IN the ABODE of KINGS Royal White Elephants and the Monarchical Trappings of Myanmar’S Elite

Total Page:16

File Type:pdf, Size:1020Kb

IN the ABODE of KINGS Royal White Elephants and the Monarchical Trappings of Myanmar’S Elite SOCIETY CULTURE IN THE ABODE OF KINGS Royal white elephants and the monarchical trappings of Myanmar’s elite By Daniel Otis haded by a gilded three-tiered pavilion, they rock from side to Sside, taking two steps forward, then two back, each futilely pulling against a short chain tethered to their right foreleg. “Weaving,” veteran Swiss elephant keeper Georges Frei writes, “is a surrogate activity caused by boredom, frustration and desolation.” Occasionally, an elephant handler (known in Myanmar as an ‘oozie’) in a longyi and undershirt approaches the animals with pieces of sugarcane. The squat, dust-pink female on the far left has been trained to kneel and beg for her treats. There is a thick band of scar tissue on her left hind leg, perhaps from when she was ensnared in the remote jungles along the Myanmar-Bangladesh border. The other elephants – a large male tusker, slate-grey with irregular light splotches, and a young salmon-coloured female – are fed at trunk’s length. q 72 July 2013 SEA GLOBE SEA GLOBE July 2013 73 SOCIETY office near Yangon’s Maha Wizaya Elephant’. In 1820, Thai King Rama II Pagoda. “Politically, socially and celebrated his possession of three white economically, they are signs of elephants by adding one to his country’s positive change.” flag. Burma’s King Sagaing Min con- Considered necessary adjuncts of royalty, fidentially referred to his royal self as wars have even been fought to obtain ‘Lord of All White Elephants’, and for them. Burmese King Bayinnaung, for its part, the government of Myanmar example, invaded Ayutthaya in 1563 to released a 5,000-kyat note emblazoned rob Siamese monarch Maha Chakkraphat with a white elephant in 2009. of his pale pachyderms. In 1583, Vene- If possessing a white elephant was a tian merchant Gaspero Balbi saw Bayin- sign of good fortune, to lose one was naung’s bounty whilst visiting the present- to be doomed. Following the death of day town of Bago: “When [the King] a young white elephant, 18th century goeth to his recreations solemnely, or in his missionary Vincentius Sangermano Robes, foure white Elephants goe before describes Burma’s king as being “over- him vested with Gold, having their teeth come by the most abject fear, expect- inclosed in a sheath wrought with Jewels.” ing every moment to be dethroned by Kings boasted of their possessions. his enemies, and imagining that there The vanquished Maha Chakkraphat remained to him but a few days of Beautiful beasts: Min Kyaw Khaung believes that white elephants herald a bright future had styled himself ‘Lord of the White life”. Thibaw Min, the last king of from a democratically elected govern- ALL THAT GLITTERS... AND GOLD Burmese King ment. Back in the 1960s, this was seen he extravagant ways in which Southeast Bayinnaung invaded as a bad omen from the new junta’s Majesty: an illustration from Colesworthy Grant’s 1856 book, A Series of Views in Burmah taken during Major Phayre’s Mission to the Court of Ava in 1855 TAsian monarchs have doted on their point of view. white elephants has sometimes bordered on Ayutthaya in 1563 to rob General Khin Nyunt planned to build obscene. The following firsthand account of a a golden palace to honour the animals Burmese white elephant comes from British Siamese monarch Maha “The white elephants are a sign of soda, juice, water and Thailand’s Chang ease childbirth. Apparently, they are that blessed his reign. His dreams, journalist and colonial administrator James the good future awaiting our country,” beer – twin white elephants basking very popular with Thais. George Scott’s 1882 book, The Burman: His Chakkraphat of his pale however, were dashed when