Funky lectures: 'Rocking in Shanland' by Dr. Jane M. Ferguson
By Naw Liang

Mai soong kha!
I appear to be on a roll these days, apparently rejuvenated as the end of the year nears. Let's hope it continues into 2010 longer than most New Year's resolutions.

Although a short one today, it is no less important. The following posting promotes one of the world's up-and-coming Shan academics - Dr. Jane Martin Ferguson - who is currently 'rocking it large' in the Faculty of Asian Studies at The Australian National University (ANU) in Canberra. Let's hope the groovy tone she has set spreads to bigger audiences.

Rocking in Shanland: Burmese Popular Music and Ethnic Insurgent Band Practice
The multi-lingual ANU anthropologist and academic presented a snapshot of her thought-provoking 2008 Cornell doctoral thesis at the University of California Riverside's Southeast Asia: Text, Ritual and Performance (SEATRiP) Speakers Series on 9 October 2009 to what was, I can only imagine, a packed house (see the flyer here). It is hoped, especially by this avid Shan watcher and reader, that the entire thesis will be available for publication soon. For now, though, we can direct our gaze to a summary of the lecture in Ferguson's own words:

"Although Burma has the dubious distinction of possessing some of the longest running internal conflicts in modern history, one often overlooked aspect is the role of popular culture and its consumption within these struggles. Although it might seem to be an anomaly, even the most adamant of ethnic Shan separatists can, and often do, have great affinity for Burmese popular music. Based on over two years' ethnographic fieldwork amongst a community of Shan insurgents and their affiliates, this paper will examine the ways in which a key genre of Burmese popular music, copy thachin is interpreted, played, and ultimately re-signified by politicised Shan amateur musicians in a rock band at the Thai-Burma border. Limited fieldwork carried out in Yangon amongst Burmese songwriters will flesh out the history and structure of the Burmese popular music industry. Finally, I will demonstrate that borderland zones constitute important generative spaces for certain kinds of popular culture practice, especially when these practices can, and often do, produce contentious political consequences."

The only thing I wonder about is how many encores she was called back for.

Jom lii kha,

Naw Liang

Reach for the sky: Shan paper airplanes
By Naw Liang (London, UK)

Mai soong kha!
Well, we are finaly at the end of another year - Tai/Shan New Year 2014 was just celebrated a little over a month ago - and, as the year draws to an end, I find myself daydreaming, fiddling or just spaced out more than often. I guess I'm simply drained after another long (but fruitful) year of work, study, reading and writing. Time for a break....

More and more these days, I find myself up on the roof of our ofice building, scanning the horizon and thinking about things. Don't worry, there's nothing sinister about it. To be completely honest, though, I prefer the roof because it allows me to continue my (rather childish) hobby of making and testing paper airplanes, something that I have done longer than I can remember. If you ever find a uniquely designed paper airplane flying high over Finsbury Circus/Moorgate, that's probably mine, so cheer it along. Thanks.

Shan kids like paper airplanes too
It might sound strange, but Shan children are just like all other children. Of course they are. They ride bikes, play football (soccer), spend hours at chin lone (sepak takraw), play hide & seek and much more like children worldwide do. They also like paper airplanes, just like I did (do). But, it might be said, that no one likes (and is as skilled) at paper airplane flying than Mong Thongdee, a 12-year-old ethnic Shan who found himself in the news in late September this year after qualifying for and representing Thailand at the 4th Origami Plane Competition in Japan, the world championships for paper airplane piloting. In fact, Mong Thongdee was so skilled that he not only participated, but won a bronze (in the individual category) after previously winning gold - with a flight that lasted 11 seconds - for the Thai team. It appears that Mong knows his paper folding and flying, having won the national title - a pre-requisite to attending the world championships in Japan this year - in Bangkok with a flight of 12.5 seconds in 2008.

So Mong is a paper airplane whiz. Good for him. But, in all honesty, this wouldn't have been much of a story if it weren't for something out of Mong's control, beyond drafts, damp paper and sweaty hands that is. You see, Mong is, as stated above, an ethnic Shan living in Thailand. 'So what. There are many Shan living in Thailand," you might retort. Yes, very true. But Mong had one big problem prior to attending the international event in Japan. You see, despite having been born in Fang in 1987 and living his entire life in Thailand, the fourth grade student at Ban Huay Sai Primary School (outside Chiang Mai, Thailand) isn't officially a Thai citizen. He is, in fact, one of many (tens of thousands it is assumed) illegal immigrants living in Thailand's northern regions.

Tai but not Thai
Mong's case echoes many other Shan (and other ethnic minorities) living in Thailand. His parents, Sai Nyunt and Nang Mo, are ethnic Shan who left their home in Kho Lan village, Shan State, Burma/Myanmar in 1995 to seek a better life in Thailand. They have been there ever since, working in a variety of industries to support their family, but never officially registering with the Thai state. Why didn't they (and many others)? Because to do so would surely mean a swift return to Burma/Myanmar, something that is not an option. So, many Shan, Karen and others don't, working on the sidelines or in the shadows, mingling only within their own circles and networks, happy to avoid all attention.

That would have continued for Mong and his family if it weren't for his airplane prowess - his family would have remained anonymous for as long as they could hold out, swelling the growing number of Shan that make Thailand - legally or not - their permanent home. While estimates vary wildly, of the total population of Tai Yai/Shan (approximately 6m), some 2m are believed to live in Thailand. For many others, day-to-day life unnoticed is the best they can hope for.

Drawing attention - spotlights or isolation
However, this wasn't in the cards for Mong. Because of his skills, Mong's story was thrust under the microscope: it wasn't until it was uncovered that he was an 'illegal resident' and almost denied his chance to compete Japan that his case (and many like him) came to light. When the Thai Ministry of the Interior decided to refuse his request for a travel document to visit Japan - having illegally alien Burmese migrant parents and no Thai identification card didn't help his cause - Mong too was labelled an illegal immigrant despite upbringing and life being entirely Thai to date. Most damaging of all, his birth in the kingdom appeared to have no meaning/significance at all and to anyone.

As the media swirled - there have been several major articles and exposes on the plight of ethnic minorities in Thailand and their citizenship/residency issues - Thai Prime Minister Abhisit Vejjajiva finally stepped in offered Mong a passport after meeting the boy in person in Bangkok. Mong and his family cheered the decision, and Mong himself said that Prime Minister Abhisit told him that they would meet again if he won first prize in Japan. It is hard to read the sentiment of that comment.

Homeward bound...

