Relevant bibliographies by topics / Pyu (Burmese people) Burma

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Academic literature on the topic 'Pyu (Burmese people) Burma'

Author: Grafiati
Published: 4 June 2021
Last updated: 20 February 2023

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Journal articles on the topic "Pyu (Burmese people) Burma"

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Watkins, Justin W. "Burmese." Journal of the International Phonetic Association 31, no. 2 (December 2001): 291–95. http://dx.doi.org/10.1017/s0025100301002122.

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Burmese is the official language of Burma. (In English, ‘Burmese’ and ‘Burma’ are also known as ‘Myanmar’, and ‘Rangoon’ as ‘Yangon’.) It is the major language of the Burmic branch of Tibeto-Burman, and is spoken natively by upwards of 30 million people in the lower valleys of the Irrawaddy and Chindwin rivers, the central plain of Burma and the Irrawaddy Delta, and non-natively by up to another 10 million speakers of other languages in Burma.
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Chen (陈天玺), Tienshi. "Sino-Burmese Secondary Migration and Identity: Tracing Family Histories." Journal of Chinese Overseas 18, no. 2 (October 4, 2022): 358–83. http://dx.doi.org/10.1163/17932548-12341471.

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Abstract This paper investigates Burmese migrants of Chinese descent, particularly those living in Japan. Many migrants’ fathers or grandfathers originally migrated to Burma/Myanmar due to political turbulence back in China. Studies on overseas Chinese often focus on migration to countries such as Japan, the US, Indonesia, or Burma/Myanmar. Little research has thus far considered families who later embark on a secondary migration to Japan. I traced the family histories of two Sino-Burmese leaders of the Burmese community in Japan. Based on interviews and fieldwork in Japan and Burma/Myanmar between 2016 and 2018, I explored what it means to be a Chinese minority living in Burma/Myanmar. Such people faced a glass ceiling due to ethnic discrimination linked to political instability. Roots in China, nativity in Burma/Myanmar, and migration to Japan and the US tend to create multiple identities. After migrating to Japan, they claimed Burmese identity and used their Japan connections and identity to organize Burmese pro-democracy actions. One ran a sushi restaurant after further migration to the US.
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Candier, Aurore. "Mapping ethnicity in nineteenth-century Burma: When ‘categories of people’ (lumyo) became ‘nations’." Journal of Southeast Asian Studies 50, no. 3 (September 2019): 347–64. http://dx.doi.org/10.1017/s0022463419000419.

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Successive wars and the establishment of a border between the kingdom of Burma and British India in the nineteenth century challenged Burmese conceptions of sovereignty and political space. This essay investigates how European, and more specifically Anglo-American, notions of race, nation, and consular protection to nationals, progressively informed the Burmese concepts of ‘categories of people’ (lumyo) and ‘subject’ (kyun). First, I present the semantic evolution of these concepts in the 1820s–1830s, following the annexation of the western Burmese province of Arakan by British India in 1824. Then, I argue that the Burmese concept of lumyo was progressively associated with the European concept of ‘nations’ in the 1850s–1860s, following the annexation of Lower Burma in 1852. Finally, I uncover developments in the 1870s, when British consular protection extended to several freshly categorised ‘nations’, such as Shan, Karenni, and Kachin.
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Silverstein, Josef. "Burma through the Prism of Western Novels." Journal of Southeast Asian Studies 16, no. 1 (March 1985): 129–40. http://dx.doi.org/10.1017/s0022463400012807.

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“If you want to write a real Burmese story”, U Nu once told an audience of Burmese writers, you “must know the real Burmese background”. It is advice that applies to foreign as well as indigenous writers and, in most cases, non-Burmese writers have followed it. The recommendation is important because fiction provides a popular entryway for the “average” reader to reach beyond his normal range of knowledge and imagination; it is more likely that he will have read a novel or short story rather than a history or a scholarly work and it is from this source that he will have formed his ideas and adopted his stereotypes. Thus, it is necessary that the available literature is good, that it is accurate in its descriptions of the locale and the behaviour of the people, that it catches the nuance of local speech and expression, that it reflects the psychology of the subjects when it discusses them rather than imputing alien speech, values, and attitudes.
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Seekins, Donald M. "Burma and U.S. Sanctions: Punishing an Authoritarian Regime." Asian Survey 45, no. 3 (May 2005): 437–52. http://dx.doi.org/10.1525/as.2005.45.3.437.

