Comments on: Manau analysis from Mandy Sadan

By: Kyi May Kaung

Kyi May Kaung — Sat, 20 Oct 2007 20:03:32 +0000

Every interesting.

Would like to see an abstract — i.e. a bit more detailed than this one — of symbolism of the manau posts and
designs.

And the differences, other than the obvious, between state sponsored and community generated and traditional.

Thanks,

Kyi May Kaung

By: Mandy Sadan

Mandy Sadan — Sat, 15 Sep 2007 08:49:11 +0000

Aiontay – many thanks for your comment and I agree that the chapter in isolation does read in the way that you have interpreted it. Elsewhere in the thesis I hopefully deal with the issue you’ve raised in a clearer way. Thanks very much for your comment ; it’s so helpful to get feedback. I’m really interested to hear more about your work on the Lisu – if you (or anyone else) want to get in touch, my email (easy to track down on the web anyway) is mandy.sadan@prm.ox.ac.uk . All the best.

By: jonfernquest

jonfernquest — Fri, 14 Sep 2007 02:34:12 +0000

Fantastic. Thanks.

By: aiontay

aiontay — Thu, 13 Sep 2007 22:13:04 +0000

Thanks for posting this. It was very interesting and informative.

While I know it is not the author’s intention, I do think confusion might arise from her description of the Lisu and the manau. Some might interpret her chapter to imply that the Lisu were not incorperated into the Kachins until the 1960s. Wbile the Lisu relations with the Kachins are quite complex, particularly with the Rawang (Rawang/Lisu interactions and the split between the Rawang and KIO back in the 1960s would be very interesting dissertation), it does go back before the manau of 1960. I understand that one of the first Kachins killed in the 1915 rebellion was a Lisu from Myitkyina.