In the end, Mong was allowed to travel and excelled when he got the chance; I am sure his return visit to Bangkok, with his cheering parents by his side, was a pleasant end to this memorable time in his short life. He may even have become a minor local hero - I am sure his buddies at Ban Huay Sai Primary haven't askedhim a single question about his 'nationality', but have smothered him with requests on how to build the perfect paper airplane. And Mong has even said that, while he likes paper, he would prefer to become an airplane engineer in the future. I hope he gets the chance because he appears to have all the natural talent he needs. But, beyond the congratulations and praise, I wonder what is in store for him and his family, now well-known to everyone around them as 'illegals' in Thailand. More sinister, it has recently become known that Mong and his family are already on a repatriation list prepared by the Thai government of people to be return to Burma in February 2010. So, after 12 years in Thailand - the country of his birth - and representing (victoriously) the kingdom abroad, Mong and his family might be leaving in just a few short months.

With that in mind, I wonder if it had been better if he wasn't so hot with airplanes. Or, maybe, if he could just make them stay up in the air a little longer....

Jom lii kha,

Naw Liang

Spiritual & special: Contemporary Buddhism and the Shan
by Naw Liang

Mai soong kha and Happy Hallowe'en.
I hope that everyone is well and enjoying the weather, be it beautiful autumn in the UK, Europe and North America or spring/summer in the Southern Hemisphere. It's warm and colourful in London these days, though I am sure that a cold winter - perfect for catching up on reading under the duvet or other things - is just around the corner. As always.

While I have a growing library of articles to come, I felt that I needed to get this one completed and online before it falls through the cracks, a true shame due to the primacy and importance of the topic. Regardless, I hope you find it enlightening.

Contemporary Buddhism and the Shan
I was lucky enough a few months ago to get back in touch with an editor friend/ex-colleague of mine from my Informa days, who was always a living library for information on a tremendous range of issues and subjects. As we chatted over a few drinks in NoHo, my studies and work into the Shan came up. He, as always, pulled an incredible list of articles, books and papers out of his head, jotting down numerous 'must reads' for my research. Among the more surprising was a special issue (special edition) published in May 2009 by the prominent academic publication, Contemporary Buddhism: An Interdisciplinary Journal (see here for a short description), on Shan Buddhism. I was all ears (and busy fingers) from that point. While I have yet to get an issue for myself - the £90 price tag is a bit steep, so I am working my insider links - I am certain that this is a formidable text for anyone involved in the Shan, particularly from a religious/spiritual angle. The table of contents is packed with renowned Shan scholars such as Dr. Kate Crosby, Dr. Nancy Eberhardt, Dr. F K Lehman (aka Chit Hlaing), Dr. Catherine Raymond and Dr. Nicola Tannenbaum as well as upcoming and exciting new scholars such as Dr. Jane M. Ferguson and Jotika Khur-yearn. They (and others) have written on a remarkable range of topics - from the study of Shan Buddism to Shan tributes to rites of passage to ethno-religious identity and much more - that exhibits in-depth research and provocative insights. I am eager to read into this further, and the journal is now at the top (or near) of my Christmas list.

I urge anyone interested in the topics found in the table of contents to get their hands on a copy. Furthermore, if you are a bit put off by the hard copy price, I have been told that a membership (fees are unknown at this time) might be a cheaper, more flexible and easy (e = electronic) way to get reading up on Shan Buddhism.

For now, jot down the title, have a look through the table of contents and keep your eyes out for a copy in your local and/or university library sometime soon.

Tsohm tae-tae khah,

Naw Liang

Are you tuned in? Shan radio on the internet
By Naw Liang (London, UK)

Mai soong kha!
Back again and, for a change, without a book to review. Phew! With all the reading, research and searching that I have had to do of late, my eyes need a rest. Most of all, my ears and Shan language skills need a boost, and radio - a wonderfully adaptable media tool that is making a comeback through the internet - is a great medium for that study/review. So, load up your browsers/media players, sit back, close your eyes and enjoy...

Shan radio on the internet
A variety of friendly sources have helped with some of this post, providing up-to-date links to current Shan/Tai Yai radio programmes available through the internet. While many broadcast from Northern Thailand - Chiang Mai is a Shan mecca for migrants, dissidents and more - other broadcasts come from places as far away as the USA (Minnesota, California), Singapore and Europe. Short on time as usual, this post only highlights a few of the myriad of Shan internet music, radio and news sources available via the web. For now, here are a few of the more popular sites (found through English searches; Thai and Burmese search results are on the way):

FM 99 MHz (live programming)
The Migrant Assistance Program (MAP), in conjunction with USAID and Shield, have produced a variety of Shan language programmes through SWAN and the Chiang Mai-based Tai Culture Centre. Launched in July 2009, FM 99 MHz broadcasts a live Shan languages programmes - via the new Shan Radio Station (click here to listen) - seven-days-a-week from 19:00 (Thai time). The bonus of this internet radio station is its simple and functioning website, a stark contrast to the many other Shan and Thai language internet radio sites that are crowded with bells & whistles and crash repeatedly; many never work at all. Included in the ten-hour scheduling is a Shan Women's Action Network (SWAN) program entitled Haeng Jai Ying, on air for one hour every Wednesday and Thursday (from 13:00 to 14:00). Add to this programming by the Tai Literature and Culture Association - on air each Saturday and Sunday from 18:00 to 19:00 - and it is a veritable Shan radio smorgasbord.

Note: Please be sure to double-check these times and the availability of the programming. Schedules may change without notice, programmes may be curtailed or cut and the entire website may cease to work. If any of these should occur, please let me know anytime.

CM77
CM77 Internet Lanna Radio is a site providing Shan (and Thai) radio programming from Chiang Mai. While I have yet to sit down and 'analyse' the broadcasts available, a fellow SCA_UK member has provided a link to a Shan/Tai language programme, including kalae chanting of the dhamma by (it is understood) village elders. To listen, please visit here.

MSK Shan Radio Station
A station providing "...update[d] news from [all] over Burma and Shan State", MSK Radio has been a valuable source of radio information for some time. Sadly, it appears that the link and its parent site - maisoongkha.com - have folded or are having significant technical difficulties. Let's hope that this is only temporary.

Sadly, that is all for now.

But, for further background article on issues related to the emergence and growth of Shan language radio, please read Kevin Manning's insightful article entitled Now You’re Speaking My Language: Ethnic Radio in Thailand (Irrawaddy). Although dated (it was written in December 2003), Manning discusses some of the nascent aspects of fledgling Shan language radio and the critical reasons for its emergence - health, security, assimilation, freedom and so on. Furthermore, it provides a worthy look at who started it and how.

