Past, Present and Future of the Tai Yai/ Shan People A Personal View Nel Adams alias Sao

Noan Oo, B.Sc. Hons. MSc (Biology. 19491959, University of Rangoon, author of My Vanished World, 2000)

Ancient Past The history of ethnic TAI has been widely studied and argued over during the past century. It is well known that the TAI underwent many migrations before they finally settled in their homelands, but no one has been able to put a finger on the exact manner how this really happened (Sao Saimong, 1956). Where do the Proto-Tai come from we ask again and again? According to the Philologist, Max Muller, the Tai came from Central Mongolia and arrived in China by crossing over the Altai Mountain ranges. Professor Terrein de Lacouperie suggested that the cradle of the Tai could be in the Kun-lun Shan valley. I looked for Kun-lun on the map, and found its position. Knowing that most Tai in the Shan States live along the river valleys of Nam Khong and its many tributaries, I traced its course on the same map and found that it has its source in the Province of Qinghai, where the Kun-lun valley is also situated. To my surprise the other three rivers the Lan Caing (Mei Kawng), Yangtse and the Hawngho also begin here. After it had been confirmed by Proferssor Martin Ruzek that four most important rivers of China, have their source in Qinghai (Martin Ruzek is an Earth Scientist at NASA, who worked closely with China Explorer and Research Society = CERS). I have come 1

to believe that it is plausible that the Cradle of the TAI was located in the Kun-lun Shan valley, in the Province of Qinghai. After walking through the Altai Mountain ranges the Proto- Tai could have arrived at the most north-western Province of Qinghai. Qinghai is a typical plateau, located in the fountainhead of the Hawngho, Yangtse Cang, Lan Caing and Nu Caing Rivers. It is also believed to be the home of many ethnic nationalities as far back as the Palaeolithic Age. With ample resources of water, Qinghai Province has conditions necessary for growth of lush vegetation, especially those belonging to the grass family, wild rice being one of them. Here, the migrants from the north could have changed their way of life, from hunter-gatherers to cultivators. It had been known that people in China began cultivating rice about 9000 years ago. The Tai agriculture success could have resulted in growing population numbers, causing groups of Tai to migrate from region of origin to other geographically similar areas favouring wet rice agriculture. The name Tai could have been adopted from the mountains Al-Tai or Tien-Shan. TAI, Thai or Dai originally represented the name of the same group of people, but with a slight difference in pronunciation and over the years the meaning of the word might have changed due to the division of the group into sub-groups. The Proto-Tai while in the Kunlun- Qinghai basin would have already named themselves Tai and speaking identical language, which is tonal, with mono- syllable words. During their migrations

and dispersal into China and other parts of the world they took their ancestral name and language with them, which still exist until today as seen in many sub-branches speaking Kwam Tai or TaiKadai language and calling themselves Tai. The Tai have always followed the course of the rivers during their migration, and spread far and wide in China, settling along the four main Rivers. In order to do this from the Qinghai basin they must have taken separate routes. They had four choices: along the Yangtse, Hawngho, the Nu Caing or the Lan Caing which ever was nearer or more convenient. The most Northern, group followed the Yangtse and the Hawngho and settled in the Sichuan Valleys, and later move to Gansu, Guizhou and Kawngsi and other surrounding provinces. Past historians believed that the Tai migrated to Sichuan in 2000 BC. Round about 2200 BC years ago, the Tai word Ta Murng was said to be found in the annals of China, which in Tai means Great Country or Principality. In ancient Sichuan there were two most dominant ethnic territories, the Shu and Ba- and not far away the Lung. The Ba and Lung territories were believed to be populated by people speaking Tai language, and the Ba's mythological animal was the Tiger, which still is that of the Tai Yai until today. The Ba territory was conquered by the Qin Dynasty in 216 BC. Besides the Pa and Lung States, there were said to be many other ancient Tai states or kingdom in China:, the Pang and Tsu, Wu and Yue, and the Dain in Yunnan.

