STOP HATRED, STOP TRYING TO DIVIDE; FOR A LONG LASTING PEACE, PROGRESS, AND PROSPERITY

 

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Dreams from the Barack Obama’s grandfather

 Dreams from the 

Barack Obama’s grandfather

Beatings and abuse made Barack Obama’s grandfather loathe the British

The President-elect’s relatives have told how the family was a victim of the Mau Mau revolt

Ben Macintyre and Paul Orengoh

Mr Onyango served with the British Army in Burma during the Second World War and, like many army veterans, he returned to Africa hoping to win greater freedoms from colonial rule. 

 

Barack Obama’s grandfather was imprisoned and brutally tortured by the British during the violent struggle for Kenyan independence, according to the Kenyan family of the US President-elect.

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Look Burmese Democrats, are UK Politicians really secular?

Look Burmese Democrats!

are UK Politicians really secular?

Burmese opposition used not very secular UK Politicians to shutup Burmese Muslim grieviences. Burmese opposition activists and journalists pointed at the so called democratic SECULAR UK government and politicians but they failed to see or are blinded that although British  Politicians claimed to be secular,  they used this LAME EXCUSE to shutout other religious practices except Christian and Judism.  

In the democracy index, analysed in The Economist’s annual publication, The World in 2007 that grades 167 countries out of 192 independent states according to their degree of democracy. Among the “Full democracies” Britain is 23rd. Not impressive at all!

Do you know what my favourit hero, young Saya Daw U Ottama’s (named Mg Paw Tun) advise to his brother (Tun Kyaw Aung) ,

“Young brother, in any exam you have to aim for the first position.”

And he threw away his second prize medal for the fifth Std. awarded by British District Chief, into the Kaladan river. So no need to look up at how UK treat its non Christian citizens according to U Ottama’s wise advice. No need to copy them!

Christian British have the upper hand so they pretend to put religion out of politics jut to maintain the Status pro! Look how they treat the British Muslims with contempt. Britain’s democracy on religion is just a shit you all Burmese Democrats wish to copy for Buddhist Burma?

We want full democracy; respecting the Human Rights of all the citizens irrespective of race, religion or creed. And the Individual freedom in the corruption free Myanmar. May be I am day dreaming a Utopia.

Secular = 

(A)adj.

  1. Worldly rather than spiritual.
  2. Not specifically relating to religion or to a religious body: secular music.
  3. Relating to or advocating secularism.
  4. Not bound by monastic restrictions, especially not belonging to a religious order. Used of the clergy.

 (B) Noun.

  1. Religious skepticism or indifference.
  2. The view that religious considerations should be excluded from civil affairs or public education.

Secularism was the word adopted by George Jacob Holyoake in the early 1850s to describe a system of morals and social action shaped exclusively by this-worldly considerations, irrespective of religious beliefs. The word was derived from the secular education movement for the complete separation of religious teaching from other forms of education.
 

But we could see the hypocrisy when  they could print or publish Islam bashing articles in their web pages and newspapers.

Hypocrisy = Noun, pl. -sies.

  1. The practice of professing beliefs, feelings, or virtues that one does not hold or possess; falseness.
  2. An act or instance of such falseness.

[Middle English ipocrisie, from Old French, from Late Latin hypocrisis, play-acting, pretense, from Greek hupokrisis, from hupokrīnesthai, to play a part, pretend : hupo-, hypo- + krīnesthai, to explain, middle voice of krīnein, to decide, judge.]

 

br-par-cr-2.png

Anti Heathrow expansion protesters hang banners from

Parliament building in London, Britain, 27 February 2008. …
 

br-par-cr.png

bishop.jpgDr. Geoffrey Rowan Williams, the Archbishop of Canterbury, the most senior figure in the Church of England, has faced a barrage of criticism since making the remarks, first in a BBC interview and then in a speech at the Royal Courts of Justice, that the adoption of Sharia law in Britain seemed “unavoidable”.

According to Lambeth Palace, the archbishop “sought carefully to explore the limits of a unitary and secular legal system in the presence of an increasingly plural (including religiously plural) society and to see how such a unitary system might be able to accommodate religious claims”. His lecture was “well-researched” and involved consultation with legal experts, especially people with knowledge and experience of Jewish and Islamic legal systems.

sharia councils in some places already exist informally. “It might be better to formalise them under British law, to make sure they do correspond to British law. But there are real practical difficulties.”

Stephen Lowe, the Bishop of Hulme, condemned the “kneejerk” response to the remarks as a “shame on our nation”.He told Radio 4’s The World at One: “We have probably one of the greatest and the brightest archbishops of Canterbury we have had for many a long day. The way he has been ridiculed, lampooned and treated by some people and indeed some of the media … is quite disgraceful.”

Tariq Ramadan, professor of Islamic studies at Oxford University, who was quoted at length by Williams, said: “These kinds of statements just feed the fears of fellow citizens and I really think we, as Muslims, need to … abide by the common law. And within these latitudes there are possibilities for us to be faithful to Islamic principles.”

With his plea for recognition of the Muslim legal system in Britain, the archbishop of Canterbury has outraged his people. The comments delighted some Muslims, but outraged many others in Britain.

The Sun tabloid labeled him a “a dangerous threat to our nation,” and the Daily Express wrote that he had capitulated to Muslim extremists. The tabloids used words such as “outcry” and “rage” to describe the public reaction and called for him to resign.

The archbishop, leader of the world’s 80 million Anglicans, had suggested that Shariah, the Islamic legal code, should be introduced in Great Britain — at least parts of it. He said that religious judges should be allowed to make rulings on some civil matters and that British courts should recognize those decisions — in cases dealing with marriage, divorce or disputes, for example.

“The prime minister believes British law should apply in this country, based on British values,” the spokesperson for Prime Minister Gordon Brown coolly commented. Culture Secretary Andy Burnham labeled it “a recipe for disaster.”

Shariah is a touchy subject in the debate about the role of Islam. And to the horror of the British public, opinion polls taken of the country’s Muslim residents show that up to 40 percent want the right to apply Islamic justice in their areas of residence.

A system of “Shariah councils” has long existed in Britain where Muslims can go to seek rulings on marital issues and other disputes. Although these rulings are not binding in any way under British law, many Muslim families still observe and adhere to them.

While Williams has since been backed by other senior bishops, the media’s reaction has been poisonous, drawing lurid headlines accusing him of everything from cowardice to tacit support for Islamic terror. Some editorialists have called for him to resign, but the Church of England said Sunday he would not do so.

The REAL IDIOT John O’ Sullivan wrote in New York Post on Thursday, February 14, 2008

Now, there’s space in British law for private arbitration, as Rowan Williams said. Businesses sometimes build it into contracts; Jewish courts have long handled disputes that both parties voluntarily submit to them for resolution. (SHIT, JEW LAWS ARE OK in SECULAR UK but Muslims are not allowed to practice according to their own Laws!)

I heard on the BBC that British legal system is based on BIBLE (is this secular?) and could not accept the Islamic Laws.

 After all these racist Britishs were the ones who already had the experience of Islamic Religious laws as Customary Laws in their Muslim Colonies, to name a few even Burma, India, Malaysia etc.. Now only all the UK government and Law makers are acting fool, dumb or idiotic of their historical experiences.

Medical bodies investigate and punish breaches of professional ethics.

The IDIOT John O’ Sullivan insulted the Bishop.

Alas, in the course of persuading both sides not to push their disputes to the point of breaking up Anglicanism, Rowan Williams as primate (first bishop among equals), has repeatedly turned the other cheek – and repeatedly got slapped by both sides. More, he has shown a genius for putting his foot in it with ill-judged public statements – for instance, that terrorists “can have serious moral goals” or that Western market transactions might be “acts of aggression” against the world’s poor – that then require several rounds of further explanation.

One Sharia “court” in a London suburb, Leyton, has reportedly more than 7,000 divorces.

If UK is truely secular, could you explain the following_

Mohamed Abdel Moneim Fayed, widely known as Mohamed Al Fayed,  an Egyptian businessman and billionaire. He is the owner of Harrods department store in Knightsbridge, the English Premiership football team Fulham Football Club and other business interests. His fifth child, Dodi from Al Fayed’s first marriage was killed with Diana, Princess of Wales and Henri Paul, the driver of the car and employee of the Fayed-owned Hôtel Ritz Paris, during the infamous car crash in Paris, 1997.

He arrived in Britain in 1974 .

In 1979, Al Fayed bought the Hôtel Ritz Paris, and restored it to its former glory for which he was made a Chevalier of the Legion of Honour (Legion d’Honneur) by the then President of France, Francois Mitterand.

 In 1985, he and his brother Ali Al-Fayed bought House of Fraser, a group that included the famous London store Harrods, for £615m. 

For years, Al Fayed unsuccessfully sought British citizenship, despite having four British children and paying millions in taxes; also donating vast sums to charities including Great Ormond Street Hospital. Both Labour and Conservative Home Secretaries repeatedly rejected his applications on the grounds that he was not of good character. He took the matter to court, but failed.

When we heard the news of our Burmese Buddhists and Christians easily getting PR and Citizenships, we wonder whether Al Fayed was denied citizenship just because of his faith, ISLAM.

Al Fayed’s eldest son, Dodi had a close relationship with Diana, Princess of Wales. Both were killed in a car crash in Paris on 31 August 1997. Al Fayed has since made repeated allegations that the deaths were not accidental but rather the result of a wide-ranging conspiracy involving Prince Philip and MI6. We need to consider whether his accusations were possible or not as we could not get any prove from any side. But there is no smoke without fire. If Dodi were a Christian, who knows the fairytale could end with they live happily together… 

And just look at the Anglo-Burmans in GREAT SACULAR England_

Margaret Thatcher introduced a new laws for British citizenship  in the year 1982. Where although the grandfather was three quarters English and his teenager child is still classified Anglo-Burman whereas the father, whose ID goes back to before the new law was introduced, was not.

It is of course absurd and patently unjust but I dare say that although it effects Burmese British all of you just keep quiet!. It’s as if the Burmese military regime had taken its cue from Margaret Thatcher’s new laws for British citizenship introduced in the same year 1982.

The new citizenship effecting on Burmese

and favour the EU (READ:ALL CHRISTIANS)

jacqui_smith.jpg(Non EU) Foreigners living in Britain will be expected to go through a new expanded citizenship process or leave the country, under new plans outlined by ministers today.

Home Secretary Jacqui Smith said she wanted to end the situation where foreign nationals “languish in limbo” by living here but not adapting to the British way of life.

Even the ultra-wealthy – (Ha Ha like Al Fayed) who can currently avoid some of the conditions imposed on less well-off immigrants – will be expected to apply for British nationality or permanent residence.

“You will not be able to languish in limbo. Once your period of temporary residence comes to an end you will need to apply for the next stage or leave.”

Winning citizenship will take at least six years from the point someone arrives in the UK, a year longer than at present because of a new stage of “probationary citizenship”.

The probation period will last 12 months if the foreigner takes part in community activities such as volunteering, charity fund-raising, running a sports team or playgroup, or working as a school governor.

Migrants who do not take part in community work will have to wait longer – the existing five years plus a minimum of three years’ probation.

This type of community work may even be made compulsory, said a Green Paper published today.

The rules will not apply to Europeans –

including those from the eastern European countries

which recently joined the EU.

But Ms Smith also announced a new review of access to welfare payments, such as child benefit, by people from other European Economic Area countries.

Ms Smith went on: “I don’t think it is a good thing to have people who are permanently living here but have not taken that step towards permanent citizenship.”

Full access to benefits – such as jobseeker’s allowance and income support – will no longer be granted after a person has been in the UK for five years.

Applicants will instead have to wait until they have completed their probationary period.

New conditions will be introduced on winning British citizenship, such as an emphasis on being law-abiding. (For EU members no need  to be a LAW -ABIDING  person?)

If human rights laws prevented someone with a criminal record from being removed from Britain, they would have to serve five years’ probationary citizenship, it added.

Minor offenders could have to serve three years’ probationary citizenship, and extra time could also be imposed on applicants who had been convicted of violent, drug or sex offences.

Parents whose children commit crime could be barred from citizenship or permanent residence in the UK, the document suggested.

“If people won’t play by the rules in this country their journey to citizenship should be halted or slowed down,” said Ms Smith.

A new fund financed by a surcharge on immigration applications will be set up to give cash to areas of the country which experience problems due to immigration – such as over-subscribed schools.

The fund is expected to raise tens of millions of pounds a year.

A draft Bill based on today’s proposals is due this summer with full legislation expected in November.

Changes will apply to new arrivals after the new laws are passed, and not to foreigners already living in the UK, so reforms are only likely to affect migrants arriving from 2010.

A Letter from Barack Hussein Obama and half-past-six Burma

A Letter from Barack Hussein Obama

and half-past-six Burma 

  • Originally by_ Dr Azly Rahman
  • I copied from the website of_ DYMM Raja Petra   
  • Based on that core, I have added alot of my remarks and facts about Burma.
  • This is what I will bring to the office of the Presidency of the United States . I will deal with Muslims from a position of familiarity and respect and at this time in the history of our nation that is something sorely needed.

    Even the Burmese opposition leaders and activists wish to maintain the status quo with the excuse of secularism, even refused to allow the Muslims to highlight their sufferings, Racial Discriminations and Religious Suppressions.

    The Muslim heritage of my family

    Barack Hussein Obama

    There has been a lot made in the recent weeks about the Muslim history of my family. Some of the things that have been said are true, others are false, so I am writing this letter to clear up the misunderstandings on this issue.

    Yes, it is true that I have a name that is common amongst Kenyan Muslims where my father came from and that my middle name is Hussein. Barack is a name which means “blessing” and Hussein is a masculine form of the word beauty. 

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Rangoon University Students Union

Rangoon University Students Union

RUSU

The political movement and the struggle for national liberation have a unique character in Burma as the students were always seen as the mobilizing force at the forefront of the struggle for freedom of Burma. The student movement is inseparable from the historic struggle for Burma’s independence from both colonial power and dictatorship.

Dr U Nyo had donated the Rangoon University Students Union building where students with the nationalistic spirit used to gather. Union building was finished before the start of 1931 summer holidays. Rangoon University and Yudathan College students gathered in that building for the first time and had a combined meeting. In that meeting they formed a protean committee for the drawing up of the constitution for the Students Union.

Ko Rashid led 9 member committee and that meeting decided_

  1. Students to vote and elect the committee members.
  2. To draw the University Students Union constitution.
  3. Discuss how to elect and choose the committee members.
  4. At that meeting temporary working committee was organized to supervise and hold an election for the Union Chairman and Committee Members.

Once the 1931-32 university semesters started, protean committee members had already finished the constitution.  The constitution, rules and regulations were also distributed to the Union members. Protean committee members called the union students a meeting at the upstairs hall in the union building and discussed about the election for the chairman post.

At that time, Ko Htun Sein had resigned from the Maths Department and was reading first year Law. Because of Ko Htun Sein’s outspokenness, courage, nationalistic spirit and great ambition, Thakhin Ba Sein wrote a proposal letter, nominating Ko Htun Sein for the Union Chairman post.  

Election Committee announced the election date and fixed to be held only in the next month. No one was nominated to compete with Ko Htun Sein for many days. University authority (Professor) ? D J Slorce’s crony students nominated Ko Ein, a Burmese Chinese, later became Galone U Saw’s minister (U Saw was the person who assassinated General Aung San)  to compete with Ko Htun Sein.

Therefore that election became the first in the history of the Student’s Union to be contested for the Chairman post. The University Students’ Union was ready in the University compound and became the centre of Nationalist movement of students. (That building was dynamited by General Ne Win)

Ko Htun Sein and Ko Ein’s supporters campaign very hard for them. Ko Ein’s supporters campaigned extreme methods such as mixing politics with religion. Just because Ko Htun Sein was a Muslim, they used religion to rundown Ko Htun Sein.

Even those disliked Ko Ein and defended Ko Htun Sein could not stand the attacks using religion and at last had to change camps to support Ko Ein.

During the election the religious extremists voted for Ko Ein. Crony students of the university authorities also voted for Ko Ein.

The election was quite active. The votes were counted thoroughly and finished at 11 PM.

Then the Election Committee Chairman Ko Kyaw Khin announced_

“Dear University Union Students, when the Election Committee members counted the votes, there is tie of votes. As the two candidates got the equal number of votes, the Election Committee members now have the duty or burden to   choose or elect the Chairman post. According to the Union’s Constitution, if the tally of vote is a tie, the Chairman of the Election Committee is allowed to vote to decide the outcome. If there is any protest or complaint of unfairness during the voting process, we could hold a new pooling to vote again. As the Chairman, I do not wish to decide in haste.  I wish to discuss seriously and thoroughly with all the Election Committee Members. I am telling this to make this election process fair and square.

Allow me to defer from making the decision tonight and kindly let me to give decision by casting my vote tomorrow morning at 8-00 A.M.” Once announce that decision only, Union members went back. 

References:

  1. Dr. Myint Swe’s article, “Rangoon University Students Union first Chairman Ko Htun Sein.”
  2. Pathi Ko Ko Lay, “History of Myanmar Muslims.”
  3. Smart Time Journal, volume (1) serial (5), Kuala Lumpur, Malaysia.

Britain’s foreign secretary push the spread of democracy – through military means if necessary

New idea of David Miliband

for democracy crusade

Thaung Nyunt

Britain’s foreign secretary believes worries over Iraq must not halt push for democracy

Eds: Miliband speech due at 1800GMT

By DAVID STRINGER

Associated Press Writer

LONDON (AP) – Western powers must continue to press for the spread of democracy – through military means if necessary – despite public concerns over wars in Iraq and Afghanistan, Britain’s foreign secretary planned to say in a speech Tuesday.

David Miliband, in a lecture prepared for delivery at Oxford University, will say that debates over the legitimacy of the 2003 U.S.-led Iraq war, or poor postwar planning, must not be allowed to blunt the desire to foster democracy, particularly in the Middle East, according to excerpts of his speech released in advance.

Spreading democratic governance remains the “best long-term defense against global terrorism and conflict,” Miliband was expected to say.

“My plea is not to let divisions over those conflicts obscure our national interest, never mind our moral impulse, in supporting movements for democracy.”

The 42-year-old foreign secretary believes the rise of authoritarian powers such as China, and postelection violence in Kenya, also threatened the continued spread of democracy, according to the excerpts. Miliband will call for a new commitment from China and other emerging economies on economic transparency and tackling corruption.

He was also using the lecture, an annual talk in honor of Myanmar pro-democracy leader Aung San Suu Kyi, to pledge renewed support for civilian led democracy movements.

“There has been a pause in democratic advance … countries with new democratic systems are struggling to establish roots. Now with the economic success of China, we can no longer take the forward march of democracy for granted.”

He planned to say while the political right, including neo-conservatives in the U.S., remained certain over the need to spread democracy, those on the left – traditionally the domain of Prime Minister Gordon Brown’s Labour Party – worried over the use of military means.

In fact, the goal of spreading democracy should be a great progressive project – the means need to combine both soft and hard power.”

Burmese Chinese

  Burmese Chinese

The Burmese Chinese or Chinese Burmese are a group of overseas Chinese born or raised in Burma (Myanmar).

Although the Chinese officially make up three percent of the population, this figure may be underestimated because of _

  1. intermarriage between them and the ethnic Bamar,
  2. and because of widespread discrimination against minorities (which compels many to declare themselves as Bamar when applying for birth certificate or national identification card).

The Burmese Chinese_

  1. dominate the Burmese economy,
  2. have a disproportionately high percentage of the educated class.

Generally, the Burmese Chinese in Lower Burma fall into three main groups:

  1. Burmese called eingyi shay, or let shay lit. long-sleeved shirts to Hokkien and Hakkas from Fujian Province
  2.  Burmese called eingyi to, or let to lit. short-sleeved shirts to Cantonese and Hakka   from Guangdong Province
  3. So Burmese sometimes called zaka, lit. mid-length sleeve to all the Hakka  from Fujian and Guangdong provinces.
  4. But Hakkas are further subdivided into those with
  5. ancestry from Fujian Province, called ein-gyi shay ha-ka
  6. and Guangdong Province, eingyi to haka respectively.

The Hokkien and Cantonese comprise 45% of the ethnic Chinese population.

The groups have different stereotypical associations.

  1. The Cantonese are commonly thought of as the poorest of the Chinese,
  2. the Hokkiens are generally wealthier,
  3. occupying high positions in the economy,
  4. and having connections to the government.

In Upper Burma and Shan Hills,

  1. the Panthay
  2. and Kokang, are speakers of a Mandarin dialect of the Southwestern Mandarin branch, most akin to Yunnanese.

Combined, they form 21% of Burmese Chinese.

Kokang are_

  1. mountain-dwellers
  2. and farmers
  3. classified as a part of the Shan national race, although they have no linguistic or genetic affinity to the Tai-Kadai-speaking Shan.

Muslim Panthay_

  1. are considered as separate local nationalities
  2. rather than a Chinese diaspora community.

The Tayoke kabya of mixed Chinese and indigenous Burmese parentage.

  1. The kabya (Burmese: mixed heritage) have a tendency to follow the customs of the Chinese more than of the Burmese.
  2. Indeed those that follow Burmese customs are absorbed into and largely indistinguishable from the mainstream Burmese society.
  3. A large portion of Burmese is thought to have some kabya blood,
  4. because immigrants could acquire Burmese citizenship through intermarriage with the indigenous Burmese peoples.

