ROHINGYA AND BENGALI – (ရုိဟင္ဂ်ာႏွင္႔ဘဂၤါလီ)
ROHINGYA AND BENGALI
Since early settlers of Arakan were Indo-Aryan or a people similar
to that of Bengal, Rohingya cannot disclaim their genealogical link
with Bengali. As time passed, sociopolitical situations have also
changed during last centuries. In this context, Rohingya too evolved as
an ethnic entity with its own characteristics. In a broader
perspective, all are Myanmar, but there still are some separate
branches of Myanmar. So we can say Rohingya can be defined as a branch
of Bengali but their existence is in Arakan alone; Arakanese alone are,
in another word, called Rohingya.
A Senior British military officer remarks: the Arakan Muslims are
generally known as Bengalis or Chittagonians, quite incorrectly. [……….]
They resemble the Arabs in names, in dress and in habit. [………..] As a
race they have been here for over two hundred years and yet survive.
They are perhaps to be compared with the Jews, a nation within a
nation.321
Foreign observers remarks: In official rhetoric and publications,
Rakhine Muslims (Rohingyas) are said to speak Bengali. This however
reveals inaccurate, as the Bengali language spoken in Decca does not
belong to the same stock of language and has very few in common with
the language spoken in Northern Rakhine State. More correctly the local
language spoken by Rakhine Muslim is a Chittagonian dialect, an idiom
spoken in the Bangladesh region bordering Rakhine State. Whilst being
very close to the Chittagonian dialect, it is by no means identical.
For example; the Rakhine Muslim dialect is indicative of historical
residency in Myanmar, as it approximately includes as much as 10-15
percent Rakhine words and expression.322 Even Chittagonian could not
understand the dialect of Rohingyas who resides in inner Arakan
Rohingya and Chittagonian can communicate with some adjustment of
words, phrases and style of expression. Rohingya dialect is influenced
by Arabic, Persian and Rakhine words where as Chittagonian dialect is
influenced by Sanskrit and Bengali.
Bengali wears long sleeved loose shirts, keeping it out of their
Longyi or Pant where as most Rohingya wear shirts, with collar, keeping
the lower part under their Longyi Rohingyas have a traditional shirt
caller “Entheri” more similar to today’s Malaysian shirt.Female dress
differed much Rohingya women do not wear Sari, as the Bengalis, but a
Burmese women’s shirt-like Bazu or Blouse, with a shawl on their heads.
Young girls wear woolen belts, where elderly women wear Zali
(Khah-Gyo), a flat locally woven cotton sheet. Most elderly Rakhine
women, too wear this Khah-Gyo, especially in the rural areas.
Further there is a slight difference in physical features. In
Bangladesh itself, the people of Chittagong have fairer skin than the
people of other districts. Here these fair skinned Chittagonians
compared with Rohinnya, appeared in average darker. Most Rohingya have
Tibeto-Burman features too. It is perhaps due to some (though rare)
mix-marriages, adoption of Rakhine children and some conversions in the
early period.
Concerning the dresses of Rohinyya a prominent Burmese writer and
politician, U Thein Pe Myint says: I put up at Ko Tun Win’s house at
Kyauktaw. At that time there Muslirn-Rakhine communal riot was going
on. So we had to take care not to fall in between and I bought a Pathi
cap (Muslim cap) and kept my beard unshaved. Next morning when we were
sitting in the parlor of Ko Tun Win’s house, a man appealed in strange
dress; now a day no one wears this sort of dress. The man was about 25
years old. He wore a dark-gray Dhoti (Tongshay Petso) a Taing-mathein
like shirt (a shirt with long sleeves but without color). He had
Gaungbaung-like headdress of thin cotton cloth. He did wear moustache
and a beard I did not understand the subject they discussed as they
talked in Arakanese. When I inquired about him: Ko Tun Win answered he
was our Arakanese Muslim. It is learned that in villages of Arakan many
more people still did not discard early Myanmar-like dresses. When I
saw this Muslim with headdress of thin cotton sheet, I thought of
whether it was better (for me) to imitate like Burmese Muslim with my
Pathi cap (in this period of riot). Here I realized that Arakanese hold
tight and preserved old Burmese culture and tradition.323
Rohingya foods have much influence of Rakhine cooking style, where
some Rakhine too have adopted the Rohingya cooking styles in some
cases. The procedure of marriage, engagement and feeding feast diffet,
a lot. There is no infant marriage amongst Rohingyas.
