Bulletin of the Burma Studies Group

International Burma Studies Conference 2012 Northern Illinois University DeKalb, IL, USA October 5-7, 2012

Number 89 & 90 Spring/Fall 2012 Dear Readers, conversations beyond what After a longer has, up to now, been a fairly Bulletin of the than expected small group of people. If hiatus of interest grows enough, we Burma Studies several can reconsider the decision to Group months, we publish only once a year. have now Southeast Asian Council I hope readers will find this new completed the Association for Asian Studies format to be more attractive latest issue of and interesting, one which you the Bulletin of the Burma Studies all will want to contribute to. Spring/Fall 2012 Group. I have taken over duties Eliciting contributions has been from Ward Keeler. For those a long-standing problem for the of you who do not know me, I Contents Bulletin, so I thought it might have been involved in Burma be useful to talk a bit about Studies since I began studying who we are and what we look Introduction the Burmese language in 1995. Patrick McCormick Pg. 2 for in the Bulletin. From what I have been living in Rangoon I have been able to see as the since 2006 and got a PhD in new editor and formerly as a From My Election Diary, history in 2010, but I have also March-April 2012 reader of the Bulletin for several been working there since 2008. Hans-Bernd Zollner Pg. 4 years, it appears that readers After some discussion, we have are the “usual suspects”: Those “Rohingya”, Rakhaing and decided that we can no longer of us who attend and present at the Recent Outbreak of Violence - the Burma Studies conferences A Note justify bi-annual publication Jacques P. Leider Pg. 8 given the time involved in held every two years either in preparing each issue and the DeKalb or abroad; academics involved in Burma Studies Myanmar 2011: A Photo Essay fairly small size of readership, Kinue Weinstein Pg. 12 which is currently under 150 as a field—the people in art, subscribers. To address our anthropology, ethnomusicology, International Burma Studies small readership and printing history, and linguistics, among Conference 2012: A Report expenses, not to mention the others, who present at Burma Lilian Handlin Pg. 14 waste of natural resources panels at meetings such as involved with printing on paper, of the Association for Asian Mawlamyaing Diary - In Search of we have decided to try a new Studies, or who have taught or Lao Speakers: A Trip to Mon State format for the Bulletin. I hope published related to Burma; Mathias Jenny/Patrick McCormick Pg. 16 to bring it in line with other and others in the US and similar publications, such as the abroad, particularly Britain, newsletters from the centers for who have some connection Southeast Asia Studies in the with Burma. While there have US. These are generally short, been subscribers who are in color publications, usually themselves in Burma, overall under twenty-five pages, made Burmese, especially those inside as PDF files, but which can the country, have not been very still be printed should readers involved. Is this the nature of choose to do so. Putting the the beast, that is, is something Bulletin online will also mean like a Burma Studies Group that it will have a potentially largely going to be of interest far wider readership, and thus to academics and other people we may be able to expand our overseas? While the curtailed

2 participation of Burmese people or contributions need not opening in Burma and there is inside the country has been be academic in the sense of again discussion of engagement understandable until quite the Journal of Burma Studies, with Burma and Burmese recently, is there more we could which is a peer-reviewed educational institutions. do to reach out to people inside academic journal. Rather, the the country? Bulletin can be a place for This Issue scholarly – perhaps better put as In the meantime, I’ve brought From what I have seen, the “informed”—discussion. Bulletin is one way for people in together some contributions the Burma Studies community When I have talked with some for your consideration. The to talk to each other, keep Burma Studies friends and most recent is the International each other informed of what colleagues, we have turned over Burma Studies Conference held they have been doing, and to ideas that have been discussed at Northern Illinois University learn about what others have more widely in outside society, in DeKalb, IL on October 5-7, been doing. Inevitably there not just academia, but which 2012. has been a strong emphasis people inside Burma Studies • Lilian Handlin gives us her on academics and language have not yet really taken up. thoughts on the most recent teaching and learning, which Some themes that have emerged Burma Studies Conference. reflects the reality of how that we might think about as a many of us have come to the group. I have alluded to some • Kinue Weinstein has Burma Studies Group. As part of these already – is Burma contributed a photo essay from of that role of the Bulletin, I Studies too focused on North a recent trip to Myanmar. would like to encourage some American academia? Are sustained conversations. We we aware of what’s going on • Hans-Bernd Zöllner has already have Michael Charney’s elsewhere in the world, as in contributed an essay on the by- Burma Research listserv, which Europe and Japan? What do we elections from January 2012. is a useful way to ask questions make of the fact that so many • Jacques Leider, a historian and elicit help or information. people in Burma Studies are of Burma who has specialized Other than that, there are some not from the country. Does in Rakhaing history, has websites like the New Mandala that matter? Yet again, does contributed an essay to help that combine aspects of being from the country grant us understand the situation of academia and journalism with someone a privilege or burden the Rohingya and the recent an element of the chat room, of representing the whole violence. offering articles with a space country? Some have asked, for postings from readers in what has academic inquiry done • Finally, I have contributed a reaction to the articles. for the people of Burma? To the short account of a recent trip last question, we could ask, is that Mathias Jenny and I took I see the Bulletin as falling academic inquiry meant to do in Mon State looking for Lao somewhere in between the something in the same way that speakers. two. As started under Ward an “intervention” in the sense I hope in future to generate Keeler’s tenure, I would like to used in the development world? build on themes: for example, more discussion from an ever- earlier issues had a number of I would like to think that these greater number of participants contributions from students discussions can indeed be and contributors, especially and teachers of the Burmese useful and interesting for all those in Asia and in Burma language asking them to tell us of us, not just those of us who itself. their stories of how they came are involved in academia in the Patrick McCormick to study the language and their traditional sense, especially now experiences. Our discussion that there appears to be some

