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To: Member Nations of the United Nations Security Council
H.E. Mohamed Bedjaoui, Minister of State for Foreign Affairs, Algeria
H.E. Rafel Bielsa, Minister of Foreign Relations, Intl. Trade & Worship, Argentina
H.E. Rogatien Biaou, Minister of Foreign Affairs & African Integration, Benin
H.E. Celso Amorim, Minster of Foreign Affairs, Brazil
H.E. Li Zhaoxing, Minister of Foreign Affairs, China
H.E. Per Stig Moller, Minister of Foreign Affairs, Denmark
H.E. Philippe Douste-Blazy, Minister of Foreign Affairs, France
H.E. Petros Molyviatis, Minister of Foreign Affairs, Greece
H.E. Nobutaka Machimura, Minister of Foreign Affairs, Japan
H.E. Alberto Romulo, Secretary of Foreign Affairs, Philippines
H.E. Mihai Razvan Ungureanu, Minister of Foreign Affairs, Romania
H.E. Sergey Viktorovich Lavrov, Minister of Foreign Affairs, Russian Federations
H.E. Jack Straw, Sec. of State for Foreign & Common Wealth Affairs, United Kingdom
H.E. Jakaya Mrisho Kikwete, Minister of Foreign Affairs and Intl. Cooperation, Tanzania
H.E. Condoleezza Rice, Secretary of State, United States of America
Subject: An appeal to the UN Security Council to protect the people of Burma
On the occasion of the 17th Anniversary of the "8888 Democratic Uprising" in Burma, we, the concerned friends of Burma around the world, and the undersigned people of Burma, compelled to live in exile appeal to all members of the UN Security Council to urgently address the rapidly deteriorating situation in Burma and find ways and means to protect the people of Burma from systematic human rights violations and social illnesses, including poverty and deprivation of access to health care and education resulting from the protracted armed conflict and long political stalemate.
Stalled transitional process to democracy and elusive national conciliation process have prompted early warning signs in Burma today that Burma is on the verge of devastation. Therefore, a common course of action should be pursued to immediately address poverty, poor health care, low education standards, environmental degradation, and general feeling of insecurity in the society.
Indicators that have raised our concern are:
Infant Mortality Rate - 76 deaths per every 1,000 live births
Under-five Mortality Rate - 107 deaths per 1,000 live births
Average Maternal Mortality Rate - 360 per 100,000 in the year 2000
Child Soldiers - 70,000
Given the fact that a homegrown national reconciliation process in Burma is unlikely and the ruling Burmese generals have failed to cooperate with the UN Secretary General and his special envoy, who is mandated to facilitate a political dialogue, it is time for the United Nations Security Council to address the situation in Burma.Sincerely,
The An appeal to the UN Security Council to protect the people of Burma Petition to Member Nations of the United Nations Security Council was created by and written by Ko Chan (burmainfo@yahoo.com). This petition is hosted here at http://www.petitiononline.com/petition.html as a public service. There is no endorsement of this petition, express or implied, by Artifice, Inc. or our sponsors. For technical support please use our simple Petition Help form. Send this to a friend
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some fake stories
Dear all,
The poem was meant just to remember our student days, some of you might have remembered that we have to study that poem at Inter (A). Those were the days!
Well, if possible, I want to be young again and stay with that kind of life. To become old is a burden as we have learnt in Buddhism.
As you might know, there were riots in Kampala and many people died.
Thanks for Tri Ratana or Three Gems, for the time being we are in Berlin with medical leave for medical treatment, so we were out from Uganda in this kind of chaotic time. Apart from that both of us are not young. I am entering 64 and Linda will be 60 in December. Northern Uganda is not Kampala, the differences are much bigger than Rangoon and the remote villages of Burma. In that case, our days in PNG were better, what you get in POM you can get in other small towns too, if not the department stores, drug stores can order for you from POM and one can get within a week. The only trouble there was security, many thieves and thugs.
By the way, do you know what some kalas (so-called Burmese Muslims) are creating in their websites. They claimed that Maha Bandoola was a Muslim called Mohamad Abdulla and Burmese made Burmanization into Maha Bandoola!
Apropos fake stories invented by Muslims:
1. They generally claimed that Mrauk U Dynasty in Arakan was established by them and all kings were Muslims until Burmese king Bodaw invaded Arakan. I refuted as follows:
Buddhists kings with Pseudonym Muslim Titles:
All kings of the Mrauk U dynasty, the last dynasty in Arakan, were Buddhists. Some kings had assumed Muslim Titles because, Min Saw Mun (Man Saw Muan), the founder of the Mrauk U City wanted to show his gratitude to the Sultan of Gaur who helped him regain the Arakanese throne in 1430. Hence, he promised the Sultan that the Arakanese kings would bear Pseudonym Muslim Titles. But in fact, all of the Arakanese kings were donors of many temples in Mrauk U as well as in the other parts of Arakan. They did make coins, one side with Burmese/Arakanese scripts and the other side with Persian (NOT Bengali).
For example: Min Saw Mun (Man Saw Muan), the founder of the Mrauk U City with the assumed Muslim Title 'Suleiman Shah' built seven Buddhists temples in Mrauk U. One of them was Laymyetna Phaya (Leemyatna Phara) in Mrauk U (now Mrohaung). His successor and younger brother Min Khayi (Man Khari), who had an assumed Muslim Title 'Ali Khan', erected the Nyidaw Zedi (Satee), which can be roughly translated as 'The Pagoda built by the Younger Brother'. His son and successor King Ba Saw Phru alias Kaliman Shah constructed four Buddhists temples including the Maha Bodi Shwegu Pagoda. His son Dan Ugga alias Daluya, who bore the Muslim Title Moguh Shah, was the donor of Thongyaik Tasu Temple (meaning the temple of Thirty One Buddhas). His successor Min Yan Aung (Man Ran Aung) alias Narui Shah founded the Htupayon Pagoda. Min Bin (Man Ban) had an assumed Muslim Title of Zabauk Shah; was the donor of seven temples including Shit Thaung Phaya (Shite Thaung Phara) or the Temple of Eighty Thousand Buddha Statues. Min Phalaung (Man Phalaung) alias Secudah Shah was the donor of six temples including Htukkan Thein, his son Min Yaza Gyi (Man Raza Gri) with the Muslim Title Salem Shah donated Phaya Paw (Phara Paw) Pagoda and Pakhan Thein in Mrauk U and also Shwe Kyaung Pyin Monastery in Thandwe. Min Khamaung, who subjoined the Muslim Title Hussein Shah constructed Yatanapon (Ratanabon) and Yatana Pyethet (Ratana Prethat) Pagodas and his son Thri Thudhamma (meaning the Protector of Buddhist Religion) alias Salem Shah the Second, erected the Sekkya Manaung (Sakkya Manaung) Pagoda.
Muslim Sharia Law dictated the Muslim community to convert all 'infidels', i.e., all who supported any other religions except Islam. A Muslim who converts to another religion can be punishable with a death penalty. If those kings of the Mrauk U Dynasty were Muslims, they would have been condemned to death by the Mullahs for breach of the Islamic faith.
There was and is no Muslim ruler who undertook or undertakes to promote Buddhism or Christianity or any other religion. The Crusade Wars had proven this in history. In 2000, the Talibans of Afghanistan destroyed two 2000 years old gigantic Buddha Statues despite of the protests from the whole world. They could not keep those statues even as historical monuments. For them, those statues were the "Idols of the Infidels"!
See also: Jacques Leider, "Those Buddhist Kings with Muslim Titles", Scholars Column, http://www.rakhapura.com/.
The Burmese invasion in 1784, led by the Burmese Crown Prince then, was to snatch the Holy Maha Muni Image, the national Symbol of Arakan. Nowadays this colossal image can be seen near Mandalay and the statue is called in colloquial Burmese Phayagyi (Paragri), which is the direct translation of Pali Word Maha Muni. During the British Era this temple was translated as ‘Arakan Pagoda'.
2. Now, they create a new history again that Arab Muslim settlers (that means Semitic race) established the 'Chandra Dynasty' in Arakan and that Dynasty was destroyed by the invasion of Mongolian tribes in the 10th century AD. Hence, the Rakhaings nowadays are the descendants of those Mogolian tribes and since that time 'Poor Rohingyas', the descendants of Arabs, became stateless.
In fact, that dynasty was contemporary to Pyus in Burma and established by Hindu-Buddhists at the beginning of the Anno Domini and they were Mongoloids like Pyus. Where was their Great Phrophet at the beginning of this AD?
3. The young pharaoh whose tomb was excavated in 1922 by Lord Canarvon; the Muslims are writing it now as, Tut Ank Amun and one Muslim said the pharaoh was a Muslim! Their blessed Mohamed was no where to be found around 3000 BC. 4. "Wait and see! One day they would claim Phrophet Moshe (Moses) was a Muslim with the name 'Musa', Jesus Christ (Latin pronunciation Ye Su) too was a Muslim with the name 'Yusoof'. We should even be grateful to them if they don't claim that the father of our national hero, Aung San, was really Farooq, a Muslim, and the Burmese Burmanized it into U Phar etc. etc.
5. I wonder whether you have heard about a new hypothesis invented by a Christian priest in USA. According to him the so-called Phrophet Mohamed was never predicted as a future phrophet in Bible like Moses, Christ, etc. etc. He claimed himself to be a prophet and recognized others like Abraham, Moses, Jesus as phrophets and claimed to be the follower of the same God with different name Allah who is same person Jehovah and Almighty! In fact, this Mohamad was the messenger of the Fallen Angel Lucifer or Satan, came as an 'Undercover agent' to destroy the real God and his religion because the devil cannot fight the God in the normal methods anymore! That's why, since this 'religion' came into being, the whole world had no more peace started from the Crusade Wars till now etc. etc.
What do you think about his hypothesis? I am sure this priest will be declared FATWA like Salman Rushdie. By the way he too used the title 'Satanic Verses'! Is that a coincident?
Best regards
KMS
Friday, January 4, 2008
Incoherent Meaning of Independence and Four Definitions to Practice
Today is Burma's Independence Day. Burma gained her independence from the United Kingdom on January 4th of 1948. This is 60th anniversary.
Sound's great. Isn't it?
The ‘independence' means nothing for the Burmese people. No one has civil rights, civil liberty and freedom. After sixty years after Burma's independence, the country turns into one of the poorest countries in the world and its fifty million people become hostages in their own country by the military governments. People are not only poorer by physically, but also morally. Especially, non-Burman nationalities have been more suffering under the Burmese military rulings.
Let us take a look on some written documents of government and today's incisive realities.
Notes are taken from the Constitution of the Union of Burma (1947). (Red lines are from the constitution.)
Rights of Equality:
All citizens irrespective of birth, religion, sex or race are equal before the law; that is to say, there shall not be any arbitrary discrimination between one citizen or class of citizens and another.
"My son can never be an army officer in Burma because I am a Karen."
Sa San Kyi Htoo
"Last year, a Burmese general got sick. The two ancient temples were totally destroyed by the Burmese military in Mrauk-U, our ancient capital city of Arakan because the astrologists said that to rehabilitate general's health, they need to destroy those two temples. Is that the job of brothers? Is that equality? Is that justice? It is totally brutality on not only Arakan, but also on all mankind."
An Arakanese Youth
"I am just serving in the army because I like fighting but I know myself that I can never be an officer."
A Muslim Soldier in Burmese Army
There shall be equality of opportunity for all citizens in matters of public employment and in the exercise or carrying on of any occupation, trade, business or profession.
"Air ticket? No. You cannot get this week. We have the places only for military specials."
(A sense from air ticket counter)
"No. I don't have to give those taxes and any kind of labor costs because my son is a member of USDA."
(A sense from conversation between a tax officer and mother of a soldier)
(USDA means the Union Solidarity and Development Association (USDA) is a government-run social organization.)
Rights of Freedom:
No citizen shall be deprived of his personal liberty, nor his dwelling entered, nor his property confiscated, save in accordance with law.
"They (Burmese military) raped the girls, killed all villagers and fired the village but who cares? No Burmese medias describe, no one reveal those things because we are Shans, not Burmese."