he was U Ottama says. The elderly monk, who under the limbs of a golden Bodhi tree “I don’t particularly like working Life and Notions. pachyderms ousted, charged with corruption and lives south of Yangon, comes to the on the perspiring green cans – to locals, here,” Ma Nu says, “but I believe in the “In his young days [the white elephant] placed under house arrest in 2004. In Royal White Elephant Garden whenever and the Chinese and Thai bus tourists power of the white elephants.” was suckled by women, who stood in a long the aftermath of the internal coup, the he visits the city. that visit the site. When Ma Nu’s husband captured the row outside his palace, and the honour was Burma, seems to have ignored such general’s portraits were removed from Ma Nu, 45, manages the viewing Ma Nu lifts a plastic basket of ciga- mottled male in Rakhine state in 2001 eagerly sought after… A hundred soldiers ancient misgivings. In 1885, he sanc- the Royal White Elephant Garden, the pavilion’s small concession stand. rettes off her stand to show me silver – the first white elephant seen in the guard his palace, and the Sovereign of the tioned the sale of a white elephant to animals’ assault rifle-wielding guards Golden Throne himself makes offerings and “I work here because my husband cap- rings, bracelets and amulets threaded country in nearly four decades – state American circus proprietor Phineas were reposted, the artificial waterfall pays him reverence... Every day he is bathed tured one of the elephants,” she says. with a thick strand of pale elephant hair. media proclaimed that the animal would with scented sandal water, and all his vessels Taylor Barnum; less than two years built to soothe the restive creatures was For his efforts, the family was given $70 She claims that the charms, which start bring the country “peace, stability and and utensils are made of gold. Troupes of the later, Thibaw’s kingdom was con- switched off and the site fell into rusted and a $90-per-month job selling snacks, at $10, ward off evil spirits and help prosperity”. In a lavish ceremony, the palace coryphées dance for his pleasure, and quered by the British and the monarch and overgrown disrepair. Myanmar’s eight-year-old bull was given the name there are choruses of sweet-voiced singers to was exiled to India. military elite, moreover, stopped bring- Yaza Gaha Thiri Pissaya Gaza Yaza – lull him to sleep.” The 2001 capture of a white elephant ing daily offerings, and the once-plen- ELEPHANTINE CONFUSIONS or, ‘Royal Elephant that Bestows Grace by Ma Nu’s husband was followed by tiful throngs of pilgrims dwindled to Upon the Nation’. the discovery of two pale females in the today’s trickle of curious locals and n the West, the term ‘white elephant’ fabulously wealthy – would inevitably go same region in 2002. With their monar- package tourists. Idenotes a valuable yet burdensome bankrupt. possession that cannot be disposed of. This Expecting snow-white pachyderms, Western * * * chical trappings, it is unsurprising The neglect of the site was by no originated from apocryphal 19th century visitors to the courts of Burma and Siam in that the deeply superstitious leaders of means an indication of growing secu- tales of Siamese monarchs bestowing lesser the 18th and 19th centuries often decried For centuries, Southeast Asian mon- Myanmar’s military, then fronted by the larism among the country’s leaders. A white elephants (such as a mottled animal) the pinkish, yellow, or grey ‘white elephants’ archs have coveted white elephants as brutal General Khin Nyunt, considered May 2010 article in The Irrawaddy to wayward rivals. Unable to give away the they saw as frauds. The English term ‘white embodiments of a divinely sanctified rule. these animals to be particularly auspi- suggests that General Than Shwe, the elephant for fear of offending the monarch, elephant’, however, is