The Bottom-up Pursuit of Justice: The Case of Two Burmas

Abstract

Since independence from Britain in 1948, Burma has evolved, ironically, into what I call ‘an internal doublecolony’, that is, a political, economic and ideological edifice which rests on the twin pillars of 50 years of neo-totalitarian military rule and the Bama or Burmese majority’s ‘big brother’ ideological perspective and practices (with regard to the country’s ethnic minorities).² These justice struggles between the ruling elite which, immediately upon Burma’s independence, was made up of non-communist Burmese nationalists and minority feudalists, on one hand, and the Communist Party of Burma (CPB) and ethnic minorities³ who sought secession or ethnic autonomous statehood within the Union of Burma, on the other, can only be understood in the larger context of regional and global developments (such as the Cold War, the post-Cold War developments in the region and the global political economy of ‘energy security’). Unless the regional and global dynamics of power and the scramble for energy tilt in favor of putting ‘people before profit’ it is inconceivable that even a semblance of justice, equality and liberty will prevail in Burma (Zarni forthcoming 2010).

WE THE PEOPLE OF BURMA including the Frontier Areas and the Karenni State, Determined to establish in strength and unity, a SOVEREIGN INDEPENDENT STATE, To Maintain social order on the basis of the eternal principles of JUSTICE, LIBERTY AND EQUALITY and To guarantee and secure to all citizens JUSTICE social, economic and political, LIBERTY of thought, expression, belief, faith, worship, vocation, association and action; EQUALITY of status, of opportunity and before the law, IN OUR CONSTITUENT ASSEMBLY this Tenth day of Thadingyut waxing 1309 Buddhist Era (Twenty-fourth day of September, 1947 A.D.), DO HEREBY ADOPT, ENACT AND GIVE TO OURSELVES THIS CONSTITUTION.

Preamble, The Constitution of the Union of Burma, 1948¹