Arakan (Rakhine) State was an independent sovereign state for over 5,000 years (from BC 3325 to AD 1784) with four dynastic eras: Dhanyawaddy, Vesali, Laymro and Mrauk-U. Throughout these four eras, Arakan developed a wealth of literature and culture.
The evolution of Arakanese (Rakhaing) literature was greatly influenced by Indian literature, probably due to the area’s geographical isolation from the Burmese mainland by the Arakan Roma mountain ranges. Traces of Indian influence remain in many aspects of Arakanese culture, including its literature, art, music, cuisine, and so on.
One of the earliest examples of Arakanese literature is the 'Saccaka paribajaka Jina' inscription on the underside of the Fat Monk image in Pan Zee Mroung in Mrauk- U Township. The stone engraving on this Fat Monk image is a Brahmin inscription from the 1st century AD (the Dhanyawaddy period). The Rakha Wanna, or Arakanese alphabet, used in Arakanese literature has evolved from the northern Brahmin languages. It has been influenced by Brahmin and related letter forms throughout the periods of Dhanyawaddy, Vesali, Laymro and Mrauk- U, to the present day.
Sanskrit and Pali literature also influenced Arakanese literature heavily. The standard shapes of Rakha Wanna characters were a mixture of ellipses and right angles in the Vesali period, and then predominantly square in the Laymro period. Although the alphabet from the earlier period of Mrauk-U was very square, the writing of the middle era used many more ellipses, and eventually evolved into a script of mostly circular shapes, like those of Southern India, by the end of Mrauk- U era.
The Anandacandra Inscriptions Pillar, a monolith inscribed with Sanskrit stanzas housed in a grille structure on the left side of the main stairway of the Shitethaung Temple, may be considered the earliest history book in Burma. This Vesali-era pillar was moved to Mrauk-U by King Mun Ba Gree (Munn Bun), the 13th King of the Mrauk- U Dynasty, in 1536. This square pillar rises 3.3 m (9ft 7in) from the ground and is 0.7m (2ft 4in) wide. It is made of fine-grained sandstone, which was widely used at Dhanyawaddy and for the early sculptures of Vesali. Three of its four faces are inscribed.
The eastern face has about one hundred lines of illegible inscriptions, probably containing accounts of earlier dynasties. This script closely resembles that of 6th Century Gupta copper plates of Bengal and, like earlier such pillars, retains some 5th Century characteristics. 5th Century forms are noticed in the vowels and may therefore be palaeographically dated to the end of 5th or beginning of the 6th Century. It was presumably written during the reign of Bhumicandra (Bhuticandra), who ruled between 489 and 520 AD. It is evident that the script had been in use for some time, perhaps as long as a century. The archaeological evidence from this period suggests that it was around this time that the capital was moved from Dhanyawaddy to Vesali.
The western face has 72 lines of text; it is the most legible and significant inscription on the pillar, consisting of 51 verses describing the King's ancestral rulers. Inscriptions like these are rare in Burma; King Anandacandra, who ruled Arakan around 720AD, and is credited with ordering the inscription, is held in very high regard by Arakanese and foreign historians alike. Dr E.H. Jonston (Professor of Oriental Studies of Balliol College, Oxford University, England) and Dr D.C. Sircar (former Superintendent of Archaeological Department of India) have dated the inscription to the beginning of the 8th Century AD. Dr Johnston's reading reveals a list of kings which he believed to have lived from the Candra Dynasty onwards.
The Holy Pitakai in Mrauk-U contains the Tipitaka (three baskets), a library of Buddhist scriptures known as the Pali Canon. These scriptures were used by the monks and novices of Taung-nyo Taik monastery during the Mrauk- U period. The Holy Pitakai was originally donated by the son of Mun Ba Gree, Mum Fhaloung (1571-1593) who is also known as Naradipadi Uritaw Thirithu Shah.
In addition to the stone inscriptions found in different parts of Arakan, there are several literary genres including poetry, annals, narratives and eulogies, which reveal much about the evolution of Arakanese literature. Inscriptions found on silver and gold coins in the eras of Vesali and Mrauk-U offer further clues to the development of Arakanese literature and culture.
In reference to culture, Arakanese cultural and traditional life and indeed the civilization of Arakan have always been closely linked to Buddhist thought and traditions. Further, many aspects of Aryan culture have been absorbed into Arakanese society. The traditional lifestyle and culture of Arakan can be studied in more detail at temples such as Shitethaung Temple, Koethaung Temple, Htukkant Thein Shrine, Anndaw Thein Shrine, and pagodas in Laungbwannbrauk, Maha Bodi Shwegu, Sakya Manaung, Zina Manaung, Lawka Manaung, the Pitaka Library, Konawang, Prasoegri Phara and the Museums of Mrauk U and Site-tway.
The people of Arakan have historically practiced Theravada Buddhism; almost 100% of the Arakanese (Rakhaing) are Buddhists and their religion is central to their national identity and culture. The Arakanese have followed the teachings of Buddhism since Gautama Buddha visited Arakan during the reign of King Chandra Surira in the 6th Century BC.
King Sri Chandra, one of the famous Kings of Vesali, is famed for having convened the fourth Arakanese council for the three Pitakas (Tipitaka). This assembly was composed of the 1,000 Rahats including 500 Rahats from Sri Lanka; throughout its history, Arakanese Buddhism has had extremely close links with Sri Lanka, as well as India. In 1784, the Burmese King Maung Wine (Bodawpaya) invaded Arakan and set all of the religious buildings on fire, including over 30 major and 3700 minor monasteries in Mrauk-U, the last capital of Arakan.
Ancient Arakan’s education system consisted not only of Monastic education but also the traditional style, which involved knowledge being passed down through an apprentice system. All of the major Buddhist Monasteries acted as Universities in the Arakanese Kingdoms, and taught skills for many different professions; the curriculum was known as the eighteen arts and sciences. For other professions, such as priests, scholars, religious teachers, Kings, warriors, chieftains, landowners, land labourers and craftsmen, the requisite skills were taught by senior professionals to apprentices in accordance with the caste system.
