DOCSLIB.ORG

Buddhism and the State in Burma: English-Language Discourses from 1823 to 1962

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Buddhism and the State in Burma: English-Language Discourses from 1823 to 1962 !1 Buddhism and the State in Burma: English-language discourses from 1823 to 1962. Jordan Carlyle Winfield, BA (Hons,) MA. ORCID identifier: orcid.org/0000-0001-9446-572X August, 2017 Asia Institute / School of Historical and Philosophical Studies Faculty of Arts The University of Melbourne Submitted in total fulfilment of the requirements for the degree of Doctor of Philosophy. !2 Abstract This thesis examines three English-language discourses on the relationship between Buddhism and the state in Burma: its core focus is a postcolonial narrative produced largely by Burmese lay Buddhists writing in English, a narrative that I examine with reference to two other Anglophone discourses – a nineteenth and early twentieth-century colonial European narrative and a mid- twentieth-century narrative produced by academic historians and other scholars, most of them non- Burmese. The thesis contributes to recent scholarly efforts reappraising the narrative of Buddhist primordialism or changelessness in Burmese state-society relations that has dominated English- language scholarship on Burma in the twentieth century. I also highlight the significance of English as a language for discussing Buddhism in Burma, paying particular attention to the colonial and early postcolonial periods, when English was a language of education and statecraft. The thesis begins by examining the emergence of twentieth-century English-language scholarly discourse on the relationship between Buddhism and the state in precolonial Burma. I suggest that three core concepts have guided the modern academic understanding of this relationship: the concept of the state as a religious entity, the concept of the state as a harmonious mirror of the greater Buddhist cosmos and the concept of the sangha as the state’s most influential constituency beside the monarch. I trace the emergence of these core concepts by examining three influential texts by three well-known scholars produced at three different periods in the twentieth century. I use this this academic discourse about the relationship between Buddhism and the state in precolonial Burma as a point of reference and contrast for the other two strands of English-language writing that this thesis examines – colonial-era discourse and the postcolonial discourse which inherits and challenges colonial ideologies. The thesis then considers an earlier stratum of English-language commentary on Burmese religion and society produced by precolonial and colonial observers between the nineteenth and early twentieth centuries. These writers contrasted a ‘pure’ idealised Buddhism with a ‘corrupt’ and ‘degenerate’ Burma, setting up a dichotomy between a simple and ‘correct’ textual template and a degenerate local reality. I assert that there is a continuum of English-language discourse about Buddhism in Burma: while the British deployed this narrative as a justification for colonialism, it was coopted by later postcolonial authors who placed a ‘pure’ Buddhism at the centre of Burmese political life, subverting the characterisation of Burma as backward. !3 The core of the thesis is an analysis of how postcolonial lay Burmese authors, writing about Buddhism in English in the years from 1948 to 1962, imagined Buddhism as a modern philosophy in an effort to lend religious legitimacy to the postcolonial state. This discourse linked Buddhism to three key ideologies that epitomised modernity: science, socialism and democracy. The similarities of Buddhist doctrine to scientific theories and to Marxist materialism and democratic individualism were emphasised in an effort to imagine Buddhism as a rational and modern philosophy. Colonial discourses were both inherited and refuted in an attempt to articulate a Burmese Buddhist modernity. !4 This is to certify that - (i) the thesis comprises only my original work; (ii) due acknowledgement has been made in the text to all other material used; (iii) the thesis is fewer than the maximum word limit in length, exclusive of tables, maps, bibliographies and appendices. Jordan Carlyle Winfield !5 Acknowledgements Firstly, I would like to thank my supervisors: Charles Schencking, who got me started and Kate McGregor and