Living in the Christian (or formally Christian West) we tend to look at the war with Islam (they have no problem seeing it as a war) as Islam's war with Christians and Jews. However, if just a little research is done any researcher can find quite easily that the problem is Islam against the world.

While I cite sources from the Buddhist world in this article I want to stress that I do not advocate the Buddhist religion or lifestyle. I do consider Buddhists to be idol worshippers and I do think that Buddhism is a satanic lie; but I advocate what Yeshua said in the Messianic regard to people of other religions; that we are to try to be an example of love and grace to them and to try to win them over with the example of love and grace that believers in Yeshua have for one another.

So now let's look at what Muslims are doing in Bangladesh, and how they proselyze people, not by a loving example, but by the intimidation, harassment and the sword.

The destruction of Jumma peoples' religious and cultural life in the CHT have been a marked feature of the CHT conflict since the early 1970s. The Jumma peoples of the CHT are Buddhists, Hindus, Christians and Animists. These religious groupings reflect ethnic differences. The Chakma, Tangchanya and Marma are mainly Buddhists, the Tripuras Hindus and some smaller groups such as the Bawm and Pankhua are Christians. Mru and Khumi practise what is known as Animism. Religious tolerance has been a long tradition of the Jumma people. One way of understanding this tolerance is to see it in terms of an underlying element common throughout the CHT which consists of different manifestations of an underlying stratum of animistic traits which coexists with Buddhism, Hinduism and Christianity.  

The Jumma people consider themselves culturally very different from the Bangladeshis. Bangladesh has Islam as the state religion. The state education is oriented to 'mainstream' nationalism and in some cases, according to the pupils and teachers, has a strong Islamic influence. Bengali predominates over other languages and, apart from the few cases where the Jumma people have developed their own schools, the educational system in the CHT is designed to draw the Jumma people into the Islamic culture of Bangladesh.

The main Islamic missionary organization is Al Rabita, funded by Saudi Arabia and Kuwait, this non governmental organization has been working since 1980 to convert the Jumma people. It has a main office in Dhaka and offices in Rangamati, Langadu where it also has a hospital, Barkal, Alikadam of the CHT. At Alikadam, in 1990 the Al Rabita missionary center converted 17 Marma people to Islam.

Throughout the CHT the mosque construction continues to take place. Loudly amplified calls to prayer frequently punctuates the lives of the Jumma people. The Bangladeshi authorities argue that their religious tolerance can be seen in Buddhist, Hindu and Christian Welfare Trust. One Chakma fellow said that he went to the Central Audit Bureau to seek support from the Welfare Fund and was told: "Why don't you become a Muslim and we'll all be brothers". The most disturbing aspects of religious persecution in the CHT are the destruction of temples, prevention of worship, violence motivated by religious hatred and forcible conversion to Islam.

There have been numerous incidents of forcible conversion in the CHT. Chakma women who marry Bangladeshis whether by choice or abducted by force, have to convert to Islam. The Jumma prisoners who are detained in Chittagong, Rangamati or Khagrachari jails are placed in cells with a majority of Muslims whose task it is to try and convert the Jumma persons. The Jummas who are captured by the Bangladeshi security forces are very often given the options of torture or conversion to Islam as a way to escape the suffering.

In recent years the Jamat-i-Islami (Islamic fundamentalist political party) has been very active in the CHT. It builds mosques, actively promotes Islam and it was responsible for destroying Buddhist and Hindu temples in the CHT.

An account by one of the monks now in Tripura described in detail an incident in 1986 which took place in Panchari where a group of hill people were attacked because they were not Muslims.

