https://link.springer.com/content/pdf/10.2307%2F3343322.pdf

Colonizing the Body: State Medicine and Epidemic Disease in Nineteenth-Century India

This is a critical history of the study of Buddhism in the West, bringing the insights of colonial and post-colonial cultural studies to bear on this field. After an overview of the origins of Buddhist studies in the early 19th century, the essays focus on important \"curators of the Buddha,\" such as Aurel Stein, D.T. Suzuki and Carl Jung. The essays discuss many of the important social, political and cultural conditions that have shaped the course of Buddhist studies for more than a century. Contributors Charles Hallisey, Gustavo Benavides, Stanley Abe, Luis Gomez, Robert Sharf and Donald Lopez challenge some of the most enduring ideas in Buddhist studies: that Zen Buddhism is, above all, an experience; that Tibetan Buddhism is polluted, or pristine; that the Buddha image is of Greek or Roman origin; and that the classical text supersedes the vernacular, as the manuscript supersedes the informant.

Curators of the Buddha: The Study of Buddhism under Colonialism@@@Engaged Buddhism: Buddhist Liberation Movements in Asia

“The ‘Living’ Bibliography of Burma Studies: The Secondary Literature” was first published in 2001, with the last update dated 26 April 2003. The SOAS Bulletin of Burma Research has been expanded to include a special bibliographic supplement this year, and every other year hereafter, into which additions and corrections to the bibliography will be incorporated. In the interim, each issue of the SOAS Bulletin of Burma Research will include a supplemental list, arranged by topic and subtopic. Readers are encouraged to contact the SOAS Bulletin of Burma Research with information about their publications, hopefully with a reference to a topic and sub-topic number for each entry, so that new information can be inserted into the bibliography correctly. References should be submitted in the form followed by the bibliography, using any of the entries as an example. Please note that any particular entry will only be included once, regardless of wider relevance. Eventually, all entries will be cross-listed to indicate other areas where a particular piece of research might be of use. This list has been compiled chiefly from direct surveys of the literature with additional information supplied by the bibliographies of numerous and various sources listed in the present bibliography. Additional sources include submissions from members of the BurmaResearch (including the former Earlyburma) and SEAHTP egroups, as well as public domain listings of personal publications on the internet. Please also note that newspaper and newsletter articles, encyclopedia articles, conference papers, and papers in progress will not be included in this list, as most are short pieces or extracts from already, or eventually to be, published works.

https://burmalibrary.org/docs3/Bibliography_of_secondary_literature--2004.pdf

The Bibliography of Burma (Myanmar) Research: The Secondary Literature

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A History of Modern Burma

Colonial Pathologies: American Tropical Medicine, Race, and Hygiene in the Philippines

In late 1930, on a secluded mountain overlooking the rural paddy fields of British Burma, a peasant leader named Saya San crowned himself King and inaugurated a series of uprisings that would later erupt into one of the largest anti-colonial rebellions in Southeast Asian history. Considered an imposter by the British, a hero by nationalists, and a prophet-king by area-studies specialists, Saya San came to embody traditional Southeast Asia\u2019s encounter with European colonialism in his attempt to resurrect the lost throne of Burma.The Return of the Galon King analyzes the legal origins of the Saya San story and reconsiders the facts upon which the basic narrative and interpretations of the rebellion are based. Aung-Thwin reveals how counter-insurgency law produced and criminalized Burmese culture, contributing to the way peasant resistance was recorded in the archives and understood by Southeast Asian scholars.This interdisciplinary study reveals how colonial anthropologists, lawyers, and scholar-administrators produced interpretations of Burmese culture that influenced contemporary notions of Southeast Asian resistance and protest. It provides a fascinating case study of how history is treated by the law, how history emerges in legal decisions, and how the authority of the past is used to validate legal findings.

