SEJARAH MELAYU CAMPA

Melayu Champa ... Mari kita baca , hayati dan KONGSI kan ....

SEJARAH MELAYU CAMPA

Negeri-negeri Melayu Champa tertegak antara abad ke-3 hingga abad ke-15 Masihi dengan kekuatan dan pengaruh yang meluas. Sepertimana keseluruhan Nusantara Melayu, fahaman Hindu-Buddha mencorak pemerintahan beraja dengan unsur-unsur ketuhanan yang menjadi sumber pujaan rakyat.

Kawasan negeri-negeri Champa terletak di pertengahan dan selatan Vietnam masa kini. Bahan-bahan artifak dan monumen sejarah yang menakjubkan masih lagi wujud. Peninggalan ini serta penulisan yang ada memberi gambaran keupayaan Bangsa Cham mengolah pemikiran abstrak serta idea-idea falsafah yang tinggi. Ini mencernakan budaya Cham yang tersendiri yang berbeza dengan kuasa-kuasa besar sezaman dengannya iaitu Vietnam, Khmer di Kemboja, Siam dan China.

Abad ke-12 menyaksikan permulaan pertembungan besar antara kerajaan Champa, Khmer, Siam dan Vietnam. Champa pula bukanlah satu persekutuan negeri-negeri yang kuat. Bahkan ia dikuasai oleh golongan-golongan berdarah raja yang sering bertelingkah sesama sendiri. Dalam keadaan tertentu, raja yang kuat dapat menggarap kekuatan untuk menyerang kuasa besar yang lain. Ini berlaku pada tahun 1371 apabila armada laut Cham menyerang pusat pemerintahan Raja Vietnam.

Satu ratus tahun kemudian, armada perang Vietnam menyerang Vijaya, ibu negeri Cham. Raja Cham dibunuh bersama dengan rakyat jelata yang tidak terkira banyaknya. Dari situ, bermulalah penghijrahan bangsa Cham ke Kemboja dan ke seluruh nusantara Melayu. Negeri-negeri Cham kemudiannya dijajah secara berperingkat dengan daerah Cham yang terakhir dijajah secara rasmi pada tahun 1834-35 oleh Vietnam.

KEDATANGAN ISLAM KE CHAMPA

Perbezaan fahaman agama antara golongan istana dan rakyat jelata masih boleh dikesan hingga ke hari ini. Perkampungan Or Ressei, lebih kurang 50 km daripada Phnom Penh, merupakan kelompok keturunan istana Raja Champa. Amalan Islam mereka banyak dipengaruhi oleh unsur-unsur batiniah serta upacara-upacara mistik kehinduan. Ini berbeza sekali dengan rakyat Cham yang lain, yang rata-rata ahli Sunnah Wal Jamaah bermazhab Syafi’e, yang tiada bezanya dengan amalan Islam di Malaysia.

Proses Islamisasi bangsa Cham meningkat dengan mendadak apabila Putera Raja Khmer, Ponhea Chan menaiki takhta Kemboja dengan bantuan golongan Islam pada tahun 1642. Beliau memeluk agama Islam dengan mengambil nama Ibrahim. Musuh raja Ibrahim tidak berpeluk tubuh. Beliau telah digulingkan dengan bantuan Raja Vietnam dan dipenjarakan dan mati di Hue, Vietnam pada tahun 1650.

Pada tahun 1691-97 Vietnam mengambil-alih pelabuhan-pelabuhan Cham dan penghijrahan meningkat dan sampai ke kemuncaknya pada tahun 1790-an apabila Raja Cham, Po Ca Ci Bri membawa pengikut-pengikutnya masuk ke Kemboja. Mereka membina masjid besar Noor Alihsan di Chrang Chamraes di pinggir kota Phnom Penh.

