Burma in the 1970's

These slides of Burma were taken during three visits in 1974, 1976, and 1989. During this period, Burma was still a closed country. Visitors were limited to a visa that permitted just a single week of travel. Much of the country was off limits; only a few centers were open: Rangoon (Yangon); Mandalay, Amarapura, Ava, Sagaing, Taunggyi, Inle Lake, and the important archaeological site of Pagan (Bagan). By 1989 it was also possible to visit Pegu (Bago). A number of name changes were put into effect in 1988-89. These are indicated by the use of parenthesis. After 1989 the government sought to attract tourists as a way of earning foreign exchange. As part of this program older hotels were restored, including the Strand in Rangoon, new hotels were built, many of them of high standard, and tourist infrastructure improved. Regulations were eased making it possible for travelers to visit more places in the country. Many of the places shown in these slides will be different if one were to visit them today. This series is, therefore, a record of Burma in the 1970s and late 1980s.

This series views both the older and newer capitals of Burma with their architecture and major monuments. We start with Rangoon (Yangon) and the Shwedagon, one of the most beautiful and impressive religious sites in Southeast Asia. Next we visit the former Burmese capital at Mandalay where we view some its crafts, climb Mandalay Hill, tour a few of its monasteries, and take short trips to Amarapura and Sagaing. Then we go to Pegu (Bago), an earlier capital. We see a few of its monuments as well as the town itself. Taunggyi is a Shan center and the staging point for a trip on Inle Lake. We end with rural Burma, a short visit to Myinkaba and Nyaung U, both within the famous archaeological site at Pagan (Bagan). Pagan (Bagan) will be covered in a second series of slides.

Rangoon became the capital of Burma in 1885 when the British had completed their conquest of the country. Earlier it had been a seaport on in the river. It also had a past history as an important religious center for the Mon peoples of Lower Burma.

Rangoon in the 1970s and 1980's retained its colonial appearance, since there had been very little new construction at that time. The slides were taken between 1971 and 1989 with the largest number taken in the 1980's. In 1990 the Burmese government began to modernize the city by the remodeling the early colonial buildings to create new office and living space, widening roads, and adding new construction. The appearance of Rangoon today should be somewhat different from what you see here in these slides.

First we have a series of slides of the colonial downtown district (1 to 6). No. 3 shows an ordinary everyday street market with a booth where people are the purchasing some things along with some vendors of vegetables. No. 6 shows the Strand hotel, a colonial landmark with its counterpart in other Southeast Asia cities such as the Raffles in Singapore and the Oriental in Bangkok.

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The second set of slides is of the main market in Rangoon. Here we view people walking along examining the items on display. We have the traditional market vendors with their carrying poles and baskets. In slide 9 a woman is selling durian, a very famous Southeast Asian fruit, very sweet, but renowned for its strong odor. Slide 10 shows a group of women eating at a sidewalk food stall. In No. 11 we find a modern concrete reconstruction of an older Burmese royal vessel with an elaborate roof edged in gold leaf. It is the Karaweik restaurant and rests in the Kandawgyi Lake. The last slide, No. 12 shows the Sulu Pagoda (Sulu Paya).

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When the British captured the Burmese capital of Mandalay in 1885, they carried the regalia of the king off to India and Great Britain. The great lion throne of the last of the kings of the Konbaung dynasty ended up in Calcutta, the rest of the regalia was installed at the Victoria and Albert Museum in London. In 1964, several years after Burma's independence, the Burmese government requested in the return of this regalia. This regalia was then put on public display at the National Museum in Rangoon.

The first slide shows the great lion throne. As you can see the throne is an elaborate frame with doors of chains that open for the king. It was the custom in Southeast Asia for everyone to sit on the floor. The king had no formal chair; instead he sat on a pile of rugs and cushions. To the left and right (slides 2 & 3) of the throne are small statutes, possibly guardian figures that protect the king and the kingdom. Each king had a formal name that was inscribed on a gold plate. Here we see the gold plate with the royal name inscribed across the center and the two ends decorated with Burmese rubies. The royal regalia includes a sword with an elaborately decorated handle and several gold vessels.