The Return of the Galon King: History, Law, and Rebellion in Colonial Burma

********** The depth and breadth of scholarship devoted to Asian resistance and rebellion have grown in recent years, benefiting from the efforts of scholars who have challenged the ways in which we approach the study of popular revolts and protest. For the most part, South and Southeast Asian specialists have treated popular resistance movements during colonial times as a particular type of text or script wherein everything from indigenous conceptions of power, community, kingship and religion to ideas of millenarianism and invulnerability can be read from these largely confrontational and violent expressions of protest. (1) Rebellion narratives have served as points of departure as well, leading scholars to problematise our categories of analysis, to notice the competitions between the subaltern and urban insurgents, and to reconstruct the way in which criminality was defined and managed by the colonial state. (2) Contemporary scholarship has been especially productive, directing our gaze to 'everyday' expressions of resistance and the subtle strains of 'avoidance protest' that lie constantly beneath the surface of normative behaviour. These studies have stretched our analyses further, encouraging us to take account of 'unconscious' actions that undermine authority, the role of gender in resistance and the possibility of examining rituals in an 'everyday' frame of mind to test them for evidence of the subversive. (3) Our attention has moved away from the large-scale anti-colonial movements in order to seek those hidden, submerged and silent narratives within daily life that we assume are present and waiting to be read. Before we move completely away from rebellion narratives in favour of the more minute and subtle narratives of resistance, it may be prudent to pause and re-examine our earlier subjects thoroughly. Although major uprisings may not provide us with material that might contribute to the discourse on everyday forms of protest, they still have relevance within other current and ongoing discussions of issues such as the colonial production of knowledge, the tensions within Empire, archival studies and the role of law in history and memory. (4) A case in point is the Saya San Rebellion (1930-32), an insurrection in colonial Burma that has been examined fairly extensively for its colourful imagery and features of Burmese culture - encapsulated in the figure of Saya San, a 'prophet-king' who utilised amulets, tattooing and Buddhist millenarianism as part of his rebellion rhetoric. Interestingly enough, while scholars all have studied this particular narrative of the Saya San Rebellion for what it revealed about indigenous Burmese culture specifically or Southeast Asian social history in general, few have examined it for what it can tell us about the setting which produced it, namely the administrative institutions of colonial Burma. Studying the ethnology of this narrative or constructing a 'genealogy' of the Saya San story offers a history of its making and imagining and of the ideas most closely associated with its character. In other words, the study of narrative can tell us about the history of its formation and the context in which it was conceived. As Nicholas Dirks urges in his call for an 'ethnology of the archive', such an approach will 'move us away from the certainties of linear and autonomous textual history ... dissolving texts into contexts even as contexts constantly become reabsorbed by other texts and historical traces'. (5) It will be suggested that the narrative of the Saya San Rebellion was as much a part of the competition between interests in India and Burma as it was an event specific to Burmese history. Furthermore, a 'genealogy' of this rebellion narrative will also introduce the specific social and legal contexts through which this particular history and its specific sources were created. This study aims to renew our interest in rebellions and specifically the Saya San uprising by suggesting that a genealogical approach to the narrative raises troubling questions as to the credibility of the evidence upon which the sequence of events and the interpretation of Saya San's place within it--as reconstructed by the British--were based. …

