1

1
THE CASE-BOOK OF MR SAN SHAR:
BURMESE SOCIETY AND NATIONALIST THOUGHT IN THE 1930S
AS SEEN IN THE BURMESE SHERLOCK HOLMES STORIES

Takahashi, Yuri (The University of Sydney)
yuri.takahashi@usyd.edu.au






The 1930s in Burma (Myanmar) is a period often associated with the rise of anti-British Burmese
nationalism led by Dobama Asiayone (We Burman Association) and their struggle against British
colonial power.
1
This perception was emphasized and disseminated throughout independent Burma
after the force of Dobama Asiayone came to power, and still continues in both the national and
international historiography, although some aspects of the story have changed. What did nationalism
really mean to Burmese in the 1930s? Dobama Asiayone was only one of the many nationalist
currents at the time and even amongst them there were several conflicting perceptions and visions for
the future of Burmese independence. Colonial parliamentary politicians were not agreed on all these

This paper was presented to the 17
th
Biennial Conference of the Asian Studies Association of
Australia in Melbourne 1-3 July 2008. It has been peer reviewed via a double blind referee process
and appears on the Conference Proceedings Website by the permission of the author who retains
copyright. This paper may be downloaded for fair use under the Copyright Act (1954), its later
amendments and other relevant legislation.
* All translations from Burmese to English are by the author.
1
The accuracy of the English translation of Dobama is often debated, but here I referred to the
expression appeared in the (Rangoon) University College Magazine in 1931, Dobama We
Burman. See Khin Yi, The Dobama Movement in Burma (1930-1938), Cornell University, Ithaca,
New York, 1988, 9


2
2
issues either. When I studied the life and thoughts of Theikpan Maung Wa or Sein Tin, a well
known writer and high ranking official in the colonial government during the 1930s
2
, I found that his
many writings published during the era show us his hope of Burmas future independence, but from a
liberal point of view. This research led me to question to the dominant view of nationalism.
How was nationalism perceived by the majority of Burmese people at that time and how was
this reflected in popular writings? Benedict Anderson pointed out the role of print mass media in the
spread of modern nationalism and I believe the Burmese print mass media also played an important
role in the spread of Burmese nationalism, as well as presenting its enormous diversity.
3
To explore the
diversity of Burmese nationalism, I intend to study author Shwe U-Daungs (1889-1973) nationalist
thoughts as expressed in one of his most popular writings, the San Shar stories. During the 1910s
and 1920s, this series of adaptations from Sir Arthur Conan Doyles Sherlock Holmes stories
portrayed both the prosperity and crime in Rangoon and introduced the super hero, Mr. San Shar,
who played a major role in maintaining peace for the colonial society. I also intend to compare to
Shwe U-Daungs nationalist thoughts with some features of Dobama Asiayones.

An Unstable Decade towards the End of Colonialism
The 1930s was an unstable decade in the history of modern Burma. It began with the 1929
worldwide depression casting a dark shadow over the prosperity of the region because it relied heavily
on rice exports. In 1937 after many controversial political debates and tactics, British Burma came
under the direct control of the British government and was detached from its status as a province of
British India. In exchange for their assistance to the British government during the war in Europe,
the Burmese colonial parliament tried to push forward the date of Burmas future independence.
4


2
M. Phil thesis. Yuri Takahashi The Writer in Colonial Burma The worlds of Sein Tin (Theikpan
Maung Wa) submitted to The University of Sydney in 2004..
3
Anderson, Benedict, Imagined Communities (Revised Edition), Verso, London & New York, 1991,
37-47.
4
Tamura, Katsumi & Nemoto, Kei (ed.), Ajia Tokuhon Biruma (Reader for Asia - Burma), Kawade