Culture

Politics

Now, we see the Muslims and Indians participating in the monks led peoples protesting. However, the Chinese seem to be curiously missing – in shape or form – within the context of the current protests.

Are they against the current protests or in support of the protests? Or simply indifferent to any of this since they already have a stronghold over Burma’s economy and anything that takes attention away from them would be positive?

Either way, the bigger question here is not a question of why aren’t the Chinese involved in these protest rather when will the Chinese get involved. The bottom line is why do the minorities, specifically the Chinese and the so called Indians or Muslims, continue to feel disenfranchised?

Language

  1. Most Burmese Chinese typically speak Burmese as their mother tongue.
  2. Those with higher education also speak Mandarin
  3. Those with higher education also speak Mandarin and/or English.
  4. Some modern educated use English.
  5. Some use, Chinese dialects/languages.
    • Hokkien is mostly used in Yangon as well as in Lower Burma,
    • while Taishan Cantonese and
    • Yunnanese Mandarin are well preserved in Upper Burma.

Conditions of Chinese-language schools_

  1. General Ne Win’s (1962-1988) banned on the Chinese-language schools caused a decline of Mandarin speakers.
  2. Chinese schools are growing again nowadays because of the increase in investors and businessmen from Mainland China and Taiwan, who uses Standard Mandarin,

Religion

Most Burmese Chinese practice_

  1. Theravada Buddhism,
  2. incorporating some Mahayana Buddhist
  3. and Taoist beliefs,
    • such as the worship of Kuan Yin.
    • Chinese New Year celebrations,
    • as well as other Chinese festivals, are subdued and held privately.
    • Clan associations are often the only places where the Chinese culture is retained.

The Panthay or Chinese Muslims practice Islam.

Education

The Burmese Chinese_

  1. place a high importance on education,
  2. a disproportionate big share with advanced (medical, engineering or doctorate) degrees. (SOA’s note: it is partly because Muslims are labeled Kala and denied the place for postgraduate educations. The Chinese not only escaped that kind of discrimination but they got the special privileges given by the Chinese blooded political, military and education authorities.)
  3. The number would be higher still had it not been for the longstanding ban on those without Burmese citizenship from pursuing advanced degrees.
  4. Nowadays, many wealthy Burmese Chinese send their children overseas for further studies especially in US, UK, Canada, Australia, Thailand, Malaysia and Singapore.

Names

The Burmese Chinese have_

  1. Burmese names
  2. and many also have Chinese names.

Names in various Chinese dialects are roughly transliterated into the Burmese.

  1. For example, a person named ‘Khin Aung’ may have the Chinese name of 慶豐 (pinyin: Qìngfēng), with ‘慶’ (pinyin: qìng) corresponding to ‘Khin’, and ‘豐’ (pinyin: fēng) corresponding to ‘Aung’.
  2. However, variations of transcription do exist (between dialects),
  3. and some Burmese Chinese do not choose to adopt similar-sounding Burmese and Chinese names.
  4. Because the Burmese lack surnames, many Burmese Chinese tend to pass on portions of their given names to future generations, for the purpose of denoting lineage.

According to publications of Longsei Tang, a clan association based in Yangon, the ten most common Chinese surnames in Yangon are:

  1. Li (李)
  2. Peng (彭)
  3. Shi (時)
  4. Dong (董)
  5. Min (閔)
  6. Niu (牛)
  7. Bian (邊)
  8. Xin (辛)
  9. Guan (關)
  10. Tsui/Hsu(徐)

Cuisine

The Burmese Chinese cuisine is based on Chinese cuisine, particularly from

  1. Fujian,
  2. Guangdong
  3. and Yunnan provinces, with local influences.
  4. Spices such as turmeric and chili are commonly used.
    • Pauk si
    • Bhè kin
    • Igyakway
    • Htamin kyaw
    • La mont
    • Mewswan
    • San-byoat
    • Panthay khaukswè
    • Sigyet khaukswè

History

  1. The earliest records of Chinese migration were in the Song and Ming dynasties.
  2. In the 1700s, Ming Dynasty princes settled in Kokang (the northern part of Burma).
  3. Chinese traders, however, traveled up to the capital city, northern towns on the Irrawaddy such as Bhamo.
  4. There was a Chinese community at Amarapura.
  5. Another wave of immigration occurred in the 1800s under the British rule.
  6. They came to Burma via Malaysia.
  7. When the Chinese Communists expelled the Kuomintang, many fled to Burma and Thailand over the borders of Yunnan Province.
  8. The Burmese government fought and removed the armed KMT and forced them to Taiwan; those who managed to stay prospered.
  9. The Chinese dominate the highly lucrative rice and gem industries.
  10. Many became merchants and traders owning both wholesale and retail businesses.
  11. The northern region of Burma has seen an influx of mainland Chinese immigrant workers, black market traders and gamblers.
  12. In the Kachin State, which borders China in three directions, Mandarin Chinese is the lingua franca.

 They integrated well into Burmese society because they, like the Bamar,

  1. were of Sino-Tibetan stock
  2. and were Buddhists,

Their success_

  1. is reflected in the Burmese saying, “Earn like the Chinese, save like the Indian, and don’t waste money like the Bamar”.
  2. They got the nickname pauk hpaw (lit. sibling).
  3. During the 1950s, Burma was one of the first countries to recognize the People’s Republic of China as a nation.

However, its own Chinese population was treated as aliens.

  1. The Burmese Chinese were issued foreign registration cards (FRC), which declared that they were citizens of China.
  2. A similar discrimination policy was set up for Indians.

In 1962, Ne Win led a coup d’état and declared himself head of state. Although a kabya himself, he banned Chinese-language education, and created other measures to compel the Chinese to leave.

  1. Ne Win’s government stoked up racial animosity and ethnic conflicts against the Chinese, who were terrorized by Burmese citizens, the most violent riots taking place at the time of the Cultural Revolution in China.
  2. When Ne Win implemented the “Burmese Way to Socialism”, a plan to nationalize all industries, the livelihoods of many entrepreneurial Chinese were destroyed and some 100,000 Chinese left the country.
  3. All schools were nationalized, including Chinese-language schools.

 Beginning in 1967 and continuing throughout the 1970s, anti-Chinese riots continued to flare up and many believed they were covertly supported by the government.

  1. Many Burmese Chinese left the country during Ne Win’s rule, largely because of a failing economy and widespread discrimination.
  2. The first government-sponsored racial riots to take place in Burma was in 1967, during General Ne Win’s rule. In the riots, the general populace went on a killing spree because of sedition and instigation against the Chinese by various government departments.
  3. The massacre lasted for about five consecutive days, during which thousands of Chinese died or were left dying in the streets of Rangoon. Some of the Chinese were thrown alive from the second and third floors of buildings in downtown Rangoon. The dead and wounded Chinese were hauled up unceremoniously and dumped onto army trucks and taken to ‘htauk kyan’ incinerators and the ‘carcasses’ were sent up in smoke.
  4. That showed the true bestial and cruel side of the character of the ruling Burma Military Junta. The only “crime” the Chinese committed was the wearing of Chairman Mao’s badges on their shirts.
  5. Latha Secondary School was torched by the henchmen of General Ne Win’s government, where school girls were burnt alive.
  6. Chinese shops were looted and set on fire.
  7. Public attention was successfully diverted by Ne Win from the uncontrollable inflation, scarcity of consumer items and rising prices of rice.

Today, the majority of Burmese Chinese live in the major cities of_

  1. Yangon,
  2. Mandalay,
  3. Taunggyi,
  4. Bago, and their surrounding areas.
  5. According to Global Witness, 30 to 40% of Mandalay’s population consists of ethnic Chinese.
  6. Although there are Chinatowns (tayoke tan) in the major cities, the Chinese are widely dispersed.

Notable Burmese Chinese

  1. Aung Gyi leading army dissident and Ne Win’s former deputy/co-conspirator in the 1962 coup
  2. Aw Boon Haw (Hakka) – Inventor of Tiger Balm
  3. Aw Boon Par (Hakka) – Brother of Aw Boon Haw
  4. Eike Htun (Kokang) – Managing director of Olympic Construction Co. and deputy chairman of Asia Wealth Bank, two large conglomerates in Burma
  5. Khun Sa (Kokang) – Major Southeast Asian druglord
  6. Khin Nyunt – Former Prime Minister (2003-2004) and Chief of Intelligence (1983-2004) of Myanmar
  7. Lo Hsing Han (Kokang) – Major Southeast Asian druglord
  8. Steven Law (also known as Tun Myint Naing; Kokang) – Managing director of Asia World Company, a major Burmese conglomerate and son of Lo Hsing Han
  9. Ne Win (Hakka) – Leader of Burma from 1960s to 1980s
  10. San Yu (Hakka) – President of Burma in the 1980s
  11. Serge Pun – Proprietor of Yoma Bank, a major banking chain in Myanmar and chairman of First Myanmar Investment Co. Ltd (FMI), one of Myanmar’s leading investment companies
  12. Taw Sein Ko (Hokkien) – eminent Director of Archaeology (1901-1915)
  13. Thakin Ba Thein Tin – Communist leader from the 1970s to the 1990s
  14. Maung Aye – Vice chairman of SPDC and Chief of Staff of Armed Forces
  15. Major General Kat Sein – former Minister of Health
  16. Dr. Kyaw Myint – Present Minister of Health
  17. Myo Thant – Former Minister of Information under SLORC
  18. Colonel Tan Yu Sai – Minister of Trade under Ne Win’s government
  19. Colonel Kyi Maung– NLD member (1989-2004) and Army Commander of Rangoon in 1960s
  20. U Thaung – Minister of Labour & Technical Science, Retired Legion and Ambassador
  21. Lun Thi – Minister of Energy
  22. Thein Sein – First Secretary of SPDC
  23. Kyaw Ba – General Formal Minister of Hotel and Tourism

Reference

Wikipedia

The Golden days of the Great Shan Empire VI

 The Golden days of the

Great Shan Empire VI

Country Profile 

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Size:
Lies between 19 and 24 degrees latitude North, and Stretches from 96 to 101 degrees longitude East, covering approximately 64,000 square miles; shares boundaries with Burma, China, Laos, Thailand and the Karenni.

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Topography and Drainage:

Bisected north to south by the Salween River, one of the longest rivers in Asia. It lies at an average of 2,000 feet above sea-level, and the highest point, Mount Loilaeng, is 8,777 feet. It is composed of broad valleys, thickly wooded mountain ranges and rolling hills forming scenic landscapes.

Jong-ang, the biggest waterfall (972 feet) can be found near the town of Kengtong in Mongnai State.

Climate

There are three seasons:

  1. Monsoon (May to October),
  2. Cold season(November to January)
  3. and Summer (February to April).

Annual rainfalls average between 40-60 inches.

The overall temperature is equable throughout the year: not too cold and not too hot.

Vegetation

Pine and evergreen forests can be found in abundance. Teak and various kinds of hardwood cover over 47,210 square miles.

Minerals
The bulk of the so-called Burmese natural resources are in the Shan State: silver, lead, gold, copper, iron, tin, wolfram, tungsten, manganese, nickel, coal, mica, antimony, fluorite, marble, gemstones and even uranium.

Major Operating Mines are:

  • the Mogok (Mognkut in Shan) and Mongsu ruby mines,
  • and the Namtu Bawdwin silver mines discovered by the Chinese traders and renovated in 1904 by none other than Herbert Clerk Hoover (1874-1964) who became the 31st President of the United State.
  • A study of the Indian geological reports made by Drs Cogging and Sondhi in 1993 reveals Northern Shan States as incredible mining potential…
  • As for Southern Shan’s remarkable resources, they can be studied from the reports made by a G.V. Hovson (Shanland’s Grievances, by Htoon Myint of Taunggyi, )

People :

The population of these multi-racial people, described by ancient travelers as the most peace loving people who trust everybody and envy nobody is estimated at 7-10 million, the majority of whom are Tai, of the same ethnological stock as Thai and Laos, plus several other racial groups including Pa-o, Palaung and Wa of Mon-Khmer stock; and Kachin, Akha and Lahu of the Tibeto-Burman stock.

All in all, it’s various indigenous races have lived harmoniously together for centuries. This fact is supported by the political analyst Josef Silverstein, who say’s:

“Although the Shans dominated the people in the area both politically and numerically, they never assimilated the minorities; as a result, cultural pluralism existed through out the Shan States”. (Politics in the Shan State, The Question of Secession from the Union of Burma, 1958, by J. Silverstein).

The Shan’s stand on the racial question is best described by Sao Shwe Thaike, who in his capacity as the Speaker of the Constituent Assembly,

countered the objection that Muslims could not be considered as being indigenous by saying :

“Muslims of the Arakan certainly belong to one of the indigenous races of Burma. If they do not belong to the indigenous races, we also cannot be taken as indigenous races.”

Culture:

Shan is still the first language of the majority, though due to 60 years under the British Protectorate and 40 years under Burmese neo-colonialism, usage of English and Burmese has become fairly common.

As for attire, Shan men, unlike the Burmese, who wear longyis or long skirts, don long baggy trousers. Theravada Buddhism is the pre-eminent faith, and perhaps due to this tolerant religion, Hinduism, Christianity, Islamism and even animisms flourish in this land.

Agriculture:

Primarily a self-sufficient agricultural economy, being blessed with fertile soil, it produces rice, tea, cheroot leaves, tobacco, potatoes, oranges, lemon, pears, and opium.

Cattle-and horse-breeding is also a common sight in low grasslands. Added to the fact that it is rich in mineral resources and abundant in teak timber, there is no reason why the Shan State could not become one of the richest and most economically dynamic countries in Southeast Asia, given a favorable political climate. 

Shan States is a beautiful and fertile land, with green hills and mist-covered mountains. 

Shans are on the whole, good natured gentle, independent people.

Shan States have a diverse mix of ethnic groups; Tai Yai, Tai Khurn, Tai Lui or Tai Neir, Tai Keiy, Pa-O or Daung Su, Daung Yoe, Palaung, Kachin, Dai Nawng or in Burmese Intha, Danu, Lisu, Lahu, Wa, Kaw, Padaung, as well as Chinese, Indians, Burmans and others. 

The Shans are the most widely scattered of the ethnic people in Myanmar and they can be found in every part of the country.

Their Mans (villages), Mongs (city-states) and settlements stretch from the northernmost region of Hkamti Long down to Tharrawaddy and then to southern Taninthayi (Tenasserim) and from the tip of Kengtung in the east to Hsawng Hsup, Kabaw valley and Ta-mu in the west.

In central Myanmar many Shan settlements can be found around Ava, Pinya, Sagaing, Toungoo, Pyinmana and Pyi (Prome). 

Now-a-days, Shan people are spread around the world, many having left Burma to escape the persecution and brutality of the SPDC, many to study overseas. 

Shans live overseas in Thailand, Australia, New Zealand, USA, Canada, Europe, Taiwan, China, Japan and elsewhere.  Many overseas groups are actively campaigning for freedom in Shan States and Burma. 

Until recently many groups worked almost independently.  In recent years the more widespread use of e-mail and internet technology means that overseas Shan groups can communicate more easily with one another, sharing ideas, discussing campaigns and global change.

Shans feel immensely sad that their beautiful homeland has been ravaged and abused by SPDC, and because they have deep love for their motherland, they feel deeply bereft and betrayed.

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Two Soa Hso Kham Pha is the eldest son of the late Last year Soa Hso Kham Pha, also known as Tiger Yawnghwe, founded the Interim Shan Government with the cooperation of a group of Shan elders. Recently the ISG has established a freedom fighting force called Shan State Army (Central) with thousands of troops to fight against the neo-fascist military regime in Burma.  

List of Shan state rulers

 Read more in Wikipedia, the free encyclopedia.The Shan State of Burma (Myanmar) was once made up of a large number of traditional monarchies or fiefdoms. Three ranks of chiefs where recognized by the Burmese king and later by the British administration. These ranks were Saopha or Chaofa (Shan for king or chieftain) or Sawbwa in Burmese, Myosa (”duke” or chief of town), and Ngwegunhmu (silver revenue chief).

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Contents

1 Shan states

  1. 1.1 Hierarchy and Precedence

  2. 1.2 Baw (Maw)

  3. 1.3 Hopong (Hopon)

  4. 1.4 Hsahtung (Thaton)

  5. 1.5 Hsamönghkam (Thamaingkan)

  6. 1.6 Hsawnghsup (Thaungdut)

  7. 1.7 Hsenwi (Theinni)

    1. 1.7.1 North Hsenwi

    2. 1.7.2 South Hsenwi

  8. 1.8 Hsihkip (Thigyit)

  9. 1.9 Hsipaw (Thibaw)

  10. 1.10 Kehsi Mangam (Kyithi Bansan)

  11. 1.11 Kengcheng (Kyaingchaing)

  12. 1.12 Kenghkam (Kyaingkan)

  13. 1.13 Kenglön (Kyainglon)

  14. 1.14 Kengtung (Kyaingtong)

  15. 1.15 Kokang

  16. 1.16 Kyon

  17. 1.17 Kyawkku Hsiwan (Kyaukku)

  18. 1.18 Laihka (Lègya)

  19. 1.19 Lawksawk (Yatsauk)

  20. 1.20 Loi-ai (Lwe-e)

  21. 1.21 Loilong (Lwelong)

  22. 1.22 Loimaw (Lwemaw)

  23. 1.23 Mawkmai

  24. 1.24 Manglon

  25. 1.25 Monghsu

  26. 1.26 Mawkmai (Maukme)

  27. 1.27 Mawnang (Bawnin)

  28. 1.28 Mawsön (Bawzaing)

  29. 1.29 Möngkawng (Mogaung)

  30. 1.30 Mongkung

  31. 1.31 Möngleng (Mohlaing)

  32. 1.32 Mönglong

  33. 1.33 Möngmit (Momeik)

  34. 1.34 Mong Nai (Monè)

  35. 1.35 Mongnawng

  36. 1.36 Mong Pai (Mobye)

  37. 1.37 Mong Pan

  38. 1.38 Mong Pawng (Maing Pun)

  39. 1.39 Möngping (Maingpyin)

  40. 1.40 Möngsit (Maingseik)

  41. 1.41 Möngtung (Maington)

  42. 1.42 Möngyang (Mohnyin)

  43. 1.43 Möngyawng

  44. 1.44 Namhkai (Nanke)

  45. 1.45 Namhkok (Nankok)

  46. 1.46 Namhkom (Nankon)

  47. 1.47 Namtok (Nantok)

  48. 1.48 Namkhok-Nawngwawn

  49. 1.49 Panglawng

  50. 1.50 Pangmi

  51. 1.51 Pangtara (Pindara)

  52. 1.52 Pwehla (Poila)

  53. 1.53 Sakoi

  54. 1.54 Samka

  55. 1.55 Tawngpeng

  56. 1.56 Wanmaw (Bhamo)

  57. 1.57 Wanyin (Banyin)

  58. 1.58 Yawnghwe (Nyaungshwe)

  59. 1.59 Ywangan (Yengan)

  60. 1.60 Bibliography

Shan states

State Area (sq. mi) Classical Name Notes
Sawbwas
Kengtung 12,400 Khemarata Tungaburi
Hsipaw 4,524 Dutawadi
Mongnai 2,717 Saturambha/Nandapwa
Yawnghwe 1,392 Kambawsarata
Tawngpeng 800 Pappatasara
South Hsenwi 2,400 Siwirata or Kawsampi Also known as Mongyai
North Hsenwi 6,330 Siwirata or Kawsampi
Mongmit 3,733 Gandhalarata
Mongpai 730
Lawksawk 2,362 Hansawadi?
Laikha 1,560 Hansawadi
Mawkmai 2,557 Lawkawadi
Mongpan 2,988 Dhannawadi
Mongpawn 366 Rajjawadi
Manglun Jambularata
Kantarawadi 3,015
Samka 314
Mongkung 1,593 Lankawadi
Myosas
Nawngwawn 28 Pokkharawadi Amalgamated with Mong Pawn, 1931
Mongnawng 1,646 Nandawadi
Mongsit
Kehsi-bansam 551
Mawnang Amalgamated with Hsamongkham, 1934
Loilong (Pinlaung) 1,098
Hsahtung 471
Wanyin 219
Hopong 212
Namkhok 108 Amalgamated with Mong Pawn, 1931
Sakoi 82
Mongshu 470 Hansawadi
Kenglun 54 Amalgamated with Kehsh Bansam, 1926
Bawlake 565
Kyetbogyi 700
Hsamongkham 449
Baw 741
Pwela 178
Ngwegunhmus
Yengan (Ywangan) 359
Pangtara (Pindaya) 86
Pangmi 30
Loi-ai 156 Amalgamated with Hsamongkham, 1930
Kyaukku 76 Amalgamated with Pwela, 1928
Loimaw 48 Amalgamated with Yawnghwe, 1928
Kyone 24
Namtok 14 Amalgamated with Loilong, 1931

    Chinese provinces with the name Shan

  1. Shan is another name of the Dai, an ethnic group in China.

  2. Shan, an abbreviation for the Shaanxi province of the People’s Republic of China

  3. Shan, or Shan county, also refers a county in Shandong province of PRC

  4. Shan, or Shantou (汕头), a city in Guangdong province of PRC

  5. Shan, name for a region in Xinjiang Uyghur Autonomous Region

  6. Shan, also refers to the name of ancient Western Regions (西域)

Shan also means hill, peak, or mountain in Chinese languages and Japanese There is also Chinese surname, Shan (surname), is a in Chinese.There is also river name with Shan , in Zhejiang Province of PRC

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Photos of the His Royal Highness Tzao Hso Khan Pha, President and Head of States, Interim Shan Government of the Federated Shan States.The remaining  are Shan Freedom Fighters’ photos, Six photos are copyright of Chris Sinclair mailto:csinclair@pobox.com.Four…….. Four other photos are courtesy of TSY taisamyone@yahoo.co.uk. All are taken from Burma Digest.