"Before this happened, one day 13 of us went to market. I was not a monk then. The Bangladesh Rifles (paramilitary force) and settlers caught us and out of 13, nine were killed and four of us escaped. The reason was that we were not Muslims; they wanted us to be Muslims to take Islam. It was in the market itself and some of the people were also caught up from around. Among the people whom they caught was my wife. They cut her with daos (machette) - some of the marks on her neck are still there. She is in Karbook (refugee camp in Tripura). This took place in the market itself on market day, Wednesday. The others ran away. They also tried to cut me with daos on the neck. Luckily my shirt collar was thick and I escaped from being killed. As they killed the others they shouted: 'Oh Chakmas, will you not become Muslims? If you refuse we will kill you now'."

A Buddhist monk from the temple at Kalanal described to the Amnesty International the persistent harassment of the Jumma villagers by the military personnel and the settlers:

"For many months now soldiers have been regularly visiting us and slaughtering cows in our shrine.... They always said that if we did not agree to this (conversion to Islam) they will come one day and kill us." On the morning of 1 May they carried out their threat by escorting a group of two to three hundred settlers, some of whom were dressed in the uniform of home guards, to our village and began their depredations by attacking Buddha Vihar (the temple). Most of us were, however, able to flee but soldiers pounced on Purnananda Bhikku (one of the monks) and after beating him with rifle butts handed him over to the Muslims who threw him into the shrine which was by now on fire. He died. Later when I met more people from my village they said that two young girls of the village had been raped mercilessly by troops and Muslims and then killed with bayonets."

Another woman described her experience that happened in March/April 1989 to the CHT Commission as following:

"Some soldiers came to our house and woke us up and poured cold wate on our heads. I had two daughters. The soldiers tried to take my daughters, they were 9 and 11 years old. They hit me on the head with lathi (bamboo stick). My head was bleeding. My daughters were crying As my head was bleeding heavily, the soldiers gave me some medicine Then they asked me whether I would become a Muslim. I said: 'No, I'd rather die.' Then they said: Will you be able to stand naked before us and also 'If you give us your daughters, we will release you.' They beat me then and left."

Desecration is invariably accompanied by violent attacks against worshippers. The following case was told by a Marma monk describing an event in Pablakhali, Dighinala in 1985:

"On that day first the settlers and the army surrounded the temple. I was caught and my hands were tied with rope as were my legs. Water was poured through my nostrils. I was kicked with boots and my leg was cut. People came into the temple and caught all the girls. They took the girls a little way from the temple. I heard the cries of the girls - maybe they were raped but I did not see it with my own eyes. After a few days I met one of the girls but as a monk I have some restrictions and could not ask her what had happened. The army performed desecration in the temples. They go in with boots on and throw away food in the temple. Every day before 12 o'clock we offer food to Lord Buddha. The Muslims say: 'then why does not stone eat it'? The army uses guns to break plates. Once I was about to offer food to the Buddha and the Muslims entered and said 'let's see if stone can eat', then they said 'stone can't eat' and they took the plate from my hands and threw it on the floor. They bring animals into the temple and slaughter them: goats and cows. Buddhist people never kill animals so you cannot worship in the temple after that has happened. I have witnessed it. At Pablakhali in 1985, before the attack, about 35-50 army personnel entered the monastery with 100-150 settlers remaining outside. They cooked inside the temple and burnt wood on the dirt floor and brought wood in. They killed the animals outside the temple but within the boundary of the temple. They did this to crush Buddhism and establish Islam. There was no other reason for this."

The second incident took place in Mani Gram, Khagrachari in 1986 and was also described by a Marma monk:

"I was in Mani Gram Buddhist temple. On 12 June, 1986 we tried to celebrate a function in the temple. All of a sudden some troops came and said: 'Hey, what are you doing?' We replied: 'We are going to wash our God'. The soldiers said: 'You cannot wash God because this is a Muslim state. You cannot worship the Lord Buddha, you have to abandon this religion and become Muslim.' We refused to do so. Then the soldiers caught us and tied our hands and started to pour water on our heads. I was the only monk there, the others were villagers numbering around 20. All of us were tied in pairs and the soldiers starting pouring water and when they were not satisfied by pouring water they started kicking us with their boots. The water was not just water, but it was mixed with green chilies. When we were tied up they stood with bayonets over us so we would not struggle. My skin started burning and most of us were injured as I was. I had cuts and sores on my legs. We were tied up in afternoon and they started to burn the house of the village which we could see. We were tied up from eight in the morning to four in the afternoon, a total of eight hours. The soldiers untied us. At about 5 o'clock they set fire to the temple and we went into hiding in the jungles. The settlers were not with the soldiers when they tied us up, but were there when the village was burnt. There is a river called Chengi. After coming to the river we went hiding into the deep jungle. After four days trekking all through the jungle. I reached the border of Tripura (India) and Karbook camp. In that lot we were around 450 people. Before 12th June there was no other incident. The only reason for the attack was religion. If we became Muslim we could stay safe. I know one Marma who was my friend called Uchmang. He was threatened that if he did not become a Muslim he would be harmed with his relatives. He was forcibly converted. He came from a different village, Mahalchari in Khagrachari District."

A Marma monk in Tripura explained how the military authorities control religious ceremonies in the Chittagong Hill Tracts:

"Religious functions need a permit from the authorities, for example, the Purnima full moon celebrations and several Purnima functions numbering about six in a year. We need permits for other functions too. Many people come to these functions. For a funeral ceremony no permit is necessary, but seven days later, the seventh day ritual after cremation needs permission from the authorities. When someone becomes a monk you need such a permit. To celebrate functions you have to collect money and so permission is needed. The permit is for both money collection and the ceremony. The army officers give the permit. It was always army officers who give it. There is no cost for the permit. I used to go for the permit and was never refused but it was a lot of trouble, waiting to meet the officer etc."

Chitmarang is the most sacred shrine of Buddhism in the CHT. Although it is in an area which is predominantly Marma, thousands of Chakmas traditionally traveled there annually to pay their respect to the ancient image of the Buddha in the old temple. For several years because of constant checks by the military, it has been impossible for Buddhists to reach Chitmarang temple. Chitmarang no longer functions in this capacity. The army have to give permission which is granted only to the lucky few or to those who can afford to bribe the army.

Sources:

1. Life is not ours: the Chittagong Hill Tracts Commission
2. Unlawful Killings in the CHT: Amnesty International, 1986

Destruction and Desecration of Places of Worship

On 8 May 1986, The Bangladesh Army motivated by religious fanaticism attacked "Navajyoti Buddhist Vihara" (Navajyoti Buddhist Temple) at Lalyaghona Village in Baghaichari Upazilla (sub district), destroyed and desecrated the temple by breaking down one of the images. It's part of the systematic pattern of the Bangladesh military's attack against the religious minorities of the country. Religious fundamentalism and intolerance to the religious minorities are on the rise in Bangladesh in general and military in particular.

Religious persecution and destruction of places of worship is commonplace in the Chittagong Hill Tracts (CHT). 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 of the Bangladesh (BD) Government organised religious persecution committed against the Jumma people of the CHT.

6 August 2006

A group of Muslim settlers led by Rafique Uddin destroyed the Buddhist temple of Challyatali village under Longadu, Rangamati. Their aim was to grab the temple land. The indigenous villagers objected to the UNO (local civil administrator) against Rafique Uddin and his gang. The indigenous villagers demanded a freeze to land grabbing and religious persecution. On 7 August UNO formed a inquiry committee with Chairman of Bhasanya Adam Mr. Nurucchafa, former Longadu Chairman Mr. Sukhamoy Chakma, representative of Longadu police station, Commander of Challyatali BDR camp and Kanungo (government employee on land). However, on 8 August the Muslim settlers led by Rafique Uddin set fire the temple. 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.

27-31 May 2003

The Jumma people have a Buddhist temple at the peak of the Fali Tangya mountain in Barkal.The Bangladesh Rifles (BDR) wanted to destroy the temple and build a telecommunication tower on its place.