Pat Grimshaw, for their support and feedback. Special thanks, however, goes to my primary supervisor, Lewis Mayo, who gave up endless hours of his time to sit with me in offices and cafes, whose encouragement and wisdom inspired me month after month. Lewis, without you, this thesis could not have been written. Thank you. I would also like to thank others whose support and encouragement has been greatly appreciated. My parents, Glenda and Martin, my children Felix and Marius. Miriam Lang, whose kind words meant a lot to me. My friend Janet Borland. My fellow postgraduates and staff in the Asia Institute. My teachers at SEASSI, U Saw Tun and Daw Than Than Win. Thank you. Most importantly, I want to thank my wife Vannie Ip-Winfield, for her kindness, patience and love, who put her own desires and career on hold to support me in mine. You are the best person I know. Thank you. This thesis took a very long time to write. Often, I despaired of ever finishing; yet the people above never seemed to. I marvel at that, and I thank you! !6 Table of Contents Acknowledgments 5 Note on Terminology 8 Glossary 9 Introduction 11 Chapter 1: Twentieth-century English-language scholarship on Buddhism and the State in Precolonial Burma 28 Introduction: The Scholarly Consensus on Buddhism and the State in Premodern Burma 29 The Dharma State: Discourse on Buddhism and Kingship 32 The Cosmic State: Discourse on Cosmological Conceptions of Authority 44 The Sangha State: Discourse on the Role of Monks 49 Chapter 2: English-language discourse on Buddhism and the State from Colonial and Precolonial European Observers 58 Introduction: Glorious Past, Debased Present 59 The Alabaster Image: Idealised Dogma versus Corrupt Practice 63 Invisible Dharma State versus Visible Tyranny 75 Passive Sangha versus Activist Sangha 83 Chapter 3: English-language discourse on Buddhism and Science in early Postcolonial Burma 91 Introduction: A Modern Buddhism 92 The Origins and Uses of Buddhist Modernism 101 Buddhism and Science: Points of Similarity 109 Buddhism and Science: Complementary Philosophies 121 !7 Chapter 4: English-language discourse on Buddhism and the State in early Postcolonial Burma 129 Introduction: A Modern Buddhist State 130 Earthly State: The Rejection of the Magical 132 Buddhism and Socialism 144 Buddhism and Democracy 155 Chapter 5: Transformation, Comparison and Analysis 168 Introduction: The Dharma State versus the Science State 169 Building Ivory Towers: The Cosmic State versus the Earthly State 183 Modern State, Modern World: U Thant and Buddhist Internationalism 192 The State Religion: The Sangha State versus the Democratic State 199 Conclusion 211 Bibliography 216 !8 Note on Terminology The term I generally use in this thesis to describe the Buddhism that was imagined by lay Burmese authors in the period ranging 1948 - 1962 is ‘Buddhist modernism.’ I considered a variety of labels - including ‘Protestant Buddhism’ - for this cluster of ideas, but settled on Buddhist modernism as the term that best encompassed the characteristics of the ideology and the ambitions of the formulators of this discourse. ‘Buddhism modernism’ has been used by other writers. Donald Lopez, for example, uses it in his work Buddhism and Science: A Guide to the Perplexed. In that book, the term is understood as a general one applying to various interpretations of the idea, both European and Asian: In the last half of [the nineteenth] century, a movement that has retrospectively been dubbed “Buddhist modernism” began. One of the several family resemblances of its various manifestations was the emergence of Asian elites who adopted the European representation of Buddhism, at least the more romantic aspects of it, and then put it to use in defending the dharma against both colonialism and missionary Christianity.1 In this thesis, however, the term is used only to describe the postcolonial Burmese ideology and not the earlier European variant. Because postcolonial discourse is my core focus, I use the term Buddhist modernism to refer to the concepts of postcolonial writers as a way of maintaining conceptual clarity. I have chosen to use the term ‘Burma’ rather than ‘Myanmar’ to describe the country and its people. The official romanisation of the name was changed by the ruling junta in 1989 and was considered by many at the time to be illegitimate; the historian David Steinberg noted in his book Burma: The State of Myanmar (published in 2001) that ‘one person’s use of the term “Burma” or “Myanmar” indicated political preferences and indicts one in the eyes of another.’2 Since the end of the military dictatorship and the transition to civilian government, however, the issue has become less contentious. Mary Callahan informs us that ‘Myanmar’ and similar revisions dating from 1989 are now widely used within the country itself and that ‘some minority leaders prefer Myanmar, as less associated with the Burmans (now renamed “Bamars.”)’ These points notwithstanding, I have 1 Donald S. Lopez Jr., Buddhism and Science: A Guide for the Perplexed (Chicago: The University of Chicago Press, 2008.) 2 See David I. Steinberg, Burma: The State of Myanmar (Washington D.C.: Georgetown University Press, 2001), xxvi; Mary Callahan, “Myanmar’s Perpetual Junta,” New Left Review 60, (2009), 28f. !9 decided to use the term ‘Burma’ in my thesis for the sole
Load more

Recommended publications
  • The Resettlement of the Karen in Minnesota A
    THE RESETTLEMENT OF THE KAREN IN MINNESOTA A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOLOF THE UNIVERSITY OF MINNESOTA BY Kathleen J Lytle IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY David Hollister, Adviser January, 2015 Kathleen J Lytle 2015 Copyright This thesis is dedicated to: My husband Allen, who walked with me on this journey; My mom Helen, who has always been the most inspiring role model; My children Kari, Jeff, and Laurie; And the Karen people of Minnesota i Abstract Minnesota has a long history of welcoming immigrants and refugees into its communities. Following the Vietnam War large numbers of Southeast Asian (SEA) refugees came to Minnesota. With the implementation of the Refugee Act of 1980, a formal refugee resettlement program was created nation-wide. As part of the Refugee Act of 1980 Voluntary agencies (VOLAGs), were established to help the refugees with their resettlement process. Soon after the arrival of refugees from Laos, Vietnam and Cambodia, refugees from other countries began coming to Minnesota. In the 1990s refugees from the former Soviet Union began resettling in Minnesota. In the mid 1990s refugees from East Africa began arriving. In the early 2000s, large numbers of Karen refugees from Burma began coming to Minnesota. In order to help the Karen refugees in their acculturation, it is important for the community within which they are living to understand them and their culture. Using an ethnographic approach, this qualitative research project is aimed at understanding the lived experiences of the Karen and their resettlement.
    [Show full text]
  • Burmese Buddhist Imagery of the Early Bagan Period (1044 – 1113) Buddhism Is an Integral Part of Burmese Culture
    Burmese Buddhist Imagery of the Early Bagan Period (1044 – 1113) 2 Volumes By Charlotte Kendrick Galloway A thesis submitted for the degree of Doctor of Philosophy of The Australian National University November 2006 ii Declaration I declare that to the best of my knowledge, unless where cited, this thesis is my own original work. Signed: Date: Charlotte Kendrick Galloway iii Acknowledgments There are a number of people whose assistance, advice and general support, has enabled me to complete my research: Dr Alexandra Green, Dr Bob Hudson, Dr Pamela Gutman, Dick Richards, Dr Tilman Frasch, Sylvia Fraser- Lu, Dr Royce Wiles, Dr Don Stadtner, Dr Catherine Raymond, Prof Michael Greenhalgh, Ma Khin Mar Mar Kyi, U Aung Kyaing, Dr Than Tun, Sao Htun Hmat Win, U Sai Aung Tun and Dr Thant Thaw Kaung. I thank them all, whether for their direct assistance in matters relating to Burma, for their ability to inspire me, or for simply providing encouragement. I thank my colleagues, past and present, at the National Gallery of Australia and staff at ANU who have also provided support during my thesis candidature, in particular: Ben Divall, Carol Cains, Christine Dixon, Jane Kinsman, Mark Henshaw, Lyn Conybeare, Margaret Brown and Chaitanya Sambrani. I give special mention to U Thaw Kaung, whose personal generosity and encouragement of those of us worldwide who express a keen interest in the study of Burma's rich cultural history, has ensured that I was able to achieve my own personal goals. There is no doubt that without his assistance and interest in my work, my ability to undertake the research required would have been severely compromised – thank you.
