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History of Afghans in South America

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    Posted: 06-Sep-2006 at 11:15
The Afghan Muslims of Guyana and Suriname

 



By Raymond Chickrie
 
Guyana and Suriname are located on the northeast coast of South America, and are two of the three non-Hispanic enclaves that make up the Guianas. Suriname is also one of the most ethnically and culturally mixed countries in the world. In Paramaribo, the capital of this Dutch speaking nation of about 450,000 people architecture graphically reflects this synthesis of peoples. A beautiful Mughal style mosque shares the same street with an imposing nineteenth-century wooden synagogue, several Hindu temples and the Roman Catholic cathedral can be found in the capital as well. Suriname like Guyana are colourful mixtures of African and Asian influences.

The trans-Atlantic slave trade brought millions of Muslims into the Caribbean, and some came to Suriname. "The "Bush Negros" in Surinam, led by Arabi and Zam-Zam, defeated the Dutch on many occasions and were finally given a treaty and their own territory (near French Guyana) which they control until today".4 Apart from Muslims of South Asian descent, Muslims from Java brought by the Dutch settled in Suriname. Suriname is isolated from the Caribbean because of its geography and colonial legacy. The Javanese are an integral part of Surinamese society. All ethnic groups in Suriname have maintained their space. There is also a handful of immigrants from the Middle East settled mainly from Syria, Lebanon and Palestine in Suriname.


The Afghan Muslims

Little is known about the Afghan Muslims of Guyana and Suriname, in fact, some maybe amazed to learn that Afghans made their way to Guyana and Suriname among the Indian Muslims from 1838- 1916. When Indian indentured labourers began arriving in Guyana and Suriname from 1838, India was already conquered and assimilated by Persians, Central Asian Turks, Arabs, Afghans, Greeks, Hazaris, Baluchis, among other Muslim clans who settled in India's large cities. The dominant minority, the Muslims settled in large cities such as Ahmadabad, Allahabad, Delhi, Karachi, Lahore, Bihar, Ghazipur, Lucknow, and Hyderabad. These exotic people found great economic opportunities in India and they were encouraged to migrate to the Metropolis by the Mughal Emperors. In India in 1857 many Afghan Pathans, rose up against the British and many were executed, jailed or sent overseas. Many of these "trouble makers" were sent to Guyana and Suriname.

There was always strong Afghan presence in Bareilly (Corruption of the Pashto word Baryalai), Muradabad and Badayun. These districts had strong Afghan Townships where over 9,000 Afghans settled. It was with the immigration of Daud Khan, an Afghan slave (who originally hails from Roh in Afghanistan) in the region that the Afghan Rohillas had come into prominence. His adopted son Ali Muhammad Khan succeeded in carving out an estate for himself in the district with his headquarter at Aonla. He was ultimately made the lawful governor of Kateher by the Mughal emperor, and the region was henceforth called "the land of the Ruhelas." Eventually after the end of the Mughal Empire many Afghans migrated from Rohilkhand. Bareilly as a ruined city became crowded with unemployed, restless Rohilla Pathans. Many urban cities in Uttar Pradesh were experiencing economic stagnation and poverty. Naturally, this led to heavy migration overseas.

The slightest weakening of the central authority provoked acts of defiance from the Katehriya Rajputs. Thus the Mughals initiated the policy of allotting lands for Afghan settlements in Katiher.7 Afghan settlements continued to be encouraged throughout the reign of Mughal emperor Aurangzeb (1658-1707) and even after his death. These Afghans, known as the Rohilla Afghans, caused the area to be known as Rohilkhand.8 The Mughal policy of encouraging Afghan settlements for keeping the Katehriyas in check worked only as long as the central government was strong. After Aurangzeb's death, the Afghans, having themselves become local potentates, began to seize and occupy neighbouring villages.

