The Declarations of Rohigya Resistance Movements
By Aman Ullah
Soon after independence, the Anti Fascist Peoples Freedom League (AFPFL) regime dismissed a great many Muslim officers and officials and replaced by Arakanese Buddhists who increasingly offended the Muslim community, discriminating against them, putting their elders to ridicule and treating them arbitrarily. The authorities made no effort at all to correct the wrongs against Rohingyas. The immigration authorities imposed limitations of movement upon Muslims from the regions of Maungdaw, Buthidaung and Rathedaung to Akyab. Thousands of Muslim refugees who were forced to flee in 1942 to India were not allowed to return. Their properties had been confiscated.
The wounds of 1942 massacre were yet to be healed when the Muslims were meted out step-motherly treatment by the Burmans in 1947. Added to these grievances, the new harassment and atrocities inflicted upon the Muslims were just like throwing them from frying pan to the fire. The Muslims were becoming more certain now that their existence and survival is in great danger. One Mohammad Jafar, popularly known as Jafar Kawal, a Japanese trained Rohingya, started organising the people. He ignited the conscience of the Muslim masses by singing lyrics of poet Iqbal of Indian sub-continent and urged them to sacrifice their property and lives in defence of their faith, honour and dignity. The Muslims readily responded. Jafar started recruiting and training Mujahids. Mr. Abas, Mr. Rahid and Mr. Kassim were the first young men who joined with Mr. Jafar.Mr. Abas son of Khalil and grandson of Taiky-thugyi Nuuddin of Sindaung village og Buthidaung and was matriculated and well versed both in Burmese and English. Mr. Rashid was son of Molvi Abul Khair og Phoimali (Punyulake). Mr. Kassim who later known as Kassim Raja, was hails from Kuloom ( Thambaw gwe ) of Maungdaw south. He was a sergeant of British regular forces.
They are freedom fighters, not separatists or insurgents of bandits. They tried their best to get back the birth rights of Muslims of Arakan. If we study the following demands of them we can easily understand why they raise arms and stared the resistence movement.
1. The Dubbori Chaung Declaration of 1947,
2. The Alethankyaw declaration of 1951
3. The declaration of Arakan Azad Forece of 1960.