Another first: Burmese Arts Festival (14-17 October)
by Naw Liang (London, UK)

Mai soong kha!
I'm back from overheated Japan and enjoying the proper British fall weather, colours and brisk mornings that almost make me want to return to university! While that is a distinct (im)possibility, there are a number of events that I am keen to participate in. The first ever Burmese Arts Festival is certainly one of them. I hope to see you all there.

Bringing together creatives linked to Burma/Myanmar
The Burmese Arts Festival (for details, see here) is the first event of its kind for London: the bringing together of Burmese artists and authors as well as those inspired by the South East Asian country to express, expose and share their thoughts, feelings and interpretations with the British public. Sponsored by a number of associations, including the Writers and Scholars Educational Trust, and assisted by a number of prominent Burmese figures, including former British Ambassador to Burma/Myanmar and translator Vicky Bowman, the four-day event in Central London (for a map and instructions to the Free Word Centre, look here) will showcase art exhibitions and installations, performances (music (classical, hip hop/rap and other) as well as viewings (video, film and documentaries) by people from Burma and those inspired by the country and its people. Notable presenters include Wendy Law-Yone (see bio here and a review of her latest book, 'The Road to Wanting', here) and hip hop artist Thxa Soe (see his website here) among others. A discussion panel of authors, a cabaret, numerous screenings, dances, presentations and other events, including a traditional Burmese tea shop (Saturday and Sunday only) will also add to the distinct Burmese flavour and air. For further details, including how you can get tickets before the event (let's hope it's not sold out), can be found at the English Pen's page on The Busmese Arts Festival.

This promises to be a great inaugural event - one that will certainly maintain the recent boom in interest in Burmese and Shan studies. Hope to see you there.

Jom lii kha,

Naw Liang

One of a kind: Study Shan Buddism at SOAS
by Naw Liang (Kyoto, Japan)

Mai soong kha!
While braving the extended summer in central Japan - it was 36C in Kyoto in late September - I was pleasantly surprised by an email out-of-the-blue. Anything to get my mind off sweating. A short, but encouraging email from a fellow Shan enthusiast and academic revealed that something exciting was afoot at SOAS: the launch of the first ever official Shan Buddhism course for 2010 fall term. I hope that I'll be able to make it back to London to participate. Fingers crossed...

Pioneering: SOAS launches inaugural Shan Buddhism course
The email was short, but certainly sweet. Several Shan researchers and academics resident at SOAS University of London have managed to produce, arrange and get official approval for SOAS' first Shan Buddhism course. Open to undergraduate (BA) and postgraduate (MA and other) students of Theravada Buddhism, the course is a pioneer for Shan-specific studies in the UK; those persons not registered as students can also attend after registering as occasional students.

The course, led by Shan Buddhism academic Dr. Conway (SOAS Research Associate and author of the Shan Culture, Arts and Crafts (2006) (see a review here) and Mr Jotika Khur-Yearn (Assistant Librarian for Southeast Asian Studies, SOAS Library and Researcher on Shan Buddhism and literature), the course will provide an introduction to Shan Buddhism, including:

• Histories of Shan Buddhism. Discussion of Shan Buddhist authorities, including textual, spatial and personal features of Shan religious identity;
• Discussion of the salient features of Shan Buddhist doctrine;
  
• Inspection of the aspects of Shan Buddhist practices, including ordination patterns, role of temple, media of transmission, festivals, soteriological, transformative, merit-making, communal and apotropaic practices;
  
• Introduction to the visual forms of Shan Buddhism, especially temple layout and architecture, sacred art and dress, etc; and
• Debate on recent and current threats to the practice and preservation of Shan Buddhism

Starting on 5 October (very shortly!), the two-hour lectures will be held on Tuesdays from 5-7PM over a period of 11 weeks (ending on 14 December 2010) in Room B104 of SOAS' Brunei Gallery Building. In addition to Dr. Conway and Mr. Khur-Yearn, a number of lectures will be conducted by visiting and distinguished Shan scholars (to be announced).

For now, further information can be obtained from:
Susan Conway (e: sc66@soas.ac.uk or tel: 020 7352 9890) or
Jotika Khur-Yearn (e: jk53@soas.ac.uk or tel: 020 7898 4173)
As the course is set to start shortly, those who wish to register should consider contact by telephone. Registration can be conducted at anytime, depending on availability.