a bit of a misnomer: the “White elephants represent the great- cious. The country’s last white elephant, hardliner politician who seized power yet forbidden to have the sacred animal work Burmese “hsin pyi taw” roughly translates to ness of the king, queen or government after all, had died at the age of five in after orchestrating Khin Nyunt’s over- to offset the enormous cost of feeding it, “royal elephant” and the Thai “chang phuek” the recipients of such gifts – unless they were denotes something closer to “albino elephant”. that possess them,” fortune-teller Min 1963, a year after the coup d’état that throw, implicitly discouraged his subor- Kyaw Khaung says from his cramped saw the Burmese army wrest control dinates from visiting the animals q 74 July 2013 SEA GLOBE SEA GLOBE July 2013 75 SOCIETY WHITE ELEPHANTS TODAY that glorified his rival’s rule. Intensely but one – much to the chagrin of the placidly pace as far as their fetters allow superstitious himself, it seems that fiercely independent local Arakanese pop- them. In its small pen, the energetic infant he Thai royal family is thought to have at only place where one can easily see these Than Shwe dreamed of having his own ulation – hail from Rakhine state. The rushes about under its tranquil mother’s Tleast ten white elephants in its possession. sacred animals. white elephants – perfect pale jewels to country’s eighth white elephant, another gaze, occasionally stopping to play with These elephants, which are rarely seen in Both Myanmar and Thailand currently crown his newly minted capital, Nay- female, was born in November 2011 to the dark grey elephant chained beside public, might soon be joined by another – in possess more white elephants than at any pyidaw, some 390km north of Yangon. the animal caught the previous June. it for contrast. April of this year, a young white male was time in history. Some see this as a sign of spotted in the country’s Kaeng Krachan both countries’ promising futures; others When a white elephant was spotted in Religious spectacles marked each of The oozies in Naypyidaw seem inti- National Park.
Recommended publications
  • The Ivory King "
    NY PUBLIC LIBRARY THE BRANCH LIBRARIES 3 3333 08575 3305 u THE CENTRAL CHILDREN* S ROOM DON : CENTER 20 WES :et , NEW YORK, N.Y. 10019 THE NEW YORK PUBLIC LIBRARY ASTOR, LF.NOX *"0 TILDt-N FoLKJD-.TIO.iS. C L. M 1|B| ». - A tiger's attack. By permission Illus. rated London News- Frontispiece. MARVELS OF ANIMAL LIFE SERIES. THE IVORY KING " A POPULAR HISTORY OF THE ELEPHANT AND ITS ALLIES BY CHARLES FREDERICK HOLDER ' FELLOW OF THE NEW YORK ACADEMY OF SCIENCES, ETC. ; AUTHOR OF "ELEMENTS OF ZOOLOGY," " MARVELS OF ANIMAL LIFE," ETC. ILLUSTRATED: NEW YORK CHARLES SCRIBNER'S SONS 1902 TH-E NEW YORK PUBLIC LIBRARY > . f>fiff A8TOB, LFNOX AWO THlOEN n-M i rtc» ! S. C ». Copyright, 1886, 1888, by CHARLES SCRIBNER'S SONS. Press op Berwick & Smith, Boston, U.S.A. C5^ X TO MY MOTHER STfjts Folume IS AFFECTIONATELY INSCRIBED- /> PREFACE. rTIHE elephant is the true king of beasts, the largest and most -*- powerful of existing land animals, and to young and old a never ceasing source of wonder and interest. In former geological ages, it roamed the continental areas of every zone ; was found in nearly every section of North America, from the shores of the Arctic Ocean to the Gulf of Mexico, and from New England to California. Where the hum of great cities is now heard, in by- gone days the trumpeting of the mastodon and elephant, and the cries of other strange animals, broke the stillness of the vast primeval forest. But they have all passed away, their extirpation undoubtedly hastened by the early man, the abori- ginal hunter ; and the mighty race of elephants, which now remains so isolated, is to-day represented by only two species, the African and the Asiatic, forms which are also doomed.
