The Problem of "135 Ethnic Groups" Concept

The concept of "135 ethnic group" is said to aim to demonstrate multi-ethnic and multi-cultural coexistence and unity, but in reality, it is a political concept intended to deconstruct indigenous nations and assimilate them under a single national identity, that of the Bamar/Myanmar. It is a concept that reduces political heritage to cultural groups.

In his book, "The Conditions of Diversity in Multinational Democracies," political scientist McRoberts states that many countries tend to reduce their internal nations to "ethnic groups" rather than recognizing them as national communities. In Myanmar, successive authoritarian regimes have used similar strategies. For example, in Myanmar, large ethnic groups that were previously ruled by monarchies were given the name "major ethnic groups," but this term was never clearly defined. General Aung San himself attempted to define this term in conjunction with "Nation," but stated that a proper Burmese dictionary was needed for a satisfactory definition.

The list of 135 ethnic groups has many problems. For example:

1. The detailed division of Karens into White Karen, Sgaw, Mon Karen, etc., means that it can no longer be called a list of national communities (Nations).
2. The Chin ethnic groups are counted up to 53 types, conflating languages and parental lineages.
3. Some ethnic groups have overlapping names with two different designations.
4. The forced counting of the Bamar ethnicity as 9 types, is considered a matter of astrology, as 1+3+5=9. (to align Burmese astrology The Holy Number of 9)
5. This list is neither a list of national communities, nor a list of ethnic groups, nor a list of languages, and cannot be clearly defined.

The political existence of this concept has led to several consequences:

1. To fragment indigenous groups formations/to aid in "divide and rule."
2. To make national communities with their own political formations loyal only to the Union of Myanmar.
3. To create narrative stories for central government legitimacy.
4. To reduce the self-determination and historical rights of indigenous peoples under the name of "Bamar also being an indigenous ethnicity."
5. To assimilate the distinct characteristics and cultures of indigenous peoples.

Professor James C. Scott states that indigenous peoples, not only in Myanmar but elsewhere, have devised various methods to resist the dominance of mainstream culture and central governments since ancient times. They have developed their own writing systems. This action enables:

1. The preservation of their culture and language.
2. Freedom from state control.
3. Strengthening of distinct characteristics.
4. Becoming a symbol of resistance against the state's standardized writing system.
5. The ability to resist state centralization and information gathering.

Indigenous peoples' writing systems play a more important role than just a simple communication tool. It becomes a unique form of political resistance. Literature serves social purposes:

1. Cultural purposes:
   • Recording and preserving the history and traditions of the ethnicity.
   • Passing on traditional culture and arts to future generations.
   • Enabling systematic teaching and learning of the mother tongue.
   • Preserving unique identities and symbols.
2. Political purposes:
   • Resisting the cultural assimilation of the central government.
   • Symbolizing self-determination and freedom.
   • Promoting unity within the ethnicity.
   • Freeing from state information control.
3. Social purposes:
   • Building a communication network within the ethnicity.
   • Exchanging knowledge and ideas.
   • Educating future generations.
   • Strengthening the unity of the social community.

The concept of "135 ethnic groups" is a political weapon intended to weaken indigenous peoples by fragmenting them and reducing their political rights. This is not a personal problem but an institutional problem.

The main points here are:

1. Attempts to assimilate the unique identities and political heritage of ethnic groups often encounter resistance.
2. This resistance is not only the right thing to do but also a moral choice.
3. Indigenous peoples tend to find innovative ways to protect their rights.
4. Literary culture can be an important weapon for political liberation.
5. Mechanisms that strengthen ethnonational unity and identity play an important role in their political struggle and are key parts of moral resistance.
   

The indigenous resistance will continue to preserve their unique identities continue to strive while building a modern and developed federal democratic system. Their cultures and literature will continue to play an important role in this journey.

(Infographic courtesy from "The Art of Not Being Legible" by Piers Kelly.)