Brief history of Maldives

By: Aminath Saany Naseer

The origin of the first settlers in Maldives remains unclear. However, historians date them to have settled in Maldives as early as 5^th century BC. These are said to have been immigrants from neighboring India and SriLanka which also explains the contribution of Sinhalese, Tamil, Sanskrit, Persian, Urdu and Arabic to the Maldivian language through time. Early Maldivian religion which was Buddhism until 1153 AD also adds up to the myth that first settlers of Maldives were from neighboring locations.

The 1400 year-old Buddhist period of Maldives though just mentioned briefly in most history books, was essential in developing Maldivian identity and culture. Buddhism is assumed to have spread to the Maldives in the 3rd century BC, at the time of the Mauryan emperor Aśoka the Great. Through this period, religious influences from countries such as SriLanka are apparent from archaeological discoveries which point to Mahayana and Vajrayana Buddhism. Even though Islam remains the official religion today, the Maldivian language, architecture, ruling institutions as well as customs and manners have been greatly influenced by the Buddhist kingdom which can be dated back thousands of years.

The episode through which Maldives converted in to Islam is also significant in Maldivian history. Local folklore suggests a Sunni Muslim visitor named Abu al Barakat, to have played a dominant role in converting the reigning King Sri Tribuvana Aditiyato to Islam. Eventually, with much effort, Maldivians accepted Islam as their official faith in 1153 AD. Landmarks such as the Friday Mosque found in the capital, Male’ can be dated back to this period.

After Maldives was converted into Islam, the people were ruled by Monarchs known as Radun (Kings) and occasionally by Ranin (Queens). The history of Maldives comprises of glorious and patriotic episodes of struggle in order to maintain power and drive out foreign influence. This includes the prolonged era of colonial influences starting from the 16^th century to the 20^th century from powers like Portugal and Britain.

Portuguese influence began in Maldives with the establishment of a small garrison and overseer factory. Eventually, in 1558, they took direct control of the capital after overthrowing Sultan Ali VI; the reigning Sultan. A Portuguese known as Andreas Andreas ruled the Maldives during which the people were subjected to untold suffering and cruelty. Portuguese rule which lasted from 1158 until 1573 was brutal and repressive. It is through this period, the patriotic martyrdom of Mohamed Thakurufaanu took place. With the help of his two brothers and loyal followers, he brought an end to the 15 years and 6 months of Portuguese subjugation.

Maldives again lost its liberty in 1752 AD when a group of Malabars captured Maldives for three months and twenty days. Maldives was saved once again by a courageous warrior, famously known as Dhonbandaarain. The battle carried out by this skillful tactician against the Malabars was one of the most strategic combats carried out in the history of Maldives. The day in which the Malabars were defeated is celebrated even today, as “Huravee Day” to remember the heroes and to pass on the true story of courage and determination to present generations.

An important highlight of Maldivian history in the 18^th century includes the protectorate signed with Britain in 1887 which gave control of foreign affairs to the British and internal control to Maldivian monarchs. The protectorate was in effect until 1965. Consequently, British involvement in Maldives encouraged the development of a constitutional monarchy. As a result, the first constitution of Maldives was introduced in 1932 under Sultan Muhammad Shamsuddin and later renewed in 1934 under Sultan Hassan Nooruddeen.

The 20^th century led to significant political developments in the history of Maldives. In the year 1952, the first ever referendum was held to decide whether Maldives should become a Republic or remain a Monarchy. As a result, with the consent of the people, Maldives was officially declared a Republic and Muhammad Amin as its first president. However, this democratic reform was to be short lived as his Vice-President Ibrahim Didi took over power while President Amin was residing abroad. Later, in December 1953, Amin was sentenced to banishment and died there. Afterwards, the rule of the Sultanate was revived under a different constitution in March 1954.

Another important event of the 20^th century was the separatist movement that developed in the Southern Atolls of Maldives during the 1950s. Reasons for the rebellion include the establishment of the Maldivian Government Bodu Store (MGBS) by which the Southerners had to come to Male’ instead of directly trading with SriLanka. This enormously decreased their economic opportunities. Such grievances and indirect encouragement of the British fuelled the separatist movement which was repressed with military might under Ibrahim Nasir’s premiership.