So, put down your books, pens and paper, log on, turn up the speakers, lean back and enjoy.

Jom lii kha,

Naw Liang

New Book: The Shan: Refugees without a Camp by Bernice Koehler Johnson
By Naw Liang (London, UK and Belgrade, Serbia)

Mai soong kha!
It appears that we are on a roll as far as posts are concerned, and I am enjoying the rise in productivity. I had hoped to have a more detailed, research-oriented piece ready to publish (my stuff actually - very selfish I know), but this summer has been a Shan book bonanza. And, this latest text appears to be making its way around Shan communities - at least bulletin boards and blogs - much quicker than the last couple. So, without further adieu, here is another book to add to your Shan-specific reading list...

The Shan: Refugees without a Camp by Bernice Koehler Johnson
Several summaries/recommendations have already appeared online for this book, so I will limit my comments (For details, please visit S.H.A.N (here) or Shan Refugee Schools (here) reviews or do a quick Google search (here).

As told by Feraya Nangmone, Bernice Koehler Johnson has a wealth of knowledge about and contact with Shan in Northern Thailand where she visits annually to teach English to Shan refugees. The Finnish-German American, raised on the windswept prairies of Minnesota (I can sympathise - I come from Saskatchewan, Canada), Koehler Johnson has been touched by the harrowing stories that refugees lug, along with their meagre possessions, into Thailand for safety; it also includes their insights into the difficulty of assimilating into Thai society (a truly sad saga) and their peripatetic (often forced) existence in Thailand.

The Shan: Refugees without a Camp is a cornucopia of issues pertinent to Shan (and other ethnic minority) refugees along the Thai-Burma border: human rights abuses, the sex trade, unemployment, ostracism and more. This is not a happy-go-lucky travel journal of jaunts into Shan State and the lovely people she meets on the way - it is hard-hitting stuff about suffering, isolation and invisibility.

Well, that is all I can/have to say about yet another key Shan book I have yet to read. The list just keeps getting longer. Time to stop typing and get reading.

Naw Liang

New Book: Tai Lands and Thailand: Community and State in Southeast Asia by Andrew Walker (Editor)
by Naw Liang

Mai soong kha!
Well, things are picking up. Maybe it's the weather - London is already heading into autumn - or the idea, subconsciously, that 'school' is about to start that has me researching, reading and writing like crazy. That can only mean good things for All about Shan Studies - more 'talk' creates more debate and, ultimately, better ideas. At the moment, however, my head is firmly buried in a range of books that I have either come across by accident (and should have already known about really) or been informed of by Shan enthusiasts more dedicated than myself. Regardless of how we discover, every find is appreciated.

Before I dive into my pseudo-review, I should mention that I have yet to read the text in question, and my comments here are simply a condensation of more professional reviews - both official (in print or online) and through casual discussion with readers - by 'those in the know'. While it is only my everexpanding list of books to read, it may be some time before I get around to adding my own take on the text in question. Rest assured, I will add those thoughts when possible. My apologies for anyone who mistook my writings for the thoughts of someone who has read each tome in its entirety.

Text on the Tai: Tai Lands and Thailand by Andrew Walker
Posted originally in June 2009 on ANU's RSPAS site called 'New Mandala' (see here), Andrew Walker self-promotes the book, which seeks to highlight ongoing research (over the past six years) regarding 'Modern Tai Community' and a range of other issues dealing with the Tai and their status/existence within modern-day Thailand.

While a full description of the book is provided on an independent website, my shortened take would be that the text helps to unravel a Tai universe that covers a great part of mainland Southeast Asia; in fact, it is much larger than many contend, as shown by the contributors to Tai lands and Thailand. Beyond cultural/influential spread, the book and its chapters focus on the 'commonly perceived meanings' of state and community, a fundamental theory of social/anthropological pursuits the world over. This ideas pits the concept of the modern-day country/nation (artificial and, largely Western, constructs anyway) against indigenous concepts of community as togetherness - state as administrative and commercial versus community as traditional, local knowledge and subsistence living. Central themes that contrast (as stated in the review) the different roles of state (to rule) versus community (to resist) as well as state as modern versus community as traditional also persist.

This book, however, seeks to challenge those preconceptions, using the Tai/Shan as their example. Examples of communities where the (administrative) state engages with the (indigenous/social) community are rife within the Tai and permeate throughout the economic (group - market; and individual - livelihood) and individual (aspirations) aspects of their lives. Furthermore, the contributors aim to challenge (and, in fact, decry) stereotypes shrouding traditional concepts of the village as well as modern perceptions of community (employment, economy and 'development'). While I will have to look further to see for myself, the undertones of anthropology of development are scintillating. I am ready for my copy.

Most of all, the text must be praised for its bravery at taking on standardised theories of community versus state, a debate that will continue to rage (and heat up) as global societies shift and change. And that affects not only Shan living in remote Eastern Shan State, but everyone, everywhere. Walker's book is set to be challenge, inform and encourage thought about and studies on contemporary society in Southeast Asia for years to come.

While it has been some time since I read it (and my memory fades daily), I do hear some similar overtones to Andrew Turton's groundbreaking work Civility and Savagery: Social Identity in Tai States. Although a purely anthropological work, Turton's understanding of mainland Southeast Asia societies is impeccable, just as much as his skill at adeptly challenging current (then?) philosophies about Asian communities and the social identities that live within. Consider it.

Once again, thank you for visiting.

Naw Liang

A Bumper Crop of Shan Buddhist Scholarship
by Naw Liang (London, UK and Paris, France)

Mai soong kha!
I hope that everyone is enjoying their summer (or winter). Summer (for those of us in the Northern hemisphere) is can be an oddly busy time: summer vacations and other getaways; gardening, painting, puttering around, etc.; BBQs with friends and family; catching up on reading (the relaxing, laid back and more 'for entertainment only' kind) and so much more. Oddly, with all the time that we (well, some of us) have during the warmer months and with increased time at our disposal, it still strikes me as strange that other important things - completing some research that has been left hanging; working through a few tabled or half-burnt papers; catching up on the tonnes of academic reading that never seems to get a chance, never is prioritised - are ignored. Even though I notice this, I still do it. Shameful.

So, it is with great pleasure and deep interest that I write this post today. While I might be a bit lax with my concentration and scholarship, others are steaming ahead, and we are the much better for their efforts.