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Sanctions imposed by the U.S. government against Burma in July 2003 have caused hardship for ordinary Burmese people without significantly impacting the State Peace and Development Council military regime. A new approach is needed in dealing with Burma that recognizes the shortcomings of both sanctions and ““constructive engagement.””
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Tani, Rubu. "The Buffer Zone: British Perception of the Khampti and Singpho in the early 19th Century." Dera Natung Government College Research Journal 1, no. 1 (2016): 81–89. http://dx.doi.org/10.56405/dngcrj.2016.01.01.09.

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In the frontier history of British India, the Khamti and the Singpho tribes of Arunachal Pradesh occupy a very prominent place, as these two tribes were the first frontier tribes which came into a limelight after the expulsion of Burmese from Assam (1824-26 AD). The areas occupied by these tribes were strategically important from the military as well as from the commercial point of view. The Khamti and the Singpho tribes being amongst the last migrant tribes from the other side of patkai hills and who still had connection with their brethren inhabiting in the Burma. Therefore, British who had driven away the Burmese from Assam, wanted to use both the tribes as screen against the Burmese and their area as a buffer zone between Assam and Burma; the expulsion of Burmese from Assam did not only halted the imperial ambition of the Burmese but also hurt the national prestige of Burmese people. Therefore, the British were anxious and anticipating another reinvasion of Burmese in Assam. But in due course of time when British tried to encroach and invade in their ancestral domains; they undertook arms rebellion against the British respectively in 1839 and 1843 A.D.
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Yian, Goh Geok. "The question of ‘China’ in Burmese chronicles." Journal of Southeast Asian Studies 41, no. 1 (December 21, 2009): 125–52. http://dx.doi.org/10.1017/s0022463409990282.

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Historical studies of Burma–China relations have emphasised warfare, seen from the perspective of Chinese sources. One commonly studied event is the thirteenth-century Mongol invasion of Bagan. Burmese sources describe the flight of King Narathihapate (1257–87) from the Mongols, thus earning the Burmese epithet ‘Taruppye’. ‘Tarup’ now refers to the Chinese, but the identities of the people and region to which the term applies have not been constant. This paper discusses the question of the identity of ‘Tarup’ in the Burmese chronicles.
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Mang, Pum Za. "The Church and the Pandemic in Burma." International Bulletin of Mission Research 46, no. 3 (May 30, 2022): 326–38. http://dx.doi.org/10.1177/23969393221096784.

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This article explores how the Burmese, traumatized by deepening political crisis and state violence resulting from the military coup in February 2021, have endured the devastation of the virus, how that staggering virus shattered churches, and how churches, with modest assets, managed to help each other to survive together. Amid an inexpressible health crisis tearing them apart, churches epitomized grace, compassion, resilience, and hope by caring for and serving people, especially the most vulnerable and poorest in society. Sharing suffering together, keeping each other as brothers and sisters, and moving on, despite everything, represent the best in the Christian tradition.
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STANTON, Thomas H. "Law and Economic Development: The Cautionary Tale of Colonial Burma." Asian Journal of Law and Society 1, no. 1 (January 29, 2014): 165–81. http://dx.doi.org/10.1017/als.2013.4.

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AbstractBurmese colonial history suggests that a legal system cannot operate independently from the felt needs of the people who are supposed to obey the law. Despite a monopoly of force for many decades, the British failed to create a sustainable legal system in Burma. Colonial status shifted Burma’s economic role from subsistence agriculture to the generation of large-scale exports. By undermining the traditional Burmese legal system and substituting Western international standards of property rights, enforceability of contracts, and an independent judiciary—all attributes of what some consider to be the “Rule of Law”—the legal system amplified and channelled destructive economic and social forces rather than containing them. This paper examines traditional Burmese law, the administration of law in British Burma, and the consequences of the new legal system for the country and its own stability. The paper concludes by suggesting lessons for Myanmar today, and for the study of the “Rule of Law.”
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Way, Raymond Tint. "Burmese Culture, Personality and Mental Health." Australian & New Zealand Journal of Psychiatry 19, no. 3 (September 1985): 275–82. http://dx.doi.org/10.3109/00048678509158832.

