All about Shan Studies

2011-11-14T20:00:00.001Z

Happy 2106th! Another year gone, another Shan New Year celebration on the way

by Naw Liang

Mai soong kha!

It has been, well, too long. I could get into the excuses/reasons for being away from All about Shan Studies - leaving you confounded, surprised and, ultimately, bored - but I won't. Maybe another time.

Right now, as the Christmas decorations (or, if you are somewhere less commercial (read: Christian, in some parts) and other festive elements start to take over our senses, I was reminded of another very important event set to take place in about a month's time: Shan New Year. Passed along by the always helpful staff of my alma mater, The School of Oriental and African Studies (SOAS), this email has put me back on the right track. For any Shan enthusiasts in & around London in late November, this is one even that you cannot miss. Hope to see you there.

The 2106th Tai/Shan New Year
Celebrations (27 November 2011 at
SOAS, University of London's Brunei Gallery)

The Shan are the predominate ethnic (minority) group throughout the Burma/Myanmar's eastern states (Shan State, Kachin State, Kayah State) and numerous into Yunnan Province (PR China where they are known as the Dai), Northern Thailand (where they are called the Tai Yai) and Assam State (India where they have several names, including Tai-Ahom, Tai-Khamti and Tai-Phake, though this last moniker is unknown to me.

London (and the UK) have been blessed since 2005 when Shan/Tai New Year celebrations were first 'officially' held; they are now an increasingly popular event since they have been held at the University of London from 2006. Arranged not only to celebrate, but to promote Shan culture, the festivities have been led by the The Shan Cultural Association in the United Kingdom (SCA-UK), a dedicated group of people eager to showcase Shan literature and culture. This year, the SCA-UK will once again put on a comprehensive and enticing programme of Shan/Tai culture talks to celebrate the 2106th Shan New Year, including displays and dances/music that should not be missed.

Divided into two parts, this year's celebrations combine an academic programme (morning and early afternoon presentations by well-known speakers and researchers on Shan manuscripts, Dr. Kate Crosby (SOAS), Dr Gillian Evison (Oxford) and Dr Andrew Skilton (SOAS/Cambridge) and a performance programme (late afternoon to evening) that features traditional performances, such as the unique Shan traditional Kinnari dance and costumes show.

Everyone is cordially invited by the SCA-UK to attend and join in celebrating the 2106th Shan/Tai New Year.

For further information, please contact the following people:

Mr Jotika Khur-Yearn (SOAS & SCA-UK) E: jk53@soas.ac.uk M: 0754 062 6667
Dr Betty Kunjara, (UCL) M: 0779 695 1904
Mr Sai Seng (SCA-UK) M: 07974689226
Dr Nang Hnin Nu Nu Kyi, (SCA-UK) M: 0755 796 7976

Please visit the Shan Cultural Association in the United Kingdom (www.sca-uk.org.uk) or email (

info.scauk@googlemail.com) for details

Until then, jom lii kha,

Naw Liang

2011-05-18T20:00:00.003+01:00

Dictionaries develop while language texts languish

By Naw Liang (London, UK)

Mai soong kha!

Once again, it's been a while. I hope everyone is well and enjoying summer wherever they might be. I would usually leap into a long intro about another nice, but probably wet and slightly cold British summer and how I have been trying to keep certain traditions alive - like the good ol'barbeque - but I can't. You see, London and many parts of the UK have been scarred from several days of unparelleled and inexplicable rioting, looting and violence by roving gangs of anrgy young people. Just whey they are angry is a mystery as is their reasons for targeting neighbours, local businesses and more. It's been a touch time of fear, worry, frustration and, in response, widespread anger and even solidarity by the innocent majority. What will happen I don't know, but things may not be the same again, at least for a long time.

Now, back to Shan Studies. I've been digging around in my archive of edited-but-not-yet-published postings and came across this one. I have left it largely intact for two reasons: I believe that my point - campaigning for someone to develop a proper language text or text series for Shan - is still valid because I have yet to come across any new literature of late; and 2. any editing of this post now would either corrupt the point or result in a complete rework, meaning more delays before it's up and ready for viewing and commentary. The inaccuracies too have their value as they might just encourage some hot debate. Gosh, I hope so.

Anyway, here it is, Enjoy and all comments are welcome - as always.

Learning Shan: are all the necessary tools available?

I have, over several years now heard of, been introduced to and even discussed with several Shan lexicographers their efforts to improve the catalogue of Shan language resources. Shan, English, German, American, Canadian or other, the number of these dedicated people and their ambitious projects continues to grow. Unfortunately, I fear that they believe that they are working (or suffering) alone; I hope to help disprove this with a future post listing recent Shan language learning and lexicographic works on this blog. Individual insecurities aside, it is wholly encouraging to hear that these projects - amateur, guided or professional - are being started and completed by competent individuals with skilful language skills who are eager not only to share their insider knowlegdge with others, but also (and by doing so) assist those of us intersted in learning Shan.
Very encouraging times indeed.

If only I had sufficient time to dedicate to this longed for learning.

The growth of diciontary production is surely positive, but still, I cannot help but wonder the true benefit that might come from such in-depth work. There is most definitely a need to document the Shan language for future generations (this is certainly not a priority of the ruling Burmese government), particularly for the largest number of diaspora who risk losing language proficiency as they try to integrate into new environments, often far away from other Shan speakers And yes it is obvious the sense of satisfaction that one would feel when completing such a daunting task and rest alonside the works of Rev. Cushing (1881), which can be read here, Sao Tern Moeng Mongyai (1995) or a number of others that have been published since 1881; see the Shanland article here that documents Shan language dictionaries produced since then, namely a Shan-Thai dictionary that took 17 years to produce and was completed in 2009. Each of these efforts are colossal, invaluable and to be respected. It is quite sad to know, however, that few people, including the Shan whom I am sure they were originally produced to help, will ever understand the true sacrifice.

Still, for all this work...is it really necessary? Could something else be more needed?

In my narrow view, what is really truly lacking for Shan language enthusiasts and other interested parties is a true, comprehensive - even if extremely elementary to start - language text for beginner or false beginner learners. This is where the real need is. Having studied a number of languages already and having known countless individuals like myself, dictionaries, although invaluable in the right hands, are a necessary tool only when a solid language foundation - the grammar, the script, some standard introductory phrases and conversation starters - has been laid. After you have learnt the basics, which for many will be far away from Shan State, you can release the power of these and other dictionaries, which will multiple the language potential of any eager Shan student. More simply put: if I can't string together a four-word sentence, what value is a dictionary that only tells me the proper Shan word for dandelion, differences between evening and night (if different) or the proper polite titles for addressing specific person based on their relationship to me? I'm afraid the answer is: little. Dictionaries and the efforts of those constructing them will miniscule if their target audience - be they diaspora Shan, interested Thai or intrigued foreigner - are unable to read or employ them. In the end, such dictionaries are often viewed as elite-for-elite work - privileged people seeking praise from a tiny, elite group. Having been there myself (I produced a book on a dying, local dialect in western Japan) and now clearly see that, even though the intentions may be noble, the product can miss the point.

Disclaimer and request

I want to stress that I, in no way, am discouraging anyone from attempting to write a dictionary (on any language). Such a goal is to be respected and supported. But what I am suggesting is that individuals with the tools to help others learn Shan might consider looking at where the need exists before leaping off to revise chokable-chunks of Cushing's 130 year old work. As for my request, I would love to see a new, revamped and energetic introductory series on learning Shan (some do exist, but they are inaccessible for a variety of reasons) so that not only I, for selfish reasons, can purchase on and start learning 'properly', but so that others can learn of the Shan language and help broaden its horizons.

Jom lii kha,

Naw Liang

2011-04-17T14:14:00.005+01:00

Spotlight: The School for Shan State Nationalities Youth (SSSNY)
by Naw Liang (Helsinki, Finland and London, UK)

Mai soong kha!
Well, Spring has sprung - at least in my tiny part of the world - and with it comes renewed energy from longer sunshine hours for daydreaming about summer vacations. This year might even see a long awaited return to the Shan State, but, for now, we wait with baited breath and itchy feet.

For now, it's back to All about Shan Studies and another nugget of knowledge for all. Enjoy...

The School for Shan State Nationalities Youth (SSSNY)
While fumbling through an inbox crammed with Shan news and internet info, I came across another Tai Yai gem from Chiang Mai (I really need to get out there pronto). Another active Shan organisation, this group has a vision very close to my heart - education - and I hope to learn more about and contribute to it and its programmes in the near future.

As stated on their website, the School for Shan State Nationalities Youth (SSSNY) "...was formed by a group of youth from Shan State in May 2001 [to] provide a social justice education program for youth to take an active role in the movement for social and political change." A fantastic goal, they are now preparing to accept the 11th class for its Social Justice Education programme (SJEP), a 10 month course that instructs 30 intermediate English-speaking Shan youth (between 16 - 35 years of age) to promote social justice and change in Chiang Mai, northern Thailand, the Thai-Burma border and, in smaller numbers, inside Shan State. Determined sentiments ring out throughout the website through words and phrases like 'empower', 'active role', 'democracy', 'human rights' and 'gender equality'. There isn't enough room here to praise everything here, so please visit their website for further details.

SSSNY: grand goals that suit a massive need
SSSNY is the product of not only admirable goals and considerable effort, but through a real need: Burma/Myanmar not only has a chronic nationwide lack of education funding and resources - only an estimated 0.5% of the national budget is spent on education - Shan children and young people are doubly handicapped. Not only are they prevented from receiving adequate education by the perpetual problems found in Burma/Myanmar and the Shan State, especially those living along the volatile border, but those living in Thailand are as yet not official recognised as refugees by the UN High Commission for Refugees and by the Thai government, meaning they face extreme difficulty to receive even the most basic support, including their right to education. Sadly, most young Shan end up forgoing any education in favour of manual labour to help support their families.

Since 2001, SSSNY has championed the right that young Shan have to education, not only for their own lives, but to promote social and democratic change in Burma/Myanmar. SSSNY's teaching methods have also been designed to engage students as "..participatory learners...to encourage critical and creative thinking skills" that SSSNY believes will empower them to take a pro-active role for social and political change.

We sincerely hope so.

For now, have a look at the website when you can.

Jom lii kha,

Naw Liang

2011-03-05T21:15:00.004Z

An intellectual taster: Shan mystical formulae by Dr. Susan Conway
by Naw Liang (London, UK and Rio de Janiero, Brazil)

Mai soong kha!
Slightly breaking with All about Shan Studies tradition, I won't start this post with my usual self-deprecating 'I'm sorry I haven't been productive' routine. The truth is I've been busy, I've been away and, unfortunately, I've found it difficult to find the time and energy to dive into my Shan Studies recently. Sadly though it may seem, my professional life and my pseudo-academic life have reached a crossroads that, I fear, may make or break one or the other. This was how I started 2011, sitting on the fence and wondering which way I might topple.

SOAS and CSEAS seminar series: 'Shan mystical formulae - dealing with risk and uncertainty' by Dr. Susan Conway (SOAS University of London)
In the end, I didn't topple, and it was largely down to a seminar that I was dying to go to, but missed. Yes, it is confusing, so let me explain. I have known of Dr. Susan Conway (or visit her private page here) since I began this blog and following a chance meeting in September 2006 during a previous CSEAS seminar entitled "Eating the horses" by Dr. Conway. That meeting helped fuel a long-term desire to research the Shan that I had placed on the back burner for too long. Once again, now nearly five years later and as my drive to investigate all things Shan was once again waning, Dr. Conway arrived again with a seminar that combined my current professional leanings with my curiosity with the Shan.

For the past five years, risk and uncertainty have been at the heart of what I do everyday. I investigate, analyse, mull over and make decisions related to risk and uncertainty on a global scale, interweaving a number of cultural (business, social, investor) spheres to do what I feel is best for my company and people. It often feels like a religious procedure - investigating the truth, deep mediation on the facts, 'soul searching' the choice and, in the end, a leap of faith - and, regardless of the outcome, there is always a deep seated lesson (for those who are aware enough) at the end. It tests you daily, but the feeling of accomplishment (or failure) is real and tangible and worthwhile.

I really wish I had attended Dr. Conway's seminar on 1 March at SOAS University of London. For what I can imagine, she has weaved an intricate, but accessible tale of Shan historical and religious elements to illustrate how the Shan may (or may not) deal with risk and uncertainty in their daily lives and in the 'grand scheme' of things. I hope to get in touch with her to receive a copy of the presentation (or just an overview) so that I might better construct any parallels or recognise any similarities between how they do things 'over there' and how things are attempted 'over here'. Expect a follow-up blog shortly.

For now, while I cannot provide any commentary on the presentation itself, it is worthwhile simply to recognise that driven and insightful people like Dr. Conway are constantly and consistently not only developing remarkably creative research, but continuing, through their scholarship, to encourage others to contemplate, investigate and comment on issues that might just pertain to us all. And, yes, she is good enough to encourage some of us more than once.

Mai soong Susan and jom lii kha everyone,

Naw Liang

2011-01-26T10:14:00.004Z

Book Event: Discussion with author Bernice Koehler Johnson (The Shan: Refugees without a Camp) in Chiangmai, Thailand (30 January 2011)
by Naw Liang (London, UK)

Mai soong kha and a belated Happy New Year to everyone!

Once again, another year has come and gone. I hope that everyone's year-end and year-opening celebrations - whether you go by the Shan calendar, the Western construct or both - were exactly what you were hoping for be it excitement, relaxation, time with friends and family or a combination of these and more. 2011 has already shown that it will be another wondrous 12 months, and I am eager to see what else is in store. Most of all, I thank you each and everyone of you for visiting, re-visiting and, most of all, encouraging me to keep this important blog going. The output on All about Shan studies may have more valleys than peaks, but I can assure you that I, with your help, always have more ideas in the works, so you can expect more to come. That is a promise. Now, on to my latest offering.

Chatting with author Bernice Koehler Johnson (The Shan: Refugees without a Camp (2009)
As presented in a previous post (see here), 'The Shan: Refugees without a Camp', a thoroughly enlightening and first-hand account of the plight of Shan refugees along the Burma-Thai border, by veteran English teacher Johnson was presented and reviewed. The book, which discussed Johnson's annual trips to the border to teach Shan refugees, is a must read for anyone interested in the Shan as well as those eager to get some well-written accounts of border life. I highly recommend it.

Now, in a follow-up event, a number of Shan support groups and other organisations in Chiangmai, Thailand have arranged a discussion event wtih Johnson to learn more about her experiences, her decision to write the book and her life since it was published in July 2009. Schedule to be held at the Sangdee Gallery and Café in central Chiangmai (see link here) - a hub of Shan activity in Northern Thailand - and the event will include a short reading followed by a discussion between the author and special guests Khuensai Jaiyen (Editor of S.H.A.N.) and Charm Tong (member of the Shan Women's Action Network, a Nobel Prize nominee). The atmosphere and discussion are certain to be electric, making this event a must see for those lucky enough to be in Chiangmai. I certainly wish I was.

I would appreciate any commentary from those who attend the event.
Mai soong kha in advance.

Jom lii kha,

Naw Liang

2010-10-10T12:00:00.002+01:00

Another first: Burmese Arts Festival (14-17 October)
by Naw Liang (London, UK)

Mai soong kha!
I'm back from overheated Japan and enjoying the proper British fall weather, colours and brisk mornings that almost make me want to return to university! While that is a distinct (im)possibility, there are a number of events that I am keen to participate in. The first ever Burmese Arts Festival is certainly one of them. I hope to see you all there.

Bringing together creatives linked to Burma/Myanmar
The Burmese Arts Festival (for details, see here) is the first event of its kind for London: the bringing together of Burmese artists and authors as well as those inspired by the South East Asian country to express, expose and share their thoughts, feelings and interpretations with the British public. Sponsored by a number of associations, including the Writers and Scholars Educational Trust, and assisted by a number of prominent Burmese figures, including former British Ambassador to Burma/Myanmar and translator Vicky Bowman, the four-day event in Central London (for a map and instructions to the Free Word Centre, look here) will showcase art exhibitions and installations, performances (music (classical, hip hop/rap and other) as well as viewings (video, film and documentaries) by people from Burma and those inspired by the country and its people. Notable presenters include Wendy Law-Yone (see bio here and a review of her latest book, 'The Road to Wanting', here) and hip hop artist Thxa Soe (see his website here) among others. A discussion panel of authors, a cabaret, numerous screenings, dances, presentations and other events, including a traditional Burmese tea shop (Saturday and Sunday only) will also add to the distinct Burmese flavour and air. For further details, including how you can get tickets before the event (let's hope it's not sold out), can be found at the English Pen's page on The Busmese Arts Festival.

This promises to be a great inaugural event - one that will certainly maintain the recent boom in interest in Burmese and Shan studies. Hope to see you there.

Jom lii kha,

Naw Liang

2010-09-26T12:00:00.010+01:00

One of a kind: Study Shan Buddism at SOAS
by Naw Liang (Kyoto, Japan)

Mai soong kha!
While braving the extended summer in central Japan - it was 36C in Kyoto in late September - I was pleasantly surprised by an email out-of-the-blue. Anything to get my mind off sweating. A short, but encouraging email from a fellow Shan enthusiast and academic revealed that something exciting was afoot at SOAS: the launch of the first ever official Shan Buddhism course for 2010 fall term. I hope that I'll be able to make it back to London to participate. Fingers crossed...

Pioneering: SOAS launches inaugural Shan Buddhism course
The email was short, but certainly sweet. Several Shan researchers and academics resident at SOAS University of London have managed to produce, arrange and get official approval for SOAS' first Shan Buddhism course. Open to undergraduate (BA) and postgraduate (MA and other) students of Theravada Buddhism, the course is a pioneer for Shan-specific studies in the UK; those persons not registered as students can also attend after registering as occasional students.

The course, led by Shan Buddhism academic Dr. Conway (SOAS Research Associate and author of the Shan Culture, Arts and Crafts (2006) (see a review here) and Mr Jotika Khur-Yearn (Assistant Librarian for Southeast Asian Studies, SOAS Library and Researcher on Shan Buddhism and literature), the course will provide an introduction to Shan Buddhism, including:

Histories of Shan Buddhism. Discussion of Shan Buddhist authorities, including textual, spatial and personal features of Shan religious identity;
Discussion of the salient features of Shan Buddhist doctrine;
Inspection of the aspects of Shan Buddhist practices, including ordination patterns, role of temple, media of transmission, festivals, soteriological, transformative, merit-making, communal and apotropaic practices;
Introduction to the visual forms of Shan Buddhism, especially temple layout and architecture, sacred art and dress, etc; and
Debate on recent and current threats to the practice and preservation of Shan Buddhism

Starting on 5 October (very shortly!), the two-hour lectures will be held on Tuesdays from 5-7PM over a period of 11 weeks (ending on 14 December 2010) in Room B104 of SOAS' Brunei Gallery Building. In addition to Dr. Conway and Mr. Khur-Yearn, a number of lectures will be conducted by visiting and distinguished Shan scholars (to be announced).

For now, further information can be obtained from:
Susan Conway (e: sc66@soas.ac.uk or tel: 020 7352 9890) or
Jotika Khur-Yearn (e: jk53@soas.ac.uk or tel: 020 7898 4173)
As the course is set to start shortly, those who wish to register should consider contact by telephone. Registration can be conducted at anytime, depending on availability.

This is an excellent opportunity, one that I wish I had had during my studies at SOAS some time ago. And, with interest in Shan studies growing exponentially of late, I am certain that this is only the first of many Shan Buddhism courses as well as the catalyst for other Shan area study courses in the future.

Jom lii kha,

Naw Liang

2010-06-06T12:00:00.000+01:00

Digital folklore: Gutenberg puts Shan literature online
By Naw Liang (London, United Kingdom)

Mai soong kha.
Summer is in full swing and, for the first time in months, I am back into my Shan research, renewed by the sunny weather and slower work schedule. Most of all, I am loving the long, bright nights that make reading - done in the back garden overlooking green hills - that much more enjoyable. A cold beer or glass of wine also helps.

I've been eager to write more about Shan literature - what is available online and, limited by my poor Shan language skills, in English - especially folklore, myths and legends. Then, a few weeks back, a Shan friend passed along a wonderful tidbit of information. It was so good it is only right to share it with the rest of you. Enjoy.

The Gutenberg Project: Uploading Shan folklore online for free and for all
The Gutenberg Project, the first and largest collection of free electronic books (ebooks) online (mainly for books whose copyright has expired), has recently expanded its catalogue to include a number of specialty texts. One such book will be of keen interest to All about Shan Studies and other Shan enthusiasts - William C. Grigg's "Shan Folk Lore Stories from the Hill and Water Country" (1902) (also see here, though Amazon.co.uk should be informed of the spelling mistake in the title - Lore not Lord). This author has yet to look through the book (whichever title), but the fact that the Gutenberg Project has now posted the entire book online, I have no excuse, but to dig in and learn. I hope that each of you will also, at the very least, give this text a glance and let us know what you think whenever.

While the free online offering is sure to have many supporters (who can complain about free?), it also highlights recent debate - led by corporate actions by Google from 2008 onwards - on copyright laws, gaps in international legal systems concerning the internet and the rights of authors before, in the process of and after literature is uploaded to the internet. An fledgling author myself, I sympathise with both sides: while having your work read is not only critical, but very complex and ultimately satisfying, the fundamental desire to retain rights to one's literature cannot be ignored. And, while I am sure that Mr. Grigg's would have appreciated the publicity, I also know that he would have liked to receive something in return for his hardwork to put the book together. This is certainly a complex issue that will, with the increasingly use and spread of portable readers, will only grow over time.