Nan Naw (A Shan woman who fled to Thailand in 2002)
"Last night, our neighbor was disappeared. I don't know what he wrote but sometimes he said that he wanted to write about his opinion on the government."
Daw Ye Ye (Rangoon)
Since then, I am always confused and incoherent about the meanings of these words. There are four definitions we, especially non-Burman nationalities have to read and practice (about the meanings of words) everyday. The definitions are taken from Longman dictionary:
Independence:
1. the freedom and ability to make your own decisions and take care of yourself without having to ask other people for help, money, or permission:
2. Political freedom from control by another country
Freedom:
1. the right to do what you want without being restricted or controlled by someone else:
2. the state of being free and allowed to do what you want
3. the state of not being hurt or affected by something
Civil Liberty: the right of all citizens to be free to do whatever they want while obeying the law and respecting the rights of other people
Civil Rights: the legal rights that every person in a particular country has. In the U.S., these include the right to have the same treatment whatever your race or religion is
Picture:
http://www.cyberschool.oxfam.org.hk/eng/modules/articles/images/hunger_unequal.jpg
http://www.negotiationlawblog.com/pho312x485injustice.jpg
http://a.abcnews.com/images/TheLaw/ap_court_jesus_070730_ms.jpg
Posted by Oo Thein Maung at 4:38 PM 0 comments 
The United States Commission on International Religious Freedom Public Hearing
"After the Saffron Revolution: Religion, Repression, and the U.S. Policy Options for Burma"
Rayburn House Office Building 2200
December 3, 2007, 2:30-4:30 PM
Testimony of Ven. Ashin Nayaka, Leading Member of International Burmese Monks Organization and Visiting Professor at Columbia University
an2201@columbia.edu
=====================================================================
Thank you for allowing me this opportunity to speak before the U.S. Commission on International Religious Freedom. I am a Burmese Buddhist monk, a visiting professor at Columbia University in New York. I came here to be the voice of my fellow monks and be the voice of the people of Burma, who have long been denied all freedoms, including religious freedom, under one of the most repressive regimes in the world.
People all over the world have witnessed the terrible and wicked system of dictatorship imposed upon us. Through the help of international media, the world was able to see the brutality. The military regime has killed peaceful demonstrators. They have killed monks, who are highly respected by the people, as Buddhism is major religion in Burma. They have emptied monasteries, which are not only places of worship and religious functions, but also for education, maintenance of culture, and caring for HIV/AIDS patients and orphans, duties which the regime has neglected. Burma's military regime have forcibly disrobed monks, beaten them, and assaulted them very badly.
They have committed crimes against humanity and these recent brutalities will stand as a great tragedy in our long history of monastic Buddhism. This wicked regime committed these atrocities in full view of the world. They are shameless, seeking only to systematically oppress us for decades to come.
We are all deeply concerned about the fate of fellow monks, including U Gambira who led the recent protest in Burma, as well as all political prisoners. I hope that international governments and the United Nations pressure the military regime to immediately grant the ICRC access to these detainees and release them immediately.
What I wish to say is: the spiritual authority of Burma resides in the Dhamma (Teachings of Buddha). The Dhamma in Burma is both protected and practiced primarily in the minds and hearts of the monks and nuns in our country. Of course, the lay people practice Dhamma too. But the symbol of hope in our society is the Sanghas (the order of monastic).
The religious order of monks has been the face of Burma since Buddhism was introduced into the nation over a thousand years ago, and its influence can be seen everywhere, from the hillsides dotted with pagodas, the monks in their saffron yellow robes, and the monasteries in almost every village that shape the character of the villagers and their institutions. At present the Sangha is the enemy of the regime. If this continues unaddressed, further bloody confrontation is unavoidable. Our spiritual obligation is to freedom, not to silence or submission.
Today, we know that several leading monks in Burma are still on the run. We do not know with any accuracy how many monks have been killed, how many were forcibly disrobed. We do not know how many are in prison. We do not know how many monks have been taken to secret locations. There is a terrible secrecy and silence over Burma.
We are at a critical moment in history. What we do know is that a number of prominent monasteries have been closed. Others emptied. Serious questions remain: where have all the monks gone? Where has the global outcry gone? This should be of grave concern for all governments worldwide. Strong, effective and timely intervention by the international community is urgently needed. This is a moral crisis that Americans must stand for.
The Saffron Revolution is not a power struggle, but a conflict between peace and moral freedom on one side and the forces of political repression on the other. Participation in this spiritual protest is justifiable in Buddhism. The religious policy of the Saffron Revolution, this Buddhist revolution of the conscience, continues to be one of peace. Throughout the Burmese history when the country was in crisis or when the people faced emergency, the spiritual leaders played a significant role in creating and maintaining peace and stability in society. But monks today are facing great challenges.
The very existence of monastic life is being destroyed by the evil military regime and it will face bloodshed again, if the international community, including UN Security Council, cannot find a collective and effective way to stop this evil regime from killings and arrests. As long as the UN Security Council could not make the regime to engage in a meaningful and time-bound dialogue with democratic opposition, led by Daw Aung San Suu Kyi, for peaceful transition to democracy, the spiritual revolution of monks and people will continue and another brutal crack down will be unavoidable.
The light of the Dhamma is our guide in this profound expression of spiritual revolution that inspires the hearts of millions around the world. The light of your dignity and your commitment to freedom is our source of strength. Since the non-violent approach is our way, we have concluded that we will remain peaceful under all circumstances. We firmly believe that our commitment to the Dhamma will defeat these unjust rulers in Burma.
We remain steadfast in our commitment to the freedom in our country and the freedom in our own hearts. All these things Americans value and cherish. Freedom for the people of Burma cannot be denied. The cost of that freedom is the only question.
Finally, I would like to thank President Bush and First Lady, the United States Congress and the American people for their support in our struggle and also I would like to ask President Bush to make Burma his legacy of freedom.
Thank you.
Aung Myat Soe
1. They generally claimed that Mrauk U Dynasty in Arakan was established by them and all kings were Muslims until Burmese king Bodaw invaded Arakan. I refuted as follows:
Buddhists kings with Pseudonym Muslim Titles:
All kings of the Mrauk U dynasty, the last dynasty in Arakan, were Buddhists. Some kings had assumed Muslim Titles because, Min Saw Mun (Man Saw Muan), the founder of the Mrauk U City wanted to show his gratitude to the Sultan of Gaur who helped him regain the Arakanese throne in 1430. Hence, he promised the Sultan that the Arakanese kings would bear Pseudonym Muslim Titles. But in fact, all of the Arakanese kings were donors of many temples in Mrauk U as well as in the other parts of Arakan. They did make coins, one side with Burmese/Arakanese scripts and the other side with Persian (NOT Bengali).
For example: Min Saw Mun (Man Saw Muan), the founder of the Mrauk U City with the assumed Muslim Title 'Suleiman Shah' built seven Buddhists temples in Mrauk U. One of them was Laymyetna Phaya (Leemyatna Phara) in Mrauk U (now Mrohaung). His successor and younger brother Min Khayi (Man Khari), who had an assumed Muslim Title 'Ali Khan', erected the Nyidaw Zedi (Satee), which can be roughly translated as 'The Pagoda built by the Younger Brother'. His son and successor King Ba Saw Phru alias Kaliman Shah constructed four Buddhists temples including the Maha Bodi Shwegu Pagoda. His son Dan Ugga alias Daluya, who bore the Muslim Title Moguh Shah, was the donor of Thongyaik Tasu Temple (meaning the temple of Thirty One Buddhas). His successor Min Yan Aung (Man Ran Aung) alias Narui Shah founded the Htupayon Pagoda. Min Bin (Man Ban) had an assumed Muslim Title of Zabauk Shah; was the donor of seven temples including Shit Thaung Phaya (Shite Thaung Phara) or the Temple of Eighty Thousand Buddha Statues. Min Phalaung (Man Phalaung) alias Secudah Shah was the donor of six temples including Htukkan Thein, his son Min Yaza Gyi (Man Raza Gri) with the Muslim Title Salem Shah donated Phaya Paw (Phara Paw) Pagoda and Pakhan Thein in Mrauk U and also Shwe Kyaung Pyin Monastery in Thandwe. Min Khamaung, who subjoined the Muslim Title Hussein Shah constructed Yatanapon (Ratanabon) and Yatana Pyethet (Ratana Prethat) Pagodas and his son Thri Thudhamma (meaning the Protector of Buddhist Religion) alias Salem Shah the Second, erected the Sekkya Manaung (Sakkya Manaung) Pagoda.
Muslim Sharia Law dictated the Muslim community to convert all 'infidels', i.e., all who supported any other religions except Islam. A Muslim who converts to another religion can be punishable with a death penalty. If those kings of the Mrauk U Dynasty were Muslims, they would have been condemned to death by the Mullahs for breach of the Islamic faith.
There was and is no Muslim ruler who undertook or undertakes to promote Buddhism or Christianity or any other religion. The Crusade Wars had proven this in history. In 2000, the Talibans of Afghanistan destroyed two 2000 years old gigantic Buddha Statues despite of the protests from the whole world. They could not keep those statues even as historical monuments. For them, those statues were the "Idols of the Infidels"!
See also: Jacques Leider, "Those Buddhist Kings with Muslim Titles", Scholars Column, http://www.rakhapura.com/.
The Burmese invasion in 1784, led by the Burmese Crown Prince then, was to snatch the Holy Maha Muni Image, the national Symbol of Arakan. Nowadays this colossal image can be seen near Mandalay and the statue is called in colloquial Burmese Phayagyi (Paragri), which is the direct translation of Pali Word Maha Muni. During the British Era this temple was translated as ‘Arakan Pagoda'.
2. Now, they create a new history again that Arab Muslim settlers (that means Semitic race) established the 'Chandra Dynasty' in Arakan and that Dynasty was destroyed by the invasion of Mongolian tribes in the 10th century AD. Hence, the Rakhaings nowadays are the descendants of those Mogolian tribes and since that time 'Poor Rohingyas', the descendants of Arabs, became stateless.
In fact, that dynasty was contemporary to Pyus in Burma and established by Hindu-Buddhists at the beginning of the Anno Domini and they were Mongoloids like Pyus. Where was their Great Phrophet at the beginning of this AD?
3. The young pharaoh whose tomb was excavated in 1922 by Lord Canarvon; the Muslims are writing it now as, Tut Ank Amun and one Muslim said the pharaoh was a Muslim! Their blessed Mohamed was no where to be found around 3000 BC. 4. "Wait and see! One day they would claim Phrophet Moshe (Moses) was a Muslim with the name 'Musa', Jesus Christ (Latin pronunciation Ye Su) too was a Muslim with the name 'Yusoof'. We should even be grateful to them if they don't claim that the father of our national hero, Aung San, was really Farooq, a Muslim, and the Burmese Burmanized it into U Phar etc. etc.
5. I wonder whether you have heard about a new hypothesis invented by a Christian priest in USA. According to him the so-called Phrophet Mohamed was never predicted as a future phrophet in Bible like Moses, Christ, etc. etc. He claimed himself to be a prophet and recognized others like Abraham, Moses, Jesus as phrophets and claimed to be the follower of the same God with different name Allah who is same person Jehovah and Almighty! In fact, this Mohamad was the messenger of the Fallen Angel Lucifer or Satan, came as an 'Undercover agent' to destroy the real God and his religion because the devil cannot fight the God in the normal methods anymore! That's why, since this 'religion' came into being, the whole world had no more peace started from the Crusade Wars till now etc. etc.
What do you think about his hypothesis? I am sure this priest will be declared FATWA like Salman Rushdie. By the way he too used the title 'Satanic Verses'! Is that a coincident?
Best regards
KMS
Today is Burma's Independence Day. Burma gained her independence from the United Kingdom on January 4th of 1948. This is 60th anniversary.
Sound's great. Isn't it?
The ‘independence' means nothing for the Burmese people. No one has civil rights, civil liberty and freedom. After sixty years after Burma's independence, the country turns into one of the poorest countries in the world and its fifty million people become hostages in their own country by the military governments. People are not only poorer by physically, but also morally. Especially, non-Burman nationalities have been more suffering under the Burmese military rulings.
Let us take a look on some written documents of government and today's incisive realities.