3
3
Although Shwe U-Dang had already established his popularity, the beginning of the 1930s was
not an easy time for him. The Burmese publication industry was also shaky and many Burmese
magazines and newspapers were both published and discontinued around this time. The San Shar
stories survived by being published in several different magazines, such as Britisha Barmar, Duwun
and Kawi Myethman. He also had to compete with up-and-coming writers/novelists such as Maha
Swe and Zawana.
5
Because of his decreased income, in late 1929 he had to get a position as
translator at the Baptist organization Christian Literature Society.
6
His job description was to
translate non-religious publications aiming to spread increase the reading habit among Burmese, but he
was also often asked to translate religious propaganda. He later commented on his
uncomfortableness with this as it conflicted with his Buddhist beliefs. He also felt his American
bosses were too cold and businesslike, unlike his British bosses whom he had met who made a
favourable impression on him. In 1933 he left the position when his request for a modest pay rise
was turned down, the reason given being the depression in America.
7

After leaving C.L.S., Shwe U-Daung returned with his family to his native village Magyidone,
near Mandalay, but found it difficult to make contact with publishing circles and ended up returning to
Rangoon. In 1936 he was invited to his old workplace the Thuriya publishing house and took up his
position as a political commentator.
8
In 1936 and 1937 he published a two-volume collection of the
San Shar stories with the Daw Ohn Thin hnin Thamya Publishing House, which had a close
relationship with Thuriya. I think Shwe U-Daung attempted to attract new contemporary readers by

Shoboh Shinsha, Tokyo, 1997, 80
5
Shwe U-Daung, Tathettakhar Hmattan hnin Atweakhawmya, (Record of My Life with Thoughts),
Sabe Oo Sape Phyantchiye, Yangon, 1961, the third impression 1982, 294. Maha Swe became
popular through his historical novels and Zawana was successful as a comic writer.
6
The Burmese name is Kharityan Sape Athin. See. Shwe U-Daung, Tathettakhar Hmattan hnin
Atweakhawmya, (Record of My Life with Thoughts), Sabe Oo Sape Phyantchiye, Yangon, 1961, the
third impression 1982, 277.
7
Ibid., 277-286.
8
The Burmese name is Kharityan Sape Athin. See. Shwe U-Daung, Tathettakhar Hmattan hnin
Atweakhawmya, (Record of My Life with Thoughts), Sabe Oo Sape Phyantchiye, Yangon, 1961, the
third impression 1982, 304.


4
4
rewriting many of the episodes. These anthologies were very popular even after the post-colonial
period.
During this period the Burmese nationalist movement led by the younger generation became
significant. It originally started with Dobama Asiayone, a Burmese cultural group formed in 1930 by
Thakin Ba Thoung, which eventually turned into a political force led by University students like Aung
San and Nu, who had studied communism and socialism. They criticised the corruption and
incompetence of the parliamentary politicians and targeted the need for independence to happen as
soon as possible. The further resolutions and measures passed at the January 10, 1939 meeting of
Dobama Asiayone, refer to the future independent government as Komin Kochin Government
(Komin Kochin means self-rule, independence,
9
originally means governing ones country by
oneself
10
) and appeals against Burmas non-participation in this war because this war is in the interest
of capitalists and imperialists.
11
This situation entered an unexpected phase on December 8th 1941,
as after Japans attack on Pearl Harbour, British Burma soon had to face the impending invasion by the
Japanese army.

The San Shar stories published during the 1930s
It is commonly held that modern Burmese politics were created by the elite, middle class
Burmese-English bilingual intellectuals, who were largely educated at Rangoon University during the
colonial period. Shwe U-Daung was not in this group as his education ended at high school level,
however under the encouragement of his family he acquired high proficiency in English without going
overseas. He also had excellent Burmese writing skills, which was inherited from his parents, who

9
Myanmarsar Aphwe Uzihtana (ed. & published), Myanmar-Ingaleik Abidan (Myanmar-English
Dictionary), Yangon, 1993, 26.
10
Translation by author (Yuri Takahashi) from Mimido naingan go mimido bin oukchoukchin in
Myanmarsar Aphwe, Myanmar Abidan Akyinjouk (Ka Sa), Vol. 1, 1978, Sape Beikman, Yangon,
18
11
Khin Yi, The Dobama Movement in Burma (1930-1938), Cornell University, Ithaca, New York,
1988, 120


