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Rakhine Villagers Flee to Temples when Military Unit Conducted Door-to-Door Searches for Rebel Ethnic Soldiers
Thousands of fearful villagers have fled communities in Myanmar’s war-ravaged Rakhine state, where a Myanmar military unit has been conducting door-to-door searches for rebel ethnic soldiers, residents of the affected villages said Wednesday.
The searches for Arakan Army (AA) troops took place all day in Myo Chaung and Pan Myaung villages on the border between Mrauk-U and Minbya townships in the northern part of the state where hostilities between the two militaries have escalate since late last year, they said.
“Yesterday was really bad,” said Kyaw Myint, a resident of Pan Myaung village. “They [government soldiers] started from Myo Chaung village with their search [for AA fighters] and reached the edge of Pan Myaung village. The government soldiers changed to civilian clothing and entered the village firing their guns. All the villagers ran for their lives.”
The search operation along with some shooting incidents by government soldiers caused more than 500 local residents to take sanctuary on the grounds of Aung Mingalar Monastery, while more than 2,000 sought safety inside the Shwe Phaung Tin Monastery compound, they said.
“An IDP [internally displaced persons] camp has been opened in Shwe Phaung Tin monastery compound, Kyaw Myint said. “It’s already harboring a large number of people.”
When Myanmar soldiers entered villagers’ homes, they beat some, detained others, and stripped more then 130 of them of their shirts and made them stay outside in the burning sun, said Abbot Pyinnyar Wontha of Shwe Phaung Tin monastery. He said he does not know how long the monastery can host the IDPs.
“Then they asked where the AA soldiers were located,” he said. “Now the villagers are scared of the soldiers and have fled their homes.”
During the search, Myanmar soldiers took away four villagers — Khin Maung, 30, and Kyaw Aye Maung, 25 from Myo Chaung village and Soe Win Naing, 22, and Maung Myint Hlaing, age estimated to be about 30, from Ywa Thit ward — for supposedly having connections to the AA, residents and family members said.
“They took two villagers from Myo Chaung village and two from Ywa Thit ward,” Kyaw Myint said. “We haven’t heard anything from them since.”
Kyaw Kyaw Hla from Aung Mingalar Monastery said the government troops fired indiscriminately at the villagers.
“The soldiers entered the villages and did whatever they wanted,” he said. They fired their guns at random and apprehended the villagers for questioning. They caused so much panic.”
The Myanmar Army views Rakhine villagers as AA sympathizers, Kyaw Kyaw Hla said.
“So, they brutally questioned the villagers if they found them in the village,” he said. “They got angrier if they were not in the village. They said they would torch the houses if nobody was found in the village.”
The AA, a Buddhist Rakhine military fighting for autonomy in the state, was branded a terrorist organization by the Myanmar government after it carried out deadly attacks on police outposts in the state early this year, leaving 13 dead. A similar assault on another police outpost in early March killed nine officers and wounded two others.
RFA’s Myanmar Service was unable to reach Colonel Win Zaw Oo, commander of the Western Regional Military Command to confirm the arrests.
RFA was also unable to contact AA spokesman Khine Thukha to confirm if AA members were hiding in villages on the border between Minbya and Mrauk-U townships.
Meanwhile, the influx of residents of Pan Myaung and Myo Chaung villages who have left their homes has stretched the two monasteries housing them to their limits.
Abbot Pyinnyar Wontha said he does not know how long the Shwe Phaung Tin monastery can host the IDPs.
“We requested that they go back home in one or two days, but their numbers have swelled to over 2,000 since yesterday,” he said.
Mrauk-U villagers still missing
One month has passed since the families of six people in Mrauk-U township were detained by the Myanmar military during clashes with the AA, and haven’t been heard from since.
Maung Win Sein, 35; Aye Thein, 33; Maung Shwe Soe, 29, from Thar-Zi village; Sein Thar Kyaw, 46, from Taung Oo village; and Hla Htun Chae, 61, from Yan-Aung-Myae village — disappeared on Feb. 19 during an intense battle in the township’s Yan Chaung region.
Myo Min Zaw, 19, from Kya-Nat-Kan village in Kyauktaw township, north of Mrauk-U, also went missing the same day. Tun Nu, the head of the township’s Taung Min Kular village also went missing during the skirmishes.
Their family members, who insist that the men have no ties to the AA, said they filed missing person reports at a local police stations but have heard nothing since.
RFA was unable to reach the police stations in Mrauk-U and Kyauktaw townships.
Oo Myint Htay, wife of Maung Win Sein, said a stranger with a mixed Myanmar-Rakhine accent answered her husband’s cell phone when she called his number.
“He told me not to call him if it’s nothing urgent,” she said. “With all the fighting going on, I was very worried because it was not my husband answering the phone and a stranger was answering it. I called the second time but no one answered. Since then, the phone has been turned off so it can’t receive calls anymore.”
Dar Sein, wife of Hla Htun Chae from Yan Aung Pyin village, said her husband was arrested by the Myanmar military’s 22nd Division.
