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Marvell Technology Group Ltd. (NASDAQ:MRVL) reached a new 52-week high during mid-day trading on Wednesday after UBS Group raised their price target on the stock from $22.00 to $29.00. UBS Group currently has a buy rating on the stock. Marvell Technology Group traded as high as $25.73 and last traded at $25.54, with a volume of 10960118 shares. The stock had previously closed at $25.12.
MRVL has been the subject of a number of other reports. BidaskClub raised shares of Marvell Technology Group from a "sell" rating to a "hold" rating in a report on Friday, December 28th. ValuEngine raised shares of Marvell Technology Group from a "hold" rating to a "buy" rating in a report on Friday, April 5th. Citigroup increased their price objective on shares of Marvell Technology Group from $22.00 to $28.00 and gave the company a "buy" rating in a report on Wednesday, April 17th. Needham & Company LLC reaffirmed a "buy" rating and set a $25.00 price objective on shares of Marvell Technology Group in a report on Monday, January 14th. Finally, Zacks Investment Research lowered shares of Marvell Technology Group from a "strong-buy" rating to a "hold" rating in a report on Tuesday, February 5th. One equities research analyst has rated the stock with a sell rating, one has given a hold rating, eighteen have issued a buy rating and one has given a strong buy rating to the company. Marvell Technology Group has an average rating of "Buy" and an average price target of $25.10.
In other news, EVP Mitchell Gaynor sold 10,000 shares of the stock in a transaction that occurred on Friday, April 12th. The stock was sold at an average price of $23.64, for a total transaction of $236,400.00. Following the completion of the transaction, the executive vice president now directly owns 25,576 shares in the company, valued at approximately $604,616.64. The transaction was disclosed in a filing with the Securities & Exchange Commission, which can be accessed through this hyperlink. 0.10% of the stock is currently owned by corporate insiders.
The stock has a market cap of $16.56 billion, a P/E ratio of 30.05, a price-to-earnings-growth ratio of 4.50 and a beta of 1.01. The company has a quick ratio of 1.76, a current ratio of 2.19 and a debt-to-equity ratio of 0.24.
Marvell Technology Group (NASDAQ:MRVL) last announced its earnings results on Thursday, March 7th. The semiconductor company reported $0.17 earnings per share (EPS) for the quarter, missing the consensus estimate of $0.19 by ($0.02). Marvell Technology Group had a negative net margin of 6.25% and a positive return on equity of 7.95%. The firm had revenue of $744.80 million for the quarter, compared to analyst estimates of $739.88 million. During the same period last year, the firm earned $0.32 earnings per share. On average, research analysts expect that Marvell Technology Group Ltd. will post 0.63 earnings per share for the current year.
The company also recently announced a quarterly dividend, which will be paid on Wednesday, April 24th. Shareholders of record on Wednesday, April 3rd will be paid a dividend of $0.06 per share. This represents a $0.24 annualized dividend and a yield of 0.94%. The ex-dividend date is Tuesday, April 2nd. Marvell Technology Group's dividend payout ratio (DPR) is currently 28.24%.
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About Marvell Technology Group (NASDAQ:MRVL)
Marvell Technology Group Ltd. designs, develops, and markets analog, mixed-signal, digital signal processing, and embedded and standalone integrated circuits. It offers a range of storage products, including hard disk drive (HDD) and solid-state drive controllers, as well as preamplifiers; supports a variety of host system interfaces consisting of serial attached SCSI (SAS), serial advanced technology attachment (SATA), peripheral component interconnect express, and non-volatile memory express; and develops software-enabled silicon solutions comprising SATA port multipliers, bridges, SATA, SAS, and non-volatile memory express redundant array of independent disks controllers and converged storage processors for enterprises, data centers, and cloud computing businesses.
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subset: commoncrawl


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Conrad's work influenced numerous later 20th century writers, from T. An early and primary event in the story is the abandonment of a passenger ship in distress by its crew, including a young British seaman named Jim. Man, in contrast, is not a masterpiece. The reader is left to form an impression of Jim's interior psychological state from these multiple external points of view. One winter's day at dusk, Jim heard a call to help a coaster which had crashed into a schooner. A skirmish ensues, and Brown holes up atop a hill.
By Chapter 12 of the book, Jim stands trial for his dishonorable actions. The captain's actions in abandoning both ship and passengers are against the code of seamen and the crew is publicly vilified. The rest of the novel presents views of Jim from Marlow's point-of-view, as well as additional points-of-view from Jim's father's letter, from documents, and from Gentleman Brown's account of Jim. The captain thinks the ship will sink, and Jim agrees, but wants to put the passengers on the few boats before that can happen. He learned botany and natural philosophy, which became his passionate hobby, gaining him a reputation for all the specimens he sent to contacts in Europe in this age of scientific discovery. Summary Jim was an impressive young man — about six feet tall and powerfully built — extremely intense, self-assertive, and lways dressed in spotless white. Jim also comes to love Cornelius' daughter, Jewel.
After a sea-faring career in the French and British merchant marines, he wrote short stories and novels like Lord Jim, Heart of Darkness and The Secret Agent, which combined his experiences in remote places with an interest in moral conflict and the dark side of human nature. Dangerously similar situations and personalities! The bulk of the novel is told in the form of a story recited by the character to a group of listeners, and the conclusion is presented in the form of a letter from Marlow. His guilt over the Patna incident becomes a special point of weakness that Brown hits. Eliot and Graham Greene to Virginia Woolf, Albert Camus and William Faulkner. Although they are captured, Jim orders them to be released.
He tells Brown of a side channel that will bypass most of the defenses, which Brown uses, stopping briefly to ambush the defenders he finds. He is a lazy man of no morals, and brutal. The local defence led by Dain Waris manages to prevent the marauders from looting the village and holds them entrenched in place while Jim is away in the island's interior. He also joins the natives' fight against feudal warlord , hoping perhaps to die in their service, thus purging himself from shame and, in true Messianic fashion, becoming a martyr in the process. Conrad may also have been influenced by the naturalist 's 1869 account of his travels and of the native peoples of the islands of Southeast Asia, ; the character Stein is based on Wallace. Do we get any hints that Marlow is holding back from us, or that Jim holds back from him? However, it is later shown that the ship continues to float.
It is at least through the trying, he seems to express, that human communities and friendship are built. When Jim returns, Brown deceptively wins Jim's mercy, who hesitantly negotiates to allow them to leave Patusan unobstructed, but reminds Brown that the long passage down river to the sea will be guarded by armed men. Jim, realizing that he has still not been able to escape his initial failure aboard the Patna, ignores Jewel's pleas and goes to Doramin's compound, where the grieving father shoots and kills him. Some critics using contend that this is impossible and that Jim must forever remain an enigma, whereas others argue that there is an absolute reality the reader can perceive and that Jim's actions may be ethically judged. Brown and his men ambush the camp, killing Dain Waris. He understands Jim's temperament instantly. The figure of the bride of opportunity hints at the promise of a successful wedding of East and West.
Jim is a seaman under the despicable Captain Brown Noah Beery. It is at this inquiry, where Jim is stripped of his officer's certification, that he first meets Marlow. Jim is accepted there but leaves abruptly when an engineer who had also abandoned the ship appears to work at the house. The final leaps, however, both the figurative leap into Patusan and the literal flying leaps over the 's prison wall and the creek, show a keener precision of judgment. Depending as a corollary on the answer to that question is the degree to which the particular individual can be judged responsible for what he does or does not do; and various responses to the question or its corollary are provided by the several characters and voices in the novel.
After learning ashore that the ship came in ahead of them, he knows his certificate will be cancelled and he leaves, never seen again. The second part of the novel is based in some part on the life of , the first. Jim becomes the spiritual leader of Patusan. He is defeated by Jim, but not killed. In the first twelve chapters, Jim is a child, trains to be an officer, and fails to become the hero he has always imagined. Yet the entire novel presents a masterful portrait of a single man, Jim: Lord Jim. Archived from on 27 May 2012.
Jewel does not believe that Jim will stay, as her father left her mother, and she is not reassured that Marlow or any other will not arrive to take him from her. Eventually a sympathetic merchant finds him work in a Malay settlement. GradeSaver, 28 November 2005 Web. In 1896 he married Jessie Emmeline George, daughter of a bookseller; they had two sons. We readers put each individual story that Marlow hears into the larger story of Jim — his rise and fall as a sailor, and his rise and fall on Patusan. Chew on This Marlow is a classic unreliable narrator.
The passengers were from the states, travelling to for the holy pilgrimage. In Chapter 1, we are given a physical description of Jim; he is an ideal specimen of humanity — tall, handsome, powerfully built, clean cut, and apparently popular. The captain and two other crewmen think only to save themselves, and prepare to lower a boat. . He goes up the river to the village, which successfully forces him to retreat to a nearby hilltop. Filmed in Cambodia and Hong Kong, isn't precisely the Conrad novel, but fans weaned on O'Toole's will be satisfied. Awareness of his imperfections, his weakness, and his cowardice all plague the image of Jim.


