Highland Chiefs and Regional Networks in Mainland Southeast Asia: Mien Perspectives

Abstract

IntroductionIn the studies of highland societies of mainland Southeast Asia, it is somewhat rare to get a glimpse of chiefs as a significant component of regional networks of relations. When anthropologists studied Thailand's hill tribes since the 1965 founding of the Tribal Research Center, their mandate was to examine the socio-economic characteristics of the six main tribes: Akha, Hmong, Karen, Lahu, Lisu, and Mien (Geddes 1967; 1983). The resulting works described for the most part egalitarian village societies that had no links to lowland national society (Walker 1975; McKinnon and Wanat 1983; McKinnon and Vienne 1989). It was primarily the research of Ronald D. Renard (1980; 1986; 2002) with the Karen, independent of the Tribal Research Center since he was a historian and they were all ethnographers, that has insisted on the importance of long-standing connections between upland and lowland regions, and on the positive role of chiefs.But recent work on upland-lowland relations in Laos, Burma, and southern China flows in a similar direction to Renard's research and suggests that interethnic uplandlowland networks may have been historically the predominant form of political organization in this region (Badenoch and Tomita 2013; Boute 2011; 2015; Chen 2015; Evrard 2006; 2007; Hayami 2004; 2011; Ikeda 2012; Jonsson 2005; 2014a; Kojima and Badenoch 2013; Sprenger 2006; 2010). Other recent work suggests that the attribution of statelessness to highland peoples may express recent dynamics of dispossession, rather than any intrinsic feature of highland societies over the last millennia (Scott 2009; Kataoka 2013). Both issues encourage a move away from the ethnographic focus on ethnic groups as distinct from one another and toward an ethnological focus on patterns and variations that transcend ethnic labels and leave questions with the state/non-state binary.The main text of this article is a Mien history that was recorded in 1972 and centers on the life of a particular Mien chief (Le and Cushman 1972). His name was Tang Tsan Khwoen, and he later received the Thai title Phaya Khiri (mountain chief) from the king of Nan, and the family name Srisombat which many of his descendants still carry. The story was told by Le Jiem Tsan to researcher Richard D. Cushman in the village of Khun Haeng, Ngao District of Lampang Province, on June 1, 1972. Most of Cushman's recordings with Le Jiem Tsan and others are in the Mien ritual language, but the chief's life-story and a few other recordings are in the everyday language. Le Jiem Tsan died before 1980 and Richard Cushman in 1991. Because I (HJ) was somewhat familiar with the individual chief from ethnographic research among his descendants (Jonsson 1999; 2001; 2005) I am able to check some of the information against other sources. The Mien story shows the ease and normalcy with which relations between hill peoples and lowland rulers were established, and I situate the story against the general trend in northern Thailand at the time of cutting relations with highland peoples and depriving them of rights to settlement and livelihood.While the evidence for highland people's dispossession in the early twentieth century is published and has long been available, it seems that anthropologists of Thailand were not particularly curious about the separation of highlanders from their lowland neighbors, but instead expected ethnic divides to be important. Ethnographic traditions encouraged the search for ethnic groups as distinct and separate from others, and anthropological theory expected clear differences between state populations and stateless peoples. The peculiarity of twentieth century Thai history and of research traditions regarding highland peoples were perhaps less apparent because neighboring countries were inaccessible for research due to wars and other political turbulence for a good part of the last century. The idea that tribal culture and social organization were endangered traditions from the past appears to have discouraged areal comparisons and critical historical scrutiny of highland people's isolation and dispossession in Thailand. …