%0 Journal Article
%T Shaping of the Yunnan-Burma Frontier by Secret Societies since the End of the 17th Century Comment les soci¨¦t¨¦s secr¨¨tes ont fa onn¨¦ la fronti¨¨re birmano-yunnanaise
%A Ma Jianxiong
%J Moussons : Recherche en Sciences Humaines sur l¡¯Asie du Sud-Est
%D 2011
%I Universit¨¦ de Provence
%X After the 1680s, Big Vehicle Religion gradually developed on the Yunnan-Burma frontier. It was banned by the Qing government and became a sect of Chinese secret societies. The founders of this religion combined various Buddhist and Taoist elements together and claimed this to be the route to their salvation. They also trained many students to be monks. After the Sino-Burma wars these monks established a Five Buddha Districts system among the Lahu and some Wa villages in western Mekong River, until the system was destroyed by the Qing government in the 1880s. The monks became leaders of the Luohei/Lahu through millenarianism and many Han immigrants also became involved in the movements to become the Lahu or the Wa. The monks performed critical roles as social activists in Lahu cultural reconstruction. As a shaping power, their human agency was deeply integrated into secret societies and they formulated regional political centers as well as a network mechanism for the floating indigenous populations. Secret societies clearly shaped a historical framework for local politics and economic flux in the Yunnan-Burma frontier and became a cross-border mechanism for contemporary life after the border between Yunnan, Burma and Thailand was decided. However, it used to be a networking dynamic linked with silver and copper minefields, Sino-Burma wars, and anti-Qing millenarianism. Local people could also use this frontier space for their negotiations with different states before the coming of European colonialism. Apr¨¨s les ann¨¦es 1680, le bouddhisme du grand v¨¦hicule se d¨¦veloppa sur la fronti¨¨re birmano-yunnanaise. Le gouvernement des Qing l¡¯interdit mais il devint une secte diffus¨¦e par des soci¨¦t¨¦s secr¨¨tes. Les fondateurs de cette religion combin¨¨rent des ¨¦l¨¦ments bouddhistes et tao stes et pr¨¦tendirent que c¡¯¨¦tait la voie du salut. Ils form¨¨rent ¨¦galement des ¨¦l¨¨ves pour en faire des moines. Apr¨¨s les guerres sino-birmanes, ces moines ¨¦tablirent un syst¨¨me de cinq districts du Bouddha parmi les Lahu et certains villages Wa de l¡¯ouest du M¨¦kong, jusqu¡¯¨¤ ce que ce syst¨¨me soit d¨¦truit par le gouvernement des Qing dans les ann¨¦es 1880. Ces moines devinrent des leaders des Luohei/lahu dans des mouvements mill¨¦naristes et de nombreux immigrants Han particip¨¨rent ¨¤ ces mouvements pour devenir des Lahu ou des Wa. Ces moines tinrent des r les critiques comme activistes sociaux dans la reconstruction culturelle lahu. En tant que pouvoir actif, leur action humaine fut profond¨¦ment li¨¦e ¨¤ des soci¨¦t¨¦s secr¨¨tes et ils institu¨¨rent des centres politiques r¨¦gionaux ainsi qu
%K Yunnan-Burma frontier
%K secret society
%K the Lahu
%K cross-border
%K millenarianism
%K fronti¨¨re birmano-yunnanaise
%K soci¨¦t¨¦ secr¨¨te
%K Lahu
%K transfrontalier
%K mill¨¦narisme
%U http://moussons.revues.org/538