A Bumper Crop of Shan Buddhist Scholarship
While trolling through the 50-odd emails that have been choking my inbox of late, I came across something quite startling. In fact, I was so excited to see the title that I almost, in a fit of overzealous mouse work, deleted it by accident. That would have been traumatic to say the least.

Although not a regular reader, I have followed a key journal in Buddhist studies - Contemporary Buddhism - An Interdisciplinary Journal - for some time. It provides clear, informative and insightful snapshots and discussions about Buddhist issues throughout the world, though mainly in Asia as one might expect. And, with its interdisciplinary approach, it can even, at times, be relevant for the anthropological/identity studies likes of me. Furthermore, through my previous work with their group publisher and direct contact with several of the authors of its latest edition, I have come to know the publication quite well - inside and out. There is no doubt that it is a formidable volume in Buddhist studies worldwide, and its latest issue, special to Shan, also attests to its ability to focus both at surface and deeper levels. A wonderful work indeed.

Returning to our Shan focus, I was most (and pleasantly) surprised to see the most recent publication (Volume 10, Issue 1) has been entirely dedicated to Shan Buddhism - a topic that we can all salivate over. Producing an entire volume (see here with abstracts), instead of the odd article on the Shan, is an amazing achievement. It is also incredibly timely by cementing what we have known for some time - Shan Studies are not only growing, but evolving through more mature scholarship and academic legitimisation. They are now here to stay, and this volume provides the proof.

While I have yet to get my hands on a copy - old networks take time to navigate - I am assured that, when I do, I won't be able to put it down. Key figures in Shan studies - F. K. Lehman (Chit Hlaing), Nicola Tannembaum, Nancy Eberhardt, Susan Conway, Jane Ferguson, Jotika Khur-yearn and many others - have all contributed to what is likely to become a contemporary vade mecum on Shan Buddhism. If anyone has read through the text and would like to comment, your views, as always, are welcome.

Until next time,

Naw Liang

New Book: Chronicle of Chiang Khaeng: A Tai Lü Principality of the Upper Mekong by Volker Grabowsky and Renoo Wichasin
By Naw Liang

Mai soong kha.
It has been slow slogging with my research and writing for the All about Shan Studies blog recently. Maybe it's summer, which is supposed to be slow and perfect for study, but has proved to be even more busy than ever. However, I continue to have my eyes open for Shan information and news, while recent topics of interest - these include waving the flag for Shan nationalism and editing my last (way back in 2007 now) journey to Shan, Wa and Kokang States - continue to move forward, though slowly. More to come, I promise.

The following is a short summary of a recent academic publication focused on the Tai Lü - one of the many Tai groups - and the Chiang Khaeng kingdom that existed until the mid- to late-19th century on the eastern banks of the Upper Mekong River; this area is now the modern-day northern Lao PDR region of Luang Namtha. Author and academic Volker Grabowsky creates a distant link (see original posting here) between the Tai Lü kingdom of Chiang Khaeng and the Shan by stating that the "...ruler Cao Fa Sili Nò transfered the capital first from (Ban) Chiang Khaeng to Müang Yu (situated west of the Mekong in what is now [Shan State] Burma). From there the ruler's seat was finally moved to Müang Sing. Around 1887 more than 1,000 people were resettled from Müang Yu and other areas into the new capital of Müang Sing [which is located further east from the Mekong (see map here)]." Although tenuous, finding any link to Shan and the Shan State - historical or otherwise - is worthy of our interest. So, with a plausible link between these Tai groups, we take a deeper look at this new book.

Summary
Volker Grabowsky's and Renoo Wichasin's monograph 'Chronicle of Chiang Khaeng: A Tai Lü Principality of the Upper Mekong', published by the Center of Southeast Asian Studies, University of Hawai‘ii, is an important text for Upper Mekong studies. Described in a deeply and adeptly researched manner that goes beyond merely chronicling and translating four Lü chronicles, Grabowsky and Wichasin should be proud. Multilingual Grabowsky and Wichasin's text highlights an entrancing history, peppered with their recipe of meticulous footnoted annotations and in-depth research. The end result is a history that goes beyond this one principality in northwestern Laos and strives to discuss the interpolitics of power between the varying chiang and chao throughout the Upper Mekong, including modern Shan State. They touch on the Buddhist ethics of resident cultural centres, detailing varying concepts of hierarchy - tributes, regalia and pomp - as well as the results of elite decision-making, which include the brutal relocation of local populations caused by constant battles for human resources. This is gold for Shan-focused social/cultural anthropologists. Grabowsky and Wichasin also discuss myth and history, including juicy passages on sibling and spousal rivalries, Tai networking through intermarriage and how the elite use and abuse political alliances. Furthermore, the authors include key effects and events of the arrival of the British and French as well as growing engagement with China and Siam - first via earlier autonomous city states and eventually through the kingdom as a whole. Grabowsky and Wichasin also manage, masterfully, to paint Chiang Khaeng as a poster child South East Asian river state with multiple rulers and complex (and intertwined) histories. Comparisons and discussions of similarities to other kingdoms, such as those in neighbouring moder-day Shan State, are a distinct possibility.

The University of Hawai'i Press called 'Chronicles...a model of translation skill and historical acumen at its finest.' I cannot wait to get my hands on one to investigate the possible (and existing) links to and like comparisons with Shan kingdoms of the past. That, and to check to see if my 'summary' holds up to scrutiny.

Until next time,

Naw Liang

Do dams = development? And for who?
Chinese ventures into Shan State
By Naw Liang (London, UK and Kanazawa, Japan)

Mai soong kha!
It has been a while since my last post, but not for lack of effort or material. It appears that there has been a plethora of Shan-related activity, particularly in the UK with the SCA_UK. More on that to come...

After a very, very long time, I was flipping through my email - if you can flip them - and came across some older correspondence with an acquaintance Kevin Woods, a gifted researcher who spent considerable time in Chiang Mai, with extended periods in upper Burma/Myanmar (Shan State and, more often, Kachin State) to research, highlight, campaign on forestry and political/social ecology issues in the Mekong Region. (For an exmaple of Kevin's work, please read this report for the Foundation for Ecological Recovery in Bangkok, Thailand.) While I regret having (somewhat) lost touch with him, I do know that he is a PhD student at University of California, Berkeley. Despite the gap, I wish wish him well...

Chinese dams in Shan State
But, back to my original thought. Kevin's email discussed the ecological impact of the Chinese and their infrastructural development, particularly dams, key issues in his field. My own subsequent (and short) research unearthed some disconcerting information about the Chinese influx into Shan State in in ecological terms.

