strongly be condemned.

Since the Bengali Muslims who named themselves ‘Rohingyas’ look totally different from the natives of Burma, it cannot be ruled out that they suffered more because they are considered as aliens or illegal immigrants. In the same way, Burmese illegal immigrants are suffering in Thailand in Malaysia.

Even Dr Swapna Bhattacharyya, University of Calcutta, a West Bengali Hindu Lady wrote a paper “Identity of the Muslim population of East-Bengali origin in Arakan”.

Hence, she clearly admitted that these so-called ‘Rohingyas” are of East Bengali Origin and their “Arabian Nights’ were not true!
.

Fresh communal attack on Jumma localities in Khagrachari town
Today (23 February 2010) fresh communal attack was made on Jumma-inhabited localities in Khagrchari municipality under Khagrachari district by Bengali settlers with the direct help of military forces. Around 40 Jumma houses were burnt down and several Jummas were injured in this attack. On the other, one Bengali employee was killed.
It is reported that the clash broke out around 12.00 noon after a group of Bengali settlers belonging to so-called Sama Odhikar Andolon and Parbatya Bangalee Chhatra Parishad (PBCP) chased a procession of the indigenous Jumma people at Shapla Sattwar area of Khagrachari bazaar. The Bengali settlers hit the Jumma protesters indiscriminately.
Then the Bengali settlers made arson attack on Jumma-inhabited Mahajan Para area. It is alleged that military forces dispersed the Jumma people while they tried to prevent Bengali settlers from setting fire on the houses belonging to Jumma people. Soon after the dispersion of the Jumma people, Bengali settlers set fire on Jumma houses. At least 7 houses were burnt to ashes in this arson attack.
Bengali settlers then set fire on Milanpur, Madhupur and Upali Para areas where at least 7 houses were set fire. One of the owners of the houses was identified as Ms Lucky Chakma at Madhupur area. This was followed by setting fire on Sat Bheiya Para area where at least 25 houses of Jumma people were completely burnt to ashes. Besides, a quarter of Khagrachari Government High School, where a teacher of this school Ms. Tapasi Chakma stays, was also burnt to ashes. PCJSS office at Larma Square of Khagrachari municipality was set fire. It is alleged that Bengali settlers set fire the houses after looting the valuables of the houses. It is reported that Bengali settlers also looted some Jumma houses of Basundhara area. Sources said that at least 7 injured persons were admitted to Khagrachari sadar hospital while 12 received first aid.
On the other, a Bengali was killed at Shalbagan area which is completely inhabited by Bengali settlers. He was identified as Anwar Hossain (22), a fourth class employee of Khagrachhari municipality. It is not confirmed how he was killed. However, sources said that a group of Bengali settlers attacked hostel of Vocational Institute situated at Shalbagan area where few Jumma students stay. He might be killed by this attack.
Jumma people alleged that Bengali settlers made this attack by protection of military forces from the back side. It is reported that some of Bengali settlers were brought from Matiranga upazila by 8 jeeps. During the attack, journalist of Channel i and Desh TV were also assaulted and their cameras were broken by the Bengali settlers when camera crew Dilip Chowdhury and Mongsapru Marma were filming the clashes. Talat Mamun, reporter of private television ntv and Saikat Dewan, correspondent of daily prothom alo, were hostage for few hours by Bengali settlers.
It is reported that Bengali settlers also gathered at Dighinala and Panchari in Khagrachari and Kaukhali upazila in Rangamati district.
The administration imposed a 10-hour curfew in Khagrachhari municipality from 9.00 pm in the wake of fresh communal attack by Bengali settlers. The administration with megaphones asked residents to remain indoors and that if anyone was found outside, they would be arrested and terrorists would be searched door to door.
Reaction to the fresh attack
Following the fresh communal attack on Jumma localities in Khagrachari municipality, at around 4.00 pm Indigenous Students demonstrated a protest rally in the banner of Pahari Chartra Parishad (PCP). Hundreds of students and youths belonging to indigenous community joined in this protest rally.
The rally started from Aporajea Bangla at Dhaka University. Dhaka Indigenous students from different educational institutions participated in this agitation. The rally moved to Muktangan at Paltan through DU campus and High Court. Among others, students’ leaders from different indigenous students’ organization, Dhaka University teacher Professor Robaet Ferdous and Jobaida Nasreen Kona, Central leader of Communist Party of Bangladesh Rohin Hossain Prince were also spoke at this protest rally. They all condemned the barbaric and brutal arson attack in Khagrachari town today. Speakers demanded justice of this attack and exemplary punishment of the culprits.
UNDP closes Khagrachari office
It is learnt that on 23 February 2010 UNDP closed its Khagrachari office for indefinite period. On the others, the staffs of Rangamati and Bandarban offices of UNDP have been given leave for two days.
Update of Baghaihat attack
Today (on 23 February 2010) a MSF primary school was set fire by Bengali settlers. A group of army from Baghaihat zone were in patrolling during this attack.
Indigenous students of Jahangirnagar University also staged protest rally against killing and arson attack at Baghaihat area under Baghaichari upazila.
On the other, at around 10.00 am members of the civil society in Rangamati formed a human chain demanding a fair investigation into Baghaihat communal attack. Around 1,000 people took part in the human chain in front of the Deputy Commissioner’s office of Rangamati district. They also demanded immediate arrest and punishment of the people responsible for the incident, withdrawal of army camps and removal of Bengali settlers from the Baghaihat area.
More army to be deployed in CHT, says Home Minister
Today (on 23 February 2010) in a meeting, Home Minister Ms. Sahara Khatum said that government would consider, if needed, to deploy more army in CHT. She said that government has enough preparation to combat any evil forces whether they were Shanti Bahini, religious extremist group or any group.

PCJSS
(Parbatya Chattagram Jana Samhati Samiti)
Kalyanpur, Rangamati-450000
Rangamati Hill District, Chittagong Hill Tracts
Bangladesh
E-mail: pcjss.org@gmail.com, pcjss@hotmail.com
Tel+Fax: +88-(0)351-61248
Website: http://www.pcjss-cht.org

Joint Statement of the Mon Women’s Organizations on the Mon Women’s Day

12th Waxing Day of the 12th Month, 1371 Mon Lunar Year
February 24, 2010
Mon women’s day is celebrated every year on the 12th Waxing day of the 12th month, Mon Lunar Calendar, which is the birth date of Mon Queen Banya Thou. Her majesty Queen Banya Thou, who is also known as Mi Joa Bu (Shin Saw Bu in Burmese), was the only ruling queen in the history of Burma . She is historically known for her bravery, intelligence, and effective governance. Mon Women’s Day is marked on her birthday, and Mon women use this day to remember and are inspired by her courageousness.
Today in Burma , under the ruling of Burmese military regime, ethnic women are abused, raped, killed, and forced into labor against their will in their own country. Ethnic women and girls have been harshly targeted by the Burmese military under a system intended to “mix blood”, blending and destroying the Mon and other ethnic cultures existing within Burma. Ethnic Mon women are not only manipulated into forced marriages with Burmese soldiers, but they also have to suffer from human trafficking, sex slavery, and forced prostitution. In addition, tens of thousands of women and children have become internally displaced persons and refugees as a result of land confiscations and illegal taxation committed by the Burmese army. The continued expansion of Burmese military forces and their systematic ethnic cleansing policies have escalated these serious human rights violations in the ethnic Mon areas.
The Burmese military regime has demonstrated again and again an absolute lack of interest for a transformation to democracy and has only pursued finding means to continue to stay in power. The regime sponsored the 2008 constitution which was written to ensure the continued military dominance in Burma and announced they will hold a general election in this year, 2010. The regime continues to brutally crack down on peaceful political activities, indicating the election will be fraudulent. Clear evidences of the regime’s oppression against ethnic activists can be seen in the Amnesty International’s recent report (The Repression of Ethnic Minority Activists in Myanmar). The report stated that “The authorities have monitored, harassed, discriminated against, detained, and imprisoned ethnic minority activists, in some cases torturing or killing them”.

