Continuity

A shrine at the Teknaf Buddhist Temple.

When the garden’s silence meets the quiet of dawn, U Nanda Loka, 50, begins his prayer of meditation and whispers. At 5.30 a.m. for half an hour he will seek blessings for all the people of the world, just as he has done every day for the past twelve months since he first took up the post of sole monk at the roughly 200-year-old Teknaf Buddhist temple.

While the temple grounds are largish the congregation is small. There are only 14 Rakhine families remaining in Teknaf town, joined by the handful of other Buddhists who have moved there for work.

“There should be at least one monk,” says 19-year-old Mong Swui Thing, a Marma teenager from Ramu sent by his father, a farmer, to take advantage of the temple’s tranquillity in preparing for school exams. He aspires to a government job eventually.

Buddha's footprint at the Teknaf temple.

Due to the small size of the community adjustments have been made. Where in a larger location it is customary for monks to walk through morning markets carrying pots into which people place food, all that the monks will eat for that day, in Teknaf the fourteen families organise to supply the provisions for the monk and temple staff on a rotation basis.

“The issue is continuity,” says temple visitor Aung Kyaw Tha, “Temple goers are few but it doesn’t matter; we want our religion to stay.”

Gautama Buddha said if there is a quiet place it has its own happiness, explains Tha. “Alone or with people, in town or village, no matter where, one has to keep Buddha’s teachings in mind in order to live peacefully.”

A smaller temple in the garden complex. Note the distinctive Rakhine style roof.

The temple complex which consists of a main building raised on stilts in Rakhine tradition, together with a smaller temple to one side and a golden stupa featuring a footprint of Buddha towards the back, is tucked away from the road, barely visible.

Once its grounds were larger still but roadside portions were progressively sold as many of Teknaf’s Rakhines moved to Myanmar in the 1990s.

Tea shop talk says the then-majority Rakhine community was favoured in the British era. There are tales of how the few Bengalis in earlier times used to take off their sandals to carry them underarm while passing a Rakhine shop in the bazaar, as a sign of respect. It was considered improper for a Bengali to wear a wristwatch or open an umbrella in front of a Rakhine house, people say.

The temple was undoubtedly busier then.

U Nanda Loka, the sole monk at the Teknaf temple.

Such talk of political history stands in contrast to the views of the monk. When asked to speak of other religious communities he says, “Of Hinduism, Christianity and Islam I have no knowledge. I don’t understand. I only do what Buddhism says.”

Mong Swui Thing, a Marma youth sent to the temple by his father to study.

Central to his beliefs is the importance of avoiding any form of envy or jealousy; one reason why it cannot be fruitful to consider how others practice religion. This tenet does not mean, however, neglecting concern for non-Buddhists. “Everyone in the world I will bless,” says the monk.

Similarly when I was foolish enough to ask the monk his favourite food he struggled to answer. When the goal is to seek enlightenment away from one’s physical being and the physical world, the question makes no sense. “What is given, I like,” he says, “My preference is nothing.”

By tradition monks eat only one plate of rice, without looking up to see what others are eating while they complete a meal. A second serving is to risk gluttony; to see what others eat risks envy. Moreover at Teknaf Buddhist temple the monk will eat nothing after lunch at midday, until the next morning’s breakfast.

The stupa at Teknaf Buddhist Temple complex.

U Nanda Loka says he first became a monk after his parents died when he was 16 years old. “I didn’t like regular life anymore,” he says. With his two sisters married he moved to the temple.

Secondary temple at Teknaf complex.

Being a monk is not inherently a permanent position but one that lasts “as many days as it makes you happy,” though most commonly it is for life.

In describing Buddhism, the monk refers to five principal tenets: don’t kill because life is sacred; don’t take what isn’t yours; treat women respectfully; don’t lie and; don’t use alcohol or drugs, including stimulants such as betel leaf. “To explain more than these basic beliefs,” says the monk, “is to embark upon an ocean of knowledge.”

The latter part of each morning is spent reading texts, completing bath and lunch and retiring for half an hour’s rest. In the afternoon is more prayer while it is common in the evenings for people to arrive at the temple to seek the monk’s advice.