    [Show full text]
  • “White Elephant” the King's Auspicious Animal
    แนวทางการบริหารการจัดการเรียนรู้ภาษาจีนส าหรับโรงเรียนสองภาษา (ไทย-จีน) สังกัดกรุงเทพมหานคร ประกอบด้วยองค์ประกอบหลักที่ส าคัญ 4 องค์ประกอบ ได้แก่ 1) เป้าหมายและ หลักการ 2) หลักสูตรและสื่อการสอน 3) เทคนิคและวิธีการสอน และ 4) การพัฒนาผู้สอนและผู้เรียน ค าส าคัญ: แนวทาง, การบริหารการจัดการเรียนรู้ภาษาจีน, โรงเรียนสองภาษา (ไทย-จีน) Abstract This study aimed to develop a guidelines on managing Chinese language learning for Bilingual Schools (Thai – Chinese) under the Bangkok Metropolitan Administration. The study was divided into 2 phases. Phase 1 was to investigate the present state and needs on managing Chinese language learning for Bilingual Schools (Thai – Chinese) under the Bangkok Metropolitan Administration from the perspectives of the involved personnel in Bilingual Schools (Thai – Chinese) under the Bangkok Metropolitan Administration Phase 2 was to create guidelines on managing Chinese language learning for Bilingual Schools (Thai – Chinese) under the Bangkok Metropolitan Administration and to verify the accuracy and suitability of the guidelines by interviewing experts on teaching Chinese language and school management. A questionnaire, a semi-structured interview form, and an evaluation form were used as tools for collecting data. Percentage, mean, and Standard Deviation were employed for analyzing quantitative data. Modified Priority Needs Index (PNImodified) and content analysis were used for needs assessment and analyzing qualitative data, respectively. The results of this research found that the actual state of the Chinese language learning management for Bilingual Schools (Thai – Chinese) in all aspects was at a high level ( x =4.00) and the expected state of the Chinese language learning management for Bilingual Schools (Thai – Chinese) in the overall was at the highest level ( x =4.62). The difference between the actual state and the expected state were significant different at .01 level.
    [Show full text]
  • Affirmation of Shan Identities Through Reincarnation and Lineage of the Classical Shan Romantic Legend 'Khun Sam Law'
    Thammasat Review 2015, 18(1): 1-26 Affirmation of Shan Identities through Reincarnation and Lineage of the Classical Shan Romantic Legend ‘Khun Sam Law’ Khamindra Phorn Department of Anthropology & Sociology Faculty of Social Sciences, Chiang Mai University [email protected] Abstract Khun Sam Law–Nang Oo Peim is an 18th-century legend popular among people in all walks of life in Myanmar’s Shan State. To this day, the story is narrated in novels, cartoons, films and songs. If Romeo and Juliet is a classical romance of 16th-century English literature, then Khun Sam Law–Nang Oo Peim, penned by Nang Kham Ku, is the Shan equivalent of William Shakespeare’s masterpiece. Based on this legend, Sai Jerng Harn, a former pop-star, and Sao Hsintham, a Buddhist monk, recast and reimagined the legendary figure as a Shan movement on the one hand, and migrant Shans in Chiang Mai as a Shan Valentine’s celebration and protector of Khun Sam Law lineage on the other. These two movements independently appeared within the Shans communities. This paper seeks to understand how this Shan legend provides a basic source for Shan communities to reimagine and to affirm their identities through the reincarnation and lineage. The pop-star claims to be a reincarnation of Khun Sam Law, while the migrant Shans in Chiang Mai, who principally hail from Kengtawng, claim its lineage continuity. Keywords: Khun Sam Law legend, Khun Sam Law Family, Khun Sam Law movement, Sai Jerng Harn, Sao Hsintham, Kengtawng Thammasat Review 1 Introduction According to Khun Sam Law–Nang Oo Peim, a popular folktale originating in Myanmar’s Shan State, Khun Sam Law was a young merchant from Kengtawng, a small princedom under Mongnai city-state.