The 大波浪 (dabolang; tsunami) of Chinese - persons, business, culture and influence - into northern Burma, including Shan state, is widely known and publicised (see examples of articles here and here), the vast majority revolving around trade, both legal and the other kind - natural resources, including timber (see UNPO report on illegal logging here), minerals, gems (particularly jade) and more as well as smaller manufactured goods. However, I was unaware of the other 'resources' that are being bilked from Burma/Myanmar, namely hydroelectric power from dams built on the Mekong, the Salween and other major rivers that flow through and service Shan State.

The Tasang Dam, Chinese-built for Chinese benefit
A semi-recent report in S.H.A.N. News illustrated the growing concern. The Tasang Dam, a project on the Salween River in south central Shan State (see general map here), is progressing along 'nicely' with some 60 pillars constructed by Chinese engineers. The massive pillars, which are up to 30 yards long, line both sides of the Salween. Construction started in November 2007 when 40 Chinese engineers (they now number approximately 150) began work on the site: explosions to clear debris were heard for some time as the site is difficult for heavy machinery to reach (there are few roads and those that due exist are often impassable). And, along with the engineers, an ever-present platoon of 50 Burma Army Light Infantry Battalion (LIB) soldiers watch over the site; they have also cleared and set up a site nearby to provide 'security'.

The dam itself is a significant undertaking, being the largest of a proposed 'series' of hydroelectric projects on the Nu/Salween Rivers in Shan State: the dam, when completed, will produce 7,110-megawatts of power, rise 228m from its base and be, in effect, the tallest dam in all of Southeast Asia. However, impressive as they may seem, many are concerned about its construction, most vocally Salween Watch, an coalition NGO established in Chiang Mai in February 1999 to highlight and confront a variety of Burma-related and environmental issues.

More projects to come: their impact on the Shan
Now, I will leave the Tasang Dam issue here; I am certain that Salween Watch and a variety of other NGOs and independent researchers have produced more lucid, detailed and professional analyses than I ever could here. One report that I would particularly recommend is found on the Burma Rivers Network: Undercurrents - Monitoring development on Burma's Mekong (April 2009). Sharing that...

I do, however, need to draw attention to another, largely overlooked issue: the deliberate misopportunity/handicap that the dam presents to the Shan and Shan State and the lack of outrage against it. While rampant and unyielding scorn by the Burmese junta towards the Shan appears to have supersaturated our perspective (and voice) into a coma. Chinese endeavours, however contracted out by (and profitable for) the SPDC, represent new disdain on an economic and environmental this time. It is almost a given that any power by-products from the dam will supply the thirsty Chinese grid and wholly ignore the needs (first) and sucor (second) of the Shan State where it is resident; some predict that power may even boost the teetering Burmese power system, though whether or not it could withstand the surge is another question. While this may be the obvious reality, it is discouraging to see a disproportionately small and silent voice against such 'development', particularly from the expatriate Shan communities who must be abreast of this issue, but remain largely silent. Have they (we) finally become so detached, so numb, so apathetic that issues not only as important as the environment, but also as crucial as the provision of basic services and the right to benefit from local sources are cast aside without so much as a whimper? While I seldom forget (and take for granted) the advantages that surround me in London - heating and lighting; access to the internet; the freedom to a telephone; the 'right' to ask for more - it only takes a few days when visiting the Shan State to be reminded of their importance in improving the quality of life, if only to benefit from nifty gadgets and complain and wish for more.

Alright, I am getting off topic here. The most important issue here is visibility - keeping eyes and minds on the critical issues - while endeavouring to combat complacence in the face of years of limitations. The Tasang Dam will be completed, complaints voiced and heard or not. Many others will follow, each forever changing a part of the Shan State landscape. But, that does not mean that they have to go ahead without a discussion, however external and removed from the key players, amongst those that truly care.

Talk again soon,

Naw Liang

New Book: The Shan Conundrum by Henri-Andre Aye
by Naw Liang (Kanazawa, Japan and London, UK)

Mai soong kha!
Well, spring continues to bloom & blossom and, as the light stretches further into the night, I find myself with renewed energy to read, read, read. Good thing that spring is also a primtime for new book releases. The Shan are no exception to this rule, particularly with the growing interest that they share worldwide. In this post we learn about yet another publication devouted to the Shan, this time from new author, Henri-Andre Aye.

Not your usual book on the Shan or is it?
In an article written for S.H.A.N. in late April, Henri-Andre Aye's book is, though less than a month into the its publishing life, already regarded as 'an unusual book about the Shans'. This label, however, has little to do with the content - I have yet to find a true review of the book or get my hands on a copy - but more with the author's background and lineage, which contrasts his fellow Shan writers: Aye is the son of Tun Aye, an anti-feudalist politician and member of the Revolutionary Council that has been in power since 1962. This is, for some, a significant matter. Most fundamental works and memoirs documenting the Shan - these include Chao Tzang Yawnghwe's The Shan of Burma, Sao Noan Oo (aka Nel Adams) of Lawksawk's My Vanishing World, Sao Thusandi (aka Inge Sargent) of Hsipaw's Twilight over Burma and Sao Saimong Mangrai of Kengtung's Shan States and the British Annexation - are not only considered vade mecums by Shan researchers and enthusiasts because of their value, but also because their creators share an unbreakable bond: they each come (or came) from a noble house of the Shan State.

However, despite Aye's markedly different background, it is strange that this would be of any consequence in modern times. Others agree. In fact, S.H.A.N. Herald editor Khuensai Jaiyen's opinion that The Shan Conundrum provides a unique, a necessary view that is lacking in Shan-centric literature carries weight. Jaiyen even goes so far as to say the book helps us to have a "...good...look at ourselves from a different angle." I couldn't agree more and am, for this and many other reasons, eager to get my hands on a copy.

About the Author
Born in Taunggyi, Shan State in September 1953, Henri-Andre Aye (56) completed high school in 1973 in Rangoon (Yangon) before attending the Faculty of Foreign Languages (1974-1977) where he gained a diploma. Shortly after and under Malcolm Gough (ex-Associated Press), Aye studied journalism, completing his apprenticeship in 1979. He subsequently worked in tourism in Rangoon (Yangon) (1980-84), achieving a diploma with honors from the Tourism Supervisory and sponsored by United Nations Development Program (UNDP) in 1982. Aye then spent a decade in the hotel industry, while living widely abroad; he has called Paris, New York and Geneva 'home'. After leaving the hotel business, Aye began a career in logistics, which he continues today. This is his first work.

