Burmese Indians

Burmese Indians
Total population
(1,030,000
2.0% of the Burmese population (2011)[1])
Regions with significant populations
Yangon, Mandalay, Mawlamyine, Bago
Languages
Burmese, Tamil, Odia, Telugu, Bengali, Malayalam, Urdu, Gujarati, Hindi, Punjabi
Religion
Hinduism, Islam, Christianity, Sikhism, Buddhism
Related ethnic groups
Non-resident Indian and person of Indian origin
Shri Kali Temple, Burma, a Hindu temple with Dravidian architecture in Yangon
A Hindu Burmese Indian Wearing Thanakha

Burmese Indians (Burmese: ကုလားလူမျိုး; MLCTS: ku. la: lu myui:) are a group of people of Indian origin who live in Burma. While Indians have lived in Burma for many centuries, most of the ancestors of the current Burmese Indian community emigrated to Burma from the start of British rule in the mid-19th century to the separation of British Burma from British India in 1937. During British times, ethnic Indians formed the backbone of the government and economy serving as soldiers, civil servants, merchants and moneylenders. A series of anti-Indian riots beginning in 1930 and mass emigration during the Japanese occupation of Burma followed by the forced expulsion of 1962 left ethnic Indians with a much reduced role in Burma.

Ethnic Indians today account for approximately 2% (about 950,000) of the population of Burma and are concentrated largely in the two major cities (Yangon and Mandalay) and old colonial towns (Pyin U Lwin and Kalaw). They are largely barred from the civil service and military and are disenfranchised by being labeled as 'foreigners' and 'non-citizens' of Burma. Amongst the well-known Burmese Indians is S. N. Goenka, a leading practitioner and teacher of vipassanā meditation and Helen, a well-known Bollywood film actress who is also of Anglo-Burmese descent.

History

The term "Burmese Indian" refers to a broad range of ethnic groups from India, most notably from present-day South Asian countries such as Bangladesh, India, Nepal and also Pakistan. Indians have a long history in Burma with over 2000 years of active engagement in politics, religion, culture, arts and cuisine. Within Burma, they are often referred to as ka-la or ka-laar (a term generally used for dark-skinned foreigners from India, Africa and the west), a term that is considered derogatory or Kala Lumyo. Its root is believed to be ku la meaning either "to cross over (the Bay of Bengal)" or "person" depending on the way it is pronounced.[2] An alternative explanation is that the word is derived from “Ku lar”, meaning the people who adhere to a caste system.[3]

Manipuri Brahmins in British Burma, circa 1900.

The majority of Indians arrived in Burma whilst it was part of British India. Starting with the annexation of Tenasserim and Western Burma after the First Anglo-Burmese War, a steady stream of Indians moved to Burma as civil servants, engineers, river pilots, soldiers, indentured labourers and traders.[2] Following the annexation of Upper Burma in 1885, numerous infrastructure projects started by the British colonial government and increases in rice cultivation in the delta region caused an unprecedented economical boom in Burma that drew many Indians, particularly from southern India, to the Irrawaddy Delta region.[4]

Anti-Indian sentiments

After the First World War, anti-Indian sentiments began to rise[5] for a number of reasons. The number of ethnic Indians was growing rapidly (almost half of Yangon's population was Indian by the Second World War[6]). Indians played a prominent role in the British administration and became the target of Burmese nationalists.[2] Racial animosity toward Indians because of their skin-color and appearance also played a role.[7] Meanwhile, the price of rice plummeted during the economic depression of the 1930s and the Chettiar from South India, who were prominent moneylenders in the rice belt, began to foreclose on land held by native Burmese.[2][7][8]

In May 1930, a British firm of stevedores at the port of Rangoon employed Burmese workers in an attempt to break a strike organized by its Indian workers. When, on May 26, the strike ended and the Indians returned to work, clashes developed between the returning Indian workers and the Burmese workers who had replaced them. The clashes soon escalated into large-scale anti-Hindu and anti-Muslim riots in the city. Over two hundred Indians were killed and their bodies flung into the river. Authorities ordered the police to fire upon any assembly of five or more who refused to lay down their arms, under Section 144 of the Criminal Procedure Code. Within two days the riot spread throughout the country to locations such as Maymyo.[9]