5
5
had served the old Burmese court.
The San Shar stories have been published many times since the colonial period and are still being
published today, although some of them do not exist any more or have gone missing. As Shwe
U-Daung also wrote many different versions of these episodes, it is not easy to accurately estimate the
number of San Shar stories, but so far I have counted 168 episodes written between 1917 and 1961.
During 1930 and 1941 he published 45 episodes and as I was able to obtain 15 of these. I intend to
mainly refer to these episodes for this analysis. Many of them are adaptations of Doyles Sherlock
Holmes stories, although some are not. The titles of the episodes and the media which published
them are as follows.
1. The Scorpions Traitor (Thiksabauk Kinmyigauk)
*Not based on the Sherlock Holmes stories
Thuriya, February 1930, Vol. 13, No. 12
2. A Case of a Strange Earth Ogre (Htuzandhaw Myebouk Balu Ahmu)
*Not based on the Sherlock Holmes stories
Thuriya, March 1930, Vol. 14, No. 1
3. A Strange Revenge (Htuzandhaw Letsagyehmu)
*Not based on the Sherlock Holmes stories
Thuriya, April 1930, Vol. 14, No. 2
4. A Strange Murder Case (Htuzandhaw Luthathmu)
Based on The Crooked Man
Kawi Myethman, February 1930, Vol. 3, No. 11
5. An Indian Woman Hiding in her House ( Eindwinpon kalama Ahmu)
Based on The Adventure of the Veiled Lodger
Kawi Myethman, December 1931, Vol. 5, No. 9
6. Mr. San Shar Caught by the Villains Hand (Sondauk Maung San Shar Luzo Setkwin


6
6
Thethsin-yabon)
Based on The Final Problem
Kawi Dagun, September or October 1932
7. The Assassination of Mr. San Shar (Sondauk Maung San Shar ar Loukkyangyabon)
Based on The Adventure of the Empty House
Kawi Dagun, September 1933, Vol. 1, No. 12
8. The Wife of a Rich Man (Thahte Gadaw Ta-oo)
Based on The Problem of Thor Bridge
Toetetye, November, 1933
9. A Murder Case on Boundary Road (Baungdari Lan Luthathmu)
Based on A Study in Scarlet
Young Detective, San Shar (Sondauk Maung San Shar) Vol. 1
published by Daw Ohn Thin and hnin Thamya Publishing House, 1936
10. The Examination Paper (Megon Pouksa)
Based on Three Students
Young Detective, San Shar (Sondauk Maung San Shar) Vol. 1
published by Daw Ohn Thin hnin Thamya Publishing House, 1936
11. The Secret Word is Ta-gu-ku-ku (Ta-gu-ku-ku)
Based on Boscombe Valley Mystery
Young Detective, San Shar (Sondauk Maung San Shar) Vol. 1
published by Daw Ohn Thin hnin Thamya Publishing House, 1936
12. Kyaing the Cripple (Chyejo Nga Kyaing)
Based on The Man with the Twisted Lip
Young Detective, San Shar (Sondauk Maung San Shar) Vol. 1
published by Daw Ohn Thin hnin Thamya Publishing House, 1936


7
7
13. An Engineer Who Lost His Finger (Letphyat inginniya)
Based on Engineers Thumb
Young Detective, San Shar (Sondauk Maung San Shar) Vol. 1
published by Daw Ohn Thin hnin Thamya Publishing House, 1936
14. The Disappearance of a Governmental Treaty (Asoeya Sajoukmya Pyaukson)
Based on The Bruce-Partington Plans
Tetlu Lanpya Wuttu Sazaung, Circa Nov. 1936
15. Human or Tiger? (Kyawlaw Lulaw) (Non Sherlock Holmes stories)
*Not based on the Sherlock Holmes stories
Kyipwaye, August 1941
Through reading these episodes, I have found several features which reflect the socio-cultural
situation at the time along with Shwe U-Daungs nationalist thoughts.
(1) Some episodes, especially those written in the first half of the 1930s, suggest the high-crime rate of
society in Burma after the worldwide depression and show Shwe-U-Daungs strong sense of Justice
based on Buddhism
(2) Other episodes written in the late 1930s show Shwe U-Daungs changing attitude towards the
British government in which he showed defiance towards them in anticipation of Burmas
independence. However, he remained very suspicious towards Japan, unlike some major Burmese
nationalists and in this regard he shared the same view as the British government.
(3) Some episodes reflect Shwe U-Daungs thoughts on racial issues and Burmese identity, suggesting
a future harmonious multi-cultural society in modern Burma, which must have attracted many
contemporary readers.
I would like to discuss each point further.