Under the rule of Burmese military regime, ethnic women are not assured of even their basic rights. Moreover, the regime continues the use of violence against ethnic women and girls as a weapon of war against ethnic nationalities; thus the raping, torturing and murdering of ethnic women and girls will continue as long as the regime rules in Burma.
Therefore, we urge all Mon women to:
•?????????Join hands with the other ethnic nationalities and stand up for human rights and fundamental freedom for the ethnic nationalities in Burma, and
We call upon the Burmese military regime to:
•?????????Withdraw all its troops from the Mon territory and immediately end all measures of ethnic cleansing in all ethnic nationality areas.

•?????????Fully comply with the United Nations Convention on the Elimination of All Forms of Discrimination against Women.

•?????????Review and revise the 2008 constitution so that it ensures the political involvement of the ethnic nationalities.

This statement is joined by:
1. Mon Women’s Association of America
2. Mon Women Organization ( Canada )
3. Mon Women Organization (Thai-Burma Border)
4. Mon Youth Progressive Organization
5. Overseas Mon Women’s Organization (Mae Sot, Thailand )
6. Woman And Child Rights Project (Southern Burma)

__._,_.___

The history has already proven. The Muslims launched unprovoked attacks on Christian Egypt in 640, on Christian Nubia in 650, on Christian North Africa in 650, on Christian Spain in 711, on Christian France (under Frankish rule) in 732, on Christian Sicily in 812, on Christian Byzantine again in 1071 to 1453, on Christian Bulgaria, Serbia, Greece, Croatia, Albania, Hungary, Austria, Poland, Russia, in the period between 1389 to 1683.

Hindustan was invaded by Muslims and put into Mogul Empire. Many Buddhist monks and Hindu Swamis were killed by Muslims in India and Afghanistan. Hindu-Buddhist Sri Vijaya Empire (Malaysia and Indonesia nowadays) was turned into Islamic states.

All these nations were invaded by the Muslims not because they had any grievance against them, not because they had attacked the Muslims, but because it was in the world view of the Muslims to attack all non-Muslims and convert them to Islam.

Cross border immigration of Bengali Muslims started after British annexation of Arakan in 1826 and a few years later in Assam. The Bengali immigration waves enlarged when the British government wanted to export Burmese rice and they extended the rice fields in Arakan. In the same way, they wanted to export Assamese tea. Since Arakan and Assam were under-populated and have direct land borders with East Bengal, many Bengalis were brought to Arakan and Assam as cheap labourers, peasants and coolies. Later, many Bengalis wanted to seek their fortune in Arakan and Assam. Hence, they came to Arakan and Assam illegally. They were helped by the early settlers.

When British India was separated into two dominions, namely, India and Pakistan, those Islamists wanted to separate Assam from India and Arakan from Burma but their attempts failed.

After Burma and India regained their Independence, some extremist Islamists too, noticed that Arakan and Assam are under populated while the Former East Pakistan, now Bangladesh is an overpopulated country, so they wanted to ‘export’ millions of Chittagonian Bengalis as ‘Rohingyas’ to Arakan and in this way they could turn the traditional Buddhist land into an Islamic state. It also happened in Assam. In November 1998, the Governor of the Indian State of Assam wrote an official report to the President of India and suggested to construct a proper fence at the border. The governor wrote: ” “There is no evidence of Bangladesh authorities organising the movement of population but they certainly have made no attempts to prevent it and indeed, may be welcoming it, to ease their problem of bursting population. Thus, there is now even an attempt to cover up this movement. Prime Minister Sheikh Haseena has recently asserted that no Bangladeshi is illegally living in India”.

Whenever Rohingya Problems evolved, there was a political turmoil in Burma. Was it a coincident or ‘make hay while the sun shines’ policy?

Nowadays, these Islamists notice that they cannot do Islamization through wars. That’s why they want to ‘export’ millions of Bengali Muslims to the neighboring under-populated areas like Arakan and Assam to turn these countries to Islamic states by means of men waves.

Rangamati District office: Dt.06.02.2010.Web.

Back ground of Rangamati district.
The web explained its history and mentioned about its population and advance of Mog community into Rangamati which referred a European Traveler Mr.Bernier the writer of ‘Fathiya” that the Portuguese pirates with cooperation and collaborations of local Mogs were engaged plundering and looting villages of the area. So they were looked down by mass people as they created the area lawlessness so it came to be known ‘Moger Mulluk means the land of lawlessness’ which is till now a proverb in the greater Chittagong

Who supported the ‘Arabian Nights’ of the so-called Rohingyas’?

Only some Bengali Muslims from Bangladesh!

I wonder whether Bengalis from India will support this “Rohingya history” because they too have illegal immigration from Bangladeshi side and had to construct fences along their common border to prevent human waves from overpopulated Bangladesh.

Why are some Bengali Muslims from Bangladesh like Sein Hla supporting ‘Rohingya version’?

The answere is very clear! Because they are of the same kin and family.

There is a Burmese proverb: “If you don’t believe my story, please ask my wife (because she will testify for that)!”

They want to solve their problem of overpoplution by exporting some millions to the neighboring countries and in this way they can islamize non-Islamic Countries.

Rohingyas have been in Arakan thousand years which had has been proved historically and theoretically.
(01)According to the SLORC publication,”Sasana Raung Wa Tunzephu, p.65″ Muslim arrived and settled since last 1000 to 1200 years in Burma. Many Arab ships wrecked near Rambree Island of Arakan coast during the reign of Mahataing Sando (788-810) and the crews and traders of those ships were Muslims and they were sent to Arakan proper and settled there.
(02).British Burma Gazetteer of 1879-P.63 stated that Islam came through the sea born Sufis and merchants into Arakan and other parts of Burma. Many Arab ships wrecked near Rambree Island of Arakan coast during the reign of Mahataing Sanda and the crews and traders were sent to the Arakan proper and settled there where they married local women .These were testified by shrines which are dotted at Arakan and Burma.

(03).”The essential history of Burma, P.160” by U Kyi mentioned that the superior morality of those devout Muslim attracted a large number of people towards Islam who embraced it enmasse.
(04).Bangladesh District Gazetteers, (page 63) stated that in 1430 AD Jalal Uddin Shah the king of Bengal sent Gen.Wali Khan at the head of 50 thousand soldiers to conquer Arakan,Wali Khan over threw the Burman king and took control of Arakan and introduced Persian language as court language and Muslim judges were appointed.
(05).Journal of Burmese research and history stated second army general Sandi khan was sent and over threw Wali khan restored Salayman shah and Arakan was a Muslim state for nearly 300 years (1430-1680).
(06).Dr.Than Tun the reactor of Mandalay University and professor of history wrote, the kings of Arakan had Muslim titles, and the kings mentioned in the Kyaukza might be Rohingyas from the Mayu valley of eastern Naf River who claims their existence of over thousand years.
(07).M.A Rahim in his book ‘Social and cultural History Bengal’ described that Arakan was known as Rohang and the word Rohingya was derived from Rohang.