    [Show full text]
  • Giants on Our Hands
    GIANTS ON OUR HANDS PROCEEDINGS OF THE INTERNATIONAL WORKSHOP ON THE DOMESTICATED ASIAN ELEPHANT The designations and the presentation of material in this publication do not imply the expression of any opinion whatsoever on the part of the Food and Agriculture Organization of the United Nations concerning the legal status of any country, territory, city or area or of its frontiers or boundaries. The opinions expressed in this publication are those of the authors alone and do not imply any opinion whatsoever on the part of FAO. The photo credits given below are by page number in order of appearance. Copyright in all cases remains with the photographers, to whom FAO wishes to extend its thanks for their generous permission to reproduce their work. Masakazu Kashio: Cover page, iii, 14 (lower), 102, 156, 172 Makoto Komoda: ix, 14 (upper), 16 Sawai Wanghongsa: 34 Richard Lair: 66 Sam Fang: 78, 182 Jacob V. Cheeran: 222 Asian Elephant Foundation of Thailand: 230 Thai Animal Guardians Association: 238 Edited by: Iljas Baker and Masakazu Kashio ISBN: 974-90757-1-4 FAO Regional Office for Asia and the Pacific, 2002 Printed by: Dharmasarn Co., Ltd. For copies write to: Forest Resources Officer FAO Regional Office for Asia and the Pacific Maliwan Mansion Phra Atit Road, Bangkok 10200 Thailand E-mail: [email protected] ii A royal white elephant of Thailand iii Foreword The Asian elephant has played an important role in the cultural, economic and social life of Asia for millennia. However, it has been increasingly marginalized in the region and, apart from Myanmar, there is now little demand for the traditional work done by elephants.
    [Show full text]
  • Myanmar Captures Rare White Elephant in Western Jungles 1 March 2015
    Myanmar captures rare white elephant in western jungles 1 March 2015 (AP)—Myanmar's forestry department has capturedAccording to the World Wildlife Fund, there are a rare white elephant in the jungles of the country's between 25,600 and 32,750 Asian elephants western Ayeyarwaddy region, an official said remaining in the wild. Only males carry tusks and Sunday. are the exclusive victims of poaching for their ivory. The 7-year-old female was captured Friday, six The capture of wild elephants for domestic use has weeks after it was initially spotted in a reserve in become a threat to wild populations. India, Vietnam Pathein township, forestry official Tun Tun Oo said. and Myanmar have banned capture in order to It's the ninth white elephant in captivity in the conserve their wild herds, but in Myanmar country. elephants are still caught each year for the timber industry or the illegal wildlife trade, the WWF says. "We had to be careful," Tun Tun Oo said of the 1.9-meter-tall (6-foot-3) elephant. "It's wild. We © 2015 The Associated Press. All rights reserved. didn't want the elephant or the forestry department officials to get hurt." White elephants, actually albinos, have for centuries been revered in Myanmar, Thailand, Laos and other Asian nations. Often pinkish in color, with fair eyelashes and toenails, the animals were normally kept and pampered by monarchs as symbols of royal power and prosperity—and many people still believe they bring good luck to the country. Myanmar already has eight white elephants in captivity, most from the Ayeyarwaddy region.
    [Show full text]
  • Depiction of Elephants in Indian Art
    Journal of History, Art and Archaeology Vol. 1, No. 1, 2021, pp. 75-82 © ARF India. All Right Reserved URL: www.arfjournals.com DEPICTION OF ELEPHANTS IN INDIAN ART Niharika Chief Editor, ‘Arnava’ Research Journal, Arnava Research Institute, Sarnath, Varanasi-221007, E-mail: [email protected] ABSTRACT Received : 26 March 2021 Art in India is a way of thinking and a way of expressing emotions, thoughts Revised : 05 April 2021 and beliefs. It is a great medium of spreading messages to the contemporary Accepted : 12 April 2021 people as well as to the people of coming generations. In Indian art the motifs Published : 3 May 2021 are chosen and used very wisely and it gives a deep meaning to the whole scene. Elephants are very popular motif in Indian art. This huge animal with its majestic trunk and tiny tail gives a vast sky to the imagination of the artist TO CITE THIS ARTICLE: to fly and create many beautiful art piece. This depiction of elephant can be Niharika. 2021. Depiction of seen from the pre-historic period till date in various mediums like stone, mud, Elephants in Indian Art. Journal of metal, conch, ivory, wood, jute, glass, plastic and what not? The present History, Art and Archaeology, 1: 1, pp. paper deals with such depictions of elephants from the remote past to modern 75-82 times. The examples taken here show some unusual types of depiction that catches the eyes. Their religious and social values in India are also discussed. Keywords: Elephant, Bhimbetka, Ashoka, Bharhut, Deogarh, Mamallapuram Introduction betterment of his subject.
