DOCSLIB.ORG

Mon Diasporas in Thailand and the Notions of “Home”

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Mon Diasporas in Thailand and the Notions of “Home” 7th International Conference on Humanities and Social Sciences “ASEAN 2015: Challenges and Opportunities” (Proceedings) Mon Diasporas in Thailand and the Notions of “Home” 1. Pakawadee Thongchompunuch: [email protected] M.A. in Mekong Studies at the Faculty of Humanities and Social Sciences, KhonKaen University, Thailand. 2. Patcharin Lapanun, Ph.D: [email protected], Lecturer in Mekong Studies Program, Faculty of Humanities and Social Sciences, KhonKaen University. Abstract This article aims to explain meanings of “home” given by Mon living in Thailand. It employs the concept of “home” of diasporas as the analytical framework. Qualitative research methodology is used in this study. The study indicates that Mon diasporas has been living in Baan Wang Ka, Kanchanaburi Province since AD.1949. The ethnic suppression policies in Myanmar are the major cause of transnational mobility of this ethnic group, although, in the later periods, some of them left their homeland to go to Thailand for trading and eventually resettled at Baan Wang Ka. Currently, Mon people in Baan Wang Ka include four generations. Although they are from Myanmar and heirs of those from Myanmar, Mon in the village gave definitions of their “home” differently. Those of the first generation define their homeland as their “home.” The second to fourth generations refer to their “home” in association with the place where they live in Thailand or their homeland. The diverse notions of “home” have to do with not solely generation differences and causes of migration, but also an individual’s experiences, economic opportunity, legal status as well as social status in Thailand and assimilation to Thai society. Thus, this paper shows that the definitions of “home” are constructed and multiple – rather than fixed and specific – and such definitions relate to their contexts as well as migration periods. Keywords: Notions of “home”, Mon ethnic group, diaspora Faculty of Liberal Arts, Prince of Songkla University, June 5-6, 2015 595 7th International Conference on Humanities and Social Sciences “ASEAN 2015: Challenges and Opportunities” (Proceedings) Background Home” has a wide range of meanings. It could refer to a tangible residence or convey the feeling of family members, closeness to a certain area, or the origin of a person when we talk about “homeland”. The varied meanings of “home” are inevitably related with conditions at an individual level at which the meanings are defined. For this reason, “home” is not defined without a solid ground. This article aims to investigate the concept of “home” in studies about diasporas and its meanings, and the factors that contribute to such meanings given by Mon diasporas at Baan Wang Ka1, who emigrated from the State of Mon, Burma2, and have settled down in Sam Prasop Area3, Sangkhla Buri District, Kanchanaburi Province since 1948. The ethnic suppression policies in Burma are the major cause of transnational mobility of this ethnic group. In addition, it was found that some of Mon diasporas left their homeland to resettle at Baan Wang Ka for economic reason as they consider Thailand as a better place for trading opportunity than the motherland with economic recession. Even though Mon diasporas left their homeland for different reasons, they are identified by Thai government as “Myanmar diaspora4”. Mon diasporas currently living at Baan Wang Ka emigrated to Thailand on 3 major occasions5; the first in 1949, the second 1950, and the last 1951. Each flow of migrations was caused by the war between Myanmar Government and ethnic group armed force. In addition, Sangkhla Buri is a district near the Myanmar border, far from jurisdiction of the Thai state. The area is also abundant in resources and a suitable 1 The name of the village “Wang Ka” means a land full of fish. “Wang” is a Thai word, meaning an area underwater with suitable depth for variety of fish species and “Ka” means fish in Mon language. This name is common among villagers in the village and surrounding areas though the official name of the village is “Mu Baan Phaen Din Tham Phaen Din Thong”. 2The informants often used the word “Burma” to refer to Republic of the Union of Myanmar – the official name which is not common among Mon people I talked to. Thus, in this article I uses “Burma” when referring to Republic of the Union of Myanmar. The use of the term “Burmer” also conveys the feelings and stories better than the term that the informants are not familiar with. 3 Sam Prasop Area is where three rivers meet i.e. the Song Kalia River, the Bikhli River, and the Ranti River. The Mon diaspora choose this location to settle down and build their community. 