The health system in ancient Arakan totally depended on traditional physicians, who mastered the skills for medical treatment. They treated illnesses and diseases using one of the four grand elements: earth, water, fire and air. There were other physicians, who, more traditionally, would not prescribe medicine but cure diseases by suggesting dietary changes.
In the past, various traditional sports were contested in Arakan, such as Arakanese wrestling or “Kyun”, elephant racing, archery, sword or spear competitions, and boat races. The purpose of these competitions was to produce skilled warriors for the Kingdom’s Royal Army. Kyun wrestling and boat racing have remained popular among the public of Arakan to this day, although the other sports have not been practiced since before British colonial rule and the successive Burmese military regimes.
The culture of the Vesali era was highly developed, especially in the following areas: the minting and circulation of coins for currency, literature, art and music, clothing, architecture, masonry, and shipbuilding for international trade. Military power was increased during this era to protect both the nation and national culture.
During the second Mrauk-U era, developments were made in the following areas: military, politics, administration, literature, science, chemistry, medicine, education, and industrial production, especially bronze. Religious developments included the building of Htukkant Thein Shrine, Shitethaung Temple (80,000 Buddha images), Koethaung Temple (90,000 Buddha images), and U Ritetaung Pagoda, all of which are Arakanese cultural landmarks.
One of the most famed cultural and artistic works of Arakan is the Maha Muni Buddha Image that is now housed in Mandalay in central Burma. This Buddha statue was taken from Arakan in 1784 by King Bodawpaya as a war trophy. It is 4 metres high, weighs 6.5 tons, and is made of bronze. Archaeologists believe the image was probably cast during the reign of King Chandra Surya, who ascended the throne in AD 146.
Much of Arakan’s literature and many of its cultural and architectural works, including Buddhist monasteries and pagodas, historical palm leaves (the books of the time) and the Royal Palace of Mrauk-U were stolen or destroyed after Arakan was invaded by the Burmans in 1784.
www.aasyc.org
The evolution of Arakanese (Rakhaing) literature was greatly influenced by Indian literature, probably due to the area’s geographical isolation from the Burmese mainland by the Arakan Roma mountain ranges. Traces of Indian influence remain in many aspects of Arakanese culture, including its literature, art, music, cuisine, and so on.
One of the earliest examples of Arakanese literature is the 'Saccaka paribajaka Jina' inscription on the underside of the Fat Monk image in Pan Zee Mroung in Mrauk- U Township. The stone engraving on this Fat Monk image is a Brahmin inscription from the 1st century AD (the Dhanyawaddy period). The Rakha Wanna, or Arakanese alphabet, used in Arakanese literature has evolved from the northern Brahmin languages. It has been influenced by Brahmin and related letter forms throughout the periods of Dhanyawaddy, Vesali, Laymro and Mrauk- U, to the present day.
Sanskrit and Pali literature also influenced Arakanese literature heavily. The standard shapes of Rakha Wanna characters were a mixture of ellipses and right angles in the Vesali period, and then predominantly square in the Laymro period. Although the alphabet from the earlier period of Mrauk-U was very square, the writing of the middle era used many more ellipses, and eventually evolved into a script of mostly circular shapes, like those of Southern India, by the end of Mrauk- U era.
The Anandacandra Inscriptions Pillar, a monolith inscribed with Sanskrit stanzas housed in a grille structure on the left side of the main stairway of the Shitethaung Temple, may be considered the earliest history book in Burma. This Vesali-era pillar was moved to Mrauk-U by King Mun Ba Gree (Munn Bun), the 13th King of the Mrauk- U Dynasty, in 1536. This square pillar rises 3.3 m (9ft 7in) from the ground and is 0.7m (2ft 4in) wide. It is made of fine-grained sandstone, which was widely used at Dhanyawaddy and for the early sculptures of Vesali. Three of its four faces are inscribed.
The eastern face has about one hundred lines of illegible inscriptions, probably containing accounts of earlier dynasties. This script closely resembles that of 6th Century Gupta copper plates of Bengal and, like earlier such pillars, retains some 5th Century characteristics. 5th Century forms are noticed in the vowels and may therefore be palaeographically dated to the end of 5th or beginning of the 6th Century. It was presumably written during the reign of Bhumicandra (Bhuticandra), who ruled between 489 and 520 AD. It is evident that the script had been in use for some time, perhaps as long as a century. The archaeological evidence from this period suggests that it was around this time that the capital was moved from Dhanyawaddy to Vesali.
The western face has 72 lines of text; it is the most legible and significant inscription on the pillar, consisting of 51 verses describing the King's ancestral rulers. Inscriptions like these are rare in Burma; King Anandacandra, who ruled Arakan around 720AD, and is credited with ordering the inscription, is held in very high regard by Arakanese and foreign historians alike. Dr E.H. Jonston (Professor of Oriental Studies of Balliol College, Oxford University, England) and Dr D.C. Sircar (former Superintendent of Archaeological Department of India) have dated the inscription to the beginning of the 8th Century AD. Dr Johnston's reading reveals a list of kings which he believed to have lived from the Candra Dynasty onwards.
The Holy Pitakai in Mrauk-U contains the Tipitaka (three baskets), a library of Buddhist scriptures known as the Pali Canon. These scriptures were used by the monks and novices of Taung-nyo Taik monastery during the Mrauk- U period. The Holy Pitakai was originally donated by the son of Mun Ba Gree, Mum Fhaloung (1571-1593) who is also known as Naradipadi Uritaw Thirithu Shah.
In addition to the stone inscriptions found in different parts of Arakan, there are several literary genres including poetry, annals, narratives and eulogies, which reveal much about the evolution of Arakanese literature. Inscriptions found on silver and gold coins in the eras of Vesali and Mrauk-U offer further clues to the development of Arakanese literature and culture.