For now, however, we should count ourselves lucky to not only be given a free peek, but the ability to download and own - albeit only digitally - a copy of Grigg's text to enjoy again and again. I wonder ho you say "Happy reading" in Shan? Any suggestions?

Jom lii kha,

Naw Liang

2010-05-04T20:00:00.004+01:00

News: Burma issues visas-on-arrival at Yangon and Mandalay airports
By Naw Liang (London, United Kingdom)

Mai soong kha.
I had been hoping to post another article - a doozie still in the works - but this took precedent, even if it is not 'specifically Shan'. My initial reasons for posting resembled glee, but that sunshine quickly faded upon reading all the necessary (maybe commonplace is better?) detail that followed. Today's moral is: always read the fine print.

Burma announces "visas-on-arrival" for visitors from 1 May 2010
As reported in The Irrawaddy (see here), the Burmese government's immigration agency reported that it was now providing visas to all visiting foreign national from 1 May at Yangon and Mandalay International Airports upon arrival. The options (and charges) for such visas-on-arrival are:

28-day tourist and social visa (US$30);
24-hour transit visa (US$28); and
70-day renewable* business visa (US$40) (can be renewed at the respective ministry)

Unlike previously, when all visas had to be applied for and receive pre-travel approval from Burmese overseas embassies or representatives, the new visitor visa system allows prospective visitors to apply online or at airline offices up to two weeks prior to departure to receive their visa-on-arrival. Sounds great, but...

Apply before for a visa-on-arrival? I'm confused
Yes, it is confusing, and no, it is not what it 'says on the tin'. All visitors must pre-apply for visas-on-arrival (exactly as before), only now it will be done through travel agencies or tour companies (like some did before) instead of at Burmese missions or embassies (like others did). Also, all previous visa regulations - such as conducting only activities permitted by the visa, avoiding restricted areas, reporting movements within the country to township immigration and/or national registration offices and declaring sufficient funds (US$300 for individuals; US$600 for families) - still apply. Furthermore, those people with 'histories' may find themselves high & dry on arrival, and are advised to apply beforehand to avoid problems. And, as mentioned by a knowledgeable reader, there is no new information on the US$3 per day fine for overstaying.

While rules about registering through package tours and local travel companies still apply, increasing numbers of visitors to Burma arrive individually, having received clearance by themselves so that they might manage their own visit. It appears, however, that this might under threat, though my thoughts are merely conjecture. As it stands, the pre-application of a visa-on-arrival will place additional pressure on the relevant travel industry, which will be responsible for their foreign visitors (and any incidents, whatever that means) during their Burmese sojourn. Visiting foreign nationals will have to submit the same details to the travel companies as they would have for an embassy- or mission-obtained travel permit (personal data, passport information, travel itinerary (?), which the agents will then pass on to the Ministry of Hotel and Tourism for official approval. What follows resembles the system now: waiting, wondering and, fingers crossed, an official letter from the Ministry of Immigration and Population prior to take-off. It also doubles the 'investigation' into a prospective travel permit holder. Why? We can only guess.

Most crucial, the new pre-arranged visa-on-arrival increases costs for visitors. Tour and travel companies will most certainly charge for this added responsibility and administrative work, somewhere between US$35 to $50 for a service (as estimated by The Irrawaddy) that could take weeks. Furthermore, the new system does not - as no travel visa system could - ensure that all applications will be successful: foreign visitors could chose to challenge the pre-screening system and travel without the necessary pre-approval, resulting in messy discussions at Yangon's and Mandalay's International Airports; this would entirely be their own fault, but the ramifications could be substantial. Moreover, that is a situation where no one wants to be in or, officially, take responsibility for.

A final point
While the new system is bound to speed up the process - the beleaguered and skeleton staff of the Burmese foreign ministry are already swamped and/or disinterested - by placing responsibility on the tour company and not the Burmese government, it may signal the end of entirely independent travel to the country in some form. The addition of a second step, however privately controlled and, therefore, more efficient, also risks elongating an already slow process. Current systems inside Burma may be visibly lax or limited at times (as the cheap US$3 per day overstay fine indicates), but, to date, they have allowed for some creative travel choices by adventurous people eager to see the 'real Burma'. With more checks and balances, hoops and fees and involved parties, the possibility of increasingly travel inflexibility is high.

And that would be a definite step backwards - for all.

Kaung deh naw?

Naw Liang

2010-03-07T12:00:00.001Z

Event: The 2nd International Conference on Shan Buddhism and Culture at SOAS, University of London from 11-12 December 2010
by Naw Liang (Kyoto, Japan)

Mai soong kha.
Things are looking up: spring is here, the sun is shining and travel appears to be free-flowing again following the eruption of the Eyjafjallajokull volcano in Iceland and its 'ash cloud'. Even though business trips were postponed and work disrupted, my colleague put it best: "Think of this as a reminder to slow down. We're too rushed these days as it is." He was right, and I have enjoyed the break from our post-cheap-flight, "I want it now!" society.

In the interim, I was able to catch up on a few things for All about Shan Studies, including important upcoming events. The following post is courtesy an email announcement from Jotika Khur-Yearn, a budding Shan scholar and librarian at The School of Oriental and African Studies, University of London. Mai soong kha Jotika for your help.

The Second International Conference on Shan Buddhism and Culture
The second conference, to be held at SOAS, University of London on 11-12 December 2010, follows the inaugural event held at SOAS in December 2007, which provided an ideal venue for a distinguished panel of scholars and independent researchers to share their insights into Shan Buddhism and culture. It drew a significantly international audience and rave reviews in the process, acting as a driver for subsequent events in Bangkok, the US and France. The focus this year is on the preservation of distinctive Shan culture and the early British-Shan encounter, and it is sure to attract a large and diverse crowd.

A brief background of the Shan and Shan conferences
Despite the Shan cultural region’s location being at the confluence (or is it watershed?) of dominant nations (Myanmar/Burma, Thailand, India, China), its Theravada Buddhist roots and culture have managed to preserve unique features, some derived from medieval India, others uniquely Shan. However, even though the region’s inaccessibility has allowed a protection (of sorts) of its unique culture and religious beliefs, the past several decades (in particular) have left the Shan people severely under represented in Buddhism and cultural studies internationally. More importantly, Shan material culture and identity are now, through improved access, threatened and eroding by political suppression and centralization. The first International Conference on Shan Buddhism and Culture in 2007 sought to highlight the lack of coverage, resulting in the publication of a number of Shan-specific papers related to Buddhist studies in the journal "Contemporary Buddhism" (Volume 10, Number 1 (May2009), which helped to document and reflect the uniqueness of Shan identity. The second conference will seek to go a step further to preserving the unique Shan culture by hosting a discussion between traditional Shan and Lao scholars on the transmission of their respective traditional cultures.

The conference is doubly important as it will also coincide with the celebration of the Shan New Year 2105. A number of events are scheduled, including a cultural show by the active SCA-UK on the evening of 11 December. Prominent Shan composers and singers led by renowned musician, Dr. Sai Kham Leik, will participate. The show will include also Shan classical and modern dances. For those more interested in traditional Buddhist literature, a performance by both Shan and Lao experts will take place on the evening of 12 December 2010.

Call for papers and general registration
Despite its end-of-the-year scheduling, Shan scholars are never ones to wait to the last minute, and a "First Circular and Call for Papers" has already been issued by the SOAS Centre for Buddhist Studies and the Shan Cultural Association UK (SCA-UK) for the event. Details of the submission of papers and proposals are as follows:

Papers are on any aspect of Shan Buddhist and cultural studies - such as social anthropology, archaeology, material culture, history, Buddhology, linguists and music - are welcome. Any proposals, including those from graduate students, of approximately 250 words should be sent to:
Jotika Khur-Yearn (jk53@soas.ac.uk) by Friday 30th June 2010.

Additionally information can be acquired from the event organisers (Jotika Khur-Yearn, Kate Crosby, Khammai Dhammasami, SOAS Theravada Group and SCA-UK) and funding is available for would-be attendees, though limited.

Registration is required for everyone
I have been reminded that, due to limited places, anyone interested in attending (even if not presenting) should register in advance by email to Jotika Khur-Yearn jk53@soas.ac.uk by Thursday, 30 September 2010. There is a registration fee for non-speakers (£10) that includes refreshments and Shan food. We look forward welcoming you to the conference and the Shan New Year celebration.

Looking forward to seeing you there, and jom lii kha,

Naw Liang

2010-02-28T12:21:00.004Z

Doomed by the hills: Why hill peoples wander Zomia stateless forever by Professor James C. Scott
By Naw Liang (London, United Kingdom)

Mai soong kha.
Inundated with work work and many other things not Shan, I have been eager to find something, anything Shan-related that I could sink my teeth into during those few stolen moments I manage to find each day. It's been tough work with few suitable results, though I am now set for Shan topics until at least next year (read: stay turned). Then, out of the blue, I found something - albeit a stretch - on the Shan by a well-known South East Asianist.

Enjoy.

Public Lectures and Events at the London School of Economics (LSE): 'Why Civilisations Can't Climb Hills: a political history of statelessness in Southeast Asia' by Professor James C Scott (May 2008)
In May 2008, world renowned professor of political science and anthropology (specifically South East Asia) at Yale University (USA), James C Scott, gave a lecture at the LSE on a topic that, although not specific to the Shan, definitely focused on peoples like them in mainland South East Asia. Scott, a prolific and respected scholar on a range of subjects, including social/cultural anthropology, agrarian studies, subaltern studies, political and social capital as well as political science, is probably best known for his volume "Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed" (1999), a vade mecum for up-and-coming anthropology, political science and even development professionals, students and scholars. He has spent the past 40+ years studying the intricacies of mainland South East Asian peoples and politics. What I am certain will become his latest book, simply titled "Introducing "Zomia"" by Harvard University for a recent talk, Scott discusses the 'cleavage' created between plains and hill peoples in Zomia, a recent geographical term for mainland South East Asia that is governed by lowland peoples, such as the Thai, Burmese, Vietnamese and even the Chinese. Scott has spent the last decade researching this area and the interplay between lowland (and powerful) ethnic groups and their hillside (and less powerful) neighbours. It is heavy stuff, but highly thoughtprovoking.

Without giving away the secrets of the lecture, Scott's LSE event sought to provide some insight into the fundamental arguments and theories that he is currently working through as "Introducing "Zomia"" is completed. The talk, which you can listen to here, provided insight into the gamut of Scott's fantastic knowledge of South East Asian politics, history, anthropology and more. Although at times dense (reference, concept) and idiom-thick - Scott has a penchant for languages and enjoys sharing numerous 'sayings' throughout - the 80+ minute lecture and Q&A session is enlightening. In particular, I enjoyed his intriguing and supported belief that, rather than being shoved to the periphery by stronger groups through a variety of forces (slavery, war, cultural dilution and so on), hill peoples chose the border areas, most often inaccessible, to 'escape' through 'escape agriculture', 'escape social structure' and 'escape culture' to preserve themselves the only way that they could. Furthermore, Scott's theory that the sense of history for stateless people, such as the Shan, is simply the memory of struggle is truly sad, but fitting. I am sure that many of you, after chewing on the content, will start to see where Scott just might be coming from.

I look forward to reading the book: 1. (not if, but) when it's out and; 2. when I can find the time.

Jom lii kha,

Naw Liang

2010-02-21T12:00:00.005Z

Video: The Brooklyn Monk 'In Shanland'
by Naw Liang (London, United Kingdom)

Mai soong kha.
The start of another year is fast fading from memory, and we are now safely and swiftly moving into spring or fall, wherever you might be. How time flies when you're.....

Some things, however, don't change, regardless of the new year or season: I remain as peripatetic as ever, sent here and there 'to work', but sadly never where I'd most like to be - Shan State. Moreover, there is little time left over to sit down, analyse, contemplate and, most important of all, compose for this or my research programme. But these are all excuses, nothing more.

Despite the barriers in my way, I (and we) can find solace in the wonders of the internet, which helps minimise my distance and absence from the Shan State, if only a little. It's nice (and less mentally taxing) to sit down late at night and scour the internet for information, interest and insight than thumb through another 500+ page tome, though the 'academic value' of net news doesn't always measure up to peer journals, scholarly papers and texts. But that is not their purpose, and we should remember that.

Recently, I have come across a very 'unique individual' and his even more intriguing Burma/Shan project. Antonio Graceffo, the Brooklyn Monk (see bio here; photo above is of Graceffo outside the Loi Tailang IDP camp on the Thai-Burma border), has been self-funding and self-producing a video series entitled 'In Shanland', amongst many others (see link to it and many other videos by Graceffo here), that has caught my eye. While I have made a concentrated effort to stay away from a variety of political issues - it has no place (in my mind) in social anthropological research - and Graceffo can be, at times, 'overly American' (read: prone to sensationalism), I enjoy the work he creates, if nothing more than to maintain my view of Shan State from afar.

Antonio Graceffo, The Brooklyn Monk, and Shan State in film
Over the past few years, Antonio Graceffo, American former investment banker, martial arts expert and, now, documentary film maker , has produced a series of videos on the Shan State that are loosely grouped under the title 'In Shanland'. The latest Shan-centred video by Graceffo, who is entirely independent, is 'In Shanland: Poppies and Oppression', which provides a firsthand look at a variety of issues and locales that few foreigners have been lucky enough to visit and document. Its grainy images and gritty audio help add an air of mystique to the broadcasts.

I have to admit, I enjoy Graceffo's videos, if nothing more than as an escape from academia and a safe peek into some apparently 'off limits' areas of the Shan State. However, Graceffo's 'danger=cause' aura can overwhelm the important issues he focuses on in 'In Shanland', themes important for Burma and Shan enthusiasts alike. From poppy production to internally displaced people (IDPs), civil war and widows and orphans to medical missions (part I and part II), Graceffo manages to, at the very least, gain access to those directly involved, candidly discuss and records their thoughts, shedding light on these and other crucial issues to the Shan people. This videos, among several others (see links above) are projects that we should all see.

The obvious thrill-seeking thread that flows through much of Graceffo's work, however, is impossible to avoid: from training (with) the Shan State Army (SSA) (his own hand-to-hand martial arts seminar to the frighteningly young, meek and, often, doe-eyed conscripts is shuddering at times); providing camouflaged 'peeks' at Burmese army (Tatmadaw) and United Wa State Army (UWSA) outposts; military discussions about trench systems; his overall bravado, complete with a SSA uniform and candids with weapons amongst many other clues. But there is one constant confusion that irks me the most. We are fully aware of his gungho attitude, but its over-the-top-ness raises innumerable questions - Why does he do this? To be involved in the conflict? To become a war correspondent? Why? - that poison his documentation beyond repair. Until we learn of his motives, this and other questions will take away any merit cultivated in the honest pursuit of knowledge about the Shan and Shan State in the first place. For now, let's hope that I am wrong and that Graceffo is merely an inquisitive, energetic and sympathetic soul - the alternative would merely be another downer.

Final thoughts
In the end and despite reservations about writing to 'promote' Graceffo's work, I decided that, as researchers, it is always better to have more information than less, regardless of the credibility, intention and outcome. While I (and some of you) may not approve of Graceffo's attitude, which could be considered arrogant (see some of his replies to comments about his videos), and his modus operandi, Graceffo is, at the very least, making an effort, humping into somewhat difficult locales and actively engaging talks with those directly involved with and exposed to critical issues for the Shan. My advice is this: have a look at what he has produced, but, before dismissing his work it inevitably reaches 'questionable', engage with and question Graceffo (he is an active replier it appears) to learn more about his experiences. It may be fruitless, but it may also offer a window into another perspective that could be fruitful for your own research.

Jom lii kha,

Naw Liang

2010-01-21T22:26:00.001Z

Busy Dr. Jane Ferguson discusses Burmese film and Shan viewers
by Naw Liang (London, United Kingdom)

Mai soong kha!
I hope that everyone had a wonderful holiday season, wherever you are and whatever you might have done. For unforeseen reasons (what other kind are there?), I was unable to make my trek to Burma/Myanmar and the Shan State to continue my research: government workers and offices, like everyone else I am sure, grind to a halt over the holdiays, even in the UK. Oh well, there is always the spring...

For now, please enjoy this short post - with audio podcast too boot! - on eternally-active Dr. Ferguson and her latest lecture on Burmese cinema and Shan viewers.

The Burmese Film Industry and Shan Spectatorship
In March of last year (was it that long ago already?!), Ferguson gave an informative, insightful and interactive discussion entitled "The Burmese Film Industry and Shan Spectatorship", which was based on research from her PhD thesis (Cornell, 2008) "Rocking in Shanland: Histories and Popular Culture Jams at the Thai-Burma Border". Held at something called the Brown Bag series for the Center of Southeast Asian Studies (CSEAS) at the University of Hawai'i at Manoa. Forever energetic, Ferguson's lecture was more open, engaging discussion than traditional seminar, with the UH students and staff actively questioned and discussing Ferguson's intriguing theories on and groundbreaking findings about Burma's long and vibrant history of indigenous film production. While she spent some time discussing ethnic and insurgency issues within Burma/Myanmar, including the decades-long insurgency, she chose to turn her attention to the consumption of popular culture. Ferguson highlighted a 'gap in research' as scholars and others prefer to focus on the overwhelming, in-your-face social and political problems within the country, unknowingly foresaking critical analysis and investigation of the daily lives of ethnic insurgents and their affiliates in the process. Drawing on her extensive ethnographic fieldwork (conducted within one Shan community), she revealed that Burmese culture, interestingly, remains symbolically relevant and richly meaningful for Shan despite the ongoing conflict; this may even be true amongst the most ardent Shan separatists. Very interesting research indeed.

Focusing her discussion of the Shan consumption of Burmese pop culture on some popular genres of the Burmese motion picture industry, Ferguson discussed issues of viewership (she uses 'spectatorship') of such films in a village of Shan insurgents along the Thai-Burma border. The rest of her discussion (and the resulting and animated discussion) can be heard here (http://scholarspace.manoa.hawaii.edu/handle/10125/7210). Enjoy.

While they have yet to be published, interested parties should keep an eye open for two upcoming publications from Dr. Ferguson, including:
Rock Your Religion: Shan Merit-making, Ritual and Stage-show Revelry at the Thai- Burma Border in Asian Legacies and Inscriptions of the State (her PhD these in book form); and
Revolutionary Scripts: Shan Insurgent Media Practice at the Thai-Burma Border in Political Regimes and the Media in Asia: Continuities, Contradictions and Change.

Jom lii kha,

Naw Liang

2009-12-20T12:00:00.000Z

Funky lectures: 'Rocking in Shanland' by Dr. Jane M. Ferguson
By Naw Liang

Mai soong kha!
I appear to be on a roll these days, apparently rejuvenated as the end of the year nears. Let's hope it continues into 2010 longer than most New Year's resolutions.

Although a short one today, it is no less important. The following posting promotes one of the world's up-and-coming Shan academics - Dr. Jane Martin Ferguson - who is currently 'rocking it large' in the Faculty of Asian Studies at The Australian National University (ANU) in Canberra. Let's hope the groovy tone she has set spreads to bigger audiences.

Rocking in Shanland: Burmese Popular Music and Ethnic Insurgent Band Practice
The multi-lingual ANU anthropologist and academic presented a snapshot of her thought-provoking 2008 Cornell doctoral thesis at the University of California Riverside's Southeast Asia: Text, Ritual and Performance (SEATRiP) Speakers Series on 9 October 2009 to what was, I can only imagine, a packed house (see the flyer here). It is hoped, especially by this avid Shan watcher and reader, that the entire thesis will be available for publication soon. For now, though, we can direct our gaze to a summary of the lecture in Ferguson's own words:

"Although Burma has the dubious distinction of possessing some of the longest running internal conflicts in modern history, one often overlooked aspect is the role of popular culture and its consumption within these struggles. Although it might seem to be an anomaly, even the most adamant of ethnic Shan separatists can, and often do, have great affinity for Burmese popular music. Based on over two years' ethnographic fieldwork amongst a community of Shan insurgents and their affiliates, this paper will examine the ways in which a key genre of Burmese popular music, copy thachin is interpreted, played, and ultimately re-signified by politicised Shan amateur musicians in a rock band at the Thai-Burma border. Limited fieldwork carried out in Yangon amongst Burmese songwriters will flesh out the history and structure of the Burmese popular music industry. Finally, I will demonstrate that borderland zones constitute important generative spaces for certain kinds of popular culture practice, especially when these practices can, and often do, produce contentious political consequences."

The only thing I wonder about is how many encores she was called back for.

Jom lii kha,

Naw Liang

2009-12-13T12:00:00.003Z

Reach for the sky: Shan paper airplanes
By Naw Liang (London, UK)

Mai soong kha!
Well, we are finaly at the end of another year - Tai/Shan New Year 2014 was just celebrated a little over a month ago - and, as the year draws to an end, I find myself daydreaming, fiddling or just spaced out more than often. I guess I'm simply drained after another long (but fruitful) year of work, study, reading and writing. Time for a break....

More and more these days, I find myself up on the roof of our ofice building, scanning the horizon and thinking about things. Don't worry, there's nothing sinister about it. To be completely honest, though, I prefer the roof because it allows me to continue my (rather childish) hobby of making and testing paper airplanes, something that I have done longer than I can remember. If you ever find a uniquely designed paper airplane flying high over Finsbury Circus/Moorgate, that's probably mine, so cheer it along. Thanks.