4 When they move to Thailand, these Mon people have the status as Mon diaspora with Myanmar citizenship. According to the announcement of Ministry of Interior, Myanmar immigrants who had fled the war to Thailand before 1976 are Myanmar diaspora. (Orawan 2003) 5 The 3 flows of migration are the major flows. More than 60 families of Mon people fled to Thailand and the migration is still remembered at Baan Wang Ka. At the meantime, it was found that the migration of this group has continued recently, only in a smaller group of people, not the whole family. Faculty of Liberal Arts, Prince of Songkla University, June 5-6, 2015 596 7th International Conference on Humanities and Social Sciences “ASEAN 2015: Challenges and Opportunities” (Proceedings) trading opportunity between Thai and Mon people. These factors attracted Mon diasporas to Thailand. Presently there are 4 generations on Mon diaspora. The first generation includes those who migrated to Thailand due to ethnic suppression policies in Myanmar. Some of them escaped to Thailand for a better economic opportunity as mentioned earlier. Departure from home with pressing situation and loss has reflected the feeling of yearning for home of the diasporas because home has more implications than being only a place, but also heart and soul, a place of learning about life experience. When they, with the feeling of loss, were forced to live in a foreign land, it is normal to form the feeling of being alienated, having common yearning and imagination to go back home. However, this explanation is debated; scholars pointed out that many Jewish diasporas in the United States did not wish to go back to their motherland. But they want to live their lives and die in America. (Rattana 2012) The second to the fourth generations are the heirs of the first generation. Some of them have received Thai citizenship but they maintain consciousness of being diasporas and passed this on from one generation to another, through stories and beliefs. The stories and beliefs mirrored the origin of families, communities, and ethnic self-awareness of which group they belong to. Some scholars proposed that the connection between each generation of diasporas is formed through memories, memorization, and commemoration to the events that drove their ancestors to leave their motherland through the stories about ancestors told to the newer generations. (Barh 1996 cited in Bundit 2006:6) This study aims to explain the conditions influencing the definitions of “home” given by Mon diasporas residing at Baan Wang Ka. Data collecting was conducted through interviewing and reviewing related literature. The results presented in this paper include the discussion on the concepts of “home” in the literature about diasporas and the notions of “home” defined by Mon diasporas at Baan Wang Ka. Objectives/Research Questions 1. To survey the concept of “home” in studies about diasporas 2. To explain the meanings of “home” defined by Mon diasporas and the conditions influencing such definitions Faculty of Liberal Arts, Prince of Songkla University, June 5-6, 2015 597 7th International Conference on Humanities and Social Sciences “ASEAN 2015: Challenges and Opportunities” (Proceedings) Research Methodology Baan Wang Ka was selected as the research site because this village has been residential area for the Mon diasporas who moved to Thailand for more than 60 years. Also, they can still maintain the transnational relationship between their motherland and the asylum without disconnection from the cross-border relative, economic, social, and cultural relationships despite their status of diaspora. This research applies qualitative research approach; data is collected through participant observation, non-participant observation, and in-depth interview. The in-depth interview was conducted with 9 Mon diasporas from generations 2-4. Stories about the first generation were collected from their heir since most people of the first generation have passed away. Triangulation method – such as comparing the data in the same topic with the information obtained from other informants - was used. Findings 1. The notions of “home” in studies about diasporas The term “diasporas” comes from a Greek word “diasperin”. Its meaning is about sowing seeds so that they grow up and settle down with roots (Kasem 2009). “Diaspora” first appeared in the Hebrew bible translated into Greek (Septuagint) during the 2-3 centuries B.C. (Evans 2009: 1-3 cited in Monchai and Manimai 2013). In 1973, the term was developed to use for a social concept. “Diaspora” was used in a social encyclopedia to refer to the exile of Jewish people from the holy land. It has the implied meaning of uprooting, suppression, and pain in adjusting to a new environment until they could create and maintain their own cultural center continuously, refusing to leave their identity (Monchai and Manimai 2013). This article emphasizes the definitions and discussions about the concepts of “home” which many scholars have proposed to explain the traditional diasporas and the modern ones. The term diasporas appeared in the literature in 1980 - 19906. It refers to victims who were forced to leave from an area or a specific place that they considered homeland (Thirawut 2007:11).