Notes are taken from the Constitution of the Union of Burma (1947). (Red lines are from the constitution.)
Rights of Equality:
All citizens irrespective of birth, religion, sex or race are equal before the law; that is to say, there shall not be any arbitrary discrimination between one citizen or class of citizens and another.
"My son can never be an army officer in Burma because I am a Karen."
Sa San Kyi Htoo
"Last year, a Burmese general got sick. The two ancient temples were totally destroyed by the Burmese military in Mrauk-U, our ancient capital city of Arakan because the astrologists said that to rehabilitate general's health, they need to destroy those two temples. Is that the job of brothers? Is that equality? Is that justice? It is totally brutality on not only Arakan, but also on all mankind."
An Arakanese Youth
"I am just serving in the army because I like fighting but I know myself that I can never be an officer."
A Muslim Soldier in Burmese Army
There shall be equality of opportunity for all citizens in matters of public employment and in the exercise or carrying on of any occupation, trade, business or profession.
"Air ticket? No. You cannot get this week. We have the places only for military specials."
(A sense from air ticket counter)
"No. I don't have to give those taxes and any kind of labor costs because my son is a member of USDA."
(A sense from conversation between a tax officer and mother of a soldier)
(USDA means the Union Solidarity and Development Association (USDA) is a government-run social organization.)
Rights of Freedom:
No citizen shall be deprived of his personal liberty, nor his dwelling entered, nor his property confiscated, save in accordance with law.
"They (Burmese military) raped the girls, killed all villagers and fired the village but who cares? No Burmese medias describe, no one reveal those things because we are Shans, not Burmese."
Nan Naw (A Shan woman who fled to Thailand in 2002)
"Last night, our neighbor was disappeared. I don't know what he wrote but sometimes he said that he wanted to write about his opinion on the government."
Daw Ye Ye (Rangoon)
Since then, I am always confused and incoherent about the meanings of these words. There are four definitions we, especially non-Burman nationalities have to read and practice (about the meanings of words) everyday. The definitions are taken from Longman dictionary:
Independence:
1. the freedom and ability to make your own decisions and take care of yourself without having to ask other people for help, money, or permission:
2. Political freedom from control by another country
Freedom:
1. the right to do what you want without being restricted or controlled by someone else:
2. the state of being free and allowed to do what you want
3. the state of not being hurt or affected by something
Civil Liberty: the right of all citizens to be free to do whatever they want while obeying the law and respecting the rights of other people
Civil Rights: the legal rights that every person in a particular country has. In the U.S., these include the right to have the same treatment whatever your race or religion is
Picture:
http://www.cyberschool.oxfam.org.hk/eng/modules/articles/images/hunger_unequal.jpg
http://www.negotiationlawblog.com/pho312x485injustice.jpg
http://a.abcnews.com/images/TheLaw/ap_court_jesus_070730_ms.jpg
"After the Saffron Revolution: Religion, Repression, and the U.S. Policy Options for Burma"
Rayburn House Office Building 2200
December 3, 2007, 2:30-4:30 PM
Testimony of Ven. Ashin Nayaka, Leading Member of International Burmese Monks Organization and Visiting Professor at Columbia University
an2201@columbia.edu
=====================================================================
Thank you for allowing me this opportunity to speak before the U.S. Commission on International Religious Freedom. I am a Burmese Buddhist monk, a visiting professor at Columbia University in New York. I came here to be the voice of my fellow monks and be the voice of the people of Burma, who have long been denied all freedoms, including religious freedom, under one of the most repressive regimes in the world.
People all over the world have witnessed the terrible and wicked system of dictatorship imposed upon us. Through the help of international media, the world was able to see the brutality. The military regime has killed peaceful demonstrators. They have killed monks, who are highly respected by the people, as Buddhism is major religion in Burma. They have emptied monasteries, which are not only places of worship and religious functions, but also for education, maintenance of culture, and caring for HIV/AIDS patients and orphans, duties which the regime has neglected. Burma's military regime have forcibly disrobed monks, beaten them, and assaulted them very badly.
They have committed crimes against humanity and these recent brutalities will stand as a great tragedy in our long history of monastic Buddhism. This wicked regime committed these atrocities in full view of the world. They are shameless, seeking only to systematically oppress us for decades to come.
We are all deeply concerned about the fate of fellow monks, including U Gambira who led the recent protest in Burma, as well as all political prisoners. I hope that international governments and the United Nations pressure the military regime to immediately grant the ICRC access to these detainees and release them immediately.
What I wish to say is: the spiritual authority of Burma resides in the Dhamma (Teachings of Buddha). The Dhamma in Burma is both protected and practiced primarily in the minds and hearts of the monks and nuns in our country. Of course, the lay people practice Dhamma too. But the symbol of hope in our society is the Sanghas (the order of monastic).
The religious order of monks has been the face of Burma since Buddhism was introduced into the nation over a thousand years ago, and its influence can be seen everywhere, from the hillsides dotted with pagodas, the monks in their saffron yellow robes, and the monasteries in almost every village that shape the character of the villagers and their institutions. At present the Sangha is the enemy of the regime. If this continues unaddressed, further bloody confrontation is unavoidable. Our spiritual obligation is to freedom, not to silence or submission.
Today, we know that several leading monks in Burma are still on the run. We do not know with any accuracy how many monks have been killed, how many were forcibly disrobed. We do not know how many are in prison. We do not know how many monks have been taken to secret locations. There is a terrible secrecy and silence over Burma.
We are at a critical moment in history. What we do know is that a number of prominent monasteries have been closed. Others emptied. Serious questions remain: where have all the monks gone? Where has the global outcry gone? This should be of grave concern for all governments worldwide. Strong, effective and timely intervention by the international community is urgently needed. This is a moral crisis that Americans must stand for.
The Saffron Revolution is not a power struggle, but a conflict between peace and moral freedom on one side and the forces of political repression on the other. Participation in this spiritual protest is justifiable in Buddhism. The religious policy of the Saffron Revolution, this Buddhist revolution of the conscience, continues to be one of peace. Throughout the Burmese history when the country was in crisis or when the people faced emergency, the spiritual leaders played a significant role in creating and maintaining peace and stability in society. But monks today are facing great challenges.
The very existence of monastic life is being destroyed by the evil military regime and it will face bloodshed again, if the international community, including UN Security Council, cannot find a collective and effective way to stop this evil regime from killings and arrests. As long as the UN Security Council could not make the regime to engage in a meaningful and time-bound dialogue with democratic opposition, led by Daw Aung San Suu Kyi, for peaceful transition to democracy, the spiritual revolution of monks and people will continue and another brutal crack down will be unavoidable.
The light of the Dhamma is our guide in this profound expression of spiritual revolution that inspires the hearts of millions around the world. The light of your dignity and your commitment to freedom is our source of strength. Since the non-violent approach is our way, we have concluded that we will remain peaceful under all circumstances. We firmly believe that our commitment to the Dhamma will defeat these unjust rulers in Burma.
We remain steadfast in our commitment to the freedom in our country and the freedom in our own hearts. All these things Americans value and cherish. Freedom for the people of Burma cannot be denied. The cost of that freedom is the only question.
Finally, I would like to thank President Bush and First Lady, the United States Congress and the American people for their support in our struggle and also I would like to ask President Bush to make Burma his legacy of freedom.
Thank you.
2230 Benson Ave,
Brooklyn, NY-11214
December 14, 2007
Judith Ingram
Communication director
United States Commission on International Religious Freedom
Dear Judith Ingram,
I am very concerned about of your support for democratic changing in Burma and freedom of the religious as well as US policy. Thank you very much for supporting of our people in the Burma. By the regarding of Chris Lewa, Arakan project, I oppose her that using for Arakan name project. I don't have anything concern with the freedom of religious for her project but I need to tell her for about of our crisis of nation by the compulsory duty of Arakan nation. We have very dangerous nationality problem for the colonialism. If she makes the mistake again, a lot of people are going to kill each other in the Arakan and Thai-Burma borderline because we believe that will be history record hundred years later. Now, a lot of historians are confusing Arakan and Rohingya by the past century of incompetent and fake projects. According to my revolution and my life experience, our Arakan nationality has two kinds of enemy in the Arakan state at the Burma which are Bengali kular now call Rohingya and Myanmar military Junta. Therefore, if she/anybody will take the Arakan name project, they should know exactly about of the Arakan history. All Arakan people want to get the democracy, human rights, and freedom from the Myanmar military junta and freedom from colonialism Rohingya terrorist group in Burma. Please check out a brief of Arakan history timeline. There has nothing record of Rohingya. Arakan was independent Kingdom throughout more than 5,000 years from 3325 BCE to 1784 ADE according to its chronicles - The first Dhanyawaddy period (3325-1507 BCE) founded by King Marayu
- The second Dhanyawaddy period (1507-580 BCE) founded by King Kanmaraza
- The third Dhanyawaddy period (580 BCE-327 ADE) founded by King Chandra Suriya
- Wethali period (327-818 ADE) founded by Mahataing Chandra
- Lemro period (818-1430 ADE) founded by King Nga Mum Nga Tone
- Mrauk U period (1430-1784 ADE) founded by King Mum Saw Mon
- Burmese fascists colony (1784-1824 ADE) invaded by King Maung Waying
- British colony period (1824-1942 ADE) invaded by General Morrison, East India Company
- Japan fascist period (1942-1945)
- Second British colony period (1945-1948)
- Second Burmese fascists colony period (1948-Up to Date)
Therefore please be careful using for Arakan name project. I will distribute all detail of Arakan history data in the world. If you have the chance, please take this case to the UN. UN also not clears yet right now for about of nationality problem which are Rhoingya and Arakan. I hope that you will seriously consider the impact that Chris Lewa, Arakan project would have on our nationality. Please withdraw your support for Chris Lewa, using the Arakan name project for the future.
Sincerely,
Aung Myat Soe
Arakan Students Association
Co-founder of Arakan League for Democracy in exile
Co-founder of Burmese American Democratic Alliance in the Bay Aera
- The first Dhanyawaddy period (3325-1507 BCE) founded by King Marayu
- The second Dhanyawaddy period (1507-580 BCE) founded by King Kanmaraza
- The third Dhanyawaddy period (580 BCE-327 ADE) founded by King Chandra Suriya
- Wethali period (327-818 ADE) founded by Mahataing Chandra
- Lemro period (818-1430 ADE) founded by King Nga Mum Nga Tone
- Mrauk U period (1430-1784 ADE) founded by King Mum Saw Mon
- Burmese fascists colony (1784-1824 ADE) invaded by King Maung Waying
- British colony period (1824-1942 ADE) invaded by General Morrison, East India Company
- Japan fascist period (1942-1945)
- Second British colony period (1945-1948)
- Second Burmese fascists colony period (1948-Up to Date)
For My Friend, Tha Maung: Is Arakan That Small
November 29, 2007
Wednesday, November 21, 2007
For my friend, Tha Maung: Is Arakan That Small?
I have a friend. He is also an Arakanese and his name is Tha Maung. When we have conversation, sometimes we argue about our Arakanland is very tiny or not. When I say that many countries in the world are smaller than Arakan, he always say that ‘yes it is, but no more than twenty countries.'
Last week, I borrowed a book, ‘PEOPLE AROUND THE WORLD,' which was published in 2002. When I look around this book, I found many countries are much smaller than our land, Arakan. I remember Tha Maung and I make this list of the countries those are smaller than Arakan, is for him.
You may amaze, Tha Maung, there are sixty-one countries in the world, smaller than Arakan, which has area of more than 14,000 sq. miles and about 6 millions of population.