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As Australia, shaped by new policies of immigration and multiculturalism, grows more cosmopolitan, the challenge for psychiatry is to gain greater familiarity with the new ethnic minority groups, including their cultural personalities and backgrounds. The problem faced by the Burmese group in Australia is distinctive and poignant. Some 20,000 Burmese immigrated following World War II, chiefly to Western Australia in the first place, uniting and consolidating their families. Following the military coup and the Revolutionary Council Government of the early 60s, further emigration from Burma was cut off. This meant that the Burmese in Australia, already under stress arising from cultural differences, were prevented from developing the extensive internal social support systems that characterise other major ethnic groups. The author, a Burmese doctor working in a psychiatric setting in Sydney, draws attention to aspects of his country and its people which should be helpful for psychiatric and related professions.
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Dissertations / Theses on the topic "Pyu (Burmese people) Burma"

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Hudson, Bob. "The origins of Bagan the archaeological landscape of Upper Burma to AD 1300 /." Connect to full text, 2004. http://hdl.handle.net/2123/638.

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Thesis (Ph. D.)--University of Sydney, 2004.
"A thesis submitted in fulfilment of requirements for admission to the degree of Doctor of Philosophy, University of Sydney, 2004" Includes bibliographical references. Also available in print form.
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Bobinskas, Peter Michael. "The Kachin and the Burmese state : background and analysis of the 1994 ceasefire /." [St. Lucia, Qld.], 2001. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe19091.pdf.

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Lang, Hazel J. "Fear and sanctuary : Burmese refugees in Thailand." Phd thesis, 1999. http://hdl.handle.net/1885/147950.

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Fiskesjö, Nils Magnus Geir. "The fate of sacrifice and the making of Wa history /." 2000. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9959092.

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Thesis (Ph. D.)--University of Chicago, Department of Anthropology and Department of East Asian Languages and Civilizations, March 2000.
Includes bibliographical references. Also available on the Internet.
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Li, Quanmin. "Identity, relationships and difference : the social life of tea in a group of Mon-Khmer speaking people along the China-Burma frontier." Phd thesis, 2008. http://hdl.handle.net/1885/150836.

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Books on the topic "Pyu (Burmese people) Burma"

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Stargardt, Janice. The ancient Pyu of Burma. Cambridge, England: PACSEA, Cambridge in association with the Institute of Southeast Asian Studies, Singapore, 1991.

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Stargardt, Janice. The ancient Pyu of Burma. Cambridge: PACSEA, 1990.

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Sinʻʺ, ʾOṅʻ. Pyū nhaṅʻʹ Pyū Kyokʻ cā myāʺ suiʹ ma hutʻ Pyū khetʻ Buddha sāsanā. Mruiʹ sacʻ, ʾAṅʻʺ cinʻ, (Ranʻ kunʻ): Jaṅʻ Ratanā Cā pe, 2006.

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Sinʻʺ, ʼOṅʻ. Pyū nhaṅʻʹ Pyū kyokʻ cā myāʺ (suiʹ) Pyū khetʻ Buddha sāsanā. Cacʻ kuiṅʻʺ: Sutesana nhaṅʻʹ Kyamʻʺ pru Ṭhāna, Sītagū Kambhāʹ Buddha Takkasuilʻ, 2011.

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Khoṅʻ, Maṅʻʺ Ṭu. Pyū Mranʻ mā nakkhatta dhātʻ kyamʻʺ: Ta koṅʻʺ, Bissanuiʺ, Mahā mruiṅʻ, Hanʻ laṅʻʺ. Mantaleʺ: Pañcagaṃ Cā pe, 2012.