The Golden days of the Great Shan Empire IV

The Golden days of the

Great Shan Empire IV

The date 7th February 1947 is a defining moment in the record of the Shan history as a modern nation.

On that day, Shan princes and the people’s representatives of the Shan States demonstrated their newfound unity to declare it a “national day” which were followed by the resolutions of “Shan National Anthem”, “Shan National Flag” and the formation of “Shan State Council” on the 11th and 15th of February, 1947 respectively.

The people of Shan States and leaders decided in this very year later at Panglong, on the 12th of February, to join with U Aung San and the AFPFL (Anti-Fascist People’s Freedom League) and leaders of other nationalities, to live together under one flag as co-independent and equal nations. This marks the birth of a nation-state now known as “Union of Burma”.

National flag

  1. The design of the national flag is as sanctioned at the Panglong Treaty conference in 1947.
  2. The size of the flag is ( 5ft. x 3ft)
  3. Diameter of the Moon is (1. ½ ft)
  4. The breath of the three colors: yellow, green and reddish (1 ft) each.

Example

 

shanstateflag.png

The meaning of the color:

  1. yellow is religion
  2. green is forest, and rich in natural resources and peace
  3. red is  bravery,
  4. white is purity

Saopha-loong, Soa Shwe Thaike was the first President of the Independent Burma. When Burma fell under military dictatorship, Soa Shwe Thaike was put into jail by the military regime, and later died in jail under suspicious circumstances.

Failed Cohabitation

  • The experiment to living together in harmony within the Union of Burma has been a disaster.
  • In 1962, the General Ne Win led Burmese military sized state power in a coup and declared the Union Constitution abolished.
  • In so doing, the Burmese terminated the only existing legal bond between them and the other ethnic nationalities.
  • So much time has gone by since February 7 1947…
  • A lot of changes have occurred, and many of them have been very painful and unfair. 
  • The leaders of Burma from Prime Minister U Nu in 1948, to General Ne Win in 1962, to General Than Shwe (now), have missed the opportunity_ 
    •  
      • to build a peaceful and prosperous nation based on
      • mutual respect,
      • understanding
      • and cooperation.
  • The problem that exist is not ethic “minority” rights versus the “majority” Burmese rights but rather of equality of rights for all.
  • The 1948 Union of Burma was understood by us to be a federal  union of equals.
  • And though the intent of the 1948 Constitution was federal, in rushing it through the Constituent Assembly by the AFPFL [Fa-sa-pa-la], the federal Union  in practice became unitary. 
  • We during 1958-62 tried to institute constitutional reforms in the Union Parliament towards a more equitable federal system as envisaged by the 1947 Panglong Agreement.
  • Ne Win staged his military coup and he and his successor Burmese military troops in Shan country raped, murdered & tortured to oppress, suppress and intimidate.
  • “Since then, Shan State has been treated as a de facto colony and occupied territory by the Burmese army.
  • Its forced assimilation and Burmanization policies to subdue our national identity have devastated the Shan homeland and make the people homeless and refugees.

Looking at the contemporary situation, one could only term the Shan nation as a downtrodden and battered one, reeling under the occupation of the oppressive Burmese military regime.

Gross human rights violations, genocide and cultural genocide, population transfer designed to make the Shan a minority in their homestead, and robbing them of their birthright sovereignty and self-determination are glaring injustice, which push the Shan into the category of sub-human or slaves, especially in the eyes of their occupiers.    

But even under such circumstances and after more than four decades of brutal suppression and occupation, the Shan sense of “national identity” and the aspiration to be the master of their own faith have not diminish but have grown stronger.

  • The Shan Nationalities League for Democracy’s (SNLD) victory in 1990 nation-wide election in the whole Shan State;
  • the continued political activities of the Shan State Army North within the limited political space provided by the Burmese military junta;
  • the active armed resistance of the Shan State Army South,
  • together with the bulk of Shan State National Army;
  • and the highly self-conscious Shan civil societies in keeping the national identity alive under intense pressure of the Burmese military junta; are indications of a nation, which refuses to be cowed.
  • the mainstream Shan organizations are endorsing the notion to rebuild a new Federal Union – together with all the other ethnic nationalities, Burman included

Practically, the Shan are faced with a dilemma to choose between secession and genuine federalism. But it is also important to note that the Federal Proposal of 1961, before the military coup,

  • is the brainchild of the Shan leadership at that time,
  • which was aimed at changing the Burman dominated unitary system into a genuine federal structure
  • with equal status for all ethnic nationalities.
  • All non-Burman ethnic groups endorse this as a balanced and acceptable solution until today.
  • Meanwhile, this proposed arrangement also find acceptance among most of the Burman opposition camps as a way to resolve the conflict as a whole.

This is perhaps lowering the aspiration to a certain degree but nevertheless, a pragmatic approach and in line with the international mood. But this is not to say that the global trend will stay forever in favor of status quo. The people concerned would eventually adjust their needs and value system, according to the prevailing international norm and structure of the time.    

Finally, if the Shan wants to be heard and advance their aspirations, they would need to seriously think globally and act locally.

  • It would need to sell the idea
  • that it is part and parcel of a viable force,
  • in collaboration with all non-Burman ethnic nationalities
  • and Burman opposition groups,
  • to replace the illegitimate military junta.
  • To do this, “broad coalition-building” among all the opposition is essential,
  • even those within the rank of the enemies, who are ready to reform, embrace justice, equality and democracy should not be neglected.
  • The Shan cannot win this fight alone
  • and it is crucial that the “multi-pronged” approach is employed,
  • coupled with the motto of “diverse actions, common goal”, as urged time and again by the late Chao Tzang Yawnghwe.

If we can bring about change now, in twenty years, Burma can still be a peaceful and prosperous country.

“Yugoslavia did break up into its components parts. The Shan States are larger both in population then Cambodia for instance and larger in area than some 24 States of the US and 20 or so Nation-States in Europe.

“I support all ethnic groups’ rights to have their own federal states, probably in US style or Canadian style. I understand that Quebac Province in Canada is an autonomic federal state. Shan state can be like that.

I never believe that “total separation of Union of Burma/Myanmar into a large number of totally separated & independent but very small tiny little countries” might be a wise decision.”

(From the Dialogue with a Shan Leader“_ Interview with Tiger Yawnghwe )

To understand the History of Shans, we need to review or revised the brief history of Burma (Pagan) 1044.

The brief history of Burma (Pagan) 1044

Anawrattha (d. 1077) seized royal power at Pagan and made it the political, religious, and cultural center of Burma; the Burmese written language was developed and Buddhist scriptures translated;

  • architectural monuments followed the inspiration of Ceylon and southern India.
  • In 1057, conquest of Thaton, Mon kingdom, which was in maritime contact with Ceylon and the Indian subcontinent and was a center for Buddhism as well as overseas trade.
  • Mon had a strong cultural influence at Pagan.
  • In 1060s-1070s, Anawrata initiated communication and exchanges with Vijayabahu I, Ceylon’s ruler (1055-1110), including the sharing of Pali Buddhist texts and monks.  

Rule of Kyanzittha, (1084-1112 )best known for his _

  • synthesis of various cultural developments
  • and the process of assimilation of different ethnic groups that took place during his reign.
  • He created a distinctive Burman style.  
  • In 1106, a Burmese embassy at the Sung capital in China was received as from a fully sovereign state.    

Pagan disintegrated into smaller states in ( 1287 )_

  • Following the rejection of Mongol demands for tribute in 1271
  • and later, Burmese raids into Yünnan,
  • and the death of Narathihapate (who ruled 1254-87),
  • Mongol forces looted Pagan and destroyed its power.
  • The invasion of Shan tribes, forced southward by the Mongols, led to the division of Burma into a number of petty states.

The chief states among them being_

  • Toungoo (established 1280),
  • Pegu in southern Burma,
  • and Ava in the middle and lower Irrawaddy Valley (established as capital 1365).

After the collapse of Pagan authority, Burma was divided.

Sagaing had been established as a capital, but later Sagaing fell to the Shan, the court moved across the river to Ava.

  1. Burmese Ava Dynasty (1364-527) was eventually established at the city of Ava by 1364.
  2. The kings of Ava set about restoring Burmese supremacy, which had disintegrated after the collapse of Pagan to the Mongol invasion under Kublai Khan that ended the First Burmese Empire founded by King Anawrattha in 1057.
  3. The kingdom lacked easily defendable borders, however, and was overrun by the Shan in 1527.
  4. There were repeated Shan/Tai raids on the capital of Ava and Ava sent military northwards to attack Tai fiefdoms such as Mong Mao.
  5. The Kingdom of Ava was involved in continuous warfare with Tai (Shan) princelings to the north on the frontier with Yunnan.
  6. The Ming dynasty that ruled China from the late fourteenth century often tried unsuccessfully to put an end to this warfare through traditional Chinese diplomacy.
  7. Ava occasionally became involved in the warfare between the Ming and Tai in Yunnan such as in the Luchuan-Pingmian Campaigns (1436-49).

Toungoo Dynasty  

King Mingyinyo founded the First Toungoo Dynasty (1486-1599) at Toungoo, south of Ava, towards the end of the Ava dynasty.

  1. After the conquest of Ava by the Shan invaders in 1527 many Burmans migrated to Toungoo which became a new center for Burmese rule.
  2. The dynasty conquered the Mohnyin Shan peoples in northern Burma.By this time, the geopolitical situation in Southeast Asia had changed dramatically.
  3. Mingyinyo’s son king Tabinshwehti (1531-50) unified most of Burma.
  4. The Shan gained power in a new kingdom in the North, Ayutthaya (Siam), while the Portuguese had arrived in the south and conquered Malacca.
  5. With the coming of European traders, Burma was once again an important trading centre, and Tabinshwehti moved his capital to Pegu due to its strategic position for commerce. Tabinshwehti was able to gain control of Lower Burma up to Prome,
  6. but the campaigns he led to the Arakan, Ayutthaya, and Ava in Upper Burma were unsuccessful.
  7. When Tabinshwehti’s brother-in-law, Bayinnaung (1551-81), Tabinshwehti’s brother-in-law, succeeded to the throne he launched a campaign of conquest invading several states, including Manipur (1560) and Ayutthaya (1569).
  8. An energetic leader and effective military commander, he made Toungoo the most powerful state in Southeast Asia,
  9. and extended his borders from Laos to Ayutthaya, near Bangkok.
  10. His wars stretched Myanmar to the limits of its resources, however, and both Manipur and Ayutthaya, which had remained under Myanmar domination for 15 years, were soon independent once again.
  11. Bayinnaung was poised to deliver a final, decisive assault on the kingdom of Arakan when he died in 1581.

 The Toungoo rulers withdrew from southern Burma and founded a second dynasty at Ava as the Restored Toungoo Dynasty (1597-1752), because_

  • they Faced with rebellion by several cities
  • and renewed Portuguese incursions

Bayinnaung’s grandson, Anaukpetlun, once again reunited Burma in 1613 and decisively defeated Portuguese attempts to take over Burma.

Encouraged by the French in India, Pegu finally rebelled against Ava, further weakening the state, which fell in 1752.

To further understand the History of Shans, we need to also review or know at least the brief history of   Thailand.

Siam (Thailand)

Early in the 11th century, Dvaravati (See Mainland Southeast Asia) was annexed to Cambodia; Haripunjaya retained its independence.

  • In the 13th century, Haripunjaya was overrun by a migration of Tai, or Shan, peoples from the north.  
  • In the year 1281, Tai leader Mangrai (1239-1317) conquered the kingdom of Haripunjaya at Lamphun. For two decades he fought Mongols who were threatening Tais from the north.
  • He is known as the founder of the kingdom of Lan Na, centered at Chiengmai, with cultural contributions influenced by Buddhist thought.  
  • In the year 1279-98, Ramkamhaeng ruled over the kingdom of Sukothai,
  • which he extended from Vientiane in the east to Pegu in the west.
  • Most important contributions were in areas of literature, sculpture, and religion; these developments strongly influenced Tai (+ Myanmar) cultural attainments as well.  
  • In the year 1350, migration of Tai, or Shan, accelerated by the Mongol conquest of the Tai state of Nan-chao (in modern Yünnan and southern Szechwan) in 1253,
  • led eventually to the suppression of the Khmer kingdoms

and the setting up of the Tai kingdom of Siam, with its capital at Ayuthia, founded by Rama Tiboti.

The early Siamese state was from the first under the influence of both Hinayana Buddhism and Chinese political institutions. The location of the Siamese state at a center of maritime commerce gave it a distinct advantage in its power struggle with Angkor. The ability to_

  • adopt the Angkorian-style administrative skills of the Mons and Khmers,
  • the martial skills of the Tais,
  • and the wealth and commercial skills of the local Chinese merchant communities was its legacy to the Tais’ cultural development.

Toward the end of the 13th century, a form of writing had been invented for the Siamese language.  

Siamese invasion of Cambodia in 1350-1460  finally led to the abandonment of Angkor (1431) and collapse of the Khmer Empire.  

In the year 1371, Siamese embassy at Nanking inaugurated tributary relations with the newly founded Ming dynasty.    

Intermittent friction between Siam and the Tai state of Chiengmai in the northern Menam Valley in 1376-1557 _

  • ended with the destruction of Chiengmai by the Burmese.  
  • During the 14th and 15th centuries, strong Siamese influence was exerted over the disunited states of Burma
  • and the northern part of the Malay Peninsula.

 Siam (Ayutthaya) (Because of this first capital of Thai, Ayuttha, we Burmese called Thais as Yow Da Yar)

Administrative centralization of Siam attributed to efforts of King Trailokanat (r. 1448-88); but most of institutionalized form of government probably resulted from reign of King Naresuen the Great (r. 1590-1605).

  • Under this king, Siam regained its independence from Burma
  • and emerged as most powerful kingdom in mainland Southeast Asia.  
  • Development of overseas trade can be dated as early as 1368. By the early modern period, Siam was a major source for sappanwood and pepper in the Chinese trading network.  
  • Siamese adopted Hinduism along with Theravada Buddhism.
  • Hindu concept of divine kingship,
  • and accompanying rituals, provided important sources of legitimation.

But in Siamese society, the claim to divinity operated without the internal checks characteristic of India, for Brahmans had little influence at the court. This may explain the pronounced aspect of absolutism in Siam.

  • Yet Buddhism was dominant in the cultural system that emerged in the early modern period, particularly in providing signs of legitimation (and delegitimation in the face of popular unrest) for rulers.
  • Royal interaction with sangha (groups of monks) provided especially important occasions for public statements of rulers’ support of Buddhist precepts; nevertheless, Thai rulers closely controlled the sangha through cultural patronage (their support ranged from sponsorship of architecture and sculpture to public processions).  

In 1569, first fall of Ayutthaya to invading Burmese army although_ 

  • In 1538, as a measure of impact of military technology, King Phrachai (r. 1534-46) retained 120 Portuguese to instruct Siamese soldiers in musketry.  
  • In 1550, new fortification style was introduced around the Siamese capital.
  • King Maha Thammarcha (r. 1569-90) also purchased large supplies of foreign cannon.

In 1590, King Naresuen the Great regained independence and utilized political, economic, and military forces to transform fragmented kingdom into relatively centralized state.  

  • Portuguese trading stations were established in the 16th century.
  • Around the beginning of the 17th century large numbers of Japanese were active in Siam in war and trade.
  • In 1602 a Dutch trading post was established at Patani,
  • where the English soon followed, until their withdrawal from Siam in 1623.
  • R. 1656-88 King Narai most energetic in pursuit of trade with foreigners.
  • His curiosity about Persian and French cultures made his court known for its openness.  
  • 1664 By a commercial treaty, the Dutch gained a monopoly of Siamese foreign trade,
  • which was, however, thwarted by French intrigue; a French embassy and military expedition (1685) in turn failed to secure the acceptance of Christianity and French influence and led to 
  • In 1688 a popular revolt that began a period of prolonged civil war. Prompted in part by reaction against Narai’s openness, it became anti-European. European trade languished,
  • But Chinese and Muslim trade continued at a high level to take up the slack.  
  • In 1690s, a dramatic decline in trade with Muslims and Europeans could be measured, although the Chinese trade helped to fill the gap. 

In 1767, Burmese invasion destroyed Ayuthia

  • and compelled temporary acceptance of Burmese rule until 1782,
  • when Rama I founded a new Siamese dynasty, with its capital at Bangkok.
  • Even in period of political anarchy, great cultural activity emerged.
  • Rama issued royal decrees aimed at controlling the sangha and addressing the need to harness the manpower represented by idle monks.

Now the time is ripe to look at the Contemporary Shan State.

Contemporary Shan State

 From the Wikipedia enclyclopedia_

Shan State is a state located in Myanmar (Burma), which takes its name from the Shan people, the majority ethnic group in the Shan State. Shan State comprises 69 townships, including 24 newly-created townships in Special Region 2 (Wa Area). Its capital is Taunggyi. The state is largely rural. Major cities of Shan State are Lashio, Kengtong and Taunggyi.

Contents

  1. Sub states, districts and townships
  2. Geography
  3. Education
  4. Economy
  5. Population History References

Continue to read about the Shan State in the Wikipedia enclyclopedia.

Contemporary Shan Nationals 

From the Wikipedia enclyclopedia_ 

The Shan (Burmese: ; IPA: [ʃán lùmjóʊ]; Chinese: 掸族; pinyin: dǎn zú) are a Tai ethnic group of Southeast Asia. The Shan live primarily in the Shan State of Burma (Myanmar), but also inhabit parts of Mandalay Division, Kachin State, and Kayin State, and in adjacent regions of China, Thailand, Cambodia and Vietnam. The Shan are estimated to number ~6 million; a reliable census has not been taken since 1935. The capital of Shan State is Taunggyi, a small city of about 150,000 people. Other major cities include Thibaw (Hsipaw), Lashio, Kengtong and Tachileik.

The valleys and tableland are inhabited by the Shans, who in language and customs resemble the Thais, Dai, and the Lao. They are largely Buddhists and are mainly engaged in agriculture. Among the Shans live the Bamar, Chinese, and Karens. The hills are inhabited by various peoples, notably the Wa, who are numerous in the north and along the Chinese border.The Palaung People are numerous in the Northern Shan State, in Namkham, Muse, Nampaka, Kut Kai, and Lashio Townships along the Burma China Border and also in the middle of Shan State, in Namsarn, Kyat Mae and Thipal Townships. The population of the Palaung people is over 1 million. Some of the Palaung people in Kalaw and Aung Pan in the Southern Shan State. There is a dwindling population of Anglo-Burmese in major hill stations, such as Kalaw and in Taunggyi, a hold-over from the colonial period.

Contents

  1. Etymology  
  2. Culture
  3. Language
  4.  History List of Shan States and rulers
  5. Politics Independence and exiled government

Etymology

The Shan identify themselves as “Tai”, which means “free men” while “Shan” is a Burmese language term.[1] The Shan share their creation myth with the Lao people and believe their race was founded by Khun Borom the first king to establish Sip Song Pan Na (12 thousand Fields) along the Mekong (Mae Nam Kong).

The Shan people as a whole can be divided into four major groups:

  1. The Tai Yai or “Shan Proper”
  2. The Tai Lue, located in Sipsong Panna (China) and the eastern states
  3. The Tai Khuen, the majority of Keng Tung (Thai:เชียงตุง)
  4. The Tai Neua, mostly in Sipsong Panna(Thai:สิบสองปันนา or สิบสองพันนา).

Culture

The Shan are traditionally wet-rice cultivators, shopkeepers, and artisans. Most Shan are Theravada Buddhists and/or observe their traditional religion, which is related to animist practices.

Language

The Shan language, which is spoken by about 5 or 6 millions is closely related to Thai and Lao, and is part of the family of Tai-Kadai languages. It is spoken in Shan State, some parts of Kachin State, some parts of Sagaing Division in Burma, parts of Yunnan, and Mae Hong Son Province in northwestern Thailand.[2] The two major dialects differ in number of tones: Hsenwi Shan has six tones, while Mongnai Shan has five.[3] Its written script is an adaptation of the Mon script (like Burmese), although several other scripts exist.[3] However, few Shan are literate, and many are bilingual in Burmese.