Countries of the World, which are smaller than Arakan:
EUROPE
(1)
Country: Albania
Area: 10,600 sq. miles
Population: 3,510,484
(2)
Country: Andora
Area: 174 sq. miles
Population: 67,627
(3)
Country: Belgium
Area: 11,700 sq. miles
Population: 10,258,768
(4)
Country: Liechtenstein
Area: 60 sq. miles
Population: 31,528
(5)
Country: Luxembourg
Area: 100 sq. miles
Population: 442,972
(6)
Country: Macedonia
Area: 9900 sq. miles
Population: 2,046,209
(7)
Country: Malta
Area: 120 sq. miles
Population: 394,583
(8)
Country: Moldova
Area: 13,000 sq. miles
Population: 4,431,570
(9)
Country: Monaco
Area: 0.75 sq. miles
Population: 31,842
(10)
Country: Netherlands
Area: 13100 sq. miles
Population: 15,981,472
(11)
Country: San Marino
Area: 20 sq. miles
Population: 27,336
(12)
Country: Slovenia
Area: 7,800 sq. miles
Population: 1,930,132
(13)
Country: Vatican City
Area: 108.7 acres
Population: 870
NORTH / LATIN AMERICA
(14)
Country: Antigua and Barbuda
Area: 170 sq. miles
Population: 66,970
(15)
Country: Bahamas
Area: 3,900 sq. miles
Population: 297,852
(16)
Country: Barbados
Area: 170 sq. miles
Population: 275,330
(17)
Country: Belize
Area: 8,800 sq. miles
Population: 256,062
(18)
Country: Dominica
Area: 300 sq. miles
Population: 70,786
(19)
Country: El Salvador
Area: 8,000 sq. miles
Population: 6,237,662
(20)
Country: Haiti
Area: 10,600 sq. miles
Population: 6,964,594
(21)
Country: Jamaica
Area: 4,200 sq. miles
Population: 2,665,636
(22)
Country: St. Kitts and Nevis
Area: 104 sq. miles
Population: 38,756
(23)
Country: St. Lucia
Area: 104 sq. miles
Population: 158,178
(24)
Country: St. Vincent and the Grenadines
Area: 130 sq. miles
Population: 115,942
(25)
Country: Trinidad and Tobago
Area: 2,000 sq. miles
Population: 1,169,682
AFRICA
(26)
Country: Burundi
Area: 9,900 sq. miles
Population: 6,223,897
(27)
Country: Cape Verde
Area: 1,600 sq. miles
Population: 405,163
(28)
Country: Comoros
Area: 800 sq. miles
Population: 596,202
(29)
Country: Djibouti
Area: 8,500 sq. miles
Population: 460,700
(30)
Country: Equatorial Guinea
Area: 10,800 sq. miles
Population: 486,060
(31)
Country: The Gambia
Area: 3,900 sq. miles
Population: 1,411,205
(32)
Country: Guinea-Bissau
Area: 10,800 sq. miles
Population: 1,315,833
(33)
Country: Lesotho
Area: 11,700 sq. miles
Population: 2,177,062
(34)
Country: Mauritius
Area: 700 sq. miles
Population: 1,189,825
(35)
Country: Rwanda
Area: 9,600 sq. miles
Population: 7,312,756
(36)
Country: Sao Tome and Principe
Area: 400 sq. miles
Population: 165,034
(37)
Country: Seychelles
Area: 176 sq. miles
Population: 79,715
(38)
Country: Swaziland
Area: 6,600 sq. miles
Population: 1,104,343
ASIA
(39)
Country: Armenia
Area: 11,500
Population: 3,336,100
(40)
Country: Bahrain
Area: 240 sq. miles
Population: 645,361
(41)
Country: Cyprus
Area: 3,600 sq. miles
Population: 762,887
(42)
Country: Israel
Area: 7,800 sq. miles
Population: 5,938,093
(43)
Country: Kuwait
Area: 6,800 sq. miles
Population: 2,041,961
(44)
Country: Lebanon
Area: 3,900 sq. miles
Population: 3,627,774
(45)
Country: Maldives
Area: 100 sq. miles
Population: 310,764
(46)
Country: Qatar
Area: 4,200 sq. miles
Population: 769,152
(47)
Country: Brunei
Area: 2,000 sq. miles
Population: 343,653
(48)
Country: East Timor
Area: 5,641
Population: 920,000
(49)
Country: Singapore
Area: 250 sq. miles
Population: 4,300,419
(50)
Country: Taiwan
Area: 12,400
Population: 22,370,461
AUSTRALIA AND PACIFIC
(51)
Country: Federated States of Micronesia
Area: 271 sq. miles
Population: 134,597
(52)
Country: Fiji
Area: 7,000 sq. miles
Population: 844,330
(53)
Country: Kiribati
Area: 277 sq. miles
Population: 94,149
(54)
Country: Marshall Islands
Area: 70 sq. miles
Population: 70,822
(55)
Country: Nauru
Area: 8 sq. miles
Population: 12,088
(56)
Country: Palau
Area: 177 sq. miles
Population: 19,092
(57)
Country: Samoa
Area: 1,100 sq. miles
Population: 179,058
(58)
Country: Solomon Islands
Area: 10,600 sq. miles
Population: 480,442
(59)
Country: Tonga
Area: 289 sq. miles
Population: 104,227
(60)
Country: Tuvalu
Area: 10 sq. miles
Population: 10,991
(61)
Country: Vanuatu
Area: 5,700 sq. miles
Population: 192,910
Photo:
http://www.arakan.org/web/images/map_of_arakan.gif
http://www.pandaw.com/images/products/landtours/myanmar/Ancient%20Arakan.jpg
http://myanmartravelinformation.com/mti-other-destinations/images/rakhine-map.jpg
Posted by Oo Thein Maung at 2:12 PM 0 comments
Source: http://www.thazonspot.com/
Subject: Prayer for your attention upon our sufferings
Respected our political leaders and colleague,
With all respects and honrs from the bottom of our heart we would like to inform you that we are starving like in hell in this country. We need your help as well, which corner you live in this world. Please help us and inquire necessary information from the contact address as http://us.f331.mail.yahoo.com/ym/Compose?To=bgdda@unhcr.org . The UNHCR in Bangladesh is treating us like we have nobody to stand or voice for us. They have been destroying and violating all our opportunities by relayed officers.
With patient, we pray and hope to read our sufferings mentioned below.
With regards,
Yours truly,
On behalf of Arakanese urban refugee affairs
Head Office: Dhaka, Bangladesh, Email: http://us.f331.mail.yahoo.com/ym/Compose?To=arac.hq@gmail.com.
Ms. Pia Prytz Phiri
Representative
United Nations High Commissioner for Refugees
House No# NE (N) 8, Road No# 90
Gulshan-2, Dhaka-1212
Bangladesh.
Date: 15th September 2007.
Subject: Prayer for reviewing upon our sufferings.
Respected Madam,
With all my respects and honors from the bottom of my heart, I would like to inform you that we are urban refugees, have been living in exiles for the unbearable military's cruel activities as they have massacred many of our people in many processions for the movement for democracy in 1988 and we are waiting for the reformation of so called democracy one day in Burma.
We are urban refugees sheltering under the UNHCR mandate. We are living in different parts of Bangladesh. Since our recognition from UNHCR we were given subsistence allowance. But, unfortunately, because of low budget of UNHCR all ID holders were cut off their subsistence allowance and started giving a very small amount of money, called lump sum, to each UNHCR ID holders to stand on own foot as like self-reliance.
More information for your Excellency,
The UNHCR introduced us the lamp sum program ( self-reliance program or micro-credit business project) amid our refusals in1998. According to this program, the UNHCR has stopped our monthly subsistence allowance giving a lump sum average to 2,5000/-Taka or $450 to each of us as a capital and made us earn our livelihoods in the remote rural areas of Bangladesh like local people. Though we knew that it was quite impossible for us to lead our lives like the local Bengoli people, we had to accept it desperately. Because UNHCR themselves had deliberately enforced it by giving notice to us that anyone neither accept nor reject, must be cut off their subsistence allowance'. Despite our hard works on our particular business project arranged by UNHCR, it had come to collapse within a short period of time, due to lack of local language skill, absence of neighbors help, insufficient capital, expansive consumptions as rising day by day in this poor country and for the cruel behaviors of boss and colleagues in jobs.
Besides, we can see that education; health and security sections are weak state. There isn't any security for us, as Bangladesh political movement is not stable. We feel like we are being treated as we have descended from the sky and having nobody to stand near by us . The permission to have two times of meals is even available inside prison.
Also, from Bangladesh government we don't get any understandings and kindnesses.
On the other hand, we would like to mention a little about the present condition of Burma under the misrule of military junta. The people in Burma are surviving like in hell. Blind military juntas are arresting political leaders, student leaders and local people as well. At last, although the country is Buddhism, they are beating monks fastening them in the local lamppost. Hearing this news happening inside Burma, many countries are also pressing and urging them to stop their cruel activities.
And here are some refugees sufferings mentioned below as per we could collect:
We were nearly 120 total members up to May this year. Out of them children and spouses were of 70 and more than 50 for bachelors and chief members of the family. Among those 50s nearly 30 persons were already arrested and beaten severely and freed later. And sometimes after beaten they advise wisely not to reach anybody's ear.
Mr. Khaine Soe UNHCR ID No-01028 surviving with his family in Cox'sBazar town. His condition is worsening day by day, by the annoyance of a police in his area. Here are the some of the quotes as per we could collect, "A police called Go Du Li has been coercing me nearly three months. Whenever he comes to the area where I live, I became afraid. Later he pronounced my spouse the way he behave his wife. Not only that but he followed and disturbed my elder daughter on the way to school. He teased my daughter saying dignity less words. Although she complained me many times about his annoyance, I didn't accept it with great care. On 9 th August 2007, I could strongly believe his behaviors becoming worse than before. Then my whole family became surprised and I could notice that we were nearing to face a great trouble concerning with Mr.Go Du Li . No sooner had I noticed since then I was bound to inform my nearest concern authorities of UNHCR. And within that day, Mr. Rafiq, the assistant protection officer of Cox'sBazar UNHCR, called me and I took my wife and daughter to him. Reaching Mr. Rafiq, he took us to the Superintendent of Police of Cox'sBazar and reported about all the matters, what had happened. And Mr. Rafiq also helped us as possible as he could.
But on the next day, a strange thing occurred which never happened before that, two police cars came and surrounded our area and cheeked each and every house. All in our family got frightened and my children burst into tears. I had to avoid and got out of home for the moment. After three days of that three police informers including Go Du Li, came and one of them inquired about my identity. I also introduced my self to them clearly that I am an urban refugee.
And on the 21st August, 2007, two cars with more than 10 polices including Go Du Li, entered my house at around 4:45 pm. And the operation officer told me to stay always with alarm of myself that "I might arrest you anytime", he said. I am guessing sure of what Mr. Go Du Li might provoke to that operation officer about me in absence. I guess this because that officer along came with Go Du Li that day had never even seen me before. Go Du Li has also been telling some of my neighbors that he would some day put me into trouble by keeping bottles of phensidyl and packets of gunja and heroine at my home.
"As my present condition is becoming worst day by day that I think although if my wife and daughter are raped in front of me, I will not be able to do anything totally."
Mr. San Aung Kyaw, UNHCR ID No- 01125 living in a remote rural area which is restricted area for foreigners to enter in Bangladesh called Bandarban, with his family. He has eight children. Now his family is surviving only with the salary of three children. Few days ago he and his son (Moung Moung) 15, were arrested, by RAB (Rapid Action Battalion) of Chittagong division, few days ago in the middle of last month, and were freed after two days. It was found that he has many wounds in many portions of the body, after investigation. As per we heard from Mr. San Aung Kyaw, after their release, he said, "While I was walking with a well known neighbor, by whom I was going to burrow 3 thousand Taka, as my family had been starving during those days, I was arrested by RAB personals." They were given winsome amount of money and persuaded them to give news about the area where he lives.
Mr. Khaine Win, UNHCR ID No-01117, survives alone tailoring, living in Ragamati Hill Tracts area which is also restricted area for foreigners to enter in Bangladesh. On 06/ 07 2007, while he was on the way to home with many goods bought under the project of UNHCR from Dhaka, by an auto rickshaw, 100 meters away from the departure of Chittagong BRDC bus stand, he was robbed by some four or five masked men. He lost two embriodary machines, a normal sewing machine, a mobile, a Seko 5 watch and the UNHCR IDcard as well. Although he appealed about his lost to the UNHCR after the event, the UNHCR responsed him nothing.
