This week’s New Pubs features Ware et al on efforts for peace after the Rohingya ethnic cleansing; Welikala theorizing constitutionalism in Buddhist-dominant Asian polities; and Fujimura on the twofold challenge for Karen Baptist intellectuals in colonial Burma.
Abstract: Since the 2021 military coup in Myanmar, civil war has engulfed the country on an unprecedented scale. People’s Defence Forces (PDFs) have taken up arms across the Southeast Asian country in order to defend their communities from a murderous military and bring down the junta once and for all. That said, some parts of Myanmar have seen more intense fighting than others. And the dynamics of conflict between the military regime and anti-junta forces as well as violence against civilians are pronouncedly different from place to place. How can we best make sense of these variations? And why are they important? To understand Myanmar’s uneven geographies of conflict this lecture explores how the geographies of post-coup revolution interact with the geographies of preceding civil war between Ethnic Armed Organisations (EAOs) and the military. Specifically, it focuses on the multifaceted relations between EAOs and PDFs to explain diverging dynamics in Myanmar’s civil war. This is important for understanding the determinants of fragmentation and cohesion of Myanmar’s armed resistance, something that seems key to the wider success of Myanmar’s revolution.
Ed note: The following is a guest cut from Mike Dunford, PhD candidate at ANU. Thanks to Mike for taking the time, and please follow his lead in supplying your own contributions [email soceep@nus.edu.sg].
Lehman’s The Structure of Chin Society is one of my favorite classic ethnographies of Myanmar, but it has been massively overshadowed by Leach’s roughly contemporaneous Political Systems of Highland Burma, which came out one decade earlier but had a similar audience and intention. For me, the things that make Lehman’s work more engaging than Leach’s are the same things that have probably made it less famous: Lehman is very open about his relatively limited “time on the ground” in Chin State (roughly one year), and apologetic about the limited claims that he is able to make as a result: everything is very carefully done, and the theorization is limited to the particular relationship between the diverse groups known as “Chin” and their lowland counterparts in Manipur and Myanmar. However, Lehman does engage in some broader theorizing, which is fascinating. The book is a masterpiece on the politics of food, agriculture, and eating—i.e., how who gets to eat what (and why) is a political question. Lehman also argues for an understanding of kingdom-vassal relations as a form of class relations; and through that route, he argues for understanding of ethnic relations in Myanmar as a form of class relations as well. In that sense, Lehman’s book prefigures some of the current scholarship on Myanmar, which looks at the intersection of race and class in the Bamar majority (see recent work by Campbell + Prasse-Freeman). It’s an underplayed classic that I think ought to be read alongside Leach, not just to see what mid-century Myanmar anthropology looked like, but as a useful text to think with (and push against) in its own right.
Lehman, F.K. The Structure of Chin Society; A Tribal People of Burma Adapted to a Non-Western Civilization. Urbana: University of Illinois Press, 1963.
See here for the pdf and for all the others in the series.
This week’s New Pubs features Marston on the relationship between fake news and elections in Myanmar; Jaehn on how Rohingya refugees perform national belonging in Thailand; and Slow with a book on the coup and why the military must go back to the barracks.
This week’s New Pubs features a report on the Indo-Burma wetlands; Metro on the how Burmese refugee families deal with US schools; and Hasan et al with an edited volume on humanitarian and legal approaches to the Rohingya crisis.
The Anya region remains quite understudied compared to other places in Myanmar. Part of the reason for this lacuna is that long-term fieldwork has been almost impossible since the 1960s. In consequence, we tended to overestimate the homogeneity of Bama society and to see the central drylands as a state space.
Yet, the current guerrilla warfare within Anya contradicts this narrative. I approach this region as an internal frontier of the military state, where people have experienced several episodes of violence and upheaval in recent history. By analysing how violence in the Bama society affects local politics, I seek to specify the experiences of violence, the reconfigurations of temporality, and to understand local politics as changing spaces of engagement.