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"We know within the past few hundred thousand years the earth has been subject to massive gradual climate fluctuations."
I don't think I got 2 hours of sleep. To be continued. I turned back to see Kristen's breasts smoothly flowing up and down with her stride behind me. I went dizzy right away so I closed my eyes.
Randy pushed deeper, Frer back to my throat. " I come back tomorrow and she comes out of her shower and just sits on her bed. After booking out a locker for our belongings we rushed to the biggest slide there "Kamikaze" already the line was winding up and down the five floors of platforms and stairs leading to the top, by the time we got there, though, we were only two floors from the top.
As expected the instructor had the girls stand in the front row with their partners behind them. " "Yes sir," Vivian replied, looking down at the floor. I nodded to her that it was okay.
Then I grabbed her shorts and panties and yanked them Ftee her legs and threw them elsbian the floor. My boobs were pushed together delightfully in a low cut shirt.


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Bildtext får vara max två rader text. Hela texten ska högerjusteras om den bara ska innehålla fotobyline! Photo: B. Christensen/Azote
Ocean sustainability
The Government of Liberia, The Embassy of Sweden in Monrovia and Conservation International jointly hosted the Blue Oceans Conference in Monrovia, Liberia from 18 to 21 March 2019, the first of its kind in West and Central Africa.
The conference was a strategic follow up to the inaugural United Nations Oceans Conference 2017 co-hosted in New York by the Fijian and Swedish Governments.
The conference in Liberia contributed to fulfil the Swedish commitments to support other countries to move towards the fulfilment of the global goal "SDG 14 - Life Below Water" under Agenda 2030. Needless to say, the conservation and sustainable use of oceans, seas, and marine resources are central parts of Sweden's overall objectives to eradicate poverty, counter climate change and promote sustainable development.
"The conference design was sensitive to both issues of human rights and poverty alleviation and these were considered especially critical in the context of the development of the blue economy as not only being about development of industry but also about finding new alternative livelihoods for Liberia's poorest," says centre research liasion officer Andrew Merrie who was part of the team who designed and delivered the conference.
The conference brought together over 400 participants from 70 countries – and 5 continents. They included high-level government officials, senior Ministers, Heads of International Organizations, Foreign Governments Representatives, civil society, business and private sector, women and youth organizations, as well as community leaders.
Among the many high-ranking officials from Liberia were: Nathaniel Blama, Executive Director of the Environmental Protection Agency; James Kollie, Commissioner of the Liberia Maritime Authority; and Gesler Murray, Minister of Mines and Energy.
Swedish high-level representatives included Ingrid Wetterqvist, Ambassador at the Embassy of Sweden in Monrovia; Helen Ågren, Ambassador for the Global Oceans at the Swedish Ministry for Foreign Affairs; and Linnéa Engström, vice-chair of the European Parliament's fisheries committee. Other notable international participants included Sebastian Troëng, Executive Vice President of Conservation International; Patrizia Ziveri, Scientific Director of the Institute of Environmental Science and Technology at Universitat Autònoma de Barcelona; and Jessica Donovan-Allen, Country Director of Conservation International's in Liberia.
"Sida congratulates the Liberian authorities on environment and maritime issues and the International NGO Conservation International for the initiative to co-host this important and timely conference together with the Embassy of Sweden in Monrovia," stated Carin Jämtin, Director General of Sida (The Swedish International Development Cooperation Agency) in a written opening address to the conference.
The Blue Oceans Conference focused on four key thematic areas – Climate Change, Marine Pollution, Sustainable Fishing, and Blue Economy. The resulting Call for Action was recently published and contains a number of key messages for Liberia as well as the West African sub-region. For example, these messages recognize the need to: promote capacity building; promote access to technologies and innovations; promote gender equality and foster the roles of youths in the blue economy. Other messages include endeavours to integrate national strategies with UN Sustainable Development Goals (SDGs) and 2050 Africa's Integrated Maritime Strategy (AIMS) as well as developing and mobilizing financing mechanisms from public and private sources.
Moreover, the participants made several voluntary commitments across major sectors to establish new partnerships – and build on existing ones through joint programs and support, technology development and innovation transfer, among numerous others.
The hope is that the Call for Action and the voluntary commitments can stimulate and expand collaboration and sustainable partnerships between governments and relevant stakeholders in the region. Liberia has unique challenges in terms of its marine environment but also several opportunities to begin to transform from a 'flag of convenience' state with Illegal, Unreported and Unregulated (IUU) fishing to an ocean steward that can take actions to address the myriad of challenges it faces and become a model for the wider region.
Nathaniel Blama, Director General of Liberia's Environmental Protection Agency, said that he was proud of what the conference accomplished and promised in his closing speech, among other things, to set up a secretariat to implement the Call for Action and its list of action proposals.
Conservation International, the Liberian event maker and Albaeco coordinated an extensive communications effort for reaching out in Sweden, Liberia, West Africa and towards an international audience. For example, a song with important messages for the general public was produced, together with an accompanying music video (see below).
The song was written and performed by Liberian Cypha d' King along with Swedish soprano saxophonist Anders Paulsson, and four of Liberia's other leading hip hop artists. The Blue Ocean music video had more than 50,000 views on Facebook within the first week.
"I actually think this catchy song with important messages to the general public was one of the most important outcomes of the conference. So happy about this collaboration and the way music can help to raise awareness about the oceans," says Fredrik Moberg from Albaeco and a communications advisor to the centre, who was one of the main moderators during the conference.
The coverage of the conference in Liberian media was substantial. A number of radio shows made long interviews with conference organizers, local and international policy makers, the musicians behind the music video and others, before and during the conference. This was accompanied by the publication of a range of news items in the Liberian Daily Observer, The New Dawn Liberia and other national and international newspapers.
In association to the conference, a beach clean-up and a career day were also organised. They both included large amounts of active participation by Liberia's young people.
Research news | 2019-06-13
As the centre continues to its strategy for future research, Steve Carpenter from University of Wisconsin-Madison provides a crucial bit of history and scientific legacy
Research news | 2019-06-12
Council member Elena Bennett from McGill University reflects on what makes the Stockholm Resilience Centre unique and what it will take to stay that way
Research news | 2019-06-12
Comprehensive global analysis shows a warmer ocean will hold lower animal abundance, with fish and mammals to suffer the most
Research news | 2019-06-11
New study explores the variation in strategies transnational partnerships employ when addressing illegal, unregulated and unreported fishing
Research news | 2019-06-10
A critical examination of four dominant narratives informing REDD+ design reveal both flawed and important assumptions
Research news | 2019-06-10
Resource mobilisation for ocean conservation outcomes and more sustainable fisheries is increasing, but transparency, coherence and the critical evaluation of interventions still lag behind


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Burma-Myanmar-Development of a Muslim Enclave in Arakan (Rakhine) State
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SOAS Bulletin of Burma Research, Vol. 3, No. 2, Autumn 2005The Development of a Muslim Enclave in Arakan (Rakhine) State of Burma (Myanmar) --- AYE CHAN letter to BBC
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Dear 88C: IIstened to your IntervIew wIth U Tun KhIn, the ChaIrman
oI the RohIngya AssocIatIon oI 8rItaIn on the mornIng 8urmese program
oI September 1st, 2010. There are two dImensIons In thIs case. We
don't deny these MusIIms have Iaced severe suppressIons In the
northern Arakan by the 8urmese mIIItary. However, they are not onIy
ethnIc group under brutaI oppressIon oI the junta. We are wonderIng
why the worId's Iamous medIas are more concerned wIth RohIngya than
other ethnIc mInorItIes.
To recognIze "RohIngya" as a natIonaI IndIgenous peopIe Is a dIerent
Issue. These peopIe were descendents oI the 8engaII agrIcuIturaI
Iaborers In the 8rItIsh coIonIaI perIod. have hIstorIcaIIy proved
that. You can read my artIcIe In "SOAS 8uIIetIn oI 8urma Research
3-2." am ready to debate wIth any schoIar on thIs topIc. They came
to IIve In Arakan State In the coIonIaI perIod. The Arakanese peopIe
weIcomed. AIter the Second WorId War, they were the majorIty In that
area and beIore the decIaratIon oI Independence they demanded the area
to be Incorporated Into East PakIstan that Is now 8angIadesh. When the
PakIstanI Ieaders dIscouraged theIr demand they decIared ]Ihad on the
UnIon oI 8urma. When they Iost the jungIe war, they created the term
"RohIngya," caIIIng Ior the "RohIngya State" Ior them. There has never
been such an ethnIc group In 8urmese hIstory.
agree what the Congressman SmIth saId that aIter IIvIng Ior
generatIons these PakIstanI, Arabs and ndIans became 8rItIsh
CItIzens. 8ut these ImmIgrants In 8rItaIn are not demandIng a natIonaI
terrItory. They are not demandIng a separate ethnIc IdentIty, IIke
ScottIsh, rIsh or WhaIes. They are not caIIIng Ior a natIonaI area oI
themseIves even In the North Sea. They caII themseIves 8rItIsh. n
1947 these ChIttagonIan 8engaIIs demanded the partItIon oI Arakan Into
two states. How wouId the natIve Arakanese IeeI II theIr ancestraI
Iand Is dIvIded to gIve away a part to the ImmIgrantsZ want to ask
88C and U Tun KhIn.