8
8
The 1930s social unrest and Buddhism
In the 1930s Burma was described as having one of the highest crime rate areas in the British
Empire.
12
In Rangoon in May 1930 the first IndoBurmese riot occurred. This originated from a
protest with some 2,000 Burmese dock workers who had been made redundant and whose jobs had
been taken over by Indian workers. Because of this riot more than 250 Indians lost their lives, as well
as some Burmese. In January 1931 in Rangoon the first Sino-Burma riot occurred, instigated by a
Chinese shop owners insult to a Burmese monk.
13
In December 1930, in Tharrawaddy district, one
of rice-producing rural areas affected by the falling price of rice, a large scale peasants rebellion lead
by Saya San broke out, attacking landlords and Indian money lenders. This continued for more than
a year before the British colonial government was able to bring it under control. The 1931 census
showed that their data collecting was disturbed in Tharrawaddy because of this rebellion.
14

During this time a major incident happened to San Shar. In the 1932 September (or October?)
issue of Kawi Dagon magazine, San Shar was killed by villains and the series was concluded. This
final episode was entitled Mr. San Shar Caught by the Villains Hand, based on Doyles The Final
Problem, which is well known as an episode describing Sherlock Holmess death and is the
conclusion of the earlier stories.
Thein Maung, who plays the role of Dr. Watson, starts this sad episode by referring to the Buddhist
teaching Everything changes.

The natural rule of this world is it eventually ends with loss, no matter how successful one may
become. No matter how rich and prosperous we become, we finally end up with nothing. My
friend, San Shar has been famous for his investigation of crimes and his victories over all sorts

12
Thant Myint-U, The River of Lost Steps: A Personal History of Burma, Farrar, Straus and Giroux,
2006, New York, First paperback edition, 2007, 192& 216
13
Khin Yi, The Dobama Movement in Burma (1930-1938), Cornell University, Ithaca, New York,
1988, 4-5 & 13.
14
Bennison, J.J., I.C.S., Census of India, 1931, Volume XI, Burma, Part I. Report, Office of the
Supdt., Government Printing and Stationery, Rangoon, 1933, ix.


9
9
of criminals. He was not only frequently visited by celebrities and high ranking officials in
Burma asking for his help, but also well-known by the Thai royal family and Indian maharajas,
who requested him to secretly work for them. If he had kept certificates of commendation plus
the many expensive gifts he received from them in a closet, it would be filled to capacity.
However my friend, San Shar was not interested in certificates, medals and those sort of
things... Through dealing with crimes which related to celebrities in various
countries, San Shar had terrified many criminals. However even he could not resist the nature
of this world and unfortunately fell into the claws of villains, eventually losing his life.
15


Just as Sherlock Holmes died at the hand of the major criminal Professor Moriarty, at Switzerlands
Reichenbach Falls, San Shar also disappeared with Professor Tun Pe into a waterfall in Shan State,
after a fierce fight with him. Professor Tun Pe was described as an incredibly talented Burmese man
who was once a chemistry professor at Rangoon University, but because of misconduct he was
dismissed and became a criminal mastermind in Rangoon. Doyle often described London as a major
shame of modern society in the Sherlock Holmes stories. In the first episode A Study in Scarlet Dr.
Watson stated that I naturally gravitated to London, that great cesspool into which all the loungers and
idlers of the Empire are irresistibly drained.
16
In The Adventure of the Empty House Doyle wrote
of the dark jungle of criminal London.
17
Shwe U-Daung must have seen Rangoon in a similar
way and expressed his criticism of it through the death of Mr. San Shar and by quoting Buddhas
teaching.
However, just as Sherlock Holmes readers did not allow Doyle to end the story, readers of the
San Shar stories also did not permit Shwe U-Daung to kill the Burmese national hero. A year after

