The mists of Rāmañña : the legend that was lower Burma
著者
書誌事項
The mists of Rāmañña : the legend that was lower Burma
University of Hawai'i Press, c2005
- : hardcover
大学図書館所蔵 全6件
  青森
  岩手
  宮城
  秋田
  山形
  福島
  茨城
  栃木
  群馬
  埼玉
  千葉
  東京
  神奈川
  新潟
  富山
  石川
  福井
  山梨
  長野
  岐阜
  静岡
  愛知
  三重
  滋賀
  京都
  大阪
  兵庫
  奈良
  和歌山
  鳥取
  島根
  岡山
  広島
  山口
  徳島
  香川
  愛媛
  高知
  福岡
  佐賀
  長崎
  熊本
  大分
  宮崎
  鹿児島
  沖縄
  韓国
  中国
  タイ
  イギリス
  ドイツ
  スイス
  フランス
  ベルギー
  オランダ
  スウェーデン
  ノルウェー
  アメリカ
注記
Includes bibliographical references (p. 403-423) and index
HTTP:URL=http://www.loc.gov/catdir/toc/ecip055/2004029695.html Information=Table of contents
"Published with the support of the School of Hawaiian, Asian, and Pacific Studies, University of Hawai`i" -- Add. T.p.
収録内容
- The Pyū millennium
- Rāmaññadesa, an imagined polity
- Thatôn (Sudhuim), an imagined center
- The conquest of Thatôn, an imagined event
- The conquest of Thatôn as allegory
- The Mon paradigm and the origins of the Burma script
- The place of written Burmese and Mon in Burma's early history
- The Mon paradigm and the evolution of the Pagán temple
- The Mon paradigm and the Kyanzittha legend
- The Mon paradigm and the myth of the "downtrodden Talaing"
- Colonial officials and colonial scholars : the institutionalization of the Mon paradigm
- Without the Mon paradigm
内容説明・目次
内容説明
Scholars have long accepted the belief that a Theravada Buddhist Mon kingdom, Ramannadesa, flourished in coastal Lower Burma until it was conquered in 1057 by King Aniruddha of Pagan - which then became, in essence, the new custodian and repository of Mon culture in the Upper Burmese interior. This scenario, which Aung-Thwin calls the ""Mon Paradigm,"" has circumacribed much of the scholarship on early Burma and significantly shaped the history of Southeast Asia for more than a century. Now, in a masterful reassessment of Burmese history, Michael Aung-Thwin reexamines the original contemporary accounts and sources without finding any evidence of an early Theravada Mon polity or a conquest by Aniruddha. The paradigm, he finds, cannot be sustained. How, when, and why did the Mon Paradigm emerge? Aung-Thwin meticulously traces the paradigm's creation to the merging of two temporally, causally, and contextually unrelated Mon and Burmese narratives, which were later synthesized in English by colonial officials and scholars. Thus there was no single originating source, only a late and mistaken conflation of sources. The conceptual, methodological, and empirical ramifications of these findings are significant. The prevalent view that state-formation began in the maritime regions of Southeast Asia with trade and commerce rather than in the interior with agriculture must now be reassessed. In addition, a more rigorous look at the actual scope and impact of a romanticized Mon culture in the region is required. Other issues important to the field of early Burma and Southeast Asia studies, including the process of ""Indianization,"" the characterization of ""classical"" states, and the advent and spread of Theravada Buddhism, are also directly affected by Aung-Thwin's work. Finally, it provides a geo-political, cultural, and economic alternative to what has become an ethnic interpretation of Burma's history.
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