Aye Chan
ProIessor oI HIstory
Department oI nternatIonaI CuItures
Kanda UnIversIty oI nternatIonaI StudIes
1-4-1 Wakaba, MIhamaku, ChIba 261-0014
SOAS Bulletin of Burma Research, Vol. 3, No. 2, Autumn 2005, ISSN 1479-
The Development of a Muslim Enclave in
Arakan (Rakhine) State of Burma (Myanmar)
Aye Chan
Kanda University of International Studies
Who are the Rohingyas? Burma gained independence from Great
Britain in 1948 and this issue is a problem that Burma has had to
grapple with since that time. The people who call themselves
Rohingyas are the Muslims of Mayu Frontier area, present-day
Buthidaung and Maungdaw Townships of Arakan (Rakhine) State,
an isolated province in the western part of the country across Naaf
River as boundary from Bangladesh. Arakan had been an
independent kingdom before it was conquered by the Burmese in
1784. Rohingya historians have written many treatises in which
they claim for themselves an indigenous status that is traceable
within Arakan State for more than a thousand years. Although it is
not accepted as a fact in academia, a few volumes purporting to be
history but mainly composed of fictitious stories, myths and
legends have been published formerly in Burma and later in the
The present paper was written for distribution and discussion at a seminar in
Japan. During the seminar, there was a debate between the author and
Professor Kei Nemoto concerning the existence of the Rohingya people in
Rakhine (Arakan). Nemoto, in a paper written in Japanese, agreed with the
Rohingya historians that the Rohingyas have lived in Rakhine since the eigth
century A. D. The author contests the vailidity of these claims. The present
paper was also read at the 70th Conference of Southeast Asian historians of
Japan, held at the University of Kobe, on 4 to 5 February 2003.
United States, Japan and Bangladesh. These, in turn, have filtered
into the international media through international organizations,
including reports to the United Nations High Commissioner for
Refugees (Ba Tha 1960: 33-36; Razzaq and Haque 1995: 15).
In light of this, it is important to reexamine the ethnicity of
the Rohingyas and to trace their history back to the earliest
presence of their ancestors in Arakan. And history tells us that we
do not have to go back very far. In the early 1950s that a few
Bengali Muslim intellectuals of the northwestern part of Arakan
began to use the term Rohingya to call themselves. They were
indeed the direct descendants of immigrants from the Chittagong
District of East Bengal (present-day Bangladesh), who had
migrated into Arakan after the province was ceded to British India
under the terms of the Treaty of Yandabo, an event that concluded
the First Anglo-Burmese War (1824-1826). Most of these migrants
settled down in the Mayu Frontier Area, near what is now Burmas
border with modern Bangladesh. Actually, they were called
Chittagonians in the British colonial records.
The Muslims in the Arakan State can be divided into four
different groups, namely the Chittagonian Bengalis in the Mayu
Frontier; the descendents of the Muslim Community of Arakan in
the Mrauk-U period (1430-1784), presently living in the Mrauk-U
and Kyauktaw townships; the decendents of Muslim mercenaries
in Ramree Island known to the Arakanese as Kaman; and the
Muslims from the Myedu area of Central Burma, left behind by the
Burmese invaders in Sandoway District after the conquest of
Arakan in 1784.
Mass Migration in the Colonial Period (1826-1948)
As stated above, the term Rohingya came into use in the 1950s
by the educated Bengali residents from the Mayu Frontier Area
and cannot be found in any historical source in any language
before then. The creators of that term might have been from the
second or third generations of the Bengali immigrants from the
Chittagong District in modern Bangladesh; however, this does not
mean that there was no Muslim community in Arakan before the
state was absorbed into British India.
See http://www.hrw.org/reports/2000/burma/burm for the report to the
United Nations High Commissioner for Refugees.
When King Min Saw Mon, the founder of Mrauk-U Dynasty
(1430-1784) regained the throne with the military assistance of the
Sultan of Bengal, after twenty-four years of exile in Bengal, his
Bengali retinues were allowed to settle down in the outskirts of
Mrauk-U, where they built the well-known Santikan mosque.
These were the earliest Muslim settlers and their community in
Arakan did not seem to be large in number. In the middle of the
seventeenth century the Muslim community grew because of the
assignment of Bengali slaves in variety of the workforces in the
country. The Portuguese and Arakanese raids of Benga (Bengal) for
captives and loot became a conventional practice of the kingdom
since the early sixteenth century. The Moghal historian
Shiahabuddin Talish noted that only the Portuguese pirates sold
their captives and that the Arakanese employed all of their
prisoners in agriculture and other kinds of services (Talish 1907:
422). Furthermore there seem to have been a small group of
Muslim gentry at the court. Some of them might have served the
king as Bengali, Persian and Arabic scribes. Because the Mrauk-U
kings, though of being Buddhist, adopted some Islamic fashions
such as the maintaing of silver coins that bore their Muslim titles
in Persian and occasionally appearing in Muslim costumes in the
style of the Sultan of Bengal. Accordingly there were Muslim
servants at the court helping the king perform these Islamic
conventions (Charney 1999: 146). Arthur Phayre, the first deputy
commissioner of Arakan, after the British annexation, reported
about the indigenous races of Akyab District and the Muslim
descendents from the Arakanese days as:
The inhabitants are, In the Plains 1. Ro-khoing-tha
(Arakanese)-2. Ko-la (Indian) 3. Dm(Low Caste Hindu). In
theHills 1. Khyoung-tha 2.Kum or Kwmw 3. Khyang
4. Doingnuk, Mroong, and other tribes While the
Arakanese held these possessions in Bengal, they appear to
have sent numbers of the inhabitants into Arakan as slaves,
whence arose the present Ko-la population of the
country (Phayre 1836: 680 681).
During the four decades of Burmese rule (1784-1824),
because of ruthless oppression, many Arakanese fled to British
Bengal. According to a record of British East India Company, there
were about thirty-five thousand Arakanese who had fled to
Chittagong District in British India to seek protection in 1799
(Asiatic Annual Register 1799: 61; Charney 1999: 265). The
following report by Francis Buchanan provides a vivid picture of
the atrocities committed by the Burmese invaders in Arakan:
Puran says that, in one day soon after the conquest of Arakan
the Burmans put 40,000 men to Death: that wherever they
found a pretty Woman, they took her after killing the
husband; and the young Girls they took without any
consideration of their parents, and thus deprived these poor
people of the property, by which in Eastern India the aged
most commonly support their infirmities. Puran seems to be
terribly afraid, that the Government of Bengal will be forced to
give up to the Burmans all the refugees from Arakan
(Buchanan 1992: 82).
A considerable portion of Arakanese population was
deported by Burmese conquerors to Central Burma. When the
British occupied Arakan, the country was a scarcely populated
area. Formerly high-yield paddy fields of the fertile Kaladan and
Lemro River Valleys germinated nothing but wild plants for many
years (Charney 1999: 279). Thus, the British policy was to
encourage the Bengali inhabitants from the adjacent areas to
migrate into fertile valleys in Arakan as agriculturalists. As the
British East India Company extended the administration of Bengal
to Arakan, there was no international boundary between the two
countries and no restriction was imposed on the emigration. A
superintendent, later an assistant commissioner, directly
responsible to the Commissioner of Bengal, was sent in 1828 for
the administration of Arakan Division, which was divided into
three districts respectively: Akyab, Kyaukpyu, and Sandoway with
an assistant commissioner in each district (Furnivall 1957:29).
The migrations were mostly motivated by the search of
professional opportunity. During the Burmese occupation there
was a breakdown of the indigenous labor force both in size and
structure. Arthur Phayre reported that in the 1830s the wages in
Puran Bisungri was an officer of the Police Station of Ramoo what is called
Panwah by the Arakanese. He was a Hindu, born in Arakan and fled the country
after Burmese invasion of 1784 (Buchanan 1992: 79).
Arakan compared with those of Bengal were very high. Therefore
many hundreds, indeed thousands of coolies came from the
Chittagong District by land and by sea, to seek labor and high
wages (Phayre 1836:696). R.B. Smart, the deputy assistant
commissioner of Akyab, wrote about the flood of immigrants from
Chittagong District as follows:
Since 1879, immigration has taken place on a much larger
scale, and the descendants of the slaves are resident for the
most part in the Kyauktaw and Myohaung (Mrauk-U)
townships. Maungdaw Township has been overrun by
Chittagonian immigrants. Buthidaung is not far behind and
new arrivals will be found in almost every part of the district
(Smart 1957: 89).
