Panthays

Panthay

Burmese: ပန်းသေး, Chinese: 潘泰
Regions with significant populations
Myanmar and China
Religion
Islam
Related ethnic groups
Hui people

Panthays (Burmese: ပန်းသေးလူမျိုး; MLCTS: pan: se: lu myui:; Chinese: 潘泰人) form a group of Chinese Muslims in Myanmar. Panthays are one of the oldest group of Muslims in Burma. The exact proportion of the Chinese Muslim group in the local Chinese population remains unknown due to a lack of data. However, they are concentrated particularly in the northern part of Myanmar- closer to Yunnan, China from where the Panthays historically originated. They particularly reside in the Tangyan-Maymyo-Mandalay-Mogok-Taunggyi area and the Shan States

Etymology

The name Panthay is a Burmese word, which is said to be identical with the Shan word Pang hse. It was the name by which the Burmese refer to Chinese Muslims who came with caravans to Burma from the Chinese province of Yunnan. The name was not used or known in Yunnan itself. The predominant Muslim ethnic group living in Yunnan are the Hui (Chinese: 回族) and identify as Hui or Huihui (Chinese: 回回), but never as Panthay. Notably, the Panthay Rebellion in Yunnan during the mid 19th century is called in Chinese as either the Du Wenxiu Rebellion or the Pingnan Kingdom.

Several theories are suggested as to its derivation, but none is strong enough to refute the others. The Burmese of Old Burma called their own indigenous Muslims Pathi, a word deriving from Persian. It was applied to all Muslims other than the Chinese Muslims. The term "Panthay" being used for Yunnanese Muslims dates from about this time; it was widely used by British travelers and diplomats in the region from about 1875.

One other theory is that Panthay is shortened version of the Burmese phrase "Tarup Pase", meaning Chinese Muslim. This was then anglicised by Sladen in his 1868 expedition to Dengyue, Yunnan. The term Panthay achieved widespread usage during the period of British rule, and remains the name by which Myanmar's Chinese Muslim community has generally been distinguished in English language sources to this day.

Culture

Panthay mosque, Mandalay

During the Panthay Rebellion, Sultan Suleiman (Du Wenxiu) was eager to establish close and friendly relations neighboring states. He took the opportunity to have a Chinese Muslim mosque installed at the Burmese King's capital. He sent Colonel Mah Too-tu, one of his senior military officers, as his special envoy and agent to Mandalay with the important mission. The mosque took about two years to finish and was opened in 1868 as the second mosque to be built in the royal capital. Today, 134 years later, the Panthay Mosque is still standing as the second oldest mosque in Mandalay. [1]

Panthays are spread over many parts of Burma with their mosques in Yangon, Taungyi, Lashio, Tangyang, Kyaington, Pyin-Oo-Lwin, Myitkyina Mogok and Muse.

History

Muslims in Yunnan

The history of the Panthays in Burma was inseparably linked to that of Yunnan, their place of origin. Within Yunnan, the Chinese Muslim population excelled as merchants and soldiers, which made them ideally suited to the rigors of overland trade in the mountainous regions. Commercial and cultural contacts between the Yunnan–Guizhou Plateau and the Irrawaddy Delta and lower Salween River probably predate significant migration by Han Chinese or Bamar populations into either area.

In the 8th century, the Yi state of Nanzhao was the dominant power in the region, a position which both it and its successor, the Dali Kingdom, held until the Mongol conquest of the region five centuries later.. Despite the political independence of Nanzhao, Chinese cultural influence penetrated the frontier region throughout the Tang and Song dynasties. It is possible that during the mid-Tang period – in about 801 – surrendered Muslim soldiers, described in the Chinese Annals as the Hēiyī Dàshí (Chinese: 黑依大使; pinyin: Hēiyī Dàshí, "Black-clad Tay'ī, a term referring to the black flags of the Abbasid Caliphate) were first settled in Yunnan.