Load more

Recommended publications
  • The Impact of Dhawai Special Economic Zone
    THE IMPACT OF DHAWAI SPECIAL ECONOMIC ZONE. Chattrarat Hotrawaisaya College of Logistics and Supply Chain Suan Sunandha Rajabhat University, Bangkok, Thailand E-mail: [email protected] ABSTRACT The purpose of this study was to study the impact levels on the people in establishing the Dhawai Special Economic Zone. They were economic impact, social impact, environmental impact, and security impact, The sample of this research was 400 persons, determining the sample size by the Yamane's formula, and proportional stratified random sampling in Saiyok Sub - district, Muang Sub –district and Dan Makam Tia Sub - district using the questionnaire measuring in a 5 -level scale. The statistics used for data analysis were frequency, percentage, mean and standard deviation. The research found that the opinions of the population in the Dhewai Special Economic Zone. The overall was medium, that considering each aspect, social impact was the highest ( X = 3.86), followed by environmental impact ( X = 2.82), economic impact ( X = 2.60) and security impact ( X = 2.65), and respectively. Keyword: Impact, Special Economic Zone, Dhawai INTRODUCTION The set border Special Economic Zones are derived from the operation of the National Economic and Social Development Office (NESDB). The first SEZs was considered unsuccessful due to being opposed by the public sector. However, in 2012 the Prime Minister has issued the "Special Economic Development Zones" and applicable from the day after the announcement date in the Government Gazette onwards. (Office of the Council of the decree, 2012). This makes the story of the Special Economic zone set back to be important again.
    [Show full text]
  • Mon Affairs Union Representative: Nai Bee Htaw Monzel
    Mon Affairs Union Representative: Nai Bee Htaw Monzel Mr. Chairman or Madame Chairperson I would like to thank you for giving me the opportunity to participate in the Forum. I am representative from the Mon Affairs Union. The Mon Affairs Union is the largest Mon political and social organization in Mon State. It was founded by Mon organizations both inside and outside Burma in 2008. Our main objective to restore self-determination rights for Mon people in Burma. Mon people is an ethnic group and live in lower Burma and central Thailand. They lost their sovereign kingdom, Hongsawatoi in 1757. Since then, they have never regained their self- determination rights. Due to lack of self-determination rights, Mon people are barred from decision making processes on social, political and economic policies. Mon State has rich natural resources. Since the Mon do not have self-determination rights, the Mon people don’t have rights to make decision on using these resources. Mon State has been ruled by Burmese military for many years. Burmese military government extracts these resources and sells to neighboring countries such as China and Thailand. For example, the government sold billions of dollars of natural gas from Mon areas to Thailand. Instead of investing the income earned from natural gas in Mon areas, the government bought billion dollars of arms from China and Russia to oppress Mon people. Due Burmese military occupation in Mon areas, livelihoods of Mon people economic life have also been destroyed. Since 1995, Burmese military presence in Mon areas was substantially increased. Before 1995, Burma Army had 10 battalions in Mon State.