At first most of them came to Arakan as seasonal agricultural
laborers and went home after the harvest was done. R. B. Smart
estimated the number at about twenty-five thousand during the
crop-reaping season alone. He added that about the same number
came to assist in plowing operations, to work at the mills and in
the carrying trades. A total of fifty thousand immigrants coming
annually were probably not far from the mark (Smart 1957: 99).
Moreover, hunger for land was the prime motive for the
migration of most of the Chittagonians. The British judicial records
tell us of an increase in the first decade of the twentieth century in
lawsuits of litigation for the possession of land. The Akyab District
Magistrate reported in 1913 that in Buthidaung Subdivision, the
Chittagonian immigrants stand to native Arakanese in the
proportion of two to one, but six sevenths of the litigation for land
in the court was initiated by the Chittagonians (Smart 1957: 163).
Another colonial record delivers about a striking account of the
settlements of the Bengali immigrants from Chittagong District as:
Though we are in Arakan, we passed many villages occupied by
Muslim settlers or descendents of the settlers, and many of them
Chittagonians (Walker 1891(I): 15).
The colonial administration of India regarded the Bengalis as
amenable subjects while finding the indigenous Arakanese too
defiant, rising in rebellion twice in 1830s. The British policy was
also favorable for the settlement of Bengali agricultural
communities in Arakan. A colonial record says:
Bengalis are a frugal race, who can pay without difficulty a tax
that would press very heavily on the Arakanese.(They are)
not addicted like the Arakanese to gambling, and opium
smoking, and their competition is gradually ousting the
Arakanese ( Report of the Settlement Operation in the Akyab
District 1887-1888: 21).
The flow of Chittagonian labor provided the main impetus to
the economic development in Arakan within a few decades along
with the opening of regular commercial shipping lines between
Chittagong and Akyab. The arable land expanded to four and a
half times between 1830 and 1852 and Akyab became one of the
major rice exporting cities in the world.
Indeed, during a century of colonial rule, the Chittagonian
immigrants became the numerically dominant ethnic group in the
Mayu Frontier. The following census assessment shows the
increase of population of the various ethnic/religious groups
inhabiting Akyab District according to the census reports of 1871,
1901 and 1911. There was an increase of 155 percent in the
population in the district. According to the reports, even in an
interior township Kyauktaw, the Chittagonian population
increased from 13,987 in 1891 to 19, 360 in 1911, or about
seventy-seven percent in twenty years. At the same time the
increase of the Arakanese population including the absorption of
the hill tribes and the returning refugees from Bengal was only
22.03 percent.
The Assessment of the Census Reports for 1871, 1901, and 1911
Races 1871 1901 1911
Mahomedan 58,255 154,887 178,647
Burmese 4,632 35,751 92,185
Arakanese 171,612 230,649 209,432
Shan 334 80 59
Hill Tribes 38,577 35,489 34,020
Others 606 1,355 1,146
Total 276,671 481,666 529,943
It should be noted that all the Chittagonians and all the
Muslims are categorized as Mohamedan in the census reports.
There was an increase of 206.67 percent in Mahomedan
population in the Akyab District and it was clear that only a few
numbers of the transient agricultural laborers went home after the
plowing and harvesting seasons and most of them remained in
Arakan, making their homes! (Smart 1957:83).
The heyday of the
migration was in the second half of the nineteenth century after
opening of the Suez Canal, for the British colonialists needed more
labor to produce rice which was in growing demand in the
international market. In the 1921 Census, many Muslims in
Arakan were listed as Indians (Bennison 1931: 213).
Communal Violence
Moshe Yegar suggests that during the colonial period the anti-
Indian riots broke out in Burma because of the resentment against
unhindered Indian settlements particularly in Arakan, Tenasserim
and Lower Burma (Yegar 1992:29-31). But those riots that took
place in Rangoon and other major cities in 1926 and 1938 never
had had any effects on the peoples of Arakan. A peaceful
coexistence was possible for the two different religious/ethnic
groups in the Mayu Frontier till the beginning of the World War II.
At the beginning of colonial era the establishment of bureaucratic
administration by the British repealed the traditional patron-client
relationship in the Arakanese villages. The elected village headman
had little influence on the elected village council. As John F. Cady
wrote, the government policy of forbidding the village headman to
take part in the activities related to the nationalist movements
weakened the position of the headman as the leader of village
community, and as well as his connection with the Buddhist
monastery because most of the Buddhist monks were vigorously
active in the movements (Cady 1958: 172-273). On the other hand
British administration to a certain extent gave the Muslim village
communities religious and cultural autonomy. Maung Nyo, a kyun-
ok (headman of the village tract) of Maungdaw Township recorded
See Appendix I. According to the 1872 Census Muslims had already formed
26.1 per cent of the population of Akyab, the capital city of Arakan Division.
Also see Appendix II. According to the 1881 Census 68,809 people of the
population of Arakan Division that numbered 276,877 were born in Bengal.
how the new comers from the Chittagong District set up their
village communities in the frontier area. They occupied the villages
deserted by the Arakanese during the Burmese rule and
established purely Muslim village communities. The village
committee authorized by the Village Amendment Act of 1924 paved
the way for the Imam (moulovi) and the trusteeship committee
members of the village mosque to be elected to the village council.
They were also allowed to act as the village magistrates and
shariah was somewhat in effect in the Muslim villages (Charter
1938:34-38). At least the Islamic court of village had the
jurisdiction over familial problems such as marriage, inheritance
and divorce. There was no internal sense of unrighteousness and
presence of nonbelievers in their community, and accordingly they
believe no internecine struggle was for the time being necessary.
However, the ethnic violence between Arakanese Buddhists
and those Muslim Chittagonians brought a great deal of bloodshed
to Arakan during the World War II and after 1948, in the opening
decade of independent Burma. Some people of the Mayu Frontier
in their early seventies and eighties have still not forgotten the
atrocities they suffered in 1942 and 1943 during the short period
of anarchy between the British evacuation and the Japanese
occupation of the area. In this vacuum there was an outburst of
the tension of ethnic and religious cleavage that had been
simmering for a century. One of the underlying causes of the
communal violence was the Zamindary System brought by the
British from Bengal. By this system the British administrators
granted the Bengali landowners thousands of acres of arable land
on ninety-year-leases. The Arakanese peasants who fled the
Burmese rule and came home after British annexation were
deprived of the land that they formerly owned through inheritance.
Nor did the Bengali zamindars (landowners) want the Arakanese as
tenants on their land. Thousands of Bengali peasants from
Chittagong District were brought to cultivate the soil (Report of the
Settlement Operations in the Akyab District 1887-1888: 2, 21).
Most of the Bengali immigrants were influenced by the Fara-
i-di movement in Bengal that propagated the ideology of the
Wahhabis of Arabia, which advocated settling ikhwan or brethren
in agricultural communities near to the places of water resources.
The peasants, according to the teaching, besides cultivating the
land should be ready for waging a holy war upon the call by their
lords (Rahman 1979: 200-204). In the Maungdaw Township alone,
there were, in the 1910s, fifteen Bengali Zamindars who brought
thousands of Chittagonian tenants and established Agricultural
Muslim communities, building mosques with Islamic schools
affiliated to them. However, all these villages occupied by the
Bengalis continued to be called by Arakanese names in the British
records (Grantham and Lat 1956: 41-43, 48-51). For the
convenience of Chittagonians seasonal laborers the Arakan Flotilla
Company constructed a railway between Buthidaung and
Maungdaw in 1914. Their plan was to connect Chittagong by
railway with Buthidaung, from where the Arakan Flotilla steamers
were ferrying to Akyab and other towns in central and southern
In the period of the independence movement in Burma in
1920s and 1930s the Muslims from the Mayu Frontier were more
concerned with the progress of Muslim League in India, although
some prominent Burmese Muslims such as M.A. Rashid and U
Razak played an important role in the leadership of the Burmese
nationalist movement. In 1931, the Simon Commission was
appointed by the British Parliament to enquire the opinion of
Burmese people for the constitutional reforms and on the matter of
whether Burma should be separated from Indian Empire. The
spokeman of the Muslim League advocated for fair share of
government jobs, ten percent representation in all public bodies,
and especially in Arakan the equal treatment for Muslims seeking
agricultural and business loans (Cady 1958: 294).
In education, the Chittagonians were left behind the
Arakanese throughout the colonial period. According to the census
of 1901 only 4.5 percent of the Bengali Muslims were found to be
literate while the percentage for the Arakanese was 25.5. Smart
reported that it was due to the ignorance of the advantages of the
education among the Chittagonian agriculturists. Especially
Buthidaung and Maungdaw were reported to be most backward
townships because the large Muslim population in that area
mostly agriculturalists showed little interest in education. In 1894
there were nine Urdur schools with 375 students in the whole
district. The British provincial administration appointed a deputy
inspector for Muslim schools and in 1902 the number of schools
rose to seventy-two and the students increased to 1,474 (Smart
1957: 207-209). Consequently, more Arakanese and Hindu Indians
were involved in the ancillary services of the colonial
administration. Towards the middle of twentieth century a new
educated and politically conscious younger generation had
superseded the older, inactive ones. Before the beginning of the
Second World War a political party, Jami-a-tul Ulema-e Islam was
founded under the guidance of the Islamic scholars. Islam became
the ideological basis of the party (Khin Gyi Pyaw 1960: 99).