The sports of “Hlay” (Row Boat) racing, wrestliny, and the race of
Buffalo have special Rohingya characteristics. Voluntary roofing of
houses, transplanting of paddy turn by turn, in villages were a
traditional custom in Rohingya Group hunting and fishing, but
distributions to all in the villages-were also a tradition until
recently Rohingyas have their own musical instruments. They have
“Baittali” (song of wisdom) and “Khabita” (Rhetoric) competitions and
many outdoor sports and games for children’s enjoyment. Many decades
ago there were Persian song competitions.
In fact Rohingya have some selection and rejection of professions.
Few Rohingya do sanitary works and hair cutting: cloth washing and shoe
repairing professions are also disliked.
In personal behaviors Rohingyas are a bit rough and easily get
tempered. Most Rohingyas are pious but not fanatics. Reciting “Puthi”,
“some love and war stories” in the early night of their leisure time,
too is a hobby of Rohingya.
CHAPTER XVIII
THE CULTURE OF ROHINGYA
The Arakanese Muslims (Rohingyas) are Sunnite despite some
preponderance of some Shiite traditions among them. Under their
influences many Muslim customs spread to the Buddhist, such as for
example, segregation of their womenfolk. Writers and Poets appeared
among the Arakanese Muslims, who called themselves Rohingya, especially
during the fifteen to eighteen centuries, and even there were some
court poets at the court of Arakanese kings.324
The poets and writers wrote in Persian and Arabic or in a mixed
Rohingya language, which they developed among themselves and which was
a mixture of Bengali, Urdu, and Arakanese (Rakhine). The language is
not as widely spread today as it was in the past and it has been
largely replaced by Burmese. Their Artists also developed the art of
Calligraphy. Some manuscripts has been preserved but have not yet been
scientifically examined. Miniature pointing in the Mogul style also
flourished in Arakan during this period. The Muslims who came to Arakan
(There were native Muslims too) brought with them Arab, Indian and
especially Bengali music and musical instruments Persian songs are sung
amongst Rohingya by this day.325
This is how the Rohingya preserved their own heritage from the
impact of the Buddhist environment not only as far as their religion
but also in some aspects of their culture.326
Again, an eminent history researcher, Dr. Than Tun says, because of
North Arakan’s close overland ties with Bengal, it is found that after
Bengal became Muslim in 1203, the resulting cultural and political
influence of the Muslims was of great significance in the history of
Arakan.327
Of interest, none-the-less is an ancient stone carved with Arabic
letters, which can still be seen at Mrauk-U National Museum. While some
remnants of this ancient culture can still be detected in today’s life
of Rakhine Muslims, it is decidedly striking to realize that most of
this culture was lost due to massive displacements of population (Four
times in 20th century) which contributed to fade out; if not
annihilate, the cultural fabrics. Yet there are many who acculturated
to Rakhine society.328
Historic edifices and monuments are found through out Arakan. I
would like to describe only their political aspects, as their
archeological aspect is not within the scope of this treatise.
Badar Mokam: The exact date of the abode is uncertain. British
records say it was founded in A.D. 1756. (I think it is the date of the
construction of the Mosque adjacent to the abode], by the Muslims of
Akyab in memory of one Bader Aulia, whom they regard as an eminent
Saint (It proves the presence of Muslims in Akyab in 18th century].
Colonel Nelson Davis in 1876. Deputy Commissioner of Akyab said, some
140 years ago, two traders from Chittagong on their way back from
Negaris, constructed the Cave and also dug a well there. It was because
one of the traders was instructed in his dream to do so. There were
orders in Persian in the Deputy Commissioner’s Court at Akyab, to the
effect that one Hussein Ali, then (Thugyi) headman of Buddamaw Circle
was to have charge of the Badar Mokam in token of his good services
rendered to the British force in 1825. 329 [This signifies two things:
One, Persian was until then official language of Arakan and the other
that there were Muslim settlements in Akyab before British occupation,
a fact which some circles try to deny.] This Badar Mokam comprised two
Caves and a Mosque. Archeological descriptions of these are not
detailed here.