    [Show full text]
  • Late Jomon Male and Female Genome Sequences from the Funadomari Site in Hokkaido, Japan
    ANTHROPOLOGICAL SCIENCE Vol. 127(2), 83–108, 2019 Late Jomon male and female genome sequences from the Funadomari site in Hokkaido, Japan Hideaki KANZAWA-KIRIYAMA1*, Timothy A. JINAM2, Yosuke KAWAI3, Takehiro SATO4, Kazuyoshi HOSOMICHI4, Atsushi TAJIMA4, Noboru ADACHI5, Hirofumi MATSUMURA6, Kirill KRYUKOV7, Naruya SAITOU2, Ken-ichi SHINODA1 1Department of Anthropology, National Museum of Nature and Science, Tsukuba City, Ibaragi 305-0005, Japan 2Division of Population Genetics, National Institute of Genetics, Mishima City, Shizuoka 411-8540, Japan 3Department of Human Genetics, Graduate School of Medicine, The University of Tokyo, Bunkyo-ku, Tokyo 113-0033, Japan 4Department of Bioinformatics and Genomics, Graduate School of Medical Sciences, Kanazawa University, Kanazawa City, Ishikawa 920-0934, Japan 5Department of Legal Medicine, Interdisciplinary Graduate School of Medicine and Engineering, University of Yamanashi, Chuo City, Yamanashi 409-3898, Japan 6Second Division of Physical Therapy, School of Health Sciences, Sapporo Medical University, Sapporo City, Hokkaido 060-0061, Japan 7Department of Molecular Life Science, School of Medicine, Tokai University, Isehara City, Kanagawa 259-1193, Japan Received 18 April 2018; accepted 15 April 2019 Abstract The Funadomari Jomon people were hunter-gatherers living on Rebun Island, Hokkaido, Japan c. 3500–3800 years ago. In this study, we determined the high-depth and low-depth nuclear ge- nome sequences from a Funadomari Jomon female (F23) and male (F5), respectively. We genotyped the nuclear DNA of F23 and determined the human leukocyte antigen (HLA) class-I genotypes and the phenotypic traits. Moreover, a pathogenic mutation in the CPT1A gene was identified in both F23 and F5. The mutation provides metabolic advantages for consumption of a high-fat diet, and its allele fre- quency is more than 70% in Arctic populations, but is absent elsewhere.
    [Show full text]
  • Indigenous Peoples and Modern Liabilities in the Thung Yai
    Edited by Stefan Disko and Helen Tugendhat IWGlA - Document 129 Copenhagen - 201 4 67 +c. a*. indigenous peoples and rvlader;: Liabi\isac?sjr-; ii ''b rn il? 8 Thung Yai Nares~lanWildlife Sanctuary, 1 g iEiEgcebi over Biocu Introduction ince the 1970s, a global environmental and developmental crisis has been conceptualized Sand negotiated in controversial modern discourses about nature conservation, sustainable development and globalization. The need to protect endangered 'natural forests', 'wilderness areas' and 'biodiversity hotspots' as global heritage and assets figures prominently in academic arguments and conservation strategies of non-governmental organizations, as well as in the policies of national and international administrative bodies. In this context, conflicts have emerged between culturally diverse local communities, particularly indigenous peoples, who derive their livelihoods and identity from their lands and resources, and external modern actors and institutions who claim rights and control over these areas and resources, invoking national and global interests in nature conservation and modernization. These conflicts represent an historically specific expression of competing claims at the fringes of expanding modern societies, framed in current discourses which increasingly propose, at the same time, the preservation of biological as well as cultural diversity. Left: A Karer? house in Gssadeng wiiage in the Thung Yai Nareshiarr Wiidiife Sanctuary Photo: Reiner Buerg^girr This article is concerned with these widespread conflicts over bio-cultural diversity, focusing on the particular case of the Karen indigenous communities living in the Thung Yai Naresuan Wildlife Sanctuary in Western Thailand. Together with the adjoining Huai Kha Khaeng Wildlife Sanctuary, their living place was declared a UNESCO World Heritage site in December 1991.
