ျမန္မာ့အေရးေလ့လာသူ ဆုိသူ ေအာင္ႏုိင္ဦး သုိ ့

ေဖေဖၚ၀ါရီ ၁၃ ရက္ေန ့စြဲျဖင့္ ဧရာ၀တီမဂၢဇင္းတြင္ ေဖၚျပေသာ ျမန္မာ့အေရးေလ့လာသူ ပညာရွင္ဆုိသူ ဦးေအာင္ႏုိင္ဦး ၏ ေဆာင္းပါးတပုဒ္ျဖစ္ေသာ All in the Name of Revolution ေဆာင္းပါးႏွင့္ပါတ္သက္၍ တုံျပန္ခ်က္မ်ားႏွင့္အတူ ေဖၚျပေပးလုိက္တယ္။ ဦးေအာင္ႏုိင္ဦးသည္ ၁၉၈၈ အေရးခင္းတြင္ အမ်ားနည္းတူ နယ္စပ္ေဒသသုိ ့ေရာက္ရွိလာ၍ ABSDF ေက်ာင္းသားတပ္မေတာ္တြင္တာ၀န္ထမ္းေဆာင္ရင္း ေအဘီအက္စ္ဒီအက္ဖ္ ၏ ႏုိင္ငံျခားေရး အတြင္းေရးမွဴးတာ၀န္ကုိ အခ်ိန္အေတာ္ႀကာ ထမ္းေဆာင္ခဲ့ဘူးသူျဖစ္ပါသည္။


ေအာင္ႏုိင္ဦး-ဓါတ္ပုံ-ဧရာ၀တီ

သုိ ့ေပမယ့္လည္းဤေနရာတြင္ က်ေနာ္တုိ ့ေဖၚျပလုိသည္က ယခုေနာက္ပုိင္းတြင္ အခါးအားေလ်ာ္စြာ သူေရးေသာ ေဆာင္းပါးမ်ားသည္ က်ေနာ္တုိ ့ကရင္လူမ်ိဴးႏွင့္ေတာ္လွန္ေရးကုိ မထိတထိျဖင့္ တုိက္ခုိက္ေရးသားေန သည္ကုိ သတိထားမိသည္မွာ ႀကာေနျပီျဖစ္ပါသည္။ သူေရးခဲ့သမွ်ေဆာင္းပါးမ်ားသည္ ဧရာ၀တီသတင္းစာမ်က္ႏွာ အဂၤလိပ္ဗားရွင္းတြင္ ေဖၚျပျပီး ဗမာလုိ သူ ့ေဆာင္းပါးမ်ားကုိ ျပန္လည္ ဘာသာျပန္ထားဒါမေတြ ့ရပါ။

ယခုအခ်ိန္မွာ ကရင္လူမ်ိဴးတုိ ့ကုိ သြယ္၀ွက္ေသာနည္းျဖင့္ တုိက္ခုိက္ေသာ ေအာင္ႏုိင္ဦး ေဆာင္းပါးသည္ ဘာကုိရည္ရြယ္ပါသနည္းဆုိဒါ ေမးစရာျဖစ္လာပါသည္။ ၁၉၈၈ အေရးေတာ္ပုံကာလတြင္ ကရင္ေဒသသုိ ့ထြက္ေျပးေရာက္ရွိလာေသာ ေက်ာင္းသားမ်ားအားလုံး KNU ႏွင့္ ကရင္လူထုေတြက ေႏြးေထြးစြာႀကိဳဆုိခဲ့ပါသည္။ သည့္ျပင္ ေရာက္ရွိလာေသာ အဖြဲ ့အစည္းေပါင္းစုံ အတုိက္အခံအဖြဲ ့အားလုံးကုိ ေဖးမကူညီလ်က္ ႏုိင္ငံေရးပလက္ေဖါင္းႀကီးမ်ားကုိ KNU မွေမြးဖြားေပးခဲ့ပါတယ္။ NCGUB ႏွင့္ NCUB စသည္အဖြဲ ့အစည္းေတြဟာ သဓာကေတြျဖစ္ပါတယ္။ သည့္ျပင္ အကြဲအျပဲ ျဖစ္ေနေသာ ေက်ာင္းသားတပ္မေတာ္ ABSDF ကုိလည္း တစ္စုတစ္စညး္ျဖစ္ေအာင္ ျပန္လည္သင့္ျမတ္ေအာင္ ေကအဲန္ယူ ကပဲ အဓိကဦးေဆာင္ ျပန္လည္ညီညြတ္ေစခဲ့တယ္ မဟုတ္ပါလား…