Mongol Invasion of China

It is at least certain that Muslims of Central Asian origin played a major role in the Yuan conquest and rule of Southwest China. As a result, a distinct Muslim community was established in Yunnan by the late 13th century. One important soldier-administrator was Sayyid Ajjal Shams al-Din Omar, a Turkic court official and general who became Yuan Governor of Yunnan from 1274–79. His son Nasir al-Din, was in charge Yunnan's road systems and commanded the first Mongol invasion of Burma in 1277. Shams al-Din is represented as a wise and benevolent ruler, who successfully "pacified and comforted" the people of Yunnan, and who is credited with building temples of Confucius as well as mosques and schools. During his rule, a significant number of Muslim soldiers of Central Asian origin were transferred to Yunnan, which was still largely unpopulated by Han Chinese settlers. The descendants of these Muslim garrison troops are the nucleus of present-day Chinese Muslim populations both in Yunnan and Burma.

Within Yunnan, the Hui Muslim population flourished throughout the Yuan and Ming periods. In the early Yuan dynasty, Marco Polo noted the presence of "Saracens" amongst the population during his visit. The Persian historian Rashid-al-Din Hamadani similarly recorded in the Jami' al-tawarikh that "the great city of Yachi" in Yunnan was exclusively inhabited by Muslims. Rashid al-Din may have been referring to the region around Dali, which was the earliest centre of Hui settlement in Yunnan.

Panthay rebellion

Main article: Panthay Rebellion

Capture of Shunning during the Panthay Rebellion

According to Ming Guangshi's book Panthay History, the Panthay originate from the families of some loyal lieutenants of the reputable late Hui General Du Wenxiu (Chinese: 杜文秀). These families fled to Wa State in northern Shan State after the failure of the Panthay Rebellion under the leadership of Ma Lin-Gi (Chinese: 馬靈驥). Ma Lin-Gi divorced his wife of surname Yuan and married a widow of surname Ting. They later had two sons, the elder named Mah Mei-Ting (馬美廷) born in 1878 and the second son named Mah Shen-Ting (馬陞廷) born in 1879. The older son later became the leader of the Panthay community in Myanmar.

During early 19th century, the Hui Muslim and other minority peoples of Yunnan faced increased population pressures as a result of Han Chinese migration to the province. Resentment against this development, coupled with mounting hostility towards Qing rule, led to the Panthay Rebellion in 1855. Muslim miners in the Qianshui region were the starting point of the rebellion. Within two years, the center of rebellion had spread to westwards under the leadership of Du Wenxiu. Du was a Hui born in Yongcheng. Du Wenxiu's father was a Han who converted to Islam.

The unfavorable discrimination with which the Hui were treated was at the root of their rebellions. However, the revolt was not religious in nature, since the Muslims were joined by non-Muslim Shan and Kakhyen groups. In addition, loyalist Muslim forces helped Qing crush the rebel Muslims.

For the next fifteen years, until the Qing reconquest, Dali remained the capital of the self-proclaimed Pingnan Kingdom, "Country of the peaceful South", proclaimed as an "Islamic Kingdom of Yunnan". Du erected a Forbidden City, wore Ming hanfu in repudiation of Qing authority, and adopted the Muslim name and title "Sultan Sulayman". The Sultanate, fashioned after those in the Middle East, survived in Yunnan for over ten years, reaching its heights in 1860. Panthay governorships were also created in a few important cities, such as Momein (Tengchong), close to the Burmese border town of Bhamo.

The Qing secretly hounded mobs on to the rich Panthays, provoked anti-Hui riots and instigated destruction of their mosques. The Panthays repulsed the desultory attacks and took town after town. The ancient holy city of Dali fell to the Panthays in 1857. With the capture of Dali, Muslim supremacy became an established fact in Yunnan.

During this period, the Sultan Suleiman, on his way to Mecca as a pilgrim, visited Rangoon, presumably via the Kengtung. From there he went to Calcutta where he had a chance to see the power of the British colonists.

Fall and exodus

Panglong in an early 20th century Imperial Gazetteer of India map section

The Panthay power declined after 1868. The Chinese Imperial Government had succeeded in reinvigorating itself. By 1871, it launched a campaign for the annihilation of the Panthays. Quickly, towns fell and Sultan Suleiman found himself caged in by the walls of his capital. He turned to the British colonists for military assistance, but was unsuccessful. Seeing no escape, Sultan Suleiman tried to take his own life before the fall of Dali, but was beheaded before the poison could take effect. The Sultan's head was preserved in honey and sent to the Imperial Court as a trophy of their decisive victory.