These gold items (slides 4-12) are splendid examples of the skills of Burmese craftsmen. In all cases these items are decorated with Burmese rubies and with other gems. We have an elaborate container, what looks like a lamp, three vessels modeled on animals, two on birds and one of a crab. These are followed by a betel set of small boxes to contain the betel nut, leaves, and lime needed to make a slightly narcotic chew. Betel corresponded in its use in Southeast Asia with tobacco in the West. Finally we have two more lovely items of gold work.

Slide 13 shows the woodworking skills of the Burmese. We have two cabinets, one whose front pieces closely resemble the Burmese throne. Slides 14, 15, and 16 illustrate Burmese court dress. The first is the robe of an important official or a member of the royal family, the second is the elaborate gown of a Burmese princess, and the third shows the robe of a court minister. Alongside the robe is the minister's hat. At the end we see a royal palanquin(slide 17) with a close-up of its elaborate Burmese style roof (slide 18).

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The Shwedagon, located in Rangoon, is the most important Buddhist monument in Burma. What we see today is the present incarnation of a monument that has been built damaged, destroyed, rebuilt, and again rebuilt throughout its history. The earliest stupa at this site was built before the 15th century. During the 15th century two Mon rulers, Queen Shinsawbu and her son in law, Dhammazedi, made major contributions to the Shwedagon. Later the stupa (chedi or zedi) suffered earthquake, fire, and again fire. The current government, anxious to show itself as a supporter of Buddhism, is very careful to keep the Shwedagon repaired. It has been restored, the gold plates and the gold leaf renewed. It is a magnificent monument.

The Shwedagon is built on the Singuttara Hill. It is surrounded by rows of stalls where the visitor can purchase a variety of religious items. We begin our visit to the Shwedagon with a view of the stupa shining above one of the four passages leading up the hill to the main platform. As we enter the grounds of the stupa we pass by one of the rows of shops, their awnings protect their contents from the sun while displaying the stock to the visitors.
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Here (slide 3) we observe a shop selling small altars for Buddha images and other gilded religious items to be used in the home. We then mount the staircase passing sellers of flowers, paper parasols, lotus buds, tassles, and other gifts to be presented to the Buddha images on the main platform (slides 4 & 5).

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We then reach the platform with its marble floor (slide 6). The marble collects the heat of the sun. As every visitor is required to remove his or her socks and shoes upon entering the presence of the Shwedagon, visitors are advised to visit the stupa in either the early morning or early evening hours. A narrow walkway of burlap is placed on the marble to provide protection for the feet of those who come later in the day.

We look up to see the great gold stupa (slides 7 & 8). It has an octagonal base topped by a bell shape middle on which there are which there are lotus leaves, a banana bud, and, finally the hti (slide 8). The hti is the topmost element of the stupa, it is decorated with diamonds and other gems. At the very top rests a large diamond.

The Shwedagon stupa is surrounded by several smaller stupas (slide 9), Buddha images, and images of nats, the indigenous Burmese spirits. The chinthes, the lion-like figures, guard the stupa (slide 10). This part of the Shwedagon can be a scene of festivals. In slide 11 we see a figure clothed in blue placed along the small chedi. A statue of a nat (slide 12) is placed against a background of glass mosaics. Next we see a Buddha image surrounded by flowers (slide 13). A popular way to show respect for a Buddha image is to wash it by pouring water over it (slides 14-17).

Another Buddha image stands on a lotus base protected from the sun by an elaborate parasol (slide 18). A large chapel stands opposite one of the entrances, decorated with gold leaf and glass mosaics. Two Burmese monks in their red-brown robes walk along the platform (slide 19). In one of the chapels, people pay respect to a display of Buddha images placed between pillers covered with silver-colored glass mosaics (slide 20).

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Views of the platform (slides 21-25) show chapels in a variety of architectural styles: the tiered roofs of traditional Burmese architecture; the squared roof of a chapel modeled on the Bodi-Gaya Temple in India (slide 22); and more modern versions of the traditional Burmese roof. People may use the platform for rest or to read a newspaper (slide 25).

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The bell pavilion is a small red building (slide 26) The large bell inside (27) in the interior is another example of the skills of the Burmese craftsperson. Slide 28 shows people listening to a sermon. We end with the statue of a reclining Buddha in gilt robes (slide 29). An offering of paper parasols, flowers and tassels has been placed in front of the image (slide 30).

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