TIETOJA TÄSTÄ JAKSOSTA
Episode #631: “Community for me is an other-making category.” Judith Beyer, a legal and political anthropologist and the author of Rethinking Community in Myanmar, uses an ordinary word to expose a long political inheritance. Her fieldwork in Yangon began with Muslim and Hindu individuals who presented themselves to an outsider first and foremost as members of ethno-religious communities. But the closer she looked, and the more acquainted she became with these individuals, the less stable this self-categorization became.
In her book, Beyer traces the category back through British colonial rule, when law, land grants, religious property, and trusteeship helped organize migrants into corporate ethno-religious groups. Those arrangements survived independence and still shape property, personal-status law, and the way minorities are recognized by the state and present themselves to others. Yet the same temples and mosques that embody these classifications also contain relations that exceed them. For example, at the Mahapeinne Temple in Yangon, Buddhists, Hindus, Muslims, trustees, priests, workers, and worshippers can occupy the same space without becoming one coherent community. In the life of Mukhtaar Bhai,a Muslim of Shia identity, class, skin color, intermarriage, and his Sunni business relationships repeatedly cross the lines that supposedly define him.
The danger of fixed belonging becomes clearest in Beyer’s discussion of the Rohingya, whom she places at the far end of Myanmar’s long practice of making an excluded other. After the attempted military coup of 2021, the same problem follows people into exile. Beyer now prepares country-of-origin reports for British asylum cases, where courts may question whether someone is genuinely Rohingya or stateless. Rather than treating identity as an essence to be verified, she examines how states categorize people and what those classifications do to their lives.
She has not returned to Myanmar since the attempted coup because visiting her interlocutors could endanger them. The book grew from relationships she once expected to continue in person; now many of those relationships came to an end due to death or are separated by exile. While the categories she set out to question keep determining who can belong, who can be protected, and who can return.
