Capturing Otherness: Self-Identity and Feelings of Non-Belonging Among Educated Burmese in Thailand

This paper explores the subjective experiences of migrants engaged in producing alternative modes of self-identification and in creating a new basis for their collective identity. Through the analysis of personal narratives, this article examines the dialectic movement between complex political and social constructions of Otherness and processes of self-identification among English-educated lowland Burmese living in Thailand. It investigates the meanings and perceptions attached to the different terms used as identity frameworks in popular discourse among Thai and among Burmese themselves and looks into how these terms and attached meanings are appropriated and acted upon in different contexts. The migrants involved in this research come from vastly different backgrounds and ideologies, but they share in common being from the Burman ethnic majority, or having lived and studied among Burman, and identifying themselves in terms of civic identity, which is reflected by the term 'Burmese'. Once in Thailand, their situation is complicated because in their everyday life they have to face the Thai construction of being Burmese, known as 'Pama', a term associated with the historical enemy in Thai nationalist discourse. The contact that educated Burmese have with Thai classmates or co-workers is relatively limited due to the general mistrust Thai people tend to have towards them. The educated Burmese migrants also have to confront their national Other, the members of minorities from the secessionist states who compose the majority of migrants in Thailand. In this context, their own Burmeseness, which they rarely had to question before they left Yangon or Mandalay, appears suddenly as it is: an identity deeply fragmented that needs to be captured and reappropriated

Haematological consequences of acute uncomplicated falciparum malaria: a WorldWide Antimalarial Resistance Network pooled analysis of individual patient data

Background: Plasmodium falciparum malaria is associated with anaemia-related morbidity, attributable to host, parasite and drug factors. We quantified the haematological response following treatment of uncomplicated P. falciparum malaria to identify the factors associated with malarial anaemia. Methods: Individual patient data from eligible antimalarial efficacy studies of uncomplicated P. falciparum malaria, available through the WorldWide Antimalarial Resistance Network data repository prior to August 2015, were pooled using standardised methodology. The haematological response over time was quantified using a multivariable linear mixed effects model with nonlinear terms for time, and the model was then used to estimate the mean haemoglobin at day of nadir and day 7. Multivariable logistic regression quantified risk factors for moderately severe anaemia (haemoglobin < 7 g/dL) at day 0, day 3 and day 7 as well as a fractional fall ≥ 25% at day 3 and day 7. Results: A total of 70,226 patients, recruited into 200 studies between 1991 and 2013, were included in the analysis: 50,859 (72.4%) enrolled in Africa, 18,451 (26.3%) in Asia and 916 (1.3%) in South America. The median haemoglobin concentration at presentation was 9.9 g/dL (range 5.0–19.7 g/dL) in Africa, 11.6 g/dL (range 5.0–20.0 g/dL) in Asia and 12.3 g/dL (range 6.9–17.9 g/dL) in South America. Moderately severe anaemia (Hb < 7g/dl) was present in 8.4% (4284/50,859) of patients from Africa, 3.3% (606/18,451) from Asia and 0.1% (1/916) from South America. The nadir haemoglobin occurred on day 2 post treatment with a mean fall from baseline of 0.57 g/dL in Africa and 1.13 g/dL in Asia. Independent risk factors for moderately severe anaemia on day 7, in both Africa and Asia, included moderately severe anaemia at baseline (adjusted odds ratio (AOR) = 16.10 and AOR = 23.00, respectively), young age (age < 1 compared to ≥ 12 years AOR = 12.81 and AOR = 6.79, respectively), high parasitaemia (AOR = 1.78 and AOR = 1.58, respectively) and delayed parasite clearance (AOR = 2.44 and AOR = 2.59, respectively). In Asia, patients treated with an artemisinin-based regimen were at significantly greater risk of moderately severe anaemia on day 7 compared to those treated with a non-artemisinin-based regimen (AOR = 2.06 [95%CI 1.39–3.05], p < 0.001). Conclusions: In patients with uncomplicated P. falciparum malaria, the nadir haemoglobin occurs 2 days after starting treatment. Although artemisinin-based treatments increase the rate of parasite clearance, in Asia they are associated with a greater risk of anaemia during recovery

Les ismaéliens du Tajikistan: entre tradition et mondialisation

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MAGICAL DISCOURSE, MORAL BOUNDARIES, AND HEALTH MAINTENANCE AMONG INDIGENOUS MALAYS OF SINGAPORE AND THE RIAU ARCHIPELAGO

Ph.DDOCTOR OF PHILOSOPH

Conclusion: ENFANTS ET ADOLESCENTS EN PÉRIODE DE CRISE SANITAIRE

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Capturing Otherness: Self-Identity and Feelings of Non-Belonging among Educated Burmese in Thailand

International audienceThis paper explores the subjective experiences of migrants engaged in producing alternative modes of self-identification and in creating a new basis for their col- lective identity. Through the analysis of personal narratives, this article examines the dialectic movement between complex political and social constructions of Otherness and processes of self-identification among English-educated lowland Burmese living in Thailand. It investigates the meanings and perceptions at- tached to the different terms used as identity frameworks in popular discourse among Thai and among Burmese themselves and looks into how these terms and attached meanings are appropriated and acted upon in different contexts. The migrants involved in this research come from vastly different backgrounds and ideologies, but they share in common being from the Burman ethnic majority, or having lived and studied among Burman, and identifying themselves in terms of civic identity, which is reflected by the term 'Burmese'. Once in Thailand, their situation is complicated because in their everyday life they have to face the Thai construction of being Burmese, known as 'Pama', a term associated with the historical enemy in Thai nationalist discourse. The contact that educated Burmese have with Thai classmates or co-workers is relatively limited due to the general mistrust Thai people tend to have towards them. The educated Burmese migrants also have to confront their national Other, the members of minorities from the secessionist states who compose the majority of migrants in Thailand. In this context, their own Burmeseness, which they rarely had to question before they left Yangon or Mandalay, appears suddenly as it is: an identity deeply fragmented that needs to be captured and reappropriated

Regional autonomy, Malayness and power hierarchy in the Riau Archipelago

International audienceThis chapter explores some aspects of the popular discourse on ethnicity and Malayness in the light of the formation of a new province that will split off the 3, 200 islands of the Riau Archipelago from the Sumatra part of Riau province. My interest lies in the construction and modelling of personhood through ethnic, kinship, geopolitical and nation-bound memberships. The concept of ethnicity, with its variety of modes such as historical imagination and self-awareness, is, more often than not, considered the focus of reference in the portrayal of one's own group's membership

Religious education and self-identification among Tajik Pamiri youth

International audienceThis chapter examines the dynamic interaction between religious education and social imaginary in the production of a Pamiri consciousness among youth born in Tajikistan a few years after independence. It argues that a standardised religious educational approach, as part of the integration in the Ismaili global community, has been actively appropriated by the youth generation of Pamiri in their process of self-identification in everyday life in and outside the Gorno-Badakhshan Autonomous Oblast. Self-identification processes involve various worlds of meaning that include, among others, stereotypes. Two important spaces of identity production appear at the forefront: the Tajik government and the religious Ismaili transnational organisations. Identity processes are thus inevitably always interactional and stereotypes are an important part of the fabrics that express publicly and subjectively those hierarchies. The chapter discusses in greater length later, educational achievement as an important social value has a long history in Pamir and thus cannot be attributed to the global Ismaili community alone