(08). The ‘Rohingya ethnic and its identity ‘by Dr.Mahfuzur Rahman Akand narrated that the Arakan’s capital Mrohang was established by Nara Mekhla and so the inhabitants of that area are known as Rohingyas.He further added that the old Chittagonians used to address the settlers from Arakan by calling them Roais, though there is suspect ion of that the word Rohingya is derived from Rakhine but Roai is from Arakan where there is no an iota of doubt in fact. The last capital of Arakan was Mrohang so the people lived around it were Rohingyas. The writer further referred the famous researchers Ahmad Sharif (Prof.Dhaka University) and Sattandoronath Gush according whom Rohingya is from Mruhang>Rohang>Roshang>Rohingya.
In real fact the history of Rohingyas are of thousand years and this nation is not developed with out identity rather thus they are bonafide citizen and long settlers of Arakan from time immemorial.
(09). Dr.Marie lall of London in his documentation ‘Ethnic conflicts in Burma’ stated that the military has catalogued 135 races of Burma which has no legality or authority and by promulgating citizenship law1982 in order to make deliberately the Rohingyas stateless people which violates all the international customary laws and he also referred the quotation of mr.Alam Saw U a Burmese politician who mentioned that ‘the central Government discriminated against all non Barman groups politically and economically and through specific suppression of their cultures, language and religions’.
(10).Dr.Saw Tung a Buddhist stated in a magazine of Rakhine welfare Association that ‘the use of Rohingya word like Arakandash, Raza, kam etc testify to the rich cultural heritage of the Rohingya people.
(11).Dr.G.H.Luce stated, there were some Muslim kings of Arakan who were very friendly with the kings of Ava.
(12).Mr.Z.K.Tin U Ba wrote in his book,”The arrival of Islam in Burma ‘ that Arakan was ruled by the Muslim kings.
(13).’ The languages of Burma’ compiled by Asiatic Researches,’A comparative vocabulary of some of the languages spoken in Burma Empire’ by Dr.Francis Hamilton Buchanan who was a surgeon of Ava (1803-1804) the then capital of Burma ) stated that,” I shall now add three dialects spoken in Burma Empire. The first one is that spoken by the Mohammedans who have long been settled in Arakan and who called themselves Rohingya or Native of Arakan’.
(14).’Time Atlas of the world ‘by Geoffrey Barraclough in 1979 says,’ Muslim kingdom of Arakan was independent in the 14th and 15th centuries.
(15). An Israeli Historian Moshe Yegar in his book,” Muslim of Burma’ wrote that ,’The Rohingyas preserved their own heritages from the impact of the Buddhist environment not only as far as their religion is concerned but also in some aspects of their culture. There is after all very little common except religion between the Rohingyas of Arakan and the Indian Muslims of Rangoon.These are different groups that do not identify with each other and do not share the same goal and aspiration.
(16)Anthony Irwin a British army officer in his book ‘Burmese out post’ wrote ,’The muslman ,Arakanese ,quite incorrectly ……to look at , they are quite unlike any other product of India or Burma that I have seen ….As a race they have been here over two hundred years.
(17)Dr.Abdul Karim a famous historian of subcontinent wrote in his article ‘The history of thousands years of Rohingyas’ that the Rohingyas have been living in Arakan for thousand years generations by generations ,non has the rights to deny them. Their existence in Arakan is for thousand years and histories of Burman in Arakan is only for 200 years. If the military regime is hesitate to recognize them as citizens of Arakan by blaming them by lame excuse as being settlers of Arakan during British era then it is pretending or intentionally ignoring them.If Rohingyas could not be bonafide citizen of Arakan who have been there for thousand years then how can the Burman be citizen of Arakan whose history is not more than 200 years’.
(18)The famous poet Shah Alaol composed “saifulMulluk Badiujjan”during 1669-1970 AD in Roshang court.His works of Padmavati was also done there where he narrates people from various countries hearing the magnificence of Roshang to take shelter under the care of the king. Peoet Daulat Kazi wrote in his book ‘Sati mayna –o-lora- Candrani’ which completed during 1622 -1638 in Roshang said, ‘To the East of river Karnafuli there is a place ,Roshang city by name like heaven.His power is like the morning sun famous in the world,grooms the subjects like his own children .Both the poets used Roshanga/Roshang . The word Rohang is every where in the history of Arakan.
(19).Mr.Bo Hla Tin stated (published in Bang Kok post )that the Rohingyas who are different from other muslims who prefer to identify themselves Arakanese muslims or Rohingyas have been residing in the northern part of Arakan state in Burma’s west for many generations.

(20).The Encyclopedia Burmanica published by the government of Burma mentioned,’Rohingya as an indigenous ethnic group living in northern Arakan.
(21).According to the constitution 1947 of union of Burma, every person who was born in any of the territories which his Britannica Majesty’s dominions and who has resided in any the territories…..and who intends to reside permanently there in and who signifies his of election of citizenship of the union in the manner and within the prescribed by law, shall be citizen of the union. Section 10 of the constitution also says there shall be but one citizenship through out the union.
(22).Zul Nurain in his treatise ‘Rohingya History :Myth and Reality ‘wrote that the complementation of Dr.Than Tun alone is sufficient for the critics to change their minds and accept the realities of Arakan History. “History is a subject, the more we study, the more we discover. There are a lot of many things that are not yet discovered by historians. Denying latest finding in the name of traditional concept is neither logical nor scientific. What we must accept is the latest discovery of Arakan history by prominent, illustrious historians such as Dr. Than Tun, Martin Smith, Dr. Pamela Gutman, Dr. J.L.Lieder of France and Dr. S.B Kunango of Bangladesh is the only thing that can solve the lifelong imbroglio of Arakan history. We can see a sea of difference between traditional version of history and what the above scholars bring into light virulence against a race should not blind us. We must reconcile to logics and reasons. Here in the words of Professor Robert. J. Samuelson,” the discovery of history is always an exhausting project, part adventure, and part ordered because the past is surrounded in its own secret of time, place, belief, motivation and personality.” It is quite true in the case of Arakan history.Eventually Rohingya’s life today has become as was predicted by them British Commander Major Anthony Irwin. This part of Muslims or Rohingyas in the struggle of independence was almost obscured in Rakhine historical and political literature. To suppress the Rohingyas, to demean the Rohingyas politically, Rakhine historians’ literates amply misinterpreted and misquoted illustrious historians. An Australian researcher Dr.Pamela on various chapters of her thesis distinguished presently dominant Rakhine not to be the early settlers but the latest comers. In an indirect reference she says “local people in Dudan near Saing Daing (a village in Buthidaung Township) still speak the language of early inscriptions such as Khali and present day dominant Rakhines are of Tibeto-Burman origin and their entry into Aran began since 10th century.Arakan is a coastal plain separated from Burma proper by a natural barrier; “The Arakan Yoma Ranges”. Dr. S. B. Qunango says; “Arakan is the continuation of Chittagong plain. It is link with Chittagong region has been very close since time immemorial. Century after century both regions have been under the same rule”. He further compared “Arakan relation to Chittagong with of Norway to Sweden”. People and civilization infiltrated into Arakan through Chittagong area since many centuries before Christian era. Sudan people and Indian civilization spread into the Arakan and Indian ruled there century after century. The assessment of a Rakhine scholar U Aye Chan (now Dr. Aye Chan) from Yangon University History Department wrote in an article, “All inscriptions before 10th century were Indian literature. Not only the ruling class but their subjects also used There were Muslim infiltrations on the north too. Bengal then turned Muslim by 12th century. Some Chieftains or Warlord from other side of “Naf River” established their rules over Arakan. Muslim Legends say One “Amir Hamza” at Gaulauggie (Upper Mayu and Pruma valley) ruled for longtime and he fought a series of war with some rulers in inner Arakan. Another case of Muslim rule was the rule of “Hanifa” and “Keyapuree”, a married couple making their seats of rule at Mingalar Gyi range. Two peaks on Mingalar Gyi range still are totally called “Hanifa Tanki and Keyapuree Tanki”. British Archeological director “E. Forccharmer” writes; The Badr Mokan Mosque in Akyab was a prototype for many Buddhist temples. (see; E. Forcchamer, Arakan, 1891). Professor G.E Harvey writes(Out lines of Burmese History ,1944) though Arakan was predominantly Buddhist, it could not resist the spread of Islam both through the sea and Land. By 13th century Islam spread all over Arakan; Badr Mokan Shrine (abode of Saint Badr Walia) dotted through out the coast. Kings of Arakan were Muslims, units of armed forces were composed of Muslims. Senior Ministers such as Sulaiman, Majlis, Naverez, Syid Musa, Daulat Razi, Ashrof, Shah Alawal and many others were Muslims. A famous scholar Dr. Htin Aung, in his book “Burma before AD 1280) once chancellor of Yangon University wirtes; Rakhine and Burman are the same race. Rakhines speak in an accent of early Burman. More importanly, their religion is the same too and they are Burman race by all measure of ethnicity. They entered Arakan from 10th century .Arkanese, Rakhinethaa, Rohingya all represent the same meaning.
Sir Aurthur Phayre described the King of Arakan; as the King of “Roum” (Rohang). (see: A.Phayre; Burma, Pg: 170). So here saying the term Rohingya is not of a historical one but created in post independence period is a sheer refutation of truth, intended to described it Rohingya and make a false image of them. As seen above records say the term Rohingya is as old as the history of Arakan itself. Nobel prized winner “Dr. Amartya Sen” says Islam spread in India through Arab traders from the sea since 8th century, many centuries before the military rulers came from the land. (See. Amartya Sen, Argumentative Indians). If we accept the notion that Arab traders preached Islam in India, it is also logical that they preached Islam in Arakan. Rakhine as well as Burmese historians recognized Arakan’s foreign trade until 16th century old was in the hands of Arabs. Senior Rakhine Politician and historian -“U Hla Tun Pru” despite his reluctance to accept Muslim antiquity in Arakan, admitted foreign trade of Arakan from early time to 16th century was solely in the hands of Arabs, Iranians and Indians most of whom were Muslims. (see. U Hla Tun Pru; Treasure Trove of Arakan, 1982, Pg: 320-325). Even Arakan foreign correspondence was found in Persian, the writing language of Muslims in Arakan. J. Lieder had discovered some instances of correspondence in Persia with Dutch at Batavia in 18th century. (See: J. Lieder, The Ascendance of Mrauk-U Dynasty).
Critics say R.B Smart had described this Muslims of Arakan as Chittagonians. In the same gazetteer, the writer called Rakhine “Magh”. Can Rakhine be “Magh” because R.B Smart said so. Further major Anthony Irwin and Field Marshal William Slim too described Rakhine as “Magh” where as Muslims are called Arakanese. (See: A. Irwin, Burmese Outpost and W. Slim; “Defeat into Victory”)
When British withdrew, they handed over Arakan civil administration to commissioner U Kyaw Khaing. His police forces in the town were unable to enforce law and order. Actual power was in the hands of militant gang. Bonpauk says U Kyaw Khaing had been inflecting around the towns with his streamer. But he was 24 hours drunk. He was a terrible man. He could do little to improve law and order situation. Bonpauk says he asked the militants not to fight communal war but to prepare to fight the common enemy (British). He said after long effort and continuous persuasion some gang leaders along with their followers accepted finally to undergo a short term military training course sponsored by him. (See: Bonpauk, Tawlenray Khriway). This all happened in central and south Arakan save Kyaukpyu town and Sandoway district. These riot stricken towns were Muslim minority area. Both Bonpauk and U Ba San did not mention any aggressive acts from the side of Muslims there. They did not discuss any act of resistance. It might be Muslims there were armless, unprepared and unexpectedly the victims of killing spree. Being subjected to grusome massacres, Muslims began to flee into the north of the country where Muslims are majority. But the route to that haven is not smooth one. There were not proper roads or paths. It was an area of wild jungle from Kyauk Taw to Buthidaung in the north-west. The jungle covered an area of about 40 miles width. This jungle area was blocked by parallel mountain ranges and rivers. The worst thing was this fleeing caravans were not allowed to run away freely. They were blocked on the way by the militants. In some cases, all found on the way were murdered. This notion was substantiated by the remark of Field Marshal William Slim. Marshal Slim described in his book, he faced a great difficulty to cross Apauk-Wa pass from Rathedaung-Buthidaung side to Kyauk Taw in 1944, i.e. two years after the riot, because the pathway along the pass was blocked by human skeletons. (See: F. W Slim; “Defeat into victory”).
After independence the question of citizenship became more serious and important. Then 1948 citizenship act was enacted. Under 1947 constitution and 1948 Burma citizenship act, Rohingya still enjoyed full citizenship rights. Mr. Sultan Ahmed and Mr. Abdul Gaffer were members of 1947 constitution drafting committee (see: U Kyaw Win + 3; “History of Myanmar”, 1958-62). That was the proof of Bogyoke’s recognition of Rohingya as Myanmar citizen in 1947. Rohingya got the right to elect and to be elected in all elections of state organs, specially the parliament. They have M.Ps, parliament secretaries and even one minister once. Sultan Mahmood M.P from Buthidaung was health minister in U Nu’s Last Patasa Government. These all passed smoothly because every one then knew that Rohingyas were indigenous people of Myanmar not Indians. Rohingya region was provided with school, hospital, post office. Rohingya have been regular tax payers until today. Despite Hitler Holocaust there still are Jews. In Rowanda and Bosinia there still are those peoples who were subjected to genocide. My advice to all of us is let us wash out our rusty out-worn mentality and racialistic ideas. Century long chauvinism does not bring any good fruits. Hatred on us breeds hatred. Amity and friendship will bring prosperity. It is time for us to come into sense and reasons. We must stop bickering. Unless we are courageous enough to accept the reality of history we will be in fiasco.