Maldives acquired full independence from the British in the year 1965. The declaration of independence was signed by Ibrahim Nasir on 26^th July 1965 in Colombo, SriLanka. Under another referendum, it was decided that Maldives should become a republic and abandon the monarchy. With popular consent Ibrahim Nasir became the first elected president of the Independent Republic on 11^th November 1968. President Ibrahim Nasir contributed immensely to the development of Maldives; one of which includes the introduction of tourism in 1972. He passed away on 22^nd November 2008 and is buried in the cemetery attached to the Friday Mosque.

Maumoon Abdul Gayoom became the 2^nd President of the Independent Republic and was in power for 30 years; 1978-2008. His contributions were also immeasurably valuable to the development of Maldives which includes advancements in infrastructure, fisheries, education, tourism and international relations. The decision by President Gayoom in 2004, to change the constitution in order to bring about a 21^st century democracy was also an important milestone for modern developments. Maldivian parliament voted unanimously in favor to endorse the introduction of political parties in the country in 2005 which was also a significant step towards democratic sentiency seen today. The new constitution was ratified by Gayoom in August 2008 which paved path for the countries’ first ever Multi-Party presidential elections to be held in October 2008.

As a result, Mohamed Nasheed, the leader of Maldivian Democratic Party (MDP) won the 2008 election after defeating the incumbent president Maumoon Abdul Gayoom who contested as the leader of Dhivehi Rayyithunge Party (DRP).  Attributes of Nasheed’s presidency include promotion of human rights, democracy and environmental protection.  As a result, in March 2009, he announced that Maldives aim to become the first carbon neutral country in the world by 2020. He also commenced the World’s first under water cabinet meeting in order to symbolize the growing danger of climate change to small island nations. Moreover, under MDP’s five pledges aimed at bringing about economic prosperity and development, a nationwide transport system was established and provision of free healthcare was carried out. President Nasheed was overthrown on February 2012 through an alleged coup by his Vice President Mohamed Waheed Hassan Manik who is serving presidency today.

Landmarks in Maldives

By: Aminath Saany Naseer

Maldivian archipelagoes are renowned worldwide for its scenic beauty of coral reefs and white sandy beaches; a divine tourist destination. Although this is the popular face of Maldives to the outside world, it is also a country with a remarkably distinctive lifestyle, culture and heritage. This is inherently evident in the landmarks found in Maldives. Most of these sights are located in capital Male’, mostly because it was the centre of early political, social and economic influence. However, there are also few other sites in other islands that gives an insight of the rich heritage and culture of the Maldives.

To begin with, Hukuru Miskiiy which translates to English as “Friday Mosque” is one such landmark located in Male’. It is known to have been constructed in 1153 AD by Sultan Mohammed Ibn Abdullah. Historical documents and investigations suggest that this landmark was renovated on two occasions; as early as 1338 and 1656 AD. The edifice of this mosque is of historical significance because it portrays an amalgamation of Buddhist and Islamic architecture; two belief systems that had dominated Maldives in the early days. This landmark is also a profound example of previous Maldivian craftsmanship mainly because of the lacquer work, coral carved patterns and Arabic calligraphy found in its interior and exterior structure as well as the local woods used in its construction such as teak, sandalwood and redwood.

Another landmark site that is historically and culturally famous is Muleeaage, located just opposite to the Friday mosque. It was originally built in the year 1906 by Sultan Mohamed Shamsuddeen III but was declared government property after he was overthrown in May 1936. In 1953, after Maldives became a republic under President Mohamed Amin Didi, the building was converted in to the President's Official Residence. Muleeaage is seen to have very unique colonial style architecture and is one of the most beautiful landmarks in Male’. In 2008, the palace was again converted in to the President's Official Residence and still is today.

Medhu Ziyaaraiy, also an important landmark situated in Male', is the tomb of Abdul Barakat Yoosuf Al Barbary, a religious scholar from Morocco who is credited for converting Maldives to Islam on 1153 AD. He is a well-known figure in Maldivian history mainly because of the folk story he is associated with about how official Maldivian religion was converted from Buddhism to Islam. This tomb portrays an Arabic-Maldivian mix of architecture with a blue door engraved with golden stones, showing the glory of Abdul Barakat’s episode to Maldivian history.