    [Show full text]
  • Violence, Warfare and Politics in Colonial Burma(<Special Issue
    State Formation in the Shadow of the Raj: Violence, Warfare Title and Politics in Colonial Burma(<Special Issue>State Formation in Comparative Perspectives) Author(s) Callahan, Mary P. Citation 東南アジア研究 (2002), 39(4): 513-536 Issue Date 2002-03 URL http://hdl.handle.net/2433/53713 Right Type Departmental Bulletin Paper Textversion publisher Kyoto University Southeast Asian Studies, Vol. 39, No. 4, March 2002 State Formation in the Shadow of the Raj: Violence, Warfare and Politics in Colonial Burma＊ Mary P. CALLAHAN＊＊ Normally, society is organized for life; the object of Leviathan was to organise it for production. J.S. Furnivall [1939: 124] Abstract This article examines the construction of the colonial security apparatus in Burma, within the broader British colonial project in eastern Asia. During the colonial period, the state in Burma was built by default, as no one in London or India ever mapped out a strategy for establishing governance in this outpost. Instead of sending in legal, commercial or police experts to establish law and order—the preconditions of the all-important commerce— Britain sent the Indian Army, which faced an intensity and landscape of guerilla resistance never anticipated. Early forays into the establishment of law and order increasingly became based on conceptions of the population as enemies to be pacified, rather than subjects to be incorporated into or even ignored by the newly defined political entity. The character of armed administration in colonial Burma had a disproportionate impact on how that popula- tion came to be regarded, treated, legalized and made into subjects of the Raj.
    [Show full text]
  • Chapter One an Introduction to Jainism and Theravada
    CHAPTER ONE AN INTRODUCTION TO JAINISM AND THERAVADA BUDDfflSM CHAPTER-I An Introduction to Jainism and Theravada Buddhism 1. 0. History of Jainism "Jainism is a system of faith and worship. It is preached by the Jinas. Jina means a victorious person".' Niganthavada which is mentioned in Buddhist literature is believed to be "Jainism". In those days jinas perhaps claimed themselves that they were niganthas. Therefore Buddhist literature probably uses the term 'nigantha' for Jinas. According to the definition of "Kilesarahita mayanti evamvaditaya laddhanamavasena nigantho" here nigantha (S. nkgrantha) means those who claimed that they are free from all bonds.^ Jainism is one of the oldest religions of the world. It is an independent and most ancient religion of India. It is not correct to say that Jainism was founded by Lord Mahavlra. Even Lord Parsva cannot be regarded as the founder of this great religion. It is equally incorrect to maintain that Jainism is nothing more than a revolt against the Vedic religion. The truth is that Jainism is quite an independent religion. It has its own peculiarities. It is flourishing on this land from times immemorial. Among Brahmanic and i^ramanic trends, Jainism, like Buddhism, represents ^ramanic culture. In Buddhist literatures, we can find so many 'GJ, 1 ^ DNA-l, P. 104 informations about Jainism. The Nigantha Nataputta is none else but Lord Mahavlra.^ 1.1. Rsabhadeva According to tradition, Jainism owes its origin to Rsabha, the first among the twenty-four Tirthankaras. The rest of the Trrthahkaras are said to have revived and revealed this ancient faith from time to time.
    [Show full text]
  • Report on the Ecotourism Assessment of Popa Mountain Park
    Report on the ecotourism assessment of Popa Mountain Park Nature and Wildlife Conservation Division & Biodiversity and Nature Conservation Association October 2017 Report on the ecotourism assessment of Popa Mountain Park Nature and Wildlife Conservation Division & Biodiversity and Nature Conservation Association October 2017 Contents 1. Introduction ............................................................................................................................................... 1 2. Objective .................................................................................................................................................... 1 3. Current situation and opportunity for ecotourism .................................................................................... 1 3.1 Road communication ............................................................................................................................... 2 3.2 Opportunity for recreation ..................................................................................................................... 2 3.3 Opportunity for research ......................................................................................................................... 2 3.3.1 Hiking in the forest ........................................................................................................................... 2 3.3.2 Mountaineering and camping ............................................................................................................ 2 3.4 Opportunity
    [Show full text]
  • Myanmar Buddhism of the Pagan Period
    MYANMAR BUDDHISM OF THE PAGAN PERIOD (AD 1000-1300) BY WIN THAN TUN (MA, Mandalay University) A THESIS SUBMITTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY SOUTHEAST ASIAN STUDIES PROGRAMME NATIONAL UNIVERSITY OF SINGAPORE 2002 ACKNOWLEDGEMENTS I would like to express my gratitude to the people who have contributed to the successful completion of this thesis. First of all, I wish to express my gratitude to the National University of Singapore which offered me a 3-year scholarship for this study. I wish to express my indebtedness to Professor Than Tun. Although I have never been his student, I was taught with his book on Old Myanmar (Khet-hoà: Mranmâ Râjawaà), and I learnt a lot from my discussions with him; and, therefore, I regard him as one of my teachers. I am also greatly indebted to my Sayas Dr. Myo Myint and Professor Han Tint, and friends U Ni Tut, U Yaw Han Tun and U Soe Kyaw Thu of Mandalay University for helping me with the sources I needed. I also owe my gratitude to U Win Maung (Tampavatî) (who let me use his collection of photos and negatives), U Zin Moe (who assisted me in making a raw map of Pagan), Bob Hudson (who provided me with some unpublished data on the monuments of Pagan), and David Kyle Latinis for his kind suggestions on writing my early chapters. I’m greatly indebted to Cho Cho (Centre for Advanced Studies in Architecture, NUS) for providing me with some of the drawings: figures 2, 22, 25, 26 and 38.