The Sandhi Khan Mosque: R. B. Smart says, two and a half mile
southeast of the palace (Mrohong) is another non-Buddhist temple. It is
a Mohammedan Mosque, called Sandhi Khan, built by the followers of Min
Zaw Mun (First Mrauk-U King) after he had returned from 24 years of
exile in the Suratan (Sultan) country form A.D. 1406 to 1430. South of
the road, which leads to the Alezay Ywa, there are two large tanks with
stone embankments; between them is the Mosque, surrounding by a low
stonewall. The temple court measures 65 feet from north to south and 82
feet from east to west, the shrine is a rectangular structure 33 feet
by 47 feet: it consist-of an ante-room, an inner chamber, which is 19
feet square. Passages lead into the ante-room from the temple court
from the north, south and east, while from the west side of the
ante-room a passage leads into the inner and principle chamber; the
passages arch vaulted the arch consisting of a series of wedge-shaped
stones. The inner chamber is lighted by narrow openings in the north
and south walls, the ante-room is vaulted, but outside the roof over
it, is a slanting plane from the copula of the central chamber to the
eastern front wall of the building which is only 9 feet high: the
ceiling of the chamber is a hemispherical low copula constructed on the
same principle as the domes in the Shitthaung and Dukhanthein Pagodas.
The whole shrine is built of well cut stone blocks, but it is
absolutely bare of all decorated designs.330. This Mosque is one of the
invaluable heritages of Rohingya.But recently it was demolished and
used for a military camp. This act is in violation of 1982 UNESCO
convention of which Burma is a party too.
Maijjah Mosque: It is situated about three miles east of Mrohong. It
was built with well-cut stones. Perhaps it was built by U Musa; a
missionary came from Delhi, in the time of 9th King of Mrauk-U, Zaleta
Saw Mun.Alam Lashkar Mosque: It is at the Pann Mraung village of Minbya
The term “Lashker” indicates army and perhaps it was built by one of
the army officers of Mrauk-U Kings.
Shwe Dah Qazi Mosque: It is at the Kyit Taung Village of Minbya. It
is obvious from the name that it was built by Qazi Abdul Karim, who was
awarded Shwe Dah(Gold Sword) by Bodaw Pya, and was known by the name
Shwe Dah Qazi.Adjacent to the palace: there too was a Mosque and a tank
with stone embankment.It was known as Nan Oo Mosque and Nantha Kan
respectively. The tank still exists where as the Mosque was abolished
some years ago.Babagyi Mosque and Temple: on the bank of Kandawgyi
(Lake), Akyab, Musa Dewan Mosque of Nazir Village cemetery. Akyab; Qazi
Mosque of Kyauktaw Town are other historic buildings and hentages of
Muslims.
According to the record of Encyclopedia Britannica 1994 – 98 the
Rakhine Pali (Mosque) in Yangon is the oldest Mosque in Myanmar. Tachan
Pel Mosque, near Aung San Sport Stadium was also built by Rakhine
Muslims during the time of Myanmar Kings.
Shrines or Temple of Saints of early periods are found in Buthidaung
too; Peer Khalasi Meah’s Temple in Baguna Village, Akram All Shah
Dargah at Mrongna Village, Sikander Shah Dargah at Buthidaung Town are
still preserved by local Muslims.
There is another Mosque at Khyaik Talan Road, Shwedaung Quarter,
Moulmein. It is known as Rakhine Mosque nowadays. There are different
versions of its history.Some say it was built by some Arakanese Muslims
from Rangoon in 18th century. The real fact is in the invasion of
Rakhine King Min Razagyi (1595 -1612) to Pegu and Muttama; there
consisted about fifty thousand Muslims forces (According to Dannya
Waddy Aredopon and other Rakhine chronicles). The Muslim force built
that Mosque in Moulmein.
