This volume commemorates a new exhibition of Burmese artifacts at the Musée Guimet in Paris and showcases the vibrant art and manuscript traditions of Myanmar. The central pieces displayed in the exhibition were three richly illustrated manuscripts called parabaiks. These vivid paintings, which show lively festivals and the pageantry of daily religious and courtly life, are a window into the culture and customs of nineteenth-century Burma. Also in the exhibition were a number of other manuscripts, inscriptions, diagrams, and even an ornate wooden model of a traditional Burmese monastery. The accompanying essays--translated from the original French exhibition booklet--explore complexities of the Burmese language, manuscript production, and background of the exhibited items as well as explaining the festivities and other spirited scenes illustrated in the parabaiks.

Mapping Chinese Rangoon is both an intimate exploration of the Sino-Burmese, people of Chinese descent who identify with and choose to remain in Burma/Myanmar, and an illumination of twenty-first-century Burma during its emergence from decades of military-imposed isolation. This spatial ethnography examines how the Sino-Burmese have lived in between states, cognizant of the insecurity in their unclear political status but aware of the social and economic possibilities in this gray zone between two oppressive regimes. For the Sino-Burmese in Rangoon, the labels of Chinese and Tayout (the Burmese equivalent of Chinese) fail to recognize the linguistic and cultural differences between the separate groups that have settled in the city—Hokkien, Cantonese, and Hakka—and conflate this diverse population with the state actions of the People’s Republic of China and the supposed dominance of the overseas Chinese network. In this first English-language study of the Sino-Burmese, Mapping Chinese Rangoon examines the concepts of ethnicity, territory, and nation in an area where ethnicity is inextricably tied to state violence.

In 2012, Barack Obama became the first U.S. president ever to visit Myanmar, formerly known as Burma. This official state visit marked a new period in the long and sinuous diplomatic relationship between the United States and Burma/Myanmar, which Kenton Clymer examines in A Delicate Relationship. From the challenges of decolonization and heightened nationalist activities that emerged in the wake of World War II to the Cold War concern with domino states to the rise of human rights policy in the 1980s and beyond, Clymer demonstrates how Burma/Myanmar has fit into the broad patterns of U.S. foreign policy and yet has never been fully integrated into diplomatic efforts in the region of Southeast Asia. When Burma, a British colony since the nineteenth century, achieved independence in 1948, the United States feared that the country might be the first Southeast Asian nation to fall to the communists, and it embarked on a series of efforts to prevent this. In 1962, General Ne Win, who toppled the government in a coup d’état, established an authoritarian socialist military junta that severely limited diplomatic contact and led to a period in which the primary American diplomatic concern became Burma’s increasing opium production. Ne Win’s rule ended (at least officially) in 1988, when the Burmese people revolted against the oppressive military government. Aung San Suu Kyi emerged as the charismatic leader of the opposition and was awarded the Nobel Peace Prize in 1991. Amid these great changes in policy and outlook, Burma/Myanmar remained fiercely nonaligned and, under Ne Win, isolationist. The limited diplomatic exchange that resulted meant that the state was often a frustrating puzzle to U.S. officials. Clymer explores attitudes toward Burma (later Myanmar), from anxious anticommunism during the Cold War to interventions to stop drug trafficking to debates in Congress, the White House, and the Department of State over how to respond to the emergence of the opposition movement in the late 1980s. The junta’s brutality, its refusal to relinquish power, and its imprisonment of opposition leaders resulted in public and Congressional pressure to try to change the regime. Indeed, Aung San Suu Kyi’s rise to prominence fueled the new foreign policy debate that was focused on human rights, and in that climate Burma/Myanmar held particularly large symbolic importance for U.S. policy makers. Congressional and public opinion favored sanctions, while U.S. presidents and their administrations were more cautious. Clymer’s account concludes with President Obama’s visits in 2012 and 2014, and visits to the United States by Aung San Suu Kyi and President Thein Sein, which marked the establishment of a new, warmer relationship with a relatively open Myanmar.

Saving Buddhism explores the dissonance between the goals of the colonial state and the Buddhist worldview that animated Burmese Buddhism at the turn of the twentieth century. For many Burmese, the salient and ordering discourse was not nation or modernity but sāsana, the life of the Buddha’s teachings. Burmese Buddhists interpreted the political and social changes between 1890 and 1920 as signs that the Buddha’s sāsana was deteriorating. This fear of decline drove waves of activity and organizing to prevent the loss of the Buddha’s teachings. Burmese set out to save Buddhism, but achieved much more: they took advantage of the indeterminacy of the moment to challenge the colonial frameworks that were beginning to shape their world. Author Alicia Turner has examined thousands of rarely used sources-- newspapers and Buddhist journals, donation lists, and colonial reports—to trace three discourses set in motion by the colonial encounter: the evolving understanding of sāsana as an orienting framework for change, the adaptive modes of identity made possible in the moral community, and the ongoing definition of religion as a site of conflict and negotiation of autonomy. Beginning from an understanding that defining and redefining the boundaries of religion operated as a key technique of colonial power—shaping subjects through European categories and authorizing projects of colonial governmentality—she explores how Burmese Buddhists became actively engaged in defining and inflecting religion to shape their colonial situation and forward their own local projects. Saving Buddhism intervenes not just in scholarly conversations about religion and colonialism, but in theoretical work in religious studies on the categories of “religion” and “secular.” It contributes to ongoing studies of colonialism, nation, and identity in Southeast Asian studies by working to denaturalize nationalist histories. It also engages conversations on millennialism and the construction of identity in Buddhist studies by tracing the fluid nature of sāsana as a discourse. The layers of Buddhist history that emerge challenge us to see multiple modes of identity in colonial modernity and offer insights into the instabilities of categories we too often take for granted.

Burma remains a land in deep crisis. The popular uprising of 1988 swept away 26 years of military rule under General Ne Win in name only. The National League for Democracy of Aung San Suu Kyi won a landslide victory in the 1990 election. But, as this book relates, the military remained in control and the future of Burma looks more problematic than ever. With unparalleled command of largely inaccessible Burmese sources and interviews with many of the leading participants, Martin Smith charts the rise of modern political parties and unravels the complexities of the long-running insurgencies waged by opposition groups, including the Communist Party of Burma, the Karen National Union and a host of other ethnic nationalist movements.

A well-documented and extremely engaging account of the Burmese Communist Party that details the development of the Party and the events and forces that led to the 1989 Mutiny and subsequent fall of the CPB. This study explores the ethnic tensions that influenced the attitudes of the rank-and-file members, the support and influence of the Chinese Communist Party, the Party's involvement in the drug trade, and the complex, antagonistic relationship between the CPB and the military regime of Burma.