Akkabat People in Myanmar

By

Naing Soe (Myanmar)

 

Since Alaungphaya (Alaungphara) re-established the Burmese empire, he and his successors invaded and annexed almost all neighboring Kingdoms including Siam, Langxiam, Assam, Manipur, Taninthayi, Mon and Rakhaing which became part of Burmese Empire.

 Since Myanmar Kings’ period, the people from Manipur, Kachar, Assam which is the north-west part of Myanmar came and settled in Myanmar. Kathe and Akkapat are different groups living in Manipura. The Manipura dwellers of Kathe, Akkapat and Muslin people were employed under Myanmar Kings. Some were taken as prisoners of war. Among those communities of Manipura, the less well known were Akkapat people. They are relocated in Myanmar in various Asuamhuthan such as Lamaing Su (to cultivate the royal farm lands), Akkapat Calvary serving under the Burmese Kings, Khai Tu Su, Myint Su, Lak Nak Kaing Su (who bears Arms), Carpenters, Copper Foundry Workers, Brick workers, Elephanteers and Lhay Su. They were given plots of land for livelihood and other farms of remuneration. Some were employed in princes, princesses and ministers’ home serving as Kye Su Kywan Su.

Who are they?

They are mentioned as Akkapat people in Myanmar Historical records. According to Dr. Francis Buchanan, in his book, “A Comparative Vocabulary of Some of the Languages Spoken in the Burma Empire” in 1799, mentioned the words spoken by Banga, Cashar Slaves at Amarapura. In Royal Orders of Burma, they were named as Akkapat people consuming the area of Assam and Cashar dwellers. On the other hand, the way they spoke is the same words of Banga people. Nowadays, those people; Banga, Akkapat are recognized as Bishnupriya Manipuris in India, Bangladesh and other areas. For Myanmar, they are known as Akkapat descendants through memorial records of their elders. They are adopted Bamar culture and their background history is faded away from them. Nowadays, they are living in Lin Zin Village of Sagaing, as a silent community. We can trace their spiritual houses of Thangjing and Githani Deity and their so called memorial words of Akkapat language in Lin Zin Village.

 Relocation of Akkapat in Royal Orders of Burma

Most of the Akkapat people being captives were relocated in the service of Myanmar kings, princes, princess and ministers.  They are not grouped all together. They are partly serviced in the functions of horsemen, elephanteers, carpenters, arms men, home service people and cultivators. Among of them became militiamen when Myanmar troops marching towards neighboring countries. The horse men were given them land for cultivation and settlement. Other than military servicemen, there were artisans, master in Astrology, Carpenters, Copper Foundry Workers and so on.  When Badon Min constructed his new palace in Amarapura, Akkapat carpenters and brick workers took important position in construction.

(i)               Akkabat Cavalry

After the conquest of Manipur by King Alaungmintaya, about 2000 households of Kathes and Akkabat were brought into Myanmar. They were organized into cavalry groups by granting lands for residence and subsistence. (Dr. Nwe Ni Hlaing). Both of Kathe and Akkabat became the horsemen in the Cavalry separately as Kathe horsemen and Akkabat. During Bodaw Phaya's Era (1782-19 AD), a new minister post “Akkabat Myin Wun” (literal translation: “Minister of Akkabat Cavalry”) was forming as a new function of Manipuri dweller of Akkapat people. Akkapat horsemen clerk seemed to serve under Akkapat Myin Wun. In Royal Order issued on 18 July, 1787 of King Badon reign, it was mentioned that-Appoint the person approved by ministers as clerk of Kathe Akkabat Myin- Cassay Akbar Horse.  (R.O.B, IV, p-150).