---------------------
Well, that's all for now. Time get my reading before the light (and my new-found enthusiasm) fades. Let's hope it lasts for just a little longer...

Naw Liang

The 25th annual ASEASUK Conference
Swansea University (UK) (11-13 September 2009)
by Naw Liang (in Kyoto, Japan)

Mai soong kha!
Spring is finally upon us - the UK and Japan have been blooming with cheery blossoms so I can only assume that winter is over - and that means new growth and renewed energy. It also means that, as one university year comes to an end (in Europe and North America), another one waits in the wings or is just about to begin (Asia in particular). This is not only exciting for students, but important for scholars as now is the season of upcoming conference announcements, a time to see what ideas are rolling around the academic ether. I wonder what's on their minds today...

The 25th Annual ASEASUK Conference (11-13 September 2009 at Swansea University (UK)
The Association of South-East Asian Studies in the United Kingdom (more succinctly known as ASEASUK) (http://aseasuk.org.uk) is the UK's foremost academic community devoted to South-East Asian studies and research; it is a key associations of its kind in Europe (within EuroSEAS, the main European body) and is a growing authority worldwide. With an impressive pedigree - research, publications, presence and panel of experts - the ASEASUK holds annual conferences on SE Asian topics annually, except when EuroSEAS, which holds an event every three years, is organised. Previous conferences have brought together leading South-East Asian scholars from around the world to discuss, share and learn about this vibrant region and its people.

This year ASEASUK will be holding its 25th conference in Wales at Swansea University, which has a schedule that clearly illustrates the wide ranging topics possible, the growing interest and the increasing depth and wealth of experts in this South-East Asian academic fields.

While the deadline for papers has passed (1 April 2009), the following tentative schedule will give Shan and South-East Asian enthusiasts an idea of the depth and breadth of information to be presented at the conference in Swansea. Please remember that the following information is a rough overview of topics and their speakers to date; this information may change prior to the conference.

Note: While this is an exceptionally interesting, distinguished, varied and, well, long list, our attention should be drawn to the wonderful Dr. Susan Conway (see my previous post on her most recent work) and Session 3: Theravada Buddhism and culture of the Tai of the Shan States and south-west China (see below), which will be a must see for any Shan enthusiast. Knowing Dr. Conway and her excellent research, this bodes to be a popular and insightful event.

For a full list of (and summaries on) the sessions schedule, including the always intriguing 'Emerging Scholars Panel', please visit the 25th annual ASEASUK conference's webpage on the ASEASUK website. See you in Swansea from 11-13 September 2009.

-------------
Session 3: Theravada Buddhism and culture of the Tai of the Shan States and south-west China
The Southeast Asian inland region of the Shan States, Sipsong Pan Na (south-west China), Lan Na (north Thailand) and Lan Xang (western Laos) is inhabited by Tai people who have a distinctive culture expressed in secular and religious scripts, literature, architecture, and arts and crafts. The Tai in this region practice a form of Theravada Buddhism distinguished by monastic literary traditions and rituals. This panel focuses on the religious and cultural traditions of the Tai of the Shan States and south-west China that in recent history have been under pressure as a result of extensive cross-border migration, major changes in social structure and loss of traditional monastic sponsorship.

Session contact is:
Susan Conway (SOAS) at susanmconway@ hotmail.com / sc66@soas.ac. uk
-------------

Until then,

Naw Liang

Thai tv sheds light on, narrows the gap between Thai and Tai (Yai)
by Naw Liang (in London, UK)

Mai soong kha!
Another week has passed, and it appears that summer has finally (and fully) arrived in London. Let's just hope it decides to stick around for a while.

Now, while I finish editing the series of posts on my visit to Shan, Wa and Kokang States in June 2008, here is a shorter post on a recent 'boom' of television programmes that have been spotted (and forwarded) by avid Shan enthusiasts over the past few months. Enjoy...

Political awareness from public television: ThaiTV reports
In a report for the Shan Herald Agency for News in late March this year, Hseng Khio Fah highlighted a unique documentary produced by ThaiTV (formerly Thai PBS) called 'Thai Yai Displaced labor' (sic) that aired across Thailand on 22 March 2009 at 21:00 (any assistance with this link would be appreciated). The document, which was based on the latest crackdown on Shan migrant workers in Chiang Mai, has, Hseng Khio Fah states, "...stimulated Thai society to learn about the Shan people [following the scenes of] hundreds of Shan migrants [suffering] repercussions of (sic) [a Thai student's] rape and murder [in Mae Joe] last month." Hseng Khio Fah goes on to describe how the programme aired by Perd Pom linked a previous show on 7 February that detalied the murder and rape of a Thai student in Mae Joe; this event has led to the recent crackdown and, in hand, a mass departure by Shan migrant workers from different locations of Chiang Mi province to their hometowns and villages along the Thai-Burma border and even back into Shan State.

While the uproar about the horrible events of 7 February still enrage many Thai, the backlash many Shan migrants have experienced has produced as much concern; it is not known if any major crackdowns have occurred since 7 February, though smaller happenings are likely. In fact, the overall reaction of Thais to the programme according to ThaiTV has proved very positive with many viewers calling the programme "very touching" and educational. As expected, similar (and stronger) emotional sentiments and reactions have come from the Shan community in Thailand: Hseng Khio Fah states that "a number of Shan viewers, including monks, wept after seeing [the programme]."

Educational television: Thais learn about the Shan
Hseng Khio Fah also writes that reports show that a number of Thai viewers praised the educational quality of 'Thai Yai displaced labor', highlighting information on the migration (when and why) of Shan people into Thailand. Furthermore, many others have showed a marked interest in learning more about the Shan as a result. A Bangkok-based monk as reported to say that "I was very sad when I saw many...Shan migrants [hiding] in the jungle without food and water. I could not help [shed] tears.”

Moreover, the programme has highlighted the plight of the Shan, Hseng Khio Fah writes, while "...[helping] the Thai community understand Shan plight and [motivating] Thais to learn or read the past [and shared] history [of] the two cousins."

Reactions from the Shan and Thais
It appears that, on the surface, the reaction of the Shan community to 'Thai Yai Displaced labor' has been positive. The Chairman of the Chiang Mai-based Shan Literature and Culture Association, Saengmuang Mangkorn, appeared in the programme, stating that many Shan had come to Thailand - often a very arduous journey - to escape harm and hardship from the Burmese military and not purely (or primarily) for economic reasons. Other prominent Shans in Chiang Mai, including Khuensai Jaiyen (the Editor-in-Chief of Shan Herald Agency for News (SHAN), supported this, explaining - in detail - the political situation many Shan face in Burma/Myanmar today.