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The ancient history of Pyu-Byammar before Anawrahtar. Pazuntaung, Yangon: Kant Kaw Wut Yee, 2015.

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Archaeological aspects of Pyu, Mon, Myanmar. Yangon: Thin Sapay, 2011.

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Kyaṅʻ, Bhui. Mranʻ māʹ khetʻ ūʺ samuiṅʻʺ. Ranʻ kunʻ: Guṇʻ Thūʺ Cā pe, 2012.

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Ve, Ṭheʺ. Pyū mruiʹ pra yañʻ kyeʺ mhu sa muiṅʻʺ. Ranʻ kunʻ: Thvanʻʺ Phoṅʻdeʺrhaṅʻʺ Bhaṇʻ Cā pe Koʻmatī, 2009.

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Thvanʻʺ, Sanʻʺ. Pyū tve Bhayʻ pyokʻ svāʺ sa lai. Kyokʻ taṃ tāʺ, (Ranʻ kunʻ): Yuṃ kraññʻ khyakʻ Cā pe, 2006.

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Book chapters on the topic "Pyu (Burmese people) Burma"

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Staniland, Paul. "Burma/Myanmar." In Ordering Violence, 198–229. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501761102.003.0007.

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This chapter details how Burma/Myanmar has been the site of large-scale civil conflict and state repression since its independence in 1948. The period of British rule fostered a new Burman (also called Bamar) nationalism that set itself in opposition to both colonialism and to ethnic minorities that were seen as collaborators with these forces. This project took on a visceral and violent reality during the bloody years of World War II, when Burmese nationalists backed by Japan fought with ethnic minorities supported by the British and Americans. This process built a carrier movement known as the Anti-Fascist People Freedom League (AFPFL) with a strongly anticolonial, majoritarian nationalist political project. While articulating a broader Burmese nationalism, this project favored the Bamar ethnicity and Buddhist religion as the top of a hierarchy of priority, laying the basis for ongoing political conflict. The chapter then discusses what happened when the British departed and large-scale civil war erupted. Because war and independence occurred at the same time, it weaves together the armed orders with the broader politics, identifying the key shifts over time and their implications for armed politics.
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Ralph, Saw, Naw Sheera, and Stephanie Olinga-Shannon. "Walking Across Burma." In Fifty Years in the Karen Revolution in Burma, 44–53. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501746949.003.0005.

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This chapter details Saw Ralph's journey across Burma as a soldier. Along the way, he encounters new people and new locales, showcasing the ethnic tensions among the varied Burmese population. The journey is not entirely a pleasant one for Saw Ralph and his unit, however, and this chapter shows his inexperience in matters of survival as well as the tensions between the soldiers and their commanding officers. In June 1949, the Karen war establishment introduced major changes to the structure of the forces Ralph was a part of. The army, which had been part of the Karen National Defence Organisation, was renamed the Kawthoolei Armed Forces (KAF) and its war office was located in Papun. The name was changed to show that the army was part of Karen territory.
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Kerr, Douglas. "Race." In Orwell and Empire, 110—C8.P49. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192864093.003.0008.

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Abstract European imperialism justified itself in terms of a ‘science’ of racial hierarchy with white people at the top. Orwell experienced racial injustice in the East and sought to emancipate himself from racial thinking: he concluded there was no such thing as race, which was ‘the invention of conquering nations’. Nonetheless, while some of his compatriots shrank from Asians as ‘beastly’, he writes with strange enthusiasm about the beauty of Burmese men. The dark suffering face became his recurring metonym for injustice. After Burma he says he was haunted by the ‘innumerable remembered faces’ of Burmese imprisoned, beaten, and condemned: in Nineteen Eighty-Four, the future is a boot stamping on a human face. In wartime, African Americans and Jews joined his list of victims of racial injustice, and he struggled to understand anti-Semitism: ‘the Jew is evidently a scapegoat, though for what he is a scapegoat we do not yet know’.
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Keeler, Ward. "Taking Dumont to Southeast Asia." In The Traffic in Hierarchy. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824865948.003.0005.