The pattern of each day is simplicity repeated right up until it meets once more the quiet of dawn. These are traditions followed in temples around the world, right back to the 4^th – 6^th century BCE, the time of Gautama Buddha. The Teknaf Buddhist temple is but a footnote in a far greater story of continuity.

Teknaf Buddhist temple, said to be over two hundred years old. The main building.

This article is published in The Daily Star, here: A Prayer for Continuity

The Quest for Eternal Life and a Large, Black Python

Away from daylight. Kudum cave, Whykeong, Teknaf.

A home in Harikhola village, Whykeong.

There once was a powerful Buddhist seer who lived in Myanmar, when it was called Burma in the time of the British. He was a simple fellow, anyone would say, except that with his eyes he could see the whole world at a time; but he was old, his power would soon be gone from the world. It was a pending reality that concerned him.

Seers have, of course, their own reasons for doing things; it’s not for ordinary folk to question why he decided to embark upon a journey precisely when he did. What we do know, what people say, is that his destination was the expansive estate of the landlord of Whykeong, nowadays in the north of Cox’s Bazar’s Teknaf upazila.

Harikhola Buddhist temple founded in 1903.

Pagoda rooftops in Harikhola.

More specifically the seer sought to visit a cave in the hilly terrain of the Teknaf Peninsula where, he had seen, there lived a porimei, a creature not dissimilar to a fairy.

Today that cave is called Kudum Cave and it lies within the Teknaf Game Reserve beyond the historical Chakma village of Harikhola with its 270 families.

Village pagoda.

One imagines Forest Beat Officer Abul Kalam, 43, was pleased for the company when he agreed to go with our small party to find the cave. He’s usually posted to remote Raykong Beat where he stays alone, at night, in the hills. “Twelve nights ago,” he says as a look of grave concern spreads across his face, “nine elephants came close to the bungalow.” I ask if it’s scary to stay alone in an isolated forest location and he says it is.

Drought stricken countryside.

In any case, in the British era the landlord, who was a Rakhine, presided over a great area of forest which is now the game reserve. He had six hundred buffaloes that he let run free.

Relaxing on the serang in Harikhola village.

Every year the landlord would order his cowboys to fetch some buffaloes from the forest, and it so happened that long before the seer arrived from Myanmar, one cowboy stumbled upon that cave and moreover, saw the porimei at its entrance.

Kudum Cave entrance.

“Son of man, come here!” said the porimei, “I have something to discuss.” The porimei then offered the cowboy a mohor, a gold medallion, on the promise that he wouldn’t tell anyone he had seen her there. The cowboy accepted the medallion and, returning to the landlord’s house, spoke nothing of the encounter.

It’s unclear how long it must’ve taken the cowboy to reach Harikhola from the main area of Whykeong Bazar but these days it’s a thirty-minute CNG ride through picturesque countryside.

Moni Sowpun Chakma, 37, entering Kudum cave near his village.

Village Buddhas.

It’s an attractive village with several Buddhist temples, called kyangs, including one dating from 1903 which features a large wooden bell and a monk from Myanmar who’s asleep after lunch. According to Moni Sowpun Chakma, 37, a villager who’s been working as a guide for the last decade, 1903 is probably when the first seven families arrived to settle, pursuing traditional slash-and-burn jhum agriculture. Many of their descendants still reside in Harikhola.

Pagoda.

Across the road from the kyang is a raised wooden platform called a serang, the perfect spot to rest out of the sun as long as one can climb onto it, up a log with basic ladder-like notches. Further inside the village on the crests of minor hills are several attractive ching ghar, pagodas.

A ching ghar, Harikhola.

Village Buddha image.

After consulting Birandan, 52, current headman of Harikhola, Chakma is ready to lead us on the twenty minute walk to the cave.

Many years back when the seer arrived in the area after crossing the Naf River he made his way to the landlord’s residence where he would stay as a guest. He took the opportunity to ask the landlord about the cave and the porimei he had seen with his powerful eyes; but the landlord said he knew nothing of either. The cowboy stayed silent.

