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ဒုကၡသည္ ေတြ ထဲ က..ဒုကၡ သည္.. ရိုဟင္ ဂ်ာ
ဒီေန႕..နဲနဲ အားတာနဲ႔..ပ်င္းပ်င္း လည္းရွိတုန္း.. RSS Feed ေလး ေတြကို ..မာတိ ကာ ေလး တခု ျပန္ ျဖစ္ ေအာင္ လုပ္ ေန တာ.. အေဟာင္း ေလး ေတြေရာ..အသစ္ကေလး ေတြ ေရာ ..လည္ ျပီး ေရြ႕ ေနတဲ့ widget ေလး တခု ကို ကလိ ေနတံုး။... အေတာ္ ေလး ၾကာ ေနပီ ျဖစ္တဲ့ ` ျမန္မာ ျပည္ က..သံဃာ ေတြ ကို..နိုဘယ္ဆု ေပး ဖို႕ဆိုျပီး စတင္ လံွဳ႕ေဆာ္ တဲ့ အာနိုး ေကာ္စို နဲ႔အင္တာဗ်ဴး ( ဟစ္တိုင္ က ျပန္ တင္ ထား တာေလး ) ေအာက္မွာ.. မွတ္ခ်က္ တခု ၀င္လာတယ္။ အမယ္...ငါ့ ဟာ ေလး က ..လည္ ေနေတာ့..သူမ်ား ေတြ..အေဟာင္း ေလး ေတြ ဖတ္မိ တာ ေနမွာ ေပါ့ .. ဆို ျပီး..သေဘာ က် ေနတာ..။ သြား ဖတ္ လိုက္ ေတာ့မွ.. အားပါး.. တကယ့္ ဟဲဗီး ၾကီး ျဖစ္ ေနတယ္....။
ရို ဟင္ ဂ်ာ ေတြ နဲ႔ ပတ္သတ္ တဲ့.. စာရွည္ ၾကီး တေစာင္ ျဖစ္ ေနတယ္။ spam တခု ျဖစ္ မွာပါ လို႕ ေတြးရင္း..ရိုဟင္ဂ်ာ ေတြ အေၾကာင္း ေတြးၾကည့္ မိ တယ္။
ဒီလို ပဲ.. ျပည္မ က.. ဒီမို ကေရ စီ တိုက္ပြဲ နဲ႕ ျမိဳ႕ ျပ လူ႕အခြင့္အေရး ျပသာနာ ေတြ ကို ပဲ၊ အာရံု စိုက္ ေန တဲ့ အခ်ိန္ မွာ၊ ရိုဟင္ ဂ်ာ ဆိုတာ.. ရခိုင္ ျပည္ နယ္ နဲ႕ ဘဂၤလား ၾကား က..ဒုကၡသည္ လူမ်ိဳးစု ေတြ ဆိုတာ ထက္ ပို စိတ္မ၀င္စား ျဖစ္ခဲ့ဘူး။ ပီး ခဲ့ တဲ့ တႏွစ္ ေလာက္ ကမွ၊ ေအာ္စီ တီဗီ ကေန လာသြားတဲ့ documentary တခု မွာ၊ ျမန္မာ ျပည္နဲ႕..ဘဂၤလားေဒ႔ရွ္ ..ႏွစ္နိုင္ငံ အၾကား မွာ..ဘယ္ဖက္ ကမွ မလို ခ်င္ ေနတဲ့ ...နိုင္ငံမဲ့... အဲဒီ လူမ်ိဳး စုရဲ႕ ..ျပသာနာ ေတြကို.. စိတ္ မသက္ မသာ ျမင္ ေတြ႕ရေတာ့တယ္။
ရြံ႕ ေတြ ဗြက္ ေတြ ..ထ ေနတဲ့ ..အိမ္ ဗုတ္ စု ေလး ေတြ ၾကားထဲမွာ.. ကေလး ေတြက.. အ၀တ္မပါ..ဗိုက္ပူ နံကား။ အိမ္ သာ မရွိ.. ေသာက္သံုး ေရ မရွိ.. ေဆးခန္း မရွိ..စာသင္ေက်ာင္းမရွိ.. ( ရွိရင္ေတာင္..ဘာစာ ကိုသင္ ၾကမလဲ )။ မဲ ေမွာင္ စြတ္ စို ေနတဲ့..ေျမတလင္း အခင္းနဲ႕ အိမ္ လို႕ယူဆ ရတဲ့...ေနရာ မွာ..မိသားစု တစုက..ပိန္ရံွဳ႕ ညစ္ေပ ေနတဲ့ ဒန္အိုး တလံုး ထဲက..ဟင္း လို႕ ေျပာ ရမဲ့..အရည္ ျပစ္ျပစ္ တခု ကို ..တလွည္႕စီ စား ေနၾကတယ္။ အဲဒီ မိသားစု ရဲ႕ အၾကီး အကဲ ျဖစ္ဟန္ တူတဲ႔.. စြပ္က်ယ္ ျဖဴ ညစ္ညစ္..ပေလကပ္ ပုဆိုး အျပာ ကြက္ နဲ႕ ..လူၾကီး တေယာက္က..နိုင္ငံျခားသတင္းေထာက္ ရဲ႕ ကင္မရာ ကို ေစ႔ေစ႔ၾကည္႔ ျပီး၊ ` ခင္ ဗ်ား တို႕ပဲ..က်ေနာ္ တို႕ ဘ၀ ကို ..စိတ္၀င္စား တာပါ ဗ်ာ..က် ေနာ္တို႕ဘ၀ က..ကယ္မဲ့လူ မရွိ ပါဘူး ဗ်ာ.. ကူညီပါ ဗ်ာ..´ ဆို ျပီး.. မ်က္ ရည္ ေတြ ပိုးပိုး ေပါက္ ေပါက္ နဲ႕ ေျပာ ေတာ့.. ရင္ ထဲမွာ တကယ္မေကာင္း။
စကား ၀ုိင္းတခု မွာ ..မိတ္ ေဆြ ေတြနဲ႕ ေရာက္တက္ ရာ ရာ ေျပာ ရင္း.. အဲဒီ ရို ဟင္ ဂ်ာ ေတြ အေၾကာင္း ေရာက္သြားေတာ့.. `အင္း..လြယ္ေတာ့..မလြယ္ဘူး..´ လို႕.. လံုးေထြး ပစ္လိုက္ မိၾကတယ္။ ရခိုင္ ေသြး နဲနဲပါတဲ့ သူငယ္ ခ်င္းက..` တကယ္ေတာ့..သူတို႕က.. ဗမာ စကား ေျပာ ေပမဲ့..ရုပ္က..ဟိုဖက္နဲ႕ပိုတူ တာေနာ္.. ဘဂၤလားေဒ့ရွ္ က..ယူ ရမွာ´ လို႕ ေျပာ လို႕.. အားလံုး..ရီ မိၾက ရတယ္။ ကဲ..ခုကို ပဲ.. ျငင္းပယ္ ေနမိ ျပီ။