ဤေနရာမွာ အတုိက္အခံအဖြဲ ့အစည္းအားလုံးကုိ က်ေနာ္တုိ ့အဖြဲ ့သားမ်ား ဘာကုိမွရည္ရြယ္ျပီး မတုိက္ခုိက္လုိ ပါ။ ေဆာင္းပါးရွင္ ေအာင္ႏုိင္ဦး တစ္ဦးတည္းကုိသာ ရည္ရြယ္၍ ေမးခြန္းထုတ္လုိပါသည္။

ကရင္ေတာ္လွန္ေရးႀကီးကုိ သြယ္၀ုိက္ေသာနည္းျဖင့္ အခါအားေလ်ာ္စြာ တုိက္ခုိက္ေနဒါ ဘာသေဘာပါလဲ?? ရည္ရြယ္ခ်က္က ဘာလဲ?? ယေန ့က်ေနာ္တုိ ့ကရင္လူထုေတြကုိ နအဖ စစ္တပ္ေတြက ႀကက္ကေလး၊ငွက္ကေလးလုိ သတ္ျဖတ္၊ ရြာမီးရွိဳ ့ေနဒါ ေတြကို အသင္လုိ ျမန္ မာ့အေရးေလ့လာသူက သိပါလ်က္နဲ ့ဘာေႀကာင့္ ဒီအေႀကာင္းေတြကုိ ေဆာင္းပါးအျဖစ္ တစ္ခါမွမေရးပဲ လြန္ခဲ့တဲအႏွစ္ ႏွစ္ဆယ္က ခင္ဗ်ားရဲ့ ဒုိင္ယာယီဆန္ဆန္ အေႀကာင္းအရာေတြကုိ ေတာ္လွန္ေရးႀကီးနဲ ့ဆက္ႏြယ္၍ ေရးသားတုိက္ခုိက္ပါသနည္း? အသင္ရဲ့ေဆာင္းပါးတြင္ လူမ်ိဴးေရးကုိ ခြဲ ့ျခားေသာ အေငြ ့အသက္ေတြ အမ်ားႀကီးပါရွိရုံမက ABSDF ေက်ာင္းသားမ်ားရဲ့ မွားယြင္းေသာ ဆုံးျဖတ္ခ်က္ ကုိ ကရင္လူမ်ိဴးတုိ ့၏ “Karen Style”ကုိ ကူးယူသည္ ဟု ေရးသားထားျခင္းသည္ ဘာကုိရည္ရြယ္ပါသနည္း။ ကရင္လူမ်ိဴးကုိ အသင္ေစာ္ကားရန္ မေရာက္ဘူးလား? ကုိယ့္အျပစ္ကုိယ္၀န္မခံပဲ တျခားလူမ်ိဴးကုိ အျပစ္ပုံခ်ဒါ အသင္က ဘာသေဘာလဲ? တကယ္ေတာ့ အသင္သည္ ဒီမုိကေရစီအေရျခဳံ၍ မဟာ၀ါဒီ တုိ ့၏ ေသြးႏွံ ့ႏွင့္ ကင္းသူတစ္ဦးမဟုတ္ေႀကာင္းဆုိဒါ အသင္ေရးသားခဲ့တဲ့ ေဆာင္းပါးေတြက သက္ေသခံေနပါသည္။ သည့္ျပင္ ကရင္လူမ်ိဴးတုိ ့၏ စစ္ကြ်န္ဘ၀မွလြတ္ေျမာက္ေရး အတြက္တုိက္ပြဲ၀င္ေနေသာ ေတာ္လွန္ေရးႀကီးကုိ ႏုိင္ငံတကာ အေရွ ့မွာ ဂုဏ္သိကၡာညိဳးႏြမ္းေအာင္လုပ္ေနဒါလား? ဆုိဒါေတြကုိ ေဆာင္းပါးရွင္ ဦးေအာင္ႏုိင္ဦးအား ေသေသခ်ာခ်ာျပန္စဥ္းစားေစခ်င္ပါသည္။

