Presentation on how Buddhism influenced in Chittagong Hill Tracts (CHT) by Ven. A. Paññājoti, Foreign Envoy of PBS at Flinders University, Adelaide, Australia on 15th and 16th October 2006
The Chairman, Venerable Ajahn Sujato, Venerable Thich Thong Phap, distinguished guests, my dear Dhamma friends,
Historical Background:
Bangladesh is situated between lat. 20.34° and 26.38° north and between long. 88.0° and 92.41° east with having total area 55,598 sq. mile. It is a big delta situated in the river-mouths of the Ganges, Meghna and Brahmaputra with some hilly area on the northeastern region. The climate of Bangladesh is moderate. So, people mostly live on agriculture. The total population about 147 million and almost 2 millions Buddhists in 2006. They are Chakmas, Baruas, Marmas andTanchayas.The Chakmas, Marmas and Tanchangyas are living in the CHT. The Baruas living in the plain district.
But there is no record that Buddha came to Bangladesh during His life time and also no evidence during the time Emperor Asoka.
After the Great Demise of Lord Buddha, the First Buddhist Council was held in Rajagaha under the patronage of King Ajatasatru to preserve the teachings of Lord Buddha for the years to come. The Second Buddhist Council was held at Vaisali during the reign of King Kalasoka one hundred years after the Parinibbana of the Lord Buddha. The Third Buddhist Council was held in Pataliputra during the reign of the King Asoka (218 - 260). During this period, the people practise their own way. All those people ultimately arranged a Great Buddhist Council in Puruspura or Jalandhar under the leadership of the Emperor Kanishka (621 - 644 B.E.). It was known as the council of the Heretical monks. This council did not collect Tripitaka but commentaries which were known as Vibhasha-Shastra. At the Council a new set of Scriptures in Sanskrit was approved together with fundamental Mahayana principles. Through the influence of the Council, the works of the Scholars like Asvaghosa, Parsva, Vasumitra and the encouragement of the royal patron Mahayana Buddhism spread steadily through Central Asia to China and then to Korea and Japan. It was also spread in the South-Eastern countries of Asia up to Java and Borneo. With the advent of the Mahayana School a great Buddhist educational centre had been established at Nalanda. Nagaarjuna also spent many years of his life their. During the Gupta period (B.E. 863 – 1010) the Nalanda became great University where 9 to 10 thousand monks lived, teaching, studying and where various subjects were taught such as Buddhism, Logic, Philosophy, Law, Medicine, Grammar, Yoga, Alchemy and Astrology. Nalanda was international centre for learning buddhism until it was destroyed by the Turks in about 1750 B.E. (1200 A.D.). Buddhism in various forms appears to have been prevalent at the time of the Turkish conquest in 1202. The invading armies apparently found numerous monasteries, which they destroyed in the belief that they were military fortresses.
The flourishing of Buddhism in Bangladesh started from Gupta period and early centuries of the Christian era. It has been clear that the Buddhism was the flow of Mahayana principles. Fa-hein mentioned in his itinerary (399 - 414 A.D.) about the Kingdom of Champa on the Southern bank of the Ganges when he came across much evidence of living Buddhism which was mostly Mahayana. In the 7th century Hiuen-Tssang, the famous Chinese pilgrim in India, recorded various accounts of the persecution of Buddhism by Sasanka, the king of Gouda (North Western part of Bengal). He recorded Mahayana Buddhism in various parts of Bangladesh with some Stobir schools.
From the 7th to 12th centuries the Mahayana school found a golden era in Bangladesh. Great Buddhist monasteries in Paharpur, Somapura, Jagaddal, Vikrampur, Pattikeraha were established. Scholars like Sri Atish Dipankar, Shilabadra, Shantiraksit appeared in Bangladesh and their scholastic works were towards the Mahayana school, which ultimately absorbed Tantrism.The buddhist lost the basic principles of Buddhism.
