crushed or torn to pieces, that spirit becomes particularly restless; unless the prescribed rites are quickly performed it goes to join the enormous army of ‘wandering spirits’. These spirits, along with the evil phii, constitute one of the great problems of today’s Bangkok. Hence the importance of the ‘body-snatchers’, volunteers from Buddhist associations who cruise around the city collecting the bodies of people who have died violently. They put the pieces together and perform the appropriate rites so that the souls may depart in peace, and not hang about playing tricks on the living.
Apart from murder victims and suicides, the most obvious candidates for becoming wandering spirits are those killed in road accidents. That is why the Buddhist associations station their vans at the most notorious black spots on the roads, and why their men stand guard, tuned to the police radio frequencies, ready to rush to corpses at a moment’s notice. And they really do rush, for this kind of work has become so profitable that the charitable associations are in fierce competition, and each tries to take away more corpses than the others so as to get more donations from the public. The first to arrive has the right to the body, but the men from the different associations often come to blows over a dead person. Sometimes they carry off someone who isn’t dead yet. To advertise their public service each association holds special exhibitions with macabre colour photographs of the victims, clearly showing the severed heads and hands, so that they can press for generous donations.
That evening Bangkok really felt to me like a city from which there was no escape. Despite the competitive zeal of the body-snatchers, the number of angry phii is constantly increasing. Finding no peace, they wander about creating disasters. In vain have thousands of bottles of holy water been distributed by the Supreme Command of the Armed Forces of Thailand to exorcize the evil eye from the City of Angels, which the angels all seem to have forsaken.
In January I heard that the Burmese authorities at the frontier post of Tachileck, north of the Thai town of Chiang Mai, had begun issuing some entry visas ‘to facilitate tourism’. You had to leave your passport at the border and pay a certain sum in dollars, after which you were free to spend three days in Burma and travel as far as Kengtung, the ancient mythical city of the Shan.
This scheme was obviously dreamed up by some local military commander to harvest some hard currency, but it was just what I was after. I was looking for something to write about without having to use planes, and this was an interesting subject: a region which no foreign traveller had succeeded in penetrating for almost half a century was suddenly opening up. By pretending to be a tourist I could again set foot in Burma, a country from which as a journalist I had been banned.
In Tachileck the Burmese had probably not yet installed a computer with their list of ‘undesirables’, so Angela and I, together with Charles Antoine de Nerciat, an old colleague from the Agence France Press, decided to try our luck. We came back with a distressing story to tell: the political prisoners of the military dictatorship, condemned to forced labour, were dying in their hundreds. We brought back photographs of young men in chains, carrying tree trunks and breaking stones on a riverbed. Thanks to that short trip we were able to draw the attention of public opinion to an aspect of the Burmese drama which otherwise would have passed unobserved. And I had gone there by chance – or rather because of a fortune-teller who told me not to fly.
This is one aspect of a reporter’s job that never ceases to fascinate and disturb me: facts that go unreported do not exist. How many massacres, how many earthquakes happen in the world, how many ships sink, how many volcanoes erupt, and how many people are persecuted, tortured and killed. Yet if no one is there to see, to write, to take a photograph, it is as if these facts had never occurred, this suffering has no importance, no place in history. Because history exists only if someone relates it. It is sad, but such is life; and perhaps it is precisely this idea – the idea that with every little description of a thing observed one can leave a seed in the soil of memory – that keeps me tied to my profession.
The two towns of Mae Sai in Thailand and Tachileck in Burma are linked by a little bridge. As I crossed it with Angela and Charles Antoine, I felt once again that tremor of excitement, so pleasing but rarer as time goes on, of setting foot where few had been and where perhaps I might discover something. This had been a forbidden frontier at one time. There was said to be a heroin refinery just a few dozen yards inside Burmese territory. With good binoculars, you could make out a sign in English: ‘Foreigners, keep away. Anyone passing this point risks being shot.’ Now in its place is one proclaiming in big gold letters: ‘Tourists! Welcome to Burma!’
So, Burma too has yielded to the common fate. For thirty years it tried to resist by remaining isolated and going its own way, but it did not succeed. No country can, it would seem. From Mao’s China to Gandhi’s India to Pol Pot’s Cambodia, all the experiments in autarchy, in non-capitalist development with national characteristics, have failed. And what is more, most have left millions of victims.
At least the Burmese experiment had a fine name. It was called ‘the Buddhist way to socialism’. This was the invention of General Ne Win, who took power in 1962 and imposed a military dictatorship. He tried to spare Burma the severity of the Communist regime that ruled China on the one hand, and the American-style materialist influence that was taking root in Thailand on the other. Ne Win closed the country, nationalized its commerce and imprisoned his opponents, claiming that only in that way could Burmese civilization be protected. In a certain sense he was right, and ultimately this bestowed legitimacy on his dictatorship. In Ne Win’s hands Burma did indeed preserve its identity. The old traditions survived, religion flourished, and the way of life of the forty-five million inhabitants was not thrown into confusion by industrialization, urbanization and mindless aping of the West. By these means a country like Thailand has indeed been developed, but it has also been traumatized.
The Rangoon authorities did not want too many foreigners to ‘pollute the atmosphere’; they doled out visas sparingly, allowing only seven-day visits. Those who went there came back feeling that they had seen a country still untouched by influences from the rest of the world. Burma was a fascinating piece of old Asia, a land where men still wear the longyi, a sort of skirt woven locally; where even women smoke the cheroot, strong green cigars rolled by hand, and not Marlboros; a land where Buddhism is still a living faith and the beautiful old pagodas are still places of living worship, not museums for tourists to stroll around.
That Burma is now about to disappear, too. After a quarter of a century of uncontested power, Ne Win handed over the reins to a new generation of military men, who have imposed a dictatorship more brazen, more violent and murderous, but also more ‘modern’, than the former paternalistic one.
One had only to walk through the market in Tachileck to see that the new generals who are now the masters in Rangoon have dropped all pretence of following ‘a Burmese path’. They have decided to put a stop to the country’s isolation, and have adopted as a model of development the one that for decades has been knocking at their door, as at those of the Laotians, the Khmer and now the Vietnamese: Thailand.
Tachileck has already lost its Burmese patina. It has fourteen casinos and numerous karaoke bars. Heroin is on sale more or less openly. The largest restaurant, two discotheques and the first supermarket are owned by Thais. No transaction takes place in the local currency, the kyat. Even in the market the money they all want is that of Bangkok, the baht.
It is the military and the police who organize tourist visas, who change dollars, who procure a jeep, a driver and an interpreter. I took it for granted that the interpreter assigned to me was a spy, and I managed to get rid of him by offering him three days’ paid holiday. In the market I had been approached by a man of about fifty who seemed more trustworthy. He was a Karen – a member of an ethnic minority hostile to the Burmese; a Protestant, and hence used to Western modes of thought; and he spoke excellent English. Meeting him was a rare piece of luck, because Andrew – a name given him by American missionaries – was a mine of information and explanations.
‘Why are the hills so bare?’ I asked