Regarding the beginning of the ethnic violence in Arakan,
Moshe Yegar wrote that when the British administration was
withdrawn to India in 1942 the Arakanese hoodlums began to
attack the Muslim villages in southern Arakan and the Muslims
fled to the north where they took vengeance on the Arakanese in
Buthidaung and Maungdaw townships (Yegar 1972:67). However,
an Arakanese record says:
When the British administration collapsed by the Japanese
occupation, the village headman of Rak-chaung village in
Myebon Township and his two younger brothers were killed by
the kula (Muslim) villagers. Although the headman was an
Arakanese, some of the villagers were kulas. The two
Arakanese young men, Thein Gyaw Aung and Kyaw Ya,
organized a group and attacked the kula villages and some
inhabitants were killed (Rakhine State Peoples Council 1986:
It is certain that hundreds of Muslim inhabitants of
Southern Arakan fled northward, and that there were some cases
of robbing the Indian refugees on the Padaung-Taungup pass over
the Arakan Yoma mountain ranges after the retreat of the British
from the Pegu Division and southern Arakan. But the news of
killing, robbery and rape was exaggerated when it reached Burma
India border (Ba Maw 1968: 78). The British left all these areas to
the mercy of both Burmese and Arakanese dacoits. However, N.R.
Chakravati, an Indian scholar, gives a brief account of the flights of
Indian refugees from the war zone in the Irrawady valley across the
Arakan Yoma.
Most of the estimated 900,000 Indians living in Burma
attempted to walk over to India100,000 died at the time
Practically all Indians except those who were not physically fit
or were utterly helpless, began to move from place to place in
search of safety and protection until they could reach India
(Chakravarti 1971: 170).
The estimated number of Chakravarti includes all the Indian
refugees from the whole Burma proper excluding Arakan. The
number of Chittagonian refugees put by Yegar was close to twenty-
two thousand (Yegar 1972: 98). However, the leaders of ANC
(Arakan National Congress), formed in 1939 and that later
becoming the Arakan branch of Anti-Fascist Organization (AFO)
formed a de-facto government, before the Japanese troops and
Burma Independence Army (BIA) reached there. The ANC
announced that anybody or any organization looting or killing the
refugees would be brought before the justice and would be severely
punished (New Burma Daily 1942: May 28). The Japanese air
force attacked Akyab on 23 March 1942 and the British moved
their administrative headquarter to India on March 30. The
administration by martial law began in Akyab District on 13 April
1942 and with this racial tension burst to the surface, giving way
to the public disorder (Owen 1946: 26).
For all the bloody communal violence experienced by the
Arakanese Buddhists in the Western frontier, I feel strongly that it
is reasonable to blame the British colonial administration for
arming the Chittagonians in the Mayu Frontier as the Volunteer
Force. The V Force, as it is called by the British Army, was formed
in 1942 soon after the Japanese operations threatened the British
position in India. Its principal role was to undertake guerrilla
operations against Japanese, to collect information of the enemys
movements and to act as interpreters. But the British Army
Liaison Officer, Anthony Irwin wrote that the participation of the
local V Forces in the skirmishes with the Japanese in Arakan was
discredited by the British commanders (Irwin 1946: 7-8, 16).
The volunteers, instead of fighting the Japanese, destroyed
Buddhist monasteries and Pagodas and burnt down the houses in
the Arakanese villages. They first killed U Kyaw Khine, the deputy
commissioner of Akyab District, left behind by the British
government to maintain law and order in the frontier area; they
then massacred thousands of Arakanese civilians in the towns and
villages. A record of the Secretary of British governor of Burma in
exile dated 4 February 1943 reads:
I have been told harrowing tales of cruelty and suffering
inflicted on the Arakanese villages in the Ratheedaung area.
Most of the villages on the West bank of the Mayu River have
been burnt and destroyed by the Chittagonian V forces. The
enemy never came to these villages. They had the misfortune
of being in the way of our advancing patrols. Hundreds of
villagers are said to be hiding in the hills It will be the
Arakanese who will be ousted from their ancestral land and if
they cannot be won over in time, then there can be no hope of
their salvation (British Library, London, India Office Records
After the Japanese occupation of Akyab (Sittwe), Bo Yan
Aung, the member of the Thirty Comrades and commander of a
BIA column, set up the administrative body in Akyab District and
attempted to cease the violence in the frontier area. Bo Yan Aung
discussed the matter with both Arakanese and Muslim leaders. He
sent his two lieutenants, Bo Yan Naung and Bo Myo Nyunt to
Maungdaw to negotiate with the radical Muslim leaders. They tried
to persuade the Muslims to join in anti-imperialist and nationalist
movement. But both of them were killed in Maungdaw and Bo Yan
Aung was called back to Rangoon by the BIA headquarters
(Rakhine State Peoples Council 1986: 40-42).
For most of the Chittagonians it was a religious issue that
would necessarily lead to the creation of a Dah-rul-Islam, or at
least to being united with their brethren in the west. It also aimed
at the extirpation of the Arakanese or being forced them to migrate
to the south where there were overwhelming majority of Arakanese
Buddhists. The events during the war contributed the
Chittagonians fervent sense of alienation from the heterogeneous
community of the Arakan. Anthony Irwin called the whole area a
No Mans Land during the three years of Japanese occupation
(Irwin 1946:27). Irwin explained how the ethnic violence divided
the Arakan State between Arakanese and Chittagonians:
As the area then occupied by us was almost entirely
Mussulman Country (from) that we drew most of our
Scouts and Agents. The Arakan before the war had been
occupied over its entire lenghth by both Mussulman and
Maugh (Arakanese). Then in 1941 the two sects set to and
fought. The result of this war was roughly that the Maugh
took over the southern half of the country and the Mussulman
the North. Whilst it lasted it was a pretty bloody affairsMy
present gun boy a Mussulman who lived near to Buthidaung,
claims to have killed two hundred Maughs (Arakanese) (Irwin
1946: 21).
In the words of the historian, Clive J. Christie, the ethnic
cleansing in British controlled areas, particularly around the town
of Maungdaw, was occurring till the arrival of Japanese troops to
the eastern bank of Naaf River (Christie 1996: 165). The British
forces began to take offensive in the warfare against the Japanese
in northern Arakan in December 1944. The Arakanese troops of
AFO maintained law and order in the areas from which Japanese
forces withdrew. Of course there were some prominent Arakanese
guerrilla leaders who cooperated with the Japanese during the war.
British Battalion 65 occupied Akyab, the capital city of Arakan on
12 December 1944. As soon as Akyab was captured the British
Army began arresting the Arakanese guerrilla leaders. U Ni, a
leader of AFO in Akyab was accused of one hundred and fifty-two
criminal offenses and sentenced to forty-two years in prison.
Another leader, U Inga was condemned to death by hanging five
times, as well as forty-two-year imprisonment. Consequently many
guerrilla fighters escaped into hideouts in the forests (Myanmaralin
Daily 25 September 1945). On the contrary, Anthony Irwin praised
the Chittagonian V Forces as follows:
It is these minorities that have most helped us in throughout
the three years of constant fighting and occupation and it is
these minorities who are most likely to be forgotten in the
rush of Government. They must not be. It is the duty of all of
us, for whom they fought, to see this (Irwin 1946: 86).
During the early post-war years both Arakanese and Bengali
Muslims in the Mayu Frontier looked at each other with distrust.
As the British Labor Government promised independence for
Burma, some Muslims were haunted by the specter of their future
living under the infidel rule in the place where the baneful
Arakanese are also living. In 1946 a delegation was sent by the
Jami-atul Ulema-e Islam to Karachi to discuss with the leaders of
the Muslim League the possibility of incorporation of Buthidaung,
Maungdaw and Ratheedaung townships into Pakistan, but the
British ignored their proposal to detach the frontier area to award
it to Pakistan. The failure of their attempts ended in an armed
revolt, with some Muslims, declaring a holy war on the new
republic. The rebels called themselves Mujahid. A guerrilla army
of 2700 fighters was organized (Khin Gyi Pyaw 1960: 99; The
Nation Daily 1953: April16).
In fact the Arakanese were well on their way to rebellion.
Under the leadership of two prominent and politically active
Buddhist monks, U Pinnyathiha and U Seinda, a guerrilla force of
four hundred to five hundred men was raised and assisted the
Japanese in occupying the northern Arakan. U Pinnyathiha even
announced that the Japanese government had agreed to his
proposal for a separate Arakanese unit of Burma Independence
Army. Later his force was known as the Arakan Defense Force,
under the command of Kra Hla Aung, the protg of U Pinnyathiha.
