種族化的民族主義：緬甸國族建構與族裔衝突

Furnivall將英國殖民時期的緬甸稱為「多元社會」，各色人種共存而不混合，形成了一個多民族、多文化的國家，殖民勢力離開緬甸之後的統治者運用種族為基礎的「高文化」凝聚各民族的「集體意志」。由於緬甸的大多數人口為佛教徒，因此Ian Holliday認為緬甸政府關注自身的政治利益，試圖從佛教思想尋找資源，佛教甚至被強加於政權，拉近與人民之間的距離。緬甸在國族建構的過程中強行制定「緬族、緬語、佛教」的相關政策與法律統合異文化，但卻造成少數民族的不滿，導致了幾十年的內戰。除此之外，緬甸對於長久以來生活在阿拉坎地區的羅興亞人卻是用排他性的政策及法律將他們驅離緬甸，導致大規模的羅興亞衝突與難民潮。二戰後在阿拉坎北部一群受過良好教育的穆斯林成員開始為政治自治而戰，產生「羅興亞」的身份，被視為政治鬥爭肩負著意識形態的過程，自1930年代一直在發展，1950年代開始以「羅興亞」（Rohingya）一詞展現政治與軍事運動，並產生新的民族身份，首要目標就是建立自治的穆斯林地區。 1962年軍事獨裁統治之後開始多次排斥羅興亞人的行動，《1974年憲法》正式承認阿拉坎建邦，但建立阿拉坎邦意味著合法認可阿拉坎族，羅興亞人便因此成為阿拉坎邦的少數民族。1978年發起的「巨龍行動」以及《1982年公民法》證明緬甸的民族認同依賴於多種排斥的策略，非國家種族的群體從法律上被排除在緬甸之外。Crouch認為Appadurai提出「種族化的民族主義意識形態」（racialized nationalist ideology）適用於緬甸「國家種族」（national races）的概念，緬甸認可135個「國家種族」，但是羅興亞人並不包含在內，成為了看不到的少數民族。

關鍵字

緬甸；多元社會；高文化；國族建構；羅興亞

並列摘要

Furnivall referred to Burma during the British colonial period as a “plural society”. Various races coexisted without mixing, forming a multi-ethnic and multi-cultural country. After Burma independence, the rulers used race-based “high culture” to condense the “social will” of all ethnic groups. Because the majority of the population in Myanmar is Buddhist, Ian Holliday believes that the Burmese government is concerned about its political interests and attempts to find resources from Buddhist ideas. Buddhism has even been imposed on the government to get close with the people. In the process of nation-building, Myanmar forcibly formulated relevant policies and laws concerning “Burmese ethnic, the Burmese language, and Buddhism” to integrate different cultures, but this caused dissatisfaction among ethnic minorities and led to decades of civil war. In addition, Myanmar has used exclusive policies and laws to exclude the Rohingya people living in the Arakan region for a long time, leading to large-scale Rohingya conflicts and refugees. After the Second World War, a group of well-educated Muslim members in northern Arakan began to fight for political autonomy, proving the identity of “Rohingya”, which was regarded as a process of political struggle with ideology. In the 1950s, beginning with the term “Rohingya” to show political and military movements and to generate new national identities, the primary goal is to establish autonomous Muslim region in Myanmar. After the military dictatorship in 1962, a number of actions to exclude the Rohingya began. The 1974 Constitution officially recognized the establishment of the Arakan state, but the establishment of the Arakan state indicates the legal recognition of the Arakanese, and the Rohingya became minorities in the Arakan state. “Operation Naga Min” launched in 1978, and the “1982 Citizenship Act” proved that Myanmar’s ethnic identity rely on strategies of exclusion and that “non-national races” are legitimately excluded from Myanmar. Crouch believes that Appadurai’s racialized nationalist ideology is applicable to the concept of “national races” in Myanmar. Myanmar recognizes 135 “national races”, but the Rohingya are omitted. Rohingya become an invisible minority.