During the 15th century (according to Dr. Heinz Bechert) one member of the Royal Family named "Keyakcu" of Cakaria went to Moulmein in Burma and was ordained there under the tutelage of Ven. Sharbu. His named was Ven. Chandrajyoti Bhikkhu and stayed for 20 years in Burma to study the scriptures. He came to Chittagong and established Temple in Sitakunda and Haidgaon. But he failed to organise Sangha in Bangladesh. The people of Bangladesh remained darkness about Theravada Buddhism. In the 19th century, Dr. B. M. Barua writes that Mahayana Buddhism which was prevailing in Eastern India comprising Chittagong, CHT and Tripura. But, mixture of Tantric faith, Hinduism and Animism religious cults. As a result monks did not observe Vinaya rules and laities too lost their Buddhist ideals. They used to observe many rites and rituals which have no connection with a buddhist tradition.
At this critical moment Ven. Saramitta of Arakan came to visit India on a pilgrimage. He was well-versed in Arakanese, Sanskrit and Pali. In the meantime the Chakma Kingdom was a Feudal State under the British government and its ruler was Queen Kalindi (1830 - 1873). She invited Ven. Saramitta to visit CHT. In 1864 Ven. Saramitta came to Bangladesh with his disciple sangha in order to give full ordination to whom are like to ordain as bhikkhu. During the "Mahamuni Fair" the auspecious occasion of the Buddhists gave full ordination to a group of monks from Chittagong and CHT in Bangladesh. Many Chakma, Marma and Barua monks was took full ordinationa in 1864. This was the first historic Full ordination ceremony took place in Chittagong by which Theravada school was established under the patronage of Queen Kalindi Rani. TheTheravada school in Bangladesh known as "Mahasthavir Nikaya”. One of the group of monks simple existed without observing proper vinaya, they did not particiapte. They called themselves as Mahathera-Nikaya. The most outstanding scholar of world repute was Dr. B. M. Barua (1888-1948), Professor of Pali and Buddhism in Calcutta University. In 1944 during his visit to Sri Lanka on a lecture hour on Buddhism, the Vidyalankara University conferred him with the title 'Tipitakacharya'. A brilliant disciple of Ven Prajnaloka, the Ven Shilalankar edited the Buddhist journal "Sanghashakti" from 1933 to 1941 and succeeded in turning the journal as intellectual and socio-religious mouthpiece for the Buddhist community which was confidently emerging into a distinctive identity. He was also the secretary of the Buddhist Mission which was founded in 1928 by Ven Prajnaloka to propagate Buddhism through publication of Buddhist books and suttas in Bengali, setting up of a Pali institution, free religious schools and libraries.
Buddhism in CHT:
In the 5th to 12th centuries, CHTwas flourished by Buddhist civilisation. From 13th to 14th centuries Buddhism existed in the CHT. From 15th to 17th centuries, the CHT, came under the control of three feuding forces- the Mughal(Islam), the King of Tripura(Hindu) and King of Chakma(Buddhist). During these 300 years until under the dominion of the British in 1774, Buddhism maintained a flickering existence in this area. Some of the ancestors of the present day Buddhists also migrated CHT from the Bihar, India in the 11-12th centuries. During this period of Brahminism resurgence in India, devout Buddhists had felt endangered and many fled from some areas of Northern India, undertaking a long, arduous journey through Assam into Chittagong Hill Tracts.
In 18th century, Buddhism maintained its precarious existence and greatly degenerated. They began worshiping deities alien to Buddhism and were even making small sacrifices in the name of gods. Monks became ignorant of the Vinaya and performed the roles of priests for marriages and social occasions. There were no religious books and debased forms of suttas were chanted in a language, which was a mixture of Pali and Arakanese.
The mid 19th century, was a turning point in the religious history of the buddhists in Bangladesh. In 1864, whenVen. Saramitta from Arakan came to visit and see the condition of buddhists which incorporated with Tantric rutual and worship of various gods.After the Mahamuni Fair, Ven. Saramitta Mahasthavir and his newly ordainied disciples visited Rangamati by the invitation of Queen Kalindi Rani. He organised a full ordinationation ceremony among the Chakma and Marma communities under the patronage of Royal family. Where the large number of buddhists resided in the CHT. They were largely of the Chakma tribe, believed to be of Tibetan-Myanmar-Thai origin. Another group of Buddhists are the Bomangs who are settlers from neighboring Arakan from several hundred years ago. All these two groups were thus united together in the common bond of Theravada Buddhism. Since than, hundred percent the Theravada Buddhism became strong amongst the Chakmas, Marmas and Tanchanyas in the CHT. The Theravada-based religious reformation movement inspired the monks and people of the region. Eventually, they discarded their Tantric practices and other superstitions and the monks were given fresh ordination and initiated into the Theravada monastic disciplines. This led to the establishment of a reformed Bhikkhu Sangha popularly named as Sangharaja Nikaya or Mahasthavir Nikaya in the CHT. During that period CHT was divided into three circles headed by three kings. Such as Chakma Raja in Rangamati, the Bohmong Raja in Bandarban and the Mong Raja in Manikchari. The Raja's appoint their own Royal teacher (Rajguru) in their respective circles.The reformation movement continued into the 20th century. This period also saw the emergence of a group of scholars on Buddhism in CHT.