3 From My Election Diary, March-April 2012 Hans-Brend Zollner

From March 23rd to April 10th to cover (maybe 40, maybe 60) to assemble under the red this year, I visited Myanmar and how long the journey will banners of the NLD with the once again. The main purposes last (between one and a half fighting peacock emblem. of my visit were to investigate and three and a half hours). the possibility of holding a The chairmen of the township workshop on the Nagani Book “Us” and “Them” branch and local unit give Club, on which my Myanmar We drive westwards and after short speeches. With the Literature Project is based, and crossing three rivers and canals assistance of “our leader,” as to advertise my “Minesweeping on bridges the ruling junta Aung San Suu Kyi is always through Mindsweeping” built in recent years, and after called, a new era has begun. project, which aims to turning south and passing a Then a guest speaker elaborates compile a “people’s history” Shinbyu procession, we reach on the difference between of Myanmar acceptable to all Twante Township after about “old” and “new.” The times political and ethnic groups an hour’s drive. In the old days, of the “dictators (anashin)” in the country. Unavoidably, it took much longer. But that’s are over, the time of freedom the by-elections on April 1st no reason to be thankful to the and independence has come. I constituted another focus of Tatmadaw leaders: “They” just ask about the main difference the journey. The following are used “our” money. The same between the two kinds of some excerpts from my travel applies to the asphalt road we’re leadership. “We love our leader diary. They by no means give a using. Some green banners and hate the dictators” is the balanced account of the events inform the traveller that it answer. was built by the USDP, the and its meaning, but are merely Entering Aung San Suu Kyi- some of what I noticed. ruling party, with the financial assistance of a certain company. Country Saturday March 23rd The border between Twante In one of the villages of Twante and Kawhmu Townships is Pilgrimage to Watheinka Township, we notice a big red clearly marked. Immediately I have been invited to join a signboard and a number of after leaving Twante, the road trip to Watheinka, the village people sitting in a compound is lined with Aung San Suu which Aung San Suu Kyi has at the roadside. A new NLD Kyi posters and red-colored chosen as her residence in office is just being opened. We NLD logos. Aung San Suu Kyi her constituency, Kawhmu stop to have a look and I am in Burmese dress besides her Township, in Yangon Region. invited to take a seat as a guest father in a green uniform, Aung The three middle-aged of honor in the first row behind San Suu Kyi wearing a baseball Burmese family members I the speakers’ table. The number cap, Aung San Suu Kyi’s face know want to see the place and of NLD members has increased in an oval frame looking like want me to see it as well. We in recent months, I’m told. a medallion, almost always start at seven in the morning Before the decision of the NLD with a hint of where to mark and I have the feeling that I’m to re-register in November last one’s vote on the ballot: beside embarking on a pilgrimage and year, there were just 1000 in the peacock symbol of the a trip into the unknown. My the whole township; now more NLD. From time to time we hosts give only vague answers than 5000 are enrolled. The see a poster of the candidate, to how many miles we’ll have people are not afraid anymore too. He’s a physician wearing

4 a white doctor’s coat and a will cover the Aung San Suu might the government have stethoscope around his neck. Kyi will give on the evening of cleared the way for Daw Suu’s He looks rather pale compared March 30, a day before election participation? “Because they to the colorful placards of day. She’ll sleep here one night listened to the people, who love the NLD. He seems to have before returning to Yangon, D aw Suu .” resigned from the beginning of we are told after having been the contest, which is no contest invited into the house. We are Before leaving to walk through at all, but a clear victory for the asked to sit down and served the village to a sports ground NLD leader. drinks and some fruits. A which shows a freshly-painted middle-aged man acts as the podium to take a group photo, Reaching a Dead-End Village speaker. He is not a member I’m asked to sign a guest book. After leaving the concrete of the NLD, just a helper, and A correspondent from the road, the election signboards there is no NLD office here yet. New York Times has been there disappear. From now on, the before, as have some Japanese road is a bumpy cart track. Why did Aung San Suu Kyi journalists, and some Burmese There are no signboards. At choose this house as her from Yangon. every intersection we have to residence in her constituency? look for someone who can tell “I don’t know exactly, perhaps Kawhmu Village us how to get to Watheinka. because this is a Karen village.” We take a different road back Sometimes our car has to turn Christian Karens? “No, mainly to the main concrete road. back because the road is in Buddhists. And she wanted to It isn’t very bumpy, but very such bad shape. A hut or a do a favor to the widow who dusty. Sometimes it feels like monastery comes into sight owns the house and offered it driving through a sandstorm from time to time. Fortunately, to her.” On the wall are some in the Sahara. After two hours there isn’t much traffic: One family photos, together with we reach Kawhmu and have or two trucks requiring some portraits of Aung San Suu a rest in a teashop opposite maneuvering around, and some Kyi and her father. The old the head office of the USDP. motorcycles. There’s bamboo lady, who might have been We open our packed lunches growing abundantly. Sometimes acquainted with Aung San Suu and eat. The tea is free. I go there are rice fields and rubber Kyi for some time, is not here. to the office to have a closer plantations to be seen. After What do the villagers expect look. Some people are in the two hours and about 15 miles, after the elections? “Nothing.” courtyard of the big building, we reach Watheinka, easily I am surprised, I reply, because but nobody asks me to come in. recognizable by a poster of I would have expected that Back at the teashop, I ask the Aung San Suu Kyi. the villagers would like to get owner what the people think better roads after what we have about the candidate whose The Residence suffered coming here. Better picture is hanging up on the Most of the houses are bamboo communication could make life wall of the USDP building. huts, though a few are concrete easier. “No, Daw Suu was here “They don’t care much for him. buildings, one of which we are once and she told us that she He’s not from around here, looking for. It’s been freshly doesn’t promise anything. But but just offered his medical painted. As we arrive, some she will do her best. We are just services two months ago. people come out of the house happy that she is around.” Before that, he belonged to a to direct our car into the medical team travelling around compound. We are not the first What has changed since the the country.” Most probably, visitors to this special place. new government took over he was employed by the USDA A large bamboo structure has last year? “Nothing – except as a social worker and was been erected in the compound. that they allowed Daw Suu to asked to serve as a candidate Here, a Japanese film crew contest in the elections.” Why continued on pg. 6

