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