This is an excellent opportunity, one that I wish I had had during my studies at SOAS some time ago. And, with interest in Shan studies growing exponentially of late, I am certain that this is only the first of many Shan Buddhism courses as well as the catalyst for other Shan area study courses in the future.

Jom lii kha,

Naw Liang

Digital folklore: Gutenberg puts Shan literature online
By Naw Liang (London, United Kingdom)

Mai soong kha.
Summer is in full swing and, for the first time in months, I am back into my Shan research, renewed by the sunny weather and slower work schedule. Most of all, I am loving the long, bright nights that make reading - done in the back garden overlooking green hills - that much more enjoyable. A cold beer or glass of wine also helps.

I've been eager to write more about Shan literature - what is available online and, limited by my poor Shan language skills, in English - especially folklore, myths and legends. Then, a few weeks back, a Shan friend passed along a wonderful tidbit of information. It was so good it is only right to share it with the rest of you. Enjoy.

The Gutenberg Project: Uploading Shan folklore online for free and for all
The Gutenberg Project, the first and largest collection of free electronic books (ebooks) online (mainly for books whose copyright has expired), has recently expanded its catalogue to include a number of specialty texts. One such book will be of keen interest to All about Shan Studies and other Shan enthusiasts - William C. Grigg's "Shan Folk Lore Stories from the Hill and Water Country" (1902) (also see here, though Amazon.co.uk should be informed of the spelling mistake in the title - Lore not Lord). This author has yet to look through the book (whichever title), but the fact that the Gutenberg Project has now posted the entire book online, I have no excuse, but to dig in and learn. I hope that each of you will also, at the very least, give this text a glance and let us know what you think whenever.

While the free online offering is sure to have many supporters (who can complain about free?), it also highlights recent debate - led by corporate actions by Google from 2008 onwards - on copyright laws, gaps in international legal systems concerning the internet and the rights of authors before, in the process of and after literature is uploaded to the internet. An fledgling author myself, I sympathise with both sides: while having your work read is not only critical, but very complex and ultimately satisfying, the fundamental desire to retain rights to one's literature cannot be ignored. And, while I am sure that Mr. Grigg's would have appreciated the publicity, I also know that he would have liked to receive something in return for his hardwork to put the book together. This is certainly a complex issue that will, with the increasingly use and spread of portable readers, will only grow over time.

For now, however, we should count ourselves lucky to not only be given a free peek, but the ability to download and own - albeit only digitally - a copy of Grigg's text to enjoy again and again. I wonder ho you say "Happy reading" in Shan? Any suggestions?

Jom lii kha,

Naw Liang

News: Burma issues visas-on-arrival at Yangon and Mandalay airports
By Naw Liang (London, United Kingdom)

Mai soong kha.
I had been hoping to post another article - a doozie still in the works - but this took precedent, even if it is not 'specifically Shan'. My initial reasons for posting resembled glee, but that sunshine quickly faded upon reading all the necessary (maybe commonplace is better?) detail that followed. Today's moral is: always read the fine print.

Burma announces "visas-on-arrival" for visitors from 1 May 2010
As reported in The Irrawaddy (see here), the Burmese government's immigration agency reported that it was now providing visas to all visiting foreign national from 1 May at Yangon and Mandalay International Airports upon arrival. The options (and charges) for such visas-on-arrival are:

• 28-day tourist and social visa (US$30);
• 24-hour transit visa (US$28); and
• 70-day renewable* business visa (US$40) (can be renewed at the respective ministry)

Unlike previously, when all visas had to be applied for and receive pre-travel approval from Burmese overseas embassies or representatives, the new visitor visa system allows prospective visitors to apply online or at airline offices up to two weeks prior to departure to receive their visa-on-arrival. Sounds great, but...

Apply before for a visa-on-arrival? I'm confused
Yes, it is confusing, and no, it is not what it 'says on the tin'. All visitors must pre-apply for visas-on-arrival (exactly as before), only now it will be done through travel agencies or tour companies (like some did before) instead of at Burmese missions or embassies (like others did). Also, all previous visa regulations - such as conducting only activities permitted by the visa, avoiding restricted areas, reporting movements within the country to township immigration and/or national registration offices and declaring sufficient funds (US$300 for individuals; US$600 for families) - still apply. Furthermore, those people with 'histories' may find themselves high & dry on arrival, and are advised to apply beforehand to avoid problems. And, as mentioned by a knowledgeable reader, there is no new information on the US$3 per day fine for overstaying.

