The Shan: Engineering perspectives on and solutions for a 'lost' culture
by Naw Liang
(in London, UK and Kyoto, Japan)

Mai soong kha!
As promised in the previous post, I’ve come up with one more topic for discussion prior to the extended end-of-year holidays. This is something that I have been pondering for some time, to the extent that I believe that further, more in-depth research is essential. For now, this is a taster and any comments and opinions – for or against – are appreciated. Additionally, all of the links that I have included were discovered in a five-minute research test to see how easy it was (and how much) Shan/Tai Yai content is currently available on the internet. Any further links are also appreciated.

Solving a cultural identity crisis: A Shan engineer attempts an answer
During the 2007 Conference on Shan Buddhism and Culture held in early December in London, attendees were treated to a unique presentation by a Shan engineer immigrant from Canada on ‘solving’ modern Shan identity problems and ‘constructing’ a contemporary Shan culture. Sao Khun-Hti Laikha presented his paper entitled 'Being an Urban Tai/Shan in the 21st Century: Challenges and Solutions' in a brief and interesting manner - as an engingeer and not an academic, he challenged some common social science thoughts and theories on ethinic identity and identity retention, especially when abroad for significant periods.

Although some comments were questionable – an apparent lack (Historically? Current? Both?) of alluring Shan music and performance that (in)directly nudged elite Shans towards Burmese artforms; and a skewed and, therefore, not anthropological insinuation that higher education (largely Western-based) and professions (Western in scope) equalled a better life – and others unnecessary and unappreciated (especially those about boring Canada - the speaker's adopted country), I do wholeheartedly commend the speaker’s genuine enthusiasm and brave theoretical attempt (engineering to ‘solve’ social science conundrums) to discuss an issue that was obviously very close to his heart. My hope is that he will, as promised, be open to comments and criticism and learn from his attempt before even attempting the next step.

However, my questions and somewhat stern comments aside, I was deeply puzzled by a central theme that flowed through the presentation: the speaker’s belief, however misguided and misinformed, that an absence of Shan cultural (music, video, literature, images) existed and remains. Furthermore, his faulty research concluded in, I believe, a truly incorrect realisation that Shan culture as he (and an implied we) knew and know it has already been destroyed.

Although I may be emphasising for effect here, the general concept - a lack of Shan cultural content - is something that I cannot agree with.

For starters, a simple online library (see Shan and Tai Yai), bookstore or general internet search turns up endless resources of Shan ‘culture’ available today – from historical texts to VCD music videos and language to art worldwide. More bluntly than these offerings, there is no more concrete example than this, albeit, fledgling website. The amount of information – from pre-19^th century to the present – is staggering and often results in me having to pick and choose what to (and not to) include on a nearly daily basis. I do agree that the information comes in many forms – from personal websites in a growing number of languages to obscure information cloaked in other guises – but that is the challenge for the researcher and not a sign of an inherent lack (or absence) of material. Furthermore, a closing remark – the engineer joked that, without professionals like himself, infrastructures to share information, including those key to Shan cultural survival, would not be possible – helped solidify my disbelief and growing annoyance with his ‘scientific theory’. Turned around, why had the engineers even considered such structures if the content to be transported was lacking? More telling, if, as he hypothesised, Shan cultural materials were lacking (or, indeed, absent), where and how had I (and many others) managed to discover the materials here. Moreover, how were others, including the growing number of Shan academics and researchers, doing it as well? Although he deserves an ‘A’ for effort and courage, his preliminary research and strength of sources was sorely lacking. Broad sweeping generalisations and 'My father said' comments do little to establish clout in the academic world. A tough lesson that I have learned and continue to experience.

Conclusion: what have we learned?
In the end, what have we learned from this presentation and the speaker’s sentiments? First, that, despite confused looks and reactions from the overwhelming ‘social science expert’ gallery, concepts like culture can, at times, be analysed using ‘pure science’ techniques to bring in a fresh perspective and approach to age-old and (often) worn-out debates. For this non-traditional academic presentation and approach, many attendees, including myself, are grateful. We often shudder at fresh ideas, particularly those from outside our realm, and this does us no favours.

Most importantly however, our collective knowledge of the presence/existence of past and present Shan culture (music, video, literature and art) was deeply reinforced by the speaker’s contradictory sentiments that a lack or even non-existence of Shan cultural material (at the very least historically) was the case at present. On a more personal note, his questionable stance helped those of us who actively research, analyse and comment on Shan culture fortify our endeavours, work that often leaves us feeling isolated at times. For this indirect encouragement, and his brave foray into social science, he is also to be commended.

To close, I would like to add that, although some of my comments are cutting, I am truly happy to have attended his (and each) presentation. Without events like the Conference on Shan Buddhism and Culture, such viewpoints, however dubious, would not be accessible; as a result, postings like this (and others) would not come to pass. It is my sincere hope that, in the coming year and years, more Shan events will be held worldwide so that this and many other Shan-related issues can be voiced, discussed, debated and expanded.

Have a wonderful holiday season and see you in 2008,

Naw Liang