The able Kathe and Akkabats who were not comprised in the crown service groups were selected to recruit in cavalry group and archers. Under king Badon, there were also formed Lu Daw Su (Group of better men) of Akkapat and Kathe organized into Myint Su (Group of Horsemen) and Lay Zu (Group of archers). Let all these men tattooed  the Royal Tatoo-marked of  “a picture of Hintha” for horsemen group and “a picture of Hmangu Gwet (Rhombus)” for archers on their arm respectively. The 10 October 1808 dated Royal Orders mentioned as following: Kathe Akkabut Hpwe Yin Sayin- Original List of  Cassay Akbar (Armed Men), shall be organized into one Myint Su- Group of Horsemen, and one Lay Zu- Group of archers; a figure of Hintha-Mythical Birds (like a duck), shall be tattooed on the arm of each horseman and a Hmangu Gwet- Rhombus, shall be tattooed on the arm of each archer; men in the original list shall have each a figure of U Daung-Peacock, tattooed on his arm; send Lu Daw Zu- Group of Better Men, here under the charge of leaders chosen from people who have had the Ayeik Ma Htwet (Da Zeit)- Seal with Letters incised so that they would not cast a shadow; when these men have been tattooed by Hluttaw (with respective marks of Duck, Rhombus and Peacock), they shall be pyt under(proper) leaders and chiefs. (R.O.B, VI, p-136)  So, Akkabat Horsemen and Archer had the Tattoo marks of Hintha (Mythical Birds, Duck) and the marks of Rhombus. The other men had had the mark of U Daung (Peacock) (R.O.B, VI, p-147).

Image: 1- Akkapat Cavalry people’ costume and their records

Photo credit: Sithu Thant

During the reign of King Tharawaddy Min (1837-46), there was a royal order concerning with Akkapat Horse officer. The Order told as following: 29 September 1845 bury the remains of Akkabat Myin Wun- Officer of Cachar Horses, as the remains of a courtier of Taw Nay Ya- First Series of Seat in the Audience Hall, was buried. (R.O.B, V0l-8, p-233)

Akkapat Cavalry officers Min Hla Min Gaung Kyaw Htin served under King Mindon. He is not only Let Thon Daw (Bearer of King’ sword but also Lord Nyaung Bit. (16 May 1879Min Hla Min Gaung Kyaw Htin, Lord Nyaung Bin, let Thon Daw- Bearer of King’ sword, Aggabad Myin Wun- Officers of Cachar Horses, Petitioned on behalf of Cachar Horsemen under six heads.p-273-274)(R.O.B, Nine). One of King Mindon wife was Daw Hmu, Thiyipabamaheythi, an Akkabat Lady. Her brother became Akkabat Myin-Wun, U Shwe Maung.In third Anglo-Myanmar war, the Kathe Akkabat cavalry troops fought against the British in Sagaing front under the leadership of Akkabat Myin-wun Mingyi maha Min Htin Ya za. Minhla  Minhtin Thurein was appointed as Akkabat Myin-Wun.( Maung Maung Tin,2004c, p-490).

Image: 2 Akkabat Monastery donated by Akkabat Myin-Wun, U Chun

Photo credit: Sithu Thant

During King Badon reign, most of Akkapat horsemen were allowed to work and settle in the Jurisdiction areas of Tamok So area in 1801. It was mentioned as the following 28 May 1801 dated Royal Orders: Akbar Horsemen shall be given part of a forest around Tamok So Lake under the charge of Manaw Thiha, Chief of Thiri Nanda Wun Gardens; they shall clear the forest and cultivate it and the extent of the land shall be determined by their number. (R.O.B, V.p-138).It seemed most of the soldiers must be worked in the field when they were not in war time. The granting of salary Kathe and Akkabat horsemen were allotted cultivated lands. Following table mentions thus;

List of wet-rice and Dry cultivated Lands Allotted to Kathe Horsemen

Source; Sayin, 2003 b, pp-280, 283

Horsemen	Original Pe s	Flooded Area	Dry Cultivated Land	Wet-rice Land	Location
Kathe     Akkabat	1545 pes 2 seiks   400 pes	50 pes 2 Seiks	200 pes	1495 pes	Inside and Below Aungpinle Lake
Kathe Horsemen (to cultivate Kaukyi Paddy)	450 pes		330 pes	120 pes	Outside Mingala Canal

So, while most of the monarchy servants of cavalry or horsemen were part away of the war, on the other hand, they became cultivators. Beside, not only Akkapat served as cavalry troops but also they served as the skillful armored and elephanteer.

