果敢的土司、穡神與山區軍事化

果敢的土司、穡神信仰和社會整合的發展條件，首先是自17世紀以來中國各省移民深入滇緬邊疆交通要區後，果敢逐漸從周圍的撣傣土司之間被切割出來，形成了一條由漢人移民控制的從雲南內地深入緬甸北部山區的交通帶，貿易與山區農業開墾相配合的新型社會體制隨之發展起來。作為新型移民社會，果敢的文化社會體系逐漸從向緬北各地延伸，在這個過程中，中緬之間的邊疆政治、尤其緬甸殖民地化以來形成的中緬之間的國界政治逐漸深入重塑了果敢社會的文化特徵，形成新的地方認同和緬甸國家體制下的果敢族群身份，果敢的社會文化重塑過程，兼有漢人移民和本地傣族文化和邊疆政治的多重要素的配合。其次，在緬甸成爲英國殖民地之後，英國試圖將其政治經濟影響輸入中國，緬英殖民地政府所賦予的「邊疆代理人」的政治經濟角色，亦成為當代果敢社會文化與果敢人的身份建構的重要歷史條件。

關鍵字

緬甸；果敢族；滇緬邊疆；穡神；楊氏土司

並列摘要

From the 1750s to the 1950s when more and more immigrants resettled along the transportation routes from different provinces of China into the mountains areas between western Yunnan and northern Myanmar, Kokang was demarcated from the neighboring Shan-Dai chieftaincies to become a unique territory controlled by the Han Chinese settlers as a geographical territory and political belt for the extension of transportation routes from Yunnan to Myanmar. In this process, mule caravan trade and mountain agriculture were also gradually developed along with the construction of Kokang society and the Kokang identity, which was officially identified by the state of Myanmar as one of the national ethnic groups after the 1950s. In addition, both of the Shan-Dai and the Han cultural symbols and practices perform significant roles in the historical construction of Kokang culture and identity, especially in the development of political discourses and religious belief related to the history of Yang chieftain family and the Se worship in Kokang. However, the British colonial authority in Myanmar brought the Kokang into a new era since the 1890s. From then on, the Kokang society began to perform the role as the frontier agents to help the British to open the gate of Chinese market under the leadership of the Yang family, this change also reshaped the constructive dimension of the Kokang society and identity afterward.