KEMBOJA : SEJARAH SEPINTAS LALU

Enam puluh tahun pertama abad ke 19, Kemboja menjadi medan pergelutan dua kuasa besar serantau-Siam dan Vietnam. Percaturan politik istana Raja Kemboja merupakan dinamika untuk memelihara, menyekat ataupun mengembangkan pengaruh salah satu kuasa besar ini. Maharaja Vietnam menegaskan dengan sinis “ Kemboja merupakan satu negara yang berdaulat dan hamba kepada dua (iaitu Vietnam dan Siam) “.

Dengan kuasa pentadbiran dan pemindahan penduduk daerah utara-barat Kemboja diserap ke dalam pemerintahan Siam manakala daerah Kampuchea Krom di selatan Kemboja pula diserap ke dalam pemerintahan Vietnam.

Dengan tiadanya pemerintahan pusat yang kuat, muncullah pemerintah-pemerintah setempat yang mempunyai wewenangnya yang tersendiri untuk terus berkuasa. Rakyat jelata hanya dilihat sebagai sumber hasil percukaian yang mesti sentiasa diperah.
Pemerintahan Perancis bermula pada tahun 1863 apabila Raja Kemboja Norodom menandatangani perjanjian keselamatan dengan pegawai-pegawai Perancis melalui konsensi balak dan logam galian. Untuk terus berkuasa, Raja Norodom pada tahun 1884 mementerai perjanjian yang mengandungi klausa berikut :

‘ D.Y.M.M Raja Kemboja menerima segala perubahan pentadbiran, perundangan, kewangan dan perniagaan mengikut budi bicara kerajaan Peranchis pada masa-masa akan datang yang dianggap berguna oleh kerajaan Peranchis untuk menjayakan tanggung-jawabnya melindungi keselamatan Kemboja’.

Penjajahan Perancis berterusan sehingga kemerdekaan Kemboja tercapai pada tahun 1953. Corak pemerintahan di Kemboja selepas ini banyak diwarnai oleh personaliti Raja Sihanouk.
Indo-Cina pada masa itu sedang terus bergolak dengan penglibatan langsung kuasa-kuasa besar dunia-Amerika, Russia dan Cina. Keamanan serta kemakmuran Kemboja tertakluk kepada arus-arus pergolakan politik yang sedang bergelora. Perang saudara meletus pada tahun 1970 apabila General Lon Nol merampas kuasa dengan sokongan Amerika dan Sihanouk mendapat sokongan daripada Cina dan Pol Pot. Bermulalah malapetaka yang menimpa rakyat Kemboja termasuk umat Islam Melayu-Champa.

Perjanjian damai di Peranchis pada tahun 1991 membuka era baru bagi Kemboja. Pemerintahan Liberal-Demokrasi dengan Raja Berpelembagaan menyaksikan kemunculan 3 parti politik yang besar di Kemboja – Cambodian Peoples’ Party di bawah pimpinan HunSen, FUNCIPEC di bawah pimpinan Putera Ranarridh dan Sam Rainsy Party.

Kini bilangan penduduk Melayu-Champa dianggarkan 500,000 daripada jumlah penduduk Kemboja 13 juta. Namun begitu dari segi politiknya masyarakat Melayu-Champa dianggap penting kerana mereka merupakan penentu dalam pilihanraya. Di Parlimen waktu kini CPP mempunyai 73 kerusi, FUNCINPEC 26 dan Sam Rainsy Party 24. Daripada jumlah ini 11 kerusi parlimen diwakili oleh orang-orang Islam. Perlembagaan Kemboja menentukan bahawa kerajaan hanya boleh dibentuk apabila ia mendapat sokongan 2/3 daripada jumlah kerusi di Parlimen.

Kini, di Kemboja, pilihanraya terakhir telah dilaksanakan pada bulan Julai 2008.

