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| 1 |
ID:
089379
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2009.
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| Summary/Abstract |
Burma faced independence in 1948 as a deeply divided country. The British had ruled the area, which now was declared the 'Union of Burma' under two entirely different administrative systems. 'Burma Proper' was basically populated by the ethnic Burmans, Arakanese, Mons and Delta Karens, whereas the 'Frontier Areas' were populated by the Shan people, Salween Karens, Kachins, Karennis, Chins and various subgroups of the aforementioned. The same year, as independence was granted, the Union of Burma plunged into a civil war, which still continues. This article discusses the ethnic categories created by the colonial authorities and looks into how these ethnic categories have been - and continue to be - imagined, invented, manipulated and politicised. The article looks into how the Burmese authorities dealt with the ethnic diversity in the first constitution of 1947 by dividing the country into ethnically based 'states' and 'divisions' and how the international community of today continues supporting these colonial categories.
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| 2 |
ID:
089377
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2009.
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| Summary/Abstract |
This paper examines intersecting notions of distance, place and community across Insular Southeast Asia for the last several hundred years. The piece is not an attempt to chronicle all these affiliations over time and space, but is rather an effort to re-think how people have moved in Southeast Asian history, who they did this with and why. The essay is divided into three parts. The first section looks at some of the meanings of place in the last five centuries, as place has pertained to communities in 'centers' and maritime 'peripheries', as well as in several supposedly discrete arenas. The second section focuses on people, and how different communities in Southeast Asia have envisioned the terms and conditions of movement in divergent ways. The last third of the paper concentrates on period, or how conceptions of community, distance and travel have changed over time. It is hoped that this essay will show how all three of these variables - people, place, and periodization - have intersected in specific, complicated ways in shaping local notions of 'community'.
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| 3 |
ID:
089380
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2009.
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| Summary/Abstract |
This article discusses how popular rituals are used to achieve cultural reproduction in Banmai, a Yunnan Chinese village in northern Thailand where I conducted empirical fieldwork between 2002 and 2007. Most Banmai villagers were local militias originally associated with the Chinese Nationalist Party in western Yunnan Province. They went into exile on the Burmese side of the Golden Triangle in or shortly after 1949 when the People's Liberation Army swept through this region, and they ultimately settled in northern Thailand's hill regions in early 1960s. As the self-proclaimed preservers of authentic Chinese culture, Banmai villagers vigorously instituted many traditional practices, following the imagined Confucian orthodoxy, to build a reified community that represents an idealized Chinese spiritual world. Through their participation in popular rituals, we see clearly how villagers have been able to attain the cultural unification that has played a crucial role in meeting their spiritual needs at various levels: the individual, the family, the kin group, and the community.
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| 4 |
ID:
089378
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| Publication |
2009.
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| Summary/Abstract |
The horrific violence that has marred Indonesia's 'transition to democracy' raises numerous disconcerting questions; not least of which is how future interested actors or governments - central and regional alike - will tackle these atrocities in a historical framework. How should a series of historical events, such as the killing of thousands of Indonesians by Indonesians be (un)officially remembered? Two paintings that hang in Sambas, West Kalimantan's most prominent cultural centrepiece, the Alwadzi Koebillah kraton, are remarkable, for they give us a glimpse as to how local voices might attempt to possess the historical meanings and readings of Indonesia's recent ethnic strife. Perhaps one of a kind in Indonesia, these paintings boldly portray the bloody battles that took place in Sambas in early 1999, pitting the 'courageous' and 'youthful' Malays of Sambas against the 'middle-aged' and 'treacherous' Madurese. These depictions make it abundantly clear that, through this bloodletting, Sambas Malays awoke from their slumber in time to mobilise, to confront and to defeat their nemesis. As an ethnopolitical force, the glorious rise of 'Malay' is unmistakable. The broader political context in which these paintings were commissioned, however, invests them with greater significance. Only in a decentralised state, one distinct from the excessive centralism of the New Order, would the (semi) public display of these heroic memorials to local, i.e. non-national, violence be made possible.
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