By Maung Maung LL.D. (auth.)
This is an try and examine and interpret the structure of the Union of Burma which has now handed its 10th 12 months. A structure learn outdoor the context of constitutional heritage is incomplete, and i've, for that reason, attempted to track the advancements which culminated within the structure; then examine its vital good points in regards, the place valuable, to the historical past within which they took form and shape; and, whereas learning how the structure has been operating, contact flippantly on modern occasions and developments. it's a significant canvas i'm attempting to hide and what i'm able to draw on it will necessarily be sketchy. yet i don't write as a historian whose concentration is on element in a slim sector. quite, having dug and collected the proof, I hint their sweep in historical past. the main points I willingly and fortunately depart to the historians, hoping simply that my research could be of a few use to them, if basically as a objective for his or her discovered feedback. a number of the occasions and folks I describe are nonetheless too close to, and a transparent viewpoint is for that reason tough. what's nearest looks largest, and that i frequently locate it tempting to work out and settle for that Burma's background as a brand new self sustaining state started with the scholars' strike of 1936 or the resistance stream throughout the moment international War.
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Additional resources for Burma’s Constitution
But what remained, and the factions into which it broke, carried on the struggle. There were the conferences and the resolutions, the protests and the demonstrations. The Sangha Associations were massively behind the GCBA still. U Ottama still roamed the country making his fiery speeches, courting, and getting, jail sentences. Another Buddhist monk, U Wisara, also became prominent as a vehement antagonist of dyarchy. In his last jail term, U Wisara fasted to the death in protest against the treatment that was given to him as a common prisoner.
The 'Simon Commission' visited India in 1928, a year before such a commission was due under the Government of India Act of 1919 which promised a review of the working of dyarchy 10 years after the Act came into force. ' An important discovery made by the Simon Commission was that Burma was not India. The Government of Burma had prepared a memorandum which, in the words of the Government, 'did not purport to do more than examine in a detached and impartial spirit the arguments for and against separation' of Burma from India.
The Dohbama song composed by the young leaders of the Asiyone, who called themselves Thakin's (Our Own Masters), also caught on quickly. The song remembered the ancient days of Burmese glory when the armies of the Kings marched as conquerors into neighbouring countries, and the name of Burma commanded respect everywhere; now it was the sacred task of the young generation to recapture that glory, to wipe out the national humiliation of being under an alien ruler. The young thakins grew in numbers and their enthusiasm rose.