However, on the following morning the cowboy relented, probably feeling it his duty to speak in good faith to his landlord’s guest or out of fear of the seer’s power; thus as the seer was taking his morning bath he confessed that he knew the cave and had seen the porimei as well. The seer asked the cowboy to accompany him to the spot.

Along the track to the cave. Forest bounty collected.

The track to the cave traces muddy overgrown gullies with high clay hills rising on either side. There’s a bit of jumping over streams required to get there and in front of its entry is a small pool that continues inside, to chest height depending on rainfall, into what presents itself as an endless tunnel.

“Nobody knows how deep the cave goes,” says Chakma, and Kudum means ‘long’ in Chakma language. “They say it runs right through the hills to the Bay of Bengal.” Others say the cave, unique for being of clay-mud rather than stone, is 38 metres in length.

He explains that far inside is a high cavern with a platform that can be reached by ladder. He says it’s not advisable to go that far since a large, black python inhabits the platform, descending into the front of the cave to feed on the several fish species in the pool.

When the cowboy and the seer reached the cave, the seer told the cowboy to wait outside the entrance to catch the porimei that he would chase out. “How do I catch a porimei?” asked the cowboy; and the seer gave him two handfuls of sand to throw at her.

The forest path to the cave.

When we reach the cave I would happily wait outside too but Chakma is already taking off his shirt to go inside. Cautiously we wade into the darkness, torches in hand and with a polythene bag over my head on account of the hundreds of bats inside who relieve themselves like rain.

A local shop in the village centre.

With the entrance but a sliver of sunlight behind us Chakma asks if we wish to go further. “The water ends shortly,” he says, “But beyond that, somewhere is the python.” I am more concerned that the python might be beneath us, in the water, looking for fish. So we head back.

We didn’t see the porimei but the cowboy did. As it tried to escape the seer, it flew out of the cave and the cowboy as instructed threw the sand at it. When the sand hit, the porimei transformed into a great tiger and ran off into the forest, the seer in pursuit. “They say the porimei was killed at Colemamarang, some distance from here,” says Chakma, “There’s a rock which looks like a girl fallen over that people say is the porimei turned to stone.” The seer meanwhile took the porimei’s eyes for eating as her eyes could do the one very thing that his couldn’t: grant eternal life.

“Doesn’t the python in the cave scare you?” I ask Chakma as we walk back to the village.

“No, but the wild elephants do. It’s easy to encounter them along this track.”

The return.

Back at the ching ghar.

This article is published in The Daily Star, here: Wading into Mysterious Kudum Cave

Me at the cave.

Termites and a Dream of Prosperity

 

An old banyan tree at Bazar Para in Sabrang. Once this was the centre of town.

Who is it that would live in a house full of termites?

Termite mound under veranda roof.

Away from the beach in Sabrang south of Teknaf town, shady country laneways meander between household flower garden and heavenly stand of areca palm. Adding a meditative symmetry of vertical lines to the landscape, the areca plantations bring renowned to Teknaf, contributing to the district’s areca nut fame. A few hundred metres short of the Naf River, local conditions favour areca nut flavour and everybody knows.

Country laneway, Sabrang, Teknaf.

In the calm, subtropical greenery, that neighbourhood of rustic households built not only on areca but quite often on remittance from labour migration as well, it’s easy to imagine that nature’s quiet is humankind’s ultimate prosperity.

Areca palms.

Yet it’s a locality that’s undergone significant change, evidence of which can be found at the old pond in Bazar Para. Flanked by two banyan trees, reminiscent of the fig under which Gautama Buddha achieved enlightenment in India’s Bodh Gaya, Sabrang was once inhabited by Buddhist Rakhines and the pond during the British era was the centre of town. Nowadays its ghat is crumbled; the pond’s significance has faded into the rural landscape. With just a few groceries stores Bazar Para is a market in name only.

Areca palm plantation, Sabrang.

“There used to be a Buddhist temple,” says local Saifuddin Khaled, 41, “But when the Rakhines left for Myanmar the land was eventually sold.” Where once Sabrang was ruled by Rakhine landlords, today there are only two Rakhine families remaining.