    [Show full text]
  • The Elephant As a Symbol of Colonialism's Failure
    George Orwell’s “Shooting an Elephant”: The Elephant as a Symbol of Colonialism’s Failure author: Yvonne-Jacqueline Muss (now: Dyck) course of studies: Bachelor Education Primary email address: [email protected] university: University of Education Karlsruhe department: English Department class: Literary Reading Techniques: Modern Short Stories module: BAPEu-Eng-4W lecturer: Dr. Isabel Martin due date 30 September 2018 1 Table of Contents 1. Introduction 02 2. The British Empire 04 2.1. “The White Man’s Burden” 04 2.2. History of British Colonialism in India 06 2.3. The Author George Orwell: Biographical parallels 09 2.4. Setting of the Story 11 3. The Significance of Elephants 12 3.1. Biology and History 12 3.2. General Connotations 14 3.3. Idioms 15 3.4. Elephants in Tales and Fables 16 4. Analysis of the Story 19 4.1. Plot Summary 19 4.2. Discourse Analysis 20 4.2.1. Narratological Analysis 20 4.2.2. The Author-Narrator-Protagonist Triangle 23 4.3. Character Analysis 25 4.3.1. The Protagonist 25 4.3.2. The Burmese 26 4.3.3. The Elephant 29 4.4. Major Conflict 31 5. Interpretation of the Story 32 5.1. The Elephant as a Symbol of the Oppressed Burmese 32 5.2. The Elephant as a Symbol of the Degradation of the Protagonist 33 6. Conclusion: The Elephant as a Symbol of Colonialism’s Failure Altogether 35 Bibliography 37 Statement of Authorship 39 2 1. Introduction My starting point is always a feeling of partisanship, a sense of injustice.
    [Show full text]
  • Control and Prosperity: the Teak Business in Siam 1880S–1932 Dissertation Zur Erlangung Des Grades Des Doktors Der Philosophie
    Control and Prosperity: The Teak Business in Siam 1880s–1932 Dissertation zur Erlangung des Grades des Doktors der Philosophie an der Fakultät Geisteswissenschaften der Universität Hamburg im Promotionsfach Geschichte Südostasiens (Southeast Asian History) vorgelegt von Amnuayvit Thitibordin aus Chiang Rai Hamburg, 2016 Gutachter Prof. Dr. Volker Grabowsky Gutachter Prof. Dr. Jan van der Putten Ort und Datum der Disputation: Hamburg, 13. Juli 2016 Table of Content Acknowledgement I Abstract III Zusammenfassung IV Abbreviations and Acronyms V Chapter 1 Introduction 1 1.1 Rationale 1 1.2 Literature Review 4 1.2.1 Teak as Political Interaction 5 1.2.2 Siam: Teak in the Economy and Nation-State of Southeast Asia 9 1.2.3 Northern Siam: Current Status of Knowledge 14 1.3 Research Concepts 16 1.3.1 Political Economy 16 1.3.2 Economic History and Business History 18 1.4 Source and Information 21 1.4.1 Thai Primary Sources 23 1.4.2 British Foreign Office Documents 23 1.4.2.1 Foreign Office Confidential Print 24 1.4.2.2 Diplomatic and Consular Reports on Trade and Finance 24 1.4.3 Business Documents 25 1.5 Structure of the Thesis 25 1.6 Thai Transcription System and Spelling Variations 29 Part I Control Chapter 2 Macro Economy and the Political Control of Teak 30 2.1 The Impact of the Bowring Treaty on the Siamese Economy 30 2.2 The Bowring Treaty and the Government’s Budget Problem 36 2.3 The Pak Nam Incident of 1893 and the Contestation of Northern Siam 41 2.4 Conclusion 52 Chapter 3 The Teak Business and the Integration of the Lan Na Principalities
    [Show full text]
  • Ayutthaya South Eastern Bicycle Track 4