    [Show full text]
  • Xvii Three Baskets (Tipitaka) I Buddhism
    261 XVII THREE BASKETS ( TIPITAKA ) I BUDDHISM COTETS 1. What is the Tipitaka ? 2. Language of Buddha’s words (Buddhavacana ) 3. What is Pali? 4. The First Council 5. The Second Council 6. The Great Schism 7. Origin of the Eighteen ikayas (Schools of Buddhism) 8. The Third Council 9. Committing the Tipitaka to Memory 10. Fourth Council: Committing the Tipitaka to Writing 11. Fifth and Sixth Councils in Myanmar 12. Conclusion 13. Appendix: Contents of the Tipitaka or Three Baskets 14. Explanatory Notes 15. References 262 • Buddhism Course 1. What is the Tipitaka ? The word of the Buddha, which is originally called the Dhamma , consists of three aspects, namely: Doctrine ( Pariyatti ), Practice (Patipatti ) and Realization ( Pativedha ). The Doctrine is preserved in the Scriptures called the Tipitaka . English translators of the Tipitaka have estimated it to be eleven times the size of the Christian Bible. It contains the Teachings of the Buddha expounded from the time of His Enlightenment to Parinibbana over forty-five years. Tipitaka in Pali means Three Baskets (Ti = Three, Pitaka = Basket), not in the sense of function of storing but of handing down , just like workers carry earth with the aid of baskets handed on from worker to worker, posted in a long line from point of removal to point of deposit, so the Baskets of Teachings are handed down over the centuries from teacher to pupil. The Three Baskets are: Basket of Discipline ( Vinaya Pitaka ), which deals mainly with the rules and regulations of the Order of monks and nuns; Basket of Discourses ( Sutta Pitaka ) which contains the discourses delivered by the Buddha to individuals or assemblies of different ranks in the course of his ministry; Basket of Ultimate Things ( Abhidhamma Pitaka ) which consists of the four ultimate things: Mind ( Citta ), Mental-factors ( Cetasikas ), Matter ( Rupa ) and ibbana .
    [Show full text]
  • Buddhism in Myanmar a Short History by Roger Bischoff © 1996 Contents  Preface  1
    Buddhism in Myanmar A Short History by Roger Bischoff © 1996 Contents Preface 1. Earliest Contacts with Buddhism 2. Buddhism in the Mon and Pyu Kingdoms 3. Theravada Buddhism Comes to Pagan 4. Pagan: Flowering and Decline 5. Shan Rule 6. The Myanmar Build an Empire 7. The Eighteenth and Nineteenth Centuries Notes Bibliography Preface Myanmar, or Burma as the nation has been known throughout history, is one of the major countries following Theravada Buddhism. In recent years Myanmar has attained special eminence as the host for the Sixth Buddhist Council, held in Yangon (Rangoon) between 1954 and 1956, and as the source from which two of the major systems of Vipassana meditation have emanated out into the greater world: the tradition springing from the Venerable Mahasi Sayadaw of Thathana Yeiktha and that springing from Sayagyi U Ba Khin of the International Meditation Centre. This booklet is intended to offer a short history of Buddhism in Myanmar from its origins through the country's loss of independence to Great Britain in the late nineteenth century. I have not dealt with more recent history as this has already been well documented. To write an account of the development of a religion in any country is a delicate and demanding undertaking and one will never be quite satisfied with the result. This booklet does not pretend to be an academic work shedding new light on the subject. It is designed, rather, to provide the interested non-academic reader with a brief overview of the subject. The booklet has been written for the Buddhist Publication Society to complete its series of Wheel titles on the history of the Sasana in the main Theravada Buddhist countries.