Shan kids like paper airplanes too
It might sound strange, but Shan children are just like all other children. Of course they are. They ride bikes, play football (soccer), spend hours at chin lone (sepak takraw), play hide & seek and much more like children worldwide do. They also like paper airplanes, just like I did (do). But, it might be said, that no one likes (and is as skilled) at paper airplane flying than Mong Thongdee, a 12-year-old ethnic Shan who found himself in the news in late September this year after qualifying for and representing Thailand at the 4th Origami Plane Competition in Japan, the world championships for paper airplane piloting. In fact, Mong Thongdee was so skilled that he not only participated, but won a bronze (in the individual category) after previously winning gold - with a flight that lasted 11 seconds - for the Thai team. It appears that Mong knows his paper folding and flying, having won the national title - a pre-requisite to attending the world championships in Japan this year - in Bangkok with a flight of 12.5 seconds in 2008.

So Mong is a paper airplane whiz. Good for him. But, in all honesty, this wouldn't have been much of a story if it weren't for something out of Mong's control, beyond drafts, damp paper and sweaty hands that is. You see, Mong is, as stated above, an ethnic Shan living in Thailand. 'So what. There are many Shan living in Thailand," you might retort. Yes, very true. But Mong had one big problem prior to attending the international event in Japan. You see, despite having been born in Fang in 1987 and living his entire life in Thailand, the fourth grade student at Ban Huay Sai Primary School (outside Chiang Mai, Thailand) isn't officially a Thai citizen. He is, in fact, one of many (tens of thousands it is assumed) illegal immigrants living in Thailand's northern regions.

Tai but not Thai
Mong's case echoes many other Shan (and other ethnic minorities) living in Thailand. His parents, Sai Nyunt and Nang Mo, are ethnic Shan who left their home in Kho Lan village, Shan State, Burma/Myanmar in 1995 to seek a better life in Thailand. They have been there ever since, working in a variety of industries to support their family, but never officially registering with the Thai state. Why didn't they (and many others)? Because to do so would surely mean a swift return to Burma/Myanmar, something that is not an option. So, many Shan, Karen and others don't, working on the sidelines or in the shadows, mingling only within their own circles and networks, happy to avoid all attention.

That would have continued for Mong and his family if it weren't for his airplane prowess - his family would have remained anonymous for as long as they could hold out, swelling the growing number of Shan that make Thailand - legally or not - their permanent home. While estimates vary wildly, of the total population of Tai Yai/Shan (approximately 6m), some 2m are believed to live in Thailand. For many others, day-to-day life unnoticed is the best they can hope for.

Drawing attention - spotlights or isolation
However, this wasn't in the cards for Mong. Because of his skills, Mong's story was thrust under the microscope: it wasn't until it was uncovered that he was an 'illegal resident' and almost denied his chance to compete Japan that his case (and many like him) came to light. When the Thai Ministry of the Interior decided to refuse his request for a travel document to visit Japan - having illegally alien Burmese migrant parents and no Thai identification card didn't help his cause - Mong too was labelled an illegal immigrant despite upbringing and life being entirely Thai to date. Most damaging of all, his birth in the kingdom appeared to have no meaning/significance at all and to anyone.

As the media swirled - there have been several major articles and exposes on the plight of ethnic minorities in Thailand and their citizenship/residency issues - Thai Prime Minister Abhisit Vejjajiva finally stepped in offered Mong a passport after meeting the boy in person in Bangkok. Mong and his family cheered the decision, and Mong himself said that Prime Minister Abhisit told him that they would meet again if he won first prize in Japan. It is hard to read the sentiment of that comment.

Homeward bound...

In the end, Mong was allowed to travel and excelled when he got the chance; I am sure his return visit to Bangkok, with his cheering parents by his side, was a pleasant end to this memorable time in his short life. He may even have become a minor local hero - I am sure his buddies at Ban Huay Sai Primary haven't askedhim a single question about his 'nationality', but have smothered him with requests on how to build the perfect paper airplane. And Mong has even said that, while he likes paper, he would prefer to become an airplane engineer in the future. I hope he gets the chance because he appears to have all the natural talent he needs. But, beyond the congratulations and praise, I wonder what is in store for him and his family, now well-known to everyone around them as 'illegals' in Thailand. More sinister, it has recently become known that Mong and his family are already on a repatriation list prepared by the Thai government of people to be return to Burma in February 2010. So, after 12 years in Thailand - the country of his birth - and representing (victoriously) the kingdom abroad, Mong and his family might be leaving in just a few short months.

With that in mind, I wonder if it had been better if he wasn't so hot with airplanes. Or, maybe, if he could just make them stay up in the air a little longer....

Jom lii kha,

Naw Liang

2009-10-31T22:54:00.007Z

Spiritual & special: Contemporary Buddhism and the Shan
by Naw Liang

Mai soong kha and Happy Hallowe'en.
I hope that everyone is well and enjoying the weather, be it beautiful autumn in the UK, Europe and North America or spring/summer in the Southern Hemisphere. It's warm and colourful in London these days, though I am sure that a cold winter - perfect for catching up on reading under the duvet or other things - is just around the corner. As always.

While I have a growing library of articles to come, I felt that I needed to get this one completed and online before it falls through the cracks, a true shame due to the primacy and importance of the topic. Regardless, I hope you find it enlightening.

Contemporary Buddhism and the Shan
I was lucky enough a few months ago to get back in touch with an editor friend/ex-colleague of mine from my Informa days, who was always a living library for information on a tremendous range of issues and subjects. As we chatted over a few drinks in NoHo, my studies and work into the Shan came up. He, as always, pulled an incredible list of articles, books and papers out of his head, jotting down numerous 'must reads' for my research. Among the more surprising was a special issue (special edition) published in May 2009 by the prominent academic publication, Contemporary Buddhism: An Interdisciplinary Journal (see here for a short description), on Shan Buddhism. I was all ears (and busy fingers) from that point. While I have yet to get an issue for myself - the £90 price tag is a bit steep, so I am working my insider links - I am certain that this is a formidable text for anyone involved in the Shan, particularly from a religious/spiritual angle. The table of contents is packed with renowned Shan scholars such as Dr. Kate Crosby, Dr. Nancy Eberhardt, Dr. F K Lehman (aka Chit Hlaing), Dr. Catherine Raymond and Dr. Nicola Tannenbaum as well as upcoming and exciting new scholars such as Dr. Jane M. Ferguson and Jotika Khur-yearn. They (and others) have written on a remarkable range of topics - from the study of Shan Buddism to Shan tributes to rites of passage to ethno-religious identity and much more - that exhibits in-depth research and provocative insights. I am eager to read into this further, and the journal is now at the top (or near) of my Christmas list.

I urge anyone interested in the topics found in the table of contents to get their hands on a copy. Furthermore, if you are a bit put off by the hard copy price, I have been told that a membership (fees are unknown at this time) might be a cheaper, more flexible and easy (e = electronic) way to get reading up on Shan Buddhism.

For now, jot down the title, have a look through the table of contents and keep your eyes out for a copy in your local and/or university library sometime soon.

Tsohm tae-tae khah,

Naw Liang

2009-09-28T19:56:00.009+01:00

Are you tuned in? Shan radio on the internet
By Naw Liang (London, UK)

Mai soong kha!
Back again and, for a change, without a book to review. Phew! With all the reading, research and searching that I have had to do of late, my eyes need a rest. Most of all, my ears and Shan language skills need a boost, and radio - a wonderfully adaptable media tool that is making a comeback through the internet - is a great medium for that study/review. So, load up your browsers/media players, sit back, close your eyes and enjoy...

Shan radio on the internet
A variety of friendly sources have helped with some of this post, providing up-to-date links to current Shan/Tai Yai radio programmes available through the internet. While many broadcast from Northern Thailand - Chiang Mai is a Shan mecca for migrants, dissidents and more - other broadcasts come from places as far away as the USA (Minnesota, California), Singapore and Europe. Short on time as usual, this post only highlights a few of the myriad of Shan internet music, radio and news sources available via the web. For now, here are a few of the more popular sites (found through English searches; Thai and Burmese search results are on the way):

FM 99 MHz (live programming)
The Migrant Assistance Program (MAP), in conjunction with USAID and Shield, have produced a variety of Shan language programmes through SWAN and the Chiang Mai-based Tai Culture Centre. Launched in July 2009, FM 99 MHz broadcasts a live Shan languages programmes - via the new Shan Radio Station (click here to listen) - seven-days-a-week from 19:00 (Thai time). The bonus of this internet radio station is its simple and functioning website, a stark contrast to the many other Shan and Thai language internet radio sites that are crowded with bells & whistles and crash repeatedly; many never work at all. Included in the ten-hour scheduling is a Shan Women's Action Network (SWAN) program entitled Haeng Jai Ying, on air for one hour every Wednesday and Thursday (from 13:00 to 14:00). Add to this programming by the Tai Literature and Culture Association - on air each Saturday and Sunday from 18:00 to 19:00 - and it is a veritable Shan radio smorgasbord.

Note: Please be sure to double-check these times and the availability of the programming. Schedules may change without notice, programmes may be curtailed or cut and the entire website may cease to work. If any of these should occur, please let me know anytime.

CM77
CM77 Internet Lanna Radio is a site providing Shan (and Thai) radio programming from Chiang Mai. While I have yet to sit down and 'analyse' the broadcasts available, a fellow SCA_UK member has provided a link to a Shan/Tai language programme, including kalae chanting of the dhamma by (it is understood) village elders. To listen, please visit here.

MSK Shan Radio Station
A station providing "...update[d] news from [all] over Burma and Shan State", MSK Radio has been a valuable source of radio information for some time. Sadly, it appears that the link and its parent site - maisoongkha.com - have folded or are having significant technical difficulties. Let's hope that this is only temporary.

Sadly, that is all for now.

But, for further background article on issues related to the emergence and growth of Shan language radio, please read Kevin Manning's insightful article entitled Now You’re Speaking My Language: Ethnic Radio in Thailand (Irrawaddy). Although dated (it was written in December 2003), Manning discusses some of the nascent aspects of fledgling Shan language radio and the critical reasons for its emergence - health, security, assimilation, freedom and so on. Furthermore, it provides a worthy look at who started it and how.

So, put down your books, pens and paper, log on, turn up the speakers, lean back and enjoy.

Jom lii kha,

Naw Liang

2009-09-02T21:15:00.008+01:00

New Book: The Shan: Refugees without a Camp by Bernice Koehler Johnson
By Naw Liang (London, UK and Belgrade, Serbia)

Mai soong kha!
It appears that we are on a roll as far as posts are concerned, and I am enjoying the rise in productivity. I had hoped to have a more detailed, research-oriented piece ready to publish (my stuff actually - very selfish I know), but this summer has been a Shan book bonanza. And, this latest text appears to be making its way around Shan communities - at least bulletin boards and blogs - much quicker than the last couple. So, without further adieu, here is another book to add to your Shan-specific reading list...

The Shan: Refugees without a Camp by Bernice Koehler Johnson
Several summaries/recommendations have already appeared online for this book, so I will limit my comments (For details, please visit S.H.A.N (here) or Shan Refugee Schools (here) reviews or do a quick Google search (here).

As told by Feraya Nangmone, Bernice Koehler Johnson has a wealth of knowledge about and contact with Shan in Northern Thailand where she visits annually to teach English to Shan refugees. The Finnish-German American, raised on the windswept prairies of Minnesota (I can sympathise - I come from Saskatchewan, Canada), Koehler Johnson has been touched by the harrowing stories that refugees lug, along with their meagre possessions, into Thailand for safety; it also includes their insights into the difficulty of assimilating into Thai society (a truly sad saga) and their peripatetic (often forced) existence in Thailand.

The Shan: Refugees without a Camp is a cornucopia of issues pertinent to Shan (and other ethnic minority) refugees along the Thai-Burma border: human rights abuses, the sex trade, unemployment, ostracism and more. This is not a happy-go-lucky travel journal of jaunts into Shan State and the lovely people she meets on the way - it is hard-hitting stuff about suffering, isolation and invisibility.

Well, that is all I can/have to say about yet another key Shan book I have yet to read. The list just keeps getting longer. Time to stop typing and get reading.

Naw Liang

2009-08-26T10:30:00.006+01:00

New Book: Tai Lands and Thailand: Community and State in Southeast Asia by Andrew Walker (Editor)
by Naw Liang

Mai soong kha!
Well, things are picking up. Maybe it's the weather - London is already heading into autumn - or the idea, subconsciously, that 'school' is about to start that has me researching, reading and writing like crazy. That can only mean good things for All about Shan Studies - more 'talk' creates more debate and, ultimately, better ideas. At the moment, however, my head is firmly buried in a range of books that I have either come across by accident (and should have already known about really) or been informed of by Shan enthusiasts more dedicated than myself. Regardless of how we discover, every find is appreciated.

Before I dive into my pseudo-review, I should mention that I have yet to read the text in question, and my comments here are simply a condensation of more professional reviews - both official (in print or online) and through casual discussion with readers - by 'those in the know'. While it is only my everexpanding list of books to read, it may be some time before I get around to adding my own take on the text in question. Rest assured, I will add those thoughts when possible. My apologies for anyone who mistook my writings for the thoughts of someone who has read each tome in its entirety.

Text on the Tai: Tai Lands and Thailand by Andrew Walker
Posted originally in June 2009 on ANU's RSPAS site called 'New Mandala' (see here), Andrew Walker self-promotes the book, which seeks to highlight ongoing research (over the past six years) regarding 'Modern Tai Community' and a range of other issues dealing with the Tai and their status/existence within modern-day Thailand.

While a full description of the book is provided on an independent website, my shortened take would be that the text helps to unravel a Tai universe that covers a great part of mainland Southeast Asia; in fact, it is much larger than many contend, as shown by the contributors to Tai lands and Thailand. Beyond cultural/influential spread, the book and its chapters focus on the 'commonly perceived meanings' of state and community, a fundamental theory of social/anthropological pursuits the world over. This ideas pits the concept of the modern-day country/nation (artificial and, largely Western, constructs anyway) against indigenous concepts of community as togetherness - state as administrative and commercial versus community as traditional, local knowledge and subsistence living. Central themes that contrast (as stated in the review) the different roles of state (to rule) versus community (to resist) as well as state as modern versus community as traditional also persist.

This book, however, seeks to challenge those preconceptions, using the Tai/Shan as their example. Examples of communities where the (administrative) state engages with the (indigenous/social) community are rife within the Tai and permeate throughout the economic (group - market; and individual - livelihood) and individual (aspirations) aspects of their lives. Furthermore, the contributors aim to challenge (and, in fact, decry) stereotypes shrouding traditional concepts of the village as well as modern perceptions of community (employment, economy and 'development'). While I will have to look further to see for myself, the undertones of anthropology of development are scintillating. I am ready for my copy.

Most of all, the text must be praised for its bravery at taking on standardised theories of community versus state, a debate that will continue to rage (and heat up) as global societies shift and change. And that affects not only Shan living in remote Eastern Shan State, but everyone, everywhere. Walker's book is set to be challenge, inform and encourage thought about and studies on contemporary society in Southeast Asia for years to come.

While it has been some time since I read it (and my memory fades daily), I do hear some similar overtones to Andrew Turton's groundbreaking work Civility and Savagery: Social Identity in Tai States. Although a purely anthropological work, Turton's understanding of mainland Southeast Asia societies is impeccable, just as much as his skill at adeptly challenging current (then?) philosophies about Asian communities and the social identities that live within. Consider it.

Once again, thank you for visiting.

Naw Liang

2009-08-10T09:16:00.005+01:00

A Bumper Crop of Shan Buddhist Scholarship
by Naw Liang (London, UK and Paris, France)

Mai soong kha!
I hope that everyone is enjoying their summer (or winter). Summer (for those of us in the Northern hemisphere) is can be an oddly busy time: summer vacations and other getaways; gardening, painting, puttering around, etc.; BBQs with friends and family; catching up on reading (the relaxing, laid back and more 'for entertainment only' kind) and so much more. Oddly, with all the time that we (well, some of us) have during the warmer months and with increased time at our disposal, it still strikes me as strange that other important things - completing some research that has been left hanging; working through a few tabled or half-burnt papers; catching up on the tonnes of academic reading that never seems to get a chance, never is prioritised - are ignored. Even though I notice this, I still do it. Shameful.

So, it is with great pleasure and deep interest that I write this post today. While I might be a bit lax with my concentration and scholarship, others are steaming ahead, and we are the much better for their efforts.

A Bumper Crop of Shan Buddhist Scholarship
While trolling through the 50-odd emails that have been choking my inbox of late, I came across something quite startling. In fact, I was so excited to see the title that I almost, in a fit of overzealous mouse work, deleted it by accident. That would have been traumatic to say the least.

Although not a regular reader, I have followed a key journal in Buddhist studies - Contemporary Buddhism - An Interdisciplinary Journal - for some time. It provides clear, informative and insightful snapshots and discussions about Buddhist issues throughout the world, though mainly in Asia as one might expect. And, with its interdisciplinary approach, it can even, at times, be relevant for the anthropological/identity studies likes of me. Furthermore, through my previous work with their group publisher and direct contact with several of the authors of its latest edition, I have come to know the publication quite well - inside and out. There is no doubt that it is a formidable volume in Buddhist studies worldwide, and its latest issue, special to Shan, also attests to its ability to focus both at surface and deeper levels. A wonderful work indeed.

Returning to our Shan focus, I was most (and pleasantly) surprised to see the most recent publication (Volume 10, Issue 1) has been entirely dedicated to Shan Buddhism - a topic that we can all salivate over. Producing an entire volume (see here with abstracts), instead of the odd article on the Shan, is an amazing achievement. It is also incredibly timely by cementing what we have known for some time - Shan Studies are not only growing, but evolving through more mature scholarship and academic legitimisation. They are now here to stay, and this volume provides the proof.

While I have yet to get my hands on a copy - old networks take time to navigate - I am assured that, when I do, I won't be able to put it down. Key figures in Shan studies - F. K. Lehman (Chit Hlaing), Nicola Tannembaum, Nancy Eberhardt, Susan Conway, Jane Ferguson, Jotika Khur-yearn and many others - have all contributed to what is likely to become a contemporary vade mecum on Shan Buddhism. If anyone has read through the text and would like to comment, your views, as always, are welcome.

Until next time,

Naw Liang

2009-07-29T10:07:00.011+01:00

New Book: Chronicle of Chiang Khaeng: A Tai Lü Principality of the Upper Mekong by Volker Grabowsky and Renoo Wichasin
By Naw Liang

Mai soong kha.
It has been slow slogging with my research and writing for the All about Shan Studies blog recently. Maybe it's summer, which is supposed to be slow and perfect for study, but has proved to be even more busy than ever. However, I continue to have my eyes open for Shan information and news, while recent topics of interest - these include waving the flag for Shan nationalism and editing my last (way back in 2007 now) journey to Shan, Wa and Kokang States - continue to move forward, though slowly. More to come, I promise.

The following is a short summary of a recent academic publication focused on the Tai Lü - one of the many Tai groups - and the Chiang Khaeng kingdom that existed until the mid- to late-19th century on the eastern banks of the Upper Mekong River; this area is now the modern-day northern Lao PDR region of Luang Namtha. Author and academic Volker Grabowsky creates a distant link (see original posting here) between the Tai Lü kingdom of Chiang Khaeng and the Shan by stating that the "...ruler Cao Fa Sili Nò transfered the capital first from (Ban) Chiang Khaeng to Müang Yu (situated west of the Mekong in what is now [Shan State] Burma). From there the ruler's seat was finally moved to Müang Sing. Around 1887 more than 1,000 people were resettled from Müang Yu and other areas into the new capital of Müang Sing [which is located further east from the Mekong (see map here)]." Although tenuous, finding any link to Shan and the Shan State - historical or otherwise - is worthy of our interest. So, with a plausible link between these Tai groups, we take a deeper look at this new book.

Summary
Volker Grabowsky's and Renoo Wichasin's monograph 'Chronicle of Chiang Khaeng: A Tai Lü Principality of the Upper Mekong', published by the Center of Southeast Asian Studies, University of Hawai‘ii, is an important text for Upper Mekong studies. Described in a deeply and adeptly researched manner that goes beyond merely chronicling and translating four Lü chronicles, Grabowsky and Wichasin should be proud. Multilingual Grabowsky and Wichasin's text highlights an entrancing history, peppered with their recipe of meticulous footnoted annotations and in-depth research. The end result is a history that goes beyond this one principality in northwestern Laos and strives to discuss the interpolitics of power between the varying chiang and chao throughout the Upper Mekong, including modern Shan State. They touch on the Buddhist ethics of resident cultural centres, detailing varying concepts of hierarchy - tributes, regalia and pomp - as well as the results of elite decision-making, which include the brutal relocation of local populations caused by constant battles for human resources. This is gold for Shan-focused social/cultural anthropologists. Grabowsky and Wichasin also discuss myth and history, including juicy passages on sibling and spousal rivalries, Tai networking through intermarriage and how the elite use and abuse political alliances. Furthermore, the authors include key effects and events of the arrival of the British and French as well as growing engagement with China and Siam - first via earlier autonomous city states and eventually through the kingdom as a whole. Grabowsky and Wichasin also manage, masterfully, to paint Chiang Khaeng as a poster child South East Asian river state with multiple rulers and complex (and intertwined) histories. Comparisons and discussions of similarities to other kingdoms, such as those in neighbouring moder-day Shan State, are a distinct possibility.