In 1945, Ven. Rajguru Aggawangsa Mahathero visited to Burma and studyied Pali and Buddhist scriptures for many years. After he returned from Burma, he propogated pali and buddhist scriptures and trained sangha in vinaya and sutta throughout the CHT. He became one of the outstanding scholar of International repute amongst the buddhist in Bangladesh. In 1985, he represented on behalf of CHT buddhist to UN conferene on Human right and religious persecution at Geneva, Switzerland. He still Rajguru of Chakma King at Rangamati.Ven. Bimal Bhikkhu, Ven. Pajnananda Mahathero and Ven. Sumanalankar Mahathero are the most outstanding buddhist scholars in missionary activities in CHT and Ven. Sadanananda Mahathero (Bana Bhante), he founded Theravada Forest Traditional Monastic Order in CHT. He was spent 12 years as Kammathana(forest ascetic) in CHT. His tradition most popular at the present and about more than 50 branches monasteries around the CHT and abroad. People belief him that he attained Arahant. His teaching is both samatha and vipassana meditation. At the present moment, the budhism influencing in groups as that Chakmas and Tanchanyas are converting into Thai Tradition, the Marma are Burmes tradition and Barua are likely mixed with Burmes and Srilanka. About more than hundred Indigenous buddhist monks from CHT are studying pali and buddhist scriptures in Thailand, Myanmar, Korea, India and Srilanka.
However, Religious persecution in the Chittagong Hill Tracts has been a marked feature since 1947 (Pakistani period) to till now, committed by the military and Islamic fundamentalists. As buddhists constitute a small fraction of the country's population, the community is constantly
threatened. Forced assimilation of the people into the majority culture of bengali muslim had been the policy of the Government and the military since 1975. Religious persecution occurs in different forms including forcible conversion of people from their native Buddhism, destruction and desecration of temples, prevention of worship and forcible marriage.
Religious persecution :
Religious persecution takes place in the form of torture, murder, intimidation of the monks of the Buddhist, Hindu and Christian faiths and deliberate and systematic destructions of places of worship. The following information is just a small fraction after the Peace
Accord in 1997that the Bangladesh (BD) Government organised religious persecution committed against the Jumma people of the CHT.
On 6 August 2006 a group of Bengali settlers from Challyatali mouza of Bhasanya Adam union under Longadu sub-district in Rangamati district led by Rafique Uddin s/o Abdul Barek destroyed a Buddhist temple of Challyatali village under Longadu upazila with an aim to occupy the land of indigenous Jumma people. The Jumma villagers put objection to the UNO ( executive officer) against them and demanded to stop land grabbing and religious persecution. UNO formed a inquiry committee with Chairman of Bhasanya Adam union Mr. Nurucchafa, Mr. Sukhamoy Chakma, Commander of Challyatali BDR camp and local Kanungo (government employee on land) on 7 August. However, the Bengali settlers led by Rafique Uddin set fire the destroyed temple on 8 August. A case was filed with Longadu police station in connection with the arson. But no culprit was arrested so far. It is mentionable that the temple was built with the financial assistance of Ministry of CHT Affairs.
On 26 August 2003, Bengali settlers launched a horrendous communal attack on the indigenous Jumma people of Mahalchari Upazila under Khagrachari Hill District of CHT Region. As a result, more than 350 indigenous Jumma households of 14 villages under five Moujas have been looted and burnt to ashes. Moreover, more than 100 Jumma houses including four Buddhist temples, one UNICEF run primary school, a good number of shops and statues of Lord Buddha have been destroyed, ransacked and looted. Valuables worth over Taka 30 millions have been destroyed. Two Jumma people including one eight-month-old child have been murdered. Ten Jumma women have been raped by the Bengali settlers.