History

The Tai-Shan people are believed to have migrated from Yunnan in China. The Shan are descendants of the oldest branch of the Tai-Shan, known as Tai Long (Great Tai) or Thai Yai (Big Thai). The Tai-Shan who migrated to the south and now inhabit modern-day Laos and Thailand are known as Tai Noi (or Tai Nyai), while those in parts of northern Thailand and Laos are commonly known as Tai Noi (Little Tai – Lao spoken) [1] The Shan have inhabited the Shan Plateau and other parts of modern-day Myanmar as far back as the 10th century AD. The Shan kingdom of Mong Mao (Muang Mao) existed as early as the 10th century AD but became a Burmese vassal state during the reign of King Anawrahta of Bagan (Pagan)(1044-1077). Note: the Mao people are consider a Shan subgroup.

After the Bagan kingdom fell to the Mongols in 1287, the Tai-Shan people quickly gained power throughout South East Asia, and founded:

  • Lan Xang (Laos)
  • Lanna (Chiang Mai)
  • Ayutthaya (Siam)
  • Assam
  • Ava by Burmanized Shan kings
  • Bago by Monized Shan kings
  • Several Shan states in the Shan hills, Kachin hills, Yunnan and parts of Vietnam.

Many famous Ava and Bago kings of Burmese history were of (partial) Shan descent.

  • The Burmanized Shan kings of Ava fought Monized Shan kings of Bago for control of Ayeyarwady valley.
  • Various Shan states fought Burmanized Shan kings of Ava for the control of Upper Myanmar.
  • The Shan kingdom of Monyin (Mong Yang) defeated the Ava kingdom in 1527, and ruled all of Upper Myanmar until 1555.

Burmese king Bayinnaung (1551-1581) conquered all of the Shan states in 1557. Although the Shan states would become a tributary to Ayeyarwady valley based Burmese kingdoms for many centuries, the Shan Saophas retained a large degree of autonomy and often allied themselves with either ChiangMai, Ayuttaya or Siam.

After the Third Anglo-Burmese War in 1885, the British gained control of the Shan states and pushed the borders to the mountains, thereby robbing Siam of thousands of square miles of territory.

(The last Burmese king Thibaw was half-Shan.)

Under the British colonial administration, the Shan principalities were administered separately as British protectorates with limited monarchical powers invested in the Shan Saophas.

After World War II, the Shan and other ethnic minority leaders negotiated with the majority Burman leadership at the Panglong Conference, and agreed to gain independence from Britain as part of Union of Burma. The Shan states were given the option to secede after 10 years of independence. The Shan states became Shan State in 1948 as part of the newly independent Burma.

General Ne Win’s coup d’etat overthrew the democratically elected government in 1962, and abolished Shan saopha system. In an effort to extract themselves from under the Burmese thumb, various Shan political organizations have attempted ro reassert Siam’s (Thailand) ancient claim to the Shan States, but without success.

Politics

The Shan have been engaged in an intermittent civil war within Burma for decades. There are two main armed rebel forces operating within Shan State: the Shan State Army/Special Region 3 and Shan State Army/Restoration Council of Shan State. In 2005 the SSNA was effectively abolished after its surrender to the Burmese government, some units joined the SSA/RCSS, which has yet to sign any agreements, and is still engaged in guerrilla warfare against the Burma Army.

During conflicts, the Shan (Thai Yai) are often burned out of their villages and forced to flee into Thailand. There, they are not given refugee status, and often work as undocumented laborers. Whether or not there is an ongoing conflict, the Shan are subject to depredations by the Burmese government; in particular, young men may be impressed into the Burmese Army for indefinite periods, or they may be enslaved to do road work for a number of months – with no wages and no food. The horrific conditions inside Burma have led to a massive exodus of young Shan males to neighboring Thailand, where they typically find work in construction, at daily wages which run about 100-200 baht. However unsatisfactory these conditions may be, all of these refugees are well aware that at least they are being paid for their work, and that every day spent in Thailand is another day that the Burmese government cannot impress or enslave them. Some estimates of Shan refugees in Thailand run as high as two million, an extremely high number when compared with estimates of the total Shan population at some six million.

Independence and Exiled Government

His Royal Highness Prince Hso Khan Fa (sometimes written as Surkhanfa in Thai) of Yawnghwe, lives in exile in Canada. He is campaigning for the government of Burma to respect the traditional culture and indigenous lands of the Shan people, and he works with Shan exiles abroad helping to provide schooling for displaced Shan children whose parents are unable to do so. He hopes to provide Shan children with some training in life skills so they can fend for themselves and their families in the future.

In addition, opinion has been voiced in Shan State and in neighbouring Thailand, and to some extent in farther-reaching exile communities, in favour of the goal of “total independence for Shan State.” This came to a head when, in May 2005, Shan elders in exile declared independence for the Federated Shan States.

The declaration of independence, however, was rejected by most other ethnic minority groups, many Shan living inside Burma, and Burma’s leading opposition party, the National League for Democracy led by Aung San Suu Kyi. Despite this dissenting opinion, the Burma Army has begun a crackdown on Shan civilians as a result of the declaration, and Shan people have reported an increase in restrictions on their movements, and an escalation in Burma Army raids on Shan villages.

See http://en.wikipedia.org/wiki/Khun_Sa

 

Burmese Folk Tale, Puppet Master

Burmese Folk Tale,

Puppet Master

 

Once upon a time, that was a very long long time ago, in a beautiful prosperous country called Shwe Bama Paradise there was an old puppet maker name Ah Ba Aung.

He had a son named Mg Tat. As the name implies Mg Tat is megalomaniac and thought he knew every thing. So he decided to travel and work abroad to become rich. Father sadly gives him his favourite, precious four puppets,

  1. a Nat (Burmese version of guardian angel),
  2. a Be Loo (ogre),
  3. a Zaw Gyi
  4. and a holy monk.

Ah Ba Aung reminded Mg Tat to use his puppets wisely and explained him how to use them if he is in trouble.

On the first night of his journey, he was alone scared and out of curiosity but jokingly asked the Nat puppet whether it is safe to rest under the tree. The Nat suddenly came alive and advised him to survey and observe the surroundings first before sleep and he found out the foot prints of a tiger, climbed and sleep on the tree and was saved from the tiger which came again later.

The next day he saw a long caravan and he asked the Be Loo or Ogre how he could become rich immediately. Be Loo suddenly became alive and help Mg Tat to rob and take over the whole caravan. Be Loo taught him a lesson that “The Might is right and it is nothing wrong if he could take anything with force.”

He found Shwe Bama princess on a carriage and fall in love at first sight. Princess told him that she is the daughter of deposed King Lu Du and she was traveling with all their belongings on the way to join back her father.

Mg Tat, with the help and advice of the Be Loo took the princess by force against her will.

Mg Tat was confused and did not know what to do with the new found wealth and asked the advice of the Zaw Gyi. As Zaw Gyi was wise, powerful, know the science, weather, ground condition, could even fly, dive into the earth, he could give the detailed map of fertile soil and precious metal deposits to Mg Tat. Mg Tat became very rich in a very short time.

Mg Tat tried in every possible way to get the love of the princess but failed every time. One day the princess managed to escape from Mg Tat. Be Loo and Zaw Gyi could not give any help. Then only he remembered about the two puppets he forgot, the Nat he used once and the Monk he never asked for help.

Then only the two of them taught him that Power and Wealth only, never brings happiness.

Physical possession of the body with the Might could not get the Love and Loving Kindness.

The True Happiness comes only from pure heart and Good-deeds.

What one possessed is not important but how you utilize that possession is more important.

They reminded his father, Ah Ba Aung’s wise advice to use all four of the puppets wisely. As he was only using the Might of the Ogre and Wisdom of the Zaw Gyi and forgot to control those two with the Wisdom of the Nat and Goodness of the Holy Monk he was on the wrong track.

Might and power brought wealth but wealth brought in misery only. True happiness came from good deeds only.

Those two good puppets changed the life of Mg Tat. He does a lot of good deeds, donations and accidentally met the poor princess and her father, poor deposed King Lu Du. He apologized both of them, asked for forgiveness, give back the poor King all his belongings. He wanted to go back to his old village but the King immediately recognized his virtues and talent, offered him a job as his most trusted right hand man and offered him to continue to stay in the ‘palace’ he returned back.

Mg Tat gladly accepted to work for the deposed King, and later even won the trust of not only the king,  but of the princess and at last even won over her heart. They were legally married, Mg Tat became Ein Shei Min or Regent and at last the king of whole Shwe Bama country. And they happily lived ever after.

Zat paung khan (Epilogue):

Shwe Bama Paradise is Union of Burma.

Old wise puppet maker name Ah Ba Aung is our father General Aung San.

His son Mg Tat is the Myanmar Tat Madaw.

The Nat is Maha Bandula on special mission ordered by General Aung San to take care of his son, Tatmadaw. He advised me to keep quite like ‘The Royal drum which made the sound only if strike. The wise man, who only answered when asked for advice’ so I give this best advice at last at a crucial time only. I let Mg Tat or the Myanmar Tatmadaw alone to do what they like for a long time giving enough periods to learn its own lesson.

Ogre or Be Loo is not alone, represents three persons viz: General Ne Win, General Saw Maung and Senior General Than Shwe.

Zaw Gyi also represents: Russia, North Korea and Pakistan giving Nuclear Know-how, Thailand, China and India supporting economically and militarily.

Tiger represented foreign colonies including Fascist Japan.

Shwe Bama princess represented our beloved Daw Aung San Suu Kyi.

Looting or robbing of the caravan is the Coup.

King Lu Du represents Lu Du or all the people of Burma/Myanmar.

Holy man Monk represent, Sayadaw U Gambira led demonstrating monks.  

Lesson learnt:

  1. Might is not always right.
  2. Wealth could not buy the love.
  3. Wealth alone could not bring in happiness.
  4. How much wealthy is not important. How do we use the wealth is more important.
  5. Knowledge alone could lead to disasters.
  6. Might and Knowledge must be guided by Wisdom and Goodness.
  7. Might and power brought wealth but wealth brought in misery only. True happiness came from good deeds only.
  8. Physical possession of the body with the Might could not get the Love and Loving Kindness.
  9. The True Happiness comes only from pure heart and Good-deeds.
  10. What one possessed is not important but how you utilize that possession is more important.

A. Advice to Mg Tat or Myanmar Tatmadaw:

please open your eyes and ears and think about your beloved country and people. Don’t just obey the wrong orders of Be Loos or Ogres Generals like Senior General Than Shwe.

B. Advice to Ogres, SPDC Generals led by Senior General Than Shwe:

because of your wrong selfish advices and orders your Mg Tat or Myanmar Tatmadaw is now hated by all the people of Myanmar.

Please repent now and change  if you wish to see the happy ending of Myanmar Tatmadaw.

Give back the power you looted from the people and NLD.

Your good will could be rewarded back by NLD and people. At last after few years, your Military men could definitely win back the power in fair and square elections as your brothers in ASEAN.

Actually people love you in their hearts but because of your strong. cruel, violent and unfair tactics they hate you in the brains.

Metta is always reflected and flows to both side. If you could really give the tender loving kindness to all the people you would be respected and loved by all.

C. Advice to Zaw Gyis: Russia, North Korea and Pakistan, Thailand, Singapore, Malaysia, China and India to stop supporting economically and militarily to the illegitimate present Military Government.

D. Advice to Lu Du or the people of Burma: Please be brave, patient and continue with the Civil Disobedience. As our beloved Bo Gyoke had advised in the shortest speech before the revolution of Fascist Japan, “Search and attack the nearest enemy!”

If applied that General Aung San’s advice in the present situation, that could mean, “Search and attack the nearest Kyant Phut, Swan Arrshin, military personnal and police.”

[Adapted from Daw Khin Myo Chit’s “The Four Puppets,” Folk Tales from Asia for Children Everywhere.]

MAHA BANDULA

Renascences of the Golden days of the Great Shan Empire

Renascences of the Golden days

of the Great Shan Empire

that shaped the present South East Asia

Brief history review
Burma, Shan and Thailand

It is interesting to note that the linkage and emergence of the modern Shan State, its national day and the formation of the Union of Burma are so intertwined; it is almost impossible to discuss the making of this historical formation separately. And the history of Shans had greatly influence the history of the establishment, the evolution the modern present-day Myanmar/Burma and Thailand.

burma_en.png
Burma or Myanmar

Shans

Shan is a Burmese rendering of Siam. The Thai call our Shans as Thai-yai or Elder Thai – and Tai or Thai is only a dialectical rendering. The Tai  Speaking Peoples stretch from NE India, through Burma, the Kachin and Shan States, Thailand, Cambodia, Laos, Vietnam and south and southwest China  Chinese Prime Minister Chou-en-lai of PRC [Communist Mainland China] said in 1957 to Soa Shwe Thaike, who was the first President of the Independent Burma, that in China there were then 100million Tai/Dai Speaking Peoples  in China.

myanmarshan.png
Orientation of Shan State

Ethnic Groups in Yunnan and Myanmar

The regions of Southwestern China and mainland Southeast Asia have been settled by many ethnic peoples since ancient times.

Effects of the Himalaya mountain range between China and India.

 

 

 

 

himalaya-map-3.png

Their history has been marked by struggles, wars, alliances, the creation and disintegration of their Baans (villages), Mongs (city-states), kingdoms and empires, and the efforts to re-create new ones in new lands.

Myanmar Neighbours, China and  India separated by Himilayan mountain ranges.

himalaya-map-4.png

Situation of Myanmar as a convenient highway between India and China

Some ethnic groups succeeded in creating highly organized kingdoms and empires, but others failed and, abandoning their old settlements, continued their migration south- and southeastward.

Their migration was sometimes gentle, sometimes forceful depending on the pressures from new emigrants and the conflicts that took place among themselves.

bur-china-india-himalaya-map-7.png

(d) Myanmar highway along the valleys with water-supply along it, connecting China and ASEAN.

Indonesians, Malays and Polynesians were believed to be the earliest migrants came down from Yunnan through Burma to their homelands in south.

bur-china-india-himalaya-map-5.png

(d) Strategic situation of Myanmar between its Neighbours (China, India, Bangladesh, Thailand and Laos)

bur-asean-map-5.png

(e) Myanmar in ASEAN.

Myanmar highway, connecting China and ASEAN. Indonesians, Malays and Polynesians were believed to be the earliest migrants came down from Yunnan through Burma to their homelands in south.

bur-asean-map-2.png

 

 

 

 (f) Orietation of Myanmar in the world map

bur-map-8.png

(g) Burma or Myanmar

 

 

 

 

 

 

 

 

 

bur-map-1.png

 

 

 

 

 

Those who picked hilltops and deep valleys for their settlements and were cut off and isolated from their parent stock became in the process of time a new ethnic group with a distinctive culture of their own, their linguistic affiliation later to be established by linguists and philologists. They survived on a simple sustainable type of economy and came to have new local names.

Yunnan, where numerous ethnic peoples make their homeland, is situated in southwest China, bounded on the north by Sichuan and Sizang (Sikang), on the east by Guizhou and Guangxi, on the south by Vietnam and Myanmar, and on the west by Myanmar and Assam. It is extremely mountainous with only a limited area of level plains.

It is furrowed by the Taiping, Shweli, Salween, Mekong, Black and Red rivers.

The Salween and the Mekong are rivers of great length, having their sources in the interior part of Tibet, and flowing through Yunnan and the neighboring lands of Myanmar, Laos, Thailand, Cambodia and Vietnam.

The basins of these rivers and their tributaries form deep, narrow valleys which, with the high parallel mountain ranges running generally north and south, constitute a favourable home for numerous ethnic minorities.

Yunnan shares a long common border with Myanmar and many ethnic groups that live in Yunnan can also be found in Myanmar.

For example, the following ethnic nationalities, among many others, are common to both Yunnan and Myanmar:
1. Miao (Mhong)
2. Yao
3. Minchia (Pe-tso)
4. Wa
5. La
6. P’u-man
7. Palaung
8. K’a-mu
9. Shan (Tai)
10. Chinese
11. Tibetan (Petorpo)
12. Li-so (Li-su)
13. Mo-so (Na-She)
14. La-hu (Lo-hei)
15. A-ch’ang (Maingtha)
16. Ma-ru
17. La-shi
18. Kachin (Ching P’aw)
19. A-K’a
Linguistically these ethnic peoples belong to three families: Mon-Khmer, Tai, Chinese and Tibeto-Burman.

Human migration from one region to another is known to have taken place since time immemorial.

Even after “national” boundaries appeared in history, the migration process remained an on-going one, and the trends of human migration have continued to the present time, gathering momentum and involving large numbers of people at certain times more than others. In some places ethnic crossings over national boundaries become serious problems and disputes over such issues are common between adjacent countries. Today any ethnic problem occurring along a border can precipitate an international crisis, which may need either a short or a long term solution.

 

 

Ethnology has also become a subject of study for scholars of international relations. Words such as ethnic identity, ethnic adaptation, ethnicity, ethnic politics, ethnic consciousness, ethnocentrism, ethnic discrimination, ethnic conflict, ethnic attachment, ethnic ideology, ethnic aspects, ethnic responses, ethnic issues, ethnic plurality, ethnic relations, ethnic misunderstanding, multi-ethnic problems, ethnogency and ethnography have become catch-words of the ethnologists in their dealings with ethnic issues in our international setting.

In some countries, national governments have explicitly provided in their Constitutions certain provisions, regulations, and laws regarding the rights and roles of ethnic minorities.

Assurances and guarantees are given for the promotion and preservation of their cultures, languages, customs, traditions and beliefs.

Usually, boundaries and areas that we call ethnic autonomy, ethnic centers, ethnic zones, ethnic belts, or ethnic communities are demarcated by national governments with the intention of having harmonious relationships among ethnic nationalities. Opportunities are also provided to ethnic nationalities to participate in local administration, in the management of national development projects and in the defense of sovereignty. In some countries provided with such assurances and guarantees, ethnic peoples co-exist peacefully and have cordial relations with each other.

But in other places, racial prejudices are so deep-seated and socio-religious differences so great that conflict has occurred, quarrels have developed into armed clashes and ethnic cleansing, leading to loss of lives and property, and upheavals on a large scale. Such unrest and violent outbreaks have led to renewed ethnic migrations from one region to another and across national boundaries.

Migration and Settlement of Tai Ethnic Groups

 

 