"Mr. Mon Wa, ID No. 01151, an accredited urban refugee of, who was working on his self-relying business project of goat-breeding in the Htwee-Hla-Oung Para Village of Naikanchari Uparzila in Bandarban District, has been arrested by the security personnel of Bangladesh Rifles (BDR) of Naikanchari Thana on 25 July, 2005. He was arrested at his dinner table and taken to the Naikanchari BDR Camp where he was subjected to inhuman tortures and later sent to Bandarban Jail claiming that he was arrested with firearms after a short crossfire between them in the jungle on Bangladesh-Myanmar border. Now it is more than seventeen months Mr. Mon Wa has been detained in the Bandarban jail without any trial, suffering infectious diseases and a great depression."
"Mr. San Win, an asylum seeker, who is applying for his status to UNHCR, has been arrested on 3 December 2005, in Yongsa Village in Lama Thana of Bandarban District by the Bangladesh Army and sent to Bandarban Jail on charge of illegal immigration. His case was once brought to trial in Bandarban court on 21 December 2005. Due to his statement that he is a Myanmarese asylum seeker by showing the document issued by the UNHCR during the trial, the court have been pending to decide his case seeking confirmation from the UNHCR.
Mr. Zaw Zaw was a pending unrecognized refugee now living as a monk in Mahrashown hill tract area. He said he already finished filling registration form in the UNHCR but he was not given any answer for his confirmation. At that time he used lived in Cox'sBazar town. He also said unfortunately, he was arrested by RAB (Rapid Action Battilion) personals one day and was investigated and beaten and freed after one month. When he was freed he had many injuries all in his body. While he came out he had nowhere to live, as he was not a recognized UNHCR refugee, now he is spending monk life from a human.
Mr. Pray Thein, UNHCR ID No-01153, living in Bandarban hill tract area. He said, he submitted several appeals to UNHCR to grant SA for his wife and two daughters. But they are not recognized yet. While going on in this way, on 13th April 2007, while he was on the way to home, he was arrested by BDR (Bangladesh Defense Rifle) personals from the camp of battalion (40). He said that he showed his UNHCR ID card to BDR. But BDR personals said it was no use for them. And also said if they wished, they could arrest any body like he who hold this kind of cards and told to go and live in the place where he was provided that card.
Mr. Pray Thein said, for the matter of that he repeatedly informed to the social counselor of Dhaka UNHCR, Mr. Bazlar, but no action was taken about it. And continually neglect. Now, whenever he goes to meet with his family, he has to go secretly so that he would not face BDR personals the way he faced before.
Mr. Aung Aung, UNHCR ID No-01145, living in Dhaka recently finished his car driving training. But after completing the training course he was not provided driving license certificate. As he came to know why, it is known that foreigners are not permitted to provide any kind of certificates. And also we urban refugees have no permission to do works in this country. That's why there are no possibilities for to join works in car owners and companies without certificates.
Mrs. Aye Hling Oo, UNHCR ID No. 01169, survives in Cox'sBazar town with her family. Here are some of the quotes collected from her application on 14 th August, 2007, "In my family there are four members and I am pregnant at the present for eight months. We have to run our family with the amount which my two daughters get subsistence allowance from your office. From which we had to pay half to our landlord . My two daughters allowances only begun since June of this year. Before this we had a lot of debts in nearby shops and in neighbors." Although s he appealed it she is getting any answer till now.
Mr. Moung Aung Than UNHCR ID NO- 01140 and Mrs. Sanda Win UNHCR ID No. 01137, are a marriaged couple, living in Cox'sBazar down town. They have been appealing many letters but most of them are failed but although successes existed, were not provided properly. Their dreams were computer trainings for Mr. Aung Than and Beauty Parloring for Mrs. Sanda Win in the area they reside in Cox's bazar town. Because Mrs. Sanda Win was given only two third of amount for her projet and she was told by UNHCR RCSU that she wouldn't be given her rest amount. Here are some of their appeal subjects and dates. On July 2, 2007 as subjected to (Appication for financial assistance to do the training of Computer course), date June 09, 07 as subjected to (appeal for financial assistance to do the training of Beauty Parlor) and "Date: June 11, 07 Subjected: Application for financial assistance to do the training of Computer course." "March 31, 2007 Subjected: Applealfor protection of our family."
Mr. Pho Hla, UNHCR ID No-01026 has always been sickly under the heart attack and blood pressure disease. Seeing not suitable enough to survive any more in the Dhaka city his family had to shift Cox'sBazar. And his wife got seriously injured last year in the bus accident, on her way to Cox'sBazar from Dhaka, while shifting household articles, in July last year. Luckily she was saved with the help of a Bangladesh Rakhing national of around 35 along came in the same bus. It effected her brain sometimes and she explains that she feel like there are little glass splinters still remaining between skin and skull of forehead portion. Because of they also lost many essential household articles, brought them with her.
No sooner, his wife reach home after the operation of two or three days, Mr. Pho Hla was admitted in the Cox's Bazar Government Hospital under the diseases of heart attack and diarrhea for 15 days. It spent nearly 6 thousands after recover. But when they applied all costs and the vouchers remained with them, to the UNHCR officers they delayed by showing busy and unfulfilled in the letter. In this way, the year 2006 ended. When we asked about our applied letter the UNHCR officers said they couldn't provide last year's costs from this year's budget.
In the end of 2003, his children were cut off their education fund amid their study. Elder daughter new ten, son in class eight and younger daughter class six. To admit them in the Bangla medium schools, they did not have sufficient money even for the daily foods. Because five members in their family had to survive only with three person's salary at the amount of 4500 Taka, they got from the UNHCR. From which they had to pay 3000 Taka to landlord for renting home. Because in Dhaka city there aren't any house rents below 3000 Taka. That's why his family had to shift Cox'sBazar.
Among many of our refugees there are only two members Mr. Khine San Aung and Mr. Khine Mrat Kyaw being good state have ability to cover two times of meal, under their hardship.
We, therefore, would like to hope and pray of your courtesy to save our soul from a place equal to hell with great sympathy under the humanitarian ground.
We will be grateful to you ever after, if your Excellencies had fulfill our wish succeed.
With big hope.
Yours sincerely,
Myanmarese Urban Refugees
BangladeshAttn: We attach the separate sheets bearing our name, identity numbers and signatures, to this letter.
This is an open appeal and we deliver this not only to the UNHCR but also to the international governments, NGOs and individuals in order to draw their kind attentions and considerations to our current sufferings and so that they can contribute their humanitarian assistances or acts to the welfare and betterment of our lives.
The Arakan Refugee Affairs Committee (ARAC) is formed by the Myanmarese urban refugees taking asylums under the mandate of UNHCR in Bangladesh, to raise awareness on their plights and to protect and advocate their rights.
Ancient Arakan - Rakhine
About Ancient Arakan and Arakanese
12 September 2007
Rohingyas or Migrated People in Arakan
Rohingyas or Migrated People in Arakan:
The Rohingyas are not an indigenous ethnic group of Myanmar (Burma).We can confidently say that there has never been such an ethnic group throughout the history of Burma and also her state Rakhine. The people called Rohingyas are direct descendents of immigrants from the Chittagong District of East Bengal (present day Bangladesh). The British colonial officials called them Chittagonians in their administrative records. These Muslim people (Rohingyas) are not Arakan (Rakhine Pyay) origin and also can't be called them as Arakanese (Rakhine thar). They migrated into Arakan after the province was ceded to British India under the terms of Treaty of Yandabo concluded at the end of the First Anglo-Burmese War in 1826. Most of them settled down in the Buthidaung and Maungdaw Districts of Arakan State, the frontier areas near Burma's border with Bangladesh. Their migration in the past usually happened during the agricultural season when Arakan faced the problem of the shortage of agricultural labourers. These Muslims, of mainly Bengali origin, were not culturally integrated and played a part in history of domestic conflicts in Myanmar after 1947. They then claimed an identity of their own and organized themselves in the so-called Rohingya movements. It is obvious that the term "Rohingya" was created in 1950s by the educated Chittagonian descendants from Mayu Frontier area (present day Buthidaung and Maungdaw Districts).
We didn't hear the word rohingyas before 1950 in our region and also didn't find any historical source materials in any language till then. Rohingya name was created by some of the Bengladeshi Muslim Extremist with the aim to occupy Arakan. Bengalis and Rohingyas squatters (people who come to our land to claim it as theirs) are trying to occupy our land. Arakan is our own land and our continent. This is not property of the Bengalis and Rohingyas or their descendants. Bengalis and Rohingyas squatters are today stealing not just our land; they are stealing our farmland, our forests and all of our other resources. They are also stealing our honor, our dignity, and our sense of being one Rakhine nation. And also their aim is to destroy our nation and religion, after that they will try to form Muslim country in our own land.
Posted by Shwe Rakhine at 4:00 PM 0 comments
03 September 2007
Rakhine Traditional Sports
Rakhine Traditional Sports
There were verious traditional sports in Arakan like art of self-defence, kyun ( Arakanese style of wrestling and self-defence),elephat and horse racing, bow racing, sword with sword and spear with spear racing and boat racing. The purpose of all race were produced skilled warriors of the Kingdom for the Royal Army Both major sports of Kyun wrestling and boat racing have remained and popularized amoung the public of Arakan. The several kinds of sport were lost throughout under the colonial rule.
Rakhine Wrestling - Kyun
Rakhine people have a long tradition of holding wrestling competitions during the annual festivals in their towns and villages. It is one of the Rakhine traditional sports which mainly based on physical ability to uplift the happiness and physical prowess. It's a kind of martial art. The skill of wrestling and making one's rival fall on to the ground while avoiding hid attack is called "Kyun".
Kyun - It derives from Kyar-Yun. Kyar" means "tiger" and "yun" means "quick". Therefore, the complete meaning of "Kyun" is the quick tiger. The Rakhine wrestler can be called as a quick tiger because of his ability in wrestling movements and techniques.
"Kyun" the Rakhine wrestling is very different from other wrestling and it has its own rules and disciplines not to get hurt each other. Wrestler first dances jumping and making special styles in the playground. The two wrestlers have to play three rounds. They are defined as an attacker and one defender. After finishing three rounds, the first attacker becomes the defender and also the first defender becomes the attacker. The attacker who can make the back of the defender falls up to the ground wins the playing round. The first prizewinner will be awarded the gold gong, one tickle weight and for the second prizewinner, the silver gong is awarded. The "Kyun" wrestling is usually performed at the pagoda festivals.
Carriage Pulling Event - Rahta-Swe-Bwe
We call carriage pulling event as "Rahta-swe-bwe" in Rakhine version, meaning that pulling a kind of tug-of-war. In these sports, two teams including at least 20 persons each side has to complete three rounds. In this event, "Rahta" is made of four big wheels and the wooden frame. On the frame, there are some decorations and some bamboo leaves. Originally, the winner group can get the chance to burn that bamboo leaves. Now a day, the winner groups are awarded the gold medal as the first prize.
Posted by Shwe Rakhine at 9:50 PM 0 comments
Traditional Rakhine Water Festival - Rakhine Thungran
Traditional Rakhine Water Festival - Rakhine Thungran
Traditional Rakhine Thungran is celebrated on 13-17 April every year, it''s also known as the Water Festival. Traditionally there is a festival for each of the twelve months. Thungran is on Tangu, the first lunar month of Rakhine calendar. Thungran means passing from one year to another. The New Year, Thungran Celebration, symbolizes the feast of washing away the old year clean. Traditional Rakhine Thungran is held in three stages which are: incense - grinding, offering of water to Buddha images and holding the water festival. There are four days of holiday. All marketing and shopping are closed. Before the arrival of Thungran, everyone''s household must be cleaned. On 12th April, the eve of Thungran, young women prepare the scented water at night. To make the scented water, a piece of sandal-wood is rubbed with a little water added on the surface of a flat, circular stone plate surrounded by a sunken ring to collect the mixture. Young men come and join them accompanied by music and dance, and then they make beautiful bamboo trees with hanging things to offer to the monasteries. They are called the "Padetharpon".On 13th April, the opening day of Thungran, young men-women, children and parents go to monasteries in lorries bringing scented water and "Padetharpon" (bamboo trees). When they arrive at the monastery compound the girls carry the water and the boys wash the Buddha images and statues, then offer scented water to the Buddha images. They go around from one monastery to another offering one "Padetharpon" to each monastery. Before bathing the Buddha no one is allowed to play with water. When they return home from visiting the monasteries, anyone can throw water at the lorries carrying people. The Water Festival starts the next day. In every suburb they make a beautiful pandal with wooden posts surrounded by toddy palm leaves hanging with green bunches of leaves and colourful flowers. In the middle of the pandal there is a wooden rowboat filled with water. In front of the boat there are benches in a single row which provide seats for the girls. A fence is placed three feet above the ground. It serves as the divider between males outside the pandal and females inside the pandal. Rakhine girls who are pandal members run the pandal. There are usually twenty to forty young girls at a pandal. The girls sit on the benches facing the boat, they wear the same colour and designed uniform. They all look alike from the rear. It is hard to tell the girls apart. The pandals open from 11.00am to 3.00pm.