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Louis Dumont’s analysis of hierarchy in South Asia provides insight into how hierarchical assumptions inform social relations in Burma. Although Burmese society lacks caste, it still organizes everyone’s social relations on the principle that individuals enter into relationships because of their differences, and every relationship will place one person in a position of superiority, the other as subordinate. Benedict Anderson’s work on charisma in Java complements Dumont’s work by showing how assuming that power comes from above encourages people to subordinate themselves to concentrations of power. Marina Warner’s analysis of tales makes it clear that people who are structurally weak have no choice but to try to establish themselves as dependents of powerful others. Kapferer’s work in Sri Lanka provides further guidance for adapting Dumont’s analysis of hierarchy to other contexts outside India.
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Magcamit, Michael. "The Proud Hotel Termite Inspector of Yangon: Otherings and Conflicts in Myanmar." In Ethnoreligious Otherings and Passionate Conflicts, 76–102. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192847751.003.0004.

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Abstract “They [Rohingya Muslims] are like termites, eating and destroying the house of Burma … many foreign people think we Buddhists are the bad people. They are the bad people!,” bemoaned a local hotel inspector from Yangon. Burman Buddhist nationalism, as Chapter 4 illuminates, is a cornerstone and a perennial legitimizing force of “Burmeseness.” Using the ethnoreligious othering framework, Chapter 4 examines the conflicts involving Buddhist and Muslim factions in Myanmar by probing the emotive, symbolic, and perceptual mechanisms driving these phenomena. It opens with a discussion of how ethnoreligious nationalism provides an affective lexicon for initiating and framing the othering of a target group. It then scrutinizes how securitizing actors project the blame and facilitate the “necessary” extraordinary measures against their designated enemies. The chapter concludes by dissecting how the Burman Buddhists’ attempts at sacralizing their ideal construction of “Burmese” identity, homeland, and nation-state, justify the extermination of the othered.
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Searle, Mike. "The Day the Earth Shook: The Sumatra–Andaman Earthquake 2004." In Colliding Continents. Oxford University Press, 2013. http://dx.doi.org/10.1093/oso/9780199653003.003.0018.

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At 00.58 GMT (7.58 local time) on Sunday, 26 December 2004 a massive earthquake occurred off the north-west coast of Sumatra. The earthquake measured between magnitude 9.0 and 9.3 on the Richter scale with its epicentre at 3.32oN, 95.85oE, and occurred at a depth of approximately 30 kilometres. It was the second largest earthquake recorded since instrumental records began and was the deadliest natural disaster in recorded history. The earthquake and the resulting tsunami are estimated to have killed at least 228,000 people across fifteen countries bordering the Indian Ocean. The worst affected countries were Indonesia, Sri Lanka, India, Thailand, Burma, the Maldives, and Somalia. The earthquake occurred on the subduction zone interface between the down-going Indian Ocean plate and the overriding Burma–Andaman–Sumatra plate. It ruptured approximately 1600 kilometres’ length of the plate boundary from Sumatra all the way north to the Burmese coast, travelling at 2–3 kilometres per second. Aftershocks continued unrelentingly for over four months after the earthquake, several reaching magnitude 7.5 as far north as the northern Andaman Islands. The seismic waves indicated a thrust fault earthquake that tilted the surface up to the south-west and down to the north-east. The ground surface was elevated as much as 11 metres at the epicentre, with the tilted surface sinking up to one metre further to the north-east, offshore Sumatra. During the rupture, the Burma plate slipped as much as 15 metres horizontally as the Indian Ocean plate slipped beneath. The force of the quake perceptibly shifted the Earth’s axis, raised sea level globally and speeded Earth’s rotation. It has been suggested that the earthquake shortened the length of the day by 2.68 microseconds, because of the decrease in oblateness of the Earth. The earthquake caused the Earth to wobble on its axis by up to 2.5 cm in the direction of 145o east longitude. The natural ‘Chandler wobble’, a small motion in the Earth’s axis of rotation (the motion that occurs when the spinning object is not a perfect sphere) can be up to 9 metres over 433 days, so this eventually offsets the comparatively minor wobble produced by the earthquake.
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