When she went to the army compound to inquire about her husband after he didn’t come home from cattle herding, she found him being tied up, she said.
“They tied my husband up,” she said. “When I got there, my husband Hla Htun Chae asked me to redo his sarong.”
After a while, he was summoned by the captain, and soldiers asked Dar Sein to go home.
“I said I’d go home with my husband because he has hypertension and is not in good health,” she said.
“The soldiers told me not to worry and asked me to leave,” she said. “I left and haven’t heard from my husband since then.”
‘They had done it’
Hla Htun Chae is the only one of the missing men confirmed to be detained by the military, while the fate of the remaining villagers remains unknown.
Some believe the missing men may be among three charred bodies discovered in a valley east of Yan Aung Pyin village on Feb. 21.
“I went there to investigate with the village head and elders of Kyar Nat Kan, but we saw only the piles of ashes,” said Sein Hla Maung, head of Yan Aung Pyin village. “It was where military troops had been stationed, so we concluded that they had done it.”
RFA could not independently confirm that the charred bodies found near Yan Aung Pyin village were the work of the government troops.
A spokesman for Myanmar military’s information committee told RFA on Feb. 25 that soldiers apprehended the local residents only as part of investigations and that they have not forcibly detailed any civilians. The AA also denied detaining them.
Tun Thar Sein, a lawmaker who represents Mrauk-U township in the Rakhine state parliament, said state officials should inform the families about their missing relatives.
“The state government is responsible for protecting its local citizens,” he said. “The government needs to give explanation to the family members of those who have been missing for a month.”
AA joins talks
The AA is one of a handful of ethnic armies fighting the government military in some of Myanmar’s ethnic minority areas.
The Myanmar government’s peace commission has invited eight organizations that have not signed a nationwide cease-fire — including the AA and its political wing, the United League of Arakan — to attend collective peace discussions for the first time on Thursday.
Some delegates from the various groups and a Chinese representative arrived in Myanmar’s capital Naypyidaw on Wednesday.
Colonel Kyaw Han leads AA delegation.
After holding talks with government peace negotiators, representatives from each ethnic armed group will meet individually with representatives from the Myanmar military on Friday.
The talks are an effort to jump-start the country’s stalled peace process to end decades of armed conflict in Myanmar. (RFA)
Tenali Ramakrishna, or Tenali Raman as he is more popularly known is Birbal's equivalent in South India. A court jester and a scholar exuding great wisdom, Tenali Raman was known as one of the greatest courtiers in King Krishnadevaraya's court.
The Vijayanagar Empire ruled a large part of South India between 1336 and 1646. In the 16th century, the kingdom rose to prominence under the eminent leadership of King Krishnadevaraya. His continuous victories against his enemies ensured a successful and peaceful reign for his subjects. As a patron of art and literature, many crafts and cultural assets thrived in the empire.
Krishnadevaraya's beloved courtier, Tenali Raman is the finest example of the splendour of the Vijayanagar empire. He was born in Tenali, a town in Andhra Pradesh. He lived here until he lost his father, after which his mother brought him to Vijayanagar. He was discovered for his excellent wit and wisdom, and appointed in the court. He was one of the king's ashtadiggajas (collective name for the eight poets and scholars).
A statue of Tenali Ramakrishna near a Municipal Office in Andhra Pradesh Image source: wikimedia commons
Tenali Raman as a scholar, published great texts of wisdom, which have now become artefacts of the Kingdom of Vijayanagara. But his fame does not lie in these achievements. He is known for the mischievous jester that mythical folklore portrays him to be. Through stories, many writers have used jokes to impart wisdom and morals to many generations of people. The stories of Tenali Raman are almost legendary in the Southern peninsula.
Textbooks have been written with his moral stories in mind, and these days, many self-help book are also incorporating his wisdom. His most popular stories are, 'Mother Tongue', 'Cursed Face', 'Saluting the Donkeys' and many more. Through these stories, Tenali Raman, in some way, brought about social justice. Perhaps this is why he is most beloved by many people even today.
Keywords: Tenali Raman, Vijayanagar empire, Krishnadevaraya, Jester, Wisdom
It must be noted that different religions and societies in Southeast Asia have alternative narratives of Ramayana, one of the greatest epic.
Here are some of the versions of Ramayana!
Dasaratha Jakarta: The Buddhist Version
Interestingly, this version of Ramayana does not mention Ravana at all and in fact, there’s no mention of Sita’s abduction, too. In this version, Dasaratha is the king of Benaras and not Ayodhya. Also, Rama and Sita leaves kingdom and go to the Himalayas and not forests. Then, after twelve years, Rama and Sita return back to Benaras and get married.
Paumachariya: The Jaina Version
In this version, Lakshamana is the killer of Ravana and not Rama. Here, Rama is an ardent follower of Jainism, and so he cannot be the killer of Ravana. Also, this version states an army of warrior and not monkeys, as stated in Valmiki’s Ramayana. Another interesting feature of this version is that Ramayana is not shown as a villain, rather a magnanimous king and follower of Jainism.