The boys go around the city one pandal after another. The boy can choose the girl he likes as his mate and chat with her teasingly but politely. The boys come on foot and in the bullock carts with music instruments and utensil boards. Every group has to wait for its turn while the other group is enjoying the water festival in the pandal. While they are waiting for their turn, there is singing and dancing in the fore ground.
When the whistle blows, it means that the time is up. The next group takes the place opposite the girls of their choice. The boy invites the girl to join him for the water festival, he greets her with a cupful of water gently thrown her back.. The girl gets up and throws a bowl of water at him. He calls her "Maree", sister-in-law, before he politely asks for some water. The girl fills his bucket with water. He takes a cup of water from his bucket and throws it at her. She throws him a bowl of water from the boat. They play face-to-face, faster and faster If some-one''s cup drops down or he/she wipes his/her face, that will be a looser, as must pay a fine. A group is allowed to enjoy themselves for about 15 minutes. There are whole pandals filled with water sparks. After the pandals close the members of the pandals go around the city in the lorries. The Water Festival Celebration goes for three days in the cities but in the countryside it''s celebrated until the end of the month.
During the Thungran days, every house cooks some traditional food and sends it to monasteries. Also they send food to relatives and neighbors then, everywhere is filled of music until midnight.
On New Year Day, the cultural association group goes around, suburb to suburb, and gives respect to the oldest people by prayer, singing, dancing and presents.
It is the most joyful celebration of the year. By Kyawt Hla
Posted by Shwe Rakhine at 8:57 PM 0 comments
02 September 2007
Native Arakan - Arakanese - Rakhine
The Rakhine people; formerly Arakanese, are an ethnic group of Myanmar, and form the majority along Rakhine State's coastal regions. They possibly constitute 5% or more of Myanmar's population but no accurate census figures exist.
According to the Rakhine Chronicles, the name Rakhine or Rakhaing was originated from Pali word Rakhapura meaning the land of the people of Rakhasa (Rakhasa > Rakkha > Rakhine) who were titled this name in honour of preservation on their national heritage (a myo) and ethics or morality (sila). The word Rakhine means, "one who keeps his own race."
The Rakhine (Arakanese) speak a language related to but different from Burmese. Although mutually intelligible with standard Burmese, one major variation is the Rakhine speech's retention of the /r/ sound, which is a /j/ sound in Burmese. Written Rakhine is essentially the same as standard written Burmese though certain differences in vocabulary do exist.
The Rakhine are predominantly Theravadan Buddhists. They claim to be one of the first groups to become followers of the Buddha in Southeast Asia. The Rakhine culture like the majority Burmese culture is based on Theravada Buddhism but has more Indian influence, likely due to its geographical isolation from the Burmese mainland divided by the Arakan Roma and closer proximity to South Asia. Traces of Indian influence remain in many aspects of Rakhine culture, including its literature, music, and cuisine.
Arakan is comprised of the four provinces of Dhannyawadi (Mrauk-U), Maegawadi (Man Aung), Dwarawadi (Sandway), Rammawadi (Rann Bray) and 12 Bengal cities including Chittagong (now in Bangladesh). Decca (present capital of Republic of Bangladesh, Dhaka) area as far a field as Mushidabad (near present day Calcutta) was most of the time under Arakanese rule.
The area of Arakan was about 20,000 sq. ml. till the British period. But, Burmese ruler, without the Arakanese people's consent, split up a north western Arakan Hill Tracts area bordering India and a southern most part of Arakan (from Kyauk Chaung River to Cape Negaris) from the Arakan mainland. Due to these partitions, the present day total area of Arakan was reduced to 18, 500 sq. ml and it comprises less than half of historic Arakan.
The land that is known as Arakan by the foreigners is called "Rakhaing-pray" by its own peoples, Rakhaing-thar (Arakanese). The Arakanese history records the early Arakanese to migrate in Arakan and settled down in their true land since time immemorial.
The people of Rakhine claim a history that began in 3325 B.C and also archaeological evidence has been found to support this claim. The first independent Arakan kingdom was established in 3325 B.C by King Marayu. Buddhism was introduced into Arakan during the lifetime of Buddha himself. According to Rakhine chronicles, Lord Buddha in his life time visited the city of Dhannyawadi (Grain Blessed) in 554 B.C. The Rakhine king Chandra Suriya (Sun Moon) requested Lord Buddha to leave the image of Himself. After casting the Great Image Maha Muni (Great Sage) Lord Buddha breathed upon it which resembled the exact likeness of the Blessed One.
Ancient Dhannyawadi Lying, west of the ridge between the Kaladan and Le-mro rivers. Dhannyawadi could be reached by small boat from the Kaladan Via the its tributary, the Tharechaung. Its city walls were made of brick, and form an irregular circle with a perimeter of about 9.6 kilometres, enclosing an area of about 4.42 square kilometres. Beyond the walls, the remains of a wide moat, now silted over and covered by paddy fields, are still visible in places. The remains of brick fortifications can be seen along the hilly ridge which provided protection from the west. Within the city, a similar wall and moat enclose the palace site, which has an area of 0.26 square kilometres, and another wall surrounds the palace itself.
At times of insecurity, when the city was subject to raids from the hill tribes or attempted invasions from neighbouring powers, there would have been an assured food supply enabling the population to withstand a siege. The city would have controlled the valley and the lower ridges, supporting a mixed wet-rice and taungya (slash and burn) economy, with local chiefs paying allegiance to the king.
From aerial photographs we can discern Dhannyawadi's irrigation channels and storage tanks, centred at the palace site. Throughout the history of Arakan, and indeed the rest of early Southeast Asia, the king's power stemmed from his control of irrigation and water storage systems to conserve the monsoon rains and therefore to maintain the fertility and prosperity of the land. In ceremonies conducted by Indian Brahmins the king was given the magic power to regulate the celestial and terrestrial forces in order to control the coming of the rains which would ensure the continuing prosperity of the kingdom.
Historical periods:
Dhannyawadi - BC. 3325 - AD. 326
The First Dhannyawadi
BC. 3325 - 1483 King Marayu
The Second Dhannyawadi
BC. 1483 - 580 King Kanrazagree
The Third Dhannyawadi
BC. 580 - AD. 326 King Chandra Suriya
Gautama Buddha, Himself, visited Dhannyawadi and the Great Image of Mahamuni was casted, and Buddhism began professed in Arakan. Currency system by coinage is said introduced in Arakan economy.
Vesali - Lemro - AD. 327 - 1430
Vesali Kyauk Hlayga
AD. 327 - 794 King Dvan Chandra
Sambawak
AD. 794- 818 Prince Nga Tong Mong (Saw Shwe Lu)
Lemro
AD. 818 -1430 King Nga Tone Mun
This period was the highest civilization in the Bay and highly prosperous with busy international trade with the west. Pyinsa, Purain, Taung Ngu and Narinsara, Laungkrat cities were flourished and gold and silver coinage was used in trade relation in Arakan in this period.
Golden Mrauk-U - 1430 - 1784
First Golden Mrauk-U
1430 - 1530 King Mun Saw Mwan
Second Golden Mrauk-U
1530 - 1638 Solidified by King Mun Bun (Mun Ba Gri)
Arakan reached at the zenith of the national unity and of the time of most powerful in the Bay in this period.
Third Golden Mrauk-U Period
1638 - 1784 King Mahathamada Raza
The oldest artefact, stone image of Fat Monk inscribed "Saccakaparibajaka Jina" in Brahmi inscription comes to the date of first century A.D.
An ancient stone inscription in Nagari character was discovered by renowned Archaeologist Dr. Forchhammer. Known as Salagiri, this hill was where the great teacher came to Arakan some two thousand five hundred years ago. Somewhere from eastern part of this hill, a stone image in Dhamma-cakra-mudra now kept in Mrauk-U museum, was found earlier in 1923. This relief sculpture found on the Salagiri Hill represents Buddha preaching King Chandra Suriya belongs to 4th century A.D.; five more red sandstone slabs with the carving were found close by the south of this Salagiri Hill in 1986. They are the same type as the single slab found earlier in 1923. These carving slabs of Bhumispara-mudra, Kararuna-mudra, Dhammacakra-mudara, and Mmahaparinibbana-mudra represent the life of Buddha.
These sculptures provide earliest evident about the advent of Buddhism into Arakan; during the life time of the Buddha and these discoveries were therefore assumed as the figures of King Chandra Suriya of Dhannawadi, who dedicated the Great Maha Muni Image. These archaeological findings have been studied by eminent scholars and conclusion is that the Maha Muni was made during the king Sanda Suriya era.
The founder of Vesali city, King Dvan Chandra carved Vesali Paragri Buddha-image in 327 A.D and set a dedicatory inscription in Pali verse
"ye dhamma hetuppabuava / Tathagato aha / tesan ca yo niyodho / evamvadi Mahasamano."
That Buddha-image is carved out by a single block and the earliest image of Vesali.
The meaning of Ye Dhamma verse is as follow.
"Of these dhammas which arise from causes / The Tathagata has declared causes / Lord Buddha preached about the causes / And the effects gained by the causes / And that which is the ceasing of them, Nirawda Thitesa / This the great ascetic declares."
The verse, which is considered as the essence of Theravada spirit, bears testimony to the fact that Buddhism flourished to an utmost degree in Vesali. The relationship of Vesali with foreign countries especially Ceylon would be established for Buddhism.
The stone inscriptions are of Sanskrit, Pali, Rakhine, Pru and Arabic languages. Anandacandra Inscriptions date back to 729 A.D. originally from Vesali now preserved at Shitethaung indicates adequate evidence for the earliest foundation of Buddhism. Dr. E. H. Johnston's analysis reveals a list of kings which he considered reliable beginning from Candra dynasty. The western face inscription has 72 lines of text recorded in 51 verses describing the Anandacandra's ancestral rulers. Each face recorded the name and ruling period of each king who were believed to have ruled over the land before Anandacandra. Archaeology has shown that the establishment of so many stone pagodas and inscriptions which have been totally neglected for centuries in different part of Arakan speak of popular favoured by Buddhism.
The cubic stone inscriptions record the peace making between the governor of Thandaway Mong Khari (1433-1459) and Razadhiraj the Mon Emperor in Arakanese inscription. This was found from a garrison hill at the oldest site of Parein. A stone slab with the alleged figure of the Buddha preaching, King Canda Suriya bored testimony to the Salagiri tradition, depicting of the advent of the Teacher to Dyanyawaddy.
The crowing event in the history of Arakan was the Convention of the Buddhist Council at the top of golden hill of Vesali under the royal patronage of King Dhammawizaya in 638 AD. through joint effort of two countries, Arakan and Ceylon. This momentous triumph of the great council was participated by one thousand monks from Ceylon and one thousand monks from Arakan kingdom. As a fitting celebration of the occasion, the lavish construction of pagodas, statues and monasteries were undertaken for the purpose of inscribing the Tripitaka. After Vesali, Pyinsa was found by Lemro dynasty in 818 A.D; the great king of dynasty (AD. 818 -1430) was King Mim-Yin-Phru, who turned his attention towards the development of Buddhism, and in 847 A.D. he conveyed the second Buddhist council in Arakan attended by 800 Arahants. Arakanese chronicles report that therein the Tripitaka and Atthakatha were inscribed on the golden plate and enshrined. Never has there been impediment in the practice of Theravada Buddhist faith since it has introduced in Arakan. The copious findings of inscription Ye Dhamma verse were practical evidence that Theravada was dominant faith if epigraphic and archaeological sources were to be believed. The Royal patronage has always been significant factor contribution to stability and progress of the religion in Arakan.