The scattered remnants of the Panthay troops continue their resistance after the fall of Dali. But when Momien was next besieged and stormed by the imperial troops in May 1873, their resistance broke completely. Many adherents to the Panthay cause were persecuted by the Qing. Many Panthays fled with their families across the Burmese border and took refuge in the Wa State where, they set up the exclusively Panthay town of Panglong in 1875.

For a period of perhaps ten to fifteen years following the collapse of the Yunnan Muslim Rebellion, the province's Hui minority was widely discriminated against. During these years, Hui refugees settled across the frontier within Burma gradually established themselves in their traditional callings – as merchants, caravaneers, miners, restaurateurs as well as some smugglers and mercenaries. At least 15 years after the collapse of the Yunnan Muslim Rebellion, the original Panthay settlements had grown to include numbers of Shan and other hill peoples.

Panthays during Konbaung period

Panthay men in British Burma.

Beginning from the late Konbaung period, the Panthays started to settle in the royal capital of Mandalay, particularly during the reign of King Mindon. Although their number was small, a few of them seemed to have found their way inside the court as jade-assessors. They lived side by side with non-Muslim Chinese at Chinatowns (tayoke tan), which had been designated by King Mindon as the residential area for the Chinese. The non-Muslim Chinese had started settling in Mandalay considerably earlier than the Panthays so that by the time the latter arrived, there already was a Chinese community at Mandalay, with their own bank, companies and warehouses and some kind of organized social and economic life.

It happened that there were also Chinese jade-assessors in the employ of the king. Rivalry between the Chinese and Panthay jade-assessors in courting the royal favor naturally led to a quarrel between the two groups, resulting in a number of deaths. King Mindon had not given much serious thought to the religious and social differences between the Panthays and the Chinese. He had treated the two more or less alike. But after the Chinadown quarrel, the king began to see the wisdom of separating the two groups.

King Mindon and Panthays

Panthay Mosque (清真寺; Qīngzhēn Sì) in Mandalay

It was also during this time that King Mindon granted the Panthays of the royal capital land on which to settle as a separate community, with a view to preventing further quarrels between them and the Chinese. The Panthays were given the rare favor of choosing their own place of residence within the confines of the royal capital, and they chose the site on which the present-day Panthay Compound (Chinese Muslim Quarter) is located. It was bounded on the north by 35th Street, in the south by 36th Street, in the east by 79th Street and in the west by 80th Street. This site was chosen because it was the camping ground for the mule caravans from Yunnan, which regularly came to the capital via the Theinni route.

The broadminded King Mindon also permitted a mosque to be built on the granted site so that the Panthays would have their own place of worship. Having no funds for an undertaking of such magnitude, the Panthays of Mandalay put up the matter to the Sultan of Yunnan. Sultan Sulaiman had already started a business enterprise (hao) in Mandalay.

His company was housed in a one-story brick building located at the present-day Taryedan on the west side of the 80th Street, between 36th and 37th Streets. The hao had been carrying on business in precious stones, jades, cotton, silk and other commodities of both Chinese and Burmese origins.

Diaspora

See also: Wa States § History

The demise of the Sultanate had shattered the hopes of all the Panthays for their own Islamic kingdom in Yunnan. The blood-bath that occurred in its wake had made the decision for many Panthays: to flee the country for those who could make it, and not to return to Yunnan for those who were already outside. Colonel Mah Too-tu found himself in the same situation. When the Sultanate fell, Mah Too-tu was stranded at Mandalay. For a man of his rank and stature, going back to Tali-fu meant sure execution by the Manchu authorities. Mah Too-tu had no other alternative but to settle down in Mandalay. In November 1868 he had bought a plot of land with a house on it for 80 pieces of one-kyat coins from Khunit Ywa-sa Princess. On 7 June 1873, Mah Too-tu married Shwe Gwe, a lady from Sagyin-wa village near Amarapura, who happened to be the daughter of a princess of Manipur brought to Mandalay as a captive by the Burmese king. Mah Too-tu spent the last years of his life at the Panthay Compound with his Burmese wife.