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.

8 September 2002

At about 10 PM, Captain Mohammed Arif and his Bangladesh Army personnel from the Sixth Infantry Division at Bandarban rounded up the villagers of Amtoli, Bandarban District. They gathered the Jummas at the local Buddhist temple and subjected them to grueling interrogation for four days under the pretext of apprehending the so called Jumma rebels who do not exist. During the interrogation, the Jumma villagers were abused with obscene and racially offending languages, booted, beaten and the Jumma women and girls were molested and abused even in front of their relatives. Many Jummas were injured. For example (i) Mrs. Chandra Rekha Chakma and her husband, (ii) Mr. Nishi Ratan Chakma, (iii) Mrs. Sangma Prue Marma (31), (iv) Mr. Medose Marma (50). The Bangladesh Army compelled the arrested Jummas to urinate and defecate in front of the images of the Buddha in the local Vihara (Buddhist temple) to demonstrate their deep hatred towards the non-Islamic religions of the Jumma Kafirs/Infidels. Needless to say, the Bangladesh Army forced the Jumma villagers to supply them with huge amount of rice, goats, chickens, large amount of fruits and vegetable and firewood for four days free.

14 February 1999

The 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.

27 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.

21 May l996

The BD Army personnel of the 17 EBR from the Marishya Military Zone Headquarters lead by Maj. Anwar, Second-In-Command of the said Zonal HQ, and Lt. Ferdous (the Commanaer of Ugalahari Army Camp), the Army troops from the Khagrachari Brigade Headquarters led by Maj. Tareq, and the BDR personnel from Old Lankar BDR Camp led by Capt. Mohammad Khayer (the Commander of the BDR Camp at Old Lankar) jointly attacked Jumma Bazaar in Old Lankar area bordering the Mizoram State of India and burnt down all the shops (belonged to the Jumma People). Then, on their way back to Old Lankar BDR Camp, they torched 19 Jumma houses at Lakshmiban Karbari Para village (in Thalchara area) and 16 Jumma houses at Reboti Karbari Para village in Sajek Union under the jurisdiction of Baghaichari Police Station within Rangamati District. At Lakshmiban Karbari Para village, these Military terrorists and Islamic zealots desecrated the local Buddhist Temple, broke the images of the Buddha into pieces, stole the money from the Temple Donation Box and set the Temple on fire. Similarly, they also set the local Primary School alight. After that, these Military arsonists set ablaze a Jumma house in Dhebachari area of the Lankar region.

25 April l996

Havildar Mohammad Aziz & his Armymen from Shan- tila Army Camp under the control of the Panchari Military Zone raided Milan Shakti Bouddha (Buddhist) Vihar (Temple) at Pujgang Mukh village under the jurisdiction of Panchari Polic Station within Khagrachari District in order to desecrate the non-Muslim places of worship as part of the Bangladesh (BD) Government's Bangladeshization and Islamisation of the CHT Scheme. These Military fanatics broke the head of an image of the Buddha with their rifle butts and and threw down the rest of the image on the floor. Then, they kicked with their boots on the head of another image of the Buddha to topple it. Having been seriously hurt by such blatant attack on their Temple, the Jumma people requested the local Thana (Police Station) Nirbahi (Administrative) Officer (TNO), the Deputy Commissioner of Khagrachari District, and so on to stop religious persecution and also to punish the Military culprits. At the same time, the Panchari Branch of the Hill Students Council demonstrated to protest at the planned desecration of the Temple and demanded immediate arrest and open trial of the Military terrorists and criminals. Needless to say, the BD Government had not taken any actions against the military culprits. However, Lt. Col. Mohammad Mati, the Commander of the Panchari Military Zone, inspected the Temple, saw the broken images of the Buddha and the bootmarks of the soldiers on the floor for himself, and asked the Monks and the Jummas to keep their mouths shut