Like many other ethnic peoples the Tai once had their homeland in China. Some historians believe that the Tai people first came to settle north of the Yellow (Huang Ho) river, occupying the region known as Hebei and Shanxi round about 2515 B.C. The Chinese annals also mention Tai settlements in the middle basin of the Yellow River in 850 B.C. They made their homeland here for a long time, establishing small feudal kingdoms and spreading their “Na” culture to neighboring regions. But new emigrants coming from Central Asia later impelled the Tai and other ethnic groups to move southwards to new fertile areas between the Yellow and Yangtze (Chang Jiang) rivers covering the present provinces of Hunan and Hubei.
With the Yellow River in the north and the Yangtze river in the south as their natural boundaries, the Tai and other ethnic peoples felt safe, and rebuilt their feudal kingdoms and erected their “Na” which lasted for several centuries. However, another wave of emigrants from the north, which became powerful and aggressive, put new pressure on the Tai ethnic group. With inter-state rivalries and an inability to establish unity, the Tai and ethnic people of the south were unable to resist the intrusion from the north, and split up into numerous groups. Some took refuge in the neighboring hills and valleys of Sichuan, Guizhou and Yunnan, where they picked up new local names which concealed their identity and turned themselves into little-known hill tribes of the region, remaining obscure for centuries. Other Tai groups who were displaced by the new immigrants migrated into Honan to Hubei, and crossing the Yangtze river, fanned out in different directions to settle in Hunan, Guangxi, Guangdong, Hainan, Vietnam, Laos, Thailand, Myanmar and Assam.
The central point of my paper here is to trace the routes of migration of the Tai people and their areas of settlement in Myanmar. The Tai in Myanmar are known to the Myanmar people as Shan, to Kachins, A-ch’angs, Zis and La-shis as Sam, to the Ma-ru as Sen, to the Palaung as Tsen, to the Wa as Shem and to the Talaing or Mon as Sem and to the Yunnanese as Pai-Yi. But they themselves like to be called “Tai.” The Shans are the most widespread ethnic people in Myanmar, being found in every region. Their Baan or Maans (villages), Mongs (city-states) and settlements stretch from the northernmost region of Hkamti Long down to Taninthayi in the south, and from the eastern tip of Kengtung to Hsawng Hsup and Ta-mu to the west. In central Myanmar their settlements and communities can be found around Ava, Pinya, Sagaing, Taungoo, Phyu, Pyinmana and Pyay.
As to when exactly the Shans entered Myanmar, scholars have different views. Some believe that the migration of the Shans into Myanmar started 2000 years ago citing three reasons: first, their restless character which prompted them to find new lands to settle; second, their warlike character; and third, the pressure of new invasions from the north, such as those of A.D. 78 and A.D. 1253.
Most Shan chronicles say that a big wave of Shan migration took place in the 6th century A.D., the Shans moving from southern Yunnan into the Nam Mao valley and adjacent regions and establishing many Mongs, among them Bhamo, Mong Mit, Hsipaw, and Hsenwi. Making these places their first homeland in Myanmar, they spread out over the whole of the Shan State, establishing more Mongs and Kengs (towns) like Mong Naung, Mong Nang, Mong Hsu, Mong Kung, Mong Keshi-Mansam, Mong Laihka, Mong Nai, Mong Pan, Mong Maukmai, Mong Yawnghwe, Mong Sakoi, Mong Sam Kar, Mong Hsamongkham, Mong Lawk Sawk, Mong Pai, Keng Tawng, Keng Hkam and Keng Rom.
From Mong Kawng, Mong Yang, Waing Hso, Kat Hsa, the Shans moved northwards to the Hkamti Long area where they established the eight Mongs of the Khamti Shans: Lokhun, Mansi, Lon Kyein, Manse-Hkun, Mannu, Langdao, Mong Yak and Langnu. Moving to the west, they then occupied and established new Mongs like Hsawng Hsup, Sinkaling Hkamti, Mong Kale, Mong Leng (Mohling), Maing Kaing or Mong Kang, Hu-Kawng, Maw Leik, Mong Nyaung, Homalin, Phaungbyin, Hkam-Pat and Ta-Mu, between the Ayeyarwaddy and the Chindwin, along the Uyu river and even up to Manipur and Assam.
The Shan immigrants of north and northeastern Myanmar were recognized as the earliest branch of the Tai migration southwards, and they came to be known as Tai Long or Tai Yai, that is, “Great Tai”. The later branch of the Tai migration to Laos and Thailand were known as Tai Noi or “Little Tai.”
More migration of Shans into Myanmar took place when the powerful Shan kingdom of Mong Mao Long was established in the Mao valley. According to the Shan chronicles, the Mao political power reached its height in the 14th century, especially during the reign of the twin brothers Sao Hso Hkan Hpa and Sao Hsam Long Hpa.
All the principalities of northern and southern Shan State were united under the leadership of Sao Hso Hkan Hpa. He also extended his power to Laos, Cambodia and Thailand around about 1350. For the westward expansion, he assigned the task to his brother Sao Hsam Long Hpa who marched with his army to Mong Kawng which he easily annexed. Mong Kawng became the second capital next to Mong Mao. Making Mong Kawng his military base, Sao Hsam Long Hpa crossed the Ayarwaddy and Chindwin rivers to annex more new lands which included all the regions of the Kabaw valley, northern Rakhine, Manipur and Assam. New immigrants were settled into these newly conquered areas. Some of the followers who preferred to remain in Assam established their feudal communities along the Brahmaputra river and pledged their allegiance to the king of Tai Ahom. These Shans along the Brahmaputra river split in the course of time into Tai Ahom, Tai Aton, Tai Hkamyang, Tai Phake and Tai Tarong, to be later joined by Tai Hkamti from Myanmar. They survive to this day, although some have become Hinduized.
During the reign of Sao Hsam Long Hpa in Mong Kawng, several Baans and Mongs were established throughout northern Myanmar. Each Mong was under the Chief or Saohpa, and there were altogether ninety-nine Saohpas who who pledged their allegiance to Mong Kawng. The ethnic Tai people who came with Sao Hsam Long Hpa to northern Myanmar called themselves Tai Leng, but were called Shan-Myanmar by others. They became very Myanmarized. The Tai Leng settlements were scattered all over the present-day Kachin State, which at that time was Shan (see Appendix I). Those who settled at the northern tip of Myanmar around Putao came to be known as Tai Khamti. There were also Tai Long, Tai Mao and Tai Nu settlements in Bhamo, Mong Mauk, Waing Maw, Kat Kiao, Nam Ma, Nam Ti, Mong Kawng, Mong Yang and many other places in north and northeastern Myanmar. The Shans in northern Myanmar were skilled farmers. They brought along with them from Mong Mao Long the art of cultivation and turned the fertile lands of northern Myanmar into Na or rice fields. These Shan farmers concentrated their settlements in places with good soil and fresh water. In the Kyaukse area, they improved the land and irrigation system and turned the place into a rice bowl for Bagan. After the reign of King Narathihapate (1254-87) Bagan became very weak from the effects of the Mongol invasion. The Three Shan Brothers, Athinkaya, Yazathinkyan and Thihathu who controlled the economic base of Kyaukse area became very powerful and played a leading role in Bagan power politics. For two and a half centuries the Shans established their dynasties and made their power felt over Myanmar (see Appendix II).
In southern Myanmar there were several Shan settlements around Thaton, Mawlamyine, Madama and Bago. As elsewhere in Myanmar, the local chiefs of southern Myanmar locked themselves into the game of power politics. The most prominent and active of these was a Shan local chief named Wareru . He was the son of a Shan immigrant to Thaton and was born in a village called Doonwun near Thaton. When he grew up he went to Sukhotai and became a stable boy of the king. He was assigned to look after the royal elephants and to lead the elephant troops in times of war. He was also a good soldier and after a few successful campaigns he was promoted to the rank of captain of the guards. He later became acquainted with the king’s daughter, eloped with her and brought her to Thaton. He involved himself in the local politics and later became the governor of Madama in 1281. He next turned his attention to Bago and was able to take it over in 1369, following which he established a dynasty which lasted from 1287 to 1539 (see Appendix III). During the reign of king Wareru, the Shans from Chiangmai and Thailand moved to Lower Myanmar. There they mixed and mingled with the Mons and became good cultivators in the delta area which later became the rice bowl of Southeast Asia. During the period of the Wareru dynasty, trade and commercial relations developed with European countries, bringing prosperity to Bago, Madama and the Taninthayi coastal region. Native products such as rubies and other gems of northern Myanmar, lac, ivory, horn, lead, tin, Bago or Madama jars, long peppers, and nyper wine made from dani palm were exchanged with products brought by European merchants such as camphor, pepper, scented wood, Chinese porcelain and velvet.
East of the Nam Kong river or the Salween, there are numerous Shan settlements called Waans and Kengs. The region is shaped like a triangle. Although the Shan immigrants of this area were closely affiliated ethnically to the Tai race, they retained local names such as Hkun, Lu, Lem, Ngio, Yun and Tai Nu. Based upon their Waan-Baan-Keng system the Tai ethnic people of this area established several Mongs and Kengs as their feudal states (see Appendix IV).
Kengtung is the largest of the feudal states in the eastern Shan State. It covers an area of over 12,000 square miles and is bounded by Thailand on the south, China on the north, and Laos on the east. Its inhabitants are mostly Hkun, Lu, Tai Long and many other ethnic groups, among them Yun, Ngio, Tai Nu, Lem, Laotian, Wa, La, Tai Loi, Kaw, Mu-Hso (La Hu), Ako, Li Saw, En, Hsen Hsum, Pyen, Palaung, Kwi (La Hu Chi), Kang, Yao, Hsem, Miao, Mang Tam, Sawn (son) and Thai.
The majority of the Tai Nu people have settlements mostly along the Yunnan-Myanmar border and the upper part of the Salween river in Yunnan where they had several feudal city states. Inside Myanmar the Tai Nu people live in Bhamo, Myitkyina, Mong Kawng, Mong Yang, Muse, Namhkam, Mong Kung, Laihka and Kengtung area especially in the northeastern part of the region around Mong Lem.
The Shans penetrated deep into Myanmar in the long course of their history, to occupy its plains, hills and valleys and turn wasteland into Na to produce rice either for their own consumption or for trade. They were hardy farmers and food cultivators and adopted a feudal type of administration and a self-sufficient sustainable economy. Wherever they migrated they introduced their system of Mong and Keng city-states. They frequently fought among themselves but also formed alliances against common enemies. Endless wars are recorded in their local chronicles. The constant fighting among themselves and against neighboring foes exhausted their strength so that they eventually became very weak. They split and settled so much and so far that it became impossible for them to retain their unity as in the days of the Nanchao and Mong Maw Long. 

To make it easy for the readers, there is another version in notes form I prepared below_ 

Shan (also known as Tai) lived independently up north round about 650 B.C. in China at the lower part of the Yangtze River.

1. Shan’s (also known as Tai) migrated down through the present day Yunnan and desended further down into Burma and settled in the Shan Plateau.

2. A large group of them made a detour U turn and went up north and climbed the Tibet hills and stayed there forming the Tibeto-Burman ancestors of the whole region. (According to Thailand history books.)

3. One group continued their journey west, up to the present day Rakhine.

4. Another group even decided to continue the long march up into the present day north eastern part of India.

5. One of the group continued south in Burma and settled in lower Burma closely with Mon and  Kayins.

6. Few of them decided to continue to just stay-put in the present day Yunnan.

7. One group broke away from all others and decided to go straight southwards and settled in present Thailand.

8. One of them also broke away from all and moved to the east, settling in present day Lao and Cambodia. Actually they are a little bit different, some had more of the Chinese blood and some even have mixed blood with Khamars and some even went further and said to be settled in Vietnam.

9. One of the group, known as Thet mixed the Pyus and their decedents are part of the ancestors of Bamars.

10. Some of the ethnic groups, who made a detour U turn, went up north, climbs the Tibet hills and later came down and they were known as Kan Yan and formed one of the ancestors of Bama.

11. At last intermarriage of the groups who were the descendents of Pyu, Kan Yan and Thet give rise to my present day Bama ethnic group.

Note (A): the long march travelers of Shan came down in different times in batches. Because it happened in the prehistoric times, I have searched and collected data, and made it simple and easy from various references below.I hereby wish to go into some details of what I had given as a gist above: Shan’s other cousins descended from the same ancestors, now inhabit northeast Assam or Asom in India.

Note (B) : they established the Ahom kingdom in Assam, India, where the Burmese General Maha Bandula’s troops committed_

  • indescribable cruelties
  • and barbarities  as to
  • annihilate something like 2/3 of the population
  • and certainly 1/3 of the men and boys
  • disemboweling them,
  • eating their flesh
  • and burning them alive in cages
  • to intimidate
  • and suppress the Shan Ahom of Assam, India.

This event so weakened and disorganized the Shan Ahom that by 1839 the kingdom was completely annexed by the British.Before that from about 1220 – 1812 AD they maintained themselves under one Dynasty, (that of Mong Mao 568-1604 AD when its descendants ruled Hsenwi or Theinni in Burmese). Indeed the Shan Ahom resisted conquest by the Mughals who had conquered much of India before the British incursion.

Some groups of Shan settled along the way, at  Yunnan in the north east of Burma.

Some mixed blooded with Chinese and Khamar, went to the east and founded the Laos and  Cambodia.

Others went down to the southeast and settled in Thailand. No wonder Thailand was known as Siam or we could even easily understand it is just a slang of Shan.

Shans were  gradually pushed south, at about the beginning of the Christian era by the advancement of the Tar Tars.

About 650 A.D. one group of Shans formed a powerful country at Nan Chao, now known as Yunnan.Nan Chao Shans were quite powerful and could resist Chinese attempts at conquest until 1253.

300px-hsipawcountry.jpg

Hsipaw country

During the years 754 to 763 A.D. the Nan Chao Shans extended their rule even up to the upper basin of the Irrawaddy River and came into contact with the Pyu.

Pyu was one of three ancestors who founded our Burma: viz, Pyu, Kan Yan and Thet. Pyu was then the ruler of the Upper  Burmese Plains.

Some of Shan’s descendents ventured beyond Upper Burma into Lower Burma to mingle and live together with the Mons.

During the heydays of the Nan Chao Shans, some of them had even crossed Upper Burma to reach far west and established the once powerful Ahom Shan Kingdom, in the northeastern part of India, now known as Assam or Assom , as stated above.

Shans had moved into the area now known as the Shan Pyae of Burma in large numbers and settled down and were well established by the time our first Burmese King Anawrahta ascended his throne in 1st century.

Nan Chao  Shans tried desperately to defend their Nan Chao  kingdom from the Chinese attackers, but in 1253 the Nan Chao Kingdom fell.

Some of the Nan Chao Shans, unwilling to live under foreign domination there; move towards the south in strength, to seek freedom in present day Tailand area.

They joined forces with the other Shans, who had already settled in that area, and in 1262 took over Chiang Rai, in 1296 Chiang Mai and in 1315 took Ayuddhaya, and established their own kingdoms.

In Upper Burma the Shans established the kingdoms of Mo Gaung (Mong Kawng), and Mo Hnyin (Mong Yang), and in the Shweli basin, the Mao Kingdom.

Anawrahta ruled the Pagan for 43 year. He was able to unify the whole Burma under his rule for the first time in history.During this time he sent his armed villagers into the Shan’s kingdoms to help ensure the security of his Pagan Kingdom. However, he had no intention of annexing or taking over of the Shan’s kingdoms. He merely wished to defend the low lying plains of his Burma from raids by the Shan’s disgruntled militias. For this purpose he established a string of fortified towns along the length of the foothills.

Relations between Shan and Burma became friendlier under Anawrahta’s successors , but the Burmese Pagan fell to the attackers from China in 1287 A. D. and was destroyed.

Then in 1312 A. D. one of the groups of Shans took the kingly Title of “Thihathu” and ascended as the Burmese king or throned in Pinya.The (Mao) Shans, who had established kingdoms in Mo Hnyin, Mo Gaung and the Shweli areas then overran the villages of Pinya and Sagaing in 1364 A.D.

After they had withdrawn, Shan’s from Ava, whose title was Thadominbya, combined Pinya and Sagaing and established a new Kingdom, over which he ruled.

So Shans effectively became Kings in Burma from 1282 A.D. to 1531 A.D.In 1527 A.D. due to the attacks of the Mo Hnyin Saw Bwa on Ava, the Shan’s and U Burmese of the area left their homes and descended southwards towards Toungoo, where they established a new kingdom.

Thohanbwa, the son of the Moehnyin Saw Bwa, who became the King of Ava, was soon assassinated due to his lack of skill in statecraft and administration, and in 1543 A.D.

Onbaung Khun Maing succeeded him as the King.

Former Shan Settlements in North Myanmar

The successive conquests achieved by Sao Hsam Long Hpa over the northern territory encouraged greater Shan migration to these new areas and led to further establishment of their Ban-Mong system. Territories which now belong to Kachin State were once under the rule of the Mong Kawng Saohpa and many Shans (affiliated to the Thai-Long ethnic group) can still be found dominating the following Bans and Mongs of the region shown below:
1. Alambo
2. Aungthagon
3. Bilumyohaung or Waing Hpai Kao
4. Bilumyothit or Waing Hpai Mai
5. Gurkhaywa
6. Hopin or Ho-Pang
7. Htantabin or Ban Htan Ton Leo
8. Htopu or Ban Hto Hpu
9. Inbaung or ban Kyapt Naung
10. Ingyigon (old) or Ban Kaung Pao Kao
11. Ingyingon (new) or Ban Kaung Pao Mai
12. Kangon or Ban Kong Naung
13. Kanhla or Ban Naung Ngarm
14. Kayuchaung or Ban Nam Haung Hoi
15. Kondangyi or Ban Kong Khay
16. Kyakyikwin Ban Naung Mo Long
17. Letpandan
18. Lwelaw or Ban Loi Law
19. Mahaung
20. Maing Naung or Mong Naung
21. Mamana
22. Manywet or Ban Ywet
23. Mawhan
24. Mogaung or Mong Kawng
25. Mohnyin or Mong Yang
26. Moknaung
27. Myadaung
28. Myohla
29. Myothitgyi or Waing Mai
30. Nam Khwin
31. Namma
32. Nampoke
33. Namti
34. Nanhaing
35. Nansawlaw
36. Nansun
37. Natgyikon or Ban Hpi Long
38. Natyingya
39. Nyaunggaing
40. Nyaunggon or Ban Kon Nyaung
41. Ohnbaung
42. Pinbaw or Ban Pang Baw
43. Pinhe
44. Pinlon or Ban Panglong
45. Pintha or Ban Pyin Hsa
46. Pwinbusu
47. Sahmaw or Ban Mao Khay
48. Shanzu
49. Shwe-in or Ban Naung Hkam
50. Tagwin
51. Ta-paw
52. Taungbaw or Ban Ho Loi
53. Taungni or Ban Loi Leng
54. Tiggyaingsu
55. Theikwagon
56. Thutegon
57. Yawthit or Ban Mai
58. Yawathikyi or Ban Mai Long
59. Thayetta

In Kamaing Township:
1. Chaungwa or Ban Pak Haung
2. Haungpa or Ban Haung Par
3. Hepan or Haipan
4. Hepu or Haipu
5. Kamaing
6. Lawsun
7. Lepon
8. Letpangon
9. Lonsan or Long San
10. Lonton
11. Lwemun or Loimun
12. Maing Pok or Mong Pok
13. Mapyin
14. Maubin Natlatan
15. Nammun
16. Nanhlaing
17. Nankat
18. Nanya
19. Nyaungbin
20. Sezin
21. Taunghaw

In Myitkyina Township:
1. Akye
2. Ayeindama
3. Baingbin
4. Hokat
5. Katcho or Kat Kiao
6. Khaungpu or Hkaunghpu old
7. Khaungpu or Hkaungpu new
8. Kokma
9. Kwitu
10. Legon
11. Maingmaw or Mong Maw
12. Mainga or Mong Na
13. Male
14. Mangin
15. Mankin Saragatawng
16. Mankin Shewzet
17. Manmakan or Man Mark Karm
18. Manpwa
19. Mintha
20. Myitkyina
21. Nampong
22. Nanhe
23. Namkalan
24. Nankwe
25. Nanpomaw
26. Nanwa
27. Naunghi
28. Naungmun
29. Naungpakat
30. Nyaungbintha
31. Okkyin
32. Pamati
33. Panpa
34. Pidaung
35. Pinlontaw
36. Pinlonyana
37. Rampur
38. Sanga
39. Sangin
40. Sekow
41. Sinbo
42. Sitapur
43. Tahona or Ta Ho Na
44. Taiklon
45. Talawgyi
46. Tasaing
47. Talkon
48. Thagaya
49. Tonpakut
50. Ulauk
51. Wainglon
52. Waingmaw
53. Washaung
54. Zigyun

Source: The Kachin Hill Manual. Rangoon: The Superintendent Government Printing, Union of Burma, 1959. pp. 17-18
Appendix II: Shan Kings in Myanmar

The list of Shan kings who succeeded the kings of Bagan and reigned at Myinsaing and Pinya is:

1. Athinhkaya, Yazathinkyan and Thihathu, the three Shan brothers who acquired power after the fall of Bagan and governed the country with equal status from A.D. 1298. Their joint reign lasted fourteen years.
2. Thihathu or Ta-tsi-shin, youngest of the three brothers who made himself king at Pinya in 1312 and reigned for ten years.
3. Uzana son of Kyawswa (1287-98, deposed king of Bagan) and the adopted son of Thihathu.
4. Ngasishin Kyawswa (half brother of 3), son of Thihathu, he became king in 1343 and reigned eight years.
5. Kyawswa-nge (son of 4) became king in 1350 and reigned five years.
6. Narathu (brother of 5) became king in 1354 and reigned nine years.
7. Uzana Pyaung (brother of 6) became king in 1364, and was assassinated after three months’ rule by Thadonminbya.

Turning to Sagaing, there were seven Shan kings who reigned from 1315 to 1364:

1. Sawyun or Saoyun, the son of Thihathu or Tai-tsi-shin who also reigned at Myinsaing and Pinya. He became king in 1315 and reigned seven years.
2. Tarabyagyi (step brother of 1), became king in 1323 and reigned fourteen years.
3. Shwetaungtet (son of 2), became king in 1336 and reigned three years.
4. Kyawswa (son of 2), became king in 1340 and reigned ten years.
5. Nawrahtaminye (brother of 4), became king in 1350 and reigned seven months.
6. Tarabyange (brother of 5) bcame king in 1350 and reigned three years.
7. Minbyauk Thiapate (brother-in-law of 6) was driven from Sagaing by a Shan army from the north and murdered by his stepson, Thadonminbya in 1364.

Awa, the capital of upper Myanmar for many years, was founded with the help of the Shan chief Thadominbya in 1364. There were nineteen chiefs of Shan descent who reigned in Awa from 1364 to 1555:

1. Thadominbya said to be descended from the ancient Shan kings of Takawng or Tagaung on his mother’s side, he was the grandson of Athinhkaya Sawyun, the Shan king of Sagaing. He founded Awa in 1364, became king in the same year and reigned three years.
2. Nga Nu (usurper), a paramour of Sao Umma, became king in 1368, and reigned only for a few days.
3. Mingyiswasawke, said to be descended from both the Bagan dynasty and the Shan brothers, became king in 1368 and reigned thirty-five years.
4. Tarbya or Sinbyushin (eldest son of 3), became king in 1401 but reigned only seven months, being murdered by his attendant.
5. Nga Nauk Hsan, became king in 1401 and reigned only a few weeks.
6. Minkhaung (another son of 3) hesitated to accept the throne, but his younger brother Theiddat killed a cousin claimant and made him king. He became king in 1401 and reigned twenty-one years.
7. Thiathu (son of 6) became king in 1422 and reigned four years. He was murdered at the instigation of Queen Shin Bo Me.
8. Minhla Ngai (son of 7) king in 1426 and reigned only three months before he was poisoned.
9. Kalekyetaungnyo (usurper) became king in 1426 but reigned only seven months.
10. Mohnyithado or Mohnyinmintara, chief of Shan descent who justified his claim to the throne as a descendant of the kings Narapatisithu (1173-1210) and Ngasishin (1343-1350) of Bagan and of the family of the three Shan brothers. He became king in 1427 and reigned thirteen years.
11. Minrekyawswa (son of 10) became king in 1440 and reigned three years.
12. Narapati (Thihathu) (brother of 11), became king in 1443 and reigned twenty-six years.
13. Thihathu or Mahathihathura (son of 12), became king in 1469 and reigned twelve years.
14. Minhkaung (son of 13), became king in 1481 and reigned twenty-one years.
15. Shwenankyawshin (son of 14), became king in 1502 and reigned twenty-five years. He was killed by Thohanbwa or Hso Hom Hpa.
16. Thohanbwa or Hso Hom Hpa, son of Mohyin Saolon who conquered Awa. He became king in 1527 and reigned sixteen years. He was murdered.
17. Hkonmaing or Hkun Mong, Saohpa of On Baung or Hsipaw and related to Shwenanshin, was elected king of Awa in 1543 and reigned three years.
18. Mobye (or Mong Pai) Narapati (son of 17), Saohpa of Mong Pai became king in 1546 and reigned six years and abdicated.
19. Sithukyawhtin, a Shan chief of Salin, seized Awa and became king in 1552, and reigned three years. He was conqured and deposed by Bayinnaung in 1555.