After the mass exodus from Yunnan, the number of Panthays residing in Mandalay gradually increased. The new arrivals, usually families, came by way of Bhamo or via the Wa State. When the land for the Panthays was granted by King Mindon, there were a few houses on it, in addition to several old graves. This shows that the place had been an abandoned graveyard. In the years immediately following the completion of the mosque, the number of houses in the Panthay Compound was less than twenty. There were also between ten and twenty Panthay households living in other parts of Mandalay. But a trickle of new arrivals added to their number.

The establishment of the Panthay Mosque in 1868 marked the emergence of the Chinese Muslims as a distinct community at Mandalay. Although the number of this first generation of Panthays remained small, the Mosque, which is still standing, constitutes a historic landmark. It signifies the beginning of the first Panthay Jama'at (Congregation) in Mandalay Ratanabon Naypyidaw.

Early 20th century

See also: Panlong Subtownship

Over the next thirty or so years the Panthays of Panglong continues to prosper, though by the early 1920s a feud had begun to develop between them and the Was of neighbouring Pankawn. In 1926 this erupted into the local "Wa Panthay War", in which the latter were victorious and as a result of which Panglong threw off its vassalage to Pangkawn and reinforced its dominance over the trade routes of the region31. In addition to legitimate trading, by this time the Panthays, of Panglong were securely established as 'the aristocrats of the opium business' in the region now commonly designated the Golden Triangle, leaving the Petty and risky business of peddlings this highly profitable commodity locally to Shan and Han Chinese dealers, and instead running large, well-armed caravans in long-distance convoys far into Siam, Laos, Tonking and Yunnan. When Harvey visited Panglong in 1931 he found that Panthay numbers had risen to 5,000 ('including local recruits'), that they were financed by Singaporean Chinese, had 130 mauser rifles with 1,500 mules, and exported opium by the hundredweight into French, Siamese and British territory, each muleload escorted by two riflemen.

Meanwhile, despite the relative importance of Panglong and the profits to be made from the long-distance caravan, other Panthays moved further into Burma, initially as miners anxious to exploit the ruby mines of Mogok; the Baldwin silver mines of Namtu in the Northern Shan State, the jade mines of Mogaung in Kachin State. Numbers of Panthay restaurateurs and innkeepers, merchants and traders settled in the urban centres of upland Burma – chiefly at Lashio, Kengtung, Bhamo and Taunggyi – to service the needs of these miners, passing caravaneers and the local inhabitants, whilst other settlements largely devoted to trade with the indigenous Shan and Karen populations sprang up along the Salween River. Finally, other Panthay elements moved to the major urban centres of the Burmese lowlands, most notably to Mandalay and Rangoon, where they flourished as merchants and representatives of their up – country fellows, as well as middle-men between Panglong and the other "Overland Chinese" settlements of Upper Burma and the "Overseas Chinese" community of the lowland port-cities. Bassein and Moulmein must also have attracted some Panthay settlement, the latter port being a terminus of the overland caravan trade from Yunnan in its own right, via the northern Thai trade route through Kengtung, Chiang Mai and Mae Sariang.

During the greater part of the period of British rule in Burma these Panthay settlers flourished, specialising in all levels of commerce from the international gem markets to shop – and inn-keeping, mule-breeding and peddling or hawking – indeed Yunnanese peddlars (who may or may not have been Muslim) even penetrated into the unadministered and inaccessible hill tracts of "The Triangle" between Mali Hka and Nmai Hka, to the north of Myitkyina. Chiefly, however, beyond the urban centres of the Burmese lowlands, the Panthays continued their involvement in the caravan trade with Yunnan, transporting silk, tea, metal goods and foodstuffs (eggs, fruit, nut and even the renowned Yunnanese hams (doubtless for consumption by their Han fellow countrymen)) from China to Burma, and carrying back European manufactured goods, broadcloths, specialised foodstuffs (edible birds nests, sea slugs) and above all raw cotton, to Yunnan.

In 1931 Harvey estimated the population of Panglong (which was predominantly Panthay) at 5,000 persons. Yet official estimates put the Panthay population of Burma at 2,202 for 1911 (1,427 males and 775 females), whilst by the 1921 Census of India this had declined to 1,517 (1,076 males and 441 females), and by 1931 to 1,106 (685 males and 421 females).