6 December 1995

The soldiers of the newly brought-in 4th Field Artillery Group from Kachchaptali Army Camp under the control of the Bandarban Military Zone conducted a search-operation to capture the Shanti Bahini (SB) personnel in Kachchaptali Mouza within Bandarban District. During the operation, they thoroughly searched Nathakgiri Bouddha Vihar (Buddhist Temple) and Liragaon Bouddha Vihar (Buddhist Temple). Having found no SB personnel, nor arms and ammunitions in the Temples, the Military fanatics interrogated the Monks in a very humiliating manner and desecrated the images of the Buddha proving their profound contempt for all non-Islamic religions.

25 June 1995

Lt. Ferdous, the Commander of Bara Kojoichari Mukh Bangladesh Army Camp, and his soldiers conducted a campaign in the entire area starting from Battali and Ugalchari of Marishya to Kojoichari in order to apprehend the members of the Shanti Bahini. Having found no trace of the Shanti Bahini in the area, they attacked the local Buddhist Temple, desecrated the images of Lord Buddha, looted all valuable property, interrogated the Monk and other devotees, and tortured them during interrogation. Among the victims were: I) The Buddhist Monk of the Temple, II) Mr. Sapya Chakma (22), a devotee and the son of Mr. Narad Muni Chakma, III) Mr. Dhana Ram Chakma (45), a devotee and the son of Mr. Bar Dhama Chakma and so forth.

31 May 1995

Rev. U Kai Chara (50), the head monk of the Jagat Shanti Buddhist Temple of Chowdhury Para village under the jurisdiction of Ramgarh Upazilla and some Jumma women devotees were walking along the Mahalchari-Jaliapara Road on their way from Goria Para village under the jurisaiction of Mahaichari Upazilla to a religious function at Ramgarh. When they arrived at No. 2 Road Protection Post (Military Check Post), a group of 15 Bangladeshi road labourers, who live at Barpilak cluster village in No. 209 Barpilak Mouza of Ramgarh, began to abuse them with obscene languages. Naturally, one of the Jumma women devotees protested at the rude behaviour of the aggressive Bangladeshi labourers. The Jumma people have no right to protest even when they are abused by any Bangladeshi of the Islamic State of Bangladesh. So, the Bangladeshi labourers punished the Monk and all the women devotees by flogging them mercilessly for tneir audacity to protest in the full view of the Bangladesh military. The following Bangladeshi Settlers were among the culprits: I) Mohammad Nazrul Islam, the son of Mohammad Ahid Sarkar, II) Mohammad Abdul Ali, the son of Mohammad Saruja Mistry, III) Mohammad Kasem, the son of Mohammad Alauddin, IV) Mohammad Swapan, the son of Mohammad Abul Basar, and so on.

10 March 1995

The Army personnel of Bhijakijing Camp under the jurisdiction of Rangamati Police Headquarters attacked Hazachara village, rounded up the Jumma villagers, interrogated them and harassed them during the interrogations. Having found no members of the Shanti Bahini in the village, they attacked the local Buddhist Temple, searched it, desecrated it, interrogated the monk and harassed him in a very humiliating manner in order to hurt the sentiment of the Buddhist Jummas.

Sources:

1. Life is Not Ours: the Chittagong Hill Tracts Commiission
2. Jana Samhati Samiti Report
3. Unlawful Killings and Torture in the CHT: Amnesty International

Statement to United Nations on Religious Persecutions

UNITED NATIONS
ECONOMIC AND SOCIAL COUNCIL
COMMISSION ON HUMAN RIGHTS
Sub-Commission on Prevention of
Discrimination and Protection of
Minorities
Working Group on Indigenous Populations
Geneva
29 July -2 August l985