15
Shwe U-Daung, Sondauk Maung San Shar Baungjouk Dutiya Ouk (San Shar The Young Detective,
The collection Vol. 2), Yangon, Yane Mandalay Saouk Taik, 2002, 577-578.
16
Klinger, Leslie S. (edited with notes), The New Annotated Sherlock Holmes, Vol. III, W.W. Norton
& Company, New York, 2006, 14
17
Klinger, Leslie S. (edited with notes), The New Annotated Sherlock Holmes, Vol. II, W.W. Norton
& Company, New York, 2005, 798


10
10
this intended final episode, San Shar turned up again in a story in which he made Thein Maung so
surprised he almost fainted. This episode was entitled The Assassination of Mr. San Shar and was
published in the 1933 September issue of Kawi Dagun magazine. It was based on The Empty
House, which showed the return of Sherlock Holmes after his disappearance at the Reichenbach Falls.
In a major difference between the original story and the Burmese version, San Shar reappeared by
disguising himself as a Buddhist hermit, not an old book dealer. In the original story Holmes
explained to Dr. Watson about his three year disappearance and told of his two year stay in Tibet,
which include a meeting with the head Lama.
18
This episode reflects Doyles interest in spiritualism
and non-Christianity, which apparently struck Shwe U-Daung and convinced him to depict his sense of
justice against crimes, based on Buddhism ethics.

(2) Shwe U-Daungs changing attitude towards the British Government
Since the late 1910s, Shwe U-Daung had also been in the centre of the Burmese nationalist movement,
which was encouraged by GCBA (The General Council of Burmese Association) and their major voice
Thuriya Publishing House, who published many of the San Shar stories. Although political
corruption and sectionalism turned out to be serious problems, in the 1930s GCBA politicians were a
major force in the colonial parliament and Thuriya was one of the major newspapers. Some of the
San Shar stories published in the mid 1930s suggest Shwe U-Daungs changing nationalist views,
some of which he shared with Dobama Asiayone and GCBA and some which he did not. I would
like to introduce two of these episodes.
An Engineer Who Lost His Finger (1936) shows us a typical image of a young nationalist of
that time. This story is based on the Adventure of the Engineers Thumb and introduces a young
Burmese engineer, Ba Sein. After studying engineering in England, he returned to Burma and joined
a company, but as he did not like being controlled by the English staff, resigned from the firm and

18
Klinger, Leslie S. (edited with notes), The New Annotated Sherlock Holmes, Vol. II, W.W. Norton
& Company, New York, 2005, 794


11
11
began his own engineering consulting office. His late parents had been wealthy enough to educate
him in England and he was also very Burmese nationalist minded. This scenario shows a typical
(upper) middle class family who supported the nationalist movement, which emerged in modern
Burma from the beginning of the 20
th
century. Owing ones business also appears to symbolize
Burmas future independence. Just as in the original story, Ba Seins business did not go well and he
lost his thumb in a criminal attack. In the original story the criminal was a German Colonel but in
San Shars version he was described as a secretive Burmese citizen.
I assume Shwe U-Daung thought the main obstacles for Burmas independence would lie among
Burmese society rather than foreign powers. This thought was common among Burmese nationalists
at the time, but it could also vary depending on political standpoints. Continuing factional strife and
corruption among GCBA politicians, eventually the name of GCBA disappeared from the Burmese
political scene in 1936. By the mid-1930s as Dobama Asiayone strengthened their
socialist/communism ideas, they became very critical towards parliament saying they were
perpetuating colonial rule.
19
Because of this Dobama Asiayone condemned CGBA politicians calling
them Thudobama (Burman/Burmese on their side) to distinguish the meaning of their party
Dobama (Burman/Burmese on our side).
20