World War II and independence

A Census for 1941 was never taken, being interrupted by World War II and the Japanese invasion; indeed, it was as a result of the Japanese invasion the main Panthay settlement at Panglong was destroyed, and many Panthay fled to Yunnan, or crossed the largely unpoliced jungle frontiers into Thailand and Laos to escape Japanese persecution. The traditional dominance of Panthay in the trade of the Burma-Yunnan frontier region was also set back by the construction of the Burma Road between Lashio and Kunming in 1937–38, and by the exodus of thousands of Yunnanese refugees and Kuomintang troops following the seizure of power by the Chinese Communists in 1949. As a result of these developments, which brought a flood of predominantly Han, and not Hui, "Overland Chinese" to the Burmese Shan States, many Panthay seem to have chosen to migrate to northern Thailand, where their communities continue to flourish.

Panglong, a Chinese Muslim town in British Burma, was entirely destroyed by the Japanese invaders in the Japanese invasion of Burma. The Hui Ma Guanggui became the leader of the Hui Panglong self defense guard created by Su who was sent by the Kuomintang government of the Republic of China to fight against the Japanese invasion of Panglong in 1942. The Japanese destroyed Panglong, burning it and driving out the over 200 Hui households out as refugees. Yunnan and Kokang received Hui refugees from Panglong driven out by the Japanese. One of Ma Guanggui's nephews was Ma Yeye, a son of Ma Guanghua and he narrated the history of Panglang included the Japanese attack. An account of the Japanese attack on the Hui in Panglong was written and published in 1998 by a Hui from Panglong called "Panglong Booklet". The Japanese attack in Burma caused the Hui Mu family to seek refuge in Panglong but they were driven out again to Yunnan from Panglong when the Japanese attacked Panglong.

No comprehensive census of the remaining Panthay population within Burma has been taken since 1931, and restrictions on travel for foreigners, combined with the inherent weakness of central government control over those outlying areas of the Shan and Kachin Hills where many Panthays live, makes any attempt to calculate Burma's present (1986) Panthay population almost impossible (though an exaggerated estimate of 100,000 Panthays resident within Burma appeared in the Burmese daily Hanthawaddi in 1960). Certainly readily identifiable Panthay communities continue to exist in several areas which are open to foreign travel (Rangoon, Mandalay, Taunggyi), as well as, by report, in Kengtung, Bhamo, Mogok, Lashio and at Tanyan, near Lashio. Wherever they have settled in sufficient numbers, the Panthays have established their own mosques and madrasas (for example the Panthay Balee at Mandalay Short Lane, Rangoon, at Mandalay and in Myitkyina). Some of these mosques are in "pseudo-Moghul" style, clearly having been influenced by Indian Muslim tastes and styles, whilst others (notably at Mandalay) have Chinese architectural features. As with the Hui in China, the Burmese Panthay are exclusively Hanafi; few are conversant with more than the most elementary phrases of Arabic, and quite often when a Panthay imam is not available to care for the spiritual welfare of a community, a South Asian and Zerbadi Muslim is engaged instead. Zerbadi Muslims are descendent community of intermarriages between foreign Muslim (South Asian and Middle Eastern) males and Burmese females.

Panthay caravaners

In the pre-colonial times the Panthays emerged as excellent long-distance caravaneers of southern China and northern Southeast Asia. They had virtually dominated whole caravan trade of Yunnan. By the time the first agents and adventurous pioneers the French and British imperialism arrived at the fringes of Yunnan, they found the caravan network of the region dominated by the Chinese Muslim muleteers.

The Chinese Muslim domination of the Yunnan caravan network seems to have continued well into the 20th century. By the mid 19th century the caravans of' Yunnanese traders ranged over an area extending from the eastern frontiers of Tibet, through Assam, Burma, Thailand, Laos and Tongkin (presently part of Vietnam), to the southern Chinese provinces of Sichuan, Guizhou and Guangxi.