Madam Chairman,

On 15 February 1972, the people of the CHT sent a delegation led by Mr.Manabendra Narayan Larma, to the Bangladesh leader, Sheikh Mujibur Rahman, asking for regional autonomy and retention of the Chittagong Hill Tracts Regulation of 1900 to safeguard their political, economic and cultural rights. He rejected their demands and told them "Do away with your ethnic identity, go home and become Bengalis". This statement highlights the government's policy towards the indigenous people who are ethnically, religiously and culturally distinct from the Bengalis. All Bangladeshi rulers pursued this policy designed to Bengalise and to Islamise the CHT. The present regime of Gen. Hossain Mohammad Ershad denies even the existence of these indigenous nationalities. In a submission to the Working Group on Indigenous Populations in 1983, the official Bangladesh delegate asserted that "the entire population of the territory which now comprises Bangladesh has always been and still is one people - the Bangladesh nation . Bangladesh is a country with a homogenous population".

The Bangladeshi regime is persecuting the indigenous people for their religious beliefs. Numerous Buddhist temples have been looted, desecrated and destroyed. The monks are detained, tortured and murdered. For example, on 22 February 1979, the Bangladesh army ransacked the Buddhist temple at Pujgang, 20 miles north of Khagrachari, shot at the holy image of the Buddha, broke its head with riffle butts, and then played football with the head. Rev. Arniruddha Bhikkhu and Rev. Rebata Bhikkhu were beaten severely with the result that the former had suffered a serious head injury and the latter had the right hand broken.

The Bengali soldiers stripped a Buddhist monk of the temple at Kattali, 70 miles north-east of Rangamati, slaughtered a cow on his saffron robes and sprinkled blood on the holy image of the Buddha.

During the government-directed massacres in the Bhushanchara Union within Barkal Thana on 31 May 1984, Ven.Bodhi Ratna Bhikkhu, 78, of Janakalyan Bouddha Vihar at Bhushanchara, Ven. Jyotipal Sramana, 58, of Gorasthan Samaj Bouddha Vihar at Gorasthan and Ven. Jyotipal Bhikkhu, 73 of Banarupa Bouddha Vihar at Chotaharina, were beaten severely. The temples were looted and the holy images of the Buddha were broken into pieces. The monks sought refuge in Mizoram State of India.

IFOR has also revealed that the Bangladesh army prevents the people from practising their own religion. The Buddhist shrine at Chitmarong, 20 miles south of Rangamati, is the holiest of all places in the CHT and the Buddhists from every corner of the district have gone there for pilgrimage. The Bangladesh army has set up a checkpoint on the way to the shrine. People going there are asked for identity cards (special cards are required only of the tribal people) and thoroughly searched. Women are raped. Harassment has increased to such an extent that very few people dare visit the shrine.

The Bangladesh security forces harass the tribal people and then offer them financial inducement and also freedom from oppression if they embrace Islam. Mr.Probodh Chandra Chakma, 52, of Mara Chengi within Naniachar Thana, for example, was harassed on 1 October 1984 and then enticed to become a Muslim with offer of money and freedom from oppression. Now he lives in serious mental agonies. The government has secretly circulated a letter to all military officers now stationed in the CHT encouraging them to marry tribal girls with a view to assimilating the indigenous people. As a consequence, the Bangladesh armed forces kidnapped thousands of tribal women and forced them to become Muslims and to marry Bengalis. For instance, Miss Sukrabala Chakma, 18, daughter of Mr. Lochonya Chakma, of Prodeep Para, Jurmarong within Khagrachari Thana, was taken away from her home at gun point by the Bangladesh Reserve Police of Bhaibonchara police camp on 7 August 1984. She was forced to become a Muslim and to marry a Bengali policeman from Comilla against her will.

I earnestly appeal to you to protect the political, economic and cultural rights of the indigenous population of the CHT. Thank you for giving me a patient hearing.

Agravansa Mahathera
(Chakma Rajguru)

Sources:

1. The Charge of Genocide: Organizing Committee for the CHT Campaign, 1986