While rules about registering through package tours and local travel companies still apply, increasing numbers of visitors to Burma arrive individually, having received clearance by themselves so that they might manage their own visit. It appears, however, that this might under threat, though my thoughts are merely conjecture. As it stands, the pre-application of a visa-on-arrival will place additional pressure on the relevant travel industry, which will be responsible for their foreign visitors (and any incidents, whatever that means) during their Burmese sojourn. Visiting foreign nationals will have to submit the same details to the travel companies as they would have for an embassy- or mission-obtained travel permit (personal data, passport information, travel itinerary (?), which the agents will then pass on to the Ministry of Hotel and Tourism for official approval. What follows resembles the system now: waiting, wondering and, fingers crossed, an official letter from the Ministry of Immigration and Population prior to take-off. It also doubles the 'investigation' into a prospective travel permit holder. Why? We can only guess.

Most crucial, the new pre-arranged visa-on-arrival increases costs for visitors. Tour and travel companies will most certainly charge for this added responsibility and administrative work, somewhere between US$35 to $50 for a service (as estimated by The Irrawaddy) that could take weeks. Furthermore, the new system does not - as no travel visa system could - ensure that all applications will be successful: foreign visitors could chose to challenge the pre-screening system and travel without the necessary pre-approval, resulting in messy discussions at Yangon's and Mandalay's International Airports; this would entirely be their own fault, but the ramifications could be substantial. Moreover, that is a situation where no one wants to be in or, officially, take responsibility for.

A final point
While the new system is bound to speed up the process - the beleaguered and skeleton staff of the Burmese foreign ministry are already swamped and/or disinterested - by placing responsibility on the tour company and not the Burmese government, it may signal the end of entirely independent travel to the country in some form. The addition of a second step, however privately controlled and, therefore, more efficient, also risks elongating an already slow process. Current systems inside Burma may be visibly lax or limited at times (as the cheap US$3 per day overstay fine indicates), but, to date, they have allowed for some creative travel choices by adventurous people eager to see the 'real Burma'. With more checks and balances, hoops and fees and involved parties, the possibility of increasingly travel inflexibility is high.

And that would be a definite step backwards - for all.

Kaung deh naw?

Naw Liang

Event: The 2nd International Conference on Shan Buddhism and Culture at SOAS, University of London from 11-12 December 2010
by Naw Liang (Kyoto, Japan)

Mai soong kha.
Things are looking up: spring is here, the sun is shining and travel appears to be free-flowing again following the eruption of the Eyjafjallajokull volcano in Iceland and its 'ash cloud'. Even though business trips were postponed and work disrupted, my colleague put it best: "Think of this as a reminder to slow down. We're too rushed these days as it is." He was right, and I have enjoyed the break from our post-cheap-flight, "I want it now!" society.

In the interim, I was able to catch up on a few things for All about Shan Studies, including important upcoming events. The following post is courtesy an email announcement from Jotika Khur-Yearn, a budding Shan scholar and librarian at The School of Oriental and African Studies, University of London. Mai soong kha Jotika for your help.

The Second International Conference on Shan Buddhism and Culture
The second conference, to be held at SOAS, University of London on 11-12 December 2010, follows the inaugural event held at SOAS in December 2007, which provided an ideal venue for a distinguished panel of scholars and independent researchers to share their insights into Shan Buddhism and culture. It drew a significantly international audience and rave reviews in the process, acting as a driver for subsequent events in Bangkok, the US and France. The focus this year is on the preservation of distinctive Shan culture and the early British-Shan encounter, and it is sure to attract a large and diverse crowd.