On May 27, 2003 a group of BDR led by Major Rashid brought down the signboard and the flag of the Buddhist temple. They torched the residence of the Buddhist monks. Next day they threatened the devotees who had gathered there for religious function. They imposed restriction of moving into the area. The BDR personnel tied Mr. Sneha Moy Chakma and Mr. Kitta Mohan Chakma with a pillar and dragged women out of the temple. A group of BDR led by Habilder Fazlu constructed a camp on the temple land. On 31 May 2003, the BDR attempted to destroy the temple's structure but they failed due to vehement protest and demonstration of the local people. The BDR camp is still there on the temple ground. On 7 June 2003, the local people of Barkal submitted a memorandum to the Prime Minister of Bangladesh.
On 14th February 1999, Rev. Lynin Bawm, a Jumma Christian Priest of Suanalu Para, Rowangchari, Bandarban, was going to the local church to conduct the usual Sunday prayers. But Major Asaduzzaman of Rowangchari army camp stopped him on the way and ordered him to make a bamboo basket for him instead of going to the church. Rev. Bawm refused to carry out his orders. In Islamic Bangladesh, to disobey the orders of the Muslim officers (however wrong their orders might be) by the Jumma kafirs (infidels) is an unforgivable "offence". So, this arrogant military officer mercilessly beat the innocent Jumma priest and critically injured him. Rev. Bawm was so seriously injured that he had to be carried by the Jummas to Rowangchari Hospital for treatment.
On 27th February 1998,A group of Muslim settlers under the instructions of the Bangladesh Army ransacked and destroyed a Hindu Temple (Shiv Mandir) at Matiranga, Khagrachari District. The Bangladesh Government did not take any action against the culprits.
With Metta,
Ven. A. Paññājoti
Sources:
Buddhism:Critical concepts in religious studies by Paul Williams
www. angelfire.com
www. pcjss.org
www.buddhism.org
The Chairman, Venerable Ajahn Sujato, Venerable Thich Thong Phap, distinguished guests, my dear Dhamma friends,
Historical Background:
Bangladesh is situated between lat. 20.34° and 26.38° north and between long. 88.0° and 92.41° east with having total area 55,598 sq. mile. It is a big delta situated in the river-mouths of the Ganges, Meghna and Brahmaputra with some hilly area on the northeastern region. The climate of Bangladesh is moderate. So, people mostly live on agriculture. The total population about 147 million and almost 2 millions Buddhists in 2006. They are Chakmas, Baruas, Marmas andTanchayas.The Chakmas, Marmas and Tanchangyas are living in the CHT. The Baruas living in the plain district.
But there is no record that Buddha came to Bangladesh during His life time and also no evidence during the time Emperor Asoka.
After the Great Demise of Lord Buddha, the First Buddhist Council was held in Rajagaha under the patronage of King Ajatasatru to preserve the teachings of Lord Buddha for the years to come. The Second Buddhist Council was held at Vaisali during the reign of King Kalasoka one hundred years after the Parinibbana of the Lord Buddha. The Third Buddhist Council was held in Pataliputra during the reign of the King Asoka (218 - 260). During this period, the people practise their own way. All those people ultimately arranged a Great Buddhist Council in Puruspura or Jalandhar under the leadership of the Emperor Kanishka (621 - 644 B.E.). It was known as the council of the Heretical monks. This council did not collect Tripitaka but commentaries which were known as Vibhasha-Shastra. At the Council a new set of Scriptures in Sanskrit was approved together with fundamental Mahayana principles. Through the influence of the Council, the works of the Scholars like Asvaghosa, Parsva, Vasumitra and the encouragement of the royal patron Mahayana Buddhism spread steadily through Central Asia to China and then to Korea and Japan. It was also spread in the South-Eastern countries of Asia up to Java and Borneo. With the advent of the Mahayana School a great Buddhist educational centre had been established at Nalanda. Nagaarjuna also spent many years of his life their. During the Gupta period (B.E. 863 – 1010) the Nalanda became great University where 9 to 10 thousand monks lived, teaching, studying and where various subjects were taught such as Buddhism, Logic, Philosophy, Law, Medicine, Grammar, Yoga, Alchemy and Astrology. Nalanda was international centre for learning buddhism until it was destroyed by the Turks in about 1750 B.E. (1200 A.D.). Buddhism in various forms appears to have been prevalent at the time of the Turkish conquest in 1202. The invading armies apparently found numerous monasteries, which they destroyed in the belief that they were military fortresses.