In reference to culture, Arakanese cultural and traditional life and indeed the civilization of Arakan have always been closely linked to Buddhist thought and traditions. Further, many aspects of Aryan culture have been absorbed into Arakanese society. The traditional lifestyle and culture of Arakan can be studied in more detail at temples such as Shitethaung Temple, Koethaung Temple, Htukkant Thein Shrine, Anndaw Thein Shrine, and pagodas in Laungbwannbrauk, Maha Bodi Shwegu, Sakya Manaung, Zina Manaung, Lawka Manaung, the Pitaka Library, Konawang, Prasoegri Phara and the Museums of Mrauk U and Site-tway.
The people of Arakan have historically practiced Theravada Buddhism; almost 100% of the Arakanese (Rakhaing) are Buddhists and their religion is central to their national identity and culture. The Arakanese have followed the teachings of Buddhism since Gautama Buddha visited Arakan during the reign of King Chandra Surira in the 6th Century BC.
King Sri Chandra, one of the famous Kings of Vesali, is famed for having convened the fourth Arakanese council for the three Pitakas (Tipitaka). This assembly was composed of the 1,000 Rahats including 500 Rahats from Sri Lanka; throughout its history, Arakanese Buddhism has had extremely close links with Sri Lanka, as well as India. In 1784, the Burmese King Maung Wine (Bodawpaya) invaded Arakan and set all of the religious buildings on fire, including over 30 major and 3700 minor monasteries in Mrauk-U, the last capital of Arakan.
Ancient Arakan’s education system consisted not only of Monastic education but also the traditional style, which involved knowledge being passed down through an apprentice system. All of the major Buddhist Monasteries acted as Universities in the Arakanese Kingdoms, and taught skills for many different professions; the curriculum was known as the eighteen arts and sciences. For other professions, such as priests, scholars, religious teachers, Kings, warriors, chieftains, landowners, land labourers and craftsmen, the requisite skills were taught by senior professionals to apprentices in accordance with the caste system.
The health system in ancient Arakan totally depended on traditional physicians, who mastered the skills for medical treatment. They treated illnesses and diseases using one of the four grand elements: earth, water, fire and air. There were other physicians, who, more traditionally, would not prescribe medicine but cure diseases by suggesting dietary changes.
In the past, various traditional sports were contested in Arakan, such as Arakanese wrestling or “Kyun”, elephant racing, archery, sword or spear competitions, and boat races. The purpose of these competitions was to produce skilled warriors for the Kingdom’s Royal Army. Kyun wrestling and boat racing have remained popular among the public of Arakan to this day, although the other sports have not been practiced since before British colonial rule and the successive Burmese military regimes.
The culture of the Vesali era was highly developed, especially in the following areas: the minting and circulation of coins for currency, literature, art and music, clothing, architecture, masonry, and shipbuilding for international trade. Military power was increased during this era to protect both the nation and national culture.
During the second Mrauk-U era, developments were made in the following areas: military, politics, administration, literature, science, chemistry, medicine, education, and industrial production, especially bronze. Religious developments included the building of Htukkant Thein Shrine, Shitethaung Temple (80,000 Buddha images), Koethaung Temple (90,000 Buddha images), and U Ritetaung Pagoda, all of which are Arakanese cultural landmarks.
One of the most famed cultural and artistic works of Arakan is the Maha Muni Buddha Image that is now housed in Mandalay in central Burma. This Buddha statue was taken from Arakan in 1784 by King Bodawpaya as a war trophy. It is 4 metres high, weighs 6.5 tons, and is made of bronze. Archaeologists believe the image was probably cast during the reign of King Chandra Surya, who ascended the throne in AD 146.
Much of Arakan’s literature and many of its cultural and architectural works, including Buddhist monasteries and pagodas, historical palm leaves (the books of the time) and the Royal Palace of Mrauk-U were stolen or destroyed after Arakan was invaded by the Burmans in 1784.
www.aasyc.org
New York: Arakanese living in the USA will celebrate the 17th annual Arakanese Thingyan or New Year water festival in New York, according to the Thingyan Association, the organizer of the festival.
The festival will be held from 11am to 4pm local time on 17 July, at 100 West 84th Street, PS9 Playground between Columbus Avenue and Amsterdam Avenue, in Manhattan, New York.
Ko Kyaw Tha Hla, the managing director for organizing the festival, said the festival is held to show the Arakanese traditional culture to people internationally as well as to the different ethnic peoples from Burma living in USA.
"This is the most enjoyable Arakanese traditional festival and we celebrate it especially to make known our culture to the peoples here in USA. There are also people of Burmese origin who were born or brought up here and do not know about our lovely Arakanese traditional culture and I hope our celebration will not only enlighten to the people about our culture, but will give a chance to them to have a great fun in our festival", said Ko Kyaw Tha Hla.
The new year festival or Thingyan is traditionally held during the month "Tankhu" that starts a new year on the Arakanese lunar calendar and usually coincides with mid-April in the Roman calendar. Playing water among the adults and children is the joyous feature in the festival, which is for quenching the summer heat and for getting rid of troubles in the bygone year in tropical Arakan State in Burma. It is also distinguished for using traditional race-boats filled with water with the waiting young women holding bowls under a pavilion for pouring water with their interested young men and the water of love at the pavilion may lead most of the young peoples to their conjugal knots.
The organizing Thingyan Association said that because April is too cold to celebrate the festival, particularly with playing water, it has to be planned to celebrate in mid-July with the coming of summer in New York.
It said apart from the playing water, the festival will be celebrated with traditional singing and dancing, exhibition of arts and crafts, selling of traditional foods, and children games.
"Wet or dry, come to experience colorful multi-ethnic culture and heritage of Burma", invited the organizer. The detailed plans of the festival also can be read at http://www.thingyan.org.
The festival will be held from 11am to 4pm local time on 17 July, at 100 West 84th Street, PS9 Playground between Columbus Avenue and Amsterdam Avenue, in Manhattan, New York.
"This is the most enjoyable Arakanese traditional festival and we celebrate it especially to make known our culture to the peoples here in USA. There are also people of Burmese origin who were born or brought up here and do not know about our lovely Arakanese traditional culture and I hope our celebration will not only enlighten to the people about our culture, but will give a chance to them to have a great fun in our festival", said Ko Kyaw Tha Hla.