(23).The citizenship Act 1948 says,’ any person descended from ancestors who for two generations at least have all made any of the territories included within the union their permanent home and whose parents and himself were born in any of such territories shall be deemed to be a citizen of the union.
(24).The first president of the union of Burma U Sao Shwe Thaik announced that Rohingyas are an indigenous race and citizen of Burma, same as Shan,Kachin,Mon,Karen and Rakhine.There is no pure ethnicity in Burma and if Rohingya could not be an indigenous race then I feel doubt that other ethnics could not be an indigenous race.
(25).Under the 1949 Resident of Burma registration act and 1951 Residents of Burma registration Rules Rohingyas were issued Burmese NRC which itself is a document to prove their bonafide citizenship and nationality of Burma.
(26).The former PM U Nu categorically recognized Rohingyas as an indigenous race of Burma in a speech on radio on 25.09.1954 at 08.00 pm mentioning that the majority of the people in these two towns are Rohingyas who profess the Islamic faith.
(27).The former defense minister U Ba Swe recognized Rohingyas in 1959 saying that the Rohingyas are equal in every way with other minority races like shan,chin,kachin…..There is historical evidence that they have lived faithfully and harmoniously with other races of the Union.
(28).Brigadier U Aung Gyi stated in 1961 that Rohingyas are an indigenous race in Burma as other ethnic groups…..
(28).In 1959-61 university of Rangoon granted permission to the students of the university to organize and operate under the name of ‘university Rohingya student Association’.
(29).Rohingya Language program was allowed to broadcast as per indigenous’ program of BBS from 1961 to 1964 twice weekly.
(30). In fulfillment of Rohingyas’ demands for an autonomous state for Muslims of Arakan the then Democratic government of Burma headed by U Nu granted local autonomy to the Rohingyas and declared establishment of the ‘Mayu administration Frontier’ to be administered by local Rohingya recruits under central Government and was abolished in 1964 by Gen.Ne Win.
(31).Rohingyas were recruited in public services till 1962.
(32).Rohingya political, social, educational and cultural organizations were duly recognized and approved by the proper authorities.
(33).Rohingya cultural show was exhibited on the occasion of national parade.
(33).The high school text book on geography (1978) indicated Rohingya living in the northern Arakanwhich had been later removed intentionally in order to distort the real history of Rohingyas.
(34).Burma election commission recognized Rohngyas as bonafide citizens by enlisting them in the voter lists and granting nomination of Rohingya candidates in the multi party general election of 1990.
(35).Mr.Patow’s report of 1825 categorized the population of Arakan as 6:3:1 Mog,Muslim and Burman that means there was 1 Rohingya in every two Rakhines according to that reports which ultimately proves the existence of Rohingya.
(36).Every one should keep in mind the statement of the father of the nation General Aung San during Palong meeting,that ,’we have in Burma many indigenous people …….In other countries too there are many indigenous people and races……Thus races do not have rigid boundaries,Religion is no barrier either, for it is a matter of individual conscience. If we want the nation to prosper, we must pool our resources,…..let us unite and work together.The writer of Rohingya history “ Myth and Reality” focused in crystal clear that “Goni Marakan” of (37).Akyab was a native M.L.A in British time assembly of 1935.U Pho Khaing from Akyab, U Abdul Gaffar from Buthidaung and U Sultan Ahmed from Maung Daw were 1947 constitutional assembly members. U Sultan Ahmed and U Abdul Gaffar were constitution drafting committee members. (1955-1962). All these were possible only because these Muslims whom we called Rohingyas are Burmese national. More important point is the nationality question Muslims in Arakan was settled by Boghoke Aung San and Mr. A. Jinna of Pakistan during their meeting in Karachi on 7th, January, 1947. Then there was a hot political issue about leaders were demanding north Arakan to be included in coming state of Pakistan. Due to this hot issue, Bogyoke Aung San sent his close aide Mr. Rashid to Jinna some months ago as a emissary to sound out Mr. Jinna’s stand on this issue. (Moshe Yegar Muslims of Burma, 1972). In their negotiation on 7th, January, 1947, Mr. Jinna withdrew the claim of east Bengal Leaders and conceded that the religion question will be within Burma and the Muslims there on will be Burmese citizen. ( U PoGaLae; Bogyoke; 1967; 244). Consequently post independence Burmese Government gave full constitutional rights to the Rohingyas. In late 1930s and early 40s some Rakhine began to spread anti-Muslims tendencies. They were unwilling to share the future with Muslims. Exclusive, divisive political agendas were being fostered. Consequently there came 1942 killing spree of Muslims. Muslims did not find Rakhine as partners.
(38).Dr.Shwe lu Maung in his paper ‘expression of gratitude to the Rohingya’states that I remain firm in support of the Rohingya rights. I am grateful to the Rohingyas for the sacrifices of their ancestors in restoring the throne of Rakkhapura in 1430 and advancing it to the height of the Arakan Empire to have a lasting image in the world history. Our king Mun Khari was able to enter into a border agreement with Burman King Ava Narapiti in 1454CE.Our king Razagri would never have been able to shine as king with out the support of Rohingyas and without their sweat and labor Arakan never would have been able to become the rice bowl of Asia. He also added that negation of Rohingya by Mynmar ultranationalist is nothing but to deny our past glory which is the ultimate dirty policy of Burma’s colonialism. The Rohingya has the rights to get recognized as the indigenous national race and it is legitimate under the universal declaration of Human Rights and all other norms of civil liberties.
(39)Dr.Ratanlal of history department of Dhaka University said “ If Rohingyas were not Muslims they would have not been persecuted so severely which is narrow mental expression of the thug army generals.
(40). Dr.Muhammad yunus a famous Rohingya national leader wrote in his book “Past and Present of Arakan’ that After a little over two centuries under colonial rule Arakan — the once flourishing maritime Muslim Sultanat extending from Dhaka and Sandarbans to Moulmein, a coastal strip of a thousand miles in length and varying from 150 to 20 miles in depth — has now become almost a forgotten land. The irony is that a full, comprehensive history of Arakan has not yet been complied by any unbiased historian. Whatever sofar have been written about the events that took place in Arakan by modern historians are found either as a separate chapter in the books of history or as titbits here and there in other subjects written with relevance to the history of Arakan. The old Arakanese chronicles, and books and articles written in Burmese language on Arakan by different authors are controversial and some time derailed far away from truth. There are concrete evidences of distortion of the history and heritage of the Arakanese people by vested interest of prejudiced and powerful groups. The world is still, more or less, in the dark as to the realities that governed once the lives of the people of Arakan. one cannot draw the right conclusion in the matter of socio-culture, political and religious life of the people of Arakan without in depth studies of the contemporary histories of India, Bengal, Tripura, Burma and South-east Asia in particular and the Islamic world in general which had, in the course of a long period, close interrelation and interaction with Arakan. To fathom the truth it is important also to study various chronicles written about the region, coins and other archeological findings, monuments and shrines, language and scripts and names of places, rivers and mountains etc. etc. that bear considerable reflections on the history of Arakan. There is not the slightest doubt that those who occupied Arakan and wished to colonise it forever are deliberately distorting the historical facts to fulfil their sinister design. They use all weapons —racial, religious, political, economic and propaganda — to mislead and divide the two sister communities of Arakan. Today they shamelessly claim that ” there is no such thing like Rohang and Rohingya in Myanmar (Burma); it is invention of certain insurgent groups.” It is hoped that as the pages of this treatise are unfurled, all the misunderstandings, delusions, false notions and misleading interpretations shall be removed from the minds of unbiased readers. The colonisers of Arakan and their fanatic collaborators have done much wrong to our nation by misleading innocent people. Much water had flowed down the Kaladan. It is time that the two sister communities should be able to learn a good lesson from the bitter past, recognise the machination of the enemy, amend their wrong attitude and join hands for the restoration of their glorious past. I wish that this humble work may serve as an eye-opener to our sister community whose appreciation of the realities of Arakan is inevitable for a peaceful and prosperous future. The ur ge to write this short history on Arakan has been intensified in the backdrop of our enemy’s attempt to completely erase the truth of our past and legacy as an indigenous ethnic community of Arakan
The present rulers of Burma claim that it’s overall indigenous ethnic population – comprising eight major ethnic communities viz Burman, Shan, Kachin, Karen, Kayah, Mon, Chin, and Rakhaing (Arakanese Buddhist), subdivided into 135 ethnic races–are descendants of Mongolian races only. They categorically deny that Burma has any indigenous ethnic race belonging to Arian stock including Rohingya (Arakanese Muslim). Every people in present – day Burma having Indian features are being treated as either foreigners or descendants of foreigners, Kala, no matter how long one might have been established there. Being ignorant of the real history, most of the casual observers confuse people with Indian features with descendants of the Indian immigrants who entered Burma in thousands during British colonial era as in other countries of Southeast Asia. A strong mispropaganda against Rohingya from the part of the Burmans as well as our sister community of Arakan, the Magh, also blurs the truth to some extent. …..But who are the real foreigners in Arakan? Is Arakan purely a state belonging to the people of Mongolian stock? Efforts have been made to give appropriate answers to the above questions in this work. In historical perspective Arakan is more a frontier province of Eastern India than a province of Burma. From very early days till thee arrival of the Mongolian and Tibeto – Burmans in the tenth century Arakan was an Indian land with a population similar to Bengal. The spread of Islam in Arakan during those early times and the impact of Islamic civilisation on Arakan particularly after Bengal became Muslim in 1203 is well known. The Arakanese Buddhists (Rakhaing) who are counted among the Mongolian stock, by the Burmans, are in fact descendants of Arian Maghada Buddhists migrated from Bihar in India around 8th century C.E. who were later assimilated by the invading Mongolians.
But the Arakan with both Muslim and Buddhist population had always maintained an independent status although before the establishment of Mrauk-U dynasty by Solaiman Shah (Narameikhla) in 1430, there was from time to time Burman and Mon interference.
Arakan – now a western province of Burma – had been an independent country till 1784 C.E. As with other countries, the geography of Arakan has had important influences on the course of its history. That Arakan managed to maintain itself as an independent kingdom until almost the end of the eighteenth century was mainly due to its geographical position.