Moreover, Utheemu Ganduvaru (Ganduvaru translates to “Palace”) is also a significant landmark in Maldives which was where the famous Maldivian martyr Mohamed Thakurufaanu lived and grew up. He was famous to have led the battle against the Portuguese who invaded and occupied the Maldives from 1558 to 1573 and was a prominent political figure at that time. The palace is situated in the island of Utheemu, an inhabited island of Haa Alif Atoll in the north of Maldives. It is one of the most well preserved historical sites of the Maldives and reflects the lifestyle of the rich who lived centuries ago.

Furthermore, Sultan Park; a public park situated in capital Male’, built on the southern side of the demolished Royal Palace grounds of the 16th century making it a site of significant historical value. Within the park remains, a part of the former Sultan’s palace, which was used as a National Museum until the new one was constructed recently. The remains of the building portray an Edwardian colonial –style building with the Iron Gate at the entrance of the park which depicts former glory of previous monarchs.

Lastly, Theemuge though comparatively recent in construction, is known to be one of Male’s most stunning architectural attributes. The spectacular structure in blue and white is a fine example of the country’s building heritage as well as its political legacy. Its most famous occupant was former president, Maumoon Abdul Gayoom who used the place as his official residence until 2008. Today, it is used to house the offices of Maldivian Supreme Court after official presidential residence was moved to Muleeaage. Theemuge is named after the dynasty of some of the first Muslim rulers of the Maldives from the late Lunar Dynasty.

These sites are of immense archeological, historical and cultural value for the Maldives; therefore have to be guarded safe for future generations. Preservation and maintenance work of such sites have been given more importance since the 1970s with people getting more sentient about its importance. 

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Timeline : Constitutional changes in the Republic of Maldives

The Maldives is a unitary, sovereign, independent and democratic Republic based on the principles of Islam. The evolution and development of the system of governance and administration in the Maldives shows long standing, unwritten constitutional principles accepted by the people.

19 March 1931	-          The Maldivian constitution was written for the first time during Sultan Muhammad Shamsuddeen’s reign. -           On 19 March 1931 a council was appointed and assigned the task of drafting the first constitution of the Maldives. -          The constitution was proclaimed and put into practice on 22 December 1931. -          The rights of the citizens, equality and justice and the rights of the people to live in peace and security were protected in the constitution for the first time. -          Constitution articulated administrative reforms towards improving lives of the people.
31 January 1940	-          The first constitution was revised -          On 31 January 1940, the constitution was repealed because it was unsuitable for the circumstances at that time.
23 April 1942	-          On 23 April 1942 a new constitution was formulated and implemented.
1952	-          In 1952 the Maldives became a Republic and the Constitution was revised to a Republican one.
7 March 1954	-          On 7 March 1954 the Monarchy was restored, and the constitution was revised once again.
11 November 1968	-          In 1968, during Muhammad Fareed’s reign, a referendum was held. -          On 11 November 1968, a Republican form of Government was adopted for the second time. -          Ibrahim Nasir became the First President of the Second Republic. -          The constitution of the Maldives has been in use and amended thrice since then.
31 December 1978	-          On 31 December 1978, during the first year of Presidency of Maumoon Abdul Gayyoom, the People’s Majlis passed a Bill providing the amendment of the Constitution.
29 November 1980	-          On 29 November 1980, the President convened the People’s Majlis. -          The Special Majlis was charged with the responsibility of amending the constitution.
27 November 1997	-          On 27 November 1997, the amended Constitution adopted by the Special Majlis was given consent by President Maumoon Abdul Gayyoom.
1 January 1998.	-          On 1 January 1998, the amended Constitution was put to practice.
28 May 2004	-          An Election for People’s Special Majlis was held.
9 June 2004	-          Former President Maumoon Abdul Gayyoom shared his views on Constitutional reform.
15 June 2004	-          Elected members of the People’s Special Majlis took oath of office.
19 July 2004	-          The first meeting of the People’s Special Majlis was held.
07 August 2007	-          The old Constitution was dissolved.
07 August 2008	-          The Constitution of the Maldives was ratified.
11 November 2008	-          President Nasheed was sworn in.
07 February 2012	-          President Waheedh was sworn in.