The University of Hawai'i Press called 'Chronicles...a model of translation skill and historical acumen at its finest.' I cannot wait to get my hands on one to investigate the possible (and existing) links to and like comparisons with Shan kingdoms of the past. That, and to check to see if my 'summary' holds up to scrutiny.

Until next time,

Naw Liang

2009-06-06T19:26:00.012+01:00

Do dams = development? And for who?
Chinese ventures into Shan State
By Naw Liang (London, UK and Kanazawa, Japan)

Mai soong kha!
It has been a while since my last post, but not for lack of effort or material. It appears that there has been a plethora of Shan-related activity, particularly in the UK with the SCA_UK. More on that to come...

After a very, very long time, I was flipping through my email - if you can flip them - and came across some older correspondence with an acquaintance Kevin Woods, a gifted researcher who spent considerable time in Chiang Mai, with extended periods in upper Burma/Myanmar (Shan State and, more often, Kachin State) to research, highlight, campaign on forestry and political/social ecology issues in the Mekong Region. (For an exmaple of Kevin's work, please read this report for the Foundation for Ecological Recovery in Bangkok, Thailand.) While I regret having (somewhat) lost touch with him, I do know that he is a PhD student at University of California, Berkeley. Despite the gap, I wish wish him well...

Chinese dams in Shan State
But, back to my original thought. Kevin's email discussed the ecological impact of the Chinese and their infrastructural development, particularly dams, key issues in his field. My own subsequent (and short) research unearthed some disconcerting information about the Chinese influx into Shan State in in ecological terms.

The 大波浪 (dabolang; tsunami) of Chinese - persons, business, culture and influence - into northern Burma, including Shan state, is widely known and publicised (see examples of articles here and here), the vast majority revolving around trade, both legal and the other kind - natural resources, including timber (see UNPO report on illegal logging here), minerals, gems (particularly jade) and more as well as smaller manufactured goods. However, I was unaware of the other 'resources' that are being bilked from Burma/Myanmar, namely hydroelectric power from dams built on the Mekong, the Salween and other major rivers that flow through and service Shan State.

The Tasang Dam, Chinese-built for Chinese benefit
A semi-recent report in S.H.A.N. News illustrated the growing concern. The Tasang Dam, a project on the Salween River in south central Shan State (see general map here), is progressing along 'nicely' with some 60 pillars constructed by Chinese engineers. The massive pillars, which are up to 30 yards long, line both sides of the Salween. Construction started in November 2007 when 40 Chinese engineers (they now number approximately 150) began work on the site: explosions to clear debris were heard for some time as the site is difficult for heavy machinery to reach (there are few roads and those that due exist are often impassable). And, along with the engineers, an ever-present platoon of 50 Burma Army Light Infantry Battalion (LIB) soldiers watch over the site; they have also cleared and set up a site nearby to provide 'security'.

The dam itself is a significant undertaking, being the largest of a proposed 'series' of hydroelectric projects on the Nu/Salween Rivers in Shan State: the dam, when completed, will produce 7,110-megawatts of power, rise 228m from its base and be, in effect, the tallest dam in all of Southeast Asia. However, impressive as they may seem, many are concerned about its construction, most vocally Salween Watch, an coalition NGO established in Chiang Mai in February 1999 to highlight and confront a variety of Burma-related and environmental issues.

More projects to come: their impact on the Shan
Now, I will leave the Tasang Dam issue here; I am certain that Salween Watch and a variety of other NGOs and independent researchers have produced more lucid, detailed and professional analyses than I ever could here. One report that I would particularly recommend is found on the Burma Rivers Network: Undercurrents - Monitoring development on Burma's Mekong (April 2009). Sharing that...

I do, however, need to draw attention to another, largely overlooked issue: the deliberate misopportunity/handicap that the dam presents to the Shan and Shan State and the lack of outrage against it. While rampant and unyielding scorn by the Burmese junta towards the Shan appears to have supersaturated our perspective (and voice) into a coma. Chinese endeavours, however contracted out by (and profitable for) the SPDC, represent new disdain on an economic and environmental this time. It is almost a given that any power by-products from the dam will supply the thirsty Chinese grid and wholly ignore the needs (first) and sucor (second) of the Shan State where it is resident; some predict that power may even boost the teetering Burmese power system, though whether or not it could withstand the surge is another question. While this may be the obvious reality, it is discouraging to see a disproportionately small and silent voice against such 'development', particularly from the expatriate Shan communities who must be abreast of this issue, but remain largely silent. Have they (we) finally become so detached, so numb, so apathetic that issues not only as important as the environment, but also as crucial as the provision of basic services and the right to benefit from local sources are cast aside without so much as a whimper? While I seldom forget (and take for granted) the advantages that surround me in London - heating and lighting; access to the internet; the freedom to a telephone; the 'right' to ask for more - it only takes a few days when visiting the Shan State to be reminded of their importance in improving the quality of life, if only to benefit from nifty gadgets and complain and wish for more.

Alright, I am getting off topic here. The most important issue here is visibility - keeping eyes and minds on the critical issues - while endeavouring to combat complacence in the face of years of limitations. The Tasang Dam will be completed, complaints voiced and heard or not. Many others will follow, each forever changing a part of the Shan State landscape. But, that does not mean that they have to go ahead without a discussion, however external and removed from the key players, amongst those that truly care.

Talk again soon,

Naw Liang

2009-04-28T20:42:00.012+01:00

New Book: The Shan Conundrum by Henri-Andre Aye
by Naw Liang (Kanazawa, Japan and London, UK)

Mai soong kha!
Well, spring continues to bloom & blossom and, as the light stretches further into the night, I find myself with renewed energy to read, read, read. Good thing that spring is also a primtime for new book releases. The Shan are no exception to this rule, particularly with the growing interest that they share worldwide. In this post we learn about yet another publication devouted to the Shan, this time from new author, Henri-Andre Aye.

Not your usual book on the Shan or is it?
In an article written for S.H.A.N. in late April, Henri-Andre Aye's book is, though less than a month into the its publishing life, already regarded as 'an unusual book about the Shans'. This label, however, has little to do with the content - I have yet to find a true review of the book or get my hands on a copy - but more with the author's background and lineage, which contrasts his fellow Shan writers: Aye is the son of Tun Aye, an anti-feudalist politician and member of the Revolutionary Council that has been in power since 1962. This is, for some, a significant matter. Most fundamental works and memoirs documenting the Shan - these include Chao Tzang Yawnghwe's The Shan of Burma, Sao Noan Oo (aka Nel Adams) of Lawksawk's My Vanishing World, Sao Thusandi (aka Inge Sargent) of Hsipaw's Twilight over Burma and Sao Saimong Mangrai of Kengtung's Shan States and the British Annexation - are not only considered vade mecums by Shan researchers and enthusiasts because of their value, but also because their creators share an unbreakable bond: they each come (or came) from a noble house of the Shan State.

However, despite Aye's markedly different background, it is strange that this would be of any consequence in modern times. Others agree. In fact, S.H.A.N. Herald editor Khuensai Jaiyen's opinion that The Shan Conundrum provides a unique, a necessary view that is lacking in Shan-centric literature carries weight. Jaiyen even goes so far as to say the book helps us to have a "...good...look at ourselves from a different angle." I couldn't agree more and am, for this and many other reasons, eager to get my hands on a copy.

About the Author
Born in Taunggyi, Shan State in September 1953, Henri-Andre Aye (56) completed high school in 1973 in Rangoon (Yangon) before attending the Faculty of Foreign Languages (1974-1977) where he gained a diploma. Shortly after and under Malcolm Gough (ex-Associated Press), Aye studied journalism, completing his apprenticeship in 1979. He subsequently worked in tourism in Rangoon (Yangon) (1980-84), achieving a diploma with honors from the Tourism Supervisory and sponsored by United Nations Development Program (UNDP) in 1982. Aye then spent a decade in the hotel industry, while living widely abroad; he has called Paris, New York and Geneva 'home'. After leaving the hotel business, Aye began a career in logistics, which he continues today. This is his first work.

---------------------
Well, that's all for now. Time get my reading before the light (and my new-found enthusiasm) fades. Let's hope it lasts for just a little longer...

Naw Liang

2009-04-09T14:01:00.010+01:00

The 25th annual ASEASUK Conference
Swansea University (UK) (11-13 September 2009)
by Naw Liang (in Kyoto, Japan)

Mai soong kha!
Spring is finally upon us - the UK and Japan have been blooming with cheery blossoms so I can only assume that winter is over - and that means new growth and renewed energy. It also means that, as one university year comes to an end (in Europe and North America), another one waits in the wings or is just about to begin (Asia in particular). This is not only exciting for students, but important for scholars as now is the season of upcoming conference announcements, a time to see what ideas are rolling around the academic ether. I wonder what's on their minds today...

The 25th Annual ASEASUK Conference (11-13 September 2009 at Swansea University (UK)
The Association of South-East Asian Studies in the United Kingdom (more succinctly known as ASEASUK) (http://aseasuk.org.uk) is the UK's foremost academic community devoted to South-East Asian studies and research; it is a key associations of its kind in Europe (within EuroSEAS, the main European body) and is a growing authority worldwide. With an impressive pedigree - research, publications, presence and panel of experts - the ASEASUK holds annual conferences on SE Asian topics annually, except when EuroSEAS, which holds an event every three years, is organised. Previous conferences have brought together leading South-East Asian scholars from around the world to discuss, share and learn about this vibrant region and its people.

This year ASEASUK will be holding its 25th conference in Wales at Swansea University, which has a schedule that clearly illustrates the wide ranging topics possible, the growing interest and the increasing depth and wealth of experts in this South-East Asian academic fields.

While the deadline for papers has passed (1 April 2009), the following tentative schedule will give Shan and South-East Asian enthusiasts an idea of the depth and breadth of information to be presented at the conference in Swansea. Please remember that the following information is a rough overview of topics and their speakers to date; this information may change prior to the conference.

Note: While this is an exceptionally interesting, distinguished, varied and, well, long list, our attention should be drawn to the wonderful Dr. Susan Conway (see my previous post on her most recent work) and Session 3: Theravada Buddhism and culture of the Tai of the Shan States and south-west China (see below), which will be a must see for any Shan enthusiast. Knowing Dr. Conway and her excellent research, this bodes to be a popular and insightful event.

For a full list of (and summaries on) the sessions schedule, including the always intriguing 'Emerging Scholars Panel', please visit the 25th annual ASEASUK conference's webpage on the ASEASUK website. See you in Swansea from 11-13 September 2009.

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Session 3: Theravada Buddhism and culture of the Tai of the Shan States and south-west China
The Southeast Asian inland region of the Shan States, Sipsong Pan Na (south-west China), Lan Na (north Thailand) and Lan Xang (western Laos) is inhabited by Tai people who have a distinctive culture expressed in secular and religious scripts, literature, architecture, and arts and crafts. The Tai in this region practice a form of Theravada Buddhism distinguished by monastic literary traditions and rituals. This panel focuses on the religious and cultural traditions of the Tai of the Shan States and south-west China that in recent history have been under pressure as a result of extensive cross-border migration, major changes in social structure and loss of traditional monastic sponsorship.

Session contact is:
Susan Conway (SOAS) at susanmconway@ hotmail.com / sc66@soas.ac. uk
-------------

Until then,

Naw Liang

2009-03-24T09:18:00.008Z

Thai tv sheds light on, narrows the gap between Thai and Tai (Yai)
by Naw Liang (in London, UK)

Mai soong kha!
Another week has passed, and it appears that summer has finally (and fully) arrived in London. Let's just hope it decides to stick around for a while.

Now, while I finish editing the series of posts on my visit to Shan, Wa and Kokang States in June 2008, here is a shorter post on a recent 'boom' of television programmes that have been spotted (and forwarded) by avid Shan enthusiasts over the past few months. Enjoy...

Political awareness from public television: ThaiTV reports
In a report for the Shan Herald Agency for News in late March this year, Hseng Khio Fah highlighted a unique documentary produced by ThaiTV (formerly Thai PBS) called 'Thai Yai Displaced labor' (sic) that aired across Thailand on 22 March 2009 at 21:00 (any assistance with this link would be appreciated). The document, which was based on the latest crackdown on Shan migrant workers in Chiang Mai, has, Hseng Khio Fah states, "...stimulated Thai society to learn about the Shan people [following the scenes of] hundreds of Shan migrants [suffering] repercussions of (sic) [a Thai student's] rape and murder [in Mae Joe] last month." Hseng Khio Fah goes on to describe how the programme aired by Perd Pom linked a previous show on 7 February that detalied the murder and rape of a Thai student in Mae Joe; this event has led to the recent crackdown and, in hand, a mass departure by Shan migrant workers from different locations of Chiang Mi province to their hometowns and villages along the Thai-Burma border and even back into Shan State.

While the uproar about the horrible events of 7 February still enrage many Thai, the backlash many Shan migrants have experienced has produced as much concern; it is not known if any major crackdowns have occurred since 7 February, though smaller happenings are likely. In fact, the overall reaction of Thais to the programme according to ThaiTV has proved very positive with many viewers calling the programme "very touching" and educational. As expected, similar (and stronger) emotional sentiments and reactions have come from the Shan community in Thailand: Hseng Khio Fah states that "a number of Shan viewers, including monks, wept after seeing [the programme]."

Educational television: Thais learn about the Shan
Hseng Khio Fah also writes that reports show that a number of Thai viewers praised the educational quality of 'Thai Yai displaced labor', highlighting information on the migration (when and why) of Shan people into Thailand. Furthermore, many others have showed a marked interest in learning more about the Shan as a result. A Bangkok-based monk as reported to say that "I was very sad when I saw many...Shan migrants [hiding] in the jungle without food and water. I could not help [shed] tears.”

Moreover, the programme has highlighted the plight of the Shan, Hseng Khio Fah writes, while "...[helping] the Thai community understand Shan plight and [motivating] Thais to learn or read the past [and shared] history [of] the two cousins."

Reactions from the Shan and Thais
It appears that, on the surface, the reaction of the Shan community to 'Thai Yai Displaced labor' has been positive. The Chairman of the Chiang Mai-based Shan Literature and Culture Association, Saengmuang Mangkorn, appeared in the programme, stating that many Shan had come to Thailand - often a very arduous journey - to escape harm and hardship from the Burmese military and not purely (or primarily) for economic reasons. Other prominent Shans in Chiang Mai, including Khuensai Jaiyen (the Editor-in-Chief of Shan Herald Agency for News (SHAN), supported this, explaining - in detail - the political situation many Shan face in Burma/Myanmar today.

A key demographic that is routinely ignored are the Shan migrant workers themselves. Hseng Khio Fah did manage to get some reactions from them about 'Thai Yai migrant labor', including one worker who emphasised a common, though ignored, sentiment: "Migrants are struggling to survive in Thailand". The worker added, "the best way is for [the] Thai government agencies to make its policy realistic and practical, which means [welcoming] migrant workers into the [Thai] system.” Hopefully, his and other Shan migrant workers' needs and wants will, if nothing else, be given 'air time' through the show.

From the Thai perspective, support for the Shan was as steadfast, though it was sown more along economic linkes. Quotes from Thai businessmen on the need for Shan immigrants included sentiments like "If all [Shan] migrants are pushed back [to Burma], no one will do the work they are doing now. These migrants are also assisting Thai economy."

One Thai citizen added that the opening up of new registration for Shan migrants by the government is crucial, a consideration that should take place immediately. Others openly supported his opinion. Furthermore, Thai associations, such as the Chiang Mia-based Migrant Assistant Program (MAP) fully appreciated the programme and the strength of its message.
Hark Murng (MAP) was reported as saying, “This report can change [the] Thai community['s] attitude because it includes employer[s'] view[s on] how migrant workers assist [the] Thai economy." He added that, "[the programme shows that] the economy can’t run without migrant workers.”

And, from now...
It is not known what reaction the government has to the programme, nor what action (if any) they might take from the comments of those who watched. In the end, the most positive outcomes from 'Thai Yai Displaced labor' are threefold:
1. Giving a voice to the increasingly marginalised Shan migrant worker communities in Thailand;
2. Educating, informing and including the greater Thai community in the lives of their cousins and fellow 'residents'; and
3. Highlighting the actions of the government and revealing where serious efforts need to be made to fully integrate the Shan community into Thailand proper.

Knock-on effects: more Shan programmes on Thai television
I have recently been informed by a knowledgeable Shan/Thai researcher that there have been a series of Thai television programmes highlighting the Shan - more focused on education and anthropology than politics - recently. While I have been unablet to confirm or deny this, I am currently researching it and will be sure to comment in due time. For now, those capable of researching in Thai can head to Thai PBS' website (found here) for details. Again, any assistance would be greatly appreciated.

Before I go...
While the programme aired on 27 March 2009 on ThaiTV, I have yet to find a link for it. Any guidance from someone more 'capable' in Thai would be greatly appreciated.

Thank you for visiting and see you again soon.

Naw Liang

UPDATE
Some recent digging - my limited Shan does limit me, but marginally less each time - turned up a wonderful online library of all the ThaiTV (former Thai PBS) Shan language broadcasts; these are provided through online Burmese (and ethnic languages) news service Mongloi (www.mongloi.org). The link (found here) is fast, error-free and comprehensive - just about everything that enthusiasts would want. For now, have a look, comment if you'd like and, above all, enjoy.

2009-03-03T19:45:00.007Z

Celebrating a century: Wat Tiyasathan
by Naw Liang
(from London, United Kingdom, Sarajevo, Bosnia and Belgrade, Serbia)
(with sincere thanks to Jotika Khur-yearn)

Mai soong kha everyone!
Well, it appears that spring has arrived in London, but not in Belgrade. Oh well, nemam pojma (Serbian: I don't know). But that is enough about the weather, the Balkans and Serbian for now. Time for some more Shan stuff.

I recently was privy to some e-correspondence through the SCA_UK, particularly some fascinating information about a famous and ageing Shan temple near Chiang Mai, Thailand. If anyone has further information (including a picture of the wat in question), I would be very grateful. Thank you in advance.

100 years young: Wat Tiyasathan
Located in the northern part of Chiang Mai province (Northern Thailand) is the small, sparsely populated amphoe (district) of Mae Taeng, an unassuming area wedged between Chiang Mai and the Mae Hong Son border. Quiet and laidback, Mae Taeng can be easily missed, especially for outsiders despite being 'renowned' for Wise Man of Mae Taeng. Experienced wisdom aside, there is little else of interest save one thing, one very special Shan thing. Mae Taeng, for all its mediocrity, is home to an important place in the hearts and spiritual strength of many local Shan: the Shan temple, Wat Tiyasathan. This beacon of serenity and scholarship is set to celebrate the 100 year anniversary of its founding on 1 April 2009. Despite its 'Thai' appearance and the mixed nature of its rituals - combining Shan, Northern Thai and central Thai - the feeling is strongly Shan: many of its resident monks are Shan as are more than half of its devotees; other worshippers including Khon Muang (Northern Thai) and Thai. Shan cultural and Buddhist traditions continue to be openly practised and passed on from laity to the devotees today, much has it has been for the past century. This is truly something to be celebrated.

Publish to preserve
An event of this magnitude, especially amongst the Shan community, requires a special effort. As a result, a select group of Shan academics, leaders, monks and devotees of Wat Tiyasathan (and beyond) plan to produce a commemorative text on the history of Wat Tiyasathan, the biography of the current abbot of the temple and on Buddhism in general. Such an endeavour will be doubly special as many of the pieces/articles will be written in Shan; two core chapters - the history of Wat Tiyasathan and the abbot's biography - will also be available in Thai. Furthermore and, if possible, an article on Shan manuscript collections, including information on the Shan manuscript collection at Wat Tiyasathan, will be written in English by SOAS librarian and budding scholar Jotika Khur-yearn to celebrate not only the temple's birthday, but also the treasures it has guarded for so long. (Jotika has written on the richness of Buddhist texts and collections of Buddhist manuscripts as well as many other Shan-specific topics).
We are all eager to get our hands on copies of this original text.

Showing our support
Celebrations of this kind do not come along everyday, and they are never without cost. Additionally, the commemorative book project, recognising Wat Tiyasathan and its laity's contribution to the wider Shan community's religious well-being, needs financial backing. The publication is now nearing its final stages and costs are set to rise. Furthermore, with copies limited - it is anticipated that only 1,000 copies will be produced - the temple needs as much help as it can get.

The current costs, estimated at 50,000 baht ($1,200), have received a generous boost from Jotika Khur-yearn, but additional support is necessary. For anyone interested in helping out (and receiving one of these rare collections of Shan Buddhist literature), please send any donations to the address below. And, as an added bonus, all those who donate will receive a copy of the book as well as the chance to have their comments and/or own projects published with the text.

For now, please send your donations to:

Wat Tiyasathan
T. San Maha Phon
Amphoe Mae Taeng
Chiang Mai, Thailand
Tel. +66 53 471235

For those based in the UK, donations can be made to Jotika Khur-yearn directly. Please contact him (jk53@soas.ac.uk) for details.

Lastly, additional copies of the text will be available for sale at the celebrations in Wat Tiyasathan, if anyone is lucky enough to attend, as well as distributed to local bookstores for sale. Any money received from book sales will be kindly donated to the monks and devotees at Wat Tiyasathan.