မေန႕တေန႕ကပဲ..အေမရိက မွာ ေနတဲ့ ..ရခိုင္စစ္စစ္ မိတ္ ေဆြ တေယာက္ နဲ႕..စကား ေျပာ ျဖစ္ ၾက ျပန္ ေတာ့.. စက္တင္ဘာ ေတာ္လွန္ ေရး အတြင္း က.. အမ်ားစု ရခိုင္ သံဃာ ေတာ္ ေတြ အေၾကာင္း.. ေမး ျဖစ္တယ္ ။ သူ ေျပာမွ.. လတ္တေလာ..အေမရိ ကန္ က.. ဗမာ့အေရး ေဆြး ေႏြး ပြဲ ေတြမွာ.. ရခိုင္ သံဃာ ေတြ နဲ႕... ရိုဟင္ ဂ်ာ ေတြ.. အေ၀ မတဲ့..အယူ မတူ တဲ့..ပြစိပြစိ ေလး ေတြ ၾကား ရျပန္ ေရာ။ ` အေမရိကန္ လို..နိုင္ငံစံု ကလူ ေတြ လာေနတဲ့..ေနရာမွာ..ဒီစကား မ်ိဳး ေျပာ ရတာ ေတာ့..မေကာင္းပါဘူး..´ လို႕..စကား ခံ ရင္း..မိတ္ေဆြ ကလည္း..သူတို႕ ..ရင္ထဲ.မွာ စြဲျမဲေနတဲ့.. မေက်နပ္ ခ်က္ ေတြ ကို..ေျပာ ေတာ့....` အင္း..လြယ္ ေတာ့..မလြယ္ ဘူး..´ လို႕ပဲ.. ခပ္၀ါး၀ါး ေျပာမိ ျပန္ တယ္။
ဆင္းရဲ မြဲ ေတ ..ေနတဲ့ နိုင္ငံ ႏွစ္ ခု ၾကား ထဲ က..ဒုကၡ သည္ ဆိုေတာ့..စဥ္းစားသာ ၾကည့္ေပေတာ့။ ဘယ္သူ ကမွ..မလို ခ်င္ ..တာ၀န္ မယူ ခ်င္ ေတာ့..ဘယ္လို လုပ္ မလဲ။ ဒီေနရာ မွာ.. မိုးေပၚ က ... က်ီးကန္း ခ်ီ ရင္း ျပဳတ္ က် လာလို႕.. မ်ိဳးျပန္႕ပြား ေန တဲ့..လူမ်ဳိး စု ေတာ့လည္း..မဟုတ္တန္ရာ။
တေလာ ကပဲ..သတင္းတခု ထဲမွာ.. အီးယူ ဥေရာပ သမဂၢ က..ရိုဟင္ဂ်ာ ဒုကၡ သည္ ေတြ အတြက္.. ေထာက္ပံ့ ေငြ ေဒၚလာ (၁၅) သန္း ဆိုလား ခ် ေပး လိုက္တယ္တဲ့။ ၾသစ ေၾတလ် ..အစိုးရ သစ္ ကလည္း..တက္တက္ ခ်င္း.. ဗမာ ဒုကၡ သည္ ဆို တဲ့ ေခါင္းစဥ္ ေအာက္မွာ..ရိုဟင္ ဂ်ာ ေလွစီး ဒုကၡသည္ (၇) ေယာက္ ကို ပြဲဦး ထြက္.. ေနထိုင္ခြင့္ ေပး လိုက္ ျပီ တဲ့။ အင္း..ဒါေပမဲ့..အဲဒီ ေလွစီး ဒုကၡသည္ (၇) ေယာက္ ကို က်န္တဲ့ ေလွမစီး နိုင္တဲ့ ဒုကၡသည္ သိန္း ေပါင္း မ်ားစြာ နဲ႕..ဘယ္လို ဆက္ စပ္ ၾကည့္ ရပ့ါမလဲ။ ေထာက္ပံ့ေငြ (၁၅) သန္း ထဲ ကေရာ.. ဟို ..ေအာ္ငို ေနတဲ့ အဘိုး ၾကီး မိသားစု အတြက္ (၁၅) ေဒၚလာ ဖိုး ေလာက္ မွ.. အေထာက္အပံ့ ရပါ့မလား ေနာ္..။
အင္း...လြယ္ ေတာ့..မလြယ္ဘူး။
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Aye Chan’s Enclave with influx viruses revisited
Written by Webmaster
Thursday, 20 December 2007
Abid Bahar
(This paper was first presented at the International Conference on “Problems of Democratic Development in Burma and the Rohingya People” organized by Arakan-Burma Research Institure held in Tokyo on July16-17, 2007)
An enclave is a part of a country geographically separated from the main part by the surrounding foreign territory. We don’t see any existence of such an enclave in Burma. Aye Chan, a native of Burma’s Arakan (Rakhine) province, has written a critical article to support these military government’s stands on the extermination policy in Burma says