Islamic Education in Myanmar: a Case Study
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Assistance for Ethnic Minorities in Myanmar Through ODA (PDF, 312KB)
Chapter 1: ODA for Moving Forward Together Section 1: ODA for Achieving a Free, Prosperous, and Stable International Community – Assistance for democratization and national reconciliation Part I ch.1 ODA Assistance for Ethnic Minorities Topics in Myanmar through ODA ■ Surrounding ethnic minorities issues towards national reconciliation, including the peace process with ethnic minorities. Promoting regional development and Myanmar is said to be home to 135 different ethnic groups. the consolidation of peace, Japan will proactively implement Of these, the Bamar occupy about 70% of the population, assistance in ethnic minorities’ areas in order to contribute to living mainly in the central plains region. The ethnic the stable and sustainable growth of Myanmar. minorities that account for the remaining 30% primarily live Japan has thus far implemented assistance for ethnic in the mountainous regions near national borders. These minority regions based on the issues and needs of each state, minorities are broadly divided into seven major national focusing its support in the area of agriculture, which is their races, which are: Kachin, Kayah (Karenni), Karen (Kayin), primary industry. Chin, Mon, Shan, and Rakhine (Arakan). The races are To name a few, rural development assistance (technical further broken down into 134 ethnic groups. cooperation) has been provided in the northern area of Shan The issues surrounding ethnic minorities in Myanmar are State for the dissemination and distribution of drug crop deeply rooted and were caused by the “divide and rule” alternatives. In the southern part of Shan State, production administration during British colonial period. Even after and distribution assistance in the development of sustainable gaining independence in 1948, conflict between the national circular agriculture was provided by working with NPO military and ethnic armed groups continued for 60 years in Terra People Association on a technical cooperation. -
Salience of Ethnicity Among Burman Muslims: a Study in Identity Formation
INTELLECTUAL DISCOURSE, 2005 VOL 13, N0 2, 161-179 Salience of Ethnicity among Burman Muslims: A Study in Identity Formation Khin Maung Yin∗ Abstract: Muslims, constituting about thirteen percent of the total population of Myanmar or Burma are not a monolithic group and are unable to provide a united front in their struggle to realize their just demands. They are divided into many groups and their relationship with each other is conflictual. As the cases of Indian and Bamar (Burman) Muslims show, they rely upon ethnicity, rather than religion, for identity formation and self-expression. Burma, known as Myanmar since 1989, is the second largest country in ASEAN or South East Asia.1 It stretches nearly 1500 miles from North to South. With an area of 678,500 square km and a population of about 48 million, it lies at the juncture of three regions of Southeast Asia, South Asia and East Asia. It is situated between two Asian giants, India and China, and shares borders with Bangladesh, Thailand and Laos. Burma is more significant than many other countries in the region as it is surrounded, in the southwest and south, by the Indian Ocean, Bay of Bengal and Andaman Sea. It lies, in the words of Huntington, across the fault lines of the Hindu, Buddhist and Confucian civilisations.2 Burma or Myanmar is a nation with many races and there are about 135 ethnic groups. Its population is nearly 50 million. The majority are Bamar, but the Shan, Kachin, Kayin, Chin, Mon, Rakhine, Burmese Muslims, Indian Muslims, Chinese Muslims and others are prominent minority groups in Burma. -
From the Editor
EDITORIAL STAFF From the Editor ELIZABETH SKINNER Editor Happy New Year, everyone. As I write this, we’re a few weeks into 2021 and there ELIZABETH ROBINSON Copy Editor are sparkles of hope here and there that this year may be an improvement over SALLY BAHO Copy Editor the seemingly endless disasters of the last one. Vaccines are finally being deployed against the coronavirus, although how fast and for whom remain big sticky questions. The United States seems to have survived a political crisis that brought EDITORIAL REVIEW BOARD its system of democratic government to the edge of chaos. The endless conflicts VICTOR ASAL in Syria, Libya, Yemen, Iraq, and Afghanistan aren’t over by any means, but they have evolved—devolved?—once again into chronic civil agony instead of multi- University of Albany, SUNY national warfare. CHRISTOPHER C. HARMON 2021 is also the tenth anniversary of the Arab Spring, a moment when the world Marine Corps University held its breath while citizens of countries across North Africa and the Arab Middle East rose up against corrupt authoritarian governments in a bid to end TROELS HENNINGSEN chronic poverty, oppression, and inequality. However, despite the initial burst of Royal Danish Defence College change and hope that swept so many countries, we still see entrenched strong-arm rule, calcified political structures, and stagnant stratified economies. PETER MCCABE And where have all the terrorists gone? Not far, that’s for sure, even if the pan- Joint Special Operations University demic has kept many of them off the streets lately. Closed borders and city-wide curfews may have helped limit the operational scope of ISIS, Lashkar-e-Taiba, IAN RICE al-Qaeda, and the like for the time being, but we know the teeming refugee camps US Army (Ret.) of Syria are busy producing the next generation of violent ideological extremists. -