Rohingyas have been in Arakan thousand years which had has been proved historically and theoretically.
(01)According to the SLORC publication,”Sasana Raung Wa Tunzephu, p.65″ Muslim arrived and settled since last 1000 to 1200 years in Burma. Many Arab ships wrecked near Rambree Island of Arakan coast during the reign of Mahataing Sando (788-810) and the crews and traders of those ships were Muslims and they were sent to Arakan proper and settled there.
(02).British Burma Gazetteer of 1879-P.63 stated that Islam came through the sea born Sufis and merchants into Arakan and other parts of Burma. Many Arab ships wrecked near Rambree Island of Arakan coast during the reign of Mahataing Sanda and the crews and traders were sent to the Arakan proper and settled there where they married local women .These were testified by shrines which are dotted at Arakan and Burma.

(03).”The essential history of Burma, P.160” by U Kyi mentioned that the superior morality of those devout Muslim attracted a large number of people towards Islam who embraced it enmasse.
(04).Bangladesh District Gazetteers, (page 63) stated that in 1430 AD Jalal Uddin Shah the king of Bengal sent Gen.Wali Khan at the head of 50 thousand soldiers to conquer Arakan,Wali Khan over threw the Burman king and took control of Arakan and introduced Persian language as court language and Muslim judges were appointed.
(05).Journal of Burmese research and history stated second army general Sandi khan was sent and over threw Wali khan restored Salayman shah and Arakan was a Muslim state for nearly 300 years (1430-1680).
(06).Dr.Than Tun the reactor of Mandalay University and professor of history wrote, the kings of Arakan had Muslim titles, and the kings mentioned in the Kyaukza might be Rohingyas from the Mayu valley of eastern Naf River who claims their existence of over thousand years.
(07).M.A Rahim in his book ‘Social and cultural History Bengal’ described that Arakan was known as Rohang and the word Rohingya was derived from Rohang.