The Tai who migrated along the Yangtse and Hawngho Rivers, later divided into two groups the Zhaung (Chuang) of Kwangsi and the Tho and Nung, which were the ancestors of the Black, Red and White Tai in Vietnam. The majority of the Proto- Tai who migrated along the Lan Caing and the Nu Caing primarily settled in the south and S. West of China, the majority in Sipsaung Panna and Daikhong (the present day Dehong Prefecture) in the Province of Yunnan. Definite knowledge of Tai prehistory is unavailable. Historical events in China during the Western Zhou period (1600-1100 BC) were written down on bamboo strips and wooden tablets, but these did not survive the burning of books. Any records or books of the early period were destroyed by the first Emperor of the Qin dynasty (221-206 BC), Qin Shihuangdi (aka Shi Huangdi or Shih Huang-ti). Like tracing a family tree, I start from the known facts of the present and trace the connection backwards. Books and academic papers served useful references. By studying the route of their migration, choice of settlement, habit, way of life and language I try to build up a hypothesis. This, of course, can only be projected with varying degree of plausibility in view of the absence of concrete evidence. I hope one day, through better scientific methods of archaeological studies of human remains and DNA mapping my opinion will be refuted or supported. The Han people constitute the majority and most dominant group in China. The formation of the Han people was a process of

continuous expansion by integration of numerous ethnic groups. It began with the Hauxia tribe in the 21st-8th, century BC. The Han are spread all over China, the highest concentration of their population being in the basins of the Hawngho, the Yangtse and the Zuichaing Rivers and on the north-eastern plain. During the 2000 BC or earlier, they could have come into contact with the Tai and other ethnic groups in Sichuan, and neighbouring regions of the Yangtse and the Hawngho Rivers.. The Han call other ethnic groups barbarians and at times by other names according to their teeth or colour of the clothing. The migration of the Han to provinces of Xinjiang and Yunnan occurred relatively recent, only round about 600 years ago. When they arrived the ethnic nationalities were already practising advanced agriculture. Most Chinese historians and scholars research about ethnic groups in China is usually based on the ancient Han's perception that, The other ethnic groups were 'barbarians, the Han came, conquered and civilised (Bin Yang, Between Wind and Clouds). To them the ancient Kingdoms of Tai never existed, and if they did they were conquered and absorbed into the mainstream Chinese during the Middle Kingdom. Modern Chinese Scholars also refuted that Nanchao was Tai. The Nanchao Kingdom was formed during the Tang Dynasty (618- 906 AD) by the union of six Chao States, lead by the Ai Lao people (Ai Lao is a Tai male name, meaning handsome lad- there is also Ai Lao Mountain in Yunnan province). The Nanchao Kingdom prevented most of the peoples south of the Yangtse River to be completely assimilated into the Chinese cultural sphere. Nanchao also influenced the migration and expansion of Tai into S. East Asia. Over several centuries, bands of Tai from Yunnan

moved steadily into S. Asia, and by the 13th century as far as Assam. Once settled they became identified as: 1. Dai Lue found in Xiaungpanna (China) parts of Lao, Chaing Mai, Chaing Rai (Thailand) parts of Vietnam and in Kengtung (Eastern Shan State (Burma) 2. Tai Mao in Xishaungpanna, and Dehong (formerly Daikong) in China, and Muse in Northern Shan State, Burma 3. Tai Nuer in Xishaungpanna and Dehong in China, Luang Namha (Lao) 4. Tai Yai or Tai Long in Shan States, (Burma), Northern Thailand , Lao and kachin State. 5. Tai Noi:in Central part of Thailand and Lao 6. Tai Dam or Tai Lum in North-west Vietnam and Northern Lao 7. Dai Khao or Tai Puek:- Northern Vietnam and Northern Lao 8. Tai Deng or Tai Leang:-Eastern Lao; Kachin State, Sagaing division in Lower Burma) 9. Tai Khuen in Kengtung( Chaingtung) Eastern Shan State, Burma 10. Tai Khamti- in Kachin State, N. Burma and N. E India 11. Tai Phake same s (Tai Puek = meaning white Tai) in Eastern India 12. Tai Aiton in North -eastern India 13. Tai Turong in North-eastern India 14. Tai Khamyang in North-eastern India 15. There are other smaller groups such as Tai Num, Tai Lai, Tai Loi, Tai Kei and pockets of different branches of Tai are also found in Upper and Lower Burma and in Kachin State.