Raivaru

By: Zueshan Ali

“To watch thee sleep peaceful in mine arms,

Having drunk on loves' cunning charms.

From pleasures most beautiful I myself woke

So I might again these desires in thee evoke”.

The ‘Raivaru’ (short verse) is one of the oldest forms of poetry in the Maldives, and has been defined by a Maldivian linguist called Hussein Salaahuddin as “a form of poetry used since the ancient times to express desires, thoughts and emotions”. The origin of ‘Raivaru’ is still unknown; giving it an air of enigma. Though there is no set record of when ‘Raivaru’ came into being, it is speculated to have been in use even in the seventeenth century during the reign of Sultan Kalaafaanu.

‘Raivaru’ evolved from ‘Bandhi’ and ‘Kaa’ (oldest forms of poetry in the Maldives). ‘Raivaru’ was famous for its usage in communication, entertainment, teaching, advising, complimenting and even for mockery. In the early days, it was common for the women to recite ‘Raivaru’ in the woods while collecting coconuts and firewood. They used these exotic rhymes to keep track of one another while at work and it was used for small talk and gossip as well. ‘Raivaru’ was also well reputed among teachers. They used it to not only give their pupils teachings of the books but about life in general. Mothers recited ‘Raivaru’ to put their babies to sleep. Men used to tease ladies of their preference with verses of ‘Raivaru’, while ladies flirted back in a subtle manner. ‘Raivaru’ was also a famous source of entertainment among men. They used to recite ‘Raivaru’ while sitting on the benches (Holhu Ashi) under huge trees. These gatherings were also common ground for mocking each other on literary levels.

The ‘Raivaru’ was also used in politics. Learned men recited verses in the court of the Sultans, praising them in order to gain their favor. It was also used to criticize them in ways that they wouldn’t understand. Also, the ‘Raivaru’ was recited for the amusement of the Sultans; like the English poetry was used in the Elizabethan times. This is once again suggestive of how ancient the ‘Raivaru’ is.

Although a form of poetry, the ‘Raivaru’ did not have a set structure or form. Rather, it was a scatter of words and phrases bound together by the last line. ‘Raivaru’ had a tune in which it was recited, giving it a lyrical quality. The length of ‘Raivaru’ varied; while some were as short as three lines, some went on till twelve or more. With a complicated word structure, this meant that some ‘Raivaru’ proved to be not only difficult to recite, but difficult to understand as well. The only thing that the early ‘Raivaru’ required was to fit the spoken language form.

Yet, with the birth of great linguists, the ‘Raivaru’ was reformed. The length of ‘Raivaru’ was revised to three, six and twelve lines; the rest being labeled as “haasaru” which means “meaningless chatter”. The ‘Raivaru’ was revised to its present day form by Edhuru Umaru Maafaiy Kaleygefaanu. Today, only six and three line ‘Raivaru’ with a rhyming scale and word structure is accepted. This too, is mostly considered difficult to comprehend.

Although ‘Raivaru’ is taught today, it does not extend beyond the walls of the secondary educational institutions. Students do not find it amusing or rich anymore. People no longer write ‘Raivaru’, thus this ancient form of art is at risk of dying out. With the introduction of English language into schools, some people believe that the native language got challenged by another sophisticated language. Others speculate English poetry being introduced to students to be the reason for ‘Raivaru’ losing its importance. In today’s’ modernizing society, ‘Raivaru’ has failed to make an impression on the young generation.

While the younger generation feels no obligation towards preserving ‘Raivaru’, the opinion of the elders differs. They believe that ‘Raivaru’ should be passed down from generation to generation in order to keep this art from becoming extinct. Although grandparents are seen encouraging their children to participate in ‘Raivaru’ competitions at school and teaching them ‘Raivaru’ and giving them tips on how to perform it; the children do not feel the need to give more importance to such trivial things.