A key demographic that is routinely ignored are the Shan migrant workers themselves. Hseng Khio Fah did manage to get some reactions from them about 'Thai Yai migrant labor', including one worker who emphasised a common, though ignored, sentiment: "Migrants are struggling to survive in Thailand". The worker added, "the best way is for [the] Thai government agencies to make its policy realistic and practical, which means [welcoming] migrant workers into the [Thai] system.” Hopefully, his and other Shan migrant workers' needs and wants will, if nothing else, be given 'air time' through the show.

From the Thai perspective, support for the Shan was as steadfast, though it was sown more along economic linkes. Quotes from Thai businessmen on the need for Shan immigrants included sentiments like "If all [Shan] migrants are pushed back [to Burma], no one will do the work they are doing now. These migrants are also assisting Thai economy."

One Thai citizen added that the opening up of new registration for Shan migrants by the government is crucial, a consideration that should take place immediately. Others openly supported his opinion. Furthermore, Thai associations, such as the Chiang Mia-based Migrant Assistant Program (MAP) fully appreciated the programme and the strength of its message.
Hark Murng (MAP) was reported as saying, “This report can change [the] Thai community['s] attitude because it includes employer[s'] view[s on] how migrant workers assist [the] Thai economy." He added that, "[the programme shows that] the economy can’t run without migrant workers.”

And, from now...
It is not known what reaction the government has to the programme, nor what action (if any) they might take from the comments of those who watched. In the end, the most positive outcomes from 'Thai Yai Displaced labor' are threefold:
1. Giving a voice to the increasingly marginalised Shan migrant worker communities in Thailand;
2. Educating, informing and including the greater Thai community in the lives of their cousins and fellow 'residents'; and
3. Highlighting the actions of the government and revealing where serious efforts need to be made to fully integrate the Shan community into Thailand proper.

Knock-on effects: more Shan programmes on Thai television
I have recently been informed by a knowledgeable Shan/Thai researcher that there have been a series of Thai television programmes highlighting the Shan - more focused on education and anthropology than politics - recently. While I have been unablet to confirm or deny this, I am currently researching it and will be sure to comment in due time. For now, those capable of researching in Thai can head to Thai PBS' website (found here) for details. Again, any assistance would be greatly appreciated.

Before I go...
While the programme aired on 27 March 2009 on ThaiTV, I have yet to find a link for it. Any guidance from someone more 'capable' in Thai would be greatly appreciated.

Thank you for visiting and see you again soon.

Naw Liang

UPDATE
Some recent digging - my limited Shan does limit me, but marginally less each time - turned up a wonderful online library of all the ThaiTV (former Thai PBS) Shan language broadcasts; these are provided through online Burmese (and ethnic languages) news service Mongloi (www.mongloi.org). The link (found here) is fast, error-free and comprehensive - just about everything that enthusiasts would want. For now, have a look, comment if you'd like and, above all, enjoy.

Celebrating a century: Wat Tiyasathan
by Naw Liang
(from London, United Kingdom, Sarajevo, Bosnia and Belgrade, Serbia)
(with sincere thanks to Jotika Khur-yearn)

Mai soong kha everyone!
Well, it appears that spring has arrived in London, but not in Belgrade. Oh well, nemam pojma (Serbian: I don't know). But that is enough about the weather, the Balkans and Serbian for now. Time for some more Shan stuff.

I recently was privy to some e-correspondence through the SCA_UK, particularly some fascinating information about a famous and ageing Shan temple near Chiang Mai, Thailand. If anyone has further information (including a picture of the wat in question), I would be very grateful. Thank you in advance.

100 years young: Wat Tiyasathan
Located in the northern part of Chiang Mai province (Northern Thailand) is the small, sparsely populated amphoe (district) of Mae Taeng, an unassuming area wedged between Chiang Mai and the Mae Hong Son border. Quiet and laidback, Mae Taeng can be easily missed, especially for outsiders despite being 'renowned' for Wise Man of Mae Taeng. Experienced wisdom aside, there is little else of interest save one thing, one very special Shan thing. Mae Taeng, for all its mediocrity, is home to an important place in the hearts and spiritual strength of many local Shan: the Shan temple, Wat Tiyasathan. This beacon of serenity and scholarship is set to celebrate the 100 year anniversary of its founding on 1 April 2009. Despite its 'Thai' appearance and the mixed nature of its rituals - combining Shan, Northern Thai and central Thai - the feeling is strongly Shan: many of its resident monks are Shan as are more than half of its devotees; other worshippers including Khon Muang (Northern Thai) and Thai. Shan cultural and Buddhist traditions continue to be openly practised and passed on from laity to the devotees today, much has it has been for the past century. This is truly something to be celebrated.

Publish to preserve
An event of this magnitude, especially amongst the Shan community, requires a special effort. As a result, a select group of Shan academics, leaders, monks and devotees of Wat Tiyasathan (and beyond) plan to produce a commemorative text on the history of Wat Tiyasathan, the biography of the current abbot of the temple and on Buddhism in general. Such an endeavour will be doubly special as many of the pieces/articles will be written in Shan; two core chapters - the history of Wat Tiyasathan and the abbot's biography - will also be available in Thai. Furthermore and, if possible, an article on Shan manuscript collections, including information on the Shan manuscript collection at Wat Tiyasathan, will be written in English by SOAS librarian and budding scholar Jotika Khur-yearn to celebrate not only the temple's birthday, but also the treasures it has guarded for so long. (Jotika has written on the richness of Buddhist texts and collections of Buddhist manuscripts as well as many other Shan-specific topics).
We are all eager to get our hands on copies of this original text.

Showing our support
Celebrations of this kind do not come along everyday, and they are never without cost. Additionally, the commemorative book project, recognising Wat Tiyasathan and its laity's contribution to the wider Shan community's religious well-being, needs financial backing. The publication is now nearing its final stages and costs are set to rise. Furthermore, with copies limited - it is anticipated that only 1,000 copies will be produced - the temple needs as much help as it can get.

The current costs, estimated at 50,000 baht ($1,200), have received a generous boost from Jotika Khur-yearn, but additional support is necessary. For anyone interested in helping out (and receiving one of these rare collections of Shan Buddhist literature), please send any donations to the address below. And, as an added bonus, all those who donate will receive a copy of the book as well as the chance to have their comments and/or own projects published with the text.