GENOSID DAN PENGHAPUSAN ETNIK MELAYU-CHAMPA DI KEMBOJA 1975-79

Konvensyen Antarabangsa Genosid tahun 1948 menakrifkan genosid (genocide) sebagai pelbagai tindakan seperti “membunuh manusia daripada sesuatu kelompok yang mempunyai identiti nasional, etnik, ras atau agama yang tertentu, dengan tujuan untuk menghapuskan sebahagian atau keseluruhannya sesuatu kelompok itu”.
Inilah yang berlaku pada zaman pemerintahan rejim komunis Pol-Pot di Kemboja pada tahun 1975-79. Bangsa Melayu-Champa yang keseluruhannya beragama Islam, bertutur dalam bahasa Cham serta mempunyai adat resam dan sejarah yang tersendiri menjadi mangsa pembunuhan beramai-ramai. Sejak tahun 1974 lagi ‘alim ulama’ Islam sudah mula dibunuh. Apabila Phnom Penh, ibukota Kemboja jatuh pada tahun 1975, keseluruhan ahli Majlis Mufti Kemboja telah ditangkap, dipenjara dan kemudiannya terus dibunuh. Imam Abdullah bin Idris Mufti Kemboja turut syahid.

Polisi penghapusan etnik ini terlaksana dengan beberapa pendekatan:
Pendekatan pertama ialah penghinaan jiwa dan maruah bangsa Cham. Lelaki bangsa Cham yang konon berdegil untuk terus bersongkok, berkopiah atau berserban akan dibunuh. Begitu juga orang perempuan yang ingin terus berselendang, bersanggul dan berpakaian labuh seperti baju kurung. Semua dipaksa berpakaian hitam. Bahasa Melayu-Champa diharamkan langsung.

Pendekatan kedua ialah pengharaman amalan-amalan beragama. Sembahyang, berpuasa, membaca Al-Qur’an merupakan amalan–amalan yang ditegah. Masjid atau surau dirobohkan atau dijadikan stor makanan atau barang. Memakan daging babi dijadikan petanda untuk menguji kesetiaan dan keikhlasan seseorang Cham itu kepada perjuangan komunis. Dua kampung kecil orang Islam di Kahpol dan di Svey Kliang telah bangun melancarkan jihad. Mereka rela mati daripada tunduk kepada kekuasaan komunis.

Pendekatan ketiga ialah pemindahan-paksa. Masyarakat Cham dari sesuatu kampung dipecah-pecahkan dan dihantar ke tempat-tempat yang jauh di antara satu sama lain.

Ketiga-tiga pendekatan ini mengorbankan banyak nyawa.
Fahaman komunis dan ras yang dijiwai oleh Pol Pot dengan impian kemegahan bangsa Khmer seperti zaman Angkor Wat tidak dapat menerima kewujudan Bangsa Cham di bumi Kemboja. Polisi pembunuhan langsung dimulakan terutamanya di tebing timur Sungai Mekong mulai tahun 1978. Namun rahmat Allah swt sentiasa bersama mereka yang sabar. Vietnam dengan bala tentera yang besar telah melanggar Kemboja dan menjatuhkan pemerintahan rejim Pol Pot pada 7 Januari 1979.


Pada keseluruhannya 90,000 atau 36% umat Islam mati di antara tahun 1975-79 di Kemboja. Nisbah ini lebih tinggi daripada anggaran 21% keseluruhan rakyat Kemboja yang turut terkorban iaitu 1.67 juta daripada jumlah penduduk 7.89 juta pada tahun 1975.

THE MALAY CHAM DARK HISTORY

HOPES, FEARS, AND AN ANSWER TO THE QUESTION OF GENOCIDE

by Iljas Baker
The Bangkok Post
May 3, 2005

The trial of surviving senior leaders of the Khmer Rouge for crimes committed during their rule from 1975-79 is now awaiting pledges to fund the stuff and operations for three years and the receipt of actual contributions for the first year.

The cost of the trial is estimated at $56.3 million (2.22 billion baht) with the international community responsible for $43 million and Cambodia the rest. International donors have pledged $38 million to date.