A brief background of the Shan and Shan conferences
Despite the Shan cultural region’s location being at the confluence (or is it watershed?) of dominant nations (Myanmar/Burma, Thailand, India, China), its Theravada Buddhist roots and culture have managed to preserve unique features, some derived from medieval India, others uniquely Shan. However, even though the region’s inaccessibility has allowed a protection (of sorts) of its unique culture and religious beliefs, the past several decades (in particular) have left the Shan people severely under represented in Buddhism and cultural studies internationally. More importantly, Shan material culture and identity are now, through improved access, threatened and eroding by political suppression and centralization. The first International Conference on Shan Buddhism and Culture in 2007 sought to highlight the lack of coverage, resulting in the publication of a number of Shan-specific papers related to Buddhist studies in the journal "Contemporary Buddhism" (Volume 10, Number 1 (May2009), which helped to document and reflect the uniqueness of Shan identity. The second conference will seek to go a step further to preserving the unique Shan culture by hosting a discussion between traditional Shan and Lao scholars on the transmission of their respective traditional cultures.

The conference is doubly important as it will also coincide with the celebration of the Shan New Year 2105. A number of events are scheduled, including a cultural show by the active SCA-UK on the evening of 11 December. Prominent Shan composers and singers led by renowned musician, Dr. Sai Kham Leik, will participate. The show will include also Shan classical and modern dances. For those more interested in traditional Buddhist literature, a performance by both Shan and Lao experts will take place on the evening of 12 December 2010.

Call for papers and general registration
Despite its end-of-the-year scheduling, Shan scholars are never ones to wait to the last minute, and a "First Circular and Call for Papers" has already been issued by the SOAS Centre for Buddhist Studies and the Shan Cultural Association UK (SCA-UK) for the event. Details of the submission of papers and proposals are as follows:

Papers are on any aspect of Shan Buddhist and cultural studies - such as social anthropology, archaeology, material culture, history, Buddhology, linguists and music - are welcome. Any proposals, including those from graduate students, of approximately 250 words should be sent to:
Jotika Khur-Yearn (jk53@soas.ac.uk) by Friday 30th June 2010.

Additionally information can be acquired from the event organisers (Jotika Khur-Yearn, Kate Crosby, Khammai Dhammasami, SOAS Theravada Group and SCA-UK) and funding is available for would-be attendees, though limited.

Registration is required for everyone
I have been reminded that, due to limited places, anyone interested in attending (even if not presenting) should register in advance by email to Jotika Khur-Yearn jk53@soas.ac.uk by Thursday, 30 September 2010. There is a registration fee for non-speakers (£10) that includes refreshments and Shan food. We look forward welcoming you to the conference and the Shan New Year celebration.

Looking forward to seeing you there, and jom lii kha,

Naw Liang

Doomed by the hills: Why hill peoples wander Zomia stateless forever by Professor James C. Scott
By Naw Liang (London, United Kingdom)

Mai soong kha.
Inundated with work work and many other things not Shan, I have been eager to find something, anything Shan-related that I could sink my teeth into during those few stolen moments I manage to find each day. It's been tough work with few suitable results, though I am now set for Shan topics until at least next year (read: stay turned). Then, out of the blue, I found something - albeit a stretch - on the Shan by a well-known South East Asianist.

Enjoy.

Public Lectures and Events at the London School of Economics (LSE): 'Why Civilisations Can't Climb Hills: a political history of statelessness in Southeast Asia' by Professor James C Scott (May 2008)
In May 2008, world renowned professor of political science and anthropology (specifically South East Asia) at Yale University (USA), James C Scott, gave a lecture at the LSE on a topic that, although not specific to the Shan, definitely focused on peoples like them in mainland South East Asia. Scott, a prolific and respected scholar on a range of subjects, including social/cultural anthropology, agrarian studies, subaltern studies, political and social capital as well as political science, is probably best known for his volume "Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed" (1999), a vade mecum for up-and-coming anthropology, political science and even development professionals, students and scholars. He has spent the past 40+ years studying the intricacies of mainland South East Asian peoples and politics. What I am certain will become his latest book, simply titled "Introducing "Zomia"" by Harvard University for a recent talk, Scott discusses the 'cleavage' created between plains and hill peoples in Zomia, a recent geographical term for mainland South East Asia that is governed by lowland peoples, such as the Thai, Burmese, Vietnamese and even the Chinese. Scott has spent the last decade researching this area and the interplay between lowland (and powerful) ethnic groups and their hillside (and less powerful) neighbours. It is heavy stuff, but highly thoughtprovoking.

