Anthropological Study on Formation of National Culture in Myanmar

缅甸是一个多民族国家，在第二次世界大战后独立。我们将如何研究缅甸的文化动态？本文认为，缅甸或巴马尔文化是东南亚大陆世界形成过程中“文化标准化或同质化”的一个重要因素，并伴随着几波文化变迁。它的过程可以称为缅甸化(Burmanization或Bamamization)，例如缅甸民族文化的形成，特别是在20世纪90年代。掸邦是缅甸的少数民族之一。对掸族而言，“宗教”认同与“族群”认同密不可分。波伊库莫泰是代表这两种身份的象征性活动之一。在缅甸，掸族的文学传统尤其被认为是必不可少的和宝贵的传统，就像其他少数民族一样，他们长期以来都有各自的书写系统。他们祖先的延续或谱系可以通过佛经来体验。TH…更多的我们佛教徒不仅意味着对佛教信仰的肯定，也意味着加入掸族和缅甸其他佛教徒的佛教谱系和传统。就掸族而言，他们对“宗教”认同和“族群”认同的意识可以如此倍增，以至于他们不仅试图保留新的书写系统，而且还试图保留旧的寻源系统。对后者的了解象征着他们与祖先的联系。文学遗产是在陕西文化融合的过程中通过文化习得得以真正传承和保存的。民族国家是我们这个时代的主导政治形式。它意味着一个明确的领土，一个或多或少同质的人口和某种代议制政府。关于第二个因素，预计每个国民或公民都有受教育的权利，政府应该实施义务教育。任何组成民族国家的民族群体，通常都应该学习民族语言，以便与其他民族群体一起建设一个更加现代化的民族国家。这样的情况在世界各地随处可见。最近似乎出现了另一个因素，即跨网络传播的全球化。一方面，全球化具有文化跨越国界的同质化趋势，另一方面，也出现了几种本土化的情况，例如当地的文化复兴。在未来，掸族的一种自我民族意识可能会以不同于以往的方式表现出来。由于罗马不是一天建成的，掸族的知识传统将通过佛教崇拜和种族间关系，特别是与缅甸的关系而形成。在本土和全球化的文化复兴背景下，通过回顾和发现他们的文学文化来建构和重构知识，可以不断地进行下去。较少

Myanmar is a multi-ethnic nation-state that became independent after the second World War. How cultural dynamics in Myanmar will be studied? My thesis is that Myanmar or Bamar culture is an important factor of "cultural standardization or homogenization" in the making of mainland southeast Asian world combining with several waves of cultural change. Its process may be called Myanmanization (Burmanization or Bamamization), e.g. formation of national culture in Myanmar, especially in 1990s. The Shan is one of the ethnic minorities in Myanmar. For the Shan, "religious" identity and "ethnic" identity are inseparable. Poykhu mo tai is one of the symbolical activity that represents both identities. In Myanmar literary tradition of the Shan is especially regarded as essential and valuable one just as case of other ethnic groups who have each writing system for a long time. The continuity or genealogy from their ancestors can be experienced through the medium of Buddhist written scriptures. Th … More us being Buddhist signifies not only affirmation of Buddhist belief but also joining in Buddhist genealogy and tradition for the Shan as well as other Buddhists in Myanmar. In case of the Shan, their consciousness toward both "religious" identity arid "ethnic" identity can be so multiplied that they try to preserve not only the new writing system but also the old one for seeking the origin. The knowledge of the latter symbolizes their linkage with the ancestors. Literary heritage is truly transmitted and preserved by acquisition of literacy in the process of enculturation of the Shan.The nation-state is the dominating political form of our times. It implies a well-defined territory, a more or less homogenous population and some kind of representative government. Concerning about the second factor, it is expected that every national or citizen shall have the right to education and the government shall execute compulsory education. Any national group who composes a nation-state shall usually learn the national language for the purpose of building a more modem nation-state together with the other national groups. Such a case is easily found out everywhere in the world. Recently it seems there appears another factor, i.e. globalization of communication by inter-network. On one hand globalization has a direction of homogenization of culture crossing national borders, on the other hand there is seen several cases of localization, for example cultural revival in locality. In the future a kind of self-ethnic consciousness of the Shan may manifest itself in other mode than before. As Rome was not built in a day, Shan tradition of knowledge would have been formed by Buddhist worship and interethnic relationship especially with the Myanmar. Shan construction and reconstruction of knowledge by reviewing and discovering their literary culture may be continuously acted in the context of cultural revival in locality and globalization. Less