The Second World War and after

At the start of World War II, almost half of Rangoon's (Yangon) population was Indian,[6] and about 16% of the population of Burma was ethnically Indian.[10] As a consequence of the Japanese invasion of 1942, half a million members of the Indian community fled Burma overland into Assam, largely on foot. The refugees suffered terribly and thousands died. Some of the Indian community remained in Burma during the war, others returned after the war, although many never did.[8] After Independence, Burmese law treated a large percentage of the Indian community as "resident aliens". Though many had long ties to Burma or were born there, they were not considered citizens under the 1982 Burma citizenship law which restricted citizenship for groups immigrating before 1823.[11]

After he seized power through a military coup in 1962, General Ne Win ordered a large-scale expulsion of Indians. Although many Indians had been living in Burma for generations and had integrated into Burmese society, they became a target for discrimination and oppression by the junta. This, along with a wholesale nationalization of private ventures in 1964, led to the emigration of over 300,000 ethnic Indians from Burma.[8] Indian-owned businesses were nationalized and their owners were given 175 kyat for their trip to India. This caused a significant deterioration in Indian-Burmese relations and the Indian government arranged ferries and aircraft to lift Burmese of Indian ethnicity out of Burma.[12]

Culture

A Hindu temple procession in Yangon.

India has been particularly influential in Burmese culture as the cradle of Buddhism, and ancient Hindu traditions can still be seen in Brahmans presiding over important ceremonies such as weddings and ear-piercings but most notably in Thingyan, the Burmese New Year festival.[7] The Burmese poetry tradition of niti (notably the Dhammaniti) also has Indian origins.[13] Traditions of kingship including coronation ceremonies and formal royal titles as well as those of lawmaking were also Hindu in origin.[7] Many Burmese dishes and breads came as a result of Indian influence, prominently reflected in the Burmese version of Indian biryani.

Burmese Indians came from various groups from different parts of India, including Tamils, Telugus, Hindi speakers, Bengali, Gujarati, Oriya, and Punjabis. Today they form approximately 2% (about 950,000)[14] of the population, according to the CIA World Factbook 2006, although exact figures do not exist due to uncertainties over census results and methods in Myanmar. Disaffected young Indians often flee the cities and join ethnic resistance movements. The All Burma Muslim Union whose members consist largely of Muslims of Indian origin is routinely labeled by the government as "Muslim terrorist insurgents". In actuality it operates alongside the Karen National Union and, despite a swelling of its ranks following anti-Muslim riots in the eighties, remains a very minor force.[15]

Religion

The Bengali Sunni Jameh Mosque, built in the colonial era, is one of many mosques in Yangon.

Burmese Indians practise Hinduism, Islam, Sikhism, Buddhism and Christianity. Burmese Muslims, some of them of mixed blood born of Burmese mothers and some of them with full Burmese blood, call themselves Bama Musalin (ဗမာမူစလင္); the majority are Sunni with small numbers of Twelvers.[16] The Burmese call them Zaydabayi.

The constitution grants limited rights to freedom of religion; however, some articles in the constitution, as well as other laws and policies, restrict those rights. In practice the government enforced those restrictions.[17] "Muslims continue to experience the most severe forms of legal, economic, religious, educational, and social restrictions and discrimination".[18] The military dictatorship rejects or ignores their requests when they want to build mosques in the country or to go abroad for religious ceremonies.[4][15] Although there is freedom of religion in Burma, Muslims decided not to hold Eid al-Adha in 2012 due to Rakhine-Rohingya strikes in Rakhine State.

Language

Burmese Indians are from an array of ethnic backgrounds. There are Tamils from Tamil Nadu, Telugus from Andhra Pradesh and Marwaris from the Marwar region of India's Rajasthan state as well as Bengalis hailing from the Indian state of West Bengal as well as the present-day independent nation of Bangladesh. Prior to the expulsion of Indians, there were also Malayalis from Kerala, Odias, Punjabis from the state of Punjab who are mostly Sikhs and two groups of Gujaratis, both Gujarati-speaking Parsis and Gujaratis proper who are mostly Hindus or Muslims by faith hailing from the state of Gujarat. All can and were able to communicate in Burmese due to years of assimilation and lack of education in languages other than English. Other languages used by Burmese Indians include Tamil, Telugu and small pockets of Malayalam speakers.

Economic role

Historically, Burmese Indians have made their livelihoods as merchants, traders and shopkeepers as well as manual labourers such as coolies, dockers, municipal workers, rickshaw men, pony cart drivers, malis and durwans. They were also heavily represented in certain professions such as civil servants, university lecturers, pharmacists, opticians, lawyers and doctors. They dominated several types of businesses such as auto parts and electrical goods, ironmongery and hardware, printing and bookbinding, books and stationery, paper and printing ink, tailoring and dry-cleaning, English tuition, and money lending. They traded in textiles, gold and jewellery, where the market was traditionally dominated by Burmese women. The Chettiars of Burma functioned as moneylenders and have been thought crucial in the growth in agricultural output of Burma during the colonial era.[19] Today, many Indians live in central Rangoon on both sides of the Su Lei Paya Road and are largely involved in businesses, including restaurants, jewellery shops and money exchanges.