    [Show full text]
  • State Formation in the Shadow of the Raj: Violence, Warfare and Politics in Colonial Burma＊
    Southeast Asian Studies, Vol. 39, No. 4, March 2002 State Formation in the Shadow of the Raj: Violence, Warfare and Politics in Colonial Burma＊ Mary P. CALLAHAN＊＊ Normally, society is organized for life; the object of Leviathan was to organise it for production. J.S. Furnivall [1939: 124] Abstract This article examines the construction of the colonial security apparatus in Burma, within the broader British colonial project in eastern Asia. During the colonial period, the state in Burma was built by default, as no one in London or India ever mapped out a strategy for establishing governance in this outpost. Instead of sending in legal, commercial or police experts to establish law and order—the preconditions of the all-important commerce— Britain sent the Indian Army, which faced an intensity and landscape of guerilla resistance never anticipated. Early forays into the establishment of law and order increasingly became based on conceptions of the population as enemies to be pacified, rather than subjects to be incorporated into or even ignored by the newly defined political entity. The character of armed administration in colonial Burma had a disproportionate impact on how that popula- tion came to be regarded, treated, legalized and made into subjects of the Raj. Administra- tive simplifications along territorial and racial lines resulted in political, economic, and social boundaries that continue to divide the country today. Bureaucratic and security mech- anisms politicized violence along territorial and racial lines, creating “two Burmas” in the administrative and security arms of the state. Despite the “laissez-faire” proclamations of colonial state officials in Burma, this geographically and functionally limited state nonethe- less established durable administrative structures that precluded any significant integration throughout the territory for a century to come.
    [Show full text]
  • Bibliography Glossary
    366 BIBLIOGRAPHY GLOSSARY -^ f 367 BIBLIOGRAPHY A. Primary Sources Abhidhamma-Mulatlkd [Se], Sinhalese edition, edited by Dehigaspe Pandit Pannasara Thera & Palannoruve Pandit Wimaladhamma Thera, finally revised by Kukulanpe Siri Dewarakkhita Thera, approved by Baddegama Siri Piyaratana Nayaka Thera, and published as Volume VII, Vidyodaya Tika Publication, Colombo, 1938. Abhidhamma-Mulatlkd [Ue], Ramasahkara TripathI, Sampurnananda Sanskrit University, Varanasi, 1988. Abhidhammatthasangaha & Abhidhammatthavibhdviril-tikd [Atths (Ve) & Atth-vt (Ve)], Vol. 133, Devanagari edition of the Pali text of the Chattha Sahgayana, Vipassana Research Institute, Igatpiui, 1998. Ahguttara-Nikdya [AN] 5 Vols, edited by R. Morris & E. Hardy, The Pali Text Society, London, 1961-1976. Ahguttaranikdya-Tikd [AN-t (Ve)], Vol. 44-46, Devanagari edition of the Pali text of the Chattha Sahgayana, Vipassana Research Institute, Igatpuri,1995. Anudlpariipdtha [Ad], Myanmar edition of the Pali text of the Chattha Sangayana published by Department of Religious Affairs in Myarraiar. Apaddna [Ap (Ve)], Vol. 57-58, Devanagari edition of the Pali text of the Chattha Sahgayana, Vipassana Research Institute, Igatpuri, 1998. Atthsdlinl: Buddhaghosa's Commentary on the Dhammasahgani edited by P.V. Bapat and R.D. Vadekar, Bhandarkar Oriental Series No. 3, Poona, 1942. Atthasdlini, edited by Ramasahkara TripathI, Sampumanand Sanskrit University, Varanasi, 1989. Atthasdlirii-Atthayojandya, edited by Ramasahkara TripathI, Sampumanand Sanskrit University, Varanasi, 1989. Atthasdinibhdsdtikd [Ab-t], Vol. II, written by Ven. Janakabhivamsa, New Burma offset Pitaka Publication, Amarapura, 4"' edition 2002. Atthasdinibhdsdtikd [Ab-t], Vol. Ill, by Ven. Janakabhivamsa, New Burma offset Pitaka Publication, Amarapura, 4* edition 1995 (Myanmar Script). Culaniddesa [Cnd (Ve)], Vol. 78, Devanagari edition of the Pali text of the Chattha Sahgayana, Vipassana Research Institute, Igatpuri, 1998.