Genealogy of a rebellion narrative: Law, ethnology and culture in colonial Burma

In recent decades, the intersection of religion and resistance in colonial Southeast Asia has received considerable attention by scholars and has subsequently endured as a dominant paradigm in the study of anti-colonial protest movements.' Such research has produced important insight into the nature of rebellion and protest, often focusing on how religion provided the language and vocabulary through which nationalism, colonialism and resistance were articulated. (2) Many of these studies were written in response to the findings of colonial scholar-officials whose analyses of resistance movements relegated these examples of popular expression to 'superstition', 'tradition' and 'irrationality'--disconnecting them from the modernising trends and initiatives of the colonial state. (3) At the same time, scholarship under the rubric of 'nationalist' was also deemed unsatisfactory, as such work tended to shift only the 'moral perspective' of these resistance movements and choose to highlight the way in which such protest was connected to the development of the nation-state. (4) As a category of analysis, 'religion' has had its place secured in the earliest colonial surveys, gazetteers, and reports as representing and indeed prescribing the behavioural and conceptual world of Southeast Asians. Hoping to highlight the complexity of these religious traditions and in turn giving agency to Southeast Asians, scholars began to investigate the mentalities supporting anti-colonial rebellions as a means of decoding the region's rich culture. Thus, in the historiography of Southeast Asian resistance, religion has served as a central category in the study of popular movements and rebellions. While resistance and religion has an established place in Southeast Asian cultural research, peasant studies, and in anti-colonial movements, a growing amount of literature has considered these movements with a particular focus on criminality and the production of colonial knowledge. (5) Scholars of this genre have sought to pursue proposals by Michel Foucault by investigating how Southeast Asians have been defined, ordered, codified and represented through policing and incarceration that criminalised elements of culture, history, and geography in order to define and distance colonised communities. (6) This study hopes to continue along this line of scholarship by focusing our attention on the history and historiography of the Saya San rebellion, British Burma's most violent and widespread resistance movement (1930-32). By examining the arguments, sources and approaches underlying the history of the rebellion as we know it, this paper seeks to explore how our understanding of the rebellion has been considered, debated and come to be understood by communities of scholars. It will expose shared interpretative strategies that reveal how observers made sense of the rebellion by defining, characterising, and shaping it in particular ways. Finally, the following analysis hopes to consider how the Saya San rebellion contributed to the current discourse on the relationship between religion and resistance in Southeast Asia. By reconstructing the epistemological settings for this scholarship, this paper draws attention to the ways in which the Saya San rebellion has been conceptualised since the early 1930s and its attending influence on the understanding of resistance as a defining category of Burmese culture. (7) The narrative The series of uprisings that have been called the 'Saya San rebellion' has been regarded as one of Southeast Asia's quintessential anti-colonial movements, spreading throughout the Lower Burma delta and into hills of the Shan States; involving numerous communities, thousands of villagers and several thousand counterinsurgency troops. British officials were the first to associate the name Saya San with the uprising, in reference to the mysterious peasant leader who reportedly revived the ancient symbols of Burmese kingship in order to trigger the impressionable peasantry into action. …

Structuring revolt: Communities of interpretation in the historiography of the Saya San rebellion

Asia’s encounter with Western medicine and the emergence of public health regimes might be regarded as one chapter within the larger framework of colonialism and its discursive practices. Medicine contributed to the ordering of colonized Asia by providing particular vocabularies and frameworks through which cultures and communities could be identified, categorized, and transformed into accessible knowledge. Notions of the body, race, cleanliness, sickness, “the patient” and healing were continuously shaped and negotiated within the context of this encounter, involving sites of healing, communities, and a wide range of socio-political contexts. This study considers the way in which “indigenous medicine” was delineated by two instruments of the colonial administration in British Burma: a committee appointed to integrate the study of local practices into the educational system and a special tribunal, which was formed to process detainees in the wake of one of the largest rebellions in colonial Burma’s history. It suggests that the shadow of Burma’s administrative connection to India might have corresponded to the manner in which healing culture was conceptualized. Due to changing political circumstances surrounding the question of Burma’s separation from India, the image of traditional medicine shifted to represent a distinct form of Burmese criminality and resistance.

Healing, Rebellion, and the Law: Ethnologies of Medicine in Colonial Burma, 1928-1932

Chinlone (cane-ball) is a game that involves one to six players who form a circle and aim to keep a ball afloat using primarily their feet, thighs and other parts of the body (with the exception of the hands). Lacking an opponent, the game is regarded as cooperative rather than competitive, and has held a place in early Burmese society as far back as the early thirteenth century. The transformation of chinlone into a national sport parallels efforts to integrate the nation following independence from British colonial rule in 1948. As part of a larger programme to conserve, construct and codify a national culture, chinlone provided nation-builders with a physical activity that was deemed authentically Burmese while amenable to modern definitions of sport. Attempts to discipline chinlone through the standardization of rules, playing courts and approved techniques illustrate priorities of cultural heritage management that would embody the twentieth-century conceptions of Burmese national identity. At one lev...

Maitrii Aung-Thwin

Papers

The Return of the Galon King: History, Law, and Rebellion in Colonial Burma

Genealogy of a rebellion narrative: Law, ethnology and culture in colonial Burma

Structuring revolt: Communities of interpretation in the historiography of the Saya San rebellion

Healing, Rebellion, and the Law: Ethnologies of Medicine in Colonial Burma, 1928-1932

Towards a national culture: chinlone and the construction of sport in post-colonial Myanmar