Coins: Coins in early Arakan were in Indian script and with sign of
Civism and Hinduism. Coins of Mrauk-U period are of Muslim designs,
some bearing the confession of Muslim faith and in Persian scripts.331
Literature: Literature in Arakan changed along wilh its political
evolution. During Dannya Waddy and Wethali periods, the language of the
people was Indian. They wrote in Nagari script as in East Bengal.Almost
all inscriptions stone, copper or votive, were either in Pali, Sanskrit
or in a language used in Bengal. Burmese inscriptions are found after
10th century A.D.332 In this late period, especially in Mrauk-U period,
Persian was also used widely. Most of King’s courtiers were Muslims who
preferred to keep record or write in Peisian. Many books are found in
Rohingya language but in Persian scripts. Many copies of these
manuscripts are still preserved in the hand of Rohingyas. Some are
found in Calligraphic form. During 17th and 18th centuries courtiers
and senior officials were mostly of Bengali literacy merit. They wrote
Bengali books, and Rohingya language in Bengali script. The development
of Bengali literature was encouraged by Rakhine Kings.333
During British period Urdu was introduced and Urdu schools all over
Arakan were established. But this Urdu language preferred by Indian
Muslims in Burma proper, too was a foreign language for Rohingya. Thus
Urdu made them much backward. It was of no use in post-independence
Burma. Many Urdu educated persons had to quit their Government
services. New job opportunities for Urdu learners were nil. Now-a-days
Rohingyas learn and write Burmese.
Stone and Copper Plate Inscriptions: According to Dr. Kanungo, a
copper plate was found in Chittagong in 1857 indicating the names of
some Muslim ministers of Arakan and its high-ranking Muslim officials.
Another stone inscription with Arabic letters is said still to be
preserved in Mrauk-U Museum.334 Again there is another stone plate of 3
½’ x 2′ was discovered Thara Ouk Village, Mrohong. It consist,eight
lines of Persian script which indicate that Arakanese Kings engraved 23
tons of gold some where prescribed in the stone plate.335
Still more interesting is the discovery of stone inscriptions, by G.
H. Luce, formerly History Professor of Rangoon University.Dr.Than Tun,
an eminent historian of Myanmar in his article, Northern Rakhine, in
Kaliya Magazine, August 1994, said the Chindwin Stone inscription of
14th century, preserved in Tuparun Temple, Sagaing, testify that there
were Muslim Kings, with Indian names in Arakan.These kings, he said,
had a very good relation with Ava Kings.
So all these inscriptions show the antiquity of Rohingya people and
these are regarded to be their cultural heritages.Ananda Sandra Stone
Monument or Shitthaung Temple Pillar of Arakan: This Pillar was erected
by King Ananda Sandra in 8th century. It has an extensive record of
life, culture and successive kings of ancient Arakan. It is an
invaluable heritage of Arakan, which Arakanese people regard to be very
authentic and they are proud of it. So mentioning it here under the
headline of culture of Rohingya may draw some indignant and criticism
from some circle. Though Rakhine people say this monument is their
historical heritage, my reason to mention it here is the language
thereon, is different from Rakhine people but similar to Rohingya
language.
This Pillar contains records from ancient to 10th century A.D. This
and many other inscriptions found in Arakan are in Nagari alphabets,
and the language thereon is very much nearer to Rohingya language. So
Rohingyas say that they have had historic connection with these ancient
inscriptions.
This inscription was first read by Dr. John Ston of Oxford
University in 1935-1942. Later it was studied by Dr. D. C Sircir. Dr.
Ston’s transliteration was later copied by U San Tha Aung and Dr.
Pamela Gutman. Though, I cannot directly take the meaning of the
sentences on the pillars. I found almost all vocabularies there are
pronounced as if what we find in Rohingya language today. The script on
the east face of the pillar closely resembles what of 6th century Gupta
copper plate of Bengal.336
Correct and actual reading is not possible, because some writings
were defaced. Pamela Gutman says, the Paleography of the inscriptions
suggests that most forms derive from the Gaudia or Proto Bengali style
prevalent in Bengal, retaining some old forms side by side with later
developments and also introducing a few forms in contemporary West
Indian scripts. An almost complete alphabet can be reconstructed by
comparison of the inscriptions with the inscriptions of the Candra
dynasty of Bengal.337
Let us make a comparative study of these inscriptions on the north face of Shitthaung Pillar from Pamela Gutman’s writings:
The first inscription occupies seven lines. Only the last letters
can be read, which are Cakarari, Caturddasame, Raksoka and Krtarajyah.
Eighth line begins with Svasti Sri? Meaning, Village Sri?
Certain sections of next inscription have three columns, i.e. left side column, middlecolumnandrightsidecolumn.
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