The home of Mong Pru, 57, is of weathered timber, raised on stilts as in Rakhine tradition. Pru has four daughters, two married to jewellery technicians and his daughters sit upstairs on the old balcony that slopes from age, passing a relaxing afternoon with household tailoring work.

Pru says most of Sabrang’s Rakhines left for Myanmar in the 1990s. “We had no land there,” he explains of his decision to stay, “There was nothing to go to. We were very poor then.”

An old well in the yard of the termite house.

Yet it’s not his house but that of his neighbour, in a similar architectural style, which is unique in featuring a termite mound in the middle of its veranda. Its current owner is also a jewellery technician and his shy wife Lamia, who is originally from Royasanka in Myanmar, has been in Bangladesh with her husband for fifteen years but is not confident to speak Bangla.

The termite house, waiting for prosperity.

The termite house.

She does say that the termites don’t eat the wooden house.

“The house is about 50 years old,” recalls Pru, “And the termite mound was even taller when it was built.” They had to cut the mound slightly to fit it under the veranda roof.

The yard of the termite house.

At the time a Buddhist monk advised the family not to break the termite mound. “If you let it grow it will bring you prosperity,” the monk foretold. The termite mound is regarded as a blessing and a place to offer prayer.

A Rakhine alphabet chart.

“It’s always been there,” says one of Pru’s daughters. “Now it’s mainly for beauty.”

The termite mound in the veranda area.

And when it comes to prosperity it seems that Pru’s neighbour is still waiting, although it’s not certain that they weren’t poorer when the house was built. Or perhaps it’s a lesson that nature’s quiet more than money is humankind’s ultimate prosperity.

Mong Pru, 57, with his grandson Owen Twey.

Standing in the garden with his young grandson Owen Twey in his arms, Pru is pleased his family didn’t follow the other Rakhines across the Naf River. “In Myanmar there are too many problems,” he says, “Life is better here.” His family like that of his neighbour is counting on a peaceful and bright Bangladeshi future.

Two of Pru's daughters.

Bazar Para pond. In the British period it was the centre of town.

Bazar Para pond.

This article is published in The Daily Star, here: Sabrang's Termite House and a Dream of Prosperity

Carving a traditional weight, for exercise.

Jahangir's Elephants

A bridge at the start of the trail, Teknaf Wildlife Reserve.

The Teknaf Peninsula is ruggedly beautiful. With the rise of the rocky range that divides the land strip between the Naf River and the Bay of Bengal it’s impossible not to feel elated, to know that Teknaf is quite the destination.

It’s an environment unique in coastal Bangladesh for hosting wild elephants. It’s really something to consider how the bulky beasts negotiate such uneven terrain. A significant section of the range has been declared a game reserve.

Jahangir Alam, 18, has been working as a guide for 10 years.

To search for the elephants, one could do worse than enlist the assistance of 18-year-old Jahangir Alam, a local and the youngest of eleven siblings, who works as a guide at the Teknaf Wildlife Sanctuary.

Although Jahangir has no training, the sanctuary is his backyard. He’s been guiding tourists since he was 8 years old. Along with income from a brother who went to Malaysia by trawler some years ago, income from guiding helps the family.

“People arrive nearly every day,” he says, “Many ask for me.”

View of the Teknaf Range.

Into the woods...

By Jahangir's estimate there are 30 elephants in the reserve and he commonly sees a family of ten, though pachyderms offer no guarantee of being cooperative for tourists. The best season to see them is winter when they are more active of a daytime.

I ask if the animals are dangerous and he mentions three villagers were trampled to death a few months earlier while defending their paddy. “Elephants are ‘heavy’ dangerous!” he says.

Yet Jahangir insists there’s no risk: elephants are by temperament gentle and he’s often been within five metres without incident. “They don’t harm us if we don’t disturb them.”

It’s quite a trek that follows, into scrubby parched forest initially following valley contours where small bridges ford thirsty streams.

The day is hot, the humidity burdensome and I’m wishing I’d brought water. Even before the climbing begins I’m ignoring discomfort and breathing heavily.