Immigration records indicate that the majority of Muslims who migrated to Guyana and Suriname came from the urban centres of Uttar Pradesh: Agra, Ahllahbad, Bahraich, Fyzabad, Gonda, Gorakhpur, Ghazipur, Mirzapur, Lucknow, Muradabad, Bareilly, Rampur, and Sultanpur. Small batches also came from Karachi in Sind, Lahore, Multan and Rawalpindi in the Punjab, Hyderabad, in the Deccan, Srinagar in Kashmir, and Peshawar and Mardan in the Northwest Frontier (Afghan areas). Immigration certificates reveal major details of Muslim migrants. Their place of origin such as district and village were recorded. Their physical features such as colour, height were recorded as well. Their Immigration Certificate indicated their caste/religion as well. Under caste Muslims are identified as Musulman, Mosulman, Musulman, Musalman, Sheik Musulman, Mahomedaan, Syed, Sheik, Jolaba, Mughal, Pathan, Pattian, and Musulman (Pathan). Religion and caste identified many Muslims. From looking at their district of origin one can tell of their ethnicity, whether they were Sindis, Biharis, Gujarati, Punjabi, Pathans or Kashmiri. The physical profile on the Immigration Certificate also helps in recognizing their ethnicity. There are enormous spelling mistakes on the Immigration Certificates. Musulman, the Urdu word for Muslim is spelled in many different ways and sometimes Muslims were referred to as Mahomedaan. Peshawar is spelled Peshaur and Nowsherra is Nachera, among many others.

Afghan Pathan clan was among the Muslim migrants. Immigration Certificates clearly indicate this under the category of "caste" Pathans, "Musulman Pathan" Pattan or Pattian. The fact that there were Pathan settlements in northern India explains this migration. Immigration Certificates further substantiate this. Pathans migrated from Peshawar, Nowsherra, and Mardan from the Northwest Frontier as well as Kashmir. Some Pathans also came from Dholpur, Rajasthan. From Uttar Pradesh they migrated from Agra, Bareilly, Lucknow, Rohtak, Janhora, Jaunpur, Gonda, Shahjahanpur, Barabanki, and Delhi, among other cities in this provience. The Pathans also migrated from Multan, Rawalpindi and Lahore in the Punjab. Again the spelling of districts, towns and villages varies. With considerable knowledge, the writer was able to recognize these places. A few places still remain an enigma. Here I mean that a few districts and villages are unrecognizable from looking at immigration certificates. 


Afghans and the Queenstown Masjid
 
 
The majority of Pathans are Sunni Muslim. Islam came to them as a great liberating and unifying force. For this reason, their underlying faith and steadfast devotion to Islam is very strong. Pathans are staunch believers and would go at length to defend Islam. They practice Islam according to the Qur'an without deviation. No wonder why we see the Afghan play a prominent role in the history of Guyana and Suriname. The building of the Queenstown Masjid was initiated by the Afghans in Guyana, while a leading Afghan immigrant, Munshi Rehman Khan, nurtured his community.

An Afghan with a typical Afghan name, Gool (Gul) Mohammad Khan, who was an indentured labourer, took the initiative to build the Queenstown Jama Masjid. "The first Imaam of the Masjid was reported to have been Gool Mohammad Khan". Gool Mohammad Khan after serving his indenturedship returned to India. It is also reported that another Muslim bearing the name Jilani was the first Imaam. "The Jamaat comprised Muslims from India and Afghanistan; the latter apparently arrived in this country via India"20

Gool Mohammad Khan persuaded another Afghan, Goolam-uddin to purchase the plot of land for the building of a Masjid. Mr. Goolam-uddin lived on the property of the Masjid and was the caretaker of the property. This Afghan was reputed to have a "dominant personality and kept a full beard coloured reddish brown with henna".21 Like most Afghans, Goolam-uddin also had a stern and "forceful nature". Thus, disputes rose among the Afghan and Indian Muslims and "eventually around 1923-1924 the Indian members decided to leave the MasjidY"22 However, the Afghan control of the Masjid lasted for only a few years because of their small number and remigration to India.

Food and Clothing

The Pathans are meat lovers. Many were meat handlers in Guyana and some owned businesses in Georgetown. There was always a mince mill in the home of the Pathans to grind meat to make kebabs. They substituted the tandoor over for the local fireside in Guyana to cook their kebabs. The famous firni (rice pudding) for dessert was served on all auspicious occasions. Some Muslims call it Sirni and cooked it differently from the Pathans. The diet of the Pathan Afghan Guyanese was quite different from that of the Indian Muslims but eventually the authentic cuisine of the Afghans died as the few remaining Afghans interbred with non Afghan Muslims. Never could I forget Begum Bibi Hannifa Khan Hussein from my town. She had strong Afghan roots. Her family's physical features, culture and diet stood out amongst their Muslim brethren in the community. She always had an entourage of people cooking at her home. Lavish meat dishes and Afghan bread was prepared. Meat was always ground for kofta kebab. During her lifetime she hardly set foot on the grounds of the plantation that her husband Ishaq Hussein managed for Amin and Ahmad Sankar. From a distance she gave orders to the men with her resounding voice, while maintaining the tradition of purdah.