    AYUTTHAYA HISTORICAL RESEARCH AYUTTHAYA SOUTH EASTERN BICYCLE TRACK History of Ayutthaya Ken May & Tricky Vandenberg 2010 WWW.AYUTTHAYA - HISTORY.COM AYUTTHAYA - SOUTH EASTERN BICYCLE TRACK (The Southern Ayodhya Loop) This bicycle tour has been designed to introduce some of the most important historical sites and foreign settlements in the southeastern rim of Ayutthaya‟s city island. The tour will take 3 to 4 hours depending on the time spent at each location point. A few highlights on this itinerary have been listed more for the sake of smoother navigation and referencing, although they may also appeal to many bicyclists as points of interest. Therefore, individual cyclists can choose where to stop according to their own tastes and time constraints. Similar to the northeast area, this section of the city possibly existed prior to King U-Thong‟s foundation of the Ayutthaya kingdom in 1351. Evidence suggests that it may have been populated as early as the Dvaravati era (6th to the 11th centuries); and that the Khmers latter set up an outpost here as early as 850-1100 AD. This Khmer city was named „Ayodhya‟ after one of the holiest Hindu cities of India (the old capital of Awadh in the Faizabad district of Uttar Pradesh). The area was later invaded by Anawrahta, the King of Pagan (r.1044-1077) and controlled by the "Burmese" for about a hundred years. After the Burmese influence waned, it was conquered once again by the Khmer and held until the mid 13th century. The Tai seized political power shortly afterward by combining the Lavo and Suphannaphum Kingdoms.
    [Show full text]
  • University of Mandalay ELEPHANT in MYANMAR SOCIETY (1752-1885
    University of Mandalay ELEPHANT IN MYANMAR SOCIETY (1752-1885) Palè Aung Mandalay, Myanmar March 2007 ELEPHANT IN MYANMAR SOCIETY (1752-1885) University of Mandalay ELEPHANT IN MYANMAR SOCIETY (1752-1885) A Dissertation Submitted to University of Mandalay In partial fulfillment of the requirements for the degree DOCTOR OF PHILOSOPHY in History Department of History Palè Aung 4 Ph.D. / Hist. – 4 Mandalay, Myanmar March 2007 ABSTRACT The Dissertation titled, Elephant in Myanmar Society (1752-1885) is presented by dividing into four chapters, in which Chapter I deals with "Elephant in Myanmar mythology", and Chapter II describes "the Elephant in Myanmar Art and Literature" and Chapter III explains “Elephant in warfare”, while the last chapter expounds about the "Elephanteers in Society". It explains the elephant cult and how elephants are related with it. As Myanmar kings accepted the white elephant as the Buddha-to-be, the cult of white elephant was related with the lives of the Buddha. By the acceptance of textual conception that the white elephant brings peace and prosperity, the dissertation goes on mention that, how kings and people of Myanmar firmly believed in the white elephant cult, how they adopted the title of the White Elephant. But Chapter I describes the irony of how the possessor Kings of white elephant faced the imperialist wars. The kings manipulated the literature by incorporating the cult of white elephant into it, in order to expand the aura and the influence of the reigning king, by which made the ruling of the country easy. As the white elephant possessing kings encouraged, art, literature and sculpture that related with the white elephant, came to emerge and piled into a heap.