The merchandise brought from Yunnan by the Panthay caravaneers included silk cloth, tea, metal utensils, iron in the rough, felts, finished articles of' clothing, walnuts, opium, wax, preserved fruits and foods, and dried meat of' several kinds. The Burmese goods taken back to Yunnan were raw cotton, raw and wrought silk, amber, jades and other precious stones, velvets, betel-nuts, tobacco, gold-leaf', preserves, paps, dye woods, stick lac, ivory, and specialized foodstuffs such as slugs, edible birds’ nests, among other things. Raw cotton, which was reserved as a royal monopoly, was in great demand in China. An extensive trade in this commodity had existed between the Burmese kingdom and Yunnan. It was transported up the Ayeyarwaddy River to Bhamo where it was sold to the Chinese merchants, and conveyed partly by land and partly by water into Yunnan, and from there to other provinces of China. Most caravans consisted of between fifty and one hundred mules, employing ten to fifteen drivers.

A reason for the cessation of trade by the Bhamo routes was due to King Mindon's earlier policy of confining the British to lower Burma. Mindon had feared that trade along the Bhamo route would lead to the extension of British influence to upper Burma and beyond. He did not want a fleet of British steamers to the north of the capital. He also seemed to be desirous of making Mandalay the center of trade instead of Bhamo which was difficult to control.

Later, this short-sighted policy and attitude of King Mindon gradually wore out as he began to see the practical economic and political advantages of the resuscitation of Bhamo trade to his country and people. Thus, he extended all the help he could to the Sladen mission. With the Burmese monarch favorably disposed towards it, the British mission was cordially received by the Panthay Governor of Momien, Ta-sa-kon. Due to lack of' security of the roads, Sladen was not allowed to proceed to Tali-fu to discuss matters directly with the Sultan. However, the Sultan sent letters to Momien in which he expressed the desire of the Panthay government to enter into friendly relations with the British government, and to foster mutual trade. Before returning, Sladen and the Momien Governor Ta-sa-kon, as the Sultan's personal representative, signed an agreement in which the British and the Panthays pledged to foster Yunnan-Burma trade to the best of their ability. Though far from being a satisfactory treaty to both parties, the agreement had established some kind of de facto friendship between them.

See also

• Islam in Burma
• Islam in China
• Islam in India
• Islam in Asia
• Burmese Indians
• Rohingya people
• Burmese Chinese
• Hui Chinese
• Chin Haw
• Panthay Rebellion
• Dungan people
• Burmese Malays

Further reading

1. Anderson, John, Mandalay to Momien: A Narrative of the Two Expeditions to Western China of 1868 and 1875 (London: Macmillan, 1876).
2. Ba Shin, Lt. Colonel, "Coming of Islam to Burma Down to 1700 AD.," Asian History Congress (New Delhi: Azad Bhavan, 1961).
3. Forbes, Andrew D.W., "The Role of Hui Muslims in the Traditional Caravan Trade between Yunnan and Thailand," Asian Merchants and Businessmen in the Indian Ocean and the China sea: 13th-20th Centuries (French Journal published under the direction of Denys Lombard & Jean Aubin), (Paris: School of Higher Studies in Social Sciences, 1987).
4. Forbes, Andrew; Henley, David (2011). Traders of the Golden Triangle. Chiang Mai: Cognoscenti Books. ASIN: B006GMID5K
5. Kaye, J.W., Major Sladen's Report on the Bhamo Route, (In Continuation of' Parliamentary Paper No. 251, of Session 1868-9), (London: India Office, 1871), Microfilm copy.
6. Scott, J. George, GUBSS, 1, i ( Rangoon Government Printing, 1900).
7. Thaung, Dr., “Panthay Interlude in Yunnan: A Study in Vicissitudes Through the Burmese Kaleidoscope,” JBRS Fifth Anniversary Publications No. 1 (Rangoon Sarpy Beikman, 1961).
8. Yule, Col. Henry & Burnell, A. C., Hobson-Jobson- A Glossary of Colloquial Anglo-Indian Words and Phrases, and of Kindred Terms, Etymological, Historical, Geographical And Discursive (Delhi-.Munshiran Manoharlal, 1968), Reprint.
9. Than Tun, Dr. (Professor of History), History on Tour, 111, (In Burma) (Yangon Nantha House, August 1968).
10. Parabaik dated 13 November 1868 containing a short account of' Mah Too-tu's purchase of land and house from Khunit Ywa-sa Princess (a family parabaik of the writer)..

External links

• Priestly, Harry (January 2006). "The Outsiders". The Irrawaddy. Archived from the original on 2006-11-27. Retrieved 2006-07-07.