Visitor Centre, Teknaf Wildlife Sanctuary.

Hot. Humid. Sweaty.

Of course we’re hardly the first to set off in search of elephants. Just as nowadays in village and town government tenders, for bridge building, school outfitting or some other task are an appreciable element of local economies, once there were also tenders for elephant catching, in order to domesticate them.

Offering royalties of up to 750 rupees per elephant, according to the Chittagong District Gazetteer, the so-called “kheda” operations, named after the corral in which wild elephants were trapped, were commonly slated for the Hill Tracts and Teknaf in the months of winter.

“Elephants are not like cattle that they can be goaded down to a desired place,” states the Gazetteer, “No force can be applied; they move on their track at their own whims and pleasure.”

A kheda operation would involve up to 100 people, including 50 skilled labourers able to build a camouflaged stockade in the forest in 8 – 12 days. The best sites were at junctions of two or more established elephant tracks, even better if situated in a valley between two peaks. They might wait weeks for elephants to appear.

Boats, fishing nets, low tide on the Naf River... view to the mountains of Myanmar.

The Teknaf Range

Fire lines and loud sounds like gunshots were used to make the elephants “blindly and senselessly” proceed into the trap. Care had to be taken however, because “once scared no earthly force can control the herd.”

Once trapped the elephants would routinely turn on and kill their leader, blamed by the rest of the herd for their fate. However if the herd leader was strong others might die in the course of fighting back. In the panic of the trap baby elephants could be trampled to death.

The trapped elephants would then be starved and given no water for 24 hours to make them “weak, tired and calm.” Then, using mahouts on trained female elephants called “kunkis” one by one the wild elephants would be noosed, legs tied.

“The leader of the trained brigade is always a strong, healthy, powerful and skilled tusker,” reads the Gazetteer; and this male elephant would fight the captured individuals, eventually establishing his claim as the new group leader.

Elephant evidence on hilltop.

A kheda operation in 1965 in nearby Ukhia Upazila netted ten elephants; in the 19^th century up to 150 elephants were caught for domestication annually.

As we climb steps of rock and dirt and negotiate uncarved slopes slippery with leaf litter, from heat exhaustion I’m ready to collapse.

Perhaps with greater knowledge of the climate, Bangladeshis, according to Jahangir, rarely seek to reach the hilltops. “Bengalis can’t climb,” he says, “They walk a short distance. But when foreigners come they always go to the top. I take them.”

The lower hills of Teknaf Wildlife Sanctuary.

Yet our situation is reversed. Gasping for air, I’m struggling to look composed while Jahangir climbs the hills as readily as if he was on an escalator at a shopping mall in Dhaka. He is yet to raise a sweat. “We are forest people,” says Jahangir, “We live here.”

Jahangir's one regret is that when foreigners come he has difficulty communicating. “I want to speak more to them but I can’t.” He only had the opportunity to complete study to class 2.

From the first summit the view is impressive. In front the Teknaf range continues with higher, more artistically shaped rocky peaks. There’s little evidence the Bay of Bengal is just beyond them. On the Naf side are sweeping views across the salt fields of the plains to Myanmar’s mountains on the horizon.

Mangroves on the Naf. View to Myanmar.

Along the ridgeline the path is narrow. I wonder if I actually want to meet an elephant up there; and I’m set to ask Jahangir if the animals climb so high when we sight elephant droppings.

But being a hot day the elephants are not so foolish to climb the hills. “They’ll be at the waterfall,” says Jahangir, who’s ready to continue some distance beyond the next hill. Yet without drinking water I decide it’s best to be satisfied with the views for now. We head back.

When I ask Jahangir how much he wants for his guiding, he suggests a rather paltry sum. Greed is certainly not among his faults.

“It’s fun to see the elephants,” he says, describing how when they take dust baths and are lying on the ground it’s sometimes hard to imagine the elephant is even there.

Teknaf Wildlife Sanctuary scenery.

Teknaf Range.

This article is published in The Daily Star, here: In Search of Teknaf's Elephants

Naf River.