5 From My Election Diary, March-April 2012 (continued)

in the elections. “I wonder seriously ill and that NLD outside the country, a lot of what reward he’ll get for being members have advised her leading politicians included. willing to be soundly beaten by not to go to Watheinka on the Daw Suu,” comments one of my weekend. The assistant heard Saturday March 31st companions. that the owner of the house in Recording of a Press Conference Watheinka lived in Yangon on Suu Kyi is to deliver a short What about the outlook of the University Avenue for some teashop owner? “I’m content statement on the election time and is poor. Daw Suu campaign and answered here. Business could be better, wanted to help her by accepting but it’s quiet and peaceful here questions of journalists her offer to take up residence covering the event. The press and I have my family with me. I in her village. lived in Yangon for some time, conference is held in the yard but came back to take over Myanmar EGRES of 54 University Avenue, the shop after my father died. I have a chat with one of the her private residence. I can’t I expect to die here.” What if young analysts at this well- attend because I’ve forgotten you won a million kyat in the known institution promoting to apply for a ticket issued at lottery? “I would donate most “capacity building” and NLD headquarters. However, of it to the monks.” education about democracy. some Chinese journalists Different concepts of who are staying in my hotel At five in the evening we democracy have been surfacing lend me an audio-recording are back in Yangon, rather in the current campaign, of the event. The gist of Suu exhausted but happy—for the analyst says. He’s afraid Kyi’s assessment: The election different reasons—that we’ve that Suu Kyi’s presence in campaign has by no means seen a bit of what is at the core Parliament could hamper been conducted in a free and of Suu Kyi’s campaign. democratic procedures fair manner as shown by an event that happened just a day Monday March 26th because the entire world – inside and outside of the ago. Someone threw a betel At NLD headquarters country – just looks to the nut at a party candidate. The The ground floor of the house party leader, regardless of election observers, in their on Shwegondaing Road looks the fact that she’s just one assessment of election day, like a souvenir shop. Since my of 440 parliamentarians in should keep what happened in last visit in November last year, the Pyithu Hluttaw. Other mind. some stalls have been set up candidates will not be judged Ma Thida beside the entrance. Here, as on their expertise, but on This medical doctor and well as inside are sold T-shirts, how close they are to Suu writer spent some ten years in posters, calendars, badges Kyi’s cause. I argue that the jail because of her activities and other items carrying rules governing parliamentary supporting the Burmese pictures of Suu Kyi and her procedures might contribute democracy movement. father. They perform other to a fading away of Suu Kyi’s She has just published a business also, like dealing fame. Another middle-aged wonderful book entitled The with foreign visitors like me. sympathizer of EGRES declares Roadmap under the pen name I hand them my business card that he regards Suu Kyi as a Suragamika. Like many others, at the reception counter. A very intelligent person, but is she’s afraid that Suu Kyi will young campaign assistant tells afraid of her followers inside accept a government office and me that Daw Suu has gotten Myanmar and her admirers

6 have to leave Parliament as a Mingala Taungnyunt. The expected to come today, but consequence. That would be a people are happy they can vote Tin Oo, the party chairman, death blow for her party. I tell freely. They went to the polls is here giving interviews, her that Suu Kyi excluded that in 2010 as well, but as robots. autographs, and posing for choice at her press conference, The interviews concentrate on photos. Like all the other and stated that her party sympathizers and members of Burmese, he’s enjoying the absolutely did not depend on the NLD. No member of the looming landslide victory to her. USDP’s “Lion Party” appears on the fullest. the screen. Sunday April 1st Tuesday April 3rd NLD election party Having a Look at Elections in Shortly before five o’clock, the The New Light of Myanmar Mingala Taungnyunt Township, people at NLD headquarters The official newspaper Yangon are in a festive mood. Red announces the election results. In the 2010 elections, U Aung flags displaying the party’s Of the 45 seats contested in the Kyi, a very popular ex-military emblem, the fighting peacock, elections, the NLD won 43. officer who is the former labor are swaying. Supporters are Thursday April 5th minister, “relation minister” standing along both sides of for contacts with Suu Kyi, Shwegondaing Road, with We love Suu and present information people wearing armbands With a Burmese friend, I minister, won the seat in this directing traffic to make discuss the “We Love Suu” township. After his promotion sure the flow of traffic is stickers being sold on street to a cabinet post, according undisturbed. Loudspeakers corners. She had done her own to the regulations of the 2008 emit a deafening noise. The observations of the election Constitution, he had to resign NLD anthem highlighting on Sunday and noticed how from Parliament. Some weeks the words “Aung San Suu many voters didn’t really back, he came here again to Kyi” and “Democracy” is the know much about the people present gifts to people over 70. backbone of the song, which standing for elections. They Today, everybody is convinced both represents and reinforces just ticked the box next to that the NLD candidate will the confidence of the people the peacock symbol on the win, one of the many women assembled. ballot, as had been displayed who Suu Kyi encouraged to on the party’s election posters stand for elections to raise Above the entrance to beside the image of Daw Suu. the small number of female headquarters, a screen displays Another amazing observation members of parliament. The election results in Burmese. was the enthusiasm of the polling site we visit is in a Each new piece of information voters to participate in the school. is greeted with jubilant cheers. polling. People complained “We won in Naypyidaw!” The list of voters is pinned at when they couldn’t find their exclaims one female party names immediately on the list the wall of the building. We member, who does a little are allowed to see the interior of voters. Even old, crippled dance of joy. There are many women were being helped to of the room where the ballot foreigners here, some wearing boxes are standing and even the polling stations – out of NLD shirts and headbands, love for Suu Kyi. take photos. That was very being sold today as usual. different in November 2010. Among them is a group of In short: The taste of these On the TV in the home of young blonde Danish women, elections is bitter and sweet– the host who took us around who are happy that so many ambivalent as is almost to see the elections is the other foreigners can be met at everything in human life. Democratic Voice of Burma. this occasion. Suu Kyi is not One interview comes from Hans-Brend Zollner

7 “Rohingya,” Rakhaing and the Recent Outbreak of Violence - A Note Jacques P. Leider