Later two monks became leaders of Arakan Branch of AFO (Anti-
Fascist Organization), turning their guns on the Japanese. At the
middle of 1944 they were supported by the British with certain
amount of arms to fight the Japanese. Brigadier Richard Gordon
Prescott, Deputy Director of Civil Affairs reported to the governor:
As result of arming certain members of AFO under the
leadership of U Pinnyathiha and Kra Hla Aung, the AFO (in
Arakan) are endeavoring to set up a parallel government to
that of the British Administration and in fact repeating their
modus operandi at the time of Japanese invasion of Arakan
(British Library, London, India Office Record M/2500).
In the meantime the AFO changed its name to AFPFL (Anti-Fascist
and Peoples Freedom League) with U Aung San, the ultimate hero
of the Burmese independence movement, as its leader. When the
AFPFL accepted the proposal of the governor of Burma to join the
Executive Council, U Pinnyathiha remained as the AFPFL leader in
Arakan while U Seinda was actively preparing a revolt. U Sein Das
group was acting as a local government, controlling a number of
villages in the Myebon township of Kyaukpyu District and Minbya
township of Akyab District. The fact of the matter was that U
Seinda was persuaded by the radical communists of Thakhin Soes
faction of the Communist Party of Burma to choose the way to
independence by violence (British Library, London, India Office
Records M/4/2500).
When the Aung San-Attlee Agreement was signed, U Seinda
denounced it publicly. An All Arakan Conference was held in
Myebon on 1 April 1947 and about ten thousand people from all
parties in Arakan attended. U Aung San was openly assailed to his
face as an opportunist by some people attending the conference,
using rebellious slogans (British Library, London, India Office
Records M/4/PRO: WO 203/5262). U Seinda with the
communists behind him moved forward to the rebellion. Actually,
Thakhin Soes Red Flag Communists took advantage of the
misunderstanding between U Seinda and AFPFL. It was in fact an
ideological struggle in the AFPFL, the national united front of
Burma that was under the leadership of the charismatic leader U
Aung San. On the other side some Arakanese intellectuals led by U
Hla Tun Pru, a Barrister-at-Law, held a meeting in Rangoon and
demanded the formation of Arakanistan for the Arakanese people
(British Library, London, India Office Records, M/4/2503). All
these movements of the Arakanese might have alarmed Muslims
from the Mayu Frontier. In the wake of independence most of the
educated Muslims felt an overwhelming sense of collective identity
based on Islam as their religion and the cultural and ethnic
difference of their community from the Burmese and Arakanese
Buddhists. At the same time the Arakanese became more and
more concerned with their racial security and ethnic survival in
view of the increasingly predominant Muslim population in their
The ethnic conflict in the rural areas of the Mayu frontier
revived soon after Burma celebrated independence on 4 January
1948. Rising in the guise of Jihad, many Muslim clerics (Moulovis)
playing a leading role, in the countryside and remote areas gave
way to banditary, arson and rapes. Moshe Yeagar wrote that one of
the major reasons of Mujahid rebellion was that the Muslims who
fled Japanese occupation were not allowed to resettle in their
villages (Yegar 1972:98). In fact, there were more than two
hundred Arakanese villages in Buthidaung and Maungdaw
townships before the war began. In the post-war years only sixty
villages were favorable for the Arakanese resettlement. Out of these
sixty, forty-four villages were raided by the Mujahids in the first
couple of years of independence. Thousands of Arakanese villagers
sought refuge in the towns and many of their villages were
occupied by the Chittagonian Bengalis (Rakhine State Peoples
Council 1986:58-60).
The Mujahid uprising began two years before the
independence was declared. In March 1946 the Muslim Liberation
Organization (MLO) was formed with Zaffar Kawal, a native of
Chittagong District, as the leader. A conference was held in May
1948 in Garabyin Village north to Maungdaw and the name of the
organization was changed to Mujahid Party. Some Chittagonian
Bengalis from nearby villages brought the weapons they had
collected during the wartime to the mosques in Fakir Bazaar
Village and Shahbi Bazaar Village (Department of Defense Service
Archives, Rangoon, DR 491 (56)). Jaffar Kawal became the
commander in chief and his lieutenant was Abdul Husein, formerly
a corporal from the Akyab District police force (Department of
Defense Service Archives, Rangoon, DR 1016). The Mujahid Party
sent a letter written in Urdur and dated 9 June 1948 to the
government of Union of Burma through the sub-divisional officer of
Maungdaw Township. Their demands are as follows (Department of
Defence Service Archives, Rangoon: CD 1016/10/11):
(1) The area between the west bank of Kaladan River and the
east bank of Naaf River must be recognized as the National
Home of the Muslims in Burma.
(2) The Muslims in Arakan must be accepted as the
nationalities of Burma.
(3) The Mujahid Party must be granted a legal status as a
political organization.
(4) The Urdur Language must be acknowledged as the
national language of the Muslims in Arakan and be taught in
the schools in the Muslim areas.
(5) The refugees from the Kyauktaw and Myohaung (Mrauk-
U) Townships must be resettled in their villages at the expense
of the state.
(6) The Muslims under detention by the Emergency Security
Act must be unconditionally released.
(7) A general amnesty must be granted for the members of
the Mujahid Party.
Calling themselves the Muslims of Arakan and the Urdur
as their national language indicated their inclination towards the
sense of collective identity that the Muslims of Indian sub-
continent showed before the partition of India into two
independent states. When the demands were ignored the Mujahids
destroyed all the Arakanese villages in the northern part of
Maungdaw Township. On 19 July 1948 they attacked Ngapru-
chaung and near by Villages in Maungdaw Township and some
villagers and Buddhist monks were kidnapped for ransoms
(Department of Defense Service Archives, Rangoon: CD
1016/10/11). On 15 and 16 June 1951 All Arakan Muslim
Conference was held in Alethangyaw Village, and The Charter of
the Constitutional Demands of the Arakani Muslims was
published. It calls for the balance of power between the Muslims
and the Maghs (Arakanese), two major races of Arakan. The
demand of the charter reads:
North Arakan should be immediately formed a free Muslim
State as equal constituent Member of the Union of Burma like
the Shan State, the Karenni State, the Chin Hills, and the
Kachin Zone with its own Militia, Police and Security Forces
under the General Command of the Union (Department of the
Defense Service Archives, Rangoon: DR 1016/10/13).
Here it is again noticeable that in the charter these peoples are
mentioned as the Muslims of Arakan. The word Rohingya was
first pronounced by the Mr Abdul Gaffar, an MP from Buthidaung,
in his article The Sudeten Muslims, published in the Guardian
Daily on 20 August 1951.
However, the new democracy in the independent Burma
induced some Muslim leaders to remain loyal to the state. The free
and fair elections were held and four Muslims were elected to the
legislature from Buthidaung and Maungdaw townships. Meanwhile
the Mujahid insurgency threw the frontier area into turmoil for a
decade. During his campaign for the 1960 elections, Burmese
Prime Minister U Nu who succeeded U Aung San after the
independence hero was assassinated, promised the statehood for
Arakanese and Mon peoples. When he came to the office after a
landslide victory the plans for the formation of the Arakan and
Mon states were affected. Naturally the Muslim members of
parliament from Buthidaung and Maungdaw Townships
denounced the plan and called for the establishment of a Rohingya
General Ne Win took power in a coup detat in 1962, and
almost all the Rohingya movement went underground. The first
step of Ne Wins Burmese Way to Socialism was the nationalization
of the private enterprises in 1964. The plan was clearly aimed at
the transfer of private assets owned by the Indian and Chinese
entrepreneurs into state ownership in the form of the public
corporations. Most of the Indian and Pakistani businesspeople,
living in the major cities of Burma, left Burma. In the two years
following the decision to nationalize the retail trade, some 100,000
Indians and some twelve thousand Pakistanis left Burma for their
homeland. The flow of Indians returning to India as a result of
these policies began in 1964 (Donison 1970: 199-200). But the
Muslim agriculturists from Northern Arakan, most of them,
holding the national registration cards issued by the Department of
National Registration in the post-war decade, were not concerned
with the event and remained in the frontier areas till the
Citizenship Law of 1982 was enforced in 1987.
In 1973, Ne Wins Revolutionary Council sought public
opinion for drafting anew constitution. The Muslims from the Mayu
Frontier submitted a proposal to the Constitution Commission for
the creation of separate Muslim state or at least a division for them
(Kyaw Zan Tha 1995:6). Their proposal was again turned
down.When elections were held under the 1974 Constitution the
Bengali Muslims from the Mayu Frontier Area were denied the
right to elect their representatives to the Pyithu Hlut-taw
(Peoples Congress). After the end of the Independence War in
Bangladesh some arms and ammunitions flowed into the hands of
the young Muslim leaders from Mayu Frontier. On 15 July 1972 a
congress of all Rohingya parties was held at the Bangladeshi
border to call for the Rohingya National Liberation (Mya Win
1992: 3).