Nancaho was completely destroyed by the Mongol dynasty under Kublai Khan in 1253 AD. After the destruction of Nanchao, the Mong Mao dynasty became more powerful, with their new centre of administration, at Mong Mao, in the area of Nam Mao River. Nan Mao Kingdom was ruled by a series of King, which in turn were suzerain over Sao Hpas, each of whom was in charge of a mong. In ancient times many mongs or principalities, with no definite boundaries were loosely scattered along the periphery of Sipsaungpanna, Daikong (Dehong), Shan States, Chaingmai, Chaing Rai and Lao. Sometime after the destruction of the Nanchao Kingdom (12531273) a Mao King Sao Hso Khan Hpa (meaning brave Tiger), wanted to regain the Tai mongs in S. E Asia, which were lost during the Mongol period. He built an army, and with his brother Hso Long Hpa (meaning Big Tiger) regained all the Tai principalities in S. East Asia. Hso Long Hpa, then the Sao Hpa Mong Gong with his army advanced into Assam and Manipur and founded the Ahom Dynasty. After Hso Khan Hpas rule, the Mao Kingdom, due to lack of a strong Leadership and a weakened army, was constantly being attacked by both the Han Chinese and the Burmans. It came to an end when Burmese King Bayinaung by using Portuguese mercenaries and their weapons gained advantage over the Maos, and their Kingdom fell in 1562. Some of the Shan States, off and on came under the suzerainty of the Burmese Kings (1568- 1885).

The Ban-Mong socio-political organisation, with Sao Hpa as Head of each Mong in Daikong (Dehong) and Sipsaung Panna in China, was dismantled during the Cultural Revolution in the early fifties. The Tai Sao Hpas and their Mongs in the Shan State survived until 1958, when they surrendered their power to the Shan States Government. Looking back, although the Sao Hpas were considered evil by the Han and Burmese military, they never did hold absolute power. When a British Officer, Sir J.G Scott visited Kengtung in 1888, he found that the rule of a Sao Hpa was subject to traditional customs and ministerial advice, which limited his power. A ruler who attempted to by-pass custom faced removal or could even be put to death.

The Tai Yai/Shan and their Home Lands The Tai Yai migrated from Kun-lun/Qinghai along the Nam Khong to Daikhong, and from there to the Shan Plateau. The Shan Plateau, which became Seing Mong Tai or Shan States has been the homeland of the Tai Yai since the 1st century BC. They founded such ancient Tai cities as, Ta Gong, Mongnai, Hsenwi and Hsipaw. They are said to be the oldest branch of Tai, and thus the Lao and Thai call them Tai Yai or Tai Long, meaning big or elder. I am a Tai Yai, born in Lawksawk, one of the principalities of Shan States or Seing. Mong Tai. I grew up during the British, Japanese and the first decade of the newly formed Union of Burma. I have seen when the Federated Shan States was peaceful and a pleasant and peaceful place to live, when the many diverse groups of people lived harmoniously together side by side. The country was under-developed but the citizens were contented and happy,

because they were able to enjoy basic human rights and their lives were free from fear. The Tai/ Shan people have their own language, literature and religion, and they follow a very simple way of life. The Tais are staunch Buddhists, very poetic and are good storytellers, and it comes naturally to many to describe their thoughts and feelings in a language of poems, rhymes and proverbs. All these, which constitute Tai culture has been in existence for thousands of years. Tai Yai are individualists, introverts and very private people. A Non-Tai, Glen Gregory describes them as, pleasant, cheerful, naturally polite and generally mild mannered people that mostly enjoy the simple pleasures of life. Other people may take this to be a sign of weakness but this is a mistake, because the Shan can be ruthless, determined, cunning and intelligent if they decide to defend their people, their way of life and their culture As Glen Gregory said, they can be ruthless and determined as seen whenever attacked by the Burmese dictatorial armies or the Wa, there were three or four times more casualties on the side of the enemies than that of their own. The Shan States, is a high plateau, with an elevation of 5,000-6000 feet above sea level, and an area of 62,500 square miles (160,000 square kilometers) and has a population of about 7-8 million (est.) out of which 68 percent are TaiYai/Shan. The British annexed the Shan State in 1886. After negotiating with the French, Chinese and Thai the boundaries of the floating Shan States Mong Hung, Mong Hsing, Kengtung etc. were divided between China, Thailand, French Lao, and British Shan States. The 9