So, that is all for now. Make sure to get in touch with Jotika is you are interested in donating (and receiving your text in return) to Wat Tiyasathan's 100th anniversary. Better yet, spend a bit more and make a journey to the temple at the hot, dry start of April. The celebrations are sure to be wonderful and, if you can spare a few more days, the festivities of Songkran (13-15 April) are always a splash.

Gyan cha tha ba seh,

Naw Liang

2009-02-24T22:04:00.010Z

Traditional Shan dance: Online lessons
by Naw Liang (London, UK and Kiev, Ukraine)
(with Sai Hsengb Pha and SCA_UK)

(Photo c/o SCA_UK. See more here)

Mai soong kha everyone!

It's been a long, busy period - too much work, too many responsibilities, too little free and 'me' time - and something needs to change. Taking a step away from the more serious, academic-like postings for a moment, I thought that it might be a nice change to do something fun, something physical and, of course, something Shan. The result? This mini-article on traditional Shan dance with an assortment of online video lessons from an avid group in Muse, obviously our friends in Muse (labelled Mern Mao in the video content) in upper Shan State.

Traditional Shan dance
Usually, I would spend the first paragraph (or two) imparting my (limited) knowledge of the topic at hand before launching into some recent research/investigation, a cross section of popular or common opinion(s) and possibly some general discussion. Then, to round it off, a short, hopefully logical, but thought provoking conclusion would close. That is, in a nutshell, the loose structure of All about Shan Studies.

At this time and with this topic, however, I am at a loss. I know nothing beyond some sparing observations of traditional Shan dance, and I have not spent any significant time researching it. Moreover, there are few (if any) sources discussing traditional Shan dance available. So, rather than spout off something ill-informed or, worse, wrong, this post services two purposes: to provide a starting point for anyone interested in and, more importantly, anyone knowledgeable about traditional Shan dance to start a discussion; and a chance to take a step away from the usual structure and provide a fun alternative to the norm. I hope you enjoy this.

The following is an excerpt from a message about the following traditional Shan dances. I have included a transliteration below (for those people, like myself, who have yet to perfect their Thai reading skills), but have not included a translation; my Thai skills, sadly, lack the proficiency required to render this adequately - they would be more harmful than helpful.

การฟ้อนไต แม้จะมีเพียง กลองก้นยาว, มอง(ฆ้อง) และ แส่ง(ฉาบ) เป็น เครื่องดนตรีหลักแต่ลวดลายการฟ้อน มีหลายท่า หลายจังหวะชมรมภาษาและวัฒนธรรมไทใหญ่ อ.น้ำคำ จ.หมู่เจ รัฐฉานเหนือได้จัดทำ วิดิโอ การฟ้อนไตเบื้องต้น (เหง้าฮากตางก้าไต)สำหรับผู้ต้องการฝึก และให้ผู้ชมสามารถดูออกว่า ช่างฟ้อน กำลังฟ้อนท่าอะไรอยู่

And here is my Thai transliteration. Apologies for any mistakes.
gaan fón dtai máe jà mee piang glong gôn yaao , mong ( kóng ) láe sàeng ( chàap ) bpen krêuang don-dtree làk dtàe lûat laai gaan fón mee lăai tâa lăai jang-wà chom rom paa-săa láe wát-tá-ná-tam tai yài or náam kam jor mòo jày rát chăan nĕua dâai jàt tam wí-dì oh gaan fón dtai bêua ง dtôn ( hăy ngáa hâak-dtaa ngá-gâa dtai ) săm-ràp pôo dtông gaan fèuk láe hâi pôo chom săa-mâat doo òk wâa châang fón gam-lang fón tâa à-rai yòo

It's time
The following is the entire course (to date) provided by our enthusiastic and instructive dance group(s) in Muse, Shan State. The tiny links underneath are the original sites, given in the event that the 'Lesson' links fail. To start your traditional Shan dance course, click on the each Lesson heading and view the YouTube video. But, before that, make yourself some space, stretch and warm up and get ready to dance.

Congratulations!
You are now well on your way to becoming a truly skilled traditional Shan dancer. Now, exercise done, time to get back to our 'brain work'...

Naw Liang

2009-01-30T13:43:00.014Z

A Book Review of Sai Aung Tun's "The History of the Shan State: From its origins to 1962" by David Scott Mathieson

With mini-commentary by Naw Liang in London
Mai soong kha! Welcome to 2009 and welcome back to All About Shan Studies. It has been a busy and extended holiday period, including a short journey to Upper Burma/Myanmar (more to follow), but we are now well and truly back into the swing of things academic, intellectual, research-based and otherwise on the Shan and Shan State.
To start off the year, the following is a short summary and commentary on David Scott Mathieson's (see outdated bio here and recent publication here) recent book review of Sai Aung Tun's The History of the Shan State: From its origins to 1962, which was published in late 2008. All about Shan Studies provided a brief description of the book in a previous posting, but, sadly, I have yet to get my hands on a copy, something I plan to rectify immediately. For now, Mathieson's review is an excellent substitute/starter. Enjoy.
An excellent review
I thoroughly enjoyed Mathieson's review of Sai Aung Tun's sorely-needed text on modern Shan history; as Mathieson points out, the Shan, though being the second largest ethnicity in Burma/Myanmar, haven't been properly (read: in a generalist way) researched since J. G. Scott's bible was published some 100 years ago. This work, likely warts and all, is bound to become a vade mecum for Shan enthusiasts, students and researchers for years to come.

Hearing from Mathieson that the text is "...multi-disciplinary, blending historiography with political analysis, anthropology and naturalist notes on flora and fauna, including...maps, fascinating ephemera of memos, Shan script, letters and photographs, and lengthy extracts of quotes from a wide range of sources..." has further tweaked my interest and almost banished my fear at shelling out an apparent £60+ (Amazon estimated prices) for my own copy. This cornucopia of knowledge, much of it likely old hat for seasoned Shan followers, will raise its merit as a quick and modern reference guide. Let's just hope that Mathieson is not being overly charitable with the compliments. Furthermore, Mathieson's labelling of Sai Aung Tun's book as reading "...like a late-19th-century British Geographical Society study" raises its value in my estimation, just as it does in his. I am sure that this perception is in the majority of those out there as well.

The apparent faults Mathieson flags up in Sai Aung Tun’s approach are appreciated as well as anticipated; I am sure that many others have already formulated a list of limitations that this type of work - conducted entirely with Burma/Myanmar by a member of the pro-military government Myanmar Historical Society with likely junta funds - would entail. I am pleased, however, that Mathieson views these limitations in the minimum throughout the text. I hope to reach the same conclusion. More worrying is the apparent slapdash usage of historical records and methods, but, having not read it myself, I will avoid commenting here.

Mathieson is right to highlight the book's many triumphs, and I am delighted to hear that several of these involve the most recent history, something that we all can enjoy and relate to through our own studs. This will, it is hoped, continue to energise current debate on modern Shan studies, while created much added (and timely) furore to ongoing debates as an increasing number of international conferences loom and discussion groups grow. Very encouraging indeed.

Lastly, I was pleasantly surprised to see Mathieson's recommendation for additional reading - Sao Sanda's The Moon Princess is always one of the first texts I recommend for budding Shan enthusiasts (usually in the same strain with Andrew Marshall's The Trouser People). I and many others will appreciate this sensitive insight. And, to finish, I would also agree with Mathieson's call for someone to come forward and attempt, however difficult, to write the next history book, detailing the tumultuous years from 1962 to date. That would truly be a feat.

Gyan cha tha ba seh,

Naw Liang

2008-11-29T23:15:00.011Z

History of the Shan State: From Its Origins to 1962 by U Sai Aung Tun
by Naw Liang
in London, UK and Trieste, Italy

Mai soong kha everyone!
Athough this is a shorter posting than usual, it is no less important. As many Shan enthusiasts and productive academics can attest, the expanse of literature on the Shan literature is, though growing daily, lacking. After only a few years of investigation, interested can find that, without becoming multi-lingual or an expert researcher, additional information on the Shan can be difficult to find. So, when a new text focused on the Shan is born, it is bound to garner a wealth and wave of interest.

Such is the case with a recent publication on Shan history by acclaimed historian U Sai Aung Tun.

Published on 25 November 2008 by Silkworm Books, the South East Asian publishing specialist, History of the Shan State: From Its Origins to 1962 by Sai Aung Tun is hot off the presses and ready to impress (and stir up debate) on this latest attempt to package the history of the Shan State and its people. Sai Aung Tun, a noted Professor of History and International Relations at colleges throughout Burma/Myanmar as well as a member of the Myanmar Historical Commission, has published widely on the Shan and the Shan State, though only a few of his works are available in English and online; read his article on Tai Ethnic Migration for "Dynamics of Ethnic Cultures Across National Boundaries in Southwestern China and Mainland Southeast Asia: Relations, Societies, and Languages" edited Hayashi Yukio (Kyoto University's CSEAS) and other works (such as Tun's National Library of Australia profile page here) for some insight.

At the moment, Sai Aung Tun has taken on the task of trying to unravel, understand and express the history of the Shan State until the events of 1962 - the period in modern Shan history. While it is unclear (I haven't been able to get my hands on a copy yet) whether or not his politics, affiliations and supervisors will colour this historical text, I sincerely hope that this, as a native Shan and with unlimited access, Sai Aung Tun had endeavoured to create a brilliant and insightful work for Shan enthusiasts worldwide to devour and debate for some time to come.

For now, best of luck getting your hands on a copy - either through Amazon, other sellers or your local (and well stocked) library - and leave your comments (good and not-so-good) at will. I look forward to hearing what our enlightened community has to say.

Gyan cha tha ba seh.

Naw Liang

2008-11-13T19:10:00.005Z

*SPECIAL*
Lecture on Ordination in Shan Buddhism
12 November 2008
at The School of Oriental and African Studies (SOAS)
London, United Kingdom
by Naw Liang
in Helsinki, Finland
(with details courtesy of Jotika Khur-yearn)

Mai soong kha!
Another short (and sadly out-of-date) post from me. However, despite my tardiness, this unique lecture and its content - both provided by Jotika Khur-yearn (SOAS) - is a must posting for All about Shan Studies. Jotika is a key figure in the Shan community in London as well as the Principal Library Assistant for Southeast Asian Section at SOAS' world famous library and an up-and-coming academic. He has produced two acclaimed works on Shan manuscripts (see them here), including an article entitled "Shan Manuscript Collections outside the Shan State: Reservation and Cataloguing" (see here). Furthermore, he is a keen Shan promoter and was a central figure in the organising of the inaugural Conference on Shan Buddhism and Culture (see my posting here), an event that has spurned on a series of other Shan gatherings worldwide. We are the richer for having him.

For now, the following is the agenda for a lecture that Khur-yearn gave at SOAS this week. Enjoy...

A Lecture on Ordination in Shan Buddhism

SOAS, University of London (12 November 2008)

Lecturer: Jotika Khur-yearn (jk53@soas.ac.uk)

Topics for discussion:

The term ‘Shan’ - related terms: Siam, Tai, Dai, Thai, Lao
Shan regions – Shan State (Burma), Chiang Mai, Chiang Rai, Maehongson (Northern Thailand), Sipsongpanna (Southern China), Assam (India)
Shan Buddhism - Theravada
Ordination in Buddhism - Theravada
Ordination in Shan Buddhism – ‘Sang Long’, tradition, self-transformation, identity and tourism.

Reading list:

Crosby, Kate: ‘Only if you let go of that Tree: Ordination without Parental Consent according to Theravada Vinaya.’ in Buddhist Studies Review, 2005.
Eberhardt, N. J.: Imagining the course of life : self-transformation in a Shan Buddhist community. Honolulu : University of Hawaii Press, 2006. pp. 124-146.
Swearer, Donald K.: The Buddhist World of Southeast Asia. Albany : State University of New York Press, 1995. pp. 46-52.
Wondertime Magazine, May 2008. pp. 34.

Further reading:

Dickson, J. F.: Ordination in Theravada Buddhism : an early account. Kandy, Ceylon : Buddhist Publication Society, 1963.
Rittenberg, William: Buad Naag : the structure and performance of a Thai Buddhist ordination ceremony. Thesis--University of California, Los Angeles, 1977.

Web links:

Suggested essay topics:

The mess and the significance of the Shan ordination festival
Poi Sang Long: a three-day experience as a prince in Shan Buddhist community
A comparative study of ordination ceremonies in Theravada Buddhism

------------------
That is all for now. Mai soong kha and gyan ma chan tha ba seh.

Naw Liang

2008-11-06T13:06:00.010Z

A little political: Chinese New Year versus Shan National Day
by Naw Liang
London, UK and Helsinki, Finland.

Mai soong kha!
I might be cheating a bit with this mini-post, but timeliness is most important feature here.

So, possible guilty feelings of plagiarism aside, this post has come about due to the mounting news and excitement for the upcoming 2103 Shan New Year (28 November 2009). The buzz has reminded me of a news article I picked up last year by Saw Yan Naing about another Shan holiday - Shan National (or State) Day. The following is a short summary and minor expansion of the original, which can be read here.

Certain Shan holidays under scrutiny
While Shan National Day (2009 date unknown) and Chinese New Year (26 January 2009) won't fall on the same day as they did last year, their convergence on 7 February 2008 helped emphasise internal policies and scrutiny against the Shan people, their culture and festivities in Shan State and throughout Burma/Myanmar. The stark contrast between rapturous celebrations held by Burma's growing Chinese community throughout the country, including Shan State capital Taunggyi, and a blanket ban, in place since 2001, on festivities around Shan National Day would have been impossible to miss. The additional imbalance between banning Shan National Day and allowing Shan New Year celebrations in December in Shan State further obfuscates the issue.

Although I lack firsthand knowledge of the ban, it was aptly described/confirmed by Saw Yan Naing last year, who wrote that the Shan had been '...officially barred from publicly marking the event after a regime [sic] edict banned the festival...in 2001, apparently because it was worried about growing political awareness among the Shan." Furthermore, a witness added weight to these claims, stating that "no celebration of the Shan festival was being held there [and that] many Chinese residents were gathering to celebrate Chinese New Year."

Yet, despite increased press in 2008, I (like many others) know that this discrimination is not of character. And, despite the strong internal history of this Shan event, which commemorates the adoption of a Shan national flag and anthem on 7 February 1947, official bans continue this year and into the foreseeable future. Such is life for ethnic minorities in Burma/Myanmar.

But, bans only apply to those who follow them, and the Shan have continued, in the face of official warnings, to hold events throughout Shan State and Burma/Myanmar. As an example, some events, though smaller and more subdued, were held throughout Burma/Myanmar in 2008, including:

The Shan State was the venue small local gatherings as well as more politicised events, such as those held by the Shan State Army (South) at their headquarters in Loi Taileng; and

Yangon was also witness to more subdued festivities, including the offering of alms to monks at a Shan monastery in Yangon's Mayangone Township as well as dance and music performances by famous Shan performers, including the now deceased Sai Htee Saing. Event organiser Nang Boe Seng added that the event, more a commemoration than a celebration, aimed to help the "...Shan people [remember their] culture, tradition and religious customs. We also want the young generation to love and uphold our culture.”

Bigger abroad isn't always the best
These Burma-based events, with the continuing determination of local promoters and supporters, are encouraging to say the least. But it is the fact that the majority of Shan National/State Day celebrations take place overseas (predominately in Yunnan (China) and Chiang Mai and Mae Hong Son (Northern Thailand) and away from the Shan State that takes centre stage, reviving feelings of disappointment and demoralisation. These feelings are much harder to recall.

Let's hope that, some day soon, Shan National/State Day can, along with a myriad of Shan celebrations, be cheered where they ought to be - at home in Shan State.

And, although it might be jumping the gun a bit, mai soong pii mai tai.

Naw Liang.

2008-11-05T22:39:00.009Z

The 2008 International Burma Studies Conference
at Northern Illinois University (USA) from 3-5 October 2008
by Naw Liang (London, UK)

Mai soong kha. Once again, I am playing catch-up. So, rather than another sentence or two of apologies, let's get straight into it. Enjoy.

Northern Illinois University's Burma Studies Center held its Eighth International Burma Studies Conference in early October, a momentous occasion for Burma and Burma-related academia worldwide. NIU was handpicked in 1986 by the Burma Studies Group of the Association for Asian Studies to be the US' national centre for scholarly work on Burma, and it has impressed ever since. With a stunning faculty and world-renowned collection of Burmese materials, the interrelationship that has developed between the Burma Studies Group and NIU is second to none.

This year's conference has, like previous years, exceeded the scope and depth of expertise from Burma-specific and Burma-related experts from a range of disciplines, including art history, linguistics, anthropology and religious studies to name, but a few. A quick view of this year's programme (see link here) reveals the rapid growth in investigation and research brought about by keen academia and interested parties worldwide; it is now so big that it is impossible to take it all in. This is a problem that, at least from All about Shan Studies' perspective, we are happy to have to deal with. Of particular interest to me and Shan Studies readers is the increasing expansion of 'Burma Studies' into Burma's ethnic minorities, especially the Shan. Below is a brief list of presentation abstracts made at the conference that were distinctly Shan:

A BOOK FOR THE DEAD: A SHAN BUDDHIST TRADITION BEING A MEANS FOR THE PRESERVATION OF THEIR CULTURAL IDENTITY by Jotika Khur-Yearn

BEING SHAN ON THE THAI SIDE OF THE BORDER : CONTINUITIES AND TRANSFORMATIONS IN SHAN CULTURE AND IDENTITY IN MAEHONGSON, THAILAND by Nicola Tannenbaum

WHAT DOES IT MEAN TO BE SHAN? SHIFTING ETHNIC MARKERS FOR SHAN IN NORTHERN THAILAND by Nancy Eberhardt

PORT POLITIES IN THE HILLS : SHAN STATES AND TRADE IN THE CHINA-BURMA (MYANMAR) BORDER REGION by Chit Hlaing (F.K. Lehman)

These name but a few of the intriguing and insightful papers presented at the conference. It is my hope that a volume will be in publication soon.

So, despite missing the conference outright, it is great to see that research and consideration for Burma and Shan Studies is not only continuing, but steadily growing. This is very encouraging.

Gyan cha tha ba seh.

Naw Liang

2008-10-25T22:26:00.008+01:00

Shan New Year Songs Part IV: Khur Sor Lai
by Naw Liang (with help from PiJo)

Season's greetings. Or maybe that is a bit early?
The following post is Part IV in All about Shan Studies' look at Shan New Year's songs, one of the expanding array of online content available on Shan New Year. I hope to include sound clips with each song soon, but, for now, please enjoy the lyrics below.

Yin lii nam nam to Pi Jo and many others, particularly friends from the SCA_UK, for sending these through to me. And, as always, comments and suggestions are welcome.

For now, enjoy practicing Khur Sor Lai

==================

On a tangential aside, I have stumbled upon another Shan group, this time from Singapore, who have astutely produced an excellent and amply named Shan New Year website. The site includes, amongst other new year things, photos of past years and an interview with Sai Htee Saing. Following the link above for details.

The Singapore group is, I am certain, only one of many groups worldwide holding Shan New Year celebrations. As a wide request, I would appreciate any links to other groups, particularly in Northern Thailand and, if possible, Shan State, that readers are aware of so that I might include there details in future postings. Additionally, I plan to arrange a database of Shan groups worldwide in the near future - one of many projects I have in the works for All about Shan Studies - and these links will be invaluable additions to such work.

Yin lii nam nam for your help in advance.

Naw Liang

2008-10-20T21:26:00.004+01:00

Roads to Eastern Shan State
A preview of posts-to-come
by Nicholas Farrelly (New Mandala)
Summary by Naw Liang

Mai soong kha everyone!
Noticeably shorter than previous posts, the following has been included to serve one key purpose: to introduce everyone to New Mandala, an excellent academically-focused and easily accessible online South East Asia information and discussion source. It is administered by major contributors Andrew Walker, a well-known anthropologist at ANU (see profile and publications and his groundbreaking work Legend of the Golden Boat), and up-and-coming SE Asian development expert Nicholas Farrelly (see profile (with Andrew Walker). These two prolific and insightful thinkers are joined by a growing list of expert South East Asia researchers and watchers worldwide. I have always found it a great place for information and debate on current and future research into South East Asia, including a growing number of Shan-focused pieces. That, and they have a fantastic dtabase of back-dated work. I urge each and everyone of you to check it out when time permits.

You won't be disappointed.

For now, the above link - in the headline - is a precursor to a longer article I am working on following my visit to Eastern Shan State, Wa State and Yunnan in June/July of this year. Although our topics are only slightly overlapping - road conditions in Eastern Shan State - and the difference in content considerable, this short article has great photos and expert and thought provoking comments.

That said, our content is only so accurate. I am certain that I (and any commenter to the New Mandala post) am not the most recent or widely travelled visitors to this area, and I hope that these posts will encouraged others to share their Shan State and beyond travel tales here. Write in and tell us your stories. We can all benefit from these experiences.

For now, enjoy the New Mandala post by Nicholas Farrelly, and keep your eyes open for my in-depth article to follow soon.