The clothing of the Afghan Guyanese Muslims was quite different than that of the Muslim Indian. While the Muslim Indian men wore the Indian Shirt and Pajama, the Afghan wore the baggy Shalwar (pants) and Kameez (shirt). The Afghan prefers lose baggy wear; both males and females wore baggy modest clothing. Indian Muslims wore brighter colour clothing, while Afghan Muslims wore subtle colours. Pathans also wore the pagri or the head wrap.

The fact that scholars have not explored deeply the history of Muslims in Suriname and Guyana, not much is known about this subject and much less about the Afghans Muslims. While we know that Afghan Pathans speak Pashto, there is no evidence of Pashto or Persian written literature in neither Guyana nor Suriname. But there can be no doubt that Pashto was spoken by some of these Pathans especially those who migrated directly from the NWFP. And who knows, such literature may still exist today among local Afghan families.

Afghan Resistance

The Story of Mazar Khan

Mazar Khan arrived in British Guiana in 1883 to work as an indentured labourer. He was sent to plantation Caledonian on the Essequibo Coast. His family was nostalgic for the past and in 1998 journeyed to Northern India to retrace his roots. This expedition took them to the village of Somdutt in Meerut. This information was of course taken from his Immigration Certificate. After consultation at a mosque in Somdutt, they were taken to meet the oldest person in the village. With translation and the help of a few members of the mosque the "old man" was reached. With the greatest amazement they learnt that this old man, Hurma Khan who in 1998 was 110 years old is the son of Chand Khan who was the brother of Sujati Hassan Khan father of Mazar Khan. In other words, Hurma Khan is the first cousin of Mazar Khan. 23

It was then learnt that Mazahar Khan was a "freedom fighter" during the 1880's mutiny against the British. Meerut holds a special place in Indian history as the place where the mutiny started. In an attempt to retaliate, the British rounded up the "trouble makers" and sent them to "kalla-paanie", black waters.24 The Khans have been known in history for their tenacity to resist tyranny and to fight for izzat, jaan or maal (honour, life and property) and wherever they went they upheld these values not only for themselves but also for all. While in the Guyanas, they advocated for Indians, Hindus, Pathans or Muslims. Mazahar Khan's resistance had led to his exile from India.

Making History: Munshi Rahman M. Khan

At age 24, Rehman M. Khan (1874-1972), a young Indian Pathan  arrived in Suriname in 1898 on the steamship Avon. In his autobiography he discusses his Pathan roots. He came from Hammirpur, a district in Uttar Pradesh, under strange circumstances. He was an educated Pathan Muslim and found employment as a munshi (teacher) in a government middle school at Maudha, a tehsil headquarters (revenue sub-division) of the Hamirpur district. "But after six months of teachership he somehow or other got fed-up and gave it up".25 After a long contemplation of three months at the depot in Calcutta he sailed for Suriname arriving there on 13 April 1898. In Suriname he was assigned to Plantation Alliance and became known as Munshi (teacher) Rehman M. Khan.

This young Khan knew the Qur'an as well as the Ramayana very well. He soon became popular in his plantation and among the surrounding Indians of the other plantations as a Ramayan specialist. He started propagating the Ramayana ideology and taught Hindi to the children of the Indian community. He was also attached as an interpreter and Sardar (head of the labour force) in a plantation. He wrote many books but only two of his small books were published in India in the 1950s." According to the interpreter of some of his literary works, Mohan K. Gautham, there are many manuscripts available which he wrote in Suriname dealing with the Muslim problems in Suriname, the language issues and his own biography in four volumes. Coming from a middle class Pathan family, Khan was very educated. His knowledge of Urdu and Hindi helped his literary prose. He was also a poet and could compose poetry in standard Hindi "with a flavour of Braj".26