The country had been invaded several times, by the Mongols, Mon, Bamar and Portuguese and finally the Bamar in 1784 when the armies led by the Crown Prince, son of King Bodawpaya, of the Konbaung dynasty of Burma marched across the western Yoma and annexed Arakan. The religious relics of the kingdom were stolen from Rakhine, most notably the Mahamuni Buddha image, and taken into central Burma where they remain today. The people of Arakan resisted the conquest of the kingdom for decades after. Fighting with the Rakhine resistance, initially led by Nga Than Dè and finally by Chin Byan in border areas, created problems between British India and Burma. The year 1826 saw the defeat of the Bamar in the First Anglo-Burmese War and Arakan was ceded to Britain under the Treaty of Yandabo. Akyab (Sittwe) was then designated the new capital of Arakan. In 1852, Arakan was merged into Lower Burma as a territorial division.
During the Second World War, Arakan was given autonomy under the Japanese occupation and was even granted its own army known as the Arakan Defense Force. The Arakan Defense Force went over to the allies and turned against the Japanese in early 1945. After the war, Arakan was the centre of multiple insurgencies which fought against British rule, notably led by the monks U Ottama and U Seinda.
In 1948, Arakan became independent as a division within the Union of Burma. Shortly after, violence broke out along religious lines between Buddhists and Muslims. Later there were calls for secession by the Rakhine, but such attempts were subdued. In 1974, the Ne Win government's new constitution granted Rakhine Division "state" status but the gesture was largely seen as meaningless since the military junta held all power in the country and in Rakhine. In 1989, the name of Arakan State was changed to "Rakhine" by the military junta.
Where Will Our Children Live.....
A lonesome warrior stands in fear of what the future brings,
he will never hear the beating drums or the songs his brothers sing.
Our many nations once stood tall and ranged from shore to shore
but most are gone and few remain and the buffalo roam no more.
We shared our food and our land and gave with open hearts,
We wanted peace and love and hope, but all were torn apart.
All this was taken because we did not know what the Burma Invader had in store,
They killed our people and raped our lands and the buffalo roam no more.
But those of us who still remain hold our heads up high,
and the spirits ofthe elders flow through us as if they never died.
Our dreams will live on forever and our nations will be reborn,
our bone andbeads and feathers all will be proudly worn.
If you listen close you will hear the drums and songs upon the winds,
and inthe distance you will see....the buffalo roam again.....
"Treat the earth well: it was not given to you by your parents, it was loaned to you by your children. We do not inherit the Earth from our Ancestors, we borrow it from our Children."
"So, we must protect our own land for our children, grandchildren and children yet to be born. We must protect our land for those who can't speak for themselves such as the birds, animals, fish and trees."
Posted by Shwe Rakhine at 11:55 PM 0 comments
Note from Arakan- Burma Research Institute
Dear Readers,
Note of this message received from Dr. Habib Saddque, so-called Arakan-Burma Research Institute, Dawson Community College in Canada. And both response of editor and Dr.Habib Saddque and others of overviewings by email on his activities including as "Julius Streicher and his relevance in today's Burma" is baseless an inaccurate indictment to Dr.Aye Kyaw, Dr. Aye Chan and Burmese democracy activists. His article absolutely buoys up to Burmese military government will be wielded to create as riot between Muslin and Buddhist so far.
Editor
Arakanland.com
Their Tokyo Conference was just like a show case. Dr. Siddiqui and Dr. Abid Bahar read their papers and the audience were not allowed to ask any questions and not available for comments either. Why were they afraid of responses from the audience. The BRAJ (Burma Rohingya Association, Japan) was boycotting the conference. That's nonesense they did in Tokyo. I am keeping silence so far. I have to publish a paper on Arakan next year. I cannot waste my valuable time for responding these bigots. Thanks, Aye Chan
"kyawtun@netzero.net" <kyawtun@netzero.net> wrote:
Great job! Aung Myint Soe.
To,
Dr.Habib Saddqui
You are getting the blinker. Don't worry, I will explain to you that Who's Rohingya Rohingya who is created the name by himself, Bengali Kula who is the Muslim came from Bangladesh to western part of the Burma for the famine. Later, radical Muslim religious group have been trying to occupy Rakhine state. According to Muslim conference in June 1951, the radical Muslim group has been processing with cunning method ways. Making fake stories and document, distributing the web site and books, reporting to UNHCR and Muslim countries and other NGO organization, and orgainizing terrorist group were used as a weapon.Myanmar history recorded Kular who is using Rohingya name is Benagali muslim.
Aung Myat Soe, Arakan Students Association (ASA
| From: | "kyawtun@netzero.net" <kyawtun@netzero.net>  Add to Address Book  Add Mobile Alert |
| Date: | Wed, 15 Aug 2007 12:28:38 GMT |
| To: | SAEVA@aol.com |
| Subject: | Fw: Re: Note from Arakan-Burma Research Institute |
You are unscrulous jinx as whimsy.
Note of Editor
---------- Forwarded Message ----------
You are really behaving like a jerk of first order, you moronic bastard.
Note of Dr.Habib Saddqui
-----Original Message-----
From: kyawtun@netzero.net <kyawtun@netzero.net>
To: saeva@aol.com
Sent: Tue, 14 Aug 2007 11:58 am
Subject: Re: Note from Arakan-Burma Research Institute
I thaught you are very rude and not acdademic. It is made fun of your study. Your knowledge of Arakanese history is minus quality. So far you have nothing an experience to Burmese histotorical background. You never learnt Arakan-Burma history by its alphabet. You should be ashamed how about do you pround as Reserchers from Arakan-Burma.
| From: | "kyawtun@netzero.net" <kyawtun@netzero.net> |
| Date: | Tue, 14 Aug 2007 22:08:56 GMT |
| To: | SAEVA@aol.com |
| Subject: | Fw: Re: Note from Arakan-Burma Research Institute |
100% is sure that a major substance of Extra-emotion will be produced extremists, fundamentalists or islam terrorist to creat Jihad, which mean religious campaign by Muslims against unbelievers.
It had proved that Chittagongnain Bangli Muslims also known as Kula ( local called) formed Mujahid Party led by Kassim in the 1950s was fighting against the Arakanese, killed the Arakanese, raped the Arakanese laides, set fire Arakanese village and destroyed the Arakanese monastery and killed the monks in Moung Taw and Buthi Taung township.
Its' objective was instigated by the pro-Pakistanni Muslim fundanmentalists and to creat so-called Arkistan nothern territory of Arakan between Mayu and Naff river.
The mob of extremist Muslims mobbed to approach for slaughtering all the innocent people of Arakan, who lived in Aung Vala village and Maung Taw downtown in 1988 during the democracy uprising ( an intervening time) in Burma. However, it was zero achievement because Burmese Border Security Force timely defended by firearm.
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HOW WE RAISED A FUND
Most of the activities of our Rakhine Thahaya Association depend on collective works.
There are over thirty Executive Members and over forty patrons in our association. Both executive
members and patrons participate in each and every activity with their hearts and souls. We need
money to give stipends and scholarships to the university students. We also need money to hold
annual meetings. During the time of the meeting we usually pay respect and homage to the elder
members by offering something useful for them. We also give prizes and to the offspring of the
members who passed the matriculation examination with distinctions and to those who are the
outstanding and have stood First, Second and Third in the Rakhine State in the same exam.
Besides, we have to spend more money for the Rakhine Thahaya Magazine which we have published
up to the No. 6. We also participate in activities such as honoring venerable monks who have won
respective titles honored by the government, outstanding sportsmen, literature awards winners and
painting competition winners etc. In short, we are always in need of money to make both ends meet
and that is why we need to raise a fund.
Most of our funds have been collected from the members, patrons and donors. Some donors
also contributed a large sum of money of raise ever-pluckful-tree, permanent bank deposits. But
on the other hand, the interests we get from those deposits are spent for giving scholarships and
promoting educational purposes. So we had to request our patrons to contribute money to our
association quite often. The present president of the association wants to find means and ways to
overcome such problems. How can we get the money we need? What shall we do and what should
we do to get enough funds for usual activities. Who will support us? Who will be interested enough
to save us? And will it be very difficult to put an idea to go through?
Where there is a will, there is a way. The President, Ex-Rector Dr. Kyaw Thein put up an idea
of getting the fund. We are lucky to have the right man in the right place in the proper time. How
lucky we are to get such a capable person!
There would be a festival named "The Rakhine Traditional Culture and Sports Events"
organized by "The Rakhine Literature and Cultural Association, Yangon". Can Thahaya participate
in the festival by selling something to get money? Will it be easy to organize the key members to
implement this?
The president held a special meeting. He explained every corner of the situation that would
be encountered in doing the activities. He also gave briefing to invest some money and some kinds
of performances that Thahaya could choose. He suggested taking two shops, one was for "Rakhine
Lottery" and the other for "Lucky Seven" that is a kind of shooting two arrows at numbering board
with hand. Is it suitable for us? It was a big question. The second question was who is an expert
for handling that kind of contest. Dr. Aye Thein or U Kyaw Zan Hla? U Shwe Hla Pru or U Kyaw Aung
or U Khin Mg Soe? "Oh! No Sir." was the answer. And what about the young secretaries? The same
negative answer was the reply. Then who do it? Dr. Aye Thein, my bosom friend glanced at me. I had
no experience in that field, too. However, I agreed to do as a team work to raise fund.
I had to think about how I could get a ready-made board with arrows. I had to rush to North
Okkalapa, my previous place. I found no ready-made board. Luckily, I bumped into a man of experience
in that field and I followed him to buy necessary things for the board. He promised to finish it within
three days. I had to use my own tactic to get it in time because the festival was drawing quite near.
The Festival of Rakhine nationals was held on 21st to 23rd December, 2003 at the National
Races Village at the foot of Thanlyin Bridge, Thakayta Tsp: Yangon. The village covers about 3
square miles, quite accessible from all parts of Yangon Metropolis. A large space was granted
to hold the festival. The ground for pulling coach which can be named as "Tug-of-war" was also
spacious. The ground for "Kyun Pwe" which is a kind of wrestling took a big area. The place for
the cultural stage was no less than the said grounds. In the grounds were placed many shops of
big and small. Shops that sold cloths, books, cassette tapes, VCD were crowded. Various kinds
of food shops were busy with traditional food such as "Rakhine Monty (Rice Noodle Soup), Kra
Zan Thoke (Pea, Noodle), Kauk-Nyun-Kyi-Taunt (Sticky rice bamboo sticks). Hlawzar (Rice yeast)
was also available.
Thahaya's shops were at the gateway to the cultural stage. "Please come and check your
luck. You'll get it if you do. Do it now!" shouted U Kyaw Aung at one side for Rakhine lottery, a king
of Lucky Draws. As the other end U Kyaw Zan Hla and I shouted, "Don't miss to grab the opportunity.
Come and test how your hand can do the right thing!" All walks of life came and our shops were
crowded minute by minute and hour by hour. The audience of the Tug-of war encouraged their
favorite teams. As the grounds were in front of our shops, we had a panorama view, Ko Tun Won
and Ko Kyaw Won managed to control the arrow shooting contest with two skillful boys. On the other
side, Daw Hla Hla Ye and U Kyaw Aung were quite interested in doing lucky draws. In the middle,
Thahaya Magazines were being sold by Sarama Daw Thein Nu and her nieces. U Shwe Hla Pru,
U Khin Mg Soe, Daw Khin Khin Aye watched activities in every nook and corner of the shops.
Daughters and granddaughters of U Khin Mg Soe, U Kyaw Zan Hla and me also took part in the
activities. They were very energetic. They spent the whole day in our shops. Dr Kyaw Thein often
came and asked about the situations of the shops. He had to face to solve many problems. He fully
took responsibility of the festival to run smooth, as he is also the chairman of the Rakhine Literature
and Cultural Association (Yangon).