(ii)             Akkabat Elephanteer

In 1808, the akkabat Kathe horsemen were transferred to the group of elephanteers. The list submitted by Hsin Sachi – (clerk of elephanteers) Gazan Ye Thu in 1170 M.E (1808 AD) mention the population of Akkabat elephanteers as follows:

List of Akkabat Elephanteers among Groups of Elephanteers; 1170 M.E (1808AD)

Source: Parabaik MS, No.pu-0004, Ludu Library, Mandalay Collection

Elephanteers	1145ME (1783AD)	1167ME(1805AD)	Location of Group
Hsin-daing akkabat	42	24	Royal Capital
Hsin-daing Kathe	162	100	Royal Capital

 

(iii)           Kye Su Kywan Su of Akkapat people

Group of Akkapat Asunnangan and Amhuthan were divided into respective groups. 7 November 1808 Daing Wun- Officers of Land Tracts shall also take charge of all other Cassay Akbar foreigners who had been collected from various places and sent to the capital city. (R.O.B, VI, p-163)

Ministers and Officers had been given servants who were War Captives of Royal Kings. Some Royal officers bought those war captives as Slaves. Some bought slaves’ were belonging to some queens.

As a bought slave, they served under respective princes, princesses and ministers’ home serving as Kye Su Kywan Su. An order of King Badon, dated 24 October 1808, read thus Prince Makkhaya, Prince Mindon and Prince Hlaing shall organize three horse groups with Kathe and Akbar among their men. (R.O.B, VI, p-151). They also served under Prince Pagan and Prince Pakhan as followers of horse groups. The 27 October 1808 dated orders mentioned that Prince Pagan and Prince Pakhan shall organize their Cassay and Akbar followers into three horse groups. (R.O.B, VI, p-156) .Most of the Akkapat slaves given by the King joined with the marching army. Some are not. But their numbers comes up to 5,000 to 6000 should be joined with the marching army. That is why the king ordered to make a list of them giving such details as how many there are adults and children of both sexes and which are the main families and which are their descendants.

When they finished joining the forces, they were sending back to respective places, their first working areas.

Sometimes, most of the home services of Akkapat people were involved in the construction of the city. An order which stated as following:  16 April 1810 Ministers and Officers who have Kathe Akkabat Kala- Foreigners called Cassays and Akbars, serving them shall send one in every ten they have to work in the construction of the city. (R.O.B, VI, p-226)

There was also a group of Akkapat Copper Foundry Workers during the reign of King Badon.  The Order for them is stated as following: 25 October 1808 Members of Kathe Saing – Cassay Musical Troup, and Akkabat Mi Pa Kyay Thun-Akbar Copper Foundry Workers, shall remain in their own groups. (R.O.B, VI,p-152).

Recorded Language of Akkabat people

 Dr. Francis Buchanan, his “A Comparative Vocabulary of Some of the Languages Spoken in the Burma Empire” in 1799, recorded Akkabat or Banga and their language as following:

The last dialect of the Hindustanee which I shall mention, is that of a people called, by the Burmas, Aykobat, many of the mare slaves at Amarapura. By one of them I was informed, that they had called themselves Banga; that formerly they had kings of their own; but that, in his father’s time, their kingdom had been overturned by the king of Munnypura, who carried away a great part of the inhabitants to his residence. When that was taken last by the Burmas, which was about fifteen years ago, this man was one of the many captives who were brought to Ava. He said also, that Banga was seven days’ journey south-west from Munnypura: it must, therefore, be on the frontiers of Bengal, and may, perhaps, be the country called in our maps Cashar. As the writer mentioned as Banga of Akkapat people.