Shan States on the Shan Plasteau, including Kengtung were incorporated into British Burma. Although geographically in Burma, the administrative system in the Shan State was different from that of Burma proper. In 1922, the Shan State became the Federated Shan States, autonomous, under the protection of the British Empire. The British brought peace, law and order and good governance to the Shan States, which remained stable and peaceful until World War II. Soon after the war, in 1947, the Shan, Kachin and Chin leaders signed the Panglong Agreement with Bogyoke Aung San, who represented the ethnic Bumans, the majority of whom live in Burma proper. The agreement was to form a Federal Union of Burma, based on the principles of equal partners, both in opportunity and status, with internal autonomy and the rights of self-determination for member states. Sadly Bogyoke Aung San was assassinated by a Burmese of the opposition party. U Nu became the Prime Minister, and a Constitution based on the Panglong principles was drafted. The Federal Union of Burma, now with 8 members received independence from Britain on the 4th of January 1948 (The Karen, Mon and Karenni joined later). In 1962, the Burmese military under Ne Win staged a coup and put all members of parliament and ethnic leaders and administrative officers in prison, and soon after invaded Shan and other ethnic States. From then on the regimes embarked on the reign of terror; arbitrary arrests, torture of those illegally detained, extra judicial killing, rape, pillage and other human rights violations including ethnic cleansing and genocide. The whole fabric of the country and societies were destroyed, and the people lived constantly in fear.

For more than half a century, the dictatorial army waged war on the non-Burman ethnic nationalities and to protect their people the ethnics built up their own resistant armies. By using violence and force, the two dictatorial regimes still failed to repair the disintegrated union, and to achieve what they wanted most one nation, one blood and one command.

Present Situation With easy availability of global connections through the internet, one could not help but notice that Burma is lagging behind other S.E Asian countries, politically, economic and educationally. This must have come as such a great shock to the dictatorial Generals of Burma, that they decided to change the military to a civil government, with U Thein Sein as the President. After U Thein Sein became President and he set up the so-called Civil Government of Burma, in 2011, a lot of things have happened. He has promised the West that he and his government are committed to peace and reform towards democracy. There have been many changes in big towns and cities but so far these changes have not reached the rural areas and villages, where everything is still the same, with the Burmese armed forces in complete control. In spite of the cease-fire agreement the dictatorial armies are expanding their bases in all parts of ethnic states, and attacking the resistant armies. The Western Governments have lifted sanctions and hastened to trade, offer aid, praises and rewards to the civilian Government. The ethnic nationalities felt that such actions were premature. The ethnic nationalities make up half of the total population of Burma. Seven of Burma's 8 states, with ancestral lands dominate most of 11

the country's borders and international trade routes, and occupy lands that account for the majority of the country's natural resources. In spite of this the ethnic s have been sidelined and largely left out of US and UK's engagement initiatives. They feel very strongly about Britain offering to train the dictatorial army, and to sell them arms, knowing their past records. Not all arms are mass destructive like the ones used in Syria, but all weapons do destroy lives. The ethnic people are grateful to all international governments for their help through NGO, in the case of the Tai/Shan particularly to the Danish for offering to help rebuild in the conflict zones, and the Japanese Governments in helping to build schools through the Nippon Foundation. What the whole of Burma really needs, first and foremost is the political settlement between the regime and other ethnic nationalities. The President has opened up the country for trade and economy, engaged with Western Governments, signed ceasefire agreements with each of the resistant-armed movements and set up peace councils. People are able to have various party meetings, social as well as political. Movement of citizens in big cities are more relaxed, but where political issues are concerned as President Thein Sein is still being fuelled and driven by the dictatorial army, serious talk with ethnic nationalities are still at a very slow pace. There are three very crucial political issues to be resolved before the ethnic nationalities can feel that their grievances have been taken seriously: 1) The Federal Union of Burma, 2) The Dictatorial Armed Forces, and 3) The 2008 Constitution. 1. The Panglong Accord is most significant historically and politically as it is the one and only bond that