Without giving away the secrets of the lecture, Scott's LSE event sought to provide some insight into the fundamental arguments and theories that he is currently working through as "Introducing "Zomia"" is completed. The talk, which you can listen to here, provided insight into the gamut of Scott's fantastic knowledge of South East Asian politics, history, anthropology and more. Although at times dense (reference, concept) and idiom-thick - Scott has a penchant for languages and enjoys sharing numerous 'sayings' throughout - the 80+ minute lecture and Q&A session is enlightening. In particular, I enjoyed his intriguing and supported belief that, rather than being shoved to the periphery by stronger groups through a variety of forces (slavery, war, cultural dilution and so on), hill peoples chose the border areas, most often inaccessible, to 'escape' through 'escape agriculture', 'escape social structure' and 'escape culture' to preserve themselves the only way that they could. Furthermore, Scott's theory that the sense of history for stateless people, such as the Shan, is simply the memory of struggle is truly sad, but fitting. I am sure that many of you, after chewing on the content, will start to see where Scott just might be coming from.

I look forward to reading the book: 1. (not if, but) when it's out and; 2. when I can find the time.

Jom lii kha,

Naw Liang

Video: The Brooklyn Monk 'In Shanland'
by Naw Liang (London, United Kingdom)

Mai soong kha.
The start of another year is fast fading from memory, and we are now safely and swiftly moving into spring or fall, wherever you might be. How time flies when you're.....

Some things, however, don't change, regardless of the new year or season: I remain as peripatetic as ever, sent here and there 'to work', but sadly never where I'd most like to be - Shan State. Moreover, there is little time left over to sit down, analyse, contemplate and, most important of all, compose for this or my research programme. But these are all excuses, nothing more.

Despite the barriers in my way, I (and we) can find solace in the wonders of the internet, which helps minimise my distance and absence from the Shan State, if only a little. It's nice (and less mentally taxing) to sit down late at night and scour the internet for information, interest and insight than thumb through another 500+ page tome, though the 'academic value' of net news doesn't always measure up to peer journals, scholarly papers and texts. But that is not their purpose, and we should remember that.

Recently, I have come across a very 'unique individual' and his even more intriguing Burma/Shan project. Antonio Graceffo, the Brooklyn Monk (see bio here; photo above is of Graceffo outside the Loi Tailang IDP camp on the Thai-Burma border), has been self-funding and self-producing a video series entitled 'In Shanland', amongst many others (see link to it and many other videos by Graceffo here), that has caught my eye. While I have made a concentrated effort to stay away from a variety of political issues - it has no place (in my mind) in social anthropological research - and Graceffo can be, at times, 'overly American' (read: prone to sensationalism), I enjoy the work he creates, if nothing more than to maintain my view of Shan State from afar.

Antonio Graceffo, The Brooklyn Monk, and Shan State in film
Over the past few years, Antonio Graceffo, American former investment banker, martial arts expert and, now, documentary film maker , has produced a series of videos on the Shan State that are loosely grouped under the title 'In Shanland'. The latest Shan-centred video by Graceffo, who is entirely independent, is 'In Shanland: Poppies and Oppression', which provides a firsthand look at a variety of issues and locales that few foreigners have been lucky enough to visit and document. Its grainy images and gritty audio help add an air of mystique to the broadcasts.

I have to admit, I enjoy Graceffo's videos, if nothing more than as an escape from academia and a safe peek into some apparently 'off limits' areas of the Shan State. However, Graceffo's 'danger=cause' aura can overwhelm the important issues he focuses on in 'In Shanland', themes important for Burma and Shan enthusiasts alike. From poppy production to internally displaced people (IDPs), civil war and widows and orphans to medical missions (part I and part II), Graceffo manages to, at the very least, gain access to those directly involved, candidly discuss and records their thoughts, shedding light on these and other crucial issues to the Shan people. This videos, among several others (see links above) are projects that we should all see.