The trial to be conducted by Cambodian and foreign judges in a local court, has aroused both the hopes and fears of the Cambodian people. But their hopes for justice, an end to impunity and a remodelled criminal justice system are unlikely to be realised should the trial be subject to government interference. And unless the judges are fully qualified and independent, and international observers are in place, most Cambodian human rights non-government organisations see government interference as inevitable.

There are also fears of a renewal of violence instigated by former Khmer Rouge leaders who feel threatened by the trial. These fears are shared by the rural population and the educated urban classes alike, and they are by no means groundless.

Youk Chhang, director of the Phnom Penh based Documentation Centre of Cambodia, one of the major NGOs working for the establishment of an independent Khmer Rouge trial and preparing documentation of mass crimes, has reported receiving "indirect threats". The centre has felt it necessary to improve security at its offices and has taken the precaution of shipping 70% of its evidence overseas.

Fears of triggering psychological trauma associated with having to "relive" the Khmer Rouge era are also at the forefront of people's concerns and are beginning to be addressed by government organisations and NGOs before the trial gets under way.

Although the media frequently refer to the mass killings that took place between April 17, 1975 and Jan 6, 1979 as genocide, the exact legal nature of the Khmer Rouge's crimes is still the subject of debate and one welcome outcome of this trial would be a legal decision stating what, if any, crimes satisfy the definition of genocide contained in the Genocide Convention of 1948.

The Convention states that genocide means "any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such: Killing members of the group; causing serious bodily or mental harm to members of the group; deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part; imposing measures intended to prevent births within the group; forcibly transferring children of the group to another group."

The UN Group of Experts for Cambodia tasked with responding to the government's 1997 request for international assistance to conduct a trial of surviving Khmer Rouge leaders stated that "the existing historical research justifies including genocide within the jurisdiction of a tribunal".

In particular, it referred to the "need for prosecutors to investigate the commission of genocide against the Cham, Vietnamese and other minority groups, and the Buddhist monkhood subjected to an especially harsh and extensive measure of the acts enumerated in the Convention". Moreover, the experts went on to state that: "The requisite intent has support in direct and indirect evidence, including Khmer Rouge statements, eyewitness accounts and the nature and number of victims in each group, both in absolute terms and in proportion to each group's total population."

One would think that the mass killing of the Cham Muslims at least would be recognised universally as constituting genocide. After all, this is a homogenous ethnic and religious group that was specifically targeted for persecution. But there is no such consensus.

Philip Short, author of a recent biography of Khmer Rouge leader Pol Pot, states that the persecution of the Cham Muslims resulted from the fact they resisted the new order more than other groups. But, he believes it would be impossible to prove there was a systematic attempt to destroy the Cham Muslims.

Scholars Michael Vickery, David Chandler and Serge Thion all claim the Khmer Rouge never intended the destruction of particular groups of people. Mr Chandler, for example, considered the high death toll under the Khmer Rouge as an unintended consequence of a utopian revolution and Serge Thion sees no evidence for claiming the persecution of the Cham Muslims was based on race or ethnicity. They were, he states, "victims of an attempt to eradicate religion, as a matter of general policy" that included the suppression of Christianity and Buddhism.

According to William Schabas, author of Genocide in International Law, the Khmer Rouge atrocities against the Cham Muslims and other minorities are best described not as genocide but as the less heinous crimes against humanity. Mr Schabas accepts that the Cham Muslims were specifically targeted by the Khmer Rouge, but suggests the Khmer Rouge were guilty only of destroying Cham Muslim cultural institutions and forcibly assimilating them into the new order-acts that do not constitute genocide according to
the Genocide Convention.