“Rohingya” is both an old noun and claimed by vocal representatives the correct sense, “Rohingya” only a new label. Old, but exceedingly of the Muslim community of applies to a portion of the Bengali- rare in both Western and Asian Rakhaing State as an ethnonym for origin Muslim population of sources, new, though widespread their community. Though no one Rakhaing State, to those who wish in the international media. Not contests that the overall majority to call themselves that way. Outside unreasonably challenged as an of Muslims in Arakan originate of this self-designated group, ethnic denomination, it is indeed from Bengal, either in the past or there are other Muslims who are unfamiliar to large parts of the the recent present, the Muslims largely—though not exclusively—of Muslim community of Arakan that there themselves paradoxically are ultimate Bengali origin, but who are it is supposed to name.1 It was, as opposed to any reference to their nevertheless not Rohingya. far as we know, the endonym of land of origins. They want to be Muslims who lived there in pre- called “Rakhaing Muslims,” neither Rohingya leaders both inside colonial times. The term was noted “Bengali Muslims” nor “Rohingya.” and outside of Myanmar who by Dr. Francis Hamilton in his The term “Rohingya” spread with speak on behalf of the Muslims article, “A comparative vocabulary great success after the refugee of Rakhaing State claim to be the of some of the languages spoken crises in the 1970s and 1990s. The descendants of the old, pre-colonial in the Burma Empire,” published media outside of Myanmar now Muslim community of Arakan. in volume V of Asiatick Researches commonly refer to all Muslims Nobody doubts the historical (1799), where he distinguished of Rakhaing State uniformly as existence of that community. But six languages and three dialects “Rohingya,” though the name has the composition of the Muslim in the kingdom. One of these stuck in particular with those of communities in Myanmar is much dialects “evidently derived from the population who live abroad more complex than many of the the language of the Hindu or who have claimed refugee “streamlined” accounts would have it. Most of the Indian Muslims came nation,” he says was spoken by the status. To put the matter another th th “Mohammedan who have long way, a careful delineation of the to Arakan during the 19 and 20 settled in Arakan, and who call term Rohingya reveals that while centuries, when during the colonial themselves Rooinga, or natives of the term has a lineage of several period they were unrestricted by Arakan” (p. 237). He further writes centuries, the way it is used today migration regulations, and then that the “Yakain, the proper natives” by some members of the Muslim also after independence. Taking a of Arakan called the Muslims community in Rakhaing State to long-term view, one has to keep in “Kulaw Yakain, or stranger Arakan.” refer to themselves is of fairly recent mind that there has been migration Two distinct cultural communities origin. Most Muslims in Rakhaing back and forth along the north to thus co-existed at the time the State—which includes many south coastline of Arakan for a Burmese conquered the Arakanese non-Rohingya Muslims—do not long time, including of Rakhaing kingdom in 1785. like or use the term. Many people into what is now Bangladesh. outside the community, both in The superficial judgement that all Since the 1950s, the term “Rohingya,” Rakhaing State and elsewhere, tend Muslims in Rakhaing State are de which went unrecorded in British to call anyone who is a Muslim in facto post-independence illegal administrative sources, has been Rakhaing State a “Rohingya.” In immigrants cannot be justified.

1 I have used the following terms: “Rakhaing” to denote both the people and language, but also an adjective in some contexts; “Arakan” to denote the place before independence in 1948 – the adjectival form being “Arakanese”; and “Rakhaing State” to denote the modern political entity. This is not a perfect solution, but goes a long way to alleviate the ambiguities the term “Rakhaing,” which potentially covers all these senses.

8 Having said that, one cannot fail of such interpretations is more a that Indian Muslim traders were to see that illegal Bangladeshi matter of personal conviction than involved in the seasonal trade with immigration exists and persists. In something based on evidence. The ports on the Coromandel of India, Assam, for example, Bangladeshi visit of the Buddha to Arakan is but did not settle in Arakan. For immigrants are numerous, but they a deeply-held belief of Rakhaing the pre-colonial period, nothing is do not claim to be a separate ethnic Buddhists, but does not withstand known about those Muslims who, group of Northeast India, claiming the critical eye of historical gradually arriving as mercenaries, rather to have an “Indian Muslim” scholarship. came to settle in Arakan and identity. ultimately supported the Arakanese As a Persian inscription in Mrauk king’s anti-Mughal foreign policy With regard to the current U shows, the historical antecedents until 1666, when the Rakhaing lost situation in Rakhaing State, of Muslim settlement go back th the port of Chittagong, a main pillar extreme statements on the balance at least to the late 15 century, of their trade. between the Rakhaing Buddhist when the cultural influence of the and Muslim populations have had prestigious sultanate of Bengal was The majority population of Arakan great popularity in the absence of manifest, for example, in the design has been and still is the Rakhaing, reliable statistics and records.2 As of local coins. During the rule of the who are Buddhists and ethnically any particular statement provokes Mrauk U kings, Muslims coming akin to the Burmans. The history a counter-claim and breeds from various Indian lands were an of Arakan in the early modern further mistrust, the long-standing altogether marginal community, period (15th to 18th centuries) is communal tensions between but they undoubtedly played a foremost the history of a Buddhist Buddhists and Muslims have made noteworthy role in the fortunes of kingdom which had privileged, predictable the most recent clashes. the independent Buddhist kingdom but often strained, relations with These tensions are clearly not new; of Arakan in the 17th century. We neighboring Buddhist capitals, British observers noted them in know relatively little about their such as Ava, Pegu, Kandy and the 1920s. Neither then nor later history. Their competition with Ayutthaya, whose monkhoods has any relevant government tried the Portuguese for influence at the generally adhered to the Sri Lankan to introduce any sensible policies court prevented them from having Mahāvihāra textual tradition. The to remedy the situation. Searching any dominant cultural or political supreme symbol of the Buddhist for legitimacy in the absence of impact there. In the early 17th virtue of the Rakhaing kings was legal security, each side has turned century, the Arakanese kings ran a the Mahāmuni statue, now the most to history, which they have used lucrative slave trade that was based revered Buddha statue in Myanmar. and abused. Indeed, neither side on the deportation of peasants It was deported to Amarapura from has been satisfied with citing from East Bengal. Until the 18th its site in Arakan in early 1785 after widely-accepted historical fact century, there was an official policy the Burmese king Badon Min’s for their rhetorical strategies: All to keep the most qualified of the (aka Bodaw Phaya’s) conquest of too often they have amplified, if deported in Arakan. A famous Arakan. not embellished or distorted, the example is the great Bengali poet The Rakhaing proudly remember meager historical record. To say Alaol, who throve at the court of th th that the Rohinyas are descended King Candasudhammarājā (1652- the golden era of their 16 and 17 from Arab seafarers of the seventh 1670) and praised the king, his century kings, who were warriors, century is a matter of sheer belief. benefactor, as highly knowledgeable but also shrewd businessmen and From Arab sources, we know of the Buddha. Many of the Bengali Maeceneas-like patrons of literature nothing of the eastern coast of the peasants deported in the late 16th at the court. The loss of their Bay of Bengal, as a look at Tibbetts’ and early 17th centuries were settled kingdom is quite prominent in the 1979 Study of the Arabic texts on agricultural lands in Arakan. historical memory of the Buddhist Containing Material on South-East On the other hand,in 1661 Wouter Rakhaings. Among the educated Asia will show. The acceptance Schouten, a Dutch doctor, wrote continued on pg. 10