Rehman Khan trained Muslims and Hindu priests as well as interpreters. At the end of his five-year contract, he left Plantation Alliance and moved to Dijkveld near the city of Paramaribo along the Suriname River. He used his knowledge to educate the Hindu and Muslim community and to reconstruct the "Indian identity". Khan kept in touch with India constantly and was also craving for news from his homeland. He continued his correspondence with family and friends in India and remitted money to his parents. He was always eager to know the latest situation in India and for this purpose he not only kept correspondence with friends, but also with many publishing concerns, such as the Venkateshwar press in Bombay. From his autobiography we see how attached he was to Suriname since he decided to remain in the colony after he was a free man. He bought a piece of land, sold vegetables and dairy products. Khan got married and had children. He was rewarded for all his efforts and finally the Queen of the Netherlands honoured him with the highest Order for his literary and social activities. 27

From his autobiography, one gets the story of his life and how he went to Suriname. He narrates how he was recruited for Suriname. Khan went to the parade grounds of Kanpur and was met by two men who were finely dressed. "Thinking them to be sympathetic gentlemen, I greeted them. Because they were wearing clean and fine dresses, they were looking nice".28 After discovering that Khan was educated, they offered him a job with a great salary that he could not resist. He was offered a job as a "saradara" (headman) with a salary of "12 annas". A job as a supervisor making a lot of money was an offer that he could not resist.29

Khan was informed about the nature of his job that is to supervise labourers on a sugar plantation. "There you will have to supervise the labourers and you will have to travel on the government's boat on the expenses of the government".30 He was told that the plantation was in Sriram Tapu (Suriname) and that the ship from Calcutta takes three months to reach there. Quickly, the men convinced him to get registered in the government office. The fact that this was going to be a government job and that he was going to register with the government further convinced Khan. He was brought to the Calcutta Depot where he saw the labourers he would supervise. The young Pathan was also promised other perks like free food and expenses. "You will not have any sort of problem. Enjoy your drink and food happily, live comfortably and carry on the government work honestly, this is the only way of getting your own promotion".31 Khan was now convinced. "Hearing such tempting words I became very happy. I just forgot my own self, got separated from my own family and fell into the trap of my luck".32 He lived in the Depot and thought of changing his mind several times, and at one point he felt like a "trapped bird". Little did he know that he could have said "no to the Magistrate". But that was not meant to be "Because the Great Allah had removed my subsistence from India and transported it into Suriname. And he had banished me forever from Hindustan. It was sad and very sad".33

Khan kept close contact with friends and family in India. He was the only son of his parents and they nagged him constantly to return to India. A letter he received from his family on January 1, 1908 begged him to return to India. His parents were very ill and his mother had become very old and blind. They wrote to him "The money, which you want to send to us, it is the opinion of all people here that with the same money please come for one time (to India) and meet us. Everyone wants to see you".34 But Suriname was now home and he had to nurture the Indian community there. He was a very pious Muslim like the Pathans and at the same time reached out to the entire community. He was a Muslim at home but also a staunch Indian, proud of his Indian background and the Indian community. According to Gautam, Hindus and Muslims to him were linked by one motherland, Hindustan. Gautam quotes Khan "Dui jati bharata se aye, Hindu Musalmana Kahalaye, Rahi priti donom maim bhari, jaise dui bandhu eka mehatari" (Two communities came from India, They were called as Hindus and Muslims; Between them existed an intense love, As they were two brothers from the same mother).35

The Rose Hall Uprising

The Rose Hall sugar worker strike of 1913 saw Afghans and Muslims resistant to indenturedship. This is nothing new, the Pathans have resisted the British in India and some were sent to the Guyana and Suriname, where they continued the resistance. Some Muslims who challenged the British bore the last name Khan, a typical Pathan (Afghan) name. Moula Bux, Jahangir Khan and Dildar Khan fit the profile of the Pathan. Three other Muslims were also involved Chotey Khan, Aladi, and Amirbaksh. According to Mangru in his text, Indenture and Abolition, "Moula Bux was nicknamed 'munshiji' (scribe or writer) was formerly an office worker in a jute factory in India".36 Dildar Khan according to Mangru was recruited in Kanpur, India.

It would seem from the tenacity of these Khans who were involved in the Rose Hall uprising that they fit the profile of the firebrand Pathans. Pathans never let tyranny to go unpunished. It is part of their "code of honour" to root out injustice and defend the weak from exploitation. And this is exactly what the Pathans did in Guyana.