connected the eight states in the formation of the Federal Union. The abrogation of the Panglong Agreement not only led to the disintegration of the Federal Union of Burma, but also to the independent status of each state. 2. But, in spite of the past fifty years of darkness and suffering under the regimes, the ethnic nationalities are still willing to form a genuine Federal Union with the Bamar people. A Federation that institutionally enshrines the right of self-governance, cultural protection, education, land ownership and access rights and environmental control. 3. A federation based on the Panglong Agreement could re-construct the bond and create new hope and trust on both sides, and they could work together for common benefit. 4. To embrace democracy, the dictatorial armed forces should become accountable to the government, as government is to the people. The armed forces will have to loosen grip and withdraw from all ethnic states. When Burma becomes a Federal Union, accordingly the Army should also become a Federal Army with officers and soldiers recruited from all member states, and the Armed Force should be neutral and not affiliated to any particular political party. The ethnic states should also have their own territorial army. 5. The 2008 Constitution is undemocratic and unlawful as it was formed without the participation and will of the 13

peoples of Burma, therefore it should be abandoned, and a new constitution based on the Panglong Principles be drafted. The Government should listen to the voice of the people and not pressurise them to preserve a flawed constitution designed to protect only the interest of the army and not the people. Now that many debates and discussions between all stakeholders are taking place, all should participate as equal, sincerely and openly. Of course, a lot of it depends on the Burmese military/politicians, whether they really want peace, reconciliation and democracy or not. Surely, no one wants to continue the path of the last fifty years of a failed nation -state. The present political change is certainly encouraging. It is time for a glimmer of hope but still with continued skepticism. In this period of globalization, the Tai/Shan young people face a greater challenge than ever. They will meet with different societies, with whom there will be exchange of ideas, people, culture and resources. Modern education, technology, science and tourism will flood into the country rapidly. In the last millennium, human beings' knowledge and understanding of science, technology, medicine and the human body have progressed beyond imagination, but their knowledge and understanding of their own human behaviour is lagging behind. They try to save lives from disease and hunger, yet they kill each other with powerful weapons during conflict and war without any hesitation. Human beings have not yet learned to resolve conflict by non- aggressive and non-violence means, and to live peacefully together. Such development will have influence on Tai society and culture deeply.

They will be confronted with the issue of how best to survive, protect and preserve Tai identity. The efforts undertaken by our monks and individuals to preserve Tai culture are praise worthy. They have managed to preserve valuable chronicles, and classical stories recorded in mulberry leaf manuscripts or stylishly engraved on palm leaves. Most importantly, the historical record for their rights to independence is not allowed to be forgotten. I would like to take the opportunity to convey my appreciation and gratitude to all our people who are doing great works amidst an almost impossible situation. Our thanks also go to Dr. Susan Conway, and other friends of Tais who have one way or the other helped in the promotion of Tai culture. The young people are beginning to realise that in order to catch up with the rest of the world they have to educate themselves. Many are eager to learn, and the number of Tai graduates is increasing gradually. Dr. Sao Khu Dammasami and Dr. Jotika Dr. Hkun Hti and a few others have led the way and I congratulate them in achieving their Ph.D degrees. The Shan States need people with good education, but not only people with academic qualifications but also people with other professions or talents, builders, carpenters, traders, artists plumbers, electricians, etc., but most of all wise and ethical politicians with leadership qualities, and equally essential are citizens, who can come together and form a strong organisation with a strong voice, brave enough to fight for their rights and what is right.

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Although things in the Shan States are getting slightly better there is still a long way to go. The Shan State is still occupied by the dictatorial army. Many of the villages found on the map do not exist on the ground any more- Vast stretches of fertile and productive land have been confiscated or allowed to remain barren. The people's lives and dreams shattered, and their voices and will ignored. In the past the Tai Yai's geographical position, way of life and their personality had put them in a disadvantaged position in a world where there is so much aggressiveness, competitions, greed and hunger for power. They were unprepared that one day some foreign aggressors would come and disrupt their peaceful lives and rob them of their homes and lands. It is time for the Tai Yai/Shan to wake up from their solitude and dormancy and be a true Tiger. Tigers are not dangerous when left alone, but they can be ferocious when there are being attacked or when others encroach upon their territory. There is nothing wrong in fighting for things that belong to you: your homeland, freedom, rights and what is right. I would like to ask international communities and governments to please support us in our quest for our survival, peace, freedom, genuine federation and democracy and say thank you to those who are already doing so.

[Note: This paper was presented at the workshop with a theme Updates on Shan Studies and Recent Changes in the Shan State in conjunction with the Shan New Year celebrations held on 24th November 2013 at SOAS, University of London]

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