2 This is true for all of Myanmar, where accurate census data are largely unavailable or undisclosed.

9 “Rohingya,” Rakhaing and the Recent Outbreak of Violence - A Note (continued)

class, it has fuelled a persistent accorded preferential treatment. and administrative needs in sense of loss of identity for over two That group of Rohingya, especially colonial Burma. centuries. The resentment against as they have sought refugee the Burmese as invaders has a status in Bangladesh, have been So what is so different about the surprising resilience. Unexpectedly, defined internationally as a “most situation in Arakan? One aspect the thousands of Burman vulnerable” group as displaced that could puzzle the observer is immigrants to Arakan in the 19th persons. This recognition and the discrepancy between, on the century, well documented in British treatment are factors that have one hand, the arguments that the sources, have been thoroughly fuelled the recent protests of the two sides put forward to legitimize Arakanized. Since independence, Buddhist Rakhaing. their rivalling claims, and on the this lasting grudge against the other hand, the representation Burmans has fuelled Rakhaing We should also keep in mind of the conflict by those who have Buddhist nationalism, and has that the current economic, entered to mediate or remediate. been a part of Rakhaing claims for demographic, social and ultimately To an unprecedented degree, greater autonomy. legal problems linked to the both Muslims and Buddhists have Muslim community and their been fixated on making claims The angry rejection of local coexistence with the Buddhists for historical legitimacy, and Muslims’ claims to be an ethnic in Arakan do not go back to the counter-claims by Buddhicizing group of Rakhaing State under pre-colonial period, when these or Islamicising the Arakanese the Union of Burma and of the communities lived side by side. past. This is first of all a cultural very appellation of “Rohingya” As I have said, these communal war to gain hegemony over the are other recurrent grievances of problems have their origins in interpretation of history. The Buddhist Rakhaing nationalists the immigration of Bengalis into antiquity of each community’s and have been integral to their Arakan during the British colonial supposed first settlement in Arakan discourse since the 1950s. For period, which is well documented is used to oppose any contestation decades, the Buddhist Rakhaings for the late 19th and early 20th of what are factually untenable have felt that no outsider or any centuries. Muslim communities of positions of propoganda. Again: national government has paid Indian descent are to be found all Those who consider most Muslims serious attention to their anxieties over Southeast Asia, starting with in Rakhaing State simply as illegal that they have become increasingly Myanmar itself. Such immigrants immigrants from Bangladesh miss marginalized in their own land. generally acknowledge their Indian the point, while those who would Some may question whether roots and cultural identity and deny that the border has always this marginalization is a reality have followed various courses of been porous, or that checks on or a reflection of Rakhaing self- communal integration. It is also migration have always been less perceptions of victimhood. But the well-known that the presence of than perfect, with corruption rife, reality of mutual antagonization such Indian communities, notably are equally mistaken. In the end between the two communities, in port cities like Rangoon or historical truths and counter-truths and the considerable hostility of Singapore, was intimately linked will be of little help to address the the Buddhist Rakhaing hostility to the expansion of the British underlying social problems which towards the UN and NGOs in empire, its economic policies, and have been made that much worse Rakhaing State show that we must opportunities. In broader historical by reiterating extremist positions. take seriously their sense of being perspective, Bengali immigration treated unfairly. In their eyes, the to Arakan is thus but one chapter On the other hand, is it more Muslim Rohingya community in in the history of migration of helpful to represent and interpret northern Rakhaing State has been Indians to serve British interests the current conflict as an injustice (the non-recognition of

10 citizenship), as a persistent failure in other areas of Myanmar, the in the eyes of the Buddhists of the government to protect Muslims of northern Rakhaing because of ten years of unilateral parts of the population, or as State or “NRS” are largely not support for the Muslims, does successive humanitarian crises integrated into Rakhaing society. not inspire confidence or hope for the international community This is an uncomfortable truth, to see a sudden improvement in to address? All these perspectives but is how many Buddhists view the general situation. The Muslim are part of the problem as much as the situation. The Kaman Muslims leadership will place their bets on they are of any way to resolve the are integrated into Rakhaing outside intervention and eventually conflict. Depicting the Muslims as society, which is why no Rakhaing interference, as their lobbying of the eternal stateless victims who Buddhist would ever contest their the international media has proved alone bear the brunt of oppression, historical presence in Arakan successful. The Buddhist Rakhaing and the Buddhists in Rakhaing or their legitimacy. In northern lack charismatic leadership and State as criminal aggressors in Rakhaing State, the Muslims are notoriously bad at lobbying. collusion with the Tatmadaw or form their own exclusive society They nonetheless have a fair chance the Nasaka, is not the best way because they are a large majority of counting on an increasing to understand the nature of the and for any analytical purposes solidarity with other Buddhists in conflict. The recent situation cannot actually be referred to as the country. Some will predictably and the violence in Maungdaw, a minority, at least locally. The interpret this solidarity as cultural Buthidaung and Sittwe was not Buddhist Rakhaing resent this fact, empathy, others will denigrate it manifest in the same way in all as they feel threatened from many as racism. While a further drifting places. While responsibility for directions. The Rakhaing problems apart of the two communities looks the violence is allegedly shared are more complicated than conflicts as a likely scenario, it will not help equally in Sittwe, there was elsewhere in Myanmar because that the educated members of both reportedly much less aggression in they are triangular, not binary, readily acknowledge their own Buthidaung, where there is a greater involving three parties: the central intra-communal divisions. numerical balance between the government, which is largely two communities. In Maungdaw, Burman; Rakhaing Buddhists; and For those out to criticize the Buddhists form only two percent Muslims. In the past, there was no actions of the government or of the local population. Rakhaing trust between them, and at present the declarations of the Burmese Buddhists fight an uphill battle to there is none. The parties are political opposition, they will find have others understand that they talking past each other, not to each this the easiest of all tasks. True, the are in the minority there and that other. government has its work cut out they have been largely the victims for them to reform the army to get of violence. In a better world, Governments and army them to respect human rights. But Buddhists and Muslims could commanders are prepared to even then, once the government work together for a better future deal with policy and security has set its troops to task, they will for Rakhaing State, one of the most issues, NGOs are prepared to be accused of doing things the old underdeveloped areas in Myanmar. deal with humanitarian and fashioned way. If the army shows They could do so by standing up human rights issues. So is the UN too much restraint, they will be to the central government when in various instances. As things accused of not protecting the necessary, or defend their regional appear, they seem ill-equipped to citizens. The sad fact is that there interests against the monopolizing face the cultural, psychological, is actually no political prize to be tendencies of foreign economic demographic or communicative won in Rakhaing State because interests. But they are unlikely to do aspects involved in this conflict. the conflict is deeply embarrassing so in the near future. Moreover, the persisting ignorance in the long run and hampers of the media and human rights the reform and progress of the The intractability of the conflict at organizations of the complexity whole country. It is probably an present is due to three overlapping of the relations between the three understatement to say that the reasons: cultural, demographic, parties involved, together with the future looks bleak. and communication. Unlike UN and INGOs being discredited Jacques P. Leider

11 Myanmar 2011: A Photo Essay Kinue Weinstein

I spent twenty-seven days in Myanmar from November 8th to December 4th, 2011. It was an exciting time: the National League for Democracy (NLD), led by 1992 Nobel Peace Laureate Aung San Suu Kyi, rejoined the political scene as a registered party on November 18th and U.S. Secretary of State Hillary Clinton made her historic three-day visit to the country. The following are just three of the many photos that I took during the trip. I hope to show some of what I saw: some things that have been changing, and some things that reflect continuities in Myanmar society.