Burmas successive military regimes persisted in the same
policy of denying Burmese citizenship to most Bengalis, especially
in the frontier area. They stubbornly grasped the 1982 Citizenship
Law that allowed only the ethnic groups who had lived in Burma
before the First Anglo-Burmese War began in 1824 as the citizens
of the country. By this law those Muslims had been treated as
aliens in the land they have inhabited for more than a century.
According to the 1983 census report all Muslims in Arakan
constituted 24.3 percent and they all were categorized as
Bangladeshi, while the Arakanese Buddhists formed 67.8 percent
of the population of the Arakan (Rakhine) State (Immigration and
Manpower Department 1987:I-14).
In the abortive 1988 Democracy Uprising, those Muslims
again became active, hoisting the Rohingya banner. Subsequently
when the military junta allowed the registration of the political
parties they asked for their parties to be recognized under the
name Rohingya. Their demand was turned down and some of
them changed tactics and formed a party, the National Democratic
Party for Human rights (NDPHR) that won in four constituencies in
1990 elections as eleven candidates of the Arakan League for
Democracy (ALD) were elected to the legislature. However, the
Elections Commission abolished both the ALD and the NDPHR in
1991. Some of the party members went underground and into exile.
Recently, the main objectives of the movement of some
groups have been to gain the recognition of their ethnic entity in
the Union of Burma and to obtain the equal status enjoyed by
other ethnic groups. But some elements have adopted the radical
idea of founding a separate Muslim state. The following are the
Rohingya organizations currently active on the Burma-Bangladesh
border (Mya Win 1992: 3):
1. RSO (Rohingya Solidarity Organization)
2. ARIF (Arakan Rohingya Islamic Front)
3. RPF (Rohingya Patriotic Front)
4. RLO (Rohingya Liberation Organization)
5. IMA (Itihadul Mozahadin of Arakan)
After Burma gained independence, a concentration of nearly ninety
percent of the areas population, the distinguishing characteristics
of their own culture and the Islamic faith formed an ethnic and
religious minority group in the western fringe of the republic. For
successive generations their ethnicity and Islam have been
practically not distinguishable. At the beginning they adopted the
policy of irredentism in favor of joining East Pakistan with the
slogan, Pakistan Jindabad, (Victory to Pakistan). This policy
faded away when they could not gain support from the government
of Pakistan. Later they began to call for the establishment of an
autonomous region instead. Pakistans attitude toward the
Muslims in Arakan was different from the Islamabads policy
toward Kashmiris. During the Independence War in Bangladesh
most of the Muslims in Arakan supported West Pakistan. After
Bangladesh gained independence Dhaka followed the policy of
disowning those Chittagonians. Consequently they had to insist
firmly on their identity as Rohingyas. Their leaders began to
complain that the term Chittagonian Bengali had arbitrarily been
applied to them. But the majority of the ethnic group, being
illiterate agriculturalists in the rural areas, still prefers their
identity as Bengali Muslims.
Although they have showed the collective political interest for
more than five decades since Burma gained independence, their
political and cultural rights have not so far been recognized and
guaranteed. On the contrary the demand for the recognition of
their rights sounds a direct challenge to the right of autonomy and
the myth of survival for the Arakanese majority in their homeland.
A symbiotic coexistence has so far been inconceivable because of
the political climate of mistrust and fear between the two races and
the policy of the military junta. The Muslims from the other parts
of Arakan kept themselves aloof from the Rohingya cause as well.
Thus the cause of Rohingyas finds a little support outside their
own community, and their claims of an earlier historical tie to
Burma are insupportable.
Appendix I
British Burma Census of 1872 (Akyab Town)
Group Male Female Total
Hindu 1,884 28 1,911
Mohomendan 3,516 1,502 5,018
Buddhist 5,892 5,627 11,519
Christian 216 109 325
Others 387 70 457
Grand Total 11,895 7,335 19,230
(Department of Revenue, Agriculture and Commerce 1875, 42)
Appendix II
The Statement Showing the Distribution of People According to
their Birth Places British Burma Census of 1881 (Arakan Division)
Birth Place Male Female Total
Akyab Dist. 144,746 132,131 276,877
Bassein 721 518 1,239
Hanthawaddy 178 157 335
Henzada 230 232 471
Kyauk Pyu 79,487 79,180 158,667
Mergui 3 2 5
Moulmein town 24 23 47
North Arakan 7,138 6,853 13,991
Prome 805 628 1,433
Rangoon Town 112 75 187
Sandoway 27,410 27,363 54,773
Shway Gyin 1 4 5
Tavoy 17 1 18
Tharawaddy 4 9 13
Thayetmyo 704 599 1,303
Thone Gwa 6 5 11
Toungoo 9 3 12
Assam 8 8
Bengal 49,374 19,435 68,809
Bombay 5 3 8
Central 2 1 3
Diu 27 27
Goa 5 5
Madras 1,823 31 1,854
Nepal 49 10 59
246 14 260
Oudh 2 2
Punjab 63 6 69
Afganistan 4 4
Arabia 3 3
(Government of British Burma, British Burma Census, 1881: Appendix LXXVIII)
Primary Sources
Ba Maw. 1958. Breakthrough in Burma, memoirs of a revolution, 1939-46. New
Haven: Yale University Press.
Bennison, J.J.1931. Census of India of 1931, Volume XI, Part I, Burma. Rangoon:
Government Press.
Buchanan, Francis. 1992. Francis Buchanan in Southeast Bengal (1798): His
Journey to Chittagong, the Chittagong Hill Tracts, Noakhali and Comilla.
Dhaka: Dhaka University Press.
Census Commissioner of India. Census of India, 1881. Calcutta: 1896
Department of Defense Service Archives. Rangoon. CD 1016/10/11
----------------------Do ------------------------------------. CD 495(56)
----------------------Do-------------------------------------. DR 1016/10/13
Department of Revenue, Agriculture and Commerce 1875.The Census of British
Burma. Rangoon: Government Press
Government of British Burma. 1875. Report on the Census of British Burma.
Rangoon: Government Press
Government of British Burma. 1888. Report on the Settlement Operations in
Akyab District 1887-88. Rangoon: Government Press.
Government of India. 1943. Records of the Governors Secretary Office. India
Office Records 8/9. London: British Library.
Government of the Union of Myanmar. 1987. Rakhine State 1983 Population
Census. Rangoon: Immigration and Manpower Department, Ministry of
Home Affairs.
Grantham, S and Lat, Maung. 1956. Burma Gazetteer: Akyab District, Volume
(B). Rangoon: Government Press.
Forchhammer, Emil. 1892. Papers on Subjects Relating to the Archaeology of
Burma: A Report on the History of Arakan. Rangoon: Government Press.
Irwin, Anthony. 1945. Burmese Outpost (Memoirs of a British Officer who fought
in Arakan with the Arakanese V Forces during the Second World War).
London: Collins.
Myanma-Alin Daily, September 25, 1945. Rangoon: Myanmaralin Press.
Owen, Frank. 1946. The Campaigns in Burma. London: His Majesty Stationary
Phayre, Arthur. 1841. Account of Arakan. Journal of the Asiatic Society, 10:
629 712.
Smart, R.B.1957. Burma gazetteer: Akyab District, Volume (A). Rangoon:
Government Press.
Talish, Shihabuddin. 1907. The Frengi Pirates of Chatagaon. Jadunath Sakar
(tr.). Journal Asiatic Society of Bengal (3): 419-425
Tha Gyaw, Bonebauk. 1971. Tawhlanyay-khayeeway (On the Road to
Revolution). Rangoon: Thandar Aung Sarpay
Walker, H.B. 1891. Journey on the Ann Pass. Records of the Intelligence
Department. Rangoon: Government Press
Secondary Sources
Ba Tha. 1959. Shah Shuja in Arakan. The Guardian Magazine, 6(9): 26-28
-------- 1960. Rowengyas in Arakan. The Guardian Magazine, 7(5): 33-36
Charney, Michael W. 1999. Where Jambudipa and Islamdom Converged:
Religious Change and the Emergence of Buddhist Communalism in Early
Modern Arakan (Fifteenth to Nineteenth Centuries). PhD Dissertation.Ann
Arbor: University of Michigan
Charter, Langhan.1938. The Archives of Arakanese Families, Journal of Burma
Research Society (38): 34-38
Christie, Clive J. 1996. A Modern History of Southeast Asia: Decolonization,
Nationalism and Separatism. London: I. B. Tauris Publishers
Donison, F.S. 1970. Burma. London:Ernest Benn
Furnivall, J.S. 1957. Colonial Policy and Practice. London: Cambridge University
Gaffar, Abdul. 1951. The Sudeten Muslims. The Guardian Daily, August 20,
1951, Rangoon: Guardian Press.