    [Show full text]
  • Using the National Historic Preservation Act to Protect Iconic Species
    Hastings Environmental Law Journal Volume 12 Number 2 Spring 2006 Article 5 1-1-2006 The Cultural Significance of Wildlife: Using the National Historic Preservation Act to Protect Iconic Species Ingrid Brostrom Follow this and additional works at: https://repository.uchastings.edu/ hastings_environmental_law_journal Part of the Environmental Law Commons Recommended Citation Ingrid Brostrom, The Cultural Significance of Wildlife: Using the National Historic Preservation Act to Protect Iconic Species, 12 Hastings West Northwest J. of Envtl. L. & Pol'y 147 (2006) Available at: https://repository.uchastings.edu/hastings_environmental_law_journal/vol12/iss2/5 This Article is brought to you for free and open access by the Law Journals at UC Hastings Scholarship Repository. It has been accepted for inclusion in Hastings Environmental Law Journal by an authorized editor of UC Hastings Scholarship Repository. For more information, please contact [email protected]. WEST NORTHWEST I have raised my children from the gifts from this sea. It’s our mission to pass this treasure to our offspring.1 - Oba San, 92-year-old Okinawan protestor The Cultural Significance of Wildlife: Using the National Historic I. Introduction Preservation Act to Protect Iconic Species Whether it be the emblematic bald eagle flying majestically overhead or the spawning salmon winding its way upstream, certain animals represent the By Ingrid Brostrom* cultural backbone of a people and bring meaning to the human world around them. A community can survive without these species but its unique cultural iden- tity may not. While every species has bio- logical and ecological value, some deserve extra protection for the signifi- cance they derive from the human popu- lations around them.
    [Show full text]
  • KANCHANABURI WAR CEMETERY (DON RAK) by Vanseven Co.,Ltd
    KANCHANABURI WAR CEMETERY (DON RAK) By Vanseven Co.,Ltd. ATTRACTION DETAILS Situated only 2 kilometers south of town on the bank of the Kwai Noi River, this is where to pay respect to the 1,740 prisoners of the World War II who didn't have a chance to return home and rest in peace here. The site was formerly the prisoners of war camp. Opening hours: 9.00 am - 5.00 pm The Bridge, together with the Death Railway, is now regarded as the significant symbol of peace, portraying that war is the great illusion that benefits no one. State Railway of Thailand now offers train travel trips along the Death Railway, running from Bangkok to Noktok Station, on weekends and public holidays. You can also take a walk to cross the bridge on foot, too. JEATH War Museum By Vanseven Co.,Ltd. ATTRACTION DETAILS The name JEATH is derived from countries engaged in the WWII death railway construction from 1942 to 1945: Japan, England, America, Australia, Thailand and Holland. And as the name suggests, this small museum displays photographs and illustrations narrating the living condition of prisoners of war (POWs) during that cruel time, some of which were donated by former POWs who survived. The museum building itself was also turned from the detention hut, used during that period. BRIDGE OVER THE RIVER KWAI By Vanseven Co.,Ltd. ATTRACTION DETAILS Perhaps the best known attraction of Kanchanaburi, featured in world’s famous book and film, The Bridge on the River Kwai is part of the infamous Death Railway, spanning over Kwai Yai River, built by the prisoners of the World War II under the supervision of Japanese Imperialism Army.
    [Show full text]
  • Gulf of Mottama Management Plan
    GULF OF MOTTAMA MANAGEMENT PLAN PROJECT IMPLEMTATION AND COORDINATION UNIT – PCIU COVER DESIGN: 29, MYO SHAUNG RD, TAUNG SHAN SU WARD, MAWLAMYINE, NYANSEIK RARMARN MON STATE, MYANMAR KNOWLEDGE MANAGEMENT AND COMMUNICATION OFFICER GULF OF MOTTAMA PROJECT (GOMP) Gulf of Mottama Management Plan, May 2019 GULF OF MOTTAMA MANAGEMENT PLAN Published: 16 May 2019 This management plan is endorsed by Mon State and Bago Regional Governments, to be adopted as a guidance document for natural resource management and sustainable development for resilient communities in the Gulf of Mottama. 1 Gulf of Mottama Management Plan, May 2019 This page is intentionally left blank 2 Gulf of Mottama Management Plan, May 2019 Gulf of Mottama Project (GoMP) GoMP is a project of Swiss Agency for Development and Cooperation (SDC) and is implemented by HELVETAS Myanmar, Network Activities Group (NAG), International Union for Conservation of Nature (IUCN), and Biodiversity and Nature Conservation Association(BANCA). 3 Gulf of Mottama Management Plan, May 2019 ACKNOWLEDGEMENTS The drafting of this Gulf of Mottama Management Plan started early 2016 with an integrated meeting on May 31 to draft the first concept. After this initial workshop, a series of consultations were organized attended by different people from several sectors. Many individuals and groups actively participated in the development of this management plan. We would like to acknowledge the support of the Ministries and Departments who have been actively involved at the Union level which more specifically were Ministry of Natural Resource and Environmental Conservation, Ministry of Agriculture, Livestock and Irrigation, Forest Department, Department of Agriculture, Department of Fisheries, Department of Rural Development and Environmental Conservation Department.