However, one of the major reasons for ‘Raivaru’ losing its popularity was the newly introduced sexual content in it. It was commonly used to express one’s sexual desires openly. ‘Raivaru’, once used as a mean of education, was later used to sexually harass women. Men recited explicit verses describing their urges, which failed to impress not only women, but society as a whole. This type of ‘Raivaru’ is known as “Bereki Raivaru”. People lost the respect they had for ‘Raivaru’ when met with such crude displays of affection out in the public. It was considered so by the learned men and was thus given up.

While the government is putting in an effort to preserve this eloquent bit of our heritage, the efforts are falling in too little too late. People no longer see ‘Raivaru’ as a creative, passionate and exquisite form of poetry. However, the role of ‘Raivaru’ in the early Maldivian way of life was symbolic of the Maldivians’ individualism and great passion for poetry.

“Knowledge once learned and taught,

From past to present in writing brought,

When met with art newly made,

Into history slowly did fade”…

Parting of ways

By: Zueshan Ali

An island nation comprising of approximately 1192 islands, the Maldives has an eminent history of Buddhism dating back to centuries. Though renowned as a 100% Muslim nation, the 1400 years of Buddhist practices have left its mark in our society; of which some are still evident. Specially in the lives of the Maldivian women.

When the Maldives converted to Islam back in 1153 AD, it not only accepted a new way of life, but also gave up a century worth of beliefs and practices. The process of conversion was slow and met with great hostility and rebellion. Not every Maldivian was ready to give up their ancestors’ religion, or the way they had been living for years. Many of them were unwilling to give in to orders by the King to convert. This resulted in monks being brought to court and be-headed (as is evident in the ‘Loamaafaanu’ copper plates found in Isdhoo). Though the Maldivians converted to Islam, Buddhist cultures, along with some of the practices still had its roots engraved deep within the society; which time failed to change.

The Maldivian society was then dominated by women, who were superior to men in every aspect. Al-Idrisi (1099-1168) wrote that in the pre-Islamic times the Maldives was ruled by Queens. Even after the recognition of polygamy, this matriarchal influence continued. Wives and female relatives of the Sultans remained influential politically at high levels in the government though they rarely held office. The Maldives had a system of class distinction; the royalty was never questioned despite any wrong they might do. The king made the Queen his arbitrator, who made top level decisions in which no man interfered or voiced their opinion on.

In the years after conversion, the Maldivian women found the idea of veiling themselves ridiculous. The veil was a foreign garb to them and thus they cursed the idea of having to wear it. The veil was called ‘Dholhi’, which was also the word used for the piece of clothe tied around the head of the human corpses in order to keep the mouth from opening. This is suggestive of the oppressive view the Maldivian women at that time had in regard to the garment. They walked the roads with their heads uncovered; their hair put up in a bun with a scarf tied around it. The famous traveler, Ibn Batuta, who had the misfortune of serving a female ruler (Queen Siri Raadha Abaarana), wrote that he observed women walking around in their ‘feyli’ (a sarong-like garment worn around the waist), completely topless. They did not cover their upper bodies till after puberty or after marriage. This obscene practice failed to impress many Arab men who traveled to Maldives for trade purposes. Ibn Batuta also wrote that he tried in vain to convince these women to dress up decently and wear the veil. He made his 3 wives wear veil, for which they were mocked and scorned by other women when they got out onto the roads.

One such story concerning veiling of women in the years that followed conversion says a formidable elderly lady out on her morning walk was escorted by a “male member of the foreign-funded veil mongers brigade”. He gave her an ear-full of abuse for walking “naked” on the road. He told her that this sin would result in her being “hung by her hair from a tree in hell”. She thought for a while and replied that this meant that any remote chance of her wearing the veil was gone. When inquired why, she answered that she couldn’t bear the thought of basking in paradise while her mother and grand mother hung by their hair from trees in hell. The man hung his head low in disgust and walked away.

In 17^th century when King Siri Naakiree Sundhura (Sultan Al-Adil Mohamed Mohyeddin), who was a follower of Iraqi Mullah Abdel Qadir Jeilani, succeeded the throne, efforts were put to tame the unruly women of the society. On 6^th April 1691, he made a public declaration banning Alcohol and fornication. It was made compulsory for the women to wear veil and they were forced to stand on a side to let men pass. Islam was practiced and taught in harsh ways at times. Under Sultan Shamsuddins’ reign, people who missed the 5 prayers were be-headed. This enforcement of foreign cultures meant that our culture and social norms died out.