Khin Gyi Pyaw. 1960. Who Are the Mujahids in Arakan? Rakhine Tazaung
Magazine. Rangoon: Rangoon University Arakanese Culture Association.
Kyaw Zan Tha, U. 1995. Background of the Rohingya Problem. Rakhine
Tazaung Magazine. Rangoon: Rangoon University Arakanese Culture
Mya Win. 1992. If We Appraise the Attempts Made to Sow Enmity against
Myanmar Naing-ngan. Working Peoples Daily: January 25, 1992.
Rahman, Fazlur. 1979. Islam. Chicago: University of Chicago Press.
Rakhine State Peoples Council. 1986. Pyinay-phyitsin-thamaing (Chronological
Records of Arakan State) A type-written Manuscript for circulation. Akyab
Rahman, Fazlur.1979. Islam. Chicago: University of Chicago Press.
Razzaq, Abdur & Haque, Mahfuzul. 1995. A Tale of Refugees: Rohingyas in
Bangladesh. Dhaka: Center for Human Rights.
Yeagar, Moshe.1972. The Muslims of Burma: A Study of Minority Group.
Related Interests
Rohingya People
Armed Conflict
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Personally I'm an advocate for short engagements. Long sometimes means there is a reason for it. Two years engaged and no wedding... I'd be upset.
My father told me to dress to reflect the respect you have for the people around you. I've never forgotten that.
Every picture has been a learning opportunity for me.
Lately I did a film called All I Want for Christmas and it was well received....


text:
Desktop-as-a-Service Designed for Any Cloud ? Nutanix Frame
[ Thanks to Bruce
Perens for this link. ]
"With the recent "Love Bug" attack there have been many people
calling for a serious re-examination of computing policy with
regards to Microsoft. This article is an examination of the issue
of increased risk without any accompaning business benefit and how
such an action normally is seen as a managerial act that icurrs
"For a computer virus to function as a computer virus it needs
to have several criteria satisfied. The most important of these
criteria is that the virus must reside on a host computer with a
known configuration. That is, every virus is written to a
particular ``target platform.'' In the current environment, the
best target platform is an Intel-compatible PC running Microsoft
Windows or NT as the OS, Microsoft Exchange as the mail system, and
Microsoft Office as the document handling system."
"...businesses can take steps to make their computing
environment more secure and less common. By replacing one or more
of the OS, the Mail System , or the document handling system with
non-Microsoft products, businesses can make it far less likely that
their computers will be adequate hosts for future viral attacks. To
truly mitigate the business risk associated with computer viruses,
serious consideration should be given to having no Microsoft
products on systems at all."
"There is really a single point to this article: using all
Microsoft components on a computer system is a bad design choice.
The reason for this is that this combination, of all reasonable
combinations, provides an insecure system that is highly
susceptible to viral attacks. Such attacks are common and occur
with enough regularity and predictability that continuing to use
such a combination can, and perhaps should, be seen as an
intentional incurring of unnecessary business risk. At the very
least, the choice to use all Microsoft products is a choice to
substantially increase one's total cost of ownership for no
increased benefit. At the worst, it is a managerial failure that
may incur legal liabilities."
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text:
Arab guide, Arab news, Arab web resources...
Arab Home
Arab Premium Domains
Arab Guide
Arab News
June 17, 2019
Arab News
> News Story
Arab News
New Southwest Cardholders Can Earn a Companion Pass Sign-up Bonus
Thu, 10 Jan 2019 09:51:50 -0500
For Southwest Airlines flyers, earning the coveted Companion Pass is about to get easier. For a limited time, Chase is offering the Companion Pass as a sign-up bonus on Southwest's three consumer credit cards. New cardholders who sign up through Feb. 11 will earn the Companion Pass plus 30,000 bonus points, after spending $4,000 in their first three months with the card.
read the full story...
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If you are interested in disaster preparedness for yourself and loved ones, please visit our Resources for Individuals page. You will find a few simple bullet points that will help guide you create a Family Disaster Plan, Register for emergency alerts within your county, find where you can purchase an Disaster Preparedness Kit and more. For more detailed information, please
Disasters usually happen without much notice. We do not need to be caught off guard, we can do our due dilligence and prepare. Within our Disaster Resources for Church page, you will find a sample church disaster plan, guidelines on what to do during a power outage, CISM training infomration and more. For more information on preparing your church in the event of a disaster, please
SDFD Fire Instructions - English
SDFD Fire Instructions - Spanish
Family Disaster Plan - English
Ready, Set, Go! San Diego Fire-Rescue Department provides information on the instructions for wild land fires. No one knows when or where the next major wildfire will occur in our region. But it is a question of when -- not if -- it will happen. That's why San Diego Fire-Rescue has partnered with the International Association of Fire Chiefs to create the Ready, Set, Go! Wildland Fire Action Guide in English and in Spanish. We hope you will read the guide, and follow its advice. https://www.sandiego.gov/fire/safety/tips/readysetgo
The documents on this page are made available to assist those who are caring for those going through a difficult time. In addition, some of these documents may be copied and directly given to those who are experiencing a crisis. If you have helpful information that you would like to share as a resource please send it to [email protected]
Biblical Renewal & Stress Management
Compassion Satisfaction-Fatigue Brief Self-Test
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Helping Children & Adolescents in Grief
Hope When Disillusionment Sets In
How to Step up in the Face of Disaster (Video)
Practical Grief Assistance Part 1
Practical Grief Assistance Part 2
Preparing to Meet with Mortuary
San Diego County Mortuary and Cremation Services
Spiritual Care Various Religions
Temporary Shelters Points vs. Shelters
The Ten Commandments for Couples
What to do During a Power Outage


text:
Named by Oprah as a thought leader for the next generation and one of Inc.'s 500 fastest growing companies, Marie Forleo's goal is to help you become the person you most want to be. In this show, Marie and her guests share actionable strategies for greater happiness, success, motivation, creativity, productivity, love, health, contribution and fulfillment — often with a lot of laughs. From business, marketing and career advice, to tackling failure, disappointment and fear, to philanthropy and doing our part to make the world a more loving, just and equitable place — we cover it all. Get inspired, grow stronger, more confident and create a business and life you genuinely love. Have a question or topic you'd like to see covered on the show? Go to marieforleo.com/marietv.
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259 episodes
since Jan. 27, 2017
Feel like you're never doing enough? These productivity myths are your problem. Kate Northrup will change everything you once believed about your worth, time management, and 40-hour work weeks in her revolutionary new book, 'Do Less.' Tune in to hear her science-backed argument for a slower paced, more meaningful life — without sacrificing valuable results or forfeiting your dreams. https://www.marieforleo.com/2019/06/kate-northrup-do-less/ The world doesn't need you busy, the world needs you here - and it's enough. @katenorthrup via @MarieForleo Do less of the things that don't matter, so you can do more of the things that get you amazing results. @katenorthrup via @MarieForleo
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text: I am currently a Plebe at USNA. It took me a while to get here. Out of high school, I was motivated to go, but got denied and went to NROTC at a great engineering school. Long story short, I met my really amazing girlfriend and I was content with the school and NROTC, where I was doing well. But I still had a desire to go to USNA even though I knew I had a good gig. At the time, I didn't mind spending that extra year to retake many of the same classes and repeat a 4/C year. I said what the heck, and reapplied to see if I would get in. And I did. I was faced with a hard decision of leaving my school and NROTC program and primarily my girlfriend or staying to give up a dream. Well, I choose what my older self would tell my younger self. I didn't want to make a decision primarily based on a girl. After all, I could have stayed for her and then it might not have worked out, and then I would have regretted staying. Or I could stay and possibly have it work out but regret leaving her. Presently, we are still together, but we have really tough days sometimes. Fast forward through an emotionally brutal summer and I still cannot find out why I thought it was worth it to leave. I disconnected our relationship and put us through turmoil just because I wanted USNA. Well, I have been here for a while, and to be honest, it is not what I thought it would be like. Maybe it is, but the decision I made has clouded my thoughts. People ask me how I had the guts to leave, and that they would have stayed. My SO and I go through emotional times, and we still want each other. And I wake up everyday feeling bad about what I did, and the life I walked away from. My question is, is this place worth it over NROTC? Was my decision rash? My NROTC company officers didn't have nice things to say about my decision of leaving. The bottom line is that I cannot go back, I would never get another scholarship, and frankly, I still don't think I would give up this place even though I have not found out why I wanted it yet. Sure there are great opportunities here, and we do cool things, but is that worth it over my quality of life? There is a very negative atmosphere here at times... Some people say they wish they went to ROTC, and others see their friends at civilian schools and wish they would have done that also. Meanwhile, I see my friends at my old school doing ROTC and living a civilian life, and at the end of the day, they will end up in the same place that I am. I want to be a Naval Aviator... It is something I have wanted since I was young. I just need help finding out why giving up everything to go this route was worth it.