    [Show full text]
  • Country Reports on Human Rights Practices - 2005 Released by the Bureau of Democracy, Human Rights, and Labor March 8, 2006
    Burma Page 1 of 24 2005 Human Rights Report Released | Daily Press Briefing | Other News... Burma Country Reports on Human Rights Practices - 2005 Released by the Bureau of Democracy, Human Rights, and Labor March 8, 2006 Since 1962, Burma, with an estimated population of more than 52 million, has been ruled by a succession of highly authoritarian military regimes dominated by the majority Burman ethnic group. The current controlling military regime, the State Peace and Development Council (SPDC), led by Senior General Than Shwe, is the country's de facto government, with subordinate Peace and Development Councils ruling by decree at the division, state, city, township, ward, and village levels. In 1990 prodemocracy parties won more than 80 percent of the seats in a generally free and fair parliamentary election, but the junta refused to recognize the results. Twice during the year, the SPDC convened the National Convention (NC) as part of its purported "Seven-Step Road Map to Democracy." The NC, designed to produce a new constitution, excluded the largest opposition parties and did not allow free debate. The military government totally controlled the country's armed forces, excluding a few active insurgent groups. The government's human rights record worsened during the year, and the government continued to commit numerous serious abuses. The following human rights abuses were reported: abridgement of the right to change the government extrajudicial killings, including custodial deaths disappearances rape, torture, and beatings of
    [Show full text]
  • Prevalence and Diversity of Avian Haemosporidians May Vary with Anthropogenic Disturbance in Tropical Habitats in Myanmar
    Prevalence and Diversity of Avian Haemosporidians May Vary with Anthropogenic Disturbance in Tropical Habitats in Myanmar Jaime Muriel 1,#,*, Alfonso Marzal 2,#, Sergio Magallanes 2, Luz García-Longoria 2,3, Marcela Suarez-Rubio 4, Paul J. J. Bates 4,5, Htet Htet Lin 6, Aye Nyein Soe 6, Khin Swe Oo 7, Aung Aung Aye 8, Naw Dolly Wilbur 9, Ni Ni Win 9, Yupa Tin Soe 9, Khaing Khin Linn 9 and Swen C. Renner 10 Supplementary Materials: Classification of land-use types In each locality, four general habitat types representing four levels of urbanization have been established following the procedures of Suarez-Rubio et al. (2016): (1) "Downtown City" or DC which is downtown at the city centre with the highest human population; (2) "Paddy field" or PF which is an agricultural area just on the margins of each city; (3) "University Campus" or UC is within each city the university campus complex; and (4) "M Hill" or MH, which is a hill site close to each city. Downtown habitats are located at the city center and are highly developed (>70% impervious surface), and have a very high housing and human population density. Trees, mostly native species, are limited to few rather small patches and along streets. University Campus are located at the margin of the city center. It is moderately developed (30-40%), have relatively many large trees, and partially dense understory. Some parts are covered with grass or bare soils. Hill habitats are located outside of the city, and are sparsely developed (<30%), and are covered with forests that consist mainly of scrubs and thorn bushes of up to 15 m height.
