著者

斎藤 紋子

出版者

東南アジア学会

雑誌

東南アジア -歴史と文化- (ISSN:03869040)

巻号頁・発行日

vol.2012, no.41, pp.5-29, 2012 (Released:2016-12-14)

参考文献数

36

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This study considers the formation of the concept of ‘Bamar Muslims’ by examining the description in history books written by them and the political and social background of the 1930s. ‘Bamar Muslims’ are self−styled individuals having Islamic faith; they are conscious indigenous citizens and respect Myanmar customs. It is maintained that approximately 89% of the entire population of Myanmar is Buddhist, with 98% of the Burmese ethnic group following Buddhism. It is quite common that the term “Bamar” includes a religious implication, namely Buddhism, although it is occasionally used to refer to the Burmese “ethnic group” only. The concept of “Bamar” ethnicity, which includes both ethnic grouping and religious belief, is widespread throughout Myanmar society. In British Burma, there was an influx of Indian immigrants in the mid−19th century because of the new administrative system and economic development during the British colonial rule. Muslims currently living in Myanmar, including ‘Bamar Muslims’, are mostly descendants of Indian immigrants who migrated prior to, or during, the British colonial period. Most of these immigrants gained citizenship through naturalization and appeared to be integrated into the nation state. The claim of Bamar Muslims appeared during the British colonial period. Bamar Muslims wrote some books on their history in the 1930s, emphasizing that they are not Indians but ethnically Burmese. These history books describe their adoption of Burmese culture and customs, and good relationships between Bamar Muslims and the dynasties of Burma. In contrast, on the Census, they were categorized as ‘Zerbadi,’ whose father is Indian Muslim and mother is Burmese Buddhist. The Zerbadi community was recognised as the Indian Muslim community, and the Census reports show that Burmese people regarded Bamar Muslims as Indians or foreigners, not as Burmese. Moreover, in the 1930s, there was widespread discontent against Indians in Burmese society, so the Indians found the environment there uneasiness because of the social frustration directed at them. The voice of Bamar Muslims that they were indigenous Muslims and respected Myanmar’s culture first came to light during the 1920s and 1930s; this was a result of an interplay of various factors. The point of emphasis first appeared in history books written by Bamar Muslims themselves, in which they asserted their own identity. In addition, it is speculated that one of the reasons for the formation of the concept of ‘Bamar Muslims’ was the feeling of anxiety harboured by those who found themselves the targets of frustration and dissatisfaction, along with the feeling of disconnect between their self−consciousness and the way in which the surrounding society grouped and categorised them.