Gond Ramayani: The Gond Version
Gond is an adivasi clan belonging from Madhya Pradesh in India. Interestingly, in this version, the story begins from where Valmiki’s Ramayana ended; when Sita is rescued from captivity. Also, Bhima, one of the Pandavas from the epic of Mahabharata, is mentioned in this version. Unlike Valmiki’s Ramayana, Rama is not the protagonist in this version.
Ramakien: The Thai Version
This is considered as Thailand's national epic, and is still taught in some schools in the country. In this version, Ravana is shown as a learned scholar and a noble king in this version. Also, Ravana’s pursuit for Sita is depicted as true love. There are a lot of similarities between this version of Ramayana and Valmiki’s version, but this version lays a lot of emphasis on Hanuman.
When a baby is born in an Indian household-they invite hijra to shower the newborn with their blessings for their blessings confer fertility, prosperity, and long life on the child. But when that child grows up we teach them to avert their eyes when a group of hijras passes by, we pass on the behaviour of treating hijras as lesser humans to our children. Whenever a child raises a question related to gender identity or sexuality they are shushed down. We're taught to believe that anything "deviant" and outside of traditional cis-heteronormativity is something to be ashamed of. This mentality raises anxious, scared queer adults who're ashamed of their own identity, and adults who bully people for "queer behaviour".
Hijras are a community of people who include eunuchs, intersex, and transgender people. They worship the Hindu goddess of chastity and fertility, Bahuchara Mata. Most hijras, but not all, choose to undergo a castration ceremony known as "nirvana" in which they remove their male genitalia as an offering to their goddess. The whole community is vibrant with hundreds of people with hundreds of ways of expression, the true identity of a hijra is complex and unique to each individual. In India, hijras prefer to refer to themselves as Kinner/Kinnar as it means the mythological beings who excel at singing and dancing.
Hijras worship the Hindu goddess of chastity and fertility, Bahuchara Mata.homegrown.co.in
The hijra community works systematically, the community separates itself from the outside world and teaches lessons to the young ones in secret. Each community has a guru and the other hijras are their disciples or chela. The "hijra ways of life" are taught to the disciples in a secluded environment where they leave their families and live with other hijras in the community. More often than not hijras are thought of as nothing different from transgender and often referred to as transgender; however, scientifically these two terms denote a different class of people. Hijras are a part of the whole community of people with various identities and of spiritual and cultural values meanwhile, transgender merely refers to those people whose gender identity differs from the sex assigned to them at birth, they are a part of the community and do not represent the whole community.
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Historically and culturally the community has existed in the Indian subcontinent as long as the civilization has existed. There are mentions of hijra in The Mahabharata, a holy book of Hindus. Shikhandi who was neither male nor female is a mythological legend. In another version of Mahabharata Arjuna, one of the Pandavas was cursed to be the third gender by Urvashi, when he refused to be sexually involved with her. In a story by Padma Purana, it is seen that Arjuna transforms into a woman to take part in Krishna's mystical dance which only women can take part in. The Hijra figures are prominent in Indian Mughal History as well, referred to as Khwaja Siras and known for their loyalty to the ruler, they worked as the sexless watchdogs of the Mughal harems. They held important positions in court and various facets of administration during Mughal-era India, from the 16th to 19th century. The Hijra community is a testament to the sexual diversity that is integral yet often forgotten in Indian culture.
If the whole hijra community was looked upon with enamour and respect in our history, what happened that when we come across the community we look at them with contempt and are filled with a mixture of negative, fear, laughter, and odd emotions. It's owing to the fact that under British Raj, the Criminal tribes Act 1871 hijras were criminalized and the law was made to eradicate the whole community. However, these acts were abolished by the Indian government after independence, and by 2014, India, Nepal, and Bangladesh all had officially recognized third gender people as citizens deserving of equal rights where the third gender means individuals categorizing themselves as neither male nor female. Even though the progress is slow but in 2015 Madhu Kinnar became the first hijra mayor in India was elected in the city of Raigarh.
ALSO READ: India's first Residential Transgender
Although the hijra community was revered by society and is invited to births and weddings for religious and spiritual ceremonies, they still become victims of abuse and discrimination. Violence and hate crimes against the community have become common. They are deprived of education, job opportunities, seating in restaurants, etc. leading them to live in poor conditions barely surviving. They often have to resort to begging and prostitution to earn a daily living. The government has tried to address this issue by introducing bills for the protection of the hijra community, with prison terms and other punishments for those offending them, but there is little to no less effect on the social stigma against the community.
In India, the hijra community comes under the umbrella term LGBTQ+ and we notice that they lack voice and representation when it comes to LGBTQ+ rights. We need to understand that when we fight for LGBTQ+ rights we fight for the whole community, we fight for hijras who have been victims of violence, hate crimes, and disrespect from none other than the people of our society. And although hijras are a part of the LGBTQ+ community as a whole, they have an independent subculture of their own. It is worth every effort to know about them, to study about them, to befriend them, and to smile at them for they are every bit of human as we are and they have nothing but blessings in their heart.