there is an enclave in the province of Arakan.1 His work even outlines the issues of dispute surrounding this enclave. This doesn’t seem to be an ordinary enclave. This enclave is Aye Chan’s portrayal of Burma's Rohingya people in the Arakan state. Aye Chan identifies the Rohingyas as the non-natives of Burma who, he claims, settled in an enclave in Burma’s North-Western Arakan province.
Aye Chan’s article creates trepidation also suggests issues to consider dealing with the Rohingyas, along with a means to address them. The article was also published in several other Burmese journals and is popular among anti-Rohingya ultra-nationalists. A review of the work shows, the work is a typical reflection of the contemporary state of Burmese scholarship on ethnic minorities. In addition to its Rakhine version of the Rohingya history, genocide readers will find it bearing the warning signs of the Rohingya people’s on-going torment in Arakan. Aye Chan’s present work is important to consider for its unique version of inter-racial relations of some significance that defy academic understanding of Rohingya history and culture. As we will see below he has given a scholastic face to his xenophobic work. As part of a growing contemporary Arakanse popular literature, his goal here seems less erudite and more to demonize the Rohingyas to create fear among the Burmese people.
Link:http://www.kaladanpress.org//index.php?option=com_content&task=view&id=1065&Itemid=38
Burmese maze
Dec 19th 2007 | SITTWE
From The Economist print edition
For Muslims and other minorities, the monks' battle was not their fight
IN THE streets surrounding the Sule Paya pagoda in downtown Yangon,
Burmese Muslims ply their trade, selling sweetmeats, calligraphy or
spectacles. When the military junta opened fire on protesters led by
monks in September, the Muslims had an excellent view of the violence.
But for all the expletives they threw at the government, many
refrained from joining the protesters. "It's a Burmese problem," says
a grizzled old man, lolling outside the mosque opposite the pagoda.
"Let them deal with it. They don't think of us as being of their
country." The sense of being apart from Myanmar is an example of the
religious and ethnic divisions that will persist, even if military
rule eventually gives way to democracy.