The new year festival or Thingyan is traditionally held during the month "Tankhu" that starts a new year on the Arakanese lunar calendar and usually coincides with mid-April in the Roman calendar. Playing water among the adults and children is the joyous feature in the festival, which is for quenching the summer heat and for getting rid of troubles in the bygone year in tropical Arakan State in Burma. It is also distinguished for using traditional race-boats filled with water with the waiting young women holding bowls under a pavilion for pouring water with their interested young men and the water of love at the pavilion may lead most of the young peoples to their conjugal knots.
The organizing Thingyan Association said that because April is too cold to celebrate the festival, particularly with playing water, it has to be planned to celebrate in mid-July with the coming of summer in New York.
It said apart from the playing water, the festival will be celebrated with traditional singing and dancing, exhibition of arts and crafts, selling of traditional foods, and children games.
"Wet or dry, come to experience colorful multi-ethnic culture and heritage of Burma", invited the organizer. The detailed plans of the festival also can be read at http://www.thingyan.org.
National races of Myanmar have their own cultures, literatures, music, customs, dialects, costumes and religions. Mrauk-U, which is situated in Rakhine state, is a region that flourishes with cultural heritage. A place that you can view the history and cultural heritage of a race is a cultural Museum. In the cultural museum of Mrauk-U, you will be able to see the sculpture works of Danyawady, Waisali, Lay Myo, and Mrauk-U period. You can study the cultural status of respective period by researching the utensils that remained from each period.
The stone sculpture, which is the most early era of the Rakhine. Tharapavata stupa which was sculptured in -8 century AD of Waisali period. By observing this beautifully sculptured huge stone pillar, you will come to appreciate the culture, customs and arts of this era. And the “Zondhat Letyar Pyan Chi” which is the inscription of a royal military chief and also the “King Min Bar” inscription in which King Min Bar Gyi recorded about his donation of farm lands near Htoke-Kant-Thein Temple.By studying Buddha statutes, stupa models and votive tablets of Waisali period and Buddha Statutes of Lay Myo period you can see that Rakhine state is a place which Buddhism flourished in successive eras.
You can see the ancient glazed utensils and decorated items in ancient cities of Waisali and Maruk-U. It can be witnessed that the glazed wares is used in Rakhine State, Since AD-4 and they were off various colour and designs. Earthen wares mostly found in Primitive era were priceless items for Archaeologists. You can also see the Royal pot, which was used for Royal occasions was excavated from Ancient Waisali City. In this museum, a Royal Pot of Mrauk-U Period is shown which design is different from the Pot of Waisali period. In Rakhine, about the time of Waisali period in 4 century AD, coins were casted and then used for trading. People used the coins from Waisali period up to Mrauk-U period. As coins were casted whenever kings were consecrated, you will be able to study King’s title, issuing year, religion and literature from those coins. In the Mrauk-U Cultural Museum, you will be able to observe the ancient cultural artifacts of the Rakhines that had flourished for successive eras, which were of high cultural status and beautifully crafted artifacts.
http://sites.google.com/site/kogyikyawarakan/arakan-information/Articles-main-page/acollectionofrakhineculturalheritages
The stone sculpture, which is the most early era of the Rakhine. Tharapavata stupa which was sculptured in -8 century AD of Waisali period. By observing this beautifully sculptured huge stone pillar, you will come to appreciate the culture, customs and arts of this era. And the “Zondhat Letyar Pyan Chi” which is the inscription of a royal military chief and also the “King Min Bar” inscription in which King Min Bar Gyi recorded about his donation of farm lands near Htoke-Kant-Thein Temple.By studying Buddha statutes, stupa models and votive tablets of Waisali period and Buddha Statutes of Lay Myo period you can see that Rakhine state is a place which Buddhism flourished in successive eras.
You can see the ancient glazed utensils and decorated items in ancient cities of Waisali and Maruk-U. It can be witnessed that the glazed wares is used in Rakhine State, Since AD-4 and they were off various colour and designs. Earthen wares mostly found in Primitive era were priceless items for Archaeologists. You can also see the Royal pot, which was used for Royal occasions was excavated from Ancient Waisali City. In this museum, a Royal Pot of Mrauk-U Period is shown which design is different from the Pot of Waisali period. In Rakhine, about the time of Waisali period in 4 century AD, coins were casted and then used for trading. People used the coins from Waisali period up to Mrauk-U period. As coins were casted whenever kings were consecrated, you will be able to study King’s title, issuing year, religion and literature from those coins. In the Mrauk-U Cultural Museum, you will be able to observe the ancient cultural artifacts of the Rakhines that had flourished for successive eras, which were of high cultural status and beautifully crafted artifacts.
http://sites.google.com/site/kogyikyawarakan/arakan-information/Articles-main-page/acollectionofrakhineculturalheritages
National races village in Thaketa Tawnship where the Rakhine Traditional Culture and Sports Festival held with a view to preserving the Rakhine Traditional Customs, the Rakhine people who lived in Yangon held this festival for the first time in Yangon. The ceremony was attended by the Rakhine elders in Yangon and was opened with traditional Rakhine dances.
There are “three” aims & objectives of holding this Rakhine culture and traditional sports festival. These are:-
1. To know and understand the Rakhine culture and tradition by the other nationalities
2. By knowing this culture and tradition, we can promote the friendship between Rakhine nationality and other nationalities
3. To preserve the Rakhine traditional sports and culture
There are two kinds of sports events which will take part in this festival. The first event is “Ra-hta-swe-bwe” in Rakhine version, a kind of Tug-of –war. The second sports event is “Kyon” in Rakhine version, which can be defined as traditional wrestling.
There are traditional dances and songs programmes which will be included as an entertainment and many shops such as books stall, Rakhine traditional snacks like “Mone-di”, “Kyar-zan-thoke”, “Saw-hlaing-Mone”, shirts as souvenirs, clothing’s and traditional medicine shops are selling in our festival like a trade fair.