Jom lii kha,

Naw Liang

2008-10-09T11:13:00.022+01:00

The ‘First International’ Conference on Shan Studies 15-18 October 2009
Chulalongkorn University
Bangkok, Thailand
By Naw Liang
(with SCA-UK, BNI Online, S.H.A.N. and others' assistance)

Attention: My apologies for the 'boring layout' of this post. There have been some formatting problems with Blogger.com, particularly transferring completed posts from MS Word, and, as a result, this post could not be produced to my usual standards. I am working to correct the problem; your patience is appreciated.

Well, it is almost exactly year-to-the-day of my previous post, discussing the inaugural Shan Conference on Buddhism and Culture held at SOAS in London on 8-9 December 2007, that I am happy to announce the coming of another conference on Shan Studies. Although I am unsure if it can honestly and correctly be titled ‘the first’ of its kind (the SOAS event was international, covering a range of professional Shan cultural research and attended by an impressive number of renowned Shan scholars), the purpose of this blog is not to critique the minute, but to promote Shan Studies on the whole.

That said, I am excited to announce that Thailand's prestigious Chulalongkorn University, its Institutes of Asian Studies (IAS) and Thai Studies, in conjunction with the Euro-Burma Office, are organising its First International Conference on Shan Studies (ICSS) to be held in Bangkok from 15-18 October 2009.

Background
The International Conference on Shan Studies is the fourth in a series of academic events by Chulalongkorn University’s Institute of Asian Studies focus on ethnic minorities in Burma: the Arakan History Workshop (2005) (see a paper presented here), the Rohingya Consultation (2006) (view papers here)and the Mon History Conference (2007) (see news of post-conference publication here). Each event built significant support, both within the respective communities and throughout their worldwide academic networks, helping to promote greater exposure and knowledge sharing. Great things are also expected for the Shan.

So far, high hopes have brought promising results. The conference already has the support of Thailand’s considerable Shan community: two of Thailand’s largest Shan community groups are co-managing the event, namely the Chiangmai-based Shan Literature and Culture Society, which is led by Saengmuang Mangkorn (youngest son of the late Shan resistance leader Sao Noi (1927-96), while Bangkok’s significant Shan community will be represented by General Phon Wanakamon, a retired Thai general of Shan origin, who leads their group.

Furthermore, the conference has been a buzzword amongst Shan internet and other circles for nearly a year, even before it was officially announced. Things bode well for mid-October.

The event: details
The International Conference on Shan Studies (ICSS) seeks to bring Shan scholars from around the world to Bangkok from 15-18 October to discuss a range of issues, while sharing their extensive knowledge and discoveries. Although academic panels are set to take centre stage, the key element of the conference is to promote cooperation amongst Shan scholars, researchers, enthusiasts and, most of all, people to bring about better collaboration and understanding in the future. In addition to the academic discussions, attendees will be able to view performances (classical dance and orchestral) as well as wander through significant exhibitions of Shan artefacts and artworks. Other events scheduled include a well-known historical short play Chao Ying Saenwi (Princess of Hsenwi) at the Chulalongkorn Auditorium.

Controversy: auspicious timing
There has been some controversy over the timing of the event. While the Shan community had originally suggested holding the conference during the Shan New Year (which would fall in November of 2009), the IAS has, instead, scheduled the event for October when classes are not in session. This seems a odd to me as, being a Shan event, wouldn’t it be auspicious (not to mention incredibly convenient) to hold the event during the annual celebration, thereby allowing most Shans in Bangkok (and nearby) to participate? "We have to find a way to deal with the congestion inside the campus first before we can come out with a definite date," Dr Sunait Chutintaranond, Director of the Institute of Asian Studies was quoted as saying.
Hmmm, I wonder.

Dear Scholar: A call for papers

The following information as received from an outside source. Apologies for any errors.

The organisers invite papers on all aspects of Shan Studies, including, anthropology, architecture, art history, environment, gender, history, literature, linguistics, music, performing arts, popular culture, religions and traditional medicine. Each contributor will have approximately 30 minutes for presentation. The languages to be used in the conference will be English and Thai.

A selection of the papers presented will be published in an edited volume within a year after the conference. The paper should be submitted by 1 September 2009. The paper should not exceed 10,000 words and it should include appropriate bibliography and citations.

Abstract submissions
An abstract of not more than 300 words (using 1” margins on all sides, 12pt font size and submitted as attachments in MS Word or pdf format) should be sent to the conference organisers by 28 February 2009. Abstracts can be sent via email to: shan.studies@yahoo.com or shanstudies@chula.ac.th. Key information - the title of the paper, the name(s) of the author(s), the affiliation of author(s) and contact details - must be included.

Upon receipt of any submissions and discussion, the conference organizers will decide which speakers will present at the event and contact the author(s) selected. Furthermore, all abstracts submitted in time will be published in an abstract booklet to be distributed during the conference. Finally, the conference organizers reserve the right to solicit papers, if necessary, from individuals who did not submit abstracts.

For abstract submissions, additional information or any inquiries, please contact:

Mrs. Charunee Lucktong
Institute of Asian Studies, Chulalongkorn University
7th Floor, Prachadhipok-Rambhai Barni Building,
Phyathai Road, Pathumwan, Bangkok 10330
THAILAND
Tel: +662 218 7463-4
Fax: +662 255 1124
Email: charunee.l@chula.ac.th

Mai soong kha everyone,

Naw Liang

2008-09-12T10:56:00.010+01:00

Shan New Year Songs Part III: Khat Jai Hai Mai Soong
by Naw Liang (with help from PiJo)

Mai soong kha everyone.
Here we are again - another Shan New Year is looming, and I thought it time to bulk up the All about Shan Studies song library with Khat Jai Nai Mai Soong. I must thank the SCA_UK and its members for passing the song lyrics on to me recently; they truly are an amazingly active and devouted group.

But, before we warm up our vocal chords and start practicing, a short seguay of a different kind.

While doing my usual evening research into all things Shan, I came across an interesting, albeit one year old, article published on the Pulitzer Centre on Crisis Reporting (see About the Centre here) about Shan rebels celebrating Shan New Year inside Burma/Myanmar. Although it delves into politics a bit too much for my liking (and for the purpose of this website), Jacob Baynham's (see the Asia-based author's web blog here) description of Shan New Year celebrations in Shan State are poignant.

Here is an excerpt from the article 'Burmese rebels celebrate Shan New Year', which was published on 27 December 2007:

"...The Shan army headquarters at Loi Tai Leng is the last place in Burma where the Shan New Year can be fully and openly celebrated, with the traditional songs, dances and displays of Shan martial arts. And so it is the biggest event of the year — a two-day affair steeped in rice whiskey, loud music and defiant displays of military strength.

Soldiers — recently paid their monthly salary of 200 baht ($6) for the first time in five months — splurge on alcohol and noodles in food stalls, and the air fills with the sour smoke of their cheroots. Outside, vendors sell khao tum nga, purple sticky rice pounded in a hollowed-out tree stump with roasted sesame seeds, a Shan New Year specialty.

Before a crowd of thousands, men and women perform dances in costumes of mythical Shan animals — a giant ram, a deer and two different birds — which first danced for the newly enlightened Buddha, according to legend. Young men with long knives perform the twirling Shan martial art, called Lai Tai. Boys and girls shuffle their feet in a choreographed blossoming of a cherry tree, set to the clash of cymbals and the beat of a 7-foot-long Shan drum..."

To read more, please visit the link in the title above. Additionally, a video taken during Shan New Year celebrations at Loi Tai Leng in 2102 can be seen here.

============

For now, let's return to our new year songs, this time the modern classic Khat Jai Nai Mai Soong. Enjoy...

Once again, yin lii nam nam for visiting.

Naw Liang

2008-05-10T23:03:00.008+01:00

Shan Tattoos – Insight into ink and body art (Part II)
By Naw Liang
(in London, UK)

Mai soong kha!
As promised, this is the second and final section of my limited research on Shan tattoos. And, as before, I would be grateful for any further insights and opinions on this fascinating and core act of Shan culture, both for study and general interest. Your suggestions and comments are appreciated.

Note: Much of the information provided here was found through public sources (academic articles, books and journals and internet research) with additional comments and corrections from events during field visits to eastern Shan State (Mong Yawn, Mongtoon and Mongkok) in 2003 and 2006.

Photo credit: The photo of the monk having his head tattooed (above) was originally published by Brent T. Madison in a February article of The Irrawaddy entitled 'Tattoo not Taboo' by David Paquette.

Shan tattoos: a recap
As mentioned in the March 2008 posting, tattoos are a crucial part of Shan culture, particularly for men, as they are known largely for their spiritual power – they are thought to bring the bearer prosperity; conquer evil spirits; extend one’s life; and even protect against gunshots, knives and other weapons. A tattoo in these circumstances and with this mindset is much more than body art: it is a life force.

The ‘power’ that emanates from Shan tattoos is believed to come from a variety of sources, including the tattoo image; the method by which the tattoo is produced; the tattooist (often called spirit doctor) and the spell that he delivers by blowing on the tattoo and the Shan characters or script, which many believe cannot be read by spirits. However, even during such a spiritually-charged event, a fundamental measurement of the tattoo’s power is the money invested, with the most expensive and difficult tattoos always bringing greater honour, power, position, protection and wisdom.

The professional - the tattooist
The tattooist (or spirit doctor)* was traditionally, though less so in modern times, a travelling herbal medicine man who visited outlying villages during the cool season, usually lodging at monasteries. Spirit doctors chose this time for tattooing especially: the cool season, while traditionally a down-time with little work for the men, providing the ideal opportunity for spiritual pursuits, including tattoos. Furthermore, the cool season was often a time for reflection by many villagers with the temple at the heart of this activity.
* I used tattooist and spirit doctor interchangeably throughout this article.

The place - the mandat**
Although variations exist between the type of structure, the place (within the local Buddhist temple or monastery grounds) where men were tattooed was always the same: a mandat (special structure only erected in the temple grounds) would be set up in an auspicious corner of the monastery, followed by the recitation of sutras and a blessing of the ground with sacred water. The mandat, despite style and size, always follow the same basic structure and are built in the same regimented way. Following the site selection and ritual blessing, the spirit doctor and any assistants would lay down a thick layer of clean and well-watered sand before erecting the cloth roof (which is always fringed with illustrations of the eight planets) and walls, which are constructed from blankets and fenced off by slats of woven bamboo. Next, the fresh and watered sand floor would be covered with banana leaves, mostly to produce a pleasant aroma, before being covered with a blanket. The mandat is then decorated with important articles, including: an image of the Buddha; a range of different pots of ink; a surgery-like layout of tattooing needles; any number of vases with fresh flowers; and, finally, a bowl of sandal wood paste. One of the most interesting aspects of the construction of the mandat is a rope, which is tied inside the structure to act as a clothesline for the tattooed man’s waistcloth: this rope is thought to be made traditionally by eight girls who weave threads together to produce the rope. Although unable to find out more, this is an interesting concept as it would represent the only truly female aspect in the entire tattooing process. Structurally, the mandat had a unique dual exit layout, which was central to the process: an exit on the right was solely for those wanting small tattoos, while the exit on the left was for those seeking fuller, more serious designs.
**I do not remember and cannot find whether or not this is a Burmese, Thai or Shan (Tai Yai) word, though I am lead to believe that it is used interchangeably by Shan and Thai. Any outside expertise in this matter would be appreciated.

The tool – the needle
The traditional tattooing needle† has three interlocking parts: the head (the heaviest part) that usually resembles a nat (Burmese: spirit) or sacred animal; the middle section (hollow and holding the black or red ink) that makes up the largest part of the tool; and the tip (the ‘needle’ – narrow at both ends and flared in the middle), which may vary in size, but is usually the smallest component of the tool. When completely assembled, the entire needle, which is traditionally made from bronze but can be steel, aluminium or even bamboo (except for the needle), average lengths of 30-37cm (12-15 inches). The tool being used in the photos (right) is longer than most, but not exceedingly. During fieldwork, various sizes were visible, the shortest approximately 25cm (10 inches) and the longest nearing 60cm (24 inches). Although my research is incomplete, discussions with some spirit doctors revealed that longer needles allowed for better control and, as a result, more intricate tattoos.
†I use ‘needle’, though tool or implement might be a better description as the actual needle makes up only the tip of the implement.

The medium – the ink
The ink∫ is made from the soot of crude, peanut or sesame oil and lard that is collected from lamps and mixed with dried fish gall bladder before being tied up in a cloth to ‘ferment’. The soot is then mixed with a handful of leaves of boiled, bitter gourd in a large pot and boiled again. Next, the soot is removed and dried. In the final stage and just before use, the dried soot is mixed with boiled water or pure oil to form a thick paste. The ink is now ready for use, though some minor alterations, including mixing in limejuice and special herbs, can also be undertaken before the ink is applied in the tattooing process.
∫Traditionally, black ink was the only colour used for tattooing. Although my information is conflicting, the vast majority of tattoos are still produced in black ink only. However, I have heard that tattoos are increasingly using two colours: black ink, which is used for astrological drawings, red ink, which is used for religious purposes. If a red tattoo or red ink is selected, the spirit doctors will offer the nat coconuts, bananas and rice.

The task – tattooing
Now, the recipient of the tattoo enters the mandat (via the appropriate door), meets the spirit doctor and selects a tattoo. Although some friends and family are allowed to gather nearby to listen to the process, no one‡ is allowed into the mandat to watch, however, it is common for a young assistant to work with the spirit doctor, ferrying messages back and forth about the process’ progress to family and friends
‡ The only ones allowed to witness the tattooing were four close friends selected to hold the recipient of the tattoo down if required.

There is a hierarchy to the tattooing process that resembles the intent (minor or serious) of those wanting to be tattooed. Anyone who enters the mandat from the right entrance is usually tattooed by the lead tattooist initially (he will complete the main sections and outlines only), while the remainder (filling in or secondary design) will be completed by his understudy or understudies. It is commonplace for the lead spirit doctor to concentrate his efforts on clientele who entered from the left – those with serious tattoo requests – who require more detailed work and the highest skills.

Before the actual tattooing begins, the recipient of the tattoo prays to Buddha and promises to uphold the Five Precepts – not to kill, steal, lie, drink intoxicants or commit adultery. For serious clients, banana leaves are often spread on expensive silk blankets as the head tattooist chants prayers. Lastly, after the prayers and blessings are completed, the recipient of the tattoo must remain silent throughout a thorough procedure – he must emanate a composed and dignified aura – while he is stripped of his clothes (to be hung on the rope) and is subjected to a thorough leprosy and skin disorders examination. If no medical problems exist, the tattooing then commences.

Initially, the selected designs are marked on the skin with design blocks that have been cut and coated with sooty ink to create templates. Next, the outlines of the tattoo are etched into the skin, with leaves crushed and rubbed into the cuts afterwards, making the black ink turn a greenish black hue, which is considered more beautiful that pure black. If a traditional Shan waist-to-knee tattoo was selected, the spirit doctor would start at the waist, work around it, before proceeding downwards, tattooing one thigh at a time. Depending on the skill of the tattooist, one thigh, from waist to knee, would usually take about five hours; the tattooing starting at dawn to avoid the afternoon heat. The second thigh would not be done until later, often after consulting the recipient, though it is rare for anyone to have both thigh tattoos completed in less than a week. After the new tattoos were completed, assistants would wash the tattooed area with boiled water and herbs, to be repeated everyday by the tattooed person and/or family members, to ward off infection and aid healing. When everything was completed, the newly tattooed person would leave the hut and clap three times, a traditional Shan (and Burmese) display of manliness.

For more information, please visit the Sure Hope site (here) on Shan and animism or two independent traveller sites - Cameron in Sea or NineMSN.

Once again, thank you for visiting and mai soong kha.

Naw Liang

2008-03-10T21:11:00.016Z

The original Shan pop star - Sai Htee Saing
by Naw Liang
(London,

United Kingdom

)

It is with a heavy heart that I write this. Entirely out of character, I have managed to get two posts up online in two days, though the impetus for the second post - the sad passing of famous Shan musician Sai Htee Saing - is a sad reason for such an accomplishment. We already miss him.

Sai Htee Saing: Background
Born in 1950 in Lin Khae in southern Shan State, Sai Htee Saing was the treasured singer (both in Shan and Burmese) of his time. The man who co-founded The Wild Ones, Sai Htee Saing died early in the early morning on 10 March at Rangoon General Hospital in Yangon, Burma/Myanmar. He was 58 years of age. Details of his passing were not published, but it was known that he had been ill for some time.

Sai Htee Saing had always been musical, but it was not until his debut in 1969 on Burma Broadcasting Service (now Myanmar Television and Radio Department) that his songs, written
in his native Shan language, caught the attention of a nation.

Starting out in the 1970's: The Wild Ones and promoting Shan pop music
He was born at the perfect time - the late 1970s - when originally-written pop music was soaring in popularity throughout Burma and in popular Burmese culture. And it was during this time that The Wild Ones, a groundbreaking Burmese/Shan pop band established by Sai Htee Saing and composer/close friend Sai Kham Lait, shot to stardom. Regarded as modern Burmese pop music trailblazers in a time dominated by the dictator General Ne Win and his absurd "Burmese way to Socialism", The Wild Ones offered an invaluable outlet for creative young musicians and an unparelled escape for young, inquisitive and active Burmese and Shan. Although there were tough times to be bucking the system, The Wild Ones provided a lifeline that many will not forget.

For the Shan in particular, Sai Htee Saing's beautiful and intricately craft lyrics - clever enough to avoid the heavy censorship that continues today - helped educate the Burmese about the Shan, their language, culture and, most importantly, situation. Common Shan themes - such as love, daily life and its problems in the Shan State and even the civil war - routinely appeared in his songs. However, insights into Shan life (at least Shan life as Sai Htee Saing saw it) were not the only achievements of his prolific work: Sai Htee Saing's pioneering, particularly as a Shan, helped and helps Burmese and many other ethnic minority musicians gain access to and develop a place in the Burmese music scene.

Controversy
Although I don't wish to dwell on it, Sai Htee Saing's less brilliant hour came with his apparent support of the junta (the SLORC and, more recently, the SPDC) in his later years, particularly following the events of 1988 (otherwise known as 8-8-88). The choice was costly: although he gained support from the military junta, he lost a considerable amount of his following. Pictures arm-im-arm with dictators are often not the best way to make friends with the masses, especially when songs ghost written by others and forgetting one's past by ignoring blossoming artists.

Incredible influence, unforgettable impact
Yet, Sai Htee Saing's classic songs and prolific production (see some of his albums here) never lost their support, both in Burma/Myanmar and abroad, with sales and appearances, even overseas, keeping him busy. I was lucky enough to meet him in December 2007 when he attended the first ever Conference on Shan Buddhism and Culture at the School of Oriental and African Studies (SOAS) in London, UK (see the link for videos of his performance). Although we did not talk for long, he was shy, but friendly, eager to hear about mine and other Shan enthusiasts interests in his people and culture. His concert on the evening of the first day of the conference, to celebrate the 2102 Shan New Year, was a hit with everyone; I heard about it for weeks afterwards. Sadly, it was also the last performance he ever made.

In the end and despite some choices he made, Sai Htee Saing will always be remembered as the first Shan pop star, and I am certain that I will continue to hear his classics on well-listened-to, crackling cassette tape decks and car stereos during my journeys in the Shan State for years to come.

Thank you for the music Sai Htee Saing.
Mai soong kha for everything.

Colin 'Naw Liang' Savage

P.S. The last photo (of Sai Htee Saing's funeral in Yangon) is courtesy of a Shan Cultural Association of the UK (SCA_UK) friend. Mai soong kha.

2008-03-09T00:48:00.014Z

Shan Tattoos: Insights into ink and body art (Part I)
By Naw Liang
(in London, UK and Bonn, Germany)

After another explainable hiatus, I have returned for an overdue entry on the Shan, their culture, history, language and more. But, before dipping into the ink, it is worth reminding everyone that opinions and comments are greatly valued. A recent exchange that arouse from the December posting on “The Shan: Engineering perspectives on and solutions for a 'lost' culture” was one of the most in-depth and thought-provoking discussions that has appeared on All about Shan Studies to date – very inspiring. It is my honest hope that similar exchanges will occur in the future, not only due to my somewhat challenging comments, but also due to expanding access to and interest in Shan issues from Shan and non-Shan enthusiasts and scholars worldwide. I look forward to more of these discussions in the years to come.

Photo credit: The smoky tattoo photo (above) was originally published by Brent T. Madison in a February article of The Irrawaddy entitled 'Tattoo not Taboo' by David Paquette.

Old sayings speak volumes
In a recent internet article, the old Burmese proverb: “Getting married, building a pagoda and getting a tattoo are the three undertakings that can only be altered afterwards with great difficulty” speaks volumes, not only in Burmese culture, but many Burma-based ethnic minorities as well. Although difficult to apply directly (or, more diligently, implement into daily life, especially in London), the wisdom is inherent, especially if superimposed on modern (the West’s) partner-not-spouse, rent-to-own yet tattoo-happy society. These societal standards of (modern?) Burmese, Shan and other ethnic minorities speak volumes in helping to understand cultural tenets (however historical) as well as distinct societal shifts; it may even, in a very loose and distant way, be a means to compare dissimilar societies, as these societal standards, when tweaked, are not so different from our own historical constructs. Yes, the times may be a-changing, but sayings such as these help provide a clear window to the past. At the very least, they illustrate the generalities, the similarities that span world cultures.

But I am getting off topic while being too general. Double whammy.

It is time to get back on track.

Shan tattoos: a brief introduction
Now, with the statement above firmly in mind, this post will discuss one of the three elements, a cultural act that I have been interested in for some time, both as a researcher and as a promoter/owner: tattoos.