 

English	Banga
Sun	Baylee
Moon	Satkan
Stars	*Tara
Earth	Matee
Water	Pannea
Fire	Zee
Stone	Heel
Wind	Bo
Rain	Booun
Man	Manoo
Woman	Zaylan
Child	Sougo
Head	Teekgo
Mouth	Totohan
Arm	Peopound
Hand	Hatkan
Leg	Torooa
Foot	Zankan
Beast	Sasee
Bird	Pakya
Fish	Mas
Good	Hoba
Bad	Hoba Nay
Great	Damorgo
Little	Hooroogo
Long	Deengul
Short	Batee
One	Ak
Two	De
Three	Teen
Four	Saree
Five	Pas
Six	Tsare
Seven	Hat
Eight	Aat
Nine	No
Ten	Dos
Eat	Kaek
Drink	Peek
Sleep	Hooleek
Walk	O Teea ootea
Sit	Bo
Stand	Oot
Kill	Mar
Yes	Oo
No	Naway
Here	Erang
There	Orang
Above	Goa
Below	Tol

 

According to U Khin Maung Saw, a historian of Burma, wrote ‘Analysis of Francis Buchanan’s Rooingas & Rossawns’ and the extracts from the write-up are as follows;

For that version the present author likes to give the following explanation:

It is very possible that a small dukedom north of Bengal was annexed into Manipur and some of the inhabitants were taken as slaves to Manipur. When Manipur became a feudatory state of the Burmese empire then, these slaves were either given as tribute to the Ava Empire or taken by the Burmese as slaves. However, it is not easy to trace a Burmese word which can be close to ‘Aykobat’ mentioned by Buchanan! The closest term could be “Akkabat”. Most probably, Dr. Buchanan meant Akkabat. This group 'Aykobat' too were most probably assimilated and engulfed into the Manipuris, Katheis and Hindus living in Upper Burma, who were the subjects of the Burmese king.

 The language they used is also recorded in a book namely ‘Brahmins in Burma History’ written by Dr. Dagon (PhD in Astrology, Calcutta, India) in 2008. One of the chapters of his book in Chapter (11) told about the spoken language of Ponna at page 171 to 180. It is included on Akkabat and their language in this book. The primary source of the Akkapat language was a collection of words spoken by different people from out of Myanmar. It was arranged during King Bodawpaya reign.  There will collect around 207 words of Akkapat spoken words. For Moreover, he mentioned that it is rare to find ‘Akkabat’ language spoken people nowadays in Myanmar and they might have assimilated to Meitei spoken Katheys or Ponnas or Avas (Burmese). They are not much comfortable with ‘Akkabat’ vocabulary now as most of them speak Burmese. Mr. Sharma from Mandalay tries to search their memory of Akkapat words around 2016. He has collected and shared few Akkabat vocabularies from them through YouTube. They are as follow:

 

English                                                Akkabat

1.      Child    ................................................ Sougo

2.      Lady     .................................................Jelago

3.      Lentil .................................................   Khoi

4.      Look at ................................................ Cheiri

5.      Thief .................................................... Maanukho

6.      Banana.................................................. Kolla

7.      Don’t talk         .................................... Kotha Na Mati

8.      Breast.................................................... Bunigo

9.      Bread.....................................................Pitha

10.   Gold.......................................................Huna

11.   Tea.........................................................Daw

12.   Brass/Copper.........................................Kodi

13.   Dog........................................................Chalu

14.   Cat..........................................................Meku

15.   Knife    ...................................................Chhuri

16.   Mud     ...................................................Matee

17.   Death.......................................................Mori

18.   Weep    ...................................................Periyon

19.   I Love You       ......................................Dadago, Hada Peing (by a lady)

20.   Butt..........................................................Laari

21.   Oil...........................................................Laai

22.   Rice(raw)................................................Zitt

23.   Sugar   ....................................................Chini

 

Where they live

 Akkapat people of their origin lived nowadays at Linn Zinn in Sagaing District, Tar Gaung village in Innwa District and Taung Myo village near Amarapura. People of Taung Myo are Brahmins and there have been participation of Sankirtan (Gaudiya) programs by the people of Taung Myo and Mandalay since long before. Among those living area, the people in Linn Zinn of Sagaing were following ‘Gaudiya Vaishnavism’ but not following it now a days. Though they do not perform Gaudiya Vaishnavism rituals anymore but there had historical temples, and mandaps. They have ‘Githani Ebema’ temples and ‘Aapokpa Temples’. They offer fish to their indigenous God. They had ‘Tulasi Pong’ in front of their houses. They still pray Githani, Thanking (probably Thangjing) but no Gaudiya Vaishnavism God anymore. They used to play ‘krishna leela’ before and the ‘napura’ used then are still lying in their houses.