The Disappearance of a Governmental Treaty (1937) is an episode based on The Adventure of
the Bruce-Partington Plans. The original story begins with the arrival of Sherlock Holmes elder
brother Mycroft on a foggy day, the Burmese version also begins with the arrival of Shan Shars elder
brother San Win on a heavily wet day during the rainy season. San Win brought a case of the death
of a young Burmese officer working for the Secretariat Office and the disappearance of important
political documents. Eventually it turned out that the criminal was a younger brother of a Burmese
high ranking official. He had a huge debt from horse races, one of the social problems in colonial

19
Khin Yi, The Dobama Movement in Burma (1930-1938), Cornell University, Ithaca, New York,
1988, 37
20
Nemoto, Kei, Aun San (Aung San), Iwanami Shoten, Tokyo, 1996, 46


12
12
Burma and was approached by a rich Japanese businessman called Mr. Kalawa (does not sound like
a Japanese name though) who was actually a political spy who had been blacklisted by the colonial
police.
21

In the late 1930s in an attempt to cut British support to Chang Kai-shek on the Burma route,
Japan often approached Burmese nationalists which caused grave concern to the British authorities.
Japan also approached Galon Saw, a major GCBA politician who became the Premier of British
Burma in 1940 and who, by the mid 1930s, with financial support from Japan, became the biggest
share holder of Thuriya Publishing House.
22
Although working for Thuriya at that time this episode
clearly shows Shwe U-Daungs suspicion towards Japan as well as his support for the British colonial
government policy. The original story ends with Sherlock Holmes receiving a gift from Queen
Victoria, but nothing similar occurs in the Burmese version. Shwe U-Daung must have felt that
receiving a gift from the British authorities was no longer appropriate for a Burmese national hero.
The Dobama Asiayones socialist approach produced a new literary trend in the late 1930s
which was represented by the Nagani (Red Dragon) Book Club. This publishing house, inspired by
Londons Leftist Book Club, was founded in 1937 and many young writers contributed their literary
works written from socialist or Marxist viewpoints. Shwe U-Daung published three books from
Nagani between 1939 and 1940. One was a criticism against Hitlers totalitarianism and racism,
one was a biography of Abraham Lincoln and one was a detective story entitled Dr. Thaung Htaik
(Dauktar Thaung Htaik), adapted from Richard Austin Freemans Dr. Thorndykes Case. Shwe
U-Daung did not show a commitment to socialism and appears to have been more attracted by the
emergence in modern Burma of parliamentary democracy blended with Buddhist ethics.


21
Horse racing remained popular even after Burmas independence and gambling problems continued
until the 1962 Ne Win revolutionary government abolished horse racing in the country.
22
Nemoto, Kei & Katsumi, Tamura (ed.), Ajia Tokuhon Biruma (Reader for Asia - Burma), Kawade
Shoboh Shinsha, Tokyo, 1997, 77-78.


13
13
(3) Burmeseness and Racial Issues as Seen in the San Shar Stories
Through writing crimes and mysteries in the San Shar stories, what sort of society was Shwe U-Daung
thinking as an ideal one? I assume he was developing an idea of a future harmonious multi-cultural
society in modern Burma and contribution to the society from his Burmese identity, especially through
Buddhist ethics. Probably because having living in Rangoon, the modern city with a large population
of Indian than Burmese and many residents from different ethnicities like Chinese, English, Jewish and
Armenians, he must have reached to the thoughts. From the beginning of the series, Shan Shar was
always playing the role of hero who was helping people in modern Burmese society, regardless of their
ethnicity, religion and social rank.
For example, The Scorpions Traitor (1930) and A Murder Case on Boundary Road (1936)
are stories about Indian criminal groups and San Shar tried to help Indian victims from their enemies.
In The Examination Paper (1936) based on The Three Students San Shar saved an English
professor at Rangoon University from the accusation of loss of exam sheets. This story also shows a
friendship between an old Bengali servant and a young Burmese student.
In An Indian Woman Hiding in her House (1931) based on The Veiled Lodger presents a
modern city life in Rangoon where neighbours almost do not know what they are doing each other and
San Shar stopped a lonely female Indian migrant from killing herself by relating a teaching of Buddha.
Anti-Indian sentiment began spreading from 1930s, partially because of propaganda by Dobama
Asiayone and distinction from Indian appears to have later become one of major descriptions of
current Burmese identity/ nationalism.
23
However, in the 1930s this idea was not so common yet,
and the popularity of Shwe U-Daungs works to show this.
A Murder Case on Boundary Road(1936) was Shwe U-Daungs second adaptation of A Study in
Scarlet following his first work entitled A Murder Case of the Loop Line (Myopatlan Luthathmu)