Gregory Stanton, founder and president of Genocide Watch in the United States, has stated that it is wrong to claim the Cham Muslims were not victims of genocide. He believes Cham Muslims were killed at a rate double the national average. Round-ups and subsequent murders (including the burning of victims alive) were common, and whole village populations were exterminated. In one case, more than 5,000 Cham Muslims were murdered in Kampong Cham province and their bodies disposed of in a deep ravine. Mr
Stanton also has stated that apart from the evidence of mass murder, it is relatively easy to prove genocide intent on the basis of the official policy of the Communist Party central committee.

Ben Kiernan, founder of the Cambodian Genocide project at Yale University, has stated that Pol Pot and his group had a concern for "national and racial grandiosity" that ultimately led to the genocide of minorities such as the Chinese, Vietnamese and the Cham Muslims. Mr Kiernan believes 100,000 of a population of 250,000 Cham Muslims were killed as Cham villages all over the country were emptied.

Ysa Osman, Cham Muslim author of Oukoubah: Justice for Cham Muslims Under the Democratic Kampuchea Regime and the coming The Cham Rebellion, whose brothers, sisters and numerous relatives perished under the Khmer Rouge rule, has documented extensively the persecution of the Cham Muslims.

Children were separated from their parent, so they could more easily he indoctrinated, copies of the Koran and other religious texts were destroyed, Islamic schools were close and Islamic rites of worship such as daily prayer and fasting in the month of Ramadan were outlawed, as was the Cham language and the traditional style of clothing. They were forced to eat pork and many were killed for refusing.

Mr Osman has calculated that between 400,000 and 500,000 Cham Muslims and it small number of foreign Islamic teachers were killed during the Khmer Rouge rule. He has also unearthed evidence the official policy was to destroy the Cham Muslims. He writes that one of his informants given responsibility by the Khmer Rouge (who did not realise he was Cham) for supervising 400 children who had been separated from their parents, was
called to a meeting to plan the destruction of their enemies and heard the chairman say: "The enemies of Angkar come in many categories, but the biggest enemies are the Cham. The plan is to destroy them all before 1980."

Moreover, according to Mr Osman, a Khmer Rouge book called The Advanced Cooperative Plan stated exactly the same thing.

When I spoke to Mr Osman at the Documentation Centre of Cambodia in March, he said he was confident his figures were more accurate than Mr Kiernan's as they were based on a wider range of documentary sources and on interviews with Cham Muslim survivors in every Cham village in Cambodia. He is unwilling however to call the mass killings a genocide, preferring to leave the trial judges to identify the appropriate legal terminology.

The vast majority of Cham Muslim survivors have no doubt taken little interest in academic debates surrounding the atrocities of the Khmer Rouge. What is real to them is the barbarity of the killing, torture, forced starvation and religious persecution during the Khmer Rouge era.

Moreover, in Islam the moral distinction between mass killings and the killing of an individual is not an obvious one. The Koran states:"Whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind." Thus, whether the crimes the Khmer Rouge perpetrated against the Cham Muslims are called genocide-the "crime of crimes", as William Schabas calls it-or the less
heinous crimes against humanity, or simply murder, torture and religious persecution will probably be of more significance to international lawyers and academics than to the survivors.

Mr Osman's book ends with an extract from the Koran, the last line of which is: "God is with those who are patient in adversity." The Cham Muslims have waited decades for justice. Hopefully, the Extraordinary Chambers will finally deliver this to them by convicting and incarcerating the surviving Khmer Rouge leaders responsible for the mass atrocities. But time is running out: Pol Pot died several years ago and the remaining leaders likely to be prosecuted by the Extraordinary Chambers are mostly in their
seventies.

Before /British/Spanish/Portugis/France invade Caliphate.

Before /British/Spanish/Portugis/France invade Caliphate. 

Fact : They are ...... Champa Malay Muslim.

1- Biggest nation and managed Champa Sultanate from 2th century till 18 century.
2- Biggest community have shipyard and being very talented about ocean.
3- Rich country and people, everyone can buy anything and raise Islamization in IndoChina.

We will expose what happen to them in this Ramadan