Firstly, I would like to explain about “Kyon” in Rakine version. It derives from Kyar–Yon. Kyar” means “tiger” and “yon” means “quick”. Therefore, the complete meaning of “Kyon” is the quick tiger. The Rakhine wrestler can be called as a quick tiger because of his ability in wrestling movements and techniques. Kyon” the Rakhine wrestling is very different from other wrestling and it has its own rules and disciplines not to get hurt each other. It wrestler first dances jumping and making special styles in the playground. The two wrestlers have to play three rounds. They are defined as an attacker and one defender. After finishing three rounds, the first attacker becomes the defender and also the first defender becomes the attacker. The attacker who can make the back of the defender falls up to the ground wins the playing round. The first prizewinner will be awarded the gold gong, one tickle weight and for the second prizewinner, the silver gong is awarded. The “Kyon” wrestling is usually performed at the pagoda festivals.
We call carriage pulling event as “Rahta-swe-bwe” in Rakhine version, meaning that pulling a kind of tug-of-war. In these sports, two teams including at least 20 persons each side has to compete three rounds. In this event, “Rahta” is made of four big wheels and the wooden frame. On the frame, there are some decorations and some bamboo leaves. Originally, the winner group can get the chance to burn that bamboo leaves. Now a day, the winner groups are awarded the gold medal as the first prize.
Nowadays, many forms of entertainment develop like amusement park and concerts. But the traditions are well established that many seasonal festivals and national races festivals are still going strong.
There are “three” aims & objectives of holding this Rakhine culture and traditional sports festival. These are:-
1. To know and understand the Rakhine culture and tradition by the other nationalities
2. By knowing this culture and tradition, we can promote the friendship between Rakhine nationality and other nationalities
3. To preserve the Rakhine traditional sports and culture
There are two kinds of sports events which will take part in this festival. The first event is “Ra-hta-swe-bwe” in Rakhine version, a kind of Tug-of –war. The second sports event is “Kyon” in Rakhine version, which can be defined as traditional wrestling.
There are traditional dances and songs programmes which will be included as an entertainment and many shops such as books stall, Rakhine traditional snacks like “Mone-di”, “Kyar-zan-thoke”, “Saw-hlaing-Mone”, shirts as souvenirs, clothing’s and traditional medicine shops are selling in our festival like a trade fair.
Firstly, I would like to explain about “Kyon” in Rakine version. It derives from Kyar–Yon. Kyar” means “tiger” and “yon” means “quick”. Therefore, the complete meaning of “Kyon” is the quick tiger. The Rakhine wrestler can be called as a quick tiger because of his ability in wrestling movements and techniques. Kyon” the Rakhine wrestling is very different from other wrestling and it has its own rules and disciplines not to get hurt each other. It wrestler first dances jumping and making special styles in the playground. The two wrestlers have to play three rounds. They are defined as an attacker and one defender. After finishing three rounds, the first attacker becomes the defender and also the first defender becomes the attacker. The attacker who can make the back of the defender falls up to the ground wins the playing round. The first prizewinner will be awarded the gold gong, one tickle weight and for the second prizewinner, the silver gong is awarded. The “Kyon” wrestling is usually performed at the pagoda festivals.
We call carriage pulling event as “Rahta-swe-bwe” in Rakhine version, meaning that pulling a kind of tug-of-war. In these sports, two teams including at least 20 persons each side has to compete three rounds. In this event, “Rahta” is made of four big wheels and the wooden frame. On the frame, there are some decorations and some bamboo leaves. Originally, the winner group can get the chance to burn that bamboo leaves. Now a day, the winner groups are awarded the gold medal as the first prize.
Nowadays, many forms of entertainment develop like amusement park and concerts. But the traditions are well established that many seasonal festivals and national races festivals are still going strong.
Covering the biggest part of Myanmar's northwestern sea coast, Arakan faces the Bay of Bengal and shares its northern border with Bangladesh and India. Called either Roshang (in Bengal), Rakhangapura (in Sri Lankan chronicles), Yakhai (in Ayutthayan chronicles), or Rakhine by its own inhabitants, the study of the history of Arakan has suffered from the area's peripheral situation, at least in the divisions of Asia familiar to us.
* By JACQUES P. LEIDER
It was seen either from the viewpoint of the Irrawaddy Valley kingdoms, Bengal political centres, or the key locations of European trading companies. As its history during the early modern period has always been the best-known part of its long past, particular traits were highlighted and the area was easily subsumed into either a South Asian or a Southeast Asian political and cultural geography. For centuries, it was home to the famous Mahamuni statue which, according to the local tradition, was modelled during a visit of Siddhartha Gautama himself into northern Arakan. Forcibly removed to Mandalay after the country was conquered by the Burmese in 1784, it has always been the focus of an intense religious fervour, notably by the Theravada Buddhist kings of Mrauk U, the old capital of Arakan. Its predominantly Tibeto-Burman population who speak a dialect of Burmese, clearly puts Arakan on the map of Southeast Asia. On the other hand, the roots of its Indo-Buddhist culture stretch back to the first millennium, with the early presence of an Aryan population there, and its later exposure to the cultural impact of the Muslim sultanate of Bengal connects it to the larger world of South Asia, as well. Arakan definitely lies on an Asian Frontier.
Recent interest in Arakan has tended to focus on trade and cultural relations in the context of Indian Ocean and Bay of Bengal Studies, and on the study of an autonomous polity between the fifteenth and eighteenth centuries. Portuguese and Dutch sources now contribute a great deal to a better understanding of the policy of the Arakanese kings and their economic bias towards trade in the heyday of their kingdom in the early seventeenth century. They complement our study of Arakanese and, occasionally Burmese, chronicles and encourage a more critical reading of accounts like Friar Manrique's Itinerario. Studies in art and archaeology have unfortunately been few, but raise the question of safeguarding some of Asia's most original religious monuments and the remains of Mrauk U's outstanding fortifications.
Ethnic melting pot
The study of Arakan is now an integral part of Indo-Portuguese studies pertaining to what S. Subrahmanyam called 'the improvising empire' of the Portuguese beyond Goa's control. The Luso-Asiatic communities that made their livelihood by raiding the coast of Bengal and trading slaves contributed tremendously to Arakan's prosperity. They settled mainly in the area of Chittagong, a port and city that, after its conquest by the Arakanese around 1578, became a cornerstone of their control over the northeastern shores of the Bay of Bengal.