Source: G.E. Harvey. History of Burma, from “The Earliest Time to March 1824, The Beginning of English Conquest”. London: Frank Case and Co. Ltd., 1967. p. 160.
Appendix III: Shan Kings of Bago

The following is the list of the Shan kings of Bago of the dynasty established by Wareru in 1287:

1. Wareru, the Shan chief who established the dynasty but had his capital at Madama. He became king in AD 1287 (S 649) and reigned nineteen years.
2. Khun-lau’ or Tha Na’ran Bya Keit who became king in 1306 and reigned four years.
3. Dza’u-a’u or Theng-Mha’ing (nephwe of 2), who became king in 1310 and reigned thirteen years.
4. Dzau-dzip, or Binya-ran-da (brother of 3) who became king in 1323 and reigned seven years.
5. Binya-e’-la’u (son of 2, Khun-lau and cousin of 4) who became king in 1330 and reigned eighteen years.
6. Byinya-u or Tseng-Pyu-Sheng (son of 4 and cousin of 5), who restored the ancient capital Bago or Hansawadi. He became king in 1348 and reigned thirty-eight years.
7. Binya-nwe, or Ra’dza’ Di-rit (son of 6) who became king in 1385 and reigned thirty-eight years.
8. Binya Dham-ma Ra’-dza (son of 7) who became king in 1423 and reigned three years.
9. Binya-Ra’n-kit (brother of 8) who became king in 1426 and reigned twenty years.
10. Binya-Wa-ru (nephew of 9) who became king in 1446 and reigned four years.
11. Binya Keng (cousin of 10) who became king in 1450 and reigned three years.
12. Mhau-dau (cousin of 11) who became king in 1453 and reigned seven months.
13. Queen Sheng Tsau Bu or Binya-dau’ who became queen in 1453 and reigned seven years.
14. Dham-ma Dze-di (cousin of 13) who became king in 1460 and reigned thirty-one years. He did not belong to the royal family.
15. Binya Ran’ (son of 14 and son-in-law of 13) who became king in 1491 and reigned thirty-five years.
16. Ta-ka’-rwut-bi (son of 15) who became king in 1526 and reigned fourteen years.

He was conquered and deposed by Tabeng-Shweti, king of Taungoo in 1540.
Source: Sir Arthur P. Phayre. History of Burma, Including Burma Proper, Taungu, Tenasserim and Arakan. London: 1883. pp. 290-291.

 Meanwhile from Toungoo Kingdom, in the year 1555 A.D. King Bayinnaung succeeded in unifying the whole of Burma for the second time in our history.

He was able to “persuade’ the Shan Saw Bwa to submit his suzerainty. In accordance with the traditions of the earlier Burmese Kings, the administrative setup was that the Shan Saw Bwas who submitted to the suzerainty of the Burmese King retained full powers to rule over their kingdom. This relationship was based on mutual respect.

The military forces of Burma included contingents of Shan soldiers who proved their valour on the foreign battlefields.That is how Shan and Burmese descendents had lived closely together, like brethren, till the fall of Upper Burma in 1886.

Then the Shan Saw Bwas, with the intention of restoring freedom to Burma and to the Shan State, chose the Burmese Princes Limbin and Saw Yan Naing to head their alliance, and started waging war against the colonialism.We could see in the above mentioned era how Shans  migrated and grew mightier.

We should study how political, economical, social and philosophical patterns changed according to their coming.To sum up again, after the fall of Bagan , Ava kingdom was built in 1364 M.E. Subsequently, until Pinya, Sagaing and Myinsaing  eras, the power of Bagan collapsed and rebellious small kingdoms spread. When the invading conqueror Shans came across Burmese, they accepted the Buddhist cultures and Burmese cultures.In this case, the saying, ‘conquerors are conquered’ need to be explained thoroughly.Anyway no one is sure the source of Shan ancestors’ conversion to Buddhism. We should consider the fact that Shans had very good relations with Mon and Khamars. Shans could even get the Buddhism directly from them.We could see that Shan Pagodas look more like Thai and Cambodia Pagodas than our Burmese.

This episode of the history, Shans’ conquering over the  Burma, which our successive Bama governments’ history text books just used to mention one line only and skipped forward to the glorious Burmese warrior Toungoo King Baying Naung who successfully established the 2nd Bama Empire. 

The date 7th February 1947 is a defining moment in the record of the Shan history as a modern nation. On that day, Shan princes and the people’s representatives of the Shan States demonstrated their newfound unity to declare it a “national day” which were followed by the resolutions of “Shan National Anthem”, “Shan National Flag” and the formation of “Shan State Council” on the 11th and 15th of February, 1947 respectively. The people of Shan States and leaders decided in this very year later at Panglong, on the 12th of February, to join with U Aung San and the AFPFL (Anti-Fascist People’s Freedom League) and leaders of other nationalities, to live together under one flag as co-independent and equal nations. This marks the birth of a nation-state now known as “Union of Burma”.

National flag

1.     The design of the national flag is as sanctioned at the Panglong Treaty conference in 1947.

2.     The size of the flag is ( 5ft. x 3ft)

3.     Diameter of the Moon is (1. ½ ft)

4.     The breath of the three colors: yellow, green and reddish (1 ft) each.

Example

shanstateflag.png

The meaning of the color:

  1. yellow is religion
  2. green is forest, and rich in natural resources and peace
  3. red is  bravery,
  4. white is purity
sao.jpg

Saopha-loong, Soa Shwe Thaike, who was the first President of the Independent Burma. When Burma fell under military dictatorship, Soa Shwe Thaike was put into jai by the military regime, and later died in jail under suspicious circumstances.

Failed Cohabitation

The experiment to live together in harmony within the Union of Burma has been a disaster. In 1962, the Burmese military sized state power in a coup and declared the Union Constitution abolished. In so doing, the Burmese terminated the only existing legal bond between them and the other ethnic nationalities. So much time has gone by since February 7 1947…A lot of changes have occurred, and many of them have been very painful and unfair. the leaders of Burma from Prime Minister U Nu in 1948, to General Ne Win in 1962, to General Than Shwe (now), have missed the opportunity to build a peaceful and prosperous nation based on mutual respect, understanding, and cooperation. As a result, the people of Burma are suffering unnecessarily.

 

The problem that exist is not ethic “minority” rights versus the “majority” Burmese rights but rather of equality of rights for all.
                     

The 1948 Union of Burma was understood by us to be a federal  union of equals. And though the intent of the 1948 Constitution was federal, in rushing it through the Constituent Assembly by the AFPFL [Fa-sa-pa-la], the federal Union  in practice became unitary.
                    

When we during 1958-62 tried to institute constitutional reforms in the Union Parliament towards a more equitable federal system as envisaged by the 1947 Panglong Agreement, Ne Win staged his military coup and he and his successor Burmese military troops in Shan country raped, murdered & tortured to oppress, suppress and intimidate.”Since then, Shan State has been treated as a de facto colony and occupied territory by the Burmese army. Its forced assimilation and Burmanization policies to subdue our national identity have devastated the Shan homeland and make the people homeless and refugees. Looking at the contemporary situation, one could only term the Shan nation as a downtrodden and battered one, reeling under the occupation of the oppressive Burmese military regime. Gross human rights violations, genocide and cultural genocide, population transfer designed to make the Shan a minority in their homestead, and robbing them of their birthright sovereignty and self-determination are glaring injustice, which push the Shan into the category of sub-human or slaves, especially in the eyes of their occupiers.    But even under such circumstances and after more than four decades of brutal suppression and occupation, the Shan sense of “national identity” and the aspiration to be the master of their own faith have not diminish but have grown stronger.

  • The Shan Nationalities League for Democracy’s (SNLD) victory in 1990 nation-wide election in the whole Shan State;
  • the continued political activities of the Shan State Army North within the limited political space provided by the Burmese military junta;
  • the active armed resistance of the Shan State Army South,
  • together with the bulk of Shan State National Army;
  • and the highly self-conscious Shan civil societies in keeping the national identity alive under intense pressure of the Burmese military junta; are indications of a nation, which refuses to be cowed.
  • the mainstream Shan organizations are endorsing the notion to rebuild a new Federal Union – together with all the other ethnic nationalities, Burman included

Practically, the Shan are faced with a dilemma to choose between secession and genuine federalism. But it is also important to note that the Federal Proposal of 1961, before the military coup,

  • is the brainchild of the Shan leadership at that time,
  • which was aimed at changing the Burman dominated unitary system into a genuine federal structure
  • with equal status for all ethnic nationalities.
  • All non-Burman ethnic groups endorse this as a balanced and acceptable solution until today.
  • Meanwhile, this proposed arrangement also find acceptance among most of the Burman opposition camps as a way to resolve the conflict as a whole.

This is perhaps lowering the aspiration to a certain degree but nevertheless, a pragmatic approach and in line with the international mood. But this is not to say that the global trend will stay forever in favor of status quo. The people concerned would eventually adjust their needs and value system, according to the prevailing international norm and structure of the time.    Finally, if the Shan wants to be heard and advance their aspirations, they would need to seriously think globally and act locally.

  • It would need to sell the idea
  • that it is part and parcel of a viable force,
  • in collaboration with all non-Burman ethnic nationalities
  • and Burman opposition groups,
  • to replace the illegitimate military junta.
  • To do this, “broad coalition-building” among all the opposition is essential,
  • even those within the rank of the enemies, who are ready to reform, embrace justice, equality and democracy should not be neglected.
  • The Shan cannot win this fight alone
  • and it is crucial that the “multi-pronged” approach is employed,
  • coupled with the motto of “diverse actions, common goal”, as urged time and again by the late Chao Tzang Yawnghwe.

If we can bring about change now, in twenty years, Burma can still be a peaceful and prosperous country.

 

“Yugoslavia did break up into its components parts. The Shan States are larger both in population then Cambodia for instance and larger in area than some 24 States of the US and 20 or so Nation-States in Europe.
                    

“I support all ethnic groups’ rights to have their own federal states, probably in US style or Canadian style. I understand that Quebac Province in Canada is an autonomic federal state. Shan state can be like that.
                

I never believe that “total separation of Union of Burma/Myanmar into a large number of totally separated & independent but very small tiny little countries” might be a wise decision.”

Burma (Pagan) 1044

Anawrata (d. 1077) seized royal power at Pagan and made it the political, religious, and cultural center of Burma; the Burmese written language was developed and Buddhist scriptures translated;

  • architectural monuments followed the inspiration of Ceylon and southern India.
  • In 1057, conquest of Thaton, Mon kingdom, which was in maritime contact with Ceylon and the Indian subcontinent and was a center for Buddhism as well as overseas trade.
  • Mon had a strong cultural influence at Pagan.
  • In 1060s-1070s, Anawrata initiated communication and exchanges with Vijayabahu I, Ceylon’s ruler (1055-1110), including the sharing of Pali Buddhist texts and monks.  

Rule of Kyanzittha, (1084-1112 )best known for his _

  • synthesis of various cultural developments
  • and the process of assimilation of different ethnic groups that took place during his reign.
  • He created a distinctive Burman style.  
  • In 1106, a Burmese embassy at the Sung capital in China was received as from a fully sovereign state.    

Pagan disintegrated into smaller states in ( 1287 )_

  • Following the rejection of Mongol demands for tribute in 1271
  • and later, Burmese raids into Yünnan,
  • and the death of Narathihapate (who ruled 1254-87),
  • Mongol forces looted Pagan and destroyed its power.
  • The invasion of Shan tribes, forced southward by the Mongols, led to the division of Burma into a number of petty states.

The chief states among them being_

  • Toungoo (established 1280),
  • Pegu in southern Burma,
  • and Ava in the middle and lower Irrawaddy Valley (established as capital 1365).

After the collapse of Pagan authority, Burma was divided.

Sagaing had been established as a capital, but later Sagaing fell to the Shan, the court moved across the river to Ava.

  1. Burmese Ava Dynasty (1364-527) was eventually established at the city of Ava by 1364.
  2. The kings of Ava set about restoring Burmese supremacy, which had disintegrated after the collapse of Pagan to the Mongol invasion under Kublai Khan that ended the First Burmese Empire founded by King Anawrahta in 1057.
  3. The kingdom lacked easily defendable borders, however, and was overrun by the Shan in 1527.
  4. There were repeated Shan/Tai raids on the capital of Ava and Ava sent military northwards to attack Tai fiefdoms such as Mong Mao.
  5. The Kingdom of Ava was involved in continuous warfare with Tai (Shan) princelings to the north on the frontier with Yunnan.
  6. The Ming dynasty that ruled China from the late fourteenth century often tried unsuccessfully to put an end to this warfare through traditional Chinese diplomacy.
  7. Ava occasionally became involved in the warfare between the Ming and Tai in Yunnan such as in the Luchuan-Pingmian Campaigns (1436-49).

Toungoo Dynasty  

King Mingyinyo founded the First Toungoo Dynasty (1486-1599) at Toungoo, south of Ava, towards the end of the Ava dynasty.

  1. After the conquest of Ava by the Shan invaders in 1527 many Burmans migrated to Toungoo which became a new center for Burmese rule.
  2. The dynasty conquered the Mohnyin Shan peoples in northern Burma.By this time, the geopolitical situation in Southeast Asia had changed dramatically.
  3. Mingyinyo’s son king Tabinshwehti (1531-50) unified most of Burma.
  4. The Shan gained power in a new kingdom in the North, Ayutthaya (Siam), while the Portuguese had arrived in the south and conquered Malacca.
  5. With the coming of European traders, Burma was once again an important trading centre, and Tabinshwehti moved his capital to Pegu due to its strategic position for commerce. Tabinshwehti was able to gain control of Lower Burma up to Prome,
  6. but the campaigns he led to the Arakan, Ayutthaya, and Ava in Upper Burma were unsuccessful.
  7. When Tabinshwehti’s brother-in-law, Bayinnaung (1551-81), Tabinshwehti’s brother-in-law, succeeded to the throne he launched a campaign of conquest invading several states, including Manipur (1560) and Ayutthaya (1569).
  8. An energetic leader and effective military commander, he made Toungoo the most powerful state in Southeast Asia,
  9. and extended his borders from Laos to Ayutthaya, near Bangkok.
  10. His wars stretched Myanmar to the limits of its resources, however, and both Manipur and Ayutthaya, which had remained under Myanmar domination for 15 years, were soon independent once again.
  11. Bayinnaung was poised to deliver a final, decisive assault on the kingdom of Arakan when he died in 1581.

 The Toungoo rulers withdrew from southern Burma and founded a second dynasty at Ava as the Restored Toungoo Dynasty (1597-1752), because_

  • they Faced with rebellion by several cities
  • and renewed Portuguese incursions

Bayinnaung’s grandson, Anaukpetlun, once again reunited Burma in 1613 and decisively defeated Portuguese attempts to take over Burma.

Encouraged by the French in India, Pegu finally rebelled against Ava, further weakening the state, which fell in 1752.

Siam (Thailand)

Early in the 11th century, Dvaravati (See Mainland Southeast Asia) was annexed to Cambodia; Haripunjaya retained its independence.

  • In the 13th century, Haripunjaya was overrun by a migration of Tai, or Shan, peoples from the north.  
  • In the year 1281, Tai leader Mangrai (1239-1317) conquered the kingdom of Haripunjaya at Lamphun. For two decades he fought Mongols who were threatening Tais from the north.
  • He is known as the founder of the kingdom of Lan Na, centered at Chiengmai, with cultural contributions influenced by Buddhist thought.  
  • In the year 1279-98, Ramkamhaeng ruled over the kingdom of Sukothai,
  • which he extended from Vientiane in the east to Pegu in the west.
  • Most important contributions were in areas of literature, sculpture, and religion; these developments strongly influenced Tai (+ Myanmar) cultural attainments as well.  
  • In the year 1350, migration of Tai, or Shan, accelerated by the Mongol conquest of the Tai state of Nan-chao (in modern Yünnan and southern Szechwan) in 1253,
  • led eventually to the suppression of the Khmer kingdoms

and the setting up of the Tai kingdom of Siam, with its capital at Ayuthia, founded by Rama Tiboti.

The early Siamese state was from the first under the influence of both Hinayana Buddhism and Chinese political institutions. The location of the Siamese state at a center of maritime commerce gave it a distinct advantage in its power struggle with Angkor. The ability to_

  • adopt the Angkorian-style administrative skills of the Mons and Khmers,
  • the martial skills of the Tais,
  • and the wealth and commercial skills of the local Chinese merchant communities was its legacy to the Tais’ cultural development.

Toward the end of the 13th century, a form of writing had been invented for the Siamese language.  

Siamese invasion of Cambodia in 1350-1460  finally led to the abandonment of Angkor (1431) and collapse of the Khmer Empire.  

In the year 1371, Siamese embassy at Nanking inaugurated tributary relations with the newly founded Ming dynasty.    

Intermittent friction between Siam and the Tai state of Chiengmai in the northern Menam Valley in 1376-1557 _

  • ended with the destruction of Chiengmai by the Burmese.  
  • During the 14th and 15th centuries, strong Siamese influence was exerted over the disunited states of Burma
  • and the northern part of the Malay Peninsula.

 Siam (Ayutthaya)

Administrative centralization of Siam attributed to efforts of King Trailokanat (r. 1448-88); but most of institutionalized form of government probably resulted from reign of King Naresuen the Great (r. 1590-1605).

  • Under this king, Siam regained its independence from Burma
  • and emerged as most powerful kingdom in mainland Southeast Asia.  
  • Development of overseas trade can be dated as early as 1368. By the early modern period, Siam was a major source for sappanwood and pepper in the Chinese trading network.  
  • Siamese adopted Hinduism along with Theravada Buddhism.
  • Hindu concept of divine kingship,
  • and accompanying rituals, provided important sources of legitimation.

But in Siamese society, the claim to divinity operated without the internal checks characteristic of India, for Brahmans had little influence at the court. This may explain the pronounced aspect of absolutism in Siam.

  • Yet Buddhism was dominant in the cultural system that emerged in the early modern period, particularly in providing signs of legitimation (and delegitimation in the face of popular unrest) for rulers.
  • Royal interaction with sangha (groups of monks) provided especially important occasions for public statements of rulers’ support of Buddhist precepts; nevertheless, Thai rulers closely controlled the sangha through cultural patronage (their support ranged from sponsorship of architecture and sculpture to public processions).  

In 1569, first fall of Ayutthaya to invading Burmese army although_ 

  • In 1538, as a measure of impact of military technology, King Phrachai (r. 1534-46) retained 120 Portuguese to instruct Siamese soldiers in musketry.  
  • In 1550, new fortification style was introduced around the Siamese capital.
  • King Maha Thammarcha (r. 1569-90) also purchased large supplies of foreign cannon.

In 1590, King Naresuen the Great regained independence and utilized political, economic, and military forces to transform fragmented kingdom into relatively centralized state.  

  • Portuguese trading stations were established in the 16th century.
  • Around the beginning of the 17th century large numbers of Japanese were active in Siam in war and trade.
  • In 1602 a Dutch trading post was established at Patani,
  • where the English soon followed, until their withdrawal from Siam in 1623.
  • R. 1656-88 King Narai most energetic in pursuit of trade with foreigners.
  • His curiosity about Persian and French cultures made his court known for its openness.  
  • 1664 By a commercial treaty, the Dutch gained a monopoly of Siamese foreign trade,
  • which was, however, thwarted by French intrigue; a French embassy and military expedition (1685) in turn failed to secure the acceptance of Christianity and French influence and led to 
  • In 1688 a popular revolt that began a period of prolonged civil war. Prompted in part by reaction against Narai’s openness, it became anti-European. European trade languished,
  • But Chinese and Muslim trade continued at a high level to take up the slack.  
  • In 1690s, a dramatic decline in trade with Muslims and Europeans could be measured, although the Chinese trade helped to fill the gap. 

In 1767, Burmese invasion destroyed Ayuthia

  • and compelled temporary acceptance of Burmese rule until 1782,
  • when Rama I founded a new Siamese dynasty, with its capital at Bangkok.
  • Even in period of political anarchy, great cultural activity emerged.
  • Rama issued royal decrees aimed at controlling the sangha and addressing the need to harness the manpower represented by idle monks.

