20 December 2007

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-19th 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

16 December 2007

Early December Round-up: Conference on Shan Buddhism and Culture (SOAS) and Mai soong pii mai tai (2102) on the internet
By Naw Liang (in Beijing, PRC and London, UK)

Preface
Apologies for the delay in getting this update online. Business in China and a nasty cold/flu have hampered my recent writing processes, though I seem to have pushed through finally. Additionally, as the end of the year approaches, activities of interest take a backseat to work, friends and family responsibilities, as they should. Alright, back to work.


Conference on Shan Buddhism and Culture
8-9 December 2007 at SOAS, University of London
I had the good fortune to attend the first ever academic conference on Shan Buddhism and culture held at SOAS' Brunei Gallery in central London (UK) in early December. A long time in the making, the event was a true success*: well-organised and competently managed; panels including well-known academics and religious figures from Burma/Myanmar, France, Thailand, Sri Lanka, Sweden, the US and the UK, including Nicola Tannenbaum, Nancy Eberhardt, the illustrious Chit Hlaing (Frank Lehman), Catherine Raymond; and expert insight(s) into an impressive breadth of topics, including history, linguistics, anthropology, religous studies and art and art history. While I, along with the 50 or so other spectators and participants, were treated to presentations, discussions and more throughout the event, we were also part of something unique: I have, over the years, done my own research far-and-wide, yet, without such an event, one is unable to go that next step - to question, discuss and even challenge theories and their proponents. That, more than any journal, essay or edited paper, is invaluable for fledgling researchers, academics and interested parties. I am already looking forward to the second annual conference, though, somewhat selfishly, hoping that it might be held somewhere more tropical and nearer our core subject. Fingers will stay crossed and eyes open for any news.

*My critique of the conference is only based on the first of two days (the second I was airborne for Beijing and beyond), but I have been assured by acquaintances that presented and attended that the quality was, in line with the first day, second-to-none. I'll eagerly await the video, which should be up online soon.

Mai soong pii mai tai (2102) on the internet
Although I missed out on the fantastic Shan New Year (Mai soong pii mai tai) festivities, which ran concurrently with the Conference on Shan Buddhism and Culture in London this year, I am not that disappointed. Let me explain.

Although this has been happening more and more recently, 2007 (or, rather, 2102) has seen the most amazing increase in Shan New Year greetings, celebrations, music, performances and get togethers (all via the world wide web) that I have ever witnessed. Although I and many here in the UK are privileged to be part of and party to the energetic members of the Shan Cultural Association of the UK - there events, posts and enthusiasm - there has been an extraordinary amount of content available online for Shan and Shan enthusiasts alike. There has been so much content that I have been unable to keep up. So, in an attempt to try, the following are but a small section of the Shan New Year content that I have found or been guided to:

Shan New Year celebrations (London, UK):
Traditional Shan New Year dances (performed by members of the SCA_UK)
YouTube videos:
Shan New Year traditional dance
Shan New Year traditional musical performance
Shan New Year traditional song

And, as a special treat, Shan New Year revellers in London were treated to a concert by the famous Shan musician Sai Htee Saing. For those of you who missed out, here are some videos of his fabulous performance.
YouTube videos: Sai Htee Saing videos (1) and (2),
Google Videos: Sai Htee Saing (1); Sai Htee Saing "Moung la pyie won" (2); Sai Htee Saing "Chit tar ta ku te the tae"
(3); Sai Htee Saing "For Nwet Tin" (4); Sai Htee Saing "Chit te Shan yo ma"(5); Sai Htee Saing "Kalay lay bawa" (6); Sai Htee Saing "Moung ta pat nwan" (7)
And some photos: SCA_UK Shan New Year 2102 and Happy Shan New Year 2102

Shan New Year celebrations (Yangon, Burma/Myanmar)
Photos: Shan New Year in Yangon 2102
(With 'thumping' backing track)

Shan New Year Celebrations (Singapore, Singapore)
See main photo above as I search for more.

If anyone out there has come across any other sites, particularly any from Northern Thailand or even Burma/Myanmar (my Thai is not quite good enough to conduct extensive searches through the internet), I would appreciate it if you could send them along. The more, the better.

Until next time, a belated Mai soong pii mai tai and happy holidays!

Colin 'Naw Liang' Savage