Orphans at Aye Yeik Mon Nunnery in Mandalay

Nuns and Orphans From the Editor: Ei Yeik Mon in Mandalay that serves as an orphanage founded in 1958. In The number of orphanages in Burma 1963, the two founders expanded the facilities by purchasing about four is misleading: a great many of the acres of land and collecting private donations. Today, the facilities are run children there do in fact have one by four nuns and three staff members to accommodate 103 orphans from or both parents living. Parents send newborn to eighteen years old. The orphans, some of whom lost their their children to these institutions parents from Cyclone Nargis, go to regular public schools and, if they wish, because they cannot afford to care can continue to university. The nunnery has a computer room, sewing for or educate them properly. While room, library, and other facilities to teach “life skills” to those who will not Burmese society looks favorably on continue on to a higher education. these institutions as a way to make merit and to take care of the poor, At the entrance of the nunnery, there is a large signboard stating how there is little oversight: the quality of visitors can help. One can sponsor lunch or dinner for 80,000 kyats ($100) the education and care the children or breakfast for 40, 000 Kyats ($50). There were brochures in German but receive is uneven, despite the seidana not in English. “That’s because we receive many donations from German and myitta (something like “good visitors,” explains the head nun, Daw Heima Htei Yi. intentions” and “love”) that caretakers Local families also contribute regularly to the nunnery as an act of are meant to have. Nuns begging for devotion. On the day I visited, a local family, who was celebrating their alms are a common sight in places daughter’s first birthday, sponsored lunch. like Rangoon, especially where foreign tourists are present.

12 Women in Myanmar Talking about the position of Myanmar women in society is complex, as it is in any country, and must be viewed in a variety of contexts, including the social connections, workforce, home, and religion. There is a general perception that the position of women in Myanmar is higher than in many other developing countries. For example, according to UN statistics for 2009, women’s wages in the manufacturing sector were 12% higher than that of men. A professor at Yangon University estimates that about 75% of the current students and 70% of the faculty are women. At outdoor markets, the majority of the venders selling meat and vegetables are women. Women Market Sellers

From the Editor: The high status of women may be more of an elite Burman phenomenon than has been recognized. The status of women is less certain among many minority groups, where patriarchal values are often strong. Many young women and girls face harassment and abuse, as on public transportation, at school, or in their neighborhoods.

Transportation: In terms of transportation, Myanmar is the most underdeveloped country I have ever visited, reflecting the country’s lack of infrastructure. Most taxis in Yangon are Japanese cars from the 1980s and 1990s and lack seatbelts. Reflecting the state of the economy, local people ride in “line cars,” pickup trucks which have been fitted with seats in the back. Men often stand at the back or sometimes ride on top. Because they are unsafe, the government recently tried to prohibit these line cars in the center of Yangon. Busses are always crowded, so that line cars have made a reappearance. Although there is a train circling Yangon, it is Typical Commuter slow and not practical for most people. Transportation in Mandalay

From the Editor: The picture reflects some interesting social realities: two of the men in the picture are wearing pants, which has become increasingly common in urban areas for men under about thirty-five. We can also see nuns packed into the back, probably returning to their nunnery after making their rounds or purchases in town.

13 International Burma Studies Conference 2012: A Report

The International Burma Studies an academic audience, something of a at NIU, and to Dr. David Steinberg, Conference took place at Northern novelty for him. An elegant reception world-renowned Burma Studies expert Illinois University, October 5-7, 2012, in the Northern Illinois University and distinguished professor of Asian once again testifying to the generous Art Museum exposed participants Studies at Georgetown University. support the University and its Center once again to the fascinating holdings Their equally invaluable services to for Southeast Asian Studies provide of the institution that even in these Myanmar Studies over many years to the field of Myanmar Studies. difficult economic times remains one were recognized in speeches, and Under the leadership of Dr. Catherine of the best repositories of Burmese art a moving address by Dr. Patrick Raymond, director of the Center for and culture in the United States. The McCormick, one of Sayagyi’s students, Burma Studies, chaired by Dr. Lilian museum exhibit’s title, “Music for the on behalf of his many others. Handlin, and thanks to the invaluable Divine,” appropriately mirrored some assistance of the Center for Burma of the conference panel presentations. Conference participants were Studies secretary Beth Bjorneby, the At the subsequent gala event, reminded to renew their subscription tenth Burma Studies Conference participants witnessed a fascinating set to the Journal of Burma Studies, edited took place in De Kalb, home of the of cultural performances and dances by by Dr. Alicia Turner, and temporarily university. Dr. Lisa Freeman, Vice Mon and Burmese troupes and heard by Dr. Lilian Handlin. The Journal is President for Research and Dean the premier of an original musical the only venue in the United States of the Graduate School, opened the piece performed entirely on Karen entirely dedicated to the publication proceedings on behalf of the hosting bronze drums which was composed of scholarly articles on Myanmar- institution, a reflection of her much- by Greg Beyer, chair of the ensemble at related topics, is based at Northern needed, generous support for the the School of Music at NIU. Illinois University, and published by Center for Burma Studies and also of the National University of Singapore the University’s ambitious programs in The Sarah M. Bekker prize, its Press. Conferees were also reminded its globalized setting. committee chaired by Dr. Julian to check if their home institutions Wheatley, was awarded to Inga Gruss subscribe, and asked to encourage The conference included, in addition of Cornell University for her paper their students to use the journal’s web to its academic and scholarly pursuits, on the anxieties experienced by site in a way to show the journal’s a film event, showing “They Call Burmese migrants in southwestern utility—Dr. Turner urged everyone It Myanmar: Lifting the Curtain.” Thailand. This was followed by the who uses articles from the web site to Viewing was presided over by the presentation of inscribed plaques to download articles individually, and not film’s producer and director Robert Sayagyi U Saw Tun, recently retired leave it to an instructor to distribute Lieberman, who fielded questions from professor of the Burmese language a single download. The current issue

Lillian Handlin, Chair, International Burma Sarah Bekker Prize recipient, Ingra Gruss given by Recognition Award given by the Burma Studies Studies Conference. Julian Wheatley, President of the Burma Studies Group, the Burma Studies Foundation and the NIU Foundation. Center for Burma Studies to David Steinberg by John Brandon of the Asia Foundation.