(08). The ‘Rohingya ethnic and its identity ‘by Dr.Mahfuzur Rahman Akand narrated that the Arakan’s capital Mrohang was established by Nara Mekhla and so the inhabitants of that area are known as Rohingyas.He further added that the old Chittagonians used to address the settlers from Arakan by calling them Roais, though there is suspect ion of that the word Rohingya is derived from Rakhine but Roai is from Arakan where there is no an iota of doubt in fact. The last capital of Arakan was Mrohang so the people lived around it were Rohingyas. The writer further referred the famous researchers Ahmad Sharif (Prof.Dhaka University) and Sattandoronath Gush according whom Rohingya is from Mruhang>Rohang>Roshang>Rohingya.
In real fact the history of Rohingyas are of thousand years and this nation is not developed with out identity rather thus they are bonafide citizen and long settlers of Arakan from time immemorial.
(09). Dr.Marie lall of London in his documentation ‘Ethnic conflicts in Burma’ stated that the military has catalogued 135 races of Burma which has no legality or authority and by promulgating citizenship law1982 in order to make deliberately the Rohingyas stateless people which violates all the international customary laws and he also referred the quotation of mr.Alam Saw U a Burmese politician who mentioned that ‘the central Government discriminated against all non Barman groups politically and economically and through specific suppression of their cultures, language and religions’.
(10).Dr.Saw Tung a Buddhist stated in a magazine of Rakhine welfare Association that ‘the use of Rohingya word like Arakandash, Raza, kam etc testify to the rich cultural heritage of the Rohingya people.
(11).Dr.G.H.Luce stated, there were some Muslim kings of Arakan who were very friendly with the kings of Ava.
(12).Mr.Z.K.Tin U Ba wrote in his book,”The arrival of Islam in Burma ‘ that Arakan was ruled by the Muslim kings.
(13).’ The languages of Burma’ compiled by Asiatic Researches,’A comparative vocabulary of some of the languages spoken in Burma Empire’ by Dr.Francis Hamilton Buchanan who was a surgeon of Ava (1803-1804) the then capital of Burma ) stated that,” I shall now add three dialects spoken in Burma Empire. The first one is that spoken by the Mohammedans who have long been settled in Arakan and who called themselves Rohingya or Native of Arakan’.
(14).’Time Atlas of the world ‘by Geoffrey Barraclough in 1979 says,’ Muslim kingdom of Arakan was independent in the 14th and 15th centuries.
(15). An Israeli Historian Moshe Yegar in his book,” Muslim of Burma’ wrote that ,’The Rohingyas preserved their own heritages from the impact of the Buddhist environment not only as far as their religion is concerned but also in some aspects of their culture. There is after all very little common except religion between the Rohingyas of Arakan and the Indian Muslims of Rangoon.These are different groups that do not identify with each other and do not share the same goal and aspiration.
(16)Anthony Irwin a British army officer in his book ‘Burmese out post’ wrote ,’The muslman ,Arakanese ,quite incorrectly ……to look at , they are quite unlike any other product of India or Burma that I have seen ….As a race they have been here over two hundred years.
(17)Dr.Abdul Karim a famous historian of subcontinent wrote in his article ‘The history of thousands years of Rohingyas’ that the Rohingyas have been living in Arakan for thousand years generations by generations ,non has the rights to deny them. Their existence in Arakan is for thousand years and histories of Burman in Arakan is only for 200 years. If the military regime is hesitate to recognize them as citizens of Arakan by blaming them by lame excuse as being settlers of Arakan during British era then it is pretending or intentionally ignoring them.If Rohingyas could not be bonafide citizen of Arakan who have been there for thousand years then how can the Burman be citizen of Arakan whose history is not more than 200 years’.
(18)The famous poet Shah Alaol composed “saifulMulluk Badiujjan”during 1669-1970 AD in Roshang court.His works of Padmavati was also done there where he narrates people from various countries hearing the magnificence of Roshang to take shelter under the care of the king. Peoet Daulat Kazi wrote in his book ‘Sati mayna –o-lora- Candrani’ which completed during 1622 -1638 in Roshang said, ‘To the East of river Karnafuli there is a place ,Roshang city by name like heaven.His power is like the morning sun famous in the world,grooms the subjects like his own children .Both the poets used Roshanga/Roshang . The word Rohang is every where in the history of Arakan.
(19).Mr.Bo Hla Tin stated (published in Bang Kok post )that the Rohingyas who are different from other muslims who prefer to identify themselves Arakanese muslims or Rohingyas have been residing in the northern part of Arakan state in Burma’s west for many generations.