The flourishing of Buddhism in Bangladesh started from Gupta period and early centuries of the Christian era. It has been clear that the Buddhism was the flow of Mahayana principles. Fa-hein mentioned in his itinerary (399 - 414 A.D.) about the Kingdom of Champa on the Southern bank of the Ganges when he came across much evidence of living Buddhism which was mostly Mahayana. In the 7th century Hiuen-Tssang, the famous Chinese pilgrim in India, recorded various accounts of the persecution of Buddhism by Sasanka, the king of Gouda (North Western part of Bengal). He recorded Mahayana Buddhism in various parts of Bangladesh with some Stobir schools.
From the 7th to 12th centuries the Mahayana school found a golden era in Bangladesh. Great Buddhist monasteries in Paharpur, Somapura, Jagaddal, Vikrampur, Pattikeraha were established. Scholars like Sri Atish Dipankar, Shilabadra, Shantiraksit appeared in Bangladesh and their scholastic works were towards the Mahayana school, which ultimately absorbed Tantrism.The buddhist lost the basic principles of Buddhism.
During the 15th century (according to Dr. Heinz Bechert) one member of the Royal Family named "Keyakcu" of Cakaria went to Moulmein in Burma and was ordained there under the tutelage of Ven. Sharbu. His named was Ven. Chandrajyoti Bhikkhu and stayed for 20 years in Burma to study the scriptures. He came to Chittagong and established Temple in Sitakunda and Haidgaon. But he failed to organise Sangha in Bangladesh. The people of Bangladesh remained darkness about Theravada Buddhism. In the 19th century, Dr. B. M. Barua writes that Mahayana Buddhism which was prevailing in Eastern India comprising Chittagong, CHT and Tripura. But, mixture of Tantric faith, Hinduism and Animism religious cults. As a result monks did not observe Vinaya rules and laities too lost their Buddhist ideals. They used to observe many rites and rituals which have no connection with a buddhist tradition.
At this critical moment Ven. Saramitta of Arakan came to visit India on a pilgrimage. He was well-versed in Arakanese, Sanskrit and Pali. In the meantime the Chakma Kingdom was a Feudal State under the British government and its ruler was Queen Kalindi (1830 - 1873). She invited Ven. Saramitta to visit CHT. In 1864 Ven. Saramitta came to Bangladesh with his disciple sangha in order to give full ordination to whom are like to ordain as bhikkhu. During the "Mahamuni Fair" the auspecious occasion of the Buddhists gave full ordination to a group of monks from Chittagong and CHT in Bangladesh. Many Chakma, Marma and Barua monks was took full ordinationa in 1864. This was the first historic Full ordination ceremony took place in Chittagong by which Theravada school was established under the patronage of Queen Kalindi Rani. TheTheravada school in Bangladesh known as "Mahasthavir Nikaya”. One of the group of monks simple existed without observing proper vinaya, they did not particiapte. They called themselves as Mahathera-Nikaya. The most outstanding scholar of world repute was Dr. B. M. Barua (1888-1948), Professor of Pali and Buddhism in Calcutta University. In 1944 during his visit to Sri Lanka on a lecture hour on Buddhism, the Vidyalankara University conferred him with the title 'Tipitakacharya'. A brilliant disciple of Ven Prajnaloka, the Ven Shilalankar edited the Buddhist journal "Sanghashakti" from 1933 to 1941 and succeeded in turning the journal as intellectual and socio-religious mouthpiece for the Buddhist community which was confidently emerging into a distinctive identity. He was also the secretary of the Buddhist Mission which was founded in 1928 by Ven Prajnaloka to propagate Buddhism through publication of Buddhist books and suttas in Bengali, setting up of a Pali institution, free religious schools and libraries.