Tattoos (visible, invisible, cartoon, artistic, sentimental, tribal, ethnic, all or none) have skyrocketed in popularity over the last few decades, and they are now a fixture in the public eye through pop culture (mostly music and fashion) and peer promotion. Interstingly, the tattoo boom is not unique to the usual, rebellious or merely fashion-conscious, peer-pressured youth culture in London, New York or Los Angeles (where tattoos may be called tattoos, tats, ink or body art), in Tokyo (called 入墨 or irezumi), in Beijing (纹身 or wénshēn) or elsewhere, but they are starting to show up in growing numbers of young and not-so-young people in more (perceived) conservative societies worldwide, including India, the Middle East and, most pertinent to this site, Burma and the Shan State. Tattoos are sprouting up and gracing places and people like never before. These are interesting body art times.

However, despite the spread of tattooing and the apparent lax reaction to its growth in more conservative locales, Burma and the Shan State have bucked this blanket acceptance of tattoos , particularly of celebrities, musicians and other popular figures, by mounted a pseudo crackdown recently; most vividly, the arrest of a popular musician G-Tone in November 2007, illustrates the official attitude to ink. Although a shame, it iis more distubringly a clear cultural contradiction. After all, tattoos have a long (albeit confusing) history in South East Asia, particularly in the Shan State.

Despite their confusing significance, tattoos can symbolise either an evil deed (such as incarceration) or the pursuit of enlightenment through the sangha (such as joining monkhood). However, Shan tattoos were and (largely) remain reserved to symbolise a rite of passage for boys or spiritual or religious vigour of men, marking a man’s merits and beliefs. It is the rite of passage and the spiritual conviction types of tattoos that I will discuss in this post, while further discussion on prison and gang tattoos and branding in South East Asia will be discussed at a later date.

Regardless of their moralistic value (largely applied by the individual), the roots behind tattooing are spiritual, such as for animist superstitions, based on a belief that ink and body art can protect the body from evil (of course, this ignores the practice of tattoos symbolising previous evil acts. More on that concept/contradiction later).

This association between ink and body art belief deeply links fundamental Buddhist teachings with three core planes of ancient tribal tattooing – these are pain, permanence and the blood (life force) – which mimic a monk’s self-deprivation, devotion and discipline, the powerful three-pronged attack that guides Buddhists in their quest for enlightenment. Additionally, much more than the fashion accessory that some tattoos have become in assorted societies worldwide, tattoos, in this sense, depart from art and gravitate to symbolise an act by dedicated followers to truly bond with their gods, obtain magical powers and, through deep mediation, achieve inner peace.

[Note: I am now officially out of my depth in terms of a comparison between Buddhism and animist tenets and tattoos. Any further clarification or analysis of this linkage would be greatly appreciated. Mai soong kha.]

Shan tattoos: a brief history and explanation
Without digging up the complete history of tattoos – did they originate in Polynesia or ancient China or elsewhere? - ), it is the Shan who are credited with not only importing, but mastering the practice of tattooing in Burma, producing tattoos to ward off evil spirits (animistic), those that recognised devotion to Buddhism (spiritual) or those that symbolise a boy’s journey into manhood.

Of these three types, Shan tattoos (to date) have predominately been used to immortalise a rite of passage for a boy as he becomes a man; they are signs of maturity and virility. The act involved young Shan men who were (and, to a lesser extent, still are) tattooed from the waist to knees by the village medicine man. The act took several weeks and was quite painful: indigo ink or vermillion would be injected under the skin by using a long, often heavy skewer to inscript the tattoo(s), which would be repeated over the period of a few weeks, eventually producing (after several sessions and regular rubbing) a black, then bluish tattoo. The designs mainly consist of animals, the Zodiac and almost invariably include geometric Buddhist patterns (circles, dials, triangles and other). Although often given opium to numb the pain, boys would suffer from the sessions for hours on end, only to have further painful massage sessions to help the ink set. The process was excruciating and lengthy, and it carried a long list of risks, from infections to, in the worst cases, death.

The tattoos: designs and their meanings
A significant aspect of Shan tattoos (and others throughout South East Asia) is the influence of Buddhism on designs and their placement. When choosing a tattoo and where to inscribe it, the village medicine man divides the body into twelve parts, though eight of these predominate: the back, the head and the arms (where illustrations of gods, figures and other sacred mantras, usually in Shan script, are tattooed); and the ears, throat and shoulders (where animals and creatures are reproduced). Additionally, tattoos can be strategically placed, such as those on the chest (popular for soldiers as this is seen as a talisman to protect against bullets) or on other areas in need of protection, such as ankles (to protect against snake bites). Finally, specific designs are often used to symbolise sexual power or stamina (geckos and peacocks); I will let your imagination determine where these might be placed.

[Note: Other methods are also used by the Shan as methods to ward off bad luck or to bring protection. One significant act entails inserting silver or gold discs under the skin to act as a charm, often for those set to go into battle. There is little information available online on this practice, and any suggestions or insights would be appreciated.]

A conclusion of sorts
That is all I have to share at the moment; more study and thought is definitely required. However and as always, I hope that this post, peppered with my incomplete conclusions and shaky linkages, will encourage others to question and challengeg me, nurturing thought, revision and more. Mai soong kha advance.

For now, please see the following links with more in-depth study on Shan tattoos:

Tattoos: Invulnerability and Power in Shan Cosmology by Dr. Nicola Tannenbaum, the only academic article focused on Shan tattooing to date; or More esoterically, please check out Dr. Tannenbaum’s book “Who Can Compete Against the World: Power-Protection and Buddhism in Shan Worldview” which also discusses Shan tattoos, though in a more specific, worldview Buddhist context.

Once again, thanking you for reading and I look forward to your comments.

Mai soong kha,

Colin 'Naw Liang' Savage

2007-12-20T10:07:00.003Z

The Shan: Engineering perspectives on and solutions for a 'lost' culture
by Naw Liang
(in London,

and Kyoto, Japan)

Mai soong kha!
As promised in the previous post, I’ve come up with one more topic for discussion prior to the extended end-of-year holidays. This is something that I have been pondering for some time, to the extent that I believe that further, more in-depth research is essential. For now, this is a taster and any comments and opinions – for or against – are appreciated. Additionally, all of the links that I have included were discovered in a five-minute research test to see how easy it was (and how much) Shan/Tai Yai content is currently available on the internet. Any further links are also appreciated.

Solving a cultural identity crisis: A Shan engineer attempts an answer
During the 2007 Conference on Shan Buddhism and Culture held in early December in London, attendees were treated to a unique presentation by a Shan engineer immigrant from Canada on ‘solving’ modern Shan identity problems and ‘constructing’ a contemporary Shan culture. Sao Khun-Hti Laikha presented his paper entitled 'Being an Urban Tai/Shan in the 21st Century: Challenges and Solutions' in a brief and interesting manner - as an engingeer and not an academic, he challenged some common social science thoughts and theories on ethinic identity and identity retention, especially when abroad for significant periods.

Although some comments were questionable – an apparent lack (Historically? Current? Both?) of alluring Shan music and performance that (in)directly nudged elite Shans towards Burmese artforms; and a skewed and, therefore, not anthropological insinuation that higher education (largely Western-based) and professions (Western in scope) equalled a better life – and others unnecessary and unappreciated (especially those about boring Canada - the speaker's adopted country), I do wholeheartedly commend the speaker’s genuine enthusiasm and brave theoretical attempt (engineering to ‘solve’ social science conundrums) to discuss an issue that was obviously very close to his heart. My hope is that he will, as promised, be open to comments and criticism and learn from his attempt before even attempting the next step.

However, my questions and somewhat stern comments aside, I was deeply puzzled by a central theme that flowed through the presentation: the speaker’s belief, however misguided and misinformed, that an absence of Shan cultural (music, video, literature, images) existed and remains. Furthermore, his faulty research concluded in, I believe, a truly incorrect realisation that Shan culture as he (and an implied we) knew and know it has already been destroyed.

Although I may be emphasising for effect here, the general concept - a lack of Shan cultural content - is something that I cannot agree with.

For starters, a simple online library (see Shan and Tai Yai), bookstore or general internet search turns up endless resources of Shan ‘culture’ available today – from historical texts to VCD music videos and language to art worldwide. More bluntly than these offerings, there is no more concrete example than this, albeit, fledgling website. The amount of information – from pre-19^th century to the present – is staggering and often results in me having to pick and choose what to (and not to) include on a nearly daily basis. I do agree that the information comes in many forms – from personal websites in a growing number of languages to obscure information cloaked in other guises – but that is the challenge for the researcher and not a sign of an inherent lack (or absence) of material. Furthermore, a closing remark – the engineer joked that, without professionals like himself, infrastructures to share information, including those key to Shan cultural survival, would not be possible – helped solidify my disbelief and growing annoyance with his ‘scientific theory’. Turned around, why had the engineers even considered such structures if the content to be transported was lacking? More telling, if, as he hypothesised, Shan cultural materials were lacking (or, indeed, absent), where and how had I (and many others) managed to discover the materials here. Moreover, how were others, including the growing number of Shan academics and researchers, doing it as well? Although he deserves an ‘A’ for effort and courage, his preliminary research and strength of sources was sorely lacking. Broad sweeping generalisations and 'My father said' comments do little to establish clout in the academic world. A tough lesson that I have learned and continue to experience.

Conclusion: what have we learned?
In the end, what have we learned from this presentation and the speaker’s sentiments? First, that, despite confused looks and reactions from the overwhelming ‘social science expert’ gallery, concepts like culture can, at times, be analysed using ‘pure science’ techniques to bring in a fresh perspective and approach to age-old and (often) worn-out debates. For this non-traditional academic presentation and approach, many attendees, including myself, are grateful. We often shudder at fresh ideas, particularly those from outside our realm, and this does us no favours.

Most importantly however, our collective knowledge of the presence/existence of past and present Shan culture (music, video, literature and art) was deeply reinforced by the speaker’s contradictory sentiments that a lack or even non-existence of Shan cultural material (at the very least historically) was the case at present. On a more personal note, his questionable stance helped those of us who actively research, analyse and comment on Shan culture fortify our endeavours, work that often leaves us feeling isolated at times. For this indirect encouragement, and his brave foray into social science, he is also to be commended.

To close, I would like to add that, although some of my comments are cutting, I am truly happy to have attended his (and each) presentation. Without events like the Conference on Shan Buddhism and Culture, such viewpoints, however dubious, would not be accessible; as a result, postings like this (and others) would not come to pass. It is my sincere hope that, in the coming year and years, more Shan events will be held worldwide so that this and many other Shan-related issues can be voiced, discussed, debated and expanded.

Have a wonderful holiday season and see you in 2008,

Naw Liang

2007-12-16T12:23:00.002Z

Early December Round-up: Conference on Shan Buddhism and Culture (SOAS) and Mai soong pii mai tai (2102) on the internet
By Naw Liang (in Beijing, PRC and London, UK)

Preface
Apologies for the delay in getting this update online. Business in China and a nasty cold/flu have hampered my recent writing processes, though I seem to have pushed through finally. Additionally, as the end of the year approaches, activities of interest take a backseat to work, friends and family responsibilities, as they should. Alright, back to work.

Conference on Shan Buddhism and Culture
8-9 December 2007 at SOAS, University of London
I had the good fortune to attend the first ever academic conference on Shan Buddhism and culture held at SOAS' Brunei Gallery in central London (UK) in early December. A long time in the making, the event was a true success*: well-organised and competently managed; panels including well-known academics and religious figures from Burma/Myanmar, France, Thailand, Sri Lanka, Sweden, the US and the UK, including Nicola Tannenbaum, Nancy Eberhardt, the illustrious Chit Hlaing (Frank Lehman), Catherine Raymond; and expert insight(s) into an impressive breadth of topics, including history, linguistics, anthropology, religous studies and art and art history. While I, along with the 50 or so other spectators and participants, were treated to presentations, discussions and more throughout the event, we were also part of something unique: I have, over the years, done my own research far-and-wide, yet, without such an event, one is unable to go that next step - to question, discuss and even challenge theories and their proponents. That, more than any journal, essay or edited paper, is invaluable for fledgling researchers, academics and interested parties. I am already looking forward to the second annual conference, though, somewhat selfishly, hoping that it might be held somewhere more tropical and nearer our core subject. Fingers will stay crossed and eyes open for any news.

*My critique of the conference is only based on the first of two days (the second I was airborne for Beijing and beyond), but I have been assured by acquaintances that presented and attended that the quality was, in line with the first day, second-to-none. I'll eagerly await the video, which should be up online soon.

Mai soong pii mai tai (2102) on the internet
Although I missed out on the fantastic Shan New Year (Mai soong pii mai tai) festivities, which ran concurrently with the Conference on Shan Buddhism and Culture in London this year, I am not that disappointed. Let me explain.

Although this has been happening more and more recently, 2007 (or, rather, 2102) has seen the most amazing increase in Shan New Year greetings, celebrations, music, performances and get togethers (all via the world wide web) that I have ever witnessed. Although I and many here in the UK are privileged to be part of and party to the energetic members of the Shan Cultural Association of the UK - there events, posts and enthusiasm - there has been an extraordinary amount of content available online for Shan and Shan enthusiasts alike. There has been so much content that I have been unable to keep up. So, in an attempt to try, the following are but a small section of the Shan New Year content that I have found or been guided to:

Shan New Year celebrations (London, UK):
Traditional Shan New Year dances (performed by members of the SCA_UK)
YouTube videos:
Shan New Year traditional dance
S han New Year traditional musical performance
Shan New Year traditional song

And, as a special treat, Shan New Year revellers in London were treated to a concert by the famous Shan musician Sai Htee Saing. For those of you who missed out, here are some videos of his fabulous performance.
YouTube videos: Sai Htee Saing videos (1) and (2),
Google Videos: Sai Htee Saing (1); Sai Htee Saing "Moung la pyie won" (2); Sai Htee Saing "Chit tar ta ku te the tae" (3); Sai Htee Saing "For Nwet Tin" (4); Sai Htee Saing "Chit te Shan yo ma"(5); Sai Htee Saing "Kalay lay bawa" (6); Sai Htee Saing "Moung ta pat nwan" (7)
And some photos: SCA_UK Shan New Year 2102 and Happy Shan New Year 2102

Shan New Year celebrations (Yangon, Burma/Myanmar)
Photos: Shan New Year in Yangon 2102
(With 'thumping' backing track)

Shan New Year Celebrations (Singapore, Singapore)
See main photo above as I search for more.

If anyone out there has come across any other sites, particularly any from Northern Thailand or even Burma/Myanmar (my Thai is not quite good enough to conduct extensive searches through the internet), I would appreciate it if you could send them along. The more, the better.

Until next time, a belated Mai soong pii mai tai and happy holidays!

Colin 'Naw Liang' Savage

2007-11-22T22:19:00.000Z

Shan New Year Songs Part II: Douk Su Pee Mai Tai
by Naw Liang (with the SCA UK)

Mai soong kha everyone!
Well, not to disappoint and, more importantly, to keep a public promise, here is the second installment of our string of Shan New Year's songs. With Shan New Year just around the corner - 7-8 December - time is of the essence. And, even if there may not be much (enough?) time to perfect your performances, the more you half-know, the more enjoyable.

The latest selection - Douk Su Pee Mai Tai - was graciously provided by the diligent member of the SCA UK here in London to help everyone prepare for (and get excited about) the upcoming Shan Conference at SOAS, which will include Shan New Year celebrations.
Many thanks.

However, this latest post is a bit more challenging, particularly for those of you - like myself - who are not the most fluent at reading Shan. Although the lyrics are in Shan only, have a go and try your best.

Douk Su Pee Mai Tai

Best of luck, enjoy yourselves and until the next song/posting....

Gyan ma chan tha ba seh,

Naw Liang

2007-11-11T12:14:00.000Z

Shan New Year Songs Part I: Tai Hope Tope Gan
by Naw Liang (with help from SCA UK)

Mai soong kha!
The holiday season is in the air once again: crisper weather, Christmas trees, lights, music and a barrage of commercials (tv, radio and more). It is nice to see as the weather turns cold, darkness invades and takes over and life switches into hibernation.

But, no one, including the Christians, have a monopoly on 'end-of-the-year holiday cheer', and similar sights, sounds and sentiment are shared by many worldwide. There are as other and equally important events taking place - Hanukkah, Kwanza, Diwali and so on - that deserve their own airtime, their say and our consideration.

For the Shan, early December - usually around the 7th and 8th - is a time for for New Year celebrations: dancing, singing, gatherings and widespread merriment. This year, although I (and many like me) find ourselves outside predominantly Shan areas (Shan State, Northern Thailand), there are groups working hard to celebrate Shan New Year properly elsewhere, including Norway, the United Kingdom (London) and the US to name only a few.

However, for those of you still unable to attend a Shan New Year's event this year, I, with the incredible help of the Shan Cultural Association of the United Kingdom (SCA UK), will be posting Shan New Year songs and their lyrics so, at the very least, you might be able to sing along and remember, be inspired or just enjoy. (I would also strongly recommend YouTube, which has seen an explosion of Shan content recently.)

For now, here is the first musical installment:

Tai Houp Tope Gan

And, for anyone seeking further information about Shan New Year, please visit here for an account from inside the Shan State - Hsipaw to be exact - from last year (2006). And, as always, Tinya has provided us with another intersting link to Shan New Year festivities through this video link (Shan fonts are necessary to read the text). Each and every one of these (and many more) links are fascinating for those yet to experience and those nostalgic about past celebrations.

In the end, whatever the link, site, video/sound file or party you find, Happy Shan New Year.

Naw Liang

2007-10-30T12:31:00.000Z

Khun Sa: Shan liberator or drug warlord?
by Naw Liang

Mai soong kha.

Preface: I’ve been wondering whether or not to include this ‘information’ on All About Shan Studies. However, I have come to the conclusion that, good or bad, it is important to know about Khun Sa, his connection with the Shan and the lasting impact that he has and will have on Shan State for years to come.
Any comments or opinions are, as always, welcome.

Chang Chi-fu (張奇夫 Zhāng Qífú) aka Khun Sa
(17 February 1934 to 26 October 2007)

In late October 2007, news trickled out of Burma/Myanmar that the infamous drug warlord Khun Sa - once one of the world's most wanted men and, for some, a great liberation fighter - died at the age of 74 in the former Burmese capital Yangon on 26 October 26 (this date has been disputed ever since). Although no official details were released, he is believed to have died from a prolonged illness, possibly linked to diabetes, partial paralysis and high blood pressure, conditions that he had suffered from and been treated for over an extended period.

Khun Sa had been living in Yangon where he was allowed to slip into obscurity after surrendering to the ruling Burmese military junta, the State Law and Order Restoration Council or SLORC in 1996 (the SLORC was renamed the State Peace and Development Council (SPDC) in 1997). Through this arrangement, he was allowed to develop and maintain various businesses through heavily cloaked secrecy. Most importantly, Khun Sa received immunity from an international extradition order to face narcotics charges in the US in 1989.

Before his chosen obscurity, Khun Sa had been infamous for a narcotics kingdom that he had carved out of jungle valleys in the Golden Triangle of Eastern Shan State, including a fortress and private army that were heavily armed, including surface-to-air missiles. He had ruled his ‘opium kingdom’ for nearly 40 years, claiming that he was fighting for the independence of the Shan and helping to eradicate rebel groups. Through his Shan United Army , which became the Mong Tai Army, Khun Sa had apparently led a campaign for freedom, though his actions were regularly overshadowed by his world-class drug ring; the US’ Drug Enforcement Administration (DEA) even labelled Khun Sa the "Prince of Death" and offered up to £1m (US$2m) for his arrest. However, through his interesting deal with the then ruling SLORC, he escaped prosecution and lived out his days quietly.

Profile: Chang Chi-fu (aka Khun Sa)
Khun Sa, originally Chang Chi-fu. was born in a rural area of Shan State on February 17, 1933 to a Chinese father and Shan mother. Although receiving little formal education, he was trained by the Chinese Kuomintang, through whom he learned about warfare and opium. By 1960, Chang had already become a key figure in Golden Triangle narcotics trade – predominately opium and heroin – and was also building and deepening strong networks (and stronger enemies) within influential circles. Sometime in the mid- to late-1960’s, Chang served in the Burmese militia, but was imprisioned in 1969 for supporting Shan independence. He was held for five years until his compatriots, through the kidnapping of two Russian doctors, forced his release. After regaining freedom, he took the Shan name 'Khun Sa' and allied himself with Shan separatists against the ruling Burmese military junta.

It was then that Khun Sa began organising his Shan United Army, which had 20,000 soldiers at its height. He began his campaign from inside neighbouring Thailand, but this was short-lived when the Thais became unhappy with a known drug kingpin operating within their borders. He was pushed out and into the border areas of Burma/Myanmar in 1982 where he relocated to the remote and dream-like valley of Ho Mong on the Burmese side of the Thai-Burmese border.

Life at Ho Mong was good for Khun Sa, and he led a somewhat idyllic life – chain-smoking, entertaining brave visitors and growing flowers and strawberries. He was known to tell visiting foreign journalists that he was ‘a king without a crown’, though king of where (or what) was never explained. Despite his outward rebel persona, Khun Sa remained and acted as a major conduits for the illegal heroin trade, and it is believed that he was responsible, at his zenith, for nearly one quarter of the world’s heroin.