Arakan's kings were tremendously interested in the importation of labour both from Lower Burma (after the fall of Pegu in 1598/1599) and from Bengal. People with manual, artistic or any other skills who were enslaved could not be sold in slave markets but were drafted into royal service groups. Christian and Muslim mercenaries were an important element in Arakan's naval forces, the backbone of its military strength. Genetic studies could easily prove to what extent Arakan became an ethnic melting pot during its period of expansion (approx. AD 1570-1630).
The cultural symbiosis between rituals and beliefs held at traditional Southeast Asian Buddhist courts, and the prestigious style and formal expressions of Indo-Muslim culture brought to Arakan by high-ranking Muslim dignitaries were salient features of the royal court of Arakan. While there is no doubt about the Buddhist character of the monarchy, the perceived cultural impact of the sultanate of Bengal has now ignited a fruitful discussion on traits of Islamization.
After forty years of Burmese occupation (1784-1825), Arakan fell (coincidentally with Tenasserim) under British administration as a result of the First Anglo-Burmese war. Unlike the early colonial history of Tenasserim, the first decades of Arakanese history under the English remain largely unknown. The presence in contemporary Arakan of a Muslim minority, fast increasing since the middle of the nineteenth century, is a legacy of the colonial period. Unlike those of the ancien régime, these Muslims, of mainly Bengali origin, were not culturally integrated and played a part in history of domestic conflicts in Myanmar after 1947. They then claimed an identity of their own and organized themselves in the so-called Rohingya movements.
A need for Myanmar regional studies
While many authors underscore Myanmar's multi-ethnic character and diversity as part of a wider Southeast Asian identity, the mainstream historiography of the country has concentrated its efforts on studying the past of the Irrawaddy Valley. This is undeniably a consequence of the sources available but, as long as it is not balanced by alternative approaches, it emphasizes the one-eyed nationalist agendas of the dominant ethnic group. Myanmar needs historians who look not only beyond its actual political borders in their study of national history, but who look at its component parts differently as well. Regions designed as areas of study need not necessarily be defined by ethnic criteria. Arakanese history is a case in point as it stretches over an area extending from Cap Negrais to Dhaka, occupying a much larger space than the present-day Rakhine state. While its economic basis was the rice-growing plains of the Kaladan and Lemro Valleys, its orientation towards naval power and openness to foreign trade and influence set it apart from the Upper Burma kingdoms and invited comparisons with the Indonesian world. Similar contrasts could be highlighted while comparing the Irrawaddy Valley-based kingdoms with the Shan (Tai) country or, further south, with Tenasserim, whose history belongs to Thais, Mons, Burmese, and other smaller ethnic groups alike.
Giving the Myanmar's historiography merely a different profile by promoting regional studies could appear somewhat simplistic, however, were it to do nothing but add to the knowledge we have at present. A study of cultural change actually calls for a better understanding of regional and transregional networks. In the case of Myanmar, this has been much better understood by anthropologists than historians. Trade networks, pilgrimages, and cycles of local fairs connected to the Nat cults are intimately linked to a better understanding of human geography, and of exchange and mobility, and their study requires an adequate understanding of roads, rivers, and mountain passes. In this context, religious developments may be cited as one example among many to exemplify the complexity of studying cultural change in Arakan. While relatively little is known about local syncretic cults, even seemingly bigger issues such as how the success of Theravada Buddhism was established or what challenge Islam represented have never been explored. Suffice it to say that recent scholarship in the field of South Asian and Southeast Asian Studies has been highly stimulating because it reflects on all those issues where progress in research on Myanmar is, at present, still patchy. *
--------------------------------------------------------------------------------
Dr Jacques P. Leider has a strong interest in comparative studies on Burmese annals and chronologies and is starting a project on the studies of coastal Burma and its integration into the cultural and economic networks of Southeast Asia and the Indian Ocean. He teaches history in Luxembourg.
E-mail: jacques.leider@ci.educ.lu
Source: http://www.iias.nl/iiasn/25/theme/25T2.html
It was seen either from the viewpoint of the Irrawaddy Valley kingdoms, Bengal political centres, or the key locations of European trading companies. As its history during the early modern period has always been the best-known part of its long past, particular traits were highlighted and the area was easily subsumed into either a South Asian or a Southeast Asian political and cultural geography. For centuries, it was home to the famous Mahamuni statue which, according to the local tradition, was modelled during a visit of Siddhartha Gautama himself into northern Arakan. Forcibly removed to Mandalay after the country was conquered by the Burmese in 1784, it has always been the focus of an intense religious fervour, notably by the Theravada Buddhist kings of Mrauk U, the old capital of Arakan. Its predominantly Tibeto-Burman population who speak a dialect of Burmese, clearly puts Arakan on the map of Southeast Asia. On the other hand, the roots of its Indo-Buddhist culture stretch back to the first millennium, with the early presence of an Aryan population there, and its later exposure to the cultural impact of the Muslim sultanate of Bengal connects it to the larger world of South Asia, as well. Arakan definitely lies on an Asian Frontier.
Recent interest in Arakan has tended to focus on trade and cultural relations in the context of Indian Ocean and Bay of Bengal Studies, and on the study of an autonomous polity between the fifteenth and eighteenth centuries. Portuguese and Dutch sources now contribute a great deal to a better understanding of the policy of the Arakanese kings and their economic bias towards trade in the heyday of their kingdom in the early seventeenth century. They complement our study of Arakanese and, occasionally Burmese, chronicles and encourage a more critical reading of accounts like Friar Manrique's Itinerario. Studies in art and archaeology have unfortunately been few, but raise the question of safeguarding some of Asia's most original religious monuments and the remains of Mrauk U's outstanding fortifications.
