Revisiting On the Rejection of Pan-Rohingya History by An Arakanese Scholar in 1960

Article Review February 7, 2026

Ancient Arakan Coins and Article by Arakanese Scholar Seit Twe Maung

The article by Seit Twe Maung, published in the Rakhine Tanzaung Magazine in 1960-61, presents a critical and detailed refutation of the emerging narrative that positions the Rohingya as a distinct indigenous ethnic group in Arakan (present-day Rakhine State).

This commentary highlights the scholar’s firm stance against what he perceives as historical distortions propagated by the so-called Rohingya activists and their supporters. Seit Twe Maung systematically challenges claims of early Muslim Arab settlements in Arakan, arguing instead that the region’s historical and cultural development was deeply rooted in Buddhist and Hindu traditions, with minimal Muslim influence prior to the 15th century.

The scholar emphasizes that the Muslim population in Arakan largely descends from later Bengali immigrants, particularly from Chittagong, who settled in the northern townships during British colonial times. He contends that the term “Rohingya” is a recent invention, not historically recognized by Arakanese people, and criticizes attempts to construct a pan-Rohingya identity as politically motivated efforts aimed at undermining Arakanese statehood and sowing ethnic discord.

The article draws on various historical sources, including Burmese chronicles, colonial gazetteers, and external travelogues, to underscore that Muslim presence was limited and largely tolerated rather than dominant, with Arakanese kings retaining Buddhism as the state religion.

Moreover, Seit Twe Maung warns against the demographic and political implications of continual Chittagonian migration, which he argues threatens the indigenous Arakanese population’s cultural and territorial integrity. His critique not only challenges the historical legitimacy of the Rohingya identity but also reflects broader anxieties about ethnic nationalism, migration, and state sovereignty in mid-20th century Burma.

The article remains a significant early articulation of Arakanese resistance to Rohingya claims, illustrating how historical narratives become battlegrounds for contemporary ethnic and political conflicts. It invites readers to critically assess the intertwining of history, identity, and power in a region marked by complex interethnic relations.

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