The complexities of national identity are starkest in Sittwe, the
capital of Rakhine (formerly Arakan) state in western Myanmar,
bordering Bangladesh. Sittwe's Muslims, who form anywhere from a third
to half of the local population (official estimates of Muslim numbers
are notoriously unreliable), are a mixed lot. Some claim descent from
Indian and Bengali immigrants, who arrived in the once-thriving port
when Burma was still a place where fortunes could be made. Others
belong to the Rakhine ethnic group. Still others claim a distinct
Rohingya ethnicity (a designation the junta does not recognise). But
on one point, all agree: the government, being Buddhist, discriminates
against Muslims. "The infidels are cruel to us and beat us," goes a
common refrain.
Severe poverty—the sight of ten people living under a single roof
without electricity is as common as that of forced labour on the roads
along the marshy sea—exacerbates Muslim resentment, particularly given
the false but intractable belief that Myanmar's Buddhists are getting
rich. Although incidents of outright violence have decreased,
relations between Muslims and Buddhists remain tense. Some Muslims
take satisfaction from the government's crackdown on the monks. "They
[the junta] put them on a pedestal and now they're the ones having a
problem," grins one local imam. Amongst Sittwe's Muslims, the
otherwise universal admiration for Aung San Suu Kyi, the leader of the
opposition, is tempered. "She can't help being an improvement on the
current government," says the imam. "But she's Buddhist too. She's
probably not very good on the Muslim question."
Religion is not the only source of division. Race plays a powerful
role. Sittwe's Muslims, like its rarer Hindus, find it almost
impossible to travel outside Rakhine state. Even inside it, paperwork
and perpetual inspections can make a simple fishing trip harrowing.
Most attribute these restrictions to the government's belief that
Rakhine is plagued by illegal immigrants from India and Bangladesh who
do not deserve citizenship or the right to travel.
Such oversimplifications miss the demographic complexities of Sittwe.
Some residents are Indians who were born there. Others are products of
mixed marriages. Many have family members in other parts of Myanmar
whom they might never see again. "There have been Muslims here since
before the British ever came to Burma," says a local teacher. "And
yes, a lot of the people here did come over from Bangladesh. But that
was years and years ago." Small wonder that most of Sittwe's people
nowadays just want to leave. "I'd go to Malaysia or even Bangladesh,"
says a young man who was born of a Bengali father and Rakhine mother.
"But I don't have the money."
Though it is most potent amongst Muslims, the idea of not belonging is
common among other ethnic and religious minorities. Sittwe's Hindus
also say they are locked out of the labour market. Buddhists in
Rakhine often identify themselves as belonging "Not [to] Myanmar, but
the Arakan kings" (a reference to the ancient Rakhine empire). Forging
a single national identity from these disparate ethnic and religious
groups will be a challenge for any Burmese government. Already,
disunity may have harmed the prospects for democratic change. "Where
were the ethnic armies?" asked one resident of Yangon, plaintively, of
the uprising against the junta in September. "If the Shan and Kachin
had come, we might have got somewhere." Perhaps, like the Rakhine and
Muslims, they felt it was not their fight.
Reference:
http://www.economist.com/world/asia/displaystory.cfm?story_id=10331558
All muslims r brothers whether u r white or black.Thats what they said.If rohingers have no place to live,other muslims countries must allow to live their country.Why chirstiran countries allow them to stay?
မြတ္စလင္တိုင္းျပည္ေတြက ဒီလူေတြကို ေနခြင္ ့ေပးေအာင္ပဲ ေတာင္းဆိုပါ မိတ္ေဆြ..ျမန္မာျပည္မွာေတာ့ ျပသနာေပါင္းမ်ားစြာဖန္တည္းမဲ ့ ဒီလူေတြကို လက္ခံလို ့မျဖစ္ဘူး..ခုေတာင္ တိုင္းရင္းသားအျဖစ္ပုံေဖၚဖို ့ျကိဳးစားေနတာ
kay...u seem to be so stupid to accept such outrageous ppl Rohinga who are not acknowledged by even muslim country(Bingalardish). it is true that we staying oversea have to comply with all rules and regulations of particular country. do you think Rohingar will be in this way. you can see some crimes happening in Rakine which reflect that Rohinga are outlaws. Be logical.Grow up,kay. just for you, your family and your relatives at least.
္လူေတြရဲ႕ စာနာသနားစိတ္၊ ၾကင္နာစိတ္ေတြကုိ ေခ်မြဖ်က္ဆီးပစ္ႏုိင္တဲ့ အမ်ဳိးဘာသာသာသနာဆုိတဲ့ ေႂကြးေၾကာ္သံႀကီးကုိ တေန႔တျခား လန္႔လန္႔ လာတယ္။ ဒီပုိ႔စ္ကေလးကုိ မ်က္စိ႐ွမ္းၿပီး မေတြ႕ခဲ့မိဘူး။ အခုမွ ဖတ္ရေတာ့တယ္။
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