Ethnic melting pot
The study of Arakan is now an integral part of Indo-Portuguese studies pertaining to what S. Subrahmanyam called 'the improvising empire' of the Portuguese beyond Goa's control. The Luso-Asiatic communities that made their livelihood by raiding the coast of Bengal and trading slaves contributed tremendously to Arakan's prosperity. They settled mainly in the area of Chittagong, a port and city that, after its conquest by the Arakanese around 1578, became a cornerstone of their control over the northeastern shores of the Bay of Bengal.
Arakan's kings were tremendously interested in the importation of labour both from Lower Burma (after the fall of Pegu in 1598/1599) and from Bengal. People with manual, artistic or any other skills who were enslaved could not be sold in slave markets but were drafted into royal service groups. Christian and Muslim mercenaries were an important element in Arakan's naval forces, the backbone of its military strength. Genetic studies could easily prove to what extent Arakan became an ethnic melting pot during its period of expansion (approx. AD 1570-1630).
The cultural symbiosis between rituals and beliefs held at traditional Southeast Asian Buddhist courts, and the prestigious style and formal expressions of Indo-Muslim culture brought to Arakan by high-ranking Muslim dignitaries were salient features of the royal court of Arakan. While there is no doubt about the Buddhist character of the monarchy, the perceived cultural impact of the sultanate of Bengal has now ignited a fruitful discussion on traits of Islamization.
After forty years of Burmese occupation (1784-1825), Arakan fell (coincidentally with Tenasserim) under British administration as a result of the First Anglo-Burmese war. Unlike the early colonial history of Tenasserim, the first decades of Arakanese history under the English remain largely unknown. The presence in contemporary Arakan of a Muslim minority, fast increasing since the middle of the nineteenth century, is a legacy of the colonial period. Unlike those of the ancien régime, these Muslims, of mainly Bengali origin, were not culturally integrated and played a part in history of domestic conflicts in Myanmar after 1947. They then claimed an identity of their own and organized themselves in the so-called Rohingya movements.
A need for Myanmar regional studies
While many authors underscore Myanmar's multi-ethnic character and diversity as part of a wider Southeast Asian identity, the mainstream historiography of the country has concentrated its efforts on studying the past of the Irrawaddy Valley. This is undeniably a consequence of the sources available but, as long as it is not balanced by alternative approaches, it emphasizes the one-eyed nationalist agendas of the dominant ethnic group. Myanmar needs historians who look not only beyond its actual political borders in their study of national history, but who look at its component parts differently as well. Regions designed as areas of study need not necessarily be defined by ethnic criteria. Arakanese history is a case in point as it stretches over an area extending from Cap Negrais to Dhaka, occupying a much larger space than the present-day Rakhine state. While its economic basis was the rice-growing plains of the Kaladan and Lemro Valleys, its orientation towards naval power and openness to foreign trade and influence set it apart from the Upper Burma kingdoms and invited comparisons with the Indonesian world. Similar contrasts could be highlighted while comparing the Irrawaddy Valley-based kingdoms with the Shan (Tai) country or, further south, with Tenasserim, whose history belongs to Thais, Mons, Burmese, and other smaller ethnic groups alike.
Giving the Myanmar's historiography merely a different profile by promoting regional studies could appear somewhat simplistic, however, were it to do nothing but add to the knowledge we have at present. A study of cultural change actually calls for a better understanding of regional and transregional networks. In the case of Myanmar, this has been much better understood by anthropologists than historians. Trade networks, pilgrimages, and cycles of local fairs connected to the Nat cults are intimately linked to a better understanding of human geography, and of exchange and mobility, and their study requires an adequate understanding of roads, rivers, and mountain passes. In this context, religious developments may be cited as one example among many to exemplify the complexity of studying cultural change in Arakan. While relatively little is known about local syncretic cults, even seemingly bigger issues such as how the success of Theravada Buddhism was established or what challenge Islam represented have never been explored. Suffice it to say that recent scholarship in the field of South Asian and Southeast Asian Studies has been highly stimulating because it reflects on all those issues where progress in research on Myanmar is, at present, still patchy. *
--------------------------------------------------------------------------------
Dr Jacques P. Leider has a strong interest in comparative studies on Burmese annals and chronologies and is starting a project on the studies of coastal Burma and its integration into the cultural and economic networks of Southeast Asia and the Indian Ocean. He teaches history in Luxembourg.
E-mail: jacques.leider@ci.educ.lu
Source: http://www.iias.nl/iiasn/25/theme/25T2.html
Dhaka: The traditional Rakhine Thingyan water festival has been celebrated by Arakanese communities throughout Asia with water play to mark the new year of the Rakhine era.
Singapore-Rakhine-thangran-2011.jpg
Rakhine water festival in Singapore
On 10 April, the first new year festival was celebrated by the Arakanese community in Singapore. Both Arakanese and Burmese participated in the occasion.
A youth who led the water festival in Singapore said, "The event of the water festival in Singapore was a first. We celebrated the festival in order to preserve and look after our traditions. We get unity among our people by celebrating the water festival in Singapore. That is our goal in celebrating the water festival in Singapore."
On 12 April, a water festival was celebrated by Arakanese students in Chittagong, the second largest city in Bangladesh. Many young people participated in the water festival and news of the celebration was picked up by many local Bengali newspapers.
The Arakanese traditional water festival will also be celebrated in many places in Burma, Bangladesh, Thailand and Malaysia from 13 to 17 April.
The biggest water festival will be celebrated by the Arakanese community in Rangoon, with ten water-play pavilions where young men and women play by throwing water at each other.
Ko Hla Mying, secretary of the festival committee, said, "We have ten townships represented with water-play pavilions at the Rangoon Rakhine water festival and we celebrate the festival in accordance with Rakhine traditions. However, security will be tight at our festival with security guards deployed and CCP video cameras set up."
At last year's water festival there was a bomb blast at the X20 pavilion alongside Kandawgyi Lake. Eight people were killed and nearly 100 were wounded in the triple bomb blast.
Thingyan will also be celebrated around Arakan State, especially in the capital Sittwe. The Arakanese community in Sittwe has plans to hold the largest Rakhine traditional water festival ever held in the city. The military authority celebrated the new year with traditional Burman festivals in the past and has not allowed traditional Arakanese celebrations in several years.