Buddhism in CHT:
In the 5th to 12th centuries, CHTwas flourished by Buddhist civilisation. From 13th to 14th centuries Buddhism existed in the CHT. From 15th to 17th centuries, the CHT, came under the control of three feuding forces- the Mughal(Islam), the King of Tripura(Hindu) and King of Chakma(Buddhist). During these 300 years until under the dominion of the British in 1774, Buddhism maintained a flickering existence in this area. Some of the ancestors of the present day Buddhists also migrated CHT from the Bihar, India in the 11-12th centuries. During this period of Brahminism resurgence in India, devout Buddhists had felt endangered and many fled from some areas of Northern India, undertaking a long, arduous journey through Assam into Chittagong Hill Tracts.
In 18th century, Buddhism maintained its precarious existence and greatly degenerated. They began worshiping deities alien to Buddhism and were even making small sacrifices in the name of gods. Monks became ignorant of the Vinaya and performed the roles of priests for marriages and social occasions. There were no religious books and debased forms of suttas were chanted in a language, which was a mixture of Pali and Arakanese.
The mid 19th century, was a turning point in the religious history of the buddhists in Bangladesh. In 1864, whenVen. Saramitta from Arakan came to visit and see the condition of buddhists which incorporated with Tantric rutual and worship of various gods.After the Mahamuni Fair, Ven. Saramitta Mahasthavir and his newly ordainied disciples visited Rangamati by the invitation of Queen Kalindi Rani. He organised a full ordinationation ceremony among the Chakma and Marma communities under the patronage of Royal family. Where the large number of buddhists resided in the CHT. They were largely of the Chakma tribe, believed to be of Tibetan-Myanmar-Thai origin. Another group of Buddhists are the Bomangs who are settlers from neighboring Arakan from several hundred years ago. All these two groups were thus united together in the common bond of Theravada Buddhism. Since than, hundred percent the Theravada Buddhism became strong amongst the Chakmas, Marmas and Tanchanyas in the CHT. The Theravada-based religious reformation movement inspired the monks and people of the region. Eventually, they discarded their Tantric practices and other superstitions and the monks were given fresh ordination and initiated into the Theravada monastic disciplines. This led to the establishment of a reformed Bhikkhu Sangha popularly named as Sangharaja Nikaya or Mahasthavir Nikaya in the CHT. During that period CHT was divided into three circles headed by three kings. Such as Chakma Raja in Rangamati, the Bohmong Raja in Bandarban and the Mong Raja in Manikchari. The Raja's appoint their own Royal teacher (Rajguru) in their respective circles.The reformation movement continued into the 20th century. This period also saw the emergence of a group of scholars on Buddhism in CHT.
In 1945, Ven. Rajguru Aggawangsa Mahathero visited to Burma and studyied Pali and Buddhist scriptures for many years. After he returned from Burma, he propogated pali and buddhist scriptures and trained sangha in vinaya and sutta throughout the CHT. He became one of the outstanding scholar of International repute amongst the buddhist in Bangladesh. In 1985, he represented on behalf of CHT buddhist to UN conferene on Human right and religious persecution at Geneva, Switzerland. He still Rajguru of Chakma King at Rangamati.Ven. Bimal Bhikkhu, Ven. Pajnananda Mahathero and Ven. Sumanalankar Mahathero are the most outstanding buddhist scholars in missionary activities in CHT and Ven. Sadanananda Mahathero (Bana Bhante), he founded Theravada Forest Traditional Monastic Order in CHT. He was spent 12 years as Kammathana(forest ascetic) in CHT. His tradition most popular at the present and about more than 50 branches monasteries around the CHT and abroad. People belief him that he attained Arahant. His teaching is both samatha and vipassana meditation. At the present moment, the budhism influencing in groups as that Chakmas and Tanchanyas are converting into Thai Tradition, the Marma are Burmes tradition and Barua are likely mixed with Burmes and Srilanka. About more than hundred Indigenous buddhist monks from CHT are studying pali and buddhist scriptures in Thailand, Myanmar, Korea, India and Srilanka.