Image 3 & 4: Githani Ebema’ temples at Linn Zin

Photo credit: Sithu Thant

Image: 5: Thangjing house at Linn Zin

Photo credit: Sithu Thant

Conclusion

Not only in military service, Akkapat people in Konbaung period  served  in Myanmar Monarchy Rulers in every aspect of the country. Akkabat Myin Wun assumed as heads of Akkabat community because there is no record of Akkabat Wun who acted head of their community. Nowadays, they will mingle or mix up with others communities. Their social life of present time is like the tradition of Burmese community. Some are still following their ancestor beliefs. Not knowing their historical background made them for losing of their cultural identity and forcing to assimilate to other society.

References

1. Than Tun (2017) The Royal Orders of Burma, A.D. 1782-1787, Part Four, Second edition, Seik Ku Cho Cho Publishing House, Yangon, p- 150.

 

2. Than Tun (2017) The Royal Orders of Burma, A.D. 1788-1806, Part Five, Second edition, Seik Ku Cho Cho Publishing House, Yangon, p- 138.

 

3. Than Tun (2017)  , The Royal Orders of Burma, A.D. 1807-1810, Part Six, Second edition, Seik Ku Cho Cho Publishing House, Yangon, p- 125,132,136, 147, 151, 152, 156, 163, 226.

 

4. Than Tun (2017) , The Royal Orders of Burma, A.D. 1811-1819, Part Seven, Second edition, Seik Ku Cho Cho Publishing House, Yangon, p- .

 

5. Than Tun (2017) , The Royal Orders of Burma, A.D. 1819-1853, Part Eight, Second edition, Seik Ku Cho Cho Publishing House, Yangon, p- 89,233.

 

6. Than Tun (2017) , The Royal Orders of Burma, A.D. 1853-1885, Part Nine, Second edition, Seik Ku Cho Cho Publishing House, Yangon, p-273-274.
7. Dr. Dagon (PhD in Astrology, Calcutta, India), (2008) Brahmins in Burma History, Zawthika Publishing House, Yangon.
8. Lwin Naing, (1998), Cultural History of the Kathe Descendants in Myanmar (1783-1833), M.A Thesis, History Department, Mandalay University.
9. Aye San, (2014) War Capitives in Myanmar (16^th to 18^th Century, Ph.D, History Department, University of Mandalay.
10. Santosh Kumar Singha (2020), Bishnupriya Manipuri in Myanmar, Bulletin of Ethnic Studies, No.5, June, Myanmar Cultural Research Society, Yangon.

 Appendix: 1- List of Akkabat Myin-Wun

Name of Akkabat Myin-Wun	Monarchical Rulers	Titles
1.?	Badon Min(1782-19)	Nay Myo Kyaw Htin
2. U Hmaing	BagyiDaw Min (1819-37)	Nay Myo Ye Khaung Kyaw and Mingyi Min KhaungKyaw
3. U Hmo	Tharawaddy Min (1837-46)	Myataung Myo-Sa, Chief of  Blacksmith, Ponna-Wun, Kathe Myin-Wun
4. ?	Bagan Min (1846-53)	?
5. U Shwe Yake	Mindon Min (1853-78)	Min Hla Yarza Sithu
6. U Ke	Mindon Min (1853-78)	Township administer of Hlakhaing, Mingyi Maha Zayya Thuya
7. U Shwe Maung	Mindon Min (1853-78)	Brother-in- Law of King Mindon
8. U Ba Gyan	Thibaw Min (1878-85)	Township administer of Kawtanti, Minhla Minhtin Thuyein
9. U Chun	Thibaw Min (1878-85)	Township administer of Pinle, Mingyi Mahaminhtin Yazar. Shwemyodaw -Wun