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Published online by Cambridge University Press: 07 April 2011
1 Rabibhadana, Akin, The Organization of Thai Society in the Early Bangkok Period, 1782–1873 (Ithaca: Cornell University Southeast Asia Program Data paper no. 74, 1970)Google Scholar.
2 Aung-Thwin, Michael, “Kingship, the Sangha, and Society in Pagan”, in Explorations in Early Southeast Asian History: The Origins of Southeast Asian Statecraft, eds. Hall, Kenneth R. and Whitmore, John K (Ann Arbor: Michigan Papers on South and Southeast Asia no. 11, 1976, pp. 205–256;Google Scholar“The Role of Sasana Reform in Burmese History: Economic Dimensions of a Religious Purification”, Journal of Asian Studies 38, 4 (1979): 671–88Google Scholar.
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6 I agree, and have argued previously, that Burmese history might well be appropriately seen in Vico's concept of history, i.e., a spiral, as in a coiled spring. See Aung-Thwin, Michael, “A Reply to Lieberman”, Journal of Asian Studies 40, no. 1 (11 1980): 87–90CrossRefGoogle Scholar.
7 See p. Ill, n. 158, which cites 20th-century guesses that the maha-dan wun may have been a Toungoo era official. There was virtually an exact equivalent in the 12th century. The same is true of the distinction made between bayin and myo-wun, which may have nothing to do with a new type of official replacing an older one, but simply an “inflation” of titles similar to that which occurred in the word min which went from King in the 11th century to a government official in 20th century Burma. Similarly, on page 121, Lieberman writes that “perhaps the strongest indication of commercial expansion and integration was the gradual substitution of imported silver for copper as the standard medium of exchange” which went on to have further effects and “changes”. Here again, there was nothing new about the use of silver (which the author acknowledged, for we know that in the 12th and 13th century Pagan, silver was the standard medium of exchange and with little or no relationship to commercial expansion.
8 Michael Aung-Thwin, “Burma Before Pagan: The Status of Archaeology Today”, forthcoming in Asian Perspectives.
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12 Lieberman, Victor B., “The Political Significance of Religious Wealth in Burmese History: Some Further Thoughts”, Journal of Asian Studies 39, 4 (1980): 753–69;CrossRefGoogle Scholar Michael Aung-Thwin, “The Role of Sasana Reform” and “A Reply”.
13 Reynolds, Frank E. and Clifford, Regina T., “Sangha, Society and the Struggle for National Integration: Burma and Thailand”, in Transitions and Transformations in the History of Religions, eds.Reynolds, Frank E. and Ludwig, Theodore M. (Leiden: E. J. Brill, 1980), pp. 56–88Google Scholar.
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