Apart from the role of women, some other skills lived on as well. Mosques were built in a syncretistic style, with attractive wood carvings and lacquer work. Lacquer work and wood carving is still done in some islands in the Maldives, but mostly for tourist souvenir shops. Yet, this art gives us a glimpse of the ancient cultural splendor in the Maldives.

The 1960’s introduced mini skirts to the Maldivian fashion scene. Some women still stick to this, although a lot of them have succumbed to pressure and quit skirts and ‘shifts’. It is since the 1990’s that the veil has become a common thing among the Maldivians. Till then, most women still followed the footsteps of their ancestors which can be dated back to the ages of Buddhism in the Maldives.

Although there are changes in our society, the fact remains that even today; signs of our Buddhist ancestors’ cultures are still visible in our society. For centuries even after conversion, the Maldivians continued with their pre-Islamic practices, which only changed of late. Until recently, women covered from head-to-toe were not a common sight in the Maldives, nor were girls in western clothes. With the transition of our society from a matriarchal to a patriarchal one, our way of life changed. In a fight for ultimate power between foreign cultures as that of Middle East and Western, some of us fear that we are letting go of thousands of years of practices and way of life. Yet, it should be noted that despite these new changes, most Maldivians still continue to live their lives the way they had been for centuries. 

Thaara- Maldivian tambourine men

By: Aminath Saany Naseer

The music starts to play and people dance to its pulse as it spreads over the whole atmosphere like a magic charm. A group of men play their music and dance energetically on the floor. The music moved in rapid cadence as the people too fasten up their dance moves. The shirtless performers are seen from far away with sweat that glisten their skin in the light. Every move seems incomplete without another. They sway their average built bodies back and forth, then sideways while beating the decorated hand drum which they held.

“Thaara” is the name of the hand drum used to play the music. It is similar to a tambourine and is circular in shape, flatter than a normal drum and its surface area is made from sting ray skin locally known as ‘Madi Hun’. ‘Thaara’performance is a Maldivian cultural activity which includes dancing and singing. It is most likely derived from the Middle Eastern culture, probably by gulf Arabs who visited Maldives 400 years ago in the 17th century. It was used to be played for the fulfilment of vows, special festivities, and to entertain royalty.

“Thaara” can only be performed by a group of 35 to 40 people. There is also a rule that this activity can only be performed by men. The performers of ‘Thaara’would be well attired despite being shirtless wearing, a sarong and a green scarf tied around their necks. In the past there have been certain criteria a ‘thaara’performer should meet. That is having a good vocal, being handsome, being good in dancing and having a good height. The songs sung in the “thaara”performances are often about blessings, and words of gratitude.

During the early days the lyrics that the people sang is mainly Arabic. However we can see Dhivehi verses being sung in the present day. “Thaara” includes a group of limited men beating the “Thaara” while singing. The “Thaara”performance first starts off by a group of men entering the area. The first person holds a flag and is led by the other performers. Then the men sit on the ground in parallel lines facing each other. The song in the “thaara” performance starts off with a slow tempo and gradually fastens up and reaches a crescendo. In such circumstances, there would be a rush of excitement in the audience as well as in the performers. In some wilder forms of “thaara”, some of the performers often stab the back of their neck and less critical areas of the body with an iron spike while in the dancing frenzy. This is known as ‘Vajidhuvun’ in Dhivehi. The iron spike is sterilized with hot water. The performer while stabbing when the tempo increases would fake it and drop on the ground. However this is only done by well trained people. This wilder form of “Thaara” has been banned by the Maldivian government for safety reasons. A type of music similar to “Thaara” is still practiced in the Gulf and in South Arabia today.

The island of Thoddu, situated in Ari atoll is famous for “Thaara” performances. It is important to note that this form of cultural activity has been more popular in the central Maldives than in the south or in the north. There are various groups of dancers working full time in the dancing field of “Thaara”. This shows the involvement of the locals in promoting cultural activities. Tourists often come to Maldives to experience such features of Maldivian culture. “Thaara” cannot be accompanied by other dancers though it is as livelier as any other cultural activity.