(20).The Encyclopedia Burmanica published by the government of Burma mentioned,’Rohingya as an indigenous ethnic group living in northern Arakan.
(21).According to the constitution 1947 of union of Burma, every person who was born in any of the territories which his Britannica Majesty’s dominions and who has resided in any the territories…..and who intends to reside permanently there in and who signifies his of election of citizenship of the union in the manner and within the prescribed by law, shall be citizen of the union. Section 10 of the constitution also says there shall be but one citizenship through out the union.
(22).Zul Nurain in his treatise ‘Rohingya History :Myth and Reality ‘wrote that the complementation of Dr.Than Tun alone is sufficient for the critics to change their minds and accept the realities of Arakan History. “History is a subject, the more we study, the more we discover. There are a lot of many things that are not yet discovered by historians. Denying latest finding in the name of traditional concept is neither logical nor scientific. What we must accept is the latest discovery of Arakan history by prominent, illustrious historians such as Dr. Than Tun, Martin Smith, Dr. Pamela Gutman, Dr. J.L.Lieder of France and Dr. S.B Kunango of Bangladesh is the only thing that can solve the lifelong imbroglio of Arakan history. We can see a sea of difference between traditional version of history and what the above scholars bring into light virulence against a race should not blind us. We must reconcile to logics and reasons. Here in the words of Professor Robert. J. Samuelson,” the discovery of history is always an exhausting project, part adventure, and part ordered because the past is surrounded in its own secret of time, place, belief, motivation and personality.” It is quite true in the case of Arakan history.Eventually Rohingya’s life today has become as was predicted by them British Commander Major Anthony Irwin. This part of Muslims or Rohingyas in the struggle of independence was almost obscured in Rakhine historical and political literature. To suppress the Rohingyas, to demean the Rohingyas politically, Rakhine historians’ literates amply misinterpreted and misquoted illustrious historians. An Australian researcher Dr.Pamela on various chapters of her thesis distinguished presently dominant Rakhine not to be the early settlers but the latest comers. In an indirect reference she says “local people in Dudan near Saing Daing (a village in Buthidaung Township) still speak the language of early inscriptions such as Khali and present day dominant Rakhines are of Tibeto-Burman origin and their entry into Aran began since 10th century.Arakan is a coastal plain separated from Burma proper by a natural barrier; “The Arakan Yoma Ranges”. Dr. S. B. Qunango says; “Arakan is the continuation of Chittagong plain. It is link with Chittagong region has been very close since time immemorial. Century after century both regions have been under the same rule”. He further compared “Arakan relation to Chittagong with of Norway to Sweden”. People and civilization infiltrated into Arakan through Chittagong area since many centuries before Christian era. Sudan people and Indian civilization spread into the Arakan and Indian ruled there century after century. The assessment of a Rakhine scholar U Aye Chan (now Dr. Aye Chan) from Yangon University History Department wrote in an article, “All inscriptions before 10th century were Indian literature. Not only the ruling class but their subjects also used There were Muslim infiltrations on the north too. Bengal then turned Muslim by 12th century. Some Chieftains or Warlord from other side of “Naf River” established their rules over Arakan. Muslim Legends say One “Amir Hamza” at Gaulauggie (Upper Mayu and Pruma valley) ruled for longtime and he fought a series of war with some rulers in inner Arakan. Another case of Muslim rule was the rule of “Hanifa” and “Keyapuree”, a married couple making their seats of rule at Mingalar Gyi range. Two peaks on Mingalar Gyi range still are totally called “Hanifa Tanki and Keyapuree Tanki”. British Archeological director “E. Forccharmer” writes; The Badr Mokan Mosque in Akyab was a prototype for many Buddhist temples. (see; E. Forcchamer, Arakan, 1891). Professor G.E Harvey writes(Out lines of Burmese History ,1944) though Arakan was predominantly Buddhist, it could not resist the spread of Islam both through the sea and Land. By 13th century Islam spread all over Arakan; Badr Mokan Shrine (abode of Saint Badr Walia) dotted through out the coast. Kings of Arakan were Muslims, units of armed forces were composed of Muslims. Senior Ministers such as Sulaiman, Majlis, Naverez, Syid Musa, Daulat Razi, Ashrof, Shah Alawal and many others were Muslims. A famous scholar Dr. Htin Aung, in his book “Burma before AD 1280) once chancellor of Yangon University wirtes; Rakhine and Burman are the same race. Rakhines speak in an accent of early Burman. More importanly, their religion is the same too and they are Burman race by all measure of ethnicity. They entered Arakan from 10th century .Arkanese, Rakhinethaa, Rohingya all represent the same meaning.
Sir Aurthur Phayre described the King of Arakan; as the King of “Roum” (Rohang). (see: A.Phayre; Burma, Pg: 170). So here saying the term Rohingya is not of a historical one but created in post independence period is a sheer refutation of truth, intended to described it Rohingya and make a false image of them. As seen above records say the term Rohingya is as old as the history of Arakan itself. Nobel prized winner “Dr. Amartya Sen” says Islam spread in India through Arab traders from the sea since 8th century, many centuries before the military rulers came from the land. (See. Amartya Sen, Argumentative Indians). If we accept the notion that Arab traders preached Islam in India, it is also logical that they preached Islam in Arakan. Rakhine as well as Burmese historians recognized Arakan’s foreign trade until 16th century old was in the hands of Arabs. Senior Rakhine Politician and historian -“U Hla Tun Pru” despite his reluctance to accept Muslim antiquity in Arakan, admitted foreign trade of Arakan from early time to 16th century was solely in the hands of Arabs, Iranians and Indians most of whom were Muslims. (see. U Hla Tun Pru; Treasure Trove of Arakan, 1982, Pg: 320-325). Even Arakan foreign correspondence was found in Persian, the writing language of Muslims in Arakan. J. Lieder had discovered some instances of correspondence in Persia with Dutch at Batavia in 18th century. (See: J. Lieder, The Ascendance of Mrauk-U Dynasty).
Critics say R.B Smart had described this Muslims of Arakan as Chittagonians. In the same gazetteer, the writer called Rakhine “Magh”. Can Rakhine be “Magh” because R.B Smart said so. Further major Anthony Irwin and Field Marshal William Slim too described Rakhine as “Magh” where as Muslims are called Arakanese. (See: A. Irwin, Burmese Outpost and W. Slim; “Defeat into Victory”)
When British withdrew, they handed over Arakan civil administration to commissioner U Kyaw Khaing. His police forces in the town were unable to enforce law and order. Actual power was in the hands of militant gang. Bonpauk says U Kyaw Khaing had been inflecting around the towns with his streamer. But he was 24 hours drunk. He was a terrible man. He could do little to improve law and order situation. Bonpauk says he asked the militants not to fight communal war but to prepare to fight the common enemy (British). He said after long effort and continuous persuasion some gang leaders along with their followers accepted finally to undergo a short term military training course sponsored by him. (See: Bonpauk, Tawlenray Khriway). This all happened in central and south Arakan save Kyaukpyu town and Sandoway district. These riot stricken towns were Muslim minority area. Both Bonpauk and U Ba San did not mention any aggressive acts from the side of Muslims there. They did not discuss any act of resistance. It might be Muslims there were armless, unprepared and unexpectedly the victims of killing spree. Being subjected to grusome massacres, Muslims began to flee into the north of the country where Muslims are majority. But the route to that haven is not smooth one. There were not proper roads or paths. It was an area of wild jungle from Kyauk Taw to Buthidaung in the north-west. The jungle covered an area of about 40 miles width. This jungle area was blocked by parallel mountain ranges and rivers. The worst thing was this fleeing caravans were not allowed to run away freely. They were blocked on the way by the militants. In some cases, all found on the way were murdered. This notion was substantiated by the remark of Field Marshal William Slim. Marshal Slim described in his book, he faced a great difficulty to cross Apauk-Wa pass from Rathedaung-Buthidaung side to Kyauk Taw in 1944, i.e. two years after the riot, because the pathway along the pass was blocked by human skeletons. (See: F. W Slim; “Defeat into victory”).
After independence the question of citizenship became more serious and important. Then 1948 citizenship act was enacted. Under 1947 constitution and 1948 Burma citizenship act, Rohingya still enjoyed full citizenship rights. Mr. Sultan Ahmed and Mr. Abdul Gaffer were members of 1947 constitution drafting committee (see: U Kyaw Win + 3; “History of Myanmar”, 1958-62). That was the proof of Bogyoke’s recognition of Rohingya as Myanmar citizen in 1947. Rohingya got the right to elect and to be elected in all elections of state organs, specially the parliament. They have M.Ps, parliament secretaries and even one minister once. Sultan Mahmood M.P from Buthidaung was health minister in U Nu’s Last Patasa Government. These all passed smoothly because every one then knew that Rohingyas were indigenous people of Myanmar not Indians. Rohingya region was provided with school, hospital, post office. Rohingya have been regular tax payers until today. Despite Hitler Holocaust there still are Jews. In Rowanda and Bosinia there still are those peoples who were subjected to genocide. My advice to all of us is let us wash out our rusty out-worn mentality and racialistic ideas. Century long chauvinism does not bring any good fruits. Hatred on us breeds hatred. Amity and friendship will bring prosperity. It is time for us to come into sense and reasons. We must stop bickering. Unless we are courageous enough to accept the reality of history we will be in fiasco.