Not all Khans are Pathans

Today a well-known Indian Muslim community is of Pathan heritage. The Pathans arrived in India from Afghanistan. They normally have their surname as Khan. Regardless of how far the Pathans travel "Puktunwali" is kept. The Pathans in India still have an image of being brave, honest and righteous. Many Indians who adopted Islam adopted the surname Khan and they claim that they are Pathans, which is not always true, but a considerable amount of them live in northern India. Guyanese are very familiar with some Indian celebrities of Pathan nomenclature: Feroz Khan, Shahrukh Khan, Amjad Khan, Saif Ali Khan, Aamir Khan, and Salman Khan, among many others, and not all of them are Pathans.

Like some of the Khans of India, not all the Khans of Guyana are Pathans. Many later converts to Islam adopted this noble title as their surname. The true Khans of the Pathan race are obvious because of their physical traits and phenotype. In trying to research this subject, a number of Guyanese Muslims have discussed with the author their Pathan heritage. Their recollections are vague but not farfetched. However, there are Pathans not bearing the last name Khan who made it to the shores of Guyana and Suriname as well. One family traced their great grandfather to the Pakistan/Afghan border. In fact, this family still had artifacts and clothing belonging to their great grandfather, and by using his Pathan Shalwar Kameez, they were able to trace the village from where he migrated. Many others with Pathan features spoke of their Pathan heritage but had limited facts to enrich their history. This has frustrated many of them who yearn to hold on to this heritage.

Conclusion

The Pathans have played an important role in the history of their region and in the countries of their adoption. From their community came Muslim rulers, administrators, and soldiers. While many of them have moved out of the highlands in search of an easier life in the plains and across oceans, their mountainous homeland continues to be their citadel of strength and freedom. Many races came to Hindustan and settled. The Afghan Pathan clan quickly became Indian and assimilated. With the coming of the British to India and the need for labourers in British and Dutch Colonies, many Pathans opted for better lives or to seek fast cash in the former colonies of British and Dutch Guiana in South America. These Pathans have introduced their indomitable spirit into these lands. The story of Mazahar Khan, Rehman Mohammad Khan and the leaders of the Rose Hall uprising in Guyana are just a few examples of Pathan bravery and commitment to justice, honesty and integrity of the community that they live in. The building of the Queenstown Jama Masjid in Guyana and Munshi Rehman M. Khan's role in the preservation of Islam among this native Hindustanis again illustrates the religious zeal of the Pathans.
 
From Afghanistan they came to India, and from India they graced the landscape of Guyana and Suriname with "Pushtunwali" B the way of the Pathans.
 
For more information on the sources of this article, please click here:
 
The perceptive man is he who knows about himself, for in self-knowledge and insight lays knowledge of the holiest.
~ Khushal Khan Khattak
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Vivek Sharma View Drop Down
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  Quote Vivek Sharma Quote  Post ReplyReply Direct Link To This Post Posted: 07-Sep-2006 at 00:55
Good article. What to discuss ?
PATTON NAGAR, Brains win over Brawn
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  Quote DocStaph Quote  Post ReplyReply Direct Link To This Post Posted: 07-Sep-2006 at 17:36
geezzz there everywhere...
Pregnancy is a Death Sentence to an Afghan Woman!
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  Quote Afghanan Quote  Post ReplyReply Direct Link To This Post Posted: 09-Sep-2006 at 11:23
Originally posted by Vivek Sharma

Good article. What to discuss ?
 
Well the Afghan Diaspora is a very interesting subject.  For one, the Afghans opened up East and West Australia and are now being recognized for it by the Australian government.
 
They helped nurture Islam in South America, and proved even through their suffering they can accomplish much.
 
It seems Afghans by nature accomplish much outside of their own country, but inside they are lost in internecene rivalries and fueds. 
 
There is the story of Aziz Khan Afghan, who ruled portions of Azerbaijan after the fall of Afshari, and ofcourse the more famous Abdali who united the Afghans for once in their entire existence and conquered from Isfahan to Delhi.
 
The perceptive man is he who knows about himself, for in self-knowledge and insight lays knowledge of the holiest.
~ Khushal Khan Khattak
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