    [Show full text]
  • Collective Consciousness of Ethnic Groups in the Upper Central Region of Thailand
    Collective Consciousness of Ethnic Groups in the Upper Central Region of Thailand Chawitra Tantimala, Chandrakasem Rajabhat University, Thailand The Asian Conference on Psychology & the Behavioral Sciences 2019 Official Conference Proceedings Abstract This research aimed to study the memories of the past and the process of constructing collective consciousness of ethnicity in the upper central region of Thailand. The scope of the study has been included ethnic groups in 3 provinces: Lopburi, Chai-nat, and Singburi and 7 groups: Yuan, Mon, Phuan, Lao Vieng, Lao Khrang, Lao Ngaew, and Thai Beung. Qualitative methodology and ethnography approach were deployed on this study. Participant and non-participant observation and semi-structured interview for 7 leaders of each ethnic group were used to collect the data. According to the study, it has been found that these ethnic groups emigrated to Siam or Thailand currently in the late Ayutthaya period to the early Rattanakosin period. They aggregated and started to settle down along the major rivers in the upper central region of Thailand. They brought the traditional beliefs, values, and living style from the motherland; shared a sense of unified ethnicity in common, whereas they did not express to the other society, because once there was Thai-valued movement by the government. However, they continued to convey the wisdom of their ancestors to the younger generations through the stories from memory, way of life, rituals, plays and also the identity of each ethnic group’s fabric. While some groups blend well with the local Thai culture and became a contemporary cultural identity that has been remodeled from the profoundly varied nations.
    [Show full text]
  • The United Nations in Myanmar
    The United Nations in Myanmar United Nations Resident & Humanitarian Coordinator LEGEND Ms. Renata Dessallien Produced by : MIMU Date : 4 May 2016 Field Presence (By Office/Staff) Data Source : UN Agencies in Myanmar The United Nations (UN) has been present in Myanmar and assisting vulnerable populations since the country gained its independence in 1948. Head Office The UN Resident/Humanitarian Coordinator (UN RC/HC) is the chief UN official in Myanmar for humanitarian, recovery and Development activities. The UN country-level coordination is managed by the UN Country Team (UNCT) and led by the UN RC/HC. OTHER ENTITIES AND ASSOCIATE COORDINATION FUNDS AND PROGRAMMES SPECIALIZED AGENCIES AGENCIES UN- World UNRC /HC UNO CHA UN IC MIM U UND SS UNIC EF UN DP UNH CR UNO DC UNF PA WF P UNE SCO FA O UNI DO ILO WH O UNA IDS OHC HR UNO PS U N IO M IM F Office of the UN Coordin ation of Informatio n Centre Inform ation Safety and Children 's Fund Develo pment High Com missioner HABI TAT Office on D rugs and Population Fund World Food Educationa l, Scientific Food & Ag ricultural Industrial D evelopment Internation al Labour World Health Joint Prog ramme on High Com missioner Office for Project Interna tional Ban k Intern ational Resident/Humanitarian Humanitarian Affairs Management Unit Security Programme for Refugees Human Settlements Crime Programme & Cultural Organization Organization Organization Organization Organization HIV/AIDS for Human Rights Services WOMEN Organization for Monetary Fund Coordinator Programme Migration Group MANDATES To
    [Show full text]
  • The Mon Language Editmj
    Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 2013 The Mon language:recipient and donor between Burmese and Thai Jenny, Mathias Abstract: Mon is spoken in south Myanmar and parts of central and northern Thailand and has been in intense contact with its neighboring languages for many centuries. While Mon was the culturally and politically dominant language in the first millennium, its role was reduced to a local minority language first in Thailand, later in Myanmar. The different contact situations in which the Mon languagehas been between Thailand and Myanmar has led to numerous instances of language change. The influence has not been one-way, with Mon on the receiving end only, but Mon was also the source of restructuring in Burmese and Thai. The present paper attempts to trace some of the contact induced changes in the three languages involved. It is not always clear which language was the source of shared vocabulary and constructions, but in many cases linguistic and historical facts can be adduced to find answers. While Mon language use in Thailand is diminishing fast and Mon in this country is undergoing restructuring according to Thai patterns, in Myanmar Mon is actually still exerting influence on Burmese, albeit mostly on a local level in varieties spoken in Mon and Karen States. The contact between genetically and typologically very different languages as is the case here leads in many cases to linguistically interesting outcomes. Posted at the Zurich Open Repository and Archive, University of Zurich ZORA URL: https://doi.org/10.5167/uzh-81044 Journal Article Accepted Version Originally published at: Jenny, Mathias (2013).
    [Show full text]