The obvious thrill-seeking thread that flows through much of Graceffo's work, however, is impossible to avoid: from training (with) the Shan State Army (SSA) (his own hand-to-hand martial arts seminar to the frighteningly young, meek and, often, doe-eyed conscripts is shuddering at times); providing camouflaged 'peeks' at Burmese army (Tatmadaw) and United Wa State Army (UWSA) outposts; military discussions about trench systems; his overall bravado, complete with a SSA uniform and candids with weapons amongst many other clues. But there is one constant confusion that irks me the most. We are fully aware of his gungho attitude, but its over-the-top-ness raises innumerable questions - Why does he do this? To be involved in the conflict? To become a war correspondent? Why? - that poison his documentation beyond repair. Until we learn of his motives, this and other questions will take away any merit cultivated in the honest pursuit of knowledge about the Shan and Shan State in the first place. For now, let's hope that I am wrong and that Graceffo is merely an inquisitive, energetic and sympathetic soul - the alternative would merely be another downer.

Final thoughts
In the end and despite reservations about writing to 'promote' Graceffo's work, I decided that, as researchers, it is always better to have more information than less, regardless of the credibility, intention and outcome. While I (and some of you) may not approve of Graceffo's attitude, which could be considered arrogant (see some of his replies to comments about his videos), and his modus operandi, Graceffo is, at the very least, making an effort, humping into somewhat difficult locales and actively engaging talks with those directly involved with and exposed to critical issues for the Shan. My advice is this: have a look at what he has produced, but, before dismissing his work it inevitably reaches 'questionable', engage with and question Graceffo (he is an active replier it appears) to learn more about his experiences. It may be fruitless, but it may also offer a window into another perspective that could be fruitful for your own research.

Jom lii kha,

Naw Liang

Busy Dr. Jane Ferguson discusses Burmese film and Shan viewers
by Naw Liang (London, United Kingdom)

Mai soong kha!
I hope that everyone had a wonderful holiday season, wherever you are and whatever you might have done. For unforeseen reasons (what other kind are there?), I was unable to make my trek to Burma/Myanmar and the Shan State to continue my research: government workers and offices, like everyone else I am sure, grind to a halt over the holdiays, even in the UK. Oh well, there is always the spring...

For now, please enjoy this short post - with audio podcast too boot! - on eternally-active Dr. Ferguson and her latest lecture on Burmese cinema and Shan viewers.

The Burmese Film Industry and Shan Spectatorship
In March of last year (was it that long ago already?!), Ferguson gave an informative, insightful and interactive discussion entitled "The Burmese Film Industry and Shan Spectatorship", which was based on research from her PhD thesis (Cornell, 2008) "Rocking in Shanland: Histories and Popular Culture Jams at the Thai-Burma Border". Held at something called the Brown Bag series for the Center of Southeast Asian Studies (CSEAS) at the University of Hawai'i at Manoa. Forever energetic, Ferguson's lecture was more open, engaging discussion than traditional seminar, with the UH students and staff actively questioned and discussing Ferguson's intriguing theories on and groundbreaking findings about Burma's long and vibrant history of indigenous film production. While she spent some time discussing ethnic and insurgency issues within Burma/Myanmar, including the decades-long insurgency, she chose to turn her attention to the consumption of popular culture. Ferguson highlighted a 'gap in research' as scholars and others prefer to focus on the overwhelming, in-your-face social and political problems within the country, unknowingly foresaking critical analysis and investigation of the daily lives of ethnic insurgents and their affiliates in the process. Drawing on her extensive ethnographic fieldwork (conducted within one Shan community), she revealed that Burmese culture, interestingly, remains symbolically relevant and richly meaningful for Shan despite the ongoing conflict; this may even be true amongst the most ardent Shan separatists. Very interesting research indeed.

Focusing her discussion of the Shan consumption of Burmese pop culture on some popular genres of the Burmese motion picture industry, Ferguson discussed issues of viewership (she uses 'spectatorship') of such films in a village of Shan insurgents along the Thai-Burma border. The rest of her discussion (and the resulting and animated discussion) can be heard here (http://scholarspace.manoa.hawaii.edu/handle/10125/7210). Enjoy.

While they have yet to be published, interested parties should keep an eye open for two upcoming publications from Dr. Ferguson, including:
Rock Your Religion: Shan Merit-making, Ritual and Stage-show Revelry at the Thai- Burma Border in Asian Legacies and Inscriptions of the State (her PhD these in book form); and
Revolutionary Scripts: Shan Insurgent Media Practice at the Thai-Burma Border in Political Regimes and the Media in Asia: Continuities, Contradictions and Change.

Jom lii kha,

Naw Liang