23
After coming to power in 1962 General Ne Win, in the process of Burmese way to socialism
policy, with the idea of Burmese nationalism, expelled foreign capital from Burma and many Indian
and Chinese merchants were obliged to leave the country.


14
14
published in 1917.
24
The first adaptation appears to have been successful and Shwe U-Daung
seems to have attempted to gain new readers by beginning the second episode with a new setting of the
first meeting of San Shar and Thein Maung, written much closer to Doyles original.
25
Thein Maung
was introduced to San Shar at a laboratory in Rangoon General Hospital instead of San Shars unit on
40
th
street, just as Dr. Watson similarly met Holmes at St. Bartholomew Hospital.
A tragic love story which began in a Mormon community situated in the American wilderness
(today Doyles lack of understanding of the Mormonism is often pointed out) and which was
maintained through to London, was dramatically transformed into a secretive community located in
India, and their story of revenge took place in Rangoon. Shwe U-Daung described the nature of the
community saying that although they looked like Buddhists, they did not in fact rely on Buddhist
ethics.
26
He also wrote they had not applied modern legal systems either and residents there were
constantly living under the fear of their leaders dictatorship.

The town of Partalipouktaras administration was truly strange. There were very few courts,
judges and policemen in the city. Unlike other towns there were no arrests, no confinements,
no interrogations and no punishments either. If a person was even slightly suspected of having
committed a crime, that person immediately disappeared and nobody knew where he/she had
gone. When a neighbour disappeared in this way people would look at each other, but nobody
spoke about it and remained silent. Imagine what it might happen if someone spoke a word of
complaint about their condition. As soon as someone who heard of it informed the authorities,
that person, no doubt, would vanish the following night. Therefore residents became extremely
suspicious and remained silent regarding any such matters. Everyone they saw was considered

24
Thuriya magazine, Vol. 1, No. 4, October/ November 1917.
25
The first meeting of San Shar and Thein Maung was introduced in the first episode of the story, A
Murder in Crane Lake Village (Gyogyagan Ywa Luthathmu) published in Thuriya magazine, Vol.1,
No.2, April 1917.
26
Shwe U-Daung, Sondauk U San Shar Baungjouk sadoutta Akyeing (San Shar The Detective, The
Collection, The fourth impression), Yane Mandalay Saouk Taik, Mandalay, 1997, 60


15
15
a spy. Under such a situation, how could Waithaka and Phalika, the grandfather and
granddaughter, be living happily? The outspoken Phalika had already caused trouble.
27


In the story colonial Burma is presented as a civilised constitutional state. San Shar worked closely
with his police friends Than Tin and Ohn Pe, showing his sympathy for an Indian man Dathaka who
had travelled from India, chasing the son of the secretive societys leader who had killed his lover
Phalika This story also depicts San Shars detective tactics were helped by a group of homeless
Indian boys, much in the manner of Holmes who sometimes relied on the Baker Street Irregulars, a
group of London street urchins. In this episode Thein Maung is introduced as a stranger who came to
Rangoon hoping to become a writer/ novelist, just as Indian migrants arrived looking for their own
opportunities. This is a self-reflection of Shwe U-Daung himself who came to Rangoon from
Mandalay and struggled to maintain his writing work.
One of the features of the 1930s Dobama Asiayone movement was their strong notion of what
it was to be Burman. The biography of Pe Maung Tin, a professor at Rangoon University at that
time, shows us that Dobama Asiayones Burman oriented political activities at Rangoon University
intimidated many non-Burmese students, such as Shans.
28
Burmese language, together with
Buddhism, had always been a major feature of Burmese nationalism since the early 20
th
century, a
viewpoint held by YMBA (Young Mens Buddhist Association) and GCBA although their view of
Burmeseness as a race was not so strict as Dobama Asiayones. The early leaders such as May Oung
and Ottama were Arakanese not Burmans.
29
Dobama Asiayones definition of Burmeseness suggests
the spread of modern race theory among young intellectuals.
30