(23).The citizenship Act 1948 says,’ any person descended from ancestors who for two generations at least have all made any of the territories included within the union their permanent home and whose parents and himself were born in any of such territories shall be deemed to be a citizen of the union.
(24).The first president of the union of Burma U Sao Shwe Thaik announced that Rohingyas are an indigenous race and citizen of Burma, same as Shan,Kachin,Mon,Karen and Rakhine.There is no pure ethnicity in Burma and if Rohingya could not be an indigenous race then I feel doubt that other ethnics could not be an indigenous race.
(25).Under the 1949 Resident of Burma registration act and 1951 Residents of Burma registration Rules Rohingyas were issued Burmese NRC which itself is a document to prove their bonafide citizenship and nationality of Burma.
(26).The former PM U Nu categorically recognized Rohingyas as an indigenous race of Burma in a speech on radio on 25.09.1954 at 08.00 pm mentioning that the majority of the people in these two towns are Rohingyas who profess the Islamic faith.
(27).The former defense minister U Ba Swe recognized Rohingyas in 1959 saying that the Rohingyas are equal in every way with other minority races like shan,chin,kachin…..There is historical evidence that they have lived faithfully and harmoniously with other races of the Union.
(28).Brigadier U Aung Gyi stated in 1961 that Rohingyas are an indigenous race in Burma as other ethnic groups…..
(28).In 1959-61 university of Rangoon granted permission to the students of the university to organize and operate under the name of ‘university Rohingya student Association’.
(29).Rohingya Language program was allowed to broadcast as per indigenous’ program of BBS from 1961 to 1964 twice weekly.
(30). In fulfillment of Rohingyas’ demands for an autonomous state for Muslims of Arakan the then Democratic government of Burma headed by U Nu granted local autonomy to the Rohingyas and declared establishment of the ‘Mayu administration Frontier’ to be administered by local Rohingya recruits under central Government and was abolished in 1964 by Gen.Ne Win.
(31).Rohingyas were recruited in public services till 1962.
(32).Rohingya political, social, educational and cultural organizations were duly recognized and approved by the proper authorities.
(33).Rohingya cultural show was exhibited on the occasion of national parade.
(33).The high school text book on geography (1978) indicated Rohingya living in the northern Arakanwhich had been later removed intentionally in order to distort the real history of Rohingyas.
(34).Burma election commission recognized Rohngyas as bonafide citizens by enlisting them in the voter lists and granting nomination of Rohingya candidates in the multi party general election of 1990.
(35).Mr.Patow’s report of 1825 categorized the population of Arakan as 6:3:1 Mog,Muslim and Burman that means there was 1 Rohingya in every two Rakhines according to that reports which ultimately proves the existence of Rohingya.
(36).Every one should keep in mind the statement of the father of the nation General Aung San during Palong meeting,that ,’we have in Burma many indigenous people …….In other countries too there are many indigenous people and races……Thus races do not have rigid boundaries,Religion is no barrier either, for it is a matter of individual conscience. If we want the nation to prosper, we must pool our resources,…..let us unite and work together.The writer of Rohingya history “ Myth and Reality” focused in crystal clear that “Goni Marakan” of (37).Akyab was a native M.L.A in British time assembly of 1935.U Pho Khaing from Akyab, U Abdul Gaffar from Buthidaung and U Sultan Ahmed from Maung Daw were 1947 constitutional assembly members. U Sultan Ahmed and U Abdul Gaffar were constitution drafting committee members. (1955-1962). All these were possible only because these Muslims whom we called Rohingyas are Burmese national. More important point is the nationality question Muslims in Arakan was settled by Boghoke Aung San and Mr. A. Jinna of Pakistan during their meeting in Karachi on 7th, January, 1947. Then there was a hot political issue about leaders were demanding north Arakan to be included in coming state of Pakistan. Due to this hot issue, Bogyoke Aung San sent his close aide Mr. Rashid to Jinna some months ago as a emissary to sound out Mr. Jinna’s stand on this issue. (Moshe Yegar Muslims of Burma, 1972). In their negotiation on 7th, January, 1947, Mr. Jinna withdrew the claim of east Bengal Leaders and conceded that the religion question will be within Burma and the Muslims there on will be Burmese citizen. ( U PoGaLae; Bogyoke; 1967; 244). Consequently post independence Burmese Government gave full constitutional rights to the Rohingyas. In late 1930s and early 40s some Rakhine began to spread anti-Muslims tendencies. They were unwilling to share the future with Muslims. Exclusive, divisive political agendas were being fostered. Consequently there came 1942 killing spree of Muslims. Muslims did not find Rakhine as partners.
(38).Dr.Shwe lu Maung in his paper ‘expression of gratitude to the Rohingya’states that I remain firm in support of the Rohingya rights. I am grateful to the Rohingyas for the sacrifices of their ancestors in restoring the throne of Rakkhapura in 1430 and advancing it to the height of the Arakan Empire to have a lasting image in the world history. Our king Mun Khari was able to enter into a border agreement with Burman King Ava Narapiti in 1454CE.Our king Razagri would never have been able to shine as king with out the support of Rohingyas and without their sweat and labor Arakan never would have been able to become the rice bowl of Asia. He also added that negation of Rohingya by Mynmar ultranationalist is nothing but to deny our past glory which is the ultimate dirty policy of Burma’s colonialism. The Rohingya has the rights to get recognized as the indigenous national race and it is legitimate under the universal declaration of Human Rights and all other norms of civil liberties.
(39)Dr.Ratanlal of history department of Dhaka University said “ If Rohingyas were not Muslims they would have not been persecuted so severely which is narrow mental expression of the thug army generals.
(40). Dr.Muhammad yunus a famous Rohingya national leader wrote in his book “Past and Present of Arakan’ that After a little over two centuries under colonial rule Arakan — the once flourishing maritime Muslim Sultanat extending from Dhaka and Sandarbans to Moulmein, a coastal strip of a thousand miles in length and varying from 150 to 20 miles in depth — has now become almost a forgotten land. The irony is that a full, comprehensive history of Arakan has not yet been complied by any unbiased historian. Whatever sofar have been written about the events that took place in Arakan by modern historians are found either as a separate chapter in the books of history or as titbits here and there in other subjects written with relevance to the history of Arakan. The old Arakanese chronicles, and books and articles written in Burmese language on Arakan by different authors are controversial and some time derailed far away from truth. There are concrete evidences of distortion of the history and heritage of the Arakanese people by vested interest of prejudiced and powerful groups. The world is still, more or less, in the dark as to the realities that governed once the lives of the people of Arakan. one cannot draw the right conclusion in the matter of socio-culture, political and religious life of the people of Arakan without in depth studies of the contemporary histories of India, Bengal, Tripura, Burma and South-east Asia in particular and the Islamic world in general which had, in the course of a long period, close interrelation and interaction with Arakan. To fathom the truth it is important also to study various chronicles written about the region, coins and other archeological findings, monuments and shrines, language and scripts and names of places, rivers and mountains etc. etc. that bear considerable reflections on the history of Arakan. There is not the slightest doubt that those who occupied Arakan and wished to colonise it forever are deliberately distorting the historical facts to fulfil their sinister design. They use all weapons —racial, religious, political, economic and propaganda — to mislead and divide the two sister communities of Arakan. Today they shamelessly claim that ” there is no such thing like Rohang and Rohingya in Myanmar (Burma); it is invention of certain insurgent groups.” It is hoped that as the pages of this treatise are unfurled, all the misunderstandings, delusions, false notions and misleading interpretations shall be removed from the minds of unbiased readers. The colonisers of Arakan and their fanatic collaborators have done much wrong to our nation by misleading innocent people. Much water had flowed down the Kaladan. It is time that the two sister communities should be able to learn a good lesson from the bitter past, recognise the machination of the enemy, amend their wrong attitude and join hands for the restoration of their glorious past. I wish that this humble work may serve as an eye-opener to our sister community whose appreciation of the realities of Arakan is inevitable for a peaceful and prosperous future. The ur ge to write this short history on Arakan has been intensified in the backdrop of our enemy’s attempt to completely erase the truth of our past and legacy as an indigenous ethnic community of Arakan
The present rulers of Burma claim that it’s overall indigenous ethnic population – comprising eight major ethnic communities viz Burman, Shan, Kachin, Karen, Kayah, Mon, Chin, and Rakhaing (Arakanese Buddhist), subdivided into 135 ethnic races–are descendants of Mongolian races only. They categorically deny that Burma has any indigenous ethnic race belonging to Arian stock including Rohingya (Arakanese Muslim). Every people in present – day Burma having Indian features are being treated as either foreigners or descendants of foreigners, Kala, no matter how long one might have been established there. Being ignorant of the real history, most of the casual observers confuse people with Indian features with descendants of the Indian immigrants who entered Burma in thousands during British colonial era as in other countries of Southeast Asia. A strong mispropaganda against Rohingya from the part of the Burmans as well as our sister community of Arakan, the Magh, also blurs the truth to some extent. …..But who are the real foreigners in Arakan? Is Arakan purely a state belonging to the people of Mongolian stock? Efforts have been made to give appropriate answers to the above questions in this work. In historical perspective Arakan is more a frontier province of Eastern India than a province of Burma. From very early days till thee arrival of the Mongolian and Tibeto – Burmans in the tenth century Arakan was an Indian land with a population similar to Bengal. The spread of Islam in Arakan during those early times and the impact of Islamic civilisation on Arakan particularly after Bengal became Muslim in 1203 is well known. The Arakanese Buddhists (Rakhaing) who are counted among the Mongolian stock, by the Burmans, are in fact descendants of Arian Maghada Buddhists migrated from Bihar in India around 8th century C.E. who were later assimilated by the invading Mongolians.
But the Arakan with both Muslim and Buddhist population had always maintained an independent status although before the establishment of Mrauk-U dynasty by Solaiman Shah (Narameikhla) in 1430, there was from time to time Burman and Mon interference.
Arakan – now a western province of Burma – had been an independent country till 1784 C.E. As with other countries, the geography of Arakan has had important influences on the course of its history. That Arakan managed to maintain itself as an independent kingdom until almost the end of the eighteenth century was mainly due to its geographical position.
Compiled by NRARashid( BSSLLb)