Notable Burmese Indians and Others

U Razak

See also

References

  1. ↑ The Indian Community in Myanmar.
  2. 1 2 3 4 Moshe Yegar (1972). Muslims of Burma - A study of a Minority Group. Wiesbaden: Otto Harrassowitz. pp. 111, 36, 37, 29, 30, 32.
  3. ↑ “Ancient Pyu” page 4. Professor U Than Tun M.A.B.L.D. Lit. Ph.D.
  4. 1 2 Butkaew, Samart (February 2005), Burmese Indians: The Forgotten Lives (PDF), Burma Issues, retrieved 2006-07-07
  5. ↑ “The Muslims of Burma”, p.32
  6. 1 2 Encyclopedia of Modern Asia, Charles Scribner's Sons, November 2002, retrieved 2009-09-03
  7. 1 2 3 4 Shway Yoe (Sir James George Scott) 1882. The Burman - His Life and Notions. New York: The Norton Library 1963. pp. 436, 249–251, 348, 450.
  8. 1 2 3 4 5 6 7 8 9 10 Martin Smith (1991). Burma - Insurgency and the Politics of Ethnicity. London, New Jersey: Zed Books. pp. 43–44,98,56–57,176. ISBN 984-05-1499-7.
  9. ↑ Collis, Maurice (1945). Trials in Burma. London: Penguin Books. ISBN 0-404-54812-1.
  10. ↑ Christian, John (March 1943). "Burma". Annals of the American Academy of Political and Social Science. American Academy of Political and Social Science. 226: 120–128. doi:10.1177/000271624322600112. JSTOR 1024343.
  11. ↑ "Burma Citizenship Law". United Nations Human Rights Commission. 15 October 1982. Retrieved 9 October 2009.
  12. ↑ "India and Burma: working on their relationship". 7 (3). The Irrawaddy. March 1999. Retrieved 3 January 2014.
  13. ↑ Okudaira, Ryuji; Huxley, Andrew (2001). "A Burmese Tract on Kingship: Political Theory in the 1782 Manuscript of Manugye". 64 (2). School of Oriental and African Studies: 253.
  14. ↑ "Burma". World Factbook. United States Central Intelligence Agency. Retrieved 8 October 2009.
  15. 1 2 Priestly, Harry (January 2006), The Outsiders, The Irrawaddy, archived from the original on 2012-01-19, retrieved 2009-09-03
  16. ↑ Chakravarti, Nalini Ranjan (1971). The Indian minority in Burma: the rise and decline of an immigrant community. London: Oxford University Press for the Institute of Race Relations. p. 191. ISBN 0-19-218194-7.
  17. ↑ State Department, USA. "BURMA 2012 INTERNATIONAL RELIGIOUS FREEDOM REPORT" (PDF). State.gov. US Government. Retrieved 27 May 2015.
  18. ↑ US GOV. "USCIRF – Annual Report 2014" (PDF). uscrif.gov. United States Commission on International Religious Freedom. Retrieved 27 May 2015.
  19. ↑ Turnell, Sean; Ward, RL; Campbell, BJ (2008). "The Chettiars in Burma". Australian Economic History Review. 48 (1): 1–25. doi:10.1111/j.1467-8446.2007.00232.x.
  20. ↑ "Bahadur Shah Zafar a saint in Burma". Online Burma/Myanmar Library. Retrieved 2009-10-08.
  21. 1 2 Pathi Ko Ko Lay. History of Myanmar Muslims. Rangoon University Islamic Association.
  22. ↑ Burmese Encyclopedia Vol 11, P 73 printed in 1970
  23. ↑ "Veteran Actor Bhanumati Devi dead". The Indian Express. 2013-01-05. Retrieved 2013-01-16.
  24. ↑ "U.A. Khader, in his own words - KERALA". The Hindu. 11 August 2008. Retrieved 12 August 2016.
  25. ↑ "Archbishop Alan Basil de Lastic". Catholic-Hierarchy.org. David M. Cheney. Retrieved 21 January 2015.
  26. ↑ "Her Excellency Tin Tin". The OutLook. 2 July 2013. Retrieved 25 February 2013.

Further reading

External links

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