27
Shwe U-Daung, Sondauk U San Shar Baungjouk sadoutta Akyeing (San Shar The Detective, The
Collection, The fourth impression), Yane Mandalay Saouk Taik, Mandalay, 1997, 64-65.
28
Ma Lay Lone, Pe Maung Tin thoukmahouk Ba Thetshai, (Pe Maung Tin or Mr. Longevity), Swe
Tin Sape, Yangon, 1975, 262-263
29
Thant Myint-U, The River of Lost Steps: A Personal History of Burma, Farrar, Straus and Giroux,
2006, New York, First paperback edition, 2007, 204
30
Ibid., 194-195


16
16
In 1938 the second anti-Indian riot occurred, brought about by a publication of an Indian
Muslim residents denouncement of Buddhism. It spread rapidly and was joined by many Burmese
who had been economically disadvantaged by Indians. While this was happening, Dobamya
Asiayone distributed more than 100, 000 copies of a booklet that appealed to the Burmese rioters
anti-Indian views, saying many Indian migrants were capitalist invaders exploiting Burmese people,
much like the British.
31
This booklet was published by the Nagani Book Club and written by Thein
Pe, an up-and-coming writer at the time who later became one of the significant novelists in
post-colonial Burma, known as Thein Pe Myint.
Burmeseness to Shwe U-Daung was broader than Dobama Asiayones perceptions. His San
Shar stories also show Shwe U-Daungs different viewpoint towards Indian migrants from Dobama
Asiayones ideas.

Conclusion
Shwe U-Daungs long-term series the San Shar stories, are not only a unique example of Burmese
popular literature but also show some of the variety of nationalist thoughts in Burma. Under the
British rule which designated English as the official language, Burmese language was a key element of
Burmese identity and Burmese publishing activities helped the spread of nationalism. Thus San Shar
became the Burmese hero under British rule through Thuriya Publishing House, which was well
known through its nationalist newspaper Thuriya (The Sun).
The San Shar stories reflected Shwe-U-Daungs changing nationalist thoughts depending on the
social and political changes of the era. The role of San Shar as a nationalist hero, in the 1930s shows
some changes from the 1920s, such as a Burmese making a major contribution to the British Empire

31
Hans-Bernd Zoellner, Myanmar Literature Project, Working Paper 10:12 Material on Thein Pe
Indo-Burman Conflict. 2008,.
http://www.phil.uni-passau.de/lehrstuehle-professuren/suedostasien/suedostasien-gemeinsam/forschun
g/myanmar-literature-project.html



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17
to a Burmese working for independence. This corresponded both to the political currents of the
time and also to public opinion, which partially explains the long-term popularity of the San Shar
stories. Buddhism was also a major element in Burmese nationalism. In the social unrest in the
1930s, the San Shar stories sense of justice based on Buddhism must have resonated with many
Burmese readers. Other ideas expressed in the stories, e.g. to support a constitutional state and build
a harmonious society including immigration, also must have appealed to many readers.
Shwe U-Daungs nationalist thoughts reflect the common perceptions of Burmese nationalism,
but also show several differing perspectives from Dobama Asiayones. In the 1930s as Dobama
Asiayone rapidly gained supporters some of their tactics propagated the idea of Burmeseness, by
praising anti-Indian and anti-Chinese riots. They also contributed widely to the introduction of
socialism and communism in Burma. Shwe U-Daungs narratives largely related to some political
thoughts from GCBA and Thuriya Publishing House since the 1910s. For my further studies, I intend
to explore the origin of Shwe U-Daungs nationalist thoughts and development as expressed in the San
Shar stories published in the post-colonial era, hoping to clarify some aspects of the complexity of
modern Burmese nationalism.

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18
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