A self-proclaimed Shan President?
In 1994, Khun Sa's vision for Shan separatism reached a new low – mainly due to a renewed offensive by the SLORC and heavy fighting with the wild Wa – and he realised that the political balancing act he was playing had begun to unravel. However, in this tense situation, Khun Sa attempted something extraordinary: he convened a Shan ‘parliament’, which was attended by many delegates, and announced the establishment of an independent Shan State. Most shocking of all, he declared himself president. Period.

Although he is thought to have perceived this as a strong move towards creating stability within the Shan independence forces, Khun Sa's leap into radical rebel politics hurt him deeply. Most of all, his shifting attention (and blatant arrogance) caused him to lose control of his forces: a major blow occurred when a group, titled the Shan State National Army (SSNA), broke from his Mok Tai Army in 1995. This splinter group accused ‘the president’ of using Shan separatism as a front for drug running, which resulted in a tremendous drop in support, as well as openly questioning his suitability - again due to involvement with drugs - as a leader of Shan resistence and independence. His 'popularity', both inside and outside Shan State, suffered as a result.

Drug money, strange political and economic ideas
Although Khun Sa was quick to claim that drug money helped finance the Shan people’s struggle for independence, very little of his economic success ever reached the Shan people. And, Khun Sa's strange mixture of difficult and conflicting issues - such as arguing that only economic development could help Shan State and that such economic development could come from the stable opium crop - never managed to claim many supporters, particularly Western governments. Later on, Khun Sa's increasing use of blame, particularly on the 'drug crazed West ' for Shan State problems, were also widely discounted and confusing.

Yet, despite this, Khun Sa remained an independence figher, continuing to grapple with the SLORC as well as rival ethnic groups throughout Shan State until 1996. His surrender in 1996, including the ceremonial handing over of two of his personal rifles to a Tatmadaw colonel, was his strangest (at first) move of all. To the surprise of many outsiders, he gave into the military junta and disbanded his Mong Tai Army. The shock was later played down when it was learned that a major part of the surrender was due to an offer of protection from the SLORC against extradition to the US. While cozing up to the Burmese military junta, Khun Sa moved from his valley Shangri La to metropolitan Yangon, where he lived a luxurious life and ran a string of concessions, including a transport company and a ruby mine in Northern Burma. Furthermore, rumours of his continuing presence in the international narcotics trade remained, though the majority of his enterprise was taken over by the Wa, his former enemies.

Narcotics warlord or Shan liberator and freedom fighter?
Who knows? Although Khun Sa's apparent dedication to Shan independence - establishing, funding(?), training and leading the Shan United Army and then Mong Tai Army - as well as his attempt, albeit misguided, to re-organising and re-energising an independent Shan government (and be its self-proclaimed president) cannot be discredited, his fundamental links to and control of the illegal drug trade - often regarded as a major cause of bad press against Shan rebel activity - cannot be ignored. So, in the end, can we really say, bluntly, that Khun Sa was good or bad?

It is here, with this apparent dichotomy, that I have difficulty. Although there is an envisioned 'good' in freedom fighting, particularly when against the likes of the SLORC/SPDC, there is also an inherent 'bad' label for drug dealers, especially international narcotic trafficking ring leaders. However, in the case of Khun Sa, I cannot understand why the two are (or should be) compared. Yes, we are aware of the underlying links between the two - mainy their clear public persona - but these roles cannot be played off against each other. Khun Sa was a Shan liberator and a major drug trafficker. Period. He was neither dictionary-defined defined good nor bad, and he should not be viewed as such. Although his actions and methods were often highly suspect, he should be remembered for the uniqueness of the choices and paths that he made - some good (challenging the Burmese military junta and convening a Shan parliment) and some bad (supplying and expanding the illegal narcotics trade, declaring himself president and others). What is more important, Khun Sa tried to bring about Shan independence in his own way and with his own verve.

While the methods may be suspect, there is no fault in 'trying'. And, for his attempts and efforts, I believe that he should be respected. If anything, let us hope that they inspire others: to learn from, amend and, ultimately, succeed.

2007-10-04T21:22:00.000+01:00

And it continues to grow: Conference on Shan Buddhism and Culture

by Naw Liang
(with the Shan Cultural Association UK and SOAS)
----------------

Event: Conference on Shan Buddhism and Culture
Date: 8-9 December 2007
Location: SOAS, University of London
----------------

Mai soong kha!

As I have been saying for some time, studies on the Shan and Shan State are booming. New organisations - most notably the Shan Cultural Association UK (see here) - combined with growing numbers of Shan scholars and their craft are truly bringing Shan studies to the forefront across the globe. There is no let up in sight, and I, one of many, am overjoyed.

Most recently, my alma mater - The School of Oriental and African Studies - a pillar of encouragement for ethnic studies since the early 20th century, has, with the help of the SOAS Centre for Buddhist Studies, been chosen as the location for the inaugural 'Conference on Shan Buddhism and Culture' in early December (see an initial announcement made via the Australian National University's highly acclaimed New Mandala newsletter here). The first event of its kind, it is being joint arranged and promoted by the Shan Cultural Assocaition UK with the goal of bringing awareness of the diversity and efforts of Shan scholars worldwide, while creating a forum in London to discuss interests in and share insights into Shan culture, religion and society. This is a wonderful opportunity, doubly good because it is taking place in my backyard.

I am all for this. The aim of the conference - for scholars, established and up-and-coming, to network and, if possible, develop connections for future international collaboration on Shan history and culture - is right up my alley. After all, that is the raison d'etre of this website.
This is very exciting.

Although a deadline for preliminary papers (7 September) has already passed, I am certain that an intriguing range of presentations, ideas and opinions - on Shan history, sociology, anthropology, language & literature and music - will be presented. It promises to be a truly memorable event, and one to start a very positve trend.

Attendance is limited (or may even be full now?), so any requests to attend must be booked immediately by email to:

Jotika Khur-yearn (Secretary)
Organising Committee
Conference on Shan Buddhism and Culture
Tel: +44 (0)20 7898 4771
Mobile: +44 (0)77 2767 7550
Fax: +44 (0)20 7898 4489
Email: jk53@soas.ac.uk

I am eagerly awaiting the conference, but what is might mean for the future of Shan Studies in the UK and throughout the world. And, most important of all, I look forward to meeting all of you there.

Gyan ma chan tha ba seh,

Naw Liang
in London

*Note: The main image of the poster above has been diligently and generously explained by Jotika below:
"The main image is the picture of Pang Ya or Pangtara (Pintaya in Burmese), an ancient site, west of Taungyi, Shan State, Burma. The Pintaya cave has been an attractive place for tourists for some time with many ancient Buddha images found inside the cave. The site is also an important source and site of local Shan myths and historical events. However, this is only one of many important Buddhist landscapes in Shan State." Click the picture to enlarge.

2007-09-25T10:02:00.000+01:00

Monks energise politics: What about Shan State?
by Naw Liang (in London via Tokyo and Bangkok)

[Although this web blog has tried to avoid politics, the massive rallies and violence taking place in Burma/Myanmar cannot be ignored. In this special case, I have written about the events, though with a Shan focus. I hope you all understand.]

It's all over the news - monks gathering, citizens joining and protecting them as they march through the streets of Yangon, Mandalay and so much more. Are things set to change, or is there another 8/8/88 in store? News wires of troops gathering in the streets of Yangon are worrying. Let's hope that cooler (and sympathetic) heads prevail...

I have been glued to the tv (BBC, ABC, NHK, etc.) and have tired my fingers out looking for information on the internet, including videos that pop up and then, confusingly, disappear from online video sites like YouTube. Could it be that the Burmese government's internet security - Bagan Cybertech and their foreign security experts (read the OpenNet Initiative's report on Myanmar here) - are doing their dirty work? But I am getting away from the topic; this is for another post at another time.

The trickle of information dries up
Information is getting out - through texts, camera photos and video - about the activities in major cities, particularly Yangon, despite an information clampdown. This has been steadily increasingly following the monks first taking to Yangon's streets on 19 August, though, following surging numbers of visible troops and escalating violence (particularly 25-28 September), the clampdown on information getting out (and international outrage getting back in) appears to be holding fast and maintaining a suffocating grip.

The protests: why did they start (this time)?
There are an arm's length of reasons for this action, but the igniting factor appears to be a previous protest in Pakokku against drastic doubling of petrol, diesel and cooking oil prices that caused a violent reaction from the military, injuring numerous monks with tear gas and the arrest of four others. The current protests, which are taking place all over the country, came after a deadline set by the monks for an apology from the military government passed with no official action. They have continued to gather steam: the monks initially refused alms (called patta nukkujjana kamma (the act of overturning the bowl) from military and government SPDC personnel (a grave insult in this devout Buddhist country) and then took to the streets, first arm in arm, before civilians joined in to protect and support their cause. As of late on 25 September, more than 100,000 (some reports stated as high as 150,000) people, including monks, have joined in the protests, mainly concentrated in Yangon around its two major religious sites, the Sule Pagoda (the heart) and the Shwedagon Pagoda (the soul) (see here for details).

And in Shan State? Yawdserk and his 'support'
However, I wonder about the Shan State, about Keng Tung, about any possible marches and protests in the far-removed-from-Yangon Shan State. What is going on? Is there any news? The best that I have been able to uncover (through an assortment of contacts, some not uncontactable, and voracious news reading) is limited.

A news excerpt from S.H.A.N (see here) reported on the Colonel Yawdserk, leader of the anti-junta Shan State Army (SSA) South, openly supporting the monks in their refusal of alms from Burma's SPDC rulers. Yawdserk went on to state that the monks' acts were "...the culmination of the regime's decades of misrule and belittlement of the people" before adding a long list of wrongs that the SPDC had committed to the people of Burma/Myanmar to build up the current bad blood.

I was impressed by Yawdserk's comments - his conviction, his diplomacy and his determination (especially in calling for international support of the protests) - but there was something about his speech, his tone that didn't seem right. I thought for a while, and then it occurred to me.

Looking back: consistency?
Little more than three months earlier, I remember reading and being somewhat confused by an S.H.A.N. article where the same Yawdserk had told Shan monks to stay above politics ("Shan Leader wants monks to stay above politics" (14/05/2007).

To summarise, Yawdserk, during a two-day assembly of Shan monks in Loi Taileng (opposite Mae Hong Son) asserted that Shan monkhood should remain a refuge for all sections of Shan society and remain nonaligned and neutral. By staying out of politics, monks can continue to be regarded as strict observers of the vinaya (the monastic code of discipline), pariyatti (study of the Buddhist scriptures) and patipatti (practice of Buddhist teachings). He added that monks should be leaders and teach all groups to love each other. By entering politics, the monks would be throwing away their life goal to to uphold and propagate the Buddha’s teachings and, ultimately, place freedom in peril. An underlying reason for this plea also included a fear that untrained Shan monks might, if lead away from their duties, be replaced by Burmese monks sympathetic to the junta.

Yet, this three-month, 180 degree turnaround is confusing: first telling monks, particularly Shan, to avoid the evils of politics and 'stick to the path' to encouraging monks - the pillars of society, its conscious, Burmese, Shan or otherwise - to lead the way, be the people's champions and bring about change. Is he in favour of only Burmese monks endeavouring in politics (which here means 'change'), while Shan monks remain austere? Are Shan monks, with their own unique and relevant Shan viewpoints, not as needed, if not more so, in the Shan State than those Burmese monks taking action natiowide?

Confusion sets in: for or against?
Yes, confusing indeed. I would have thought that, at a time like this, Shan monks would be encouraged to join in, voicing Shan needs, future desires and past hurt, particularly in areas remote (by distance and access to media) like Keng Tung and beyond. And surely this encouragement would be forthcoming (and should remain steady) from the leader of a major Shan indepedence organisation. Some are already doing this - a few Shan monks are active in politics, especially following the arrests of Khun Tun Oo (leader of Shan Nationalities League of Democracy (SNLD) and his colleagues in February 2005. Why wouldn't Yawkserk always and unwaveringly encourage Shan monks to follow this path and, even more so now, join in and demand change? I just don't, I can't, understand.

But, for now, there are more important things to focus our energy on. Let our thoughts, actions and outrage be with the defiant monks and nuns - Burmese, Shan, Karen, Kachin, Mon, Arakan, Chin and so on - and every courageous citizen standing up, joining in and refusing to remain silent and still, no longer cowering in the face of their jailors. Kan kaung ba sa kinbya.

Mai soong kha,

Naw Liang

==========
Aside: If there is an immediate positive to the current events (there are many more, but we will discuss those later), it is the exposure of the Burmese situation - political suffocation, economic strife and, above all else, institutationalised fear - to the world. The more people know...
==========

2007-09-05T21:47:00.000+01:00

Looking back: 1930's Kengtung in photos
by Naw Liang
=====================
Once again, I am indebted to the resourcefulness of fellow Shan scholar Tinya Wollweber for uncovering this lead. Mai soong kha Tinya...

And, more importantly, I am grateful (and wish that I could say so in person) to Mi Mi Khang. An extraordinary woman, her Kanbawsa: a series of articles on the Shan State (published in the 1950's) is a wealth of cultural and political information on the Shan State. Her writing, painstakingly transposed onto the web by Sao Khai Mong, is a unique insight into the Shan State - many locales have their own articles - that has now become an historical treat. I hope to thank Sao Khai Mong sometime soon (the email does not work), and I am truly saddened to think that I cannot congratulate Mi Mi Khang.
Mai soong kha...
=====================

Mai soong kha!

I find myself in a unique position recently: full of energy, eager to research and write and flush with information, links and leads, many from hardwork (and luck), good friends, fellow Shan scholars and others. It is a good time to be (re)searching and even better to write.

And, this entry is a perfect example of this verve, not to mention the calibre of information that is increasingly making its way onto public sources. More and more, I (and others) are finding unique sources - history, insight, art, news, culture and so on -that help to expand the exposure of the Shan. And every bit of it is appreciated.

That said, this latest finding is truly amazing and encouraging. Sao Khai Mong's online photo gallery - Kengtung in the 1930's - is one of the most interesting , most beautifully informative ShanShan sites that I have seen in some time. Although I have always had an affinity for older photographs, these are more than merely quaint snapshots. These photos are an excellent record of, a 'window' into life of 1930's Kengtung and Shan State.

Much had happened in the Shan State by the 1930s: from the arrival of the British and, soon afterwards, the French during the Mekong Exploration Commission's trek up the Mekong in 1866-68 (see John Keay's 'Mad About The Mekong'); the unfathomable influence of J. George Scott (see Andrew Marshall's 'The Trouser People') through extensive exploration, studies and writing in the 1880s; the British annexation of the Shan State in 1887; and, somewhat later, an array of explorers, travellers and authors (including W. Somerset Maugham and his 'The Gentleman in the Parlor' travelogue, which has two chapters devouted to Kengtung) who made their way through modern-day Shan State. Much had happened indeed.

Yet, despite the range and impact of these influences - particularly the rule of King Thibaw and the British colonisation that happened swiftly after - the Shan retained a strong sense of self, of identity, of their culture and of their traditions. Many of the photos available here - the processions, gatherings, audiences with the saopha and more - clearly illustrate this: a people sure of who they are and what they believe in. But, I am giving too much away (or reading too much into?) these photographs already. Just enjoy...

Thanks again to Tinya, Sao Khai Mong and Mi Mi Khang. I hope that I can get in touch with them, and that they will also continue to provide excellent materials on the Shan for us all to enjoy.

Mai soong kha,

Naw Liang

2007-08-23T22:08:00.001+01:00

Ancient nets cast far: Ceylon (Sri Lanka), the Shan State and Buddhism

It never fails to amaze me: the internet is so vast.

During another late night troll through its offerings (actually, I was googling 'All about Shan Studies' to see if it would pop up - it, eventually, did), I came across a unique site - it was unique because, in all my Shan research and searches, I have never come across this topic before.

The Ceylon Journey is a site devoted to the "journey of academic studies embarked on by the Shan / Tai Sangha from the Shan State, China's Yunnan Province, Thailand and elsewhere [in relation to historical] and cultural relationships between the Shan Sangha and (Ceylon) Sri Lanka - past and present." In short, it acts as an All about Shan Studies for the transmission of Buddhist teachings from their earlier origins in modern-day Sri Lanka worldwide, but particularly to the Shan State.

The site is teeming with information on Shan State Buddhism and its history, including special sections on Buddhism in Keng Tung and a short biography of a leading Shan Buddhist figure, Venerable Dr. Khammai Dhammasamis, including articles by him. Furthermore, this site will be of particular interest to Buddhist scholars and historians, especially those interested in the icons of early Shan Buddhist studies and teachings: Sao Jarng Khun Aik, a brother of King Sur Khan Fa and considered one of the first Shan Buddhist monks, as well as Venerable PannyabhogaMongShu) (link is in Tai only). Even today, many young Shan Buddhist monks make the long journey to Sri Lanka to study Buddhism, largely through the assistance of Dr. Khammai Dhammasamis. His efforts, in all areas, are greatly appreciated.

Enjoy the site and remember: all nets, however ancient, can be cast quite far.

Mai soong kha,

Naw Liang

2007-07-06T23:21:00.000+01:00

Fruit carving: a beautiful and intricate art
London, United Kingdom (SCA_UK)

Mai soong kha everyone!

My father has always told me that 'you learn something new everyday'; whether or not you are aware of it is something else entirely. I believe that we are infinitely capable of learning new things, though we risk losing what we have already gained by not actively remembering.
What on earth am I getting at?

Recently, I had my memory jogged by some photos from the very active and talented members of the Shan Cultural Association of the United Kingdom (SCA_UK) of something that I had long forgotten, but had always wished to recall someday: fruit carving.

During one of my first visits to Myanmar in the late 1990s, I stayed in a small town in Sagaing Division, with my hotel/hostel located near a temple. It became a ritual for me to wake up early, down a thick cup of coffee and prepare myself for the procession of monks gathering alms along the route to their temple. Then, one Friday afternoon, as the heat rose and activity levels - mostly mine - dropped, I noticed that the town was particularly quiet. There was no one in sight except for a buzz at one distant end of the main street. I followed the sound and found dozens of women actively chatting in a circle as they sliced, shaped, shaved and gored various pieces of fruit - papaya, watermelon, etc. - with a variety of knives and other tools. I was entranced. And, by late evening, they had produced spectacular works of art - an array of flowers, birds and even ancient Buddhist scenes (from the more skilled carvers) - that, together, formed a vertible (and edible) fruit gallery. I took pictures of it and had hoped to write something about it someday, but my bag fell off the boat and into the Irrawaddy.... The rest is history.

Until recently.

Members of the SCA_UK held a fruit carving evening recently in London: to remember, to practice and, most importantly, to share this amazing and creative skill with others. The photo above - taken by Nang Zune Pan Aye (thank you) - is an excellent record of some of the pieces produced that afternoon/evening. There are other and equally amazing photos around, and I will be sure to include them in future posts. For now, enjoy the watermelon flowers...

Lastly, there is some need for clarity: fruit carving is not uniquely Shan. Other ethnic groups in South East Asia - the Thai, Burmese and Lao - also actively and artistically carve fruit. This unique art form also appears to be intricately linked with Buddhist festivals - such as the Swan Tor Long in Mon State - and usually takes place in a marathon of fruit carving in the days and evening before the festival. There are other festivals - a friend has mentioned seeing something similar in Northern Shan State - that involved fruit carving and I am on the hunt for further information. If anyone has witnessed or knows of any such activities, please feel free to let me know at your convenience. Thank you for your help.

Well, that is all for now. For those of you, most likely North Americans like myself, fruit carving is much, much more than jack-o-lanterns at Hallowe'en - they are beautiful works of art.

Mai soong kha,

Naw Liang

P.S. Further details on Swan Tor Long will be available in the next post. I promise

P.P.S.S. A brief dig uncovered some interesting links to fruit carving. Most of all was the discovery of professional fruit carving artists in South East Asia, such as Htay Htay Win (Myanmar), as well as a variety of print and online guides, including this site from Thailand. Finally, for more photos of this intricate food art, please visit here.

All about Shan Studies

Mai soong kha. Once again, I am playing catch-up. So, rather than another sentence or two of apologies, let's get straight into it. Enjoy.

A BOOK FOR THE DEAD: A SHAN BUDDHIST TRADITION BEING A MEANS FOR THE PRESERVATION OF THEIR CULTURAL IDENTITY by Jotika Khur-Yearn

BEING SHAN ON THE THAI SIDE OF THE BORDER: CONTINUITIES AND TRANSFORMATIONS IN SHAN CULTURE AND IDENTITY IN MAEHONGSON, THAILAND by Nicola Tannenbaum

WHAT DOES IT MEAN TO BE SHAN? SHIFTING ETHNIC MARKERS FOR SHAN IN NORTHERN THAILAND by Nancy Eberhardt

PORT POLITIES IN THE HILLS: SHAN STATES AND TRADE IN THE CHINA-BURMA (MYANMAR) BORDER REGION by Chit Hlaing (F.K. Lehman)

BEING SHAN ON THE THAI SIDE OF THE BORDER : CONTINUITIES AND TRANSFORMATIONS IN SHAN CULTURE AND IDENTITY IN MAEHONGSON, THAILAND by Nicola Tannenbaum

PORT POLITIES IN THE HILLS : SHAN STATES AND TRADE IN THE CHINA-BURMA (MYANMAR) BORDER REGION by Chit Hlaing (F.K. Lehman)