14 Former Burmese Language students of Saw Tun’s gathered at the International Burma Studies Conference, 2012 of the Journal (16/2) includes several nuanced in light of better familiarity profound changes, if they persist, will innovative articles on the subject with original sources and recourse allow foreign scholars more immediate of weikza (sometimes translated as to the theoretical changes that have access to materials hitherto unavailable “wizards”) whose long history and radically transformed the humanities and create much closer bonds between interpenetrations with Myanmar’s and social sciences during the past western academics and their Myanmar more textually informed Buddhist quarter century. The abstracts of the counterparts. Such interactions practices exemplify the complexities individual panel presentations are promise to open a dialogue that has of local beliefs, rituals and coping available on the conference web site. been missing from the field. These technologies. circumstances will also broaden As a sign of changing times, a the activities of the Burma Studies The busy three conference days were delegation of Chinese scholars, Foundation and the Burma Studies otherwise dedicated to twenty-one based mainly in Yunnan province, Group. The NIU Center for Burma panels on diverse topics. The large participated in a panel on Myanmar’s Studies and the various associations number of participants and wide political reforms and Sino-Myanmar are well situated to contribute their variety of papers attest to the increasing relations. The audience thereby had perspectives as the government of interest in Myanmar Studies, broadly the novel experience of learning how Myanmar reformulates the structures defined, and the innovative and often non-western scholarship tackles st and content of Myanmar’s higher subversive ideas that are gradually Myanmar’s 21 century developments. education. bringing the field, even if kicking and screaming, into the 21st century, Even more significantly, for the The conference closed with the something that is badly needed. first time, important Myanmar announcement that the next Burma Myanmar scholarship has for much government officials were present in Studies Conference, to convene in too long been imprisoned not only their authorized capacities, providing 2014, most likely will take place in Asia. by political realities that have made a current perspective on contentious access to materials difficult, but also issues. Two personal advisors to Lilian Handlin, Chair by the brilliant scholarship of earlier President Thein Sein, U Ko Ko Hlaing generations, primarily because of and U Than Kyaw, accompanied by the languages in which it appeared Dr. Phone Win, formed an official (English, French and German) delegation to the conference. In sustained it far beyond its useful shelf attendance was also the scholar U life. Khin Zaw Win. Their appearance, presentations and willingness to Younger scholars’ better language respond to contentious questions from skills in Burmese, Mon, and Pali, an intermittently skeptical audience are are recasting our understanding of a testament to a changing relationship Myanmar’s past, its history, literature, between the United States and the Recognition Award given by the Burma Studies language and material culture. government of Myanmar that will have Group, the Burma Studies Foundation and the NIU Numerous conference papers showed an impact in how Myanmar Studies Center for Burma Studies to Saw Tun by Patrick McCormick, Editor, Bulletin of the Burma Studies how received wisdom needs to be evolve in the coming years. Such Group.

15 Mawlamyaing Diary – In Search of Lao Speakers A trip to Mon State, January 2012 Mathias Jenny/Patrick McCormick

Mathias Jenny, a senior lecturer not least because it has the only At those that were, they of linguistics at the University Mon-language bookstore in all of just waved us through. Our of Zurich who has many years’ Burma. With Ko Hla U, Mathias’s destination, Chaung Hnakhwa experience with Thai, Mon, Burmese research assistant, there village was on the other side of and Burmese, had on one of were four of us. Knowing the a stream (as its Burmese name his previous trips been on a difficulties of renting a car in implies). After crossing over the bus somewhere in Mon State Mawlamyaing, we rented a taxi stream, we weren’t really sure and overheard some young from Rangoon and drove down. how we would find someone. women speaking to each other We sat at a café and having in Lao. Intrigued, he asked Ko Hla U, who himself is from three foreigners in our group, them what they were doing in the border area not too far we naturally drew a crowd. We Burma. “We’re from here,” they from where we were going, started talking with some of replied, and said they lived near had heard that there were the people that came up to us Mawlamyaing. Then just before Lao-speaking villages between and found out that most of the meeting me in Rangoon, Mathias Kya In Seitkyi and Mudon. In people in the village are Mon had been in Taunggyi where he Mawlamyaing, both Mathias speakers. Mathias asked me heard a young man speaking and I started asking our friends in English, “What do we do?” Thai to another young Shan man and acquaintances about Lao No sooner had he asked than speakers, which people there in a restaurant. When Mathias 1 our Burmese research assistant asked the man speaking Thai called Law Shan. People knew simply turned to someone to ask, where he was from, he said his exactly what we were asking “Hey, are there any Laos here?” name was “Isaan” and that he for and gave us the names of People told us that there were was from Mawlamyaing. He also two villages east of Mudon, and that there was a Lao temple said he normally spoke Lao– just as Ko Hla U had heard of. just down the road. One of the technically, the Lao of the Isaan I was surprised because I had standers-by told us that he would region of Thailand–at home and associated that part of Mon State go find us a Lao to talk to. that he had learned some Central only with Mon speakers. Neither Thai when he went to work in Mathias nor I had been on the A minute later, our friend was Thailand. road going east from Mudon back with a young man in tow. towards Karen Sate, so we didn’t He greeted us in Central Thai. Mathias had told me these know what to expect. Ko Hla U Mathias, who is quite fluent in stories and said that he hoped had been on it and thought we Thai and can speak some Lao, that we could go look for them might be stopped at checkpoints. began to chat with him. As our together. When Mathias came to Would a story of looking for Lao new friend chatted with the Rangoon in January of 2012 with speakers make any sense? others, Mathias and I conferred one of his students, we planned – he is speaking Thai, not Lao. a trip to Mawlamyaing, where In the event, we passed a few Has there been some mistake? we both try to go once a year checkpoints, mostly unmanned. We asked him whether we he

1 Closer to the Thai border, people tend to callShan all speakers of Tai languages, whether Burmese Shan or Thai, and distinguish the two by sayingdi bet Shan (“this side Shan”) and ho bet Shan (“that side Shan”).