Shouts of joy reached the sky as the last two teams were playing their best in the pulling coach
event. At last the team of Waithali Mg Phone and Shwe Nyiko won the first prize and the second
for men. In the women competition "Cheduba (Man Aung) Team" won the trophy. Most of the audience
pulled out what they had in their pockets for the winner. The winning teams came round to the big
shops and we unreluctantly offered some money. Charity beamed on them. They thanked a lot.
All were happy. How nice! What a pleasant time!
From the ground of wrestling, sounds of Arakanese drums and shouts of encouragement
came out in rhythm, Wrestlers from Rakhine State were also present. The wrestling events were
divided into two classes-silver and gold. The record showed that the number of the wrestlers
participated was over one hundred and fifty that was too many. Most of the gold medalists were well
built with full of muscles. A gold medal wrestler showed his prowess, no clothes on the upper part,
shortened the longyi to two thighs, tighten the waist with a belt of strip of clothes. He faced to the
juries and gave respect to them by putting two hands in front of his breast and bowing down. He
then turned to the audience and gave respect again. After poking the bare thighs with his hands,
he stretched out his hands to the sides and shook the fingers up and down. Then swooping his
arms like an eagle, he jumped one step forward. The audience hailed him saying, "Kyar, Kyar" meaning
"Tiger! Tiger!" He looked like a tiger challenging his rivals. Thus, he moved forward round the ring.
He had to win his rival wrestlers at least eight times to reach the final.
On the Cultural stage, there were presented both traditional cultural troupe and modern music.
"Laywaddy Musical band" demonstrated its talented performance to the fan. U Than Maung, president
of the band as well as composer and well-known vocalist of the Rakhine Modern Music, organized his
singers and dancers, musicians as well to participate in the festival and did their best. The festival
ended joyously with a song "You're Rakhine, and so am I."
To wind up one can say that the festival was a great success. It came to an end in a happy
mood because all shops gained much profit. The organizing committee of the Rakhine Literature and
Cultural Association earned more than expected. Rakhine Women Association also made much profit
and Sittwe College Family Group, too. Rakhine Thahaya gained a lump sum of money for fund which
we have ever expected. "Lay Waddy Music Band" also smiled on its benefit. There was not a single
shop that did not gain much profit. Incredible but real. Everyone said that duration of three days for
the festival was not enough; too short. So let us meet at the National Races Village again coming years.
SARA SAN
A Report of Dr. Aye Kyaw on his trip to Norway .
As invited by the World Arakanese Organization (WAO) Europe branch, I, accompanied by my youngest son, Naing Kyaw flew to Bergen via Copenhagen by SAS from Newark , NJ , on July 24th, 2007. It took about 7 hours and 20 minutes to Copenhagen , from which it took about 1 hour and 20 minutes to the international airport o Bergen , the second largest city in Norway . As arranged well ahead of time, we were well taken care of by the Airport assistants until and up to Bergen . And the same thing took place our way back to Newark on August 3rd, 2007. Some leaders of WAO were waiting at the airport to welcome me as their president. We stayed at Ko Kyaw Than's house for 11 days. We were well taken care of by his wife, Ma Cho. They have a lovely, beautiful daughter Waddi Khaing. My personal needs and security were well done by Ko Arnold (Khaing Ore Munn). I called him the governor. In addition, he was given the duty to record all the proceedings and discussions of WAO members at home and in the meeting room. Ko Tun Tun did the same thing to make sure that the proceedings were well recorded. Norway , which means the North Way and in the Buddhist Cosmology, it may be regarded as the Northern Island . Norway is famous for awarding the Nobel Prizes every year, and it has about 4 and 1/2 million people and has the highest living standard in the World. It is peaceful, quiet, and it rains about 270 days in a year. We were very happy to see that our WAO members somewhat are well off in Norway . Education, health care and social welfare are free. In Norway , the first priority is given to the child; the second to women; the third to animal; the fourth to seniors and the firth is to men. The minimum wage is about US$ 22 per hour. This is according to the information that I gather from our WAO members. The WAO members from Denmark , Sweden and the Netherlands came altogether to Bergen . They stayed at WAO member's houses comfortably. Among the members, the most distinguished member is Ko Chit Maung's mother, who is 83 years old. The youngest member of WAO is Waddy Khaing, the only daughter of Ko Kyaw Than and Ma Cho. She is about 2 and ½ years old. She often tells us in Norwegian: "papa yenta" which means papa's baby. Among the members include U Aung Win, advisor to ALD, also came with the WAO members from the Netherlands . All of us were very happy and excited and had the best food together. Prior to the meeting, we rehearsed the Rakhing National Song, composed by U Aung Win. The idea of the contents was given by me over the years. The idea of having a Rakhaing National song was born at the third annual conference of ALD, which took place in New Delhi in March 2001. All of us really enjoy singing the song rehearsed at Ko Kyaw Than's house. On the 27th of July, the meeting was held at a red cross building about 15 minutes walk from Ko Kyaw Than's house (At Askoy). The meeting began at 10 o'clock. The master of ceremony was Ko Cho Zan from the Netherlands . The meeting was presided by Khaing Minn Maung, Khaing Tun Shwe, and me. K Minn Maung and K Tun Shwe wore the Rakhing national costume with head gear (Gaung Baung). Among the attendants the distinguished guest was Mr. Oystein, an important member from human rights group in Norway . He took part in the whole proceedings and Naing Kyaw explained about the meeting to him in English. We opened the meeting by singing the Rakhine national song together. After, we solemnly saluted our fallen leaders, who sacrificed their lives for our father land for one minute in silence. I was very pleased with the opening ceremony. I told them that this was the first time in the history of Rakhine land that Arakanese sang their own national song; after they lost their sovereignty in 1784.I also advised them that we should refine this national song. At break, we were given Rakhine traditional food by WAO female members. On the second day, July 28, the meeting started at 10 o'clock in the morning. All the participants took part in the deliberation honestly and frankly in the best interest of our father land. The meeting resolved that WAO Europe branch should take census of Rakhing family members individually and collectively; to support the national Rakhing newspaper which is being published in Bangkok . (This newspaper was founded by me) Also, in the resolutions were to provide financial aid and education to Rakhine who are in the border areas. At about 5 o'clock, as arranged, a reporter from Bergen Newspaper and a photographer came to interview me about this meeting. It took about one hour. I explained the history of Arakan from the very beginning right up to 1784, from 1784 to 1826, from 1826 to 1948; from 1948 up to now. I told the reporter about how the Rakhine, the Karan or any other ethnic groups are treated in Burma . The ethnic groups don't get equal opportunities and human rights. A Karan professor dare not speak Karan language at University campus. So does a Mon professor. Being a Karan or Rakhine, he will not be promoted to the higher level of the Army. I explained that Democracy and Federalism are the two sides of the same coin; without federalism democracy cannot be sustained. I explained in length my idea of establishing The Burma National University Online. Over the years I have been dreaming to have such kind of online University. So students in and out side Burma can access Education via Internet. I have no money and no staff. Should I have both, I could run the BNU (The Burma National University on line) in the best interest of Burma , which needs a brighter future. This long interview was published in the Bergen National newspaper of July 29, Sunday, 2007 with my picture. The W.A.O.members were very please with my interview, well recorded in our recorders. I interviewed each and every W.A.O.member present at this conference. So that I can write a book on Nat Pre Rauk Rakhaing Mya. On August2, we were treated by a good delicious lunch (Dan-bauk).In the evening, the dinner was given by U Aung Win and the Natherlands group. All of the WAO members pay respect to me. On August 3, Ko Arnold sent us to the airport. My family is grateful to all WAO members for taking care of us in every aspect of our trip to Norway .
Sincerely,
Dr .Aye Kyaw
President, W.A.O.
Typing Assistant NK New York August 11, 2007
The statement of the first annual conference of the
World Arakanese Organization (Europa)
The first annual conference of the World Arakanese Organization (WAO) was successfully convened
in Askøy, Norway, on the 27th and the 28th of July, 2007.
The Arakanese living in Eueope came together to Norway to participate in the meeting. Professor
Dr.Aye Kyaw, who is the president of the WAO also attended the conference as a distinguished guest.
Those Arakanese from Australia, Japan, the Netherlands and USA, who could not attend the meeting in
person, were able to take part via Internet.
The meeting passed not only resolutions for future activities, but also democratically elected a new
executive committee for the next two years.
Participants came primarily from Europe, particularly from The Netherlands and the Scandinavian
countries, such as Norway, Denmark, and Sweden.
The members of the new EC are as follows:
Patrons: U Khin Maung Kyi (UK)
U Aung Win (The Netherlands)
Members of EC: U Tun Aung Kyaw (Norway) First-Person-in-Charge
U Chit Maung (The Netherlands) Second-Person-in-Charge
Ko Cho Zan Maung (The Netherlands) Treasurer
Ko Khine Myo Tun (Demark) Assistant Treasurer
Ko Khaing Tun Tun (Norway) Information and Communication
Organizers: Ko Than Naing (Demark) Organizer
Ko Lin Htin (The Netherlands) Accountant
Ko Aung Mran Soe (Norway) Organizer
Ko Than Shwe (Norway) Organizer
Ko Than Pe Hla (Finland) Organizer
Ko Htun Htun Zaw (Belgium) Organizer
Executive Committee
World Arakanese Organization (Europa)
Date - 29 July 2007
Independent Force of Arakan
Working Committee
E-mail- arakanifa@yahoo.com
How is the National Unity in Burma, what general Aung San had said, after 60-years of his martyr death?
"I don't want the unity of the exploited people. I want the unity of the indigenous national people and the unity between the national races without these unities, though the independence is attained which party takes power or what government is in power, it will be a prostitutes state." Said General Aung San in the City hall in Rangoon march 1947 shortly before his death attributed a decision of the PanLong Conference of the national people and their counterpart, Burma. In that conference they had decided to take independence together with Burma proper after 10-years of independence if the building of the country have fail, the national people have right to consider cassation.
Now let's look at the unity among national people and between national races. Soon after Burma attained independence Burma Communist Party (BCP) went under ground followed by PVO, Burma Army (Regiments 1 & 3), and UMP one after another. After another one year KNDO took arms and revolted the national unity had completely ruined because of the incompetent leaders of the ruling government leaders were miss handling the national political problems and national people affairs.
The fore sighted political leaders such as Thakhin Kodaw Hmaine and U Shwe Pyu urged to solve the problems of the civil war but conceited leaders in power were rejected peace negotiation. The problem of civil war could not be solved. In 1967 among the ruling party AFPFL had splited in two factions, in the maim time ambitions general win forced to hand over the state power from U Nu government. Although General Ne Win held an election and handed over the state power to the elected union party unavoidably he is waiting for another chance. Around 1962 the Shan and Karanni leaders called for reconsidering the Pa Long agreement and proposed in the parliament General Ne Win again made a coupd'etat and detained all the Cabinet members except one. The Shan and Karinni leaders too detained. The Shan leaders were forced to surrender their traditionally successive ruling power without the consents of their own and the as well as Shan people. . This is an insolent act of the Burmese leaders not only over the Shan's leaders but the Shan people also. How for, the difference from what general Aung San had said. The so called national unity is a smoke screen to exploit the national people and the national resources and treasures of the national people.
To sum up the above mention facts the ruling government had never made the nation unity between the races or among the national people. When ever the national people equal right and self determination the Burma Army came forward and made a coupd'etat under the ruling of SLORC and SPDC government, the economic condition is the worst of all the government. Financial condition is complete bankruptcy. The political, health and education is deteriorating the dignity of citizens of Burma is degrading in foreign countries. Every where the people of Burma are loosing faces for poverty. The women of Burma has been seen every where selling sex HIV and AIDS is spreading without control. This is the reality what general Aung San hast predicated 60-years ago.
Now every national people may ask what profit do we earn as a citizen of Burma. "We may say, we have received unbelievable hardship and suffering and we willing to tell further" you, my friend Burma, you brought every miss fortune to our region. It is better to break to break away from state. We no longer to live in your country of what general Aung San had said. To free from all political and social dilemma we must free ourselves from the Colonial and military ruling of Burma. Take arm to fight the colonial rulers of Burma.
* Fight Burma colonialism and militarism.
* Build our own sovereign states.
* Maintain the unity of the national people.
Working Committee
Independence Force of Arakan.(IFA)
Date: 19 July, 2007.
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