The peace process and ethnic education in Burma
The peace process and ethnic education in Burma
Democratic Voice of Burma, 18 Oct 2015
URL: http://www.dvb.no/analysis/ethnic-education-political-transition-and-the-peace-process-in-burma-myanmar/58229
As Burma prepares for a historic 8 November election, attention is understandably focused on the outcome and, above all, on who will be the country’s next president. Another key issue is how and if the peace process could move forward, following the government and some ethnic armed groups (EAG’s) agreement of a contentious Nationwide Ceasefire Agreement (NCA).
The answers to these questions will frame what kind of country Burma can be over the coming decade, and further. In general, discussions focus on the structure of power and who will hold it. Less attention is given to questions of policy – what the next government should do, and how. In this article we explore some of the issues and policy choices in relation to education, and particularly ethnic language teaching – a topic relevant to large sections of society, especially ethnic communities. ¬
ETHNIC EDUCATION AND MOTHER TONGUE-BASED TEACHING
Mother Tongue-Based (MTB) teaching means introducing children to education through using their first language (or ‘mother tongue’) as the medium of instruction, at least in the early years. Schooling in ethnic mother tongues is valuable in a multi-ethnic country such as Burma, for both educational reasons (because non-Burmese speaking children make better progress in school, if taught in their mother tongue), and political reasons (because of the strong link between using ethnic languages, and pride in and maintenance of ethnic identity). MTB teaching also means that the national language (Burmese) is gradually introduced at an appropriate stage.
Since at least the 1960s, ethnic nationality people in Burma have experienced a forced assimilation on part of the military-dominated state. Indeed, many ethnic stakeholders still regard the government as the military. It will take generations to overcome such fear and mistrust. Nevertheless, recent developments in education and broader political reforms in Burma have seen the beginnings of introducing MTB teaching into government schools, but as a second language and not as a medium of instruction. In some areas (e.g. parts of Mon State), this has included teaching ethnic languages during school hours – one of the main demands of many ethnic nationalists. This is a positive development – although many ethnic stakeholders see only as a relatively small step in the right direction.
For decades, ethnic nationality EAGs and civil society actors have resisted ‘Burmanisation’ through a number of strategies, including the development of education systems that preserve and reproduce their languages and cultures, under often very difficult circumstances. There is a great variety of non-state ethnic education regimes in Burma, ranging from local input into government-run schools, through ‘mixed schools’ (jointly run by government and ethnic stakeholders), through schools administered exclusively by EAGs, where government education staff have no role.
The answers to these questions will frame what kind of country Burma can be over the coming decade, and further. In general, discussions focus on the structure of power and who will hold it. Less attention is given to questions of policy – what the next government should do, and how. In this article we explore some of the issues and policy choices in relation to education, and particularly ethnic language teaching – a topic relevant to large sections of society, especially ethnic communities. ¬
ETHNIC EDUCATION AND MOTHER TONGUE-BASED TEACHING
Mother Tongue-Based (MTB) teaching means introducing children to education through using their first language (or ‘mother tongue’) as the medium of instruction, at least in the early years. Schooling in ethnic mother tongues is valuable in a multi-ethnic country such as Burma, for both educational reasons (because non-Burmese speaking children make better progress in school, if taught in their mother tongue), and political reasons (because of the strong link between using ethnic languages, and pride in and maintenance of ethnic identity). MTB teaching also means that the national language (Burmese) is gradually introduced at an appropriate stage.
Since at least the 1960s, ethnic nationality people in Burma have experienced a forced assimilation on part of the military-dominated state. Indeed, many ethnic stakeholders still regard the government as the military. It will take generations to overcome such fear and mistrust. Nevertheless, recent developments in education and broader political reforms in Burma have seen the beginnings of introducing MTB teaching into government schools, but as a second language and not as a medium of instruction. In some areas (e.g. parts of Mon State), this has included teaching ethnic languages during school hours – one of the main demands of many ethnic nationalists. This is a positive development – although many ethnic stakeholders see only as a relatively small step in the right direction.
For decades, ethnic nationality EAGs and civil society actors have resisted ‘Burmanisation’ through a number of strategies, including the development of education systems that preserve and reproduce their languages and cultures, under often very difficult circumstances. There is a great variety of non-state ethnic education regimes in Burma, ranging from local input into government-run schools, through ‘mixed schools’ (jointly run by government and ethnic stakeholders), through schools administered exclusively by EAGs, where government education staff have no role.