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Buddhist spaces in Bangkok and Rangoon both had long common traditions prior to nineteenth and early twentieth-century colonial incursions. Top–down central city planning with European designs transformed both cities. While Siamese kings personally initiated civic change that began to widen economic and social interaction of different classes, British models segregated European, Burmese, Indian, and Chinese populations to exacerbate social differences. In addition, the Siamese rulers maintained and enhanced civic spaces of religious compounds while the British occupied the Shwedagon pagoda for military purposes and created spacious gardens for their own use. The article underlines the disparity in the provision of urban forms in central city planning between the royal vision of nation-building developed by King Chulalongkorn and his successor King Vajiravudh and the new capital of Rangoon laid out by colonial engineers where the traditional ritual spaces became the staging ground for nationalist movements. In both cities, urban forms and civic spaces were essential in legitimizing political authority. The
article demonstrates the manner in which spatial and visual systems colored the production of civic space to initiate social integration in Bangkok and preamble disintegration in colonial Rangoon.
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