For now, please send your donations to:

Wat Tiyasathan
T. San Maha Phon
Amphoe Mae Taeng
Chiang Mai, Thailand
Tel. +66 53 471235

For those based in the UK, donations can be made to Jotika Khur-yearn directly. Please contact him (jk53@soas.ac.uk) for details.

Lastly, additional copies of the text will be available for sale at the celebrations in Wat Tiyasathan, if anyone is lucky enough to attend, as well as distributed to local bookstores for sale. Any money received from book sales will be kindly donated to the monks and devotees at Wat Tiyasathan.

So, that is all for now. Make sure to get in touch with Jotika is you are interested in donating (and receiving your text in return) to Wat Tiyasathan's 100th anniversary. Better yet, spend a bit more and make a journey to the temple at the hot, dry start of April. The celebrations are sure to be wonderful and, if you can spare a few more days, the festivities of Songkran (13-15 April) are always a splash.

Gyan cha tha ba seh,

Naw Liang

Traditional Shan dance: Online lessons
by Naw Liang (London, UK and Kiev, Ukraine)
(with Sai Hsengb Pha and SCA_UK)

(Photo c/o SCA_UK. See more here)

Mai soong kha everyone!

It's been a long, busy period - too much work, too many responsibilities, too little free and 'me' time - and something needs to change. Taking a step away from the more serious, academic-like postings for a moment, I thought that it might be a nice change to do something fun, something physical and, of course, something Shan. The result? This mini-article on traditional Shan dance with an assortment of online video lessons from an avid group in Muse, obviously our friends in Muse (labelled Mern Mao in the video content) in upper Shan State.

Traditional Shan dance
Usually, I would spend the first paragraph (or two) imparting my (limited) knowledge of the topic at hand before launching into some recent research/investigation, a cross section of popular or common opinion(s) and possibly some general discussion. Then, to round it off, a short, hopefully logical, but thought provoking conclusion would close. That is, in a nutshell, the loose structure of All about Shan Studies.

At this time and with this topic, however, I am at a loss. I know nothing beyond some sparing observations of traditional Shan dance, and I have not spent any significant time researching it. Moreover, there are few (if any) sources discussing traditional Shan dance available. So, rather than spout off something ill-informed or, worse, wrong, this post services two purposes: to provide a starting point for anyone interested in and, more importantly, anyone knowledgeable about traditional Shan dance to start a discussion; and a chance to take a step away from the usual structure and provide a fun alternative to the norm. I hope you enjoy this.

The following is an excerpt from a message about the following traditional Shan dances. I have included a transliteration below (for those people, like myself, who have yet to perfect their Thai reading skills), but have not included a translation; my Thai skills, sadly, lack the proficiency required to render this adequately - they would be more harmful than helpful.

การฟ้อนไต แม้จะมีเพียง กลองก้นยาว, มอง(ฆ้อง) และ แส่ง(ฉาบ) เป็น เครื่องดนตรีหลักแต่ลวดลายการฟ้อน มีหลายท่า หลายจังหวะชมรมภาษาและวัฒนธรรมไทใหญ่ อ.น้ำคำ จ.หมู่เจ รัฐฉานเหนือได้จัดทำ วิดิโอ การฟ้อนไตเบื้องต้น (เหง้าฮากตางก้าไต)สำหรับผู้ต้องการฝึก และให้ผู้ชมสามารถดูออกว่า ช่างฟ้อน กำลังฟ้อนท่าอะไรอยู่

And here is my Thai transliteration. Apologies for any mistakes.
gaan fón dtai máe jà mee piang glong gôn yaao , mong ( kóng ) láe sàeng ( chàap ) bpen krêuang don-dtree làk dtàe lûat laai gaan fón mee lăai tâa lăai jang-wà chom rom paa-săa láe wát-tá-ná-tam tai yài or náam kam jor mòo jày rát chăan nĕua dâai jàt tam wí-dì oh gaan fón dtai bêua ง dtôn ( hăy ngáa hâak-dtaa ngá-gâa dtai ) săm-ràp pôo dtông gaan fèuk láe hâi pôo chom săa-mâat doo òk wâa châang fón gam-lang fón tâa à-rai yòo

It's time
The following is the entire course (to date) provided by our enthusiastic and instructive dance group(s) in Muse, Shan State. The tiny links underneath are the original sites, given in the event that the 'Lesson' links fail. To start your traditional Shan dance course, click on the each Lesson heading and view the YouTube video. But, before that, make yourself some space, stretch and warm up and get ready to dance.

Lesson 1 - กล่าวแนะนำ
http://www.youtube.com/watch?v=zdZjBQ1nzNI&feature=related
Lesson 2 - ตางก้าปั่นก๋อง
http://www.youtube.com/watch?v=Lrv2Wy7aJlA&feature=PlayList&p=040422DCDFB90CAE&playnext=1&playnext_from=PL&index=1
Lesson 3 - างก้าปั่นก๋อง แบบใหม่
http://www.youtube.com/watch?v=fJmG9A_JPUc
Lesson 4 - ตางก้าต้งตั้กปี้น้อง (ทักทาย)
http://www.youtube.com/watch?v=ghteBGRArk0
Lesson 5 - ตางก้าเยิงนกฮ่างหลี
http://www.youtube.com/watch?v=4aJHNSoDe1A
Lesson 6 - ตางก้าลุยน้ำ (ว่ายน้ำ)
http://www.youtube.com/watch?v=cVghnswKnu4
Lesson 7 - ตางก้าลายแค้นมือ (ศิลปป้องกันตัว)
http://www.youtube.com/watch?v=C0AHoc1bbBg
Lesson 8 - ตางก้ารำวง
http://www.youtube.com/watch?v=4AEuynPs7D0
Lesson 9 - ตางก้าก๋องมองยาง
http://www.youtube.com/watch?v=IShi8WOzNcs
Lesson 10 - ตางก้าก๋องมองเซิง
http://www.youtube.com/watch?v=n4Hz4HFyNsk
Lesson 11 - ตางก้าปั่นก๋องเก่า/ใหม่
http://www.youtube.com/watch?v=DfTt9YRgZxw and
Lesson 12 - สรุป
http://www.youtube.com/watch?v=_J86M0n-yK8

Congratulations!
You are now well on your way to becoming a truly skilled traditional Shan dancer. Now, exercise done, time to get back to our 'brain work'...

Naw Liang