U Kyaw, who is a community leader in Sittwe, said, "The military has not allowed our traditional water festival in Sittwe in the past. The authority celebrated the new year in Sittwe with Burman traditions by throwing water through pipes. So now we will celebrate the water festival with Arakanese style this year because the military government has already gone and now there is a civilian government."
The Arakanese water festival is very lovely and different from other water festivals. Unmarried boys and girls have the chance to play water with each other at pavilions with a boat placed in water. During the play, a boy can approach a girl he is interested in to offer his love. No relatives, including the father and mother of the girl, can interfere with their child's affairs during the water festival.
Because of this, thousands of Arakanese youth participate happily in the water festival to celebrate the new year.
http://www.narinjara.com/details.asp?id=2925
Singapore-Rakhine-thangran-2011.jpg
Rakhine water festival in Singapore
On 10 April, the first new year festival was celebrated by the Arakanese community in Singapore. Both Arakanese and Burmese participated in the occasion.
A youth who led the water festival in Singapore said, "The event of the water festival in Singapore was a first. We celebrated the festival in order to preserve and look after our traditions. We get unity among our people by celebrating the water festival in Singapore. That is our goal in celebrating the water festival in Singapore."
On 12 April, a water festival was celebrated by Arakanese students in Chittagong, the second largest city in Bangladesh. Many young people participated in the water festival and news of the celebration was picked up by many local Bengali newspapers.
The Arakanese traditional water festival will also be celebrated in many places in Burma, Bangladesh, Thailand and Malaysia from 13 to 17 April.
The biggest water festival will be celebrated by the Arakanese community in Rangoon, with ten water-play pavilions where young men and women play by throwing water at each other.
Ko Hla Mying, secretary of the festival committee, said, "We have ten townships represented with water-play pavilions at the Rangoon Rakhine water festival and we celebrate the festival in accordance with Rakhine traditions. However, security will be tight at our festival with security guards deployed and CCP video cameras set up."
At last year's water festival there was a bomb blast at the X20 pavilion alongside Kandawgyi Lake. Eight people were killed and nearly 100 were wounded in the triple bomb blast.
Thingyan will also be celebrated around Arakan State, especially in the capital Sittwe. The Arakanese community in Sittwe has plans to hold the largest Rakhine traditional water festival ever held in the city. The military authority celebrated the new year with traditional Burman festivals in the past and has not allowed traditional Arakanese celebrations in several years.
U Kyaw, who is a community leader in Sittwe, said, "The military has not allowed our traditional water festival in Sittwe in the past. The authority celebrated the new year in Sittwe with Burman traditions by throwing water through pipes. So now we will celebrate the water festival with Arakanese style this year because the military government has already gone and now there is a civilian government."
The Arakanese water festival is very lovely and different from other water festivals. Unmarried boys and girls have the chance to play water with each other at pavilions with a boat placed in water. During the play, a boy can approach a girl he is interested in to offer his love. No relatives, including the father and mother of the girl, can interfere with their child's affairs during the water festival.
Because of this, thousands of Arakanese youth participate happily in the water festival to celebrate the new year.
http://www.narinjara.com/details.asp?id=2925
The Full moon Day of Kason, is significant for Buddhists, and it is also called the “Buddha Day”.
Kason Full moon Day is an auspicious day for Rakhine ladies living in Yambye Township of Rakhine State as they do meritorious deeds on that day.
Since, in the early morning of Kason Full moon Day, Buddhists offer lights, flowers, water and fruits to the Buddha images at their residences and to meritorious deeds.
The scene of people going together to the monasteries where Buddhist monks reside to offer Hsoon is very auspicious and compatible with the morning time.
Moreover, you can also see in some communities, the scene of offering Hsoon to Sanghas by towns elders and the people of young and old alike.
After offering Hsoon to the members of Sangha at the monasteries, they also perform sundry tasks at pagodas and stupas as much as they can.
In the month of Kason, meritorious deeds concerning with the religion are performed in Yambye.
In Myanmar, yellow champak flowers bloom in the month of Kason, and its significant seasonal festival is “The Festival of pouring water on Bo trees”. Kason is the second month among the twelve months of Myanmar calendar, and it usually falls during the mod-April and mid-May. Myanmar Buddhists revere the Bo trees as the Buddha’s utensils since the Buddha to be gained enlightenments at the foot of the Maha Bodhi Tree. So, Buddhists take the saplings from the original Bo tree, grow them in their respective regions and pour water on them on Kason Fullmoon Day. On the other hand, Buddhists commemorate this festival with the intention to prevent the sacred Bo trees from withering due to intense heat of Kason.
As the commemoration of Buddha Day, Rakhine ladies pour water on the Bo trees in the vicinity of pagodas, dedicating to the Lord Buddha in the afternoon of Kason Fullmoon Day.
In the evenings, they pay homage to the pagodas in the vicinity of their town, and share their merits to all beings by ringing bells. In this way, they spend a day of their life-span with peace and serenity.
In Yambye Township, during Kason, people do meritorious deeds as well as they hold their traditional competition called “Kyin”.
It is one of the Rakhine traditional sports which mainly based on physical ability to uplift the happiness and physical prowess. It’s a kind of martial art. The skill of wrestling and making one’s rival fall on to the ground while avoiding hid attack is called “Kyin”.
“Kyin” players take a wide space under a shady tree and the audiences watch around them.
Rakhine nationals love “Kyin” martial art and young and old alike of any gender enjoy it interestingly.
Rakhine people usually hold regatta festivals in Kason when their farm-works are recessed. As the boat races are held along the creeks in the vicinity of the towns and villages, the spectators cheer then with songs and dances at the pandals built along the creeks.
You can see Yambye townsfolk celebrate their annual traditional boat race happily. It’s their precious custom that they preserve their traditional regatta festival successively.
Holding traditional festivals in Kason in Yambye Township, Rakhine State is preserving the traditional seasonal festival of Rakhine nationals. Furthermore, celebrating traditional and religious festivals of Myanmar nationals is the sign of peace and tranquility prevailed in their respective regions.