    [Show full text]
  • The Interpretation of Si Satchanalai
    THE INTERPRETATION OF SI SATCHANALAI By MR. Jaroonsak JARUDHIRANART A Thesis Submitted in Partial Fulfillment of the Requirements for Doctor of Philosophy (Architectural Heritage Management and Tourism) International Program Graduate School, Silpakorn University Academic Year 2017 Copyright of Graduate School, Silpakorn University - โดย นายจรูญศกั ด์ิ จารุธีรนาท วทิ ยานิพนธ์น้ีเป็นส่วนหน่ึงของการศึกษาตามหลกั สูตรปรัชญาดุษฎีบณั ฑิต สาขาวิชาArchitectural Heritage Management and Tourism Plan 2.2 บัณฑิตวิทยาลัย มหาวิทยาลัยศิลปากร ปีการศึกษา 2560 ลิขสิทธ์ิของบณั ฑิตวทิ ยาลยั มหาวิทยาลัยศิลปากร THE INTERPRETATION OF SI SATCHANALAI By MR. Jaroonsak JARUDHIRANART A Thesis Submitted in Partial Fulfillment of the Requirements for Doctor of Philosophy (Architectural Heritage Management and Tourism) International Program Graduate School, Silpakorn University Academic Year 2017 Copyright of Graduate School, Silpakorn University 4 Title THE INTERPRETATION OF SI SATCHANALAI By Jaroonsak JARUDHIRANART Field of Study (Architectural Heritage Management and Tourism) International Program Advisor Supot Chittasutthiyan Graduate School Silpakorn University in Partial Fulfillment of the Requirements for the Doctor of Philosophy Dean of graduate school (Associate Professor Jurairat Nunthanid, Ph.D.) Approved by Chair person ( Kreangkrai Kirdsiri , Ph.D.) Advisor ( Supot Chittasutthiyan , Ph.D.) External Examiner (Professor Emeritus ORNSIRI PANIN ) D ABST RACT 53056954 : Major (Architectural Heritage Management and Tourism) International Program Keyword : Si
    [Show full text]
  • The Journal of Burma Studies
    The Journal of Burma Studies Volume 10 2005/06 Featuring Articles by: Alexandra Green Chie Ikeya Yin Ker Jacques P. Leider THE JOURNAL OF BURMA STUDIES Volume 10 2005/06 President, Burma Studies Group F. K. Lehman General Editor Catherine Raymond Center for Burma Studies, Northern Illinois University Issue Editor Christopher A. Miller Production Editor Caroline Quinlan Center for Southeast Asian Studies, Northern Illinois University Editorial Assistance Sarah Belkarz Liz Poppens Denius Patrick A. McCormick Alicia Turner Design and Typesetting Colleen Anderson Subscriptions Beth Bjorneby © 2006 Center for Southeast Asian Studies, Northern Illinois University, DeKalb, Illinois USA ISSN # 1094-799X The Journal of Burma Studies is an annual scholarly journal jointly sponsored by the Burma Studies Group (Association for Asian Studies), the Center for Burma Studies (Northern Illinois University), and the Center for Southeast Asian Studies (Northern Illinois University). Articles are refereed by professional peers. Original scholarly manuscripts should be sent to: Editor, Center for Southeast Asian Studies, Northern Illinois University, DeKalb, IL 60115. E-mail: [email protected]. Subscriptions are $16 per volume delivered book rate (airmail, add $9 per volume). Members of the Burma Studies Group receive the journal as part of their $30 annual membership. Send check or money order in U.S. dollars drawn on a U.S. bank made out to Northern Illinois University to the Center for Burma Studies, Northern Illinois University, DeKalb, IL 60115. Major credit cards accepted. Subscriptions / E-mail: bbjorn@ niu.edu; tel: (815) 753-0512; fax: (815) 753-1776. Back issues / E- mail: [email protected]; tel: (815) 756-1981; fax: (815) 753-1776.
    [Show full text]