Chin and Rakhine at the Same Table

Opinion ၊ September 5, 2026

Chin and Arakan Leaders Meet (photocrd)

Recently, discussions have been observed on internet pages regarding an article posted on August 16 by the 'Global Arakan Network' (GAN). In reality, GAN is not a media outlet representing any political organization or force; it is merely a platform established by overseas Arakanese patriots, coming together to advocate for the interests of Arakan.

The GAN English version has been operational for some time, while the Burmese version just started operating this month. The article discussing the 'Paletwa region' posted a few days ago is merely the viewpoint of an individual author. It aims to address disputes academically and research-oriented, without emotional bias. At this time, only the common enemies would gladly observe and encourage hateful speech and writings circulated among fellow ethnic brethren. It is of no benefit to the people of Chin and Rakhine.

To return to the main point, this discussion specifically addresses the title above. In truth, the Chin and Rakhine peoples are ethnic brethren who have lived like brothers for many years. They have been 'close yet far' due to transportation difficulties and language barriers. As the lyrics of a famous Chin song go, 'The Chin hills connected to the Rakhine Yoma range' – this melody resonates deeply within the hearts of the Rakhine people as well.

Similarly, in Rakhine history, literature, proverbs, prophecies, and Lattams (forecasts), there are many clear and emphatic statements regarding Chin-Rakhine unity and friendship. Among these, the prophecy known as the '99 Lattams,' reportedly interpreted by the Arakanese scholar and minister Thaik Tet Ngalark Rone during the reign of King Narapati the Great (1638-45), is particularly famous.

While scientifically and modernly speaking, this might be considered superstitious, the Rakhine people have traditionally regarded these '99 Lattams' as truths that would come to pass, believing for generations that Arakan would be liberated. Among these prophecies, one notably concerning Chin-Rakhine friendship is number (22): "If the Chin and Rakhine sit at the same table," the invaders ruling Arakan will be forced to flee. This saying is known to everyone in the Rakhine community, from elders to children.

Arakan and Chin Leaders in Arakan (photocrd)

Contemporary Chin State and Rakhine State

The Rakhine people have a clear history of governing themselves with their own sovereignty for thousands of years across the Rakhine Roma, the Rakhine coastal strip, and across the Bay of Bengal. On the other hand, the Chin ethnic groups, with their diverse landscapes, languages, and cultures, historically lived in separate communities, each with its own chieftain – a fact that is undeniable in terms of political anthropology. However, in the current era, having gone through various periods of external colonial rule together, Chin and Rakhine became two of the poorest states in Myanmar after independence.

Throughout generations, Chin and Rakhine revolutionary leaders, politicians, and intellectuals have strived in various ways to liberate themselves from such oppressive external colonial rule and military dictatorship based on ethnic supremacy. In the 1976-77 period, Chin and Rakhine revolutionary leaders who traversed the 'Return Journey' to their homelands – Chin State and Rakhine State – passing through Sagaing Division and Naga regions from Kachin State, and perished along the way, stand as historical witnesses.

Chin leader Sallyam San (William) and Rakhine leaders San Kyaw Htun and Khaing Moe Lin were revolutionary brothers and national heroes who walked the same path. Seeing the current Rakhine and Chin revolutionary forces repeatedly defeating their common enemy forces and reclaiming their ancestral lands, they would surely be smiling from the afterlife.

From Common Enemy and Common Oppression to Eternal Brotherhood

Indeed, the geographical and historical connections between the Chin and Rakhine are almost inseparable. In reality, ethnic groups like the Shan Ni, Naga, Chin, and Rakhine are the true indigenous owners of the entire western part of Myanmar. Similarly, Chin-Rakhine unity is the key to the complete liberation of Chin State and Rakhine State from oppressive subjugation.

Problems among oppressed ethnic peoples and brethren must be resolved with a mindset of 'letting big issues become small, and small issues disappear' and with good faith. If differences between brethren cannot be resolved peacefully, the main beneficiaries will be the military dictators, and it will benefit no one. Currently, after over 70 years of jointly resisting the common fascist military enemy, it is an opportune time to join hands to escape oppression and establish an eternal brotherly relationship.