16 could take us to the temple friends had joined us. From the this village were actually from and cheerfully agreed. Walking outside, the temple itself looked what is now the Isaan region of to the temple, I got out my like any Burmese village temple, Thailand, and not from what is very best Lao and asked him, with typical decorations and a now Laos. He didn’t know why “Nawng seu nyang? (What is Burmese-language name. Only they had come to Burma, but your name?).” He replied in when we got inside to meet the knew that they came during the Central Thai, “Phom cheu Nat abbot did we spot a few unusual colonial era. khrap (My name is Nat),” giving things: a picture of the Thai king us a very Thai-style nickname. and queen (though we have seen We asked about religion and It wasn’t until we were passing these in Mon temples, too), and what language he preached a house under which some old some of those lamp-like paper in. He told us that he chanted women were talking that Nat decorations found in northern in “Lao” but showed a Thai- spoke to them in what I was sure Thailand and Shan areas. We language book of chants and was Lao and not Thai. Mathias greeted the abbot, who was sutras. When we asked him and I were reassured that there happy to talk to us and even his Pāli title, he couldn’t tell us hadn’t been some sort the Pāli in the Thai or of misunderstanding – Lao pronunciation, but migration to Thailand only in the Burmese. among villagers in After taking our leave Mon State is extremely of the abbot, Nat and common, and young his friends took us people often become around the compound. quite fluent in spoken, I noticed that one of the although not usually young men, unlike all written, Thai. the others, was wearing Burmese clothes. I spoke One way to interpret to him in Thai, which Nat’s resistance to using On the road to the Lao temple in Chaung Hnakhwa Village he understood, but he Lao with us is to think not of allowed Mathias to record the was also willing to speak to me the context of Burma, but of conversation. The abbot spoke in Burmese. We talked about Thailand: Lao – in the form of school, and he told me how he to us in what was somewhere th the dialect or language of the between Central Thai and Lao had finished 10 Standard but Isaan region – is actually spoken (often the vocabulary is the had not been to Thailand. His by a majority of the population same, but the tones and some Burmese was of course quite of Thailand, but it is not the of the consonants and vowels fluent but I did notice that he official language. People from differ). He explained to us that had an accent. Isaan speak it informally as an the Lao community in Chaung insider language, using Central Afterwards, Mathias and I Hnakhwa was not especially thought a bit about what we Thai in formal situations and large, but that there were many with strangers. This is not the had seen and heard. We had other Lao communities in not expected to hear that the situation in Laos, where Lao is neighboring villages, all together official language and Thai is not villagers’ ancestors were from eleven, including places near what is now Thailand. Since the high-status language used Kya In Seit Kyi, only 20 miles with outsiders. So Nat was likely they themselves weren’t sure away. In the immediate area, how they came to be in Burma, simply doing what he had seen he estimated that there were others do. we speculated: perhaps after perhaps 1000 Lao speakers. the British took over Lower By the time we got to the temple, He said that while they were Burma – which was earlier, in several of Nat’s other young Lao speakers, the people of continued on pg. 18

17 Mawlamyaing Diary – In Search of Lao Speakers A trip to Mon State, January 2012 (continued)

1826, than in the rest of the challenge the central court. It is heard from other Lao speakers country – villagers from as not surprising, then, that some in Burma that they are from far afield as Siam were drawn would flee as far afield as Burma. Laos. This is entirely possible, there, perhaps under various Given the fairly small size of but we have to be cautious when lures. I speculated that, if the the population, the fact that the we hear people talking about Lao villagers were fleeing Siam, villagers still speak Lao – and not modern nation-states to refer to they may have settled in the area only Burmese, or Central Thai, events of even the recent past. without necessarily realizing that for that matter, whose speakers A good example from another they had crossed a border, which live so much closer to them than part of Burmese life is the Indian in any case had a much looser do Lao speakers. The fact that no Muslim community. Asking meaning than they came to take one can read any of the various such a person their ethnicity on during the 20th century. scripts that have been used to inevitably gets an answer of write Lao is less surprising, given “Muslim.” If pressed – did your Since our trip, I’ve been able the kind of specialized monastic ancestors speak Guajarati? to ask some historian and Lao training literacy would entail. Bengali? the almost equally expert friends their opinions. inevitable answer is, “Pakistan,” The Siamese court made several There are still some mysteries: we a country which did not exist efforts during the 18th and 19th had hoped to get a better sense of when the ancestors of most of century to move Lao populations the histories of the Lao speakers. that population came to Burma. out of what is now Laos and From my own experience talking northeast Thailand, that is, the to Mons, the fact that there is Mathias is keen to return to Isaan regions, for fear that their not much in the way of informal the area to see what more we political rivals would conscript oral history from so long ago can learn about language and these villages in their attempts to is not surprising. Mathias has history. It is quite common, for example, that when speakers of a small language are the minority surrounded by a larger, more powerful society, that they gradually remodel the way they speak their own language to replicate the syntax and usage of the majority language. They may also start using loanwords. From the little we heard, there were no Burmese loanwords or Burmese- sounding expressions – that is, using Lao-Thai but in Burmese ways. No doubt, especially for younger people, the fact that the community is so close to Thailand is a factor. Mathias Jenny/Patrick McCormick Abbot of the Lao temple.

18 Bulletin of the Burma Studies Group

Editor Patrick McCormick Yangon, Myanmar email: [email protected]

Assistant Editor Position currently open.

Book Review Editor Positions currently open.

Subscription Manager Catherine Raymond The Center for Burma Studies Northern Illinois University DeKalb, 60115-2853 office: (815) 753-0512 fax: (815) 753-1776 email: [email protected] web: www.niu.edu/burma

Subscriptions Individuals $40, Institutions $70 (Includes two volumes of the Journal of Burma Studies) Purchase online at: http://www.burma.niu.edu/burma/ordering.shtml If you prefer to send checks, please make payable to The Center for Burma Studies, or email Beth Bjorneby at [email protected] (Visa and Mastercard accepted only).

Next Issue Spring/Fall, 2013 Submissions due April, 2013

http://www.facebook.com/groups/burmastudies

Learning Today, Leading Tomorrow

Northern Illinois University is an equal opportunity/affirmative action institution and does not discriminate on the basis of race, color, religion, sex, age, marital status, national origin, disability, status based on the Victims’ Economic Security and Safety Act (VESSA) or status as a disabled or Vietnam-era veteran. Further, the Constitution and Bylaws of Northern Illinois University provides for equal treatment regardless of political views or affiliation, and sexual orientation. Inquiries concerning application of Title IX, Section 504, and other statutes and regulations may be referred to the Affirmative Action and Diversity Resources Center, 1515 W. Lincoln Highway, DeKalb, IL 60115, telephone 815-753-1118. Printed by authority of the State of Illinois. www.niu.edu 11/12 .175M 64077