မွတ္ခ်က္။ ။ ကရင္အမ်ိဴးသားအေပါင္းတုိ ့ ဦးေအာင္ႏုိင္ဦး၏ ေဆာင္းပါးမ်ား၊ ေျခလွမ္းမ်ား ကုိ မ်က္ေျခမျပတ္ေစာင့္ႀကည့္ႀကပါ။

ေအာက္ပါ comment သည္ဧရာ၀တီမဂၢဇင္းမွ တင္္ဆက္ထားေသာ ေအာင္ႏုိင္ဦး ေဆာင္းပါးအားျပန္လည္ေျခပ ေသာ Dr San Oo Aung @ Zafar Shah ၏comment မ်ားကုိ ျပန္လည္းကူးယူထားျခင္းျဖစ္ပါသည္။ စိတ္၀င္စားစရာေကာင္းေသာ comment ျဖစ္သည့္အျပင္ သူခ်ေပးလုိက္တဲ့ link ေတြက ပုိျပီး စိတ္၀င္စားစရာေကာင္းပါသည္။ အခ်ိန္ယူျပီး လင့္ေတြကုိ ဖတ္ႀကည့္လုိက္ပါ.
In response to the All in the Name of Revolution by AUNG NAING OO in Irrawaddy; Written by Dr San Oo Aung @ Zafar Shah
(I accidently read this article early in the morning because there is no newspapr today. I was quite angry, never read back, review nor edit but just directly typed into the comment box give.)Your article smells rat. Islamophobia. Anti-Indian, Anti-Karen. What about 50 comrades tortured, and brutally, by your ABSDF Upper Burma? Aung Naing and Naing Aung knew and they are responsible, even reported in FEER by Bertil Lintner.
Your article is racist and politically not correct.

http://sanooaung.wordpress.com/2009/07/29/killing-fields-by-absdf-under-dr-naing-aung-and-dr-aung-naing/

You are insulting people of Indian descent and Karens. What are you? Where do you come from? Read this wiki article I wrote, Early history of Burma_

http://en.wikipedia.org/wiki/Early_history_of_Burma


ေအာင္ႏုိင္ဦး၏ မူရင္း ေဆာင္းပါးကုိ ေအာက္မွာဆက္လက္ ဖတ္ရွဳႏုိင္ပါသည္။

http://www.irrawaddy.org/article.php?art_id=17802
All in the Name of Revolution
________________________________________
By AUNG NAING OO Saturday, February 13, 2010
________________________________________
Feeling sick from one of the innumerable viruses that often attacked us in the jungle, I had skipped that day’s military training.
It was about 9:30 in the morning and the sun was shining brightly. I was lying down listlessly in the front section of our allotted bamboo house, watching the traffic of occasional pick-up trucks and Karen villagers, soldiers and Thai traders passing by.