    [Show full text]
  • Developmental State I Meredith Wcc-Curnings, Editor; Meredith Woo-Cumin~ P·· Cm
    • The Developmental A volume in the series Cornell Studies in Political Economy State EDITED DY PETERj. KATZENSTEIN A list of ti lies in the series is available al www.cornellpress.cornell.edu. Edited by MEREDITH Woo-CUMINGS CORNELL UNIVERSITY PRESS ttnoca and London ----~--~---------~-,.- -- - Copj'ligh1@ 1999 by Cornell University Contents All rights reserved. Except for brier quotations in a review, this book, or parts thereof musr not be reproduced in any form without permission in writing &om the publisher. For information, address Cornell Unh-ersity Press, Sage Howe, 512 Ealil Staie Street, Ithaca. New York 14850. Fint published 1999 by Cornell Universtry Press First printing, CorneU Paperbacks, 1999 Contributors vii Printed it) the United States of America t\lNG'S COLJ.EGE WNDON Ut:r;,,'.i ii~S Preface ix 1. Library of Congress Cataloging-in-Publicaricn Data Introduction: Chalmers Johnson and the Politics of Nationalism and Development l The developmental State I Meredith wcc-Curnings, editor; Meredith Woo-Cumin~ P·· cm. - (Cornells tudies in political economy) Includes Index. 2. The Developmental State: Odyssey ofa Concept ISBN-13: 978-<>-8ot4-3585-0 (cloth: alk. paper) ChalmersJ ohnson lSBN-10: o-8o14·3585·4 (cloth: alk. paper) ISBN-13: 971k>8014.S566-4 (pbt.: alk. paper) 3. Webs with No Spiders, Spiders with No Webs: ISBN-10: O.So 14-8566-5 (pbk, : alk. paper) The Genealogy of the Developmental State 1, Economic devetopmeni. a. E<.onomic policy. 3. Capitalism, Bruce Cumings 4. Scale, The. J. woo-Cumings, ~1crcdich. Il. Series. H075.D499 1999 4. Where Do High-Growth Political Economies Come From? 338.9-(!u1 The Japanese Lineage of Korea's "Developmental State" 93 At-ul&h/i Cornell UniVt'nit)' Press .stri\·es to use environmcntajjy responsible suppliers and marcrtals 5.
    [Show full text]
  • Animal Agency, Undead Capital and Imperial Science in British Burma
    BJHS: Themes 2: 169–189, 2017. © British Society for the History of Science 2017. This is an Open Access article, distributed under the terms of the Creative Commons Attribution licence (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted re-use, distribution, and reproduction in any medium, provided the original work is properly cited. doi:10.1017/bjt.2017.6 First published online 24 April 2017 Colonizing elephants: animal agency, undead capital and imperial science in British Burma JONATHAN SAHA* Abstract. Elephants were vital agents of empire. In British Burma their unique abilities made them essential workers in the colony’s booming teak industry. Their labour was integral to the commercial exploitation of the country’s vast forests. They helped to fell the trees, transport the logs and load the timber onto ships. As a result of their utility, capturing and caring for them was of utmost importance to timber firms. Elephants became a peculiar form of capital that required particular expertise. To address this need for knowledge, imperial researchers deepened their scientific understanding of the Asian elephant by studying working elephants in Burma’s jungle camps and timber yards. The resulting knowledge was contingent upon the conscripted and constrained agency of working elephants, and was conditioned by the asymmetrical power relationships of colonial rule. Animal agency Writing in the interwar years about his life working in the timber industry of colonial Burma during the late nineteenth century, John Nisbet recalled how Mounggyi, having been one of the best-natured and tamest elephants he had known, became unmanageable due to a bout of musth.
    [Show full text]