However, Religious persecution in the Chittagong Hill Tracts has been a marked feature since 1947 (Pakistani period) to till now, committed by the military and Islamic fundamentalists. As buddhists constitute a small fraction of the country's population, the community is constantly
threatened. Forced assimilation of the people into the majority culture of bengali muslim had been the policy of the Government and the military since 1975. Religious persecution occurs in different forms including forcible conversion of people from their native Buddhism, destruction and desecration of temples, prevention of worship and forcible marriage.
Religious persecution :
Religious persecution takes place in the form of torture, murder, intimidation of the monks of the Buddhist, Hindu and Christian faiths and deliberate and systematic destructions of places of worship. The following information is just a small fraction after the Peace
Accord in 1997that the Bangladesh (BD) Government organised religious persecution committed against the Jumma people of the CHT.
On 6 August 2006 a group of Bengali settlers from Challyatali mouza of Bhasanya Adam union under Longadu sub-district in Rangamati district led by Rafique Uddin s/o Abdul Barek destroyed a Buddhist temple of Challyatali village under Longadu upazila with an aim to occupy the land of indigenous Jumma people. The Jumma villagers put objection to the UNO ( executive officer) against them and demanded to stop land grabbing and religious persecution. UNO formed a inquiry committee with Chairman of Bhasanya Adam union Mr. Nurucchafa, Mr. Sukhamoy Chakma, Commander of Challyatali BDR camp and local Kanungo (government employee on land) on 7 August. However, the Bengali settlers led by Rafique Uddin set fire the destroyed temple on 8 August. A case was filed with Longadu police station in connection with the arson. But no culprit was arrested so far. It is mentionable that the temple was built with the financial assistance of Ministry of CHT Affairs.
On 26 August 2003, Bengali settlers launched a horrendous communal attack on the indigenous Jumma people of Mahalchari Upazila under Khagrachari Hill District of CHT Region. As a result, more than 350 indigenous Jumma households of 14 villages under five Moujas have been looted and burnt to ashes. Moreover, more than 100 Jumma houses including four Buddhist temples, one UNICEF run primary school, a good number of shops and statues of Lord Buddha have been destroyed, ransacked and looted. Valuables worth over Taka 30 millions have been destroyed. Two Jumma people including one eight-month-old child have been murdered. Ten Jumma women have been raped by the Bengali settlers.
On May 27, 2003 a group of BDR led by Major Rashid brought down the signboard and the flag of the Buddhist temple. They torched the residence of the Buddhist monks. Next day they threatened the devotees who had gathered there for religious function. They imposed restriction of moving into the area. The BDR personnel tied Mr. Sneha Moy Chakma and Mr. Kitta Mohan Chakma with a pillar and dragged women out of the temple. A group of BDR led by Habilder Fazlu constructed a camp on the temple land. On 31 May 2003, the BDR attempted to destroy the temple's structure but they failed due to vehement protest and demonstration of the local people. The BDR camp is still there on the temple ground. On 7 June 2003, the local people of Barkal submitted a memorandum to the Prime Minister of Bangladesh.
On 14th February 1999, Rev. Lynin Bawm, a Jumma Christian Priest of Suanalu Para, Rowangchari, Bandarban, was going to the local church to conduct the usual Sunday prayers. But Major Asaduzzaman of Rowangchari army camp stopped him on the way and ordered him to make a bamboo basket for him instead of going to the church. Rev. Bawm refused to carry out his orders. In Islamic Bangladesh, to disobey the orders of the Muslim officers (however wrong their orders might be) by the Jumma kafirs (infidels) is an unforgivable "offence". So, this arrogant military officer mercilessly beat the innocent Jumma priest and critically injured him. Rev. Bawm was so seriously injured that he had to be carried by the Jummas to Rowangchari Hospital for treatment.
On 27th February 1998,A group of Muslim settlers under the instructions of the Bangladesh Army ransacked and destroyed a Hindu Temple (Shiv Mandir) at Matiranga, Khagrachari District. The Bangladesh Government did not take any action against the culprits.
With Metta,
Ven. A. Paññājoti
Sources:
Buddhism:Critical concepts in religious studies by Paul Williams
www. angelfire.com
www. pcjss.org
www.buddhism.org
posted by Ven. Pragya Jyoti at 9:03 PM
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