Contemporary Shan State

 From the Wikipedia enclyclopedia_

Shan State is a state located in Myanmar (Burma), which takes its name from the Shan people, the majority ethnic group in the Shan State. Shan State comprises 69 townships, including 24 newly-created townships in Special Region 2 (Wa Area). Its capital is Taunggyi. The state is largely rural. Major cities of Shan State are Lashio, Kengtong and Taunggyi.

Contents

  1. Sub states, districts and townships
  2. Geography
  3. Education
  4. Economy
  5. Population History References

Continue to read about the Shan State in the Wikipedia enclyclopedia.

Contemporary Shan Nationals 

From the Wikipedia enclyclopedia_ 

The Shan (Burmese: ; IPA: [ʃán lùmjóʊ]; Chinese: 掸族; pinyin: dǎn zú) are a Tai ethnic group of Southeast Asia. The Shan live primarily in the Shan State of Burma (Myanmar), but also inhabit parts of Mandalay Division, Kachin State, and Kayin State, and in adjacent regions of China, Thailand, Cambodia and Vietnam. The Shan are estimated to number ~6 million; a reliable census has not been taken since 1935. The capital of Shan State is Taunggyi, a small city of about 150,000 people. Other major cities include Thibaw (Hsipaw), Lashio, Kengtong and Tachileik.

The valleys and tableland are inhabited by the Shans, who in language and customs resemble the Thais, Dai, and the Lao. They are largely Buddhists and are mainly engaged in agriculture. Among the Shans live the Bamar, Chinese, and Karens. The hills are inhabited by various peoples, notably the Wa, who are numerous in the north and along the Chinese border.The Palaung People are numerous in the Northern Shan State, in Namkham, Muse, Nampaka, Kut Kai, and Lashio Townships along the Burma China Border and also in the middle of Shan State, in Namsarn, Kyat Mae and Thipal Townships. The population of the Palaung people is over 1 million. Some of the Palaung people in Kalaw and Aung Pan in the Southern Shan State. There is a dwindling population of Anglo-Burmese in major hill stations, such as Kalaw and in Taunggyi, a hold-over from the colonial period.

Contents

  1. Etymology  
  2. Culture
  3. Language
  4.  History List of Shan States and rulers
  5. Politics Independence and exiled government

 

Etymology

The Shan identify themselves as “Tai”, which means “free men” while “Shan” is a Burmese language term.[1] The Shan share their creation myth with the Lao people and believe their race was founded by Khun Borom the first king to establish Sip Song Pan Na (12 thousand Fields) along the Mekong (Mae Nam Kong).

The Shan people as a whole can be divided into four major groups:

  1. The Tai Yai or “Shan Proper”
  2. The Tai Lue, located in Sipsong Panna (China) and the eastern states
  3. The Tai Khuen, the majority of Keng Tung (Thai:เชียงตุง)
  4. The Tai Neua, mostly in Sipsong Panna(Thai:สิบสองปันนา or สิบสองพันนา).

Culture

The Shan are traditionally wet-rice cultivators, shopkeepers, and artisans. Most Shan are Theravada Buddhists and/or observe their traditional religion, which is related to animist practices.

Language

The Shan language, which is spoken by about 5 or 6 millions is closely related to Thai and Lao, and is part of the family of Tai-Kadai languages. It is spoken in Shan State, some parts of Kachin State, some parts of Sagaing Division in Burma, parts of Yunnan, and Mae Hong Son Province in northwestern Thailand.[2] The two major dialects differ in number of tones: Hsenwi Shan has six tones, while Mongnai Shan has five.[3] Its written script is an adaptation of the Mon script (like Burmese), although several other scripts exist.[3] However, few Shan are literate, and many are bilingual in Burmese.

History

The Tai-Shan people are believed to have migrated from Yunnan in China. The Shan are descendants of the oldest branch of the Tai-Shan, known as Tai Long (Great Tai) or Thai Yai (Big Thai). The Tai-Shan who migrated to the south and now inhabit modern-day Laos and Thailand are known as Tai Noi (or Tai Nyai), while those in parts of northern Thailand and Laos are commonly known as Tai Noi (Little Tai – Lao spoken) [1] The Shan have inhabited the Shan Plateau and other parts of modern-day Myanmar as far back as the 10th century AD. The Shan kingdom of Mong Mao (Muang Mao) existed as early as the 10th century AD but became a Burmese vassal state during the reign of King Anawrahta of Bagan (Pagan)(1044-1077). Note: the Mao people are consider a Shan subgroup.

After the Bagan kingdom fell to the Mongols in 1287, the Tai-Shan people quickly gained power throughout South East Asia, and founded:

  • Lan Xang (Laos)
  • Lanna (Chiang Mai)
  • Ayutthaya (Siam)
  • Assam
  • Ava by Burmanized Shan kings
  • Bago by Monized Shan kings
  • Several Shan states in the Shan hills, Kachin hills, Yunnan and parts of Vietnam.

Many famous Ava and Bago kings of Burmese history were of (partial) Shan descent. The Burmanized Shan kings of Ava fought Monized Shan kings of Bago for control of Ayeyarwady valley. Various Shan states fought Burmanized Shan kings of Ava for the control of Upper Myanmar. The Shan kingdom of Monyin (Mong Yang) defeated the Ava kingdom in 1527, and ruled all of Upper Myanmar until 1555.

Burmese king Bayinnaung (1551-1581) conquered all of the Shan states in 1557. Although the Shan states would become a tributary to Ayeyarwady valley based Burmese kingdoms for many centuries, the Shan Saophas retained a large degree of autonomy and often allied themselves with either ChiangMai, Ayuttaya or Siam.

After the Third Anglo-Burmese War in 1885, the British gained control of the Shan states and pushed the borders to the mountains, thereby robbing Siam of thousands of square miles of territory. (The last Burmese king Thibaw was half-Shan.) Under the British colonial administration, the Shan principalities were administered separately as British protectorates with limited monarchical powers invested in the Shan Saophas. [4]

After World War II, the Shan and other ethnic minority leaders negotiated with the majority Burman leadership at the Panglong Conference, and agreed to gain independence from Britain as part of Union of Burma. The Shan states were given the option to secede after 10 years of independence. The Shan states became Shan State in 1948 as part of the newly independent Burma.

General Ne Win’s coup d’etat overthrew the democratically elected government in 1962, and abolished Shan saopha system. In an effort to extract themselves from under the Burmese thumb, various Shan political organizations have attempted ro reassert Siam’s (Thailand) ancient claim to the Shan States, but without success.

List of Shan States and rulers

See List of Shan states and rulers.

Politics

The Shan have been engaged in an intermittent civil war within Burma for decades. There are two main armed rebel forces operating within Shan State: the Shan State Army/Special Region 3 and Shan State Army/Restoration Council of Shan State. In 2005 the SSNA was effectively abolished after its surrender to the Burmese government, some units joined the SSA/RCSS, which has yet to sign any agreements, and is still engaged in guerrilla warfare against the Burma Army.

During conflicts, the Shan (Thai Yai) are often burned out of their villages and forced to flee into Thailand. There, they are not given refugee status, and often work as undocumented laborers. Whether or not there is an ongoing conflict, the Shan are subject to depredations by the Burmese government; in particular, young men may be impressed into the Burmese Army for indefinite periods, or they may be enslaved to do road work for a number of months — with no wages and no food. The horrific conditions inside Burma have led to a massive exodus of young Shan males to neighboring Thailand, where they typically find work in construction, at daily wages which run about 100-200 baht. However unsatisfactory these conditions may be, all of these refugees are well aware that at least they are being paid for their work, and that every day spent in Thailand is another day that the Burmese government cannot impress or enslave them. Some estimates of Shan refugees in Thailand run as high as two million, an extremely high number when compared with estimates of the total Shan population at some six million.

Independence and Exiled Government

His Royal Highness Prince Hso Khan Fa (sometimes written as Surkhanfa in Thai) of Yawnghwe, lives in exile in Canada. He is campaigning for the government of Burma to respect the traditional culture and indigenous lands of the Shan people, and he works with Shan exiles abroad helping to provide schooling for displaced Shan children whose parents are unable to do so. He hopes to provide Shan children with some training in life skills so they can fend for themselves and their families in the future.

In addition, opinion has been voiced in Shan State and in neighbouring Thailand, and to some extent in farther-reaching exile communities, in favour of the goal of “total independence for Shan State.” This came to a head when, in May 2005, Shan elders in exile declared independence for the Federated Shan States.

The declaration of independence, however, was rejected by most other ethnic minority groups, many Shan living inside Burma, and Burma’s leading opposition party, the National League for Democracy led by Aung San Suu Kyi. Despite this dissenting opinion, the Burma Army has begun a crackdown on Shan civilians as a result of the declaration, and Shan people have reported an increase in restrictions on their movements, and an escalation in Burma Army raids on Shan villages.

See http://en.wikipedia.org/wiki/Khun_Sa

Country Profile 

Size:
Lies between 19 and 24 degrees latitude North, and Stretches from 96 to 101 degrees longitude East, covering approximately 64,000 square miles; shares boundaries with Burma, China, Laos, Thailand and the Karenni.

Topography and Drainage:

Bisected north to south by the Salween River, one of the longest rivers in Asia. It lies at an average of 2,000 feet above sea-level, and the highest point, Mount Loilaeng, is 8,777 feet. It is composed of broad valleys, thickly wooded mountain ranges and rolling hills forming scenic landscapes. Jong-ang, the biggest waterfall (972 feet) can be found near the town of Kengtong in Mongnai State.

Climate

There are three seasons: Monsoon (May to October), Cold season(November to January) and Summer (February to April). Annual rainfalls average between 40-60 inches. The overall temperature is equable throughout the year: not too cold and not too hot.

Vegetation

Pine and evergreen forests can be found in abundance. Teak and various kinds of hardwood cover over 47,210 square miles.

Minerals


The bulk of the so-called Burmese natural resources are in the Shan State: silver, lead, gold, copper, iron, tin, wolfram, tungsten, manganese, nickel, coal, mica, antimony, fluorite, marble, gemstones and even uranium. Major Operating Mines are: the Mogok (Mognkut in Shan) and Mongsu ruby mines, and the Namtu Bawdwin silver mines discovered by the Chinese traders and renovated in 1904 by none other than Herbert Clerk Hoover (1874-1964) who became the 31st President of the United State.

A study of the Indian geological reports made by Drs Cogging and Sondhi in 1993 reveals Northern Shan States as incredible mining potential…As for Southern Shan’s remarkable resources, they can be studied from the reports made by a G.V. Hovson (Shanland’s Grievances, by Htoon Myint of Taunggyi, )

People :

The population of these multi-racial people, described by ancient travelers as the most peace loving people who trust everybody and envy nobody is estimated at 7-10 million, the majority of whom are Tai, of the same ethnological stock as Thai and Laos, plus several other racial groups including Pa-o, Palaung and Wa of Mon-Khmer stock; and Kachin, Akha and Lahu of the Tibeto-Burman stock. All in all, it’s various indigenous races have lived harmoniously together for centuries. This fact is supported by the political analyst Josef Silverstein, who say’s: “Although the Shans dominated the people in the area both politically and numerically, they never assimilated the minorities; as a result, cultural pluralism existed through out the Shan States”. (Politics in the Shan State, The Question of Secession from the Union of Burma, 1958, by J. Silverstein). The Shan’s stand on the racial question is best described by Sao Shwe Thaike, who in his capacity as the Speaker of the Constituent Assembly, countered the objection that Muslims could not be considered as being indigenous by saying : “Muslims of the Arakan certainly belong to one of the indigenous races of Burma. If they do not belong to the indigenous races, we also cannot be taken as indigenous races.”

Culture:

Shan is still the first language of the majority, though due to 60 years under the British Protectorate and 40 years under Burmese neo-colonialism, usage of English and Burmese has become fairly common.

As for attire, Shan men, unlike the Burmese, who wear longyis or long skirts, don long baggy trousers. Theravada Buddhism is the pre-eminent faith, and perhaps due to this tolerant religion, Hinduism, Christianity, Islamism and even animisms flourish in this land.

Agriculture:

Primarily a self-sufficient agricultural economy, being blessed with fertile soil, it produces rice, tea, cheroot leaves, tobacco, potatoes, oranges, lemon, pears, and opium. Cattle-and horse-breeding is also a common sight in low grasslands. Added to the fact that it is rich in mineral resources and abundant in teak timber, there is no reason why the Shan State could not become one of the richest and most economically dynamic countries in Southeast Asia, given a favorable political climate. 

Shan States is a beautiful and fertile land, with green hills and mist-covered mountains.  Shans are on the whole, good natured gentle, independent people.

Shan States have a diverse mix of ethnic groups; Tai Yai, Tai Khurn, Tai Lui or Tai Neir, Tai Keiy, Pa-O or Daung Su, Daung Yoe, Palaung, Kachin, Dai Nawng or in Burmese Intha, Danu, Lisu, Lahu, Wa, Kaw, Padaung, as well as Chinese, Indians, Burmans and others. 

The Shans are the most widely scattered of the ethnic people in Myanmar and they can be found in every part of the country. Their Mans (villages), Mongs (city-states) and settlements stretch from the northernmost region of Hkamti Long down to Tharrawaddy and then to southern Taninthayi (Tenasserim) and from the tip of Kengtung in the east to Hsawng Hsup, Kabaw valley and Ta-mu in the west. In central Myanmar many Shan settlements can be found around Ava, Pinya, Sagaing, Toungoo, Pyinmana and Pyi (Prome).

 

250px-shanstatevillage.jpg
Shan State Village

Now-a-days, Shan people are spread around the world, many having left Burma to escape the persecution and brutality of the SPDC, many to study overseas.  Shans live overseas in Thailand, Australia, New Zealand, USA, Canada, Europe, Taiwan, China, Japan and elsewhere. 

250px-shanfields.jpg
Shan Fields

Many overseas groups are actively campaigning for freedom in Shan States and Burma.  Until recently many groups worked almost independently.  In recent years the more widespread use of e-mail and internet technology means that overseas Shan groups can communicate more easily with one another, sharing ideas, discussing campaigns and global change. Shans feel immensely sad that their beautiful homeland has been ravaged and abused by SPDC, and because they have deep love for their motherland, they feel deeply bereft and betrayed.

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Hsipaw

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Two photos of the His Royal Highness Tzao Hso Khan Pha, President and Head of States, Interim Shan Government of the Federated Shan States. The remaining  are Shan Freedom Fighters’ photos, Six photos are copyright of Chris Sinclair mailto:csinclair@pobox.com.Four........ Four other photos are courtesy of TSY taisamyone@yahoo.co.uk. All are taken from Burma Digest.

Soa Hso Kham Pha is the eldest son of the late Last year Soa Hso Kham Pha, also known as Tiger Yawnghwe, founded the Interim Shan Government with the cooperation of a group of Shan elders. Recently the ISG has established a freedom fighting force called Shan State Army (Central) with thousands of troops to fight against the neo-fascist military regime in Burma.  

List of Shan state rulers

 Read more in Wikipedia, the free encyclopedia.

The Shan State of Burma (Myanmar) was once made up of a large number of traditional monarchies or fiefdoms. Three ranks of chiefs where recognized by the Burmese king and later by the British administration. These ranks were Saopha or Chaofa (Shan for king or chieftain) or Sawbwa in Burmese, Myosa (“duke” or chief of town), and Ngwegunhmu (silver revenue chief).

Contents

1 Shan states

  1. 1.1 Hierarchy and Precedence
  2. 1.2 Baw (Maw)
  3. 1.3 Hopong (Hopon)
  4. 1.4 Hsahtung (Thaton)
  5. 1.5 Hsamönghkam (Thamaingkan)
  6. 1.6 Hsawnghsup (Thaungdut)
  7. 1.7 Hsenwi (Theinni)
    1. 1.7.1 North Hsenwi
    2. 1.7.2 South Hsenwi
  8. 1.8 Hsihkip (Thigyit)
  9. 1.9 Hsipaw (Thibaw)
  10. 1.10 Kehsi Mangam (Kyithi Bansan)
  11. 1.11 Kengcheng (Kyaingchaing)
  12. 1.12 Kenghkam (Kyaingkan)
  13. 1.13 Kenglön (Kyainglon)
  14. 1.14 Kengtung (Kyaingtong)
  15. 1.15 Kokang
  16. 1.16 Kyon
  17. 1.17 Kyawkku Hsiwan (Kyaukku)
  18. 1.18 Laihka (Lègya)
  19. 1.19 Lawksawk (Yatsauk)
  20. 1.20 Loi-ai (Lwe-e)
  21. 1.21 Loilong (Lwelong)
  22. 1.22 Loimaw (Lwemaw)
  23. 1.23 Mawkmai
  24. 1.24 Manglon
  25. 1.25 Monghsu
  26. 1.26 Mawkmai (Maukme)
  27. 1.27 Mawnang (Bawnin)
  28. 1.28 Mawsön (Bawzaing)
  29. 1.29 Möngkawng (Mogaung)
  30. 1.30 Mongkung
  31. 1.31 Möngleng (Mohlaing)
  32. 1.32 Mönglong
  33. 1.33 Möngmit (Momeik)
  34. 1.34 Mong Nai (Monè)
  35. 1.35 Mongnawng
  36. 1.36 Mong Pai (Mobye)
  37. 1.37 Mong Pan
  38. 1.38 Mong Pawng (Maing Pun)
  39. 1.39 Möngping (Maingpyin)
  40. 1.40 Möngsit (Maingseik)
  41. 1.41 Möngtung (Maington)
  42. 1.42 Möngyang (Mohnyin)
  43. 1.43 Möngyawng
  44. 1.44 Namhkai (Nanke)
  45. 1.45 Namhkok (Nankok)
  46. 1.46 Namhkom (Nankon)
  47. 1.47 Namtok (Nantok)
  48. 1.48 Namkhok-Nawngwawn
  49. 1.49 Panglawng
  50. 1.50 Pangmi
  51. 1.51 Pangtara (Pindara)
  52. 1.52 Pwehla (Poila)
  53. 1.53 Sakoi
  54. 1.54 Samka
  55. 1.55 Tawngpeng
  56. 1.56 Wanmaw (Bhamo)
  57. 1.57 Wanyin (Banyin)
  58. 1.58 Yawnghwe (Nyaungshwe)
  59. 1.59 Ywangan (Yengan)
  60. 1.60 Bibliography

Shan states

State Area (sq. mi) Classical Name Notes
Sawbwas      
Kengtung 12,400 Khemarata Tungaburi  
Hsipaw 4,524 Dutawadi  
Mongnai 2,717 Saturambha/Nandapwa  
Yawnghwe 1,392 Kambawsarata  
Tawngpeng 800 Pappatasara  

South Hsenwi

2,400 Siwirata or Kawsampi Also known as Mongyai

North Hsenwi

6,330 Siwirata or Kawsampi  
Mongmit 3,733 Gandhalarata  
Mongpai 730    
Lawksawk 2,362 Hansawadi?  
Laikha 1,560 Hansawadi  
Mawkmai 2,557 Lawkawadi  
Mongpan 2,988 Dhannawadi  
Mongpawn 366 Rajjawadi  
Manglun   Jambularata  
Kantarawadi 3,015    
Samka 314    
Mongkung 1,593 Lankawadi  
Myosas      
Nawngwawn 28 Pokkharawadi Amalgamated with Mong Pawn, 1931
Mongnawng 1,646 Nandawadi  
Mongsit      
Kehsi-bansam 551    
Mawnang     Amalgamated with Hsamongkham, 1934
Loilong (Pinlaung) 1,098    
Hsahtung 471    
Wanyin 219    
Hopong 212    
Namkhok 108   Amalgamated with Mong Pawn, 1931
Sakoi 82    
Mongshu 470 Hansawadi  
Kenglun 54   Amalgamated with Kehsh Bansam, 1926
Bawlake 565    
Kyetbogyi 700    
Hsamongkham 449    
Baw 741    
Pwela 178    
Ngwegunhmus      
Yengan (Ywangan) 359    
Pangtara (Pindaya) 86    
Pangmi 30    
Loi-ai 156   Amalgamated with Hsamongkham, 1930
Kyaukku 76   Amalgamated with Pwela, 1928
Loimaw 48   Amalgamated with Yawnghwe, 1928
Kyone 24    
Namtok 14   Amalgamated with Loilong, 1931

    Chinese provinces with the name Shan

  1. Shan is another name of the Dai, an ethnic group in China.
  2. Shan, an abbreviation for the Shaanxi province of the People’s Republic of China
  3. Shan, or Shan county, also refers a county in Shandong province of PRC
  4. Shan, or Shantou (汕头), a city in Guangdong province of PRC
  5. Shan, name for a region in Xinjiang Uyghur Autonomous Region
  6. Shan, also refers to the name of ancient Western Regions (西域)

Shan also means hill, peak, or mountain in Chinese languages and Japanese There is also Chinese surname, Shan (surname), is a in Chinese.There is also river name with Shan , in Zhejiang Province of PRC

Reference

  1. Wikipedia encyclopedia
  2. “Story of Myanmar told in pictures” by Dr Than Tun and translated by Maung Win War.
  3.  The Shan Herald Agency News’ Shan State Affairs section, Shan History.
  4. the folk tales of our Ethnic Minorities,
  5. the old records of Chinese and Indian travelers’ chronicles,
  6. Thailand and Khmer chronicles,
  7. from Hman Nan Yar Za Won, The Glass Palace Chronicle of the Kings of Burma (Pe Maung Tin and G.H.Luce, Rangoon University Press, Rangoon, Burma, January 1960.),
  8. Dr Than Tun (History Professor, Mandalay University) “Chin, Myu and Khumi, Notthern Rakhine” in Myanmar Magazine Kalya 1994 August and other publications
  9. and HGE Hall History of Southeast Asia
  10. and Burma’s old history text books published by Burmese Education Ministry. 
  11.  Edward Albert Gait’s “A history of Assam” book, published by Thacker, Spink in1963 at Calcutta.
  12. Shan State and Union of Burma“_ Editorial: Sai Wansai, .02.2006 Issue of Burma Digest
  13. Believing in a Change“_ Interview withSao Harn Yawnghwe
  14. Dialogue with a Shan Leader“_ Interview with Tiger Yawnghwe
  15. We Shall Cooperate with All Genuine Democrats“_ The Shan’s Pledge: Sao Hso Khan Pha
  16. Shan People, Shan State & Shan Government” _ Special Report: Interim Shan Government
  17. Shan Nationals“_ Commentary: Feraya Nangmone 
  18. Letter 1: A Valentine Present with Love” _  Compassionate Letters: Bo Aung Din
  19. Shan Freedom Fighters Photo article: Chris Sinclair & Tai Sam Yone
  20. SAI AUNG TUN, Yangon University, ” The Tai Ethnic Migration and Settlement in Myanmar” By the assistance of the Yunnan Institute for Nationalities, China and the Center for Southeast Asian Studies, Kyoto University, Japan he had  attended the Kunming International Workshop on the “Dynamics of Ethnic Cultures Across National Boundaries in Southwestern China and Mainland.
  21. Detained Ethnic Leaders Denied Outside Medical Aid“, By Shah Paung, January 8, 2008, Irrawaddy.
  22. The Kachin Hill Manual. Rangoon: The Superintendent Government Printing, Union of Burma, 1959. pp. 17-18
  23. G.E. Harvey. History of Burma, from “The Earliest Time to March 1824, The Beginning of English Conquest”. London: Frank Case and Co. Ltd., 1967. p. 160.
  24. Sir Arthur P. Phayre. History of Burma, Including Burma Proper, Taungu, Tenasserim and Arakan. London: 1883. pp. 290-291. 