Suddenly, a man and woman apparently of Indian origin, both perhaps in their thirties, emerged from the corner of the road, where the rickety wooden jail was located. They were walking side by side. Two Karen soldiers in longyis (sarongs), with rifles slung behind their backs, walked closely behind them.
From a distance, it seemed to me to be an ordinary sight. The group appeared to be in no hurry and were walking slowly.
But as they came closer I saw that the man had his hands tied behind his back. The woman was carrying a little baby.
Strangely, I could see that the rope binding the man's wrists was just a thread of sacking, easily breakable. Even stranger, the man and the woman had small wooden placards dangling from their necks. The letters on the placards appeared to have been written in chalk.
I sat up and moved closer to the window for a clearer view of the peculiar sight. As the group came closer to the house, I saw that one of the soldiers had a long and thin bamboo stick in his hand. He was hitting the couple with the stick and commanding them to say something. I heard him command “Shout!”
The man and the woman appeared to meekly respond every time the soldier hit them, but I could not hear what they were saying.
As the parade passed right in front of my window I read the words on the placards. The placard around the man's neck roughly read in blunt and impolite Burmese: “Don’t be like me who bunks with another man’s wife for free.” The message on the placard around the woman's neck was the same, with the exception of the words “with another woman’s husband.”
The couple mumbled the words, almost inaudibly, each time the Karen soldier beat them.
The small group walked past our house and the spectacle was so strange that I stuck my head out the window and watched them as they walked all the way up to a little hill near the end of the road. I saw onlookers gather on both sides of the road as they reached a stretch with many shop houses.
I realized the severity of the parade and I felt sad. The man and the woman were probably on their death march. The situation in conflict areas had not changed in 30 years, I thought.
I recalled the talk I used to hear from my mother and grandmother at home—especially my grandmother, when she spoke about her experiences during the war, the crimes and punishments in times of conflict.
She recalled hearing of Sharia-like punishments meted out in some conflict areas during the 1950s and 1960s, especially whenever she heard the news on the radio about government clashes with rebels.
In those times, control over towns and villages often changed hands among various armed forces—the Karen, the communists, the army or others—as military fortunes and alliances shifted.
These armies imposed their strict rules on the helpless populations. “Justice” was swift and even petty crimes were severely punished.
In some cases, there were public executions and a “shame parade” would be organized for marital transgression before the alleged suspects were put to death as “examples” not to be followed. All in the name of revolution.
I felt uneasy and could not forget what I witnessed. So I told my friends about it. They were surprised and we all got increasingly curious about the fate of the couple.
The next day I questioned a soldier at the customs office. “Oh, the Muslim couple?” he replied in a matter-of-fact tone. “Thu Myar Thaat Like Pyi”—loosely translated as “Someone killed (him/her/them) already.”
I was so shocked that I forgot to ask about the baby. I wondered if their unlawful liaison was so heinous that they deserved to die. Then I felt frightened. Unconsciously perhaps, it was the first time my self-doubt about the revolution began.
That was the day I learned for the first time the term used for summary executions in the jungle—“Thu Myar Thaat Like Pyi.”
Not long afterwards, a man I used to play soccer with suddenly disappeared.
He was an adopted son of Col Taw Hla, the commander of the Karen army’s 7 th Brigade.
I discovered that the missing man, also a Muslim, had been unable to repay his debts on time to the commander of the Thay Baw Boe area, and had been executed.
To this day, I do not know whether there were other charges laid against him that may have been punishable by summary execution. But the act was extremely brutal. And everyone knew who ordered him killed. No action was taken against the perpetrator. I did not know if even Col Taw Hla lodged a protest against the culprit.
During my years in the jungle and later, I was to hear time and again that sentence“Thu Myar Thaat Like Pyi.”
All in the name of revolution and attempts to put down revolutions. Armies on all sides of the conflict stamp their authority and strict rules on the populations. This stems perhaps from an inherent military mindset, but the cases I have witnessed and heard about in Burma go to the extreme.
Atrocities are committed on all sides in the conflict in Burma. Only the degree of abuses may vary from time to time, from area to area and commander to commander. Strict rules are applied and punishments can be lethal—sometimes for offences that never deserve death sentences.
Even a regiment of the All Burma Students' Democratic Front (ABSDF) located on the Salween River ignored the organization’s own laws and instead copied the Karen style “justice of the revolution” when the wife of a front line soldier slept with a comrade at the base.
According to local Karen lore, the life of a soldier who goes to war will be lost if his wife commits adultery during his absence.
The ABSDF case might have been an example of this belief. Whatever the cause, someone lost his life because of a transgression that could have been dealt with differently.
After seeing the Muslim couple humiliated and driven to their deaths, I joined other opponents of jungle style justice in condemning the ABSDF commander who ordered the draconian punishment.
All these killings have political consequences – even the “shame” parade I witnessed some 20 years ago. They eventually became one of the issues that were hotly debated at the ABSDF Congress in 1991 and which contributed to the split of the movement.

Aung Naing Oo left Burma after the 1988 uprising and went to Thailand, joining the All Burma Students' Democratic Front and becoming the organization’s longest serving foreign affairs secretary. He was camp secretary of the Thay Baw Boe camp, Karen State and head of the "Jungle University." Based now in Thailand, he writes about Burmese politics.