 See also_

 

  1. Compassionate letter No 1: A Valentine Music DVD with Love for Dear Nan
  2. Compassionate letter number two, for my beloved Nan Sai   
  3. Renascences of the Golden days of the Great Shan Empire           
  4. The Golden days of the Great Shan Empire II
  5. The Golden days of the Great Shan Empire III
  6. The Golden days of the Great Shan Empire IV
  7.  The Golden days of the Great Shan Empire V
  8.  The Golden days of the Great Shan Empire VI
  9.   The Golden days of the Great Shan Empire VII
  10.  A Valentine Present with Love, Letter 1A (In Burmese)View
  11. A Valentine Present with Love, Letter 1B (In Burmese) View
  12. A Valentine Present with Love, Letter 1C (In Burmese) View
  13. Compassionate Letters to Dear Nan, No. 6 C (in Burmese) View
  14. Compassionate Letters to Dear Nan, No. 6 B (in Burmese) View
  15. Compassionate Letters to Dear Nan, No. 6 A (in Burmese) View 
  16. Basic factors that influenced the evolution of Burma Part I
  17. Factors that influenced the evolution of Burma Part II
  18. Factors that influenced the evolution of Burma Part III
  19. Factors that influenced the evolution of Burma Part IV
  20. Factors that influenced the evolution of Burma Part V
  21. Factors that influenced the evolution of Burma Part VI
  22. Factors that influenced the evolution of Burma Part VII
  23. The Golden days of the Great Mon Empire I

 

NOTE:  Compassionate Letters to Dear Nan letters 1 to 12 were first written in English as my earlier contribution to BURMA DIGEST on the Shan National day/Burma’s National day/Valentine day after I read about the Shan leaders intention to separate Shan from Burma/Myanmar.

Later I tried to made that letters in series imitating famous Indian first PM Neru’s letters to his daughter, who later the very famous and strong PM Indera Ghandi. I tried to rewrite the whole history of Burma like him but once I wrote about Burmese Muslims, some racists opposed.

But BD Chief editor Dr Tay Za even allowed me to write with different pseudonyms (author names). I love BURMA, SHAN, all the ethnic minorities and I even try to learn about all thee religions esp Buddhism, Hindu, JEWS and found out the essence and common basic good things. 

BD Chief editor Dr Tay Za even appointed me as a think tank member, editor and later senior editor, I tried to fulfill 99.99% of his request topics but I tried to squeeze in my interested topics. You all can see with your eyes what I have done for three years on Shan National day. THOSE WERE NOT APPRECIATED BUT I WAS RUDELY ORDERED NOT TO WRITE ANY RELIGIOUS ARTICLE. So without any quarrel or argument, I left BD sadly.

The true secular politics is just a myth only.

The Euro-Muslims Zone

The Euro-Muslims Zone

Muslim Role Models (Share)

Muslim Role Models (Share)

 

By  Euro-Muslims Editorial Desk

 
Image

Muslims in Europe have been remarking positively.

Starting as predominantly post-World War II immigrants who arrived as laborers, Muslims in Europe have been remarking positively on their European societies.

European Muslims continue to redefine themselves in their communities, discussing choices and decisions to help in forming a healthy environment for more understanding of Islam and integration of Muslims into their European countries. In Europe, a lot of Muslims of both European and non-European origins have proved gradually that they can overcome many cultural and socioeconomic obstacles to achieve remarkable success.
  


Some say that European Muslims are moving forward from a community that barely fulfills its essential requirements
, to a steady one that is going beyond many expectations.


European Muslims Zone is presenting the profiles of some European Muslim role models who have clearly drawn attention to their valuable success and uniquely state, observing their religious identity as Muslims and their European identity as active citizens.


Take a look at the profiles and if you have any suggestion for more European Muslim role models, kindly add their profiles below or e-mail them toEuro-Muslims Email and we will post them online.

Salma Yaqoob

Tariq Ramadan

Muhammad Ali

Yusuf Islam

 


Salma Yaqoob
Salma Yaqoob is a prominent anti-war activist and the UK’s party Respect’s cofounding member and vice-chair. With a total of 10,498 votes, she came second with 27 percent of the vote in Birmingham’s Sparkbrook and Small Heath constituency in the May 2005 general election. In May 2006, she was elected councilor for the Sparkbrook ward in Birmingham.

Born in Bradford but raised in Birmingham, Salma Yaqoob has proven to be a remarkable icon not only for Muslim women, but also for Muslims in general and activists throughout the UK. Being a mother of three boys never stood in the way of Ms. Yaqoob campaigning tirelessly for what she believed in and for positive change in her local community and way beyond.

Salma Yaqoob has addressed numerous demonstrations and meetings all protesting against the Iraq War and the Israeli occupation of Palestine. She has continued to fight for civil liberties in the UK and against all policies that target those freedoms and liberties, including the anti-terrorist law recently proposed. She is a strong advocate for the right of Muslim women to wear the hijab. Her campaigning for the rights of the elderly and those most in need, has already won her widespread support.

She has continued to fight for civil liberties in the UK and against all policies that target those freedoms and liberties, including the anti-terrorist law recently proposed. She is a strong advocate for the right of Muslim women to wear the hijab. Her campaigning for the rights of the elderly and those most in need has already won her widespread support.

Publications

Salma Yaqoob is the author of several books. Among her books are:

  • Global and Local Echoes of the Anti-war Movement: A British Muslim Perspective.” International Socialism Journal. Autumn 2003.
  • The “War on Terror” and Racism, Asylum and Immigration. Pluto Press, 2005.
  • British Muslim Radicalism Post 9/11 in Islamic Political Radicalism: A European Comparative. Edinburgh University Press, 2006.

Tariq Ramadan  

 

Tariq Ramadan was born in Switzerland in 1962. He is the grandchild of Imam Hassan Al-Banna, the founder of the Muslim Brotherhood in Egypt.

Ramadan holds a master’s degree in philosophy and French literature and a doctorate in philosophy in Arabic and Islamic studies from the University of Geneva, Switzerland. In Cairo, Egypt, he received one-on-one intensive training in classic Islamic scholarship from Al-Azhar University scholars.

He is a professor of Islamic studies. He is currently a senior research fellow at Saint Antony’s College (Oxford, UK), Doshisha University (Kyoto, Japan), and at the Lokahi Foundation (London, UK.)

 

He is a visiting professor (in charge of the chair: Identity and Citizenship) at Erasmus University, the Netherlands.

Through his writings and lectures, he has contributed substantially to the debate on the issues of Muslims in the West and Islamic revival in the Muslim world. He is active both at the academic and grassroots levels lecturing extensively throughout the world on social justice and dialogue between civilizations.

 

Ramadan is currently president of the European Muslim Network (EMN) think tank in Brussels, Belgium.

 

To visit Ramadan’s website, click here.

 

Publications

 

Dr. Tariq Ramadan is the author of several books. Among his books are:

  • Muslims in Secular Societies, Responsibilities and Rights of Muslim People in Western Societies, Tawhid, Lyon, 1994 (3rd ed. 2000)
  • Islam, the Encounter of Civilizations, What Project for Which Modernity?, Les Deux Rives, Lyon, 1995 (4th ed. 2001), translated into English: Islam, The West and The Challenges of Modernity, Islamic Foundation, Leicester, UK, 1999.
  • To be a European Muslim, by C. Dabbak, Tawhid, Lyon, September 1999.
  • Muslims in France, Islamic Foundation, Leicester, UK, April 1999.
  • Muslims of the West, to Build and to Contribute, Tawhid pocket books, Lyon, 2002.
  • The Western World, Space of Testimony, Dar ash-shahada, Tawhid pocket books, Lyon 2002.
  • Muslims in the West and the Future of Islam, Actes Sud, Paris, January 2003.

 

Muhammad Ali  

 

Originally from Tunisia, Muhammad Ali was born into a conservative Muslim family born and bred on Islamic beliefs together with the freedom of following his own dream and visions.

 

Muhammad Ali, through creating ingenious and practical television that complements the definition of good programming and transmission as well as delivering against viewers needs has marked a milestone for a Muslim voice in the media. He heads Islam Channel (a television channel presenting the Islamic perspective)

 

His academic background includes studying in both the East and West. Initially having studied engineering, his curious mind and inquisitive nature led him on to study philosophy and theology in Iran, politics and geography in the UK, followed by a master’s in both linguistics and diplomacy.

 

Aside from this, he has memorized a good portion of the holy Qu’ran and has attended circles of prominent Islamic scholars, going on to further studies in comparative Islamic jurisprudence (fiqh) in addition to comparative fundamentals of belief (`aqeedah) at traditional schools of knowledge in Tehran.

 

Currently he is studying for a doctorate in Islamic political thought. Muhammad Ali has vast experiences in many cultures and customs around the world, his travels have taken him to Afghanistan, Pakistan, and Bosnia where he worked for da`wah (Arabic for: raising awareness for Islam) and charity projects.

 

As CEO of Islam Channel, Muhammad Ali has been able to put his experience and visions on screen by creating a platform for Muslims generally. Through this channel he has numerous achievements to date including bringing together many world-renown scholars and Islamic programs, as well as screening political debates, news, and current affairs into the homes of both Muslims and non-Muslims. Having conquered the UK, Muhammad Ali has taken Islam Channel to viewers across Europe, Africa, and Asia.

 

Muhammad Ali, through Islam Channel, has proven himself to be a highly ambitious and successful entrepreneur. This relatively new enterprise offers an invaluable

source of da`wah, making Islam Channel the leading light for millions of Muslims, guiding the Ummah (Arabic for: Islamic nation) toward the path of Allah.

 

What began as representation for Muslims within the UK has expanded out to both Muslims and non-Muslims around the globe. With the support of his wife and five young children, he has been able to achieve this through his hard work and perseverance, aiming at representing Muslims and Islam in its genuine sense of freedom, justice, and coexistence.

 

 

 

Yusuf Islam  

 

The son of a Greek Cypriot father and Swedish mother, Yusuf Islam (then Steven Demetre Georgiou) was born in 1947,  and (he) grew up above the family shop in London’s Theatre district, situated at the northernmost junction of Shaftesbury Avenue and New Oxford Street, near the heart of London’s West End.

 

Cat Stevens (is the former stage name of musician Yusuf Islam, born Steven Demetre Georgiou)  went on to become one of the biggest solo artists of the 1960s and 1970s, penning such songs as “Matthew and Son,” “Moonshadow,” “Wild World,” and “Father and Son” and selling over 50 million LPs ( Long-Player record).

 

Following a bout of TB early in his career, he undertook an ongoing search for peace and ultimate spiritual truth. After almost drowning in the Pacific Ocean at Malibu, he received a translation of the Qur’an as a gift from his elder brother, David. His spiritual quest for answers was fulfilled and he embraced Islam in December 1977. Six months later, he changed his name to Yusuf Islam, walked away from the music business to start a new life and raise a family. He auctioned his musical instruments and gold records and divided the proceeds between Help The Aged and Help a London Child, two UK charities. 

 

His Sarajevo concert in 1997, to celebrate Bosnian culture, was his first public appearance for 20 years. His most recent mainstream contribution was to War Child UK’s Hope album to raise money for children victimized by war in Iraq for

which he re-worked his 1971 classic, “Peace Train.”

 

His pioneering work in the field of education resulted in securing a landmark decision by the British government to certify and support Islamic education throughout the UK. The three schools he founded in London — Islamia Primary, Islamia Girls Secondary, and the Brondesbury College for Boys — constantly top the government’s examination league tables.

 

His founding and continued chairmanship of the International Board of Educational Research and Resources has resulted in the production of key textbooks and resources for Muslim schools around the world, including the development and encouragement of teachings practices rooted in the Qur’an and Sunnah.

 

Have Your Say (Note by Dr SOA: Please forgive me for changing the Europe Muslim role model to Muslim role model to widen the scope)

 

What do you think of these role models?

According to what do you call someone a Muslim role model?

Can you suggest any other Muslim role models?

Muslims in Europe Charter

What Is the Point of the Muslims
in Europe Charter?

 

Taken from the original posting at Islam Online.net

By Wahida Shaffi**

Consultant and Researcher

The past few decades have seen a marked interest in Islam and Muslims both in Europe and the rest of the world. The whole question of “identity” and “integration” has been scrutinized time and time again, with academics attempting to draw their own conclusions regarding what it means to be a Muslim in Europe and whether or not “Islamic” values can be integrated with European values. That the supposed cultural differences have the potential to express themselves in conflict with Europe — a notion most prominently expressed through Samuel Huntington’s Clash of Civilizations thesis — has taken a strong hold in European political discourse and popular consciousness.

The Charter of European Identity states that

Click here to read the Muslims in Europe Charter.

Europe is above all a community of values. The aim of unification is to realize, test, develop and safeguard these values. They are rooted in common legal principles acknowledging the freedom of the individual and social responsibility. Fundamental European values are based on tolerance, humanity and fraternity. Building on its historical roots in classical antiquity and Christianity, Europe further developed these values during the course of the renaissance, the Humanist movement, and the Enlightenment, which led in turn to the development of democracy, the recognition of fundamental and human rights, and the rule of law.

Charters: Dealing With the Changes

Against this backdrop, Islam has been reconstructed in the European discourse as something of an “anti-Europe”: a civilizational concept opposed and potentially in conflict with that of Europe. The Iranian revolution, the Rushdie affair, riots and suicide bombings in Britain, issues centered around the headscarf in France, and conflicts in other parts of the world, including Afghanistan, all have been held up as examples of a fundamentally different cultural dynamic and trajectory that is having a negative impact upon Europe.

The changing landscape of Europe has clearly posed challenges, and, sadly, many government and media outlets have been quick to point out the negative consequences while ignoring the immense benefits and positive qualities such changes have led to. This change has prompted some European countries to devise “charters” to try to deal with some of these new and emerging issues — a reaction to global fears one may say.

For example, Zurich’s Muslim organizations have decided to fight prejudice by adopting a groundbreaking charter that underlines their commitment to Swiss values. The document, the first of its kind in Switzerland, aims to improve the integration and the image of Muslims. Ismail Amin, president of the umbrella association of Zurich’s Islamic organizations, said that a study carried out by the local university showed Muslims are portrayed negatively in three-quarters of Swiss media reports about their community.

“We decided to publish this charter to fight against prejudice and misrepresentations,” he added.

Amin also pointed out that politics is harming Switzerland’s Muslims. He said some political parties are using fear of Islam as an electoral tool, as recently as the vote on the Schengen and Dublin agreements with the European Union on security and asylum.

The document contains ten chapters, each one emphasizing the importance of peace, human rights, equality between men and women, integration, dialogue between religions, and rejection of violence. More specifically, the charter says that the association is not attempting to create an Islamic state in Switzerland, nor place Islamic law above Swiss law: “The democratic state guarantees a peaceful and harmonious life for all including the Muslim minority.”

The chapter on integration specifically calls on Muslims to be a part of Swiss society. The Zurich organizations say they want to favor the integration of the Muslim community in Switzerland. But they also want respect and tolerance from the Swiss population: “We want to keep our religious identity,” says the charter.

According to Amin, the charter is based on similar documents produced in Germany. “Because of growing anti-Muslim prejudice and terrorist acts, Germany’s Islamic organizations decided to react,” he added. “I hope that other Muslim associations in Switzerland will now follow our example.”

Zurich’s mayor, Elmar Ledergerber, hailed the charter as an “unmistakable sign” that Muslim associations were committed to Swiss values. He added that the document made it clear there was no other path to follow other than integration. Though why Muslims nowadays have to declare their commitment to a country through a charter is something that raises many questions in connection with citizenship and faith identities in Europe. But the question that this raises for me is why do Muslims have to declare their allegiance so publically and why not others?

Codifying the Positions of Muslims

The Germans have an Islamic Charter — a document consisting of 21 articles developed by the Central Council of Muslims in Germany (Zentralrat der Muslime in Deutschland e.V., ZMD) and adopted in its general meeting of February 3, 2002. With this document the ZMD aims to promote dialogue among Muslims and not to exclude divergent opinions, says ZMD chair Nadeem Elyas.

The Islamic Charter may be regarded as a further example in a series of documents drawn up by governmental or representational bodies in various European countries that seek to describe or to codify the position of Muslims in Western societies. But some would question why there is such a pressing need to “codify” the positions of Muslims in Europe and would argue that this is simply one of many knee-jerk reactions.

Representativeness and Authority

Another example, though different in status and origin, is the report L’Islam dans la République drawn up in 2000 by the High Council on Integration, an advisory body to the French prime minister. The report treats the history of the separation of church and state in France, describes Muslims and Islam in France, and ends with recommendations. Such documents or charters are vulnerable to criticisms concerning their representativeness and authority. This became clear in the discussions on the Islamic Charter at the Brühl conference.

Mohibur Rahman of the Muslim Council of Britain, for example, mentioned three concerns. According to him, emotional attachment to a country cannot be encouraged through a written document. The feeling of belonging to a place is nurtured through a feeling of being appreciated and accepted, and feeling free to exercise your rights just as much as any other citizen. A charter is, in his view, a defensive exercise and therefore undesirable. Lastly, he suggests that the Charter’s aims could be better achieved by investing the time and effort in more practical ways.

Similarly, Nico Landman of Utrecht University regards increasing participation of Muslims in political processes and public debates as more important than the development of an Islamic Charter, which claims to speak on behalf of “the” Muslims. He thereby alludes to the plurality of opinions among Muslims in the Netherlands — in other words, Muslims are not a homogenous group and never will be. They, like any other group in society, are divergent in their opinions of what is happening in their neighborhood and their community and, indeed, the world in which they live.

Soheib Bencheikh, mufti of Marseille, was not sure if France needed an Islamic Charter. Taking an individualistic view of Islam, he believes that no one has the right to determine the theology of the future. He emphasized the importance of transparency, of avoiding provocation, of Muslim role models to display the beauty of Islam, and of imam training institutions independent of the countries of origin and of the French government. He also argued that the idea behind the headscarf is the protection of the woman. Nowadays, this protection may also take the form of education and other skills. On this basis he advises women to dress tastefully and to be modest in their attire if they must choose between the headscarf and a job.

Others felt that the ethnic minority discourse in France and Germany concentrates on first-generation issues such as the headscarf while the United Kingdom has long passed this phase. Muslims in Britain, says Abdul Aziz, speak about respect and diversity and not about minorities as a problem. Barbara John of Humboldt University argued that the fear of difference and wish for homogeneity is deep-rooted in German society, whereas Britain tolerates diversity to a greater extent.

Ultimately, such debates will continue, but one thing is clear: Charters will continue to arouse both suspicion and disdain, and also appreciation and relief. But what do charters actually achieve? In essence they achieve very little though they do offer a basic framework that focuses upon the need for tolerance and cooperation. However, while possibly being a useful intellectual exercise, a charter does not guarantee the reduction of prejudice or the perpetuation of intolerance.


** Wahida Shaffi is a consultant and researcher in West Yorkshire and a tutor for confidence building in women. Your comments to her will be forwarded if you write to page e-mail.