Feasibility Study on Reduction of Greenhouse Gas Emissions at Thanlyin Oil Refinery by the Modernization of Existing Facilities
N E DO- I C-OOER3 1 Feasibility Study on Reduction of Greenhouse Gas Emissions at Thanlyin Oil Refinery by the Modernization of Existing Facilities March, 2001 New Energy and industrial Technologies Development Organization (NEDO) Entrusted to Cosmo Engineering Co, , Ltd. 020005096- Feasibility Study on Reduction of Greenhouse Gas Emissions at Thanlyin Oil Refinery by the Modernization of Existing Facilities Cosmo Engineering Co., Ltd. March, 2001 Study Purpose; At the Third Conference of the Parties to the United Nations Framework Convention on Climate Change (COP 3), "The Kyoto Protocol” defining a target of the reduction of greenhouse gases such as carbon dioxide for the industrialized countries was adopted to prevent the ongoing global warming. Here, the international remedies such as "Jointed Implementation (JI)” and “Clean Development Mechanism (CDM)" are determined to flexibly trade the amount of the countries’ reduction through actual implementation of projects. Japan should also utilize these means to achieve our target. This report summarizes the survey for a project of energy saving and greenhouse gas reduction by introducing modern refinery facilities to Thanlyin Refinery, Myanma Petrochemical Enterprise and for future CDM. NEDO—IC—OOER31 Feasibility Study on Reduction of Greenhouse Gas Emissions at Thanlyin Oil Refinery by the Modernization of Existing Facilities March, 2001 New Energy and Industrial Technologies Development Organization (NEDO) Entrusted to Cosmo Engineering Co., Ltd. Preface This report summarizes “The 2000 Basic Investigation on Collaborations and Others: Feasibility Study on Reduction of Greenhouse Gas Emissions at Thanlyin Refinery by Modernization of Existing Facilities” carried out by Cosmo Engineering Co., Ltd. in commission by “New Energy and Development Organization (NEDO).” First, as the background of this investigation, we should mention the Third Conference of the Parties to the United Nations Framework Convention on Climate Change (COP-3) in December 1997. -
Report on "Youth Perceptions of Pluralism and Diversity in Yangon
YOUTH PERCEPTIONS OF PLURALISM AND DIVERSITY IN YANGON, MYANMAR Report prepared for UNESCO by Enlightened Myanmar Research Foundation (EMReF) 22 November 2019 Yangon, Myanmar YOUTH PERCEPTIONS OF PLURALISM AND DIVERSITY IN YANGON, MYANMAR Executive summary 3 Introduction 5 Literature Review 6 Education 6 Isolation and Public and Cultural Spaces 6 Religion and Ethnicity 7 Histories and Memories of Coexistence, Friendship, and Acceptance 7 Discrimination and Burmanization 7 Parents, Teachers, and Lessons: Hierarchy and Social Norms 8 Social Media 8 Methodology 10 Ethnic and Religious Communities 11 Research Findings 13 Perceptions of Cultural Diversity, Pluralism and Tolerance 13 Discrimination, Civil Documentation and Conflict 15 Case Study 17 Socialization: Parents, Peers, and Lessons 19 Proverbs, Idioms, Mottos 19 Peers and Friends 20 Parents and Elders 21 Education (Schools, Universities and Teachers) 22 Isolation and Space 26 Festivals, Holidays, and Cultural and Religious Sites 27 Civic and Political Participation 29 Social Media and Hate Speech 30 Employment and Migration 31 Language 32 Change Agents 33 Conclusion 35 Recommendations for Program Expansion 37 Civil Society Mapping 38 References 41 2 YOUTH PERCEPTIONS OF PLURALISM AND DIVERSITY IN YANGON, MYANMAR Executive summary A number of primary gaps have been identified in the existing English language literature on youth, diversity, and pluralism in Myanmar that have particular ramifications for organizations and donors working in the youth and pluralism space. The first is the issue of translation. Most of the existing literature makes no note of how concepts such as diversity, tolerance, pluralism and discrimination are translated into Burmese or if there is a pre-existing Burmese concept or framework for these concepts, and particularly, how youth are using and learning about these concepts. -
The Popularity of Mawlana Rumi and the Mawlawi Tradition
The Popularity of Mawlana Rumi and the Mawlawi Tradition ibrahim gamard It is an amazing phenomenon that, hundreds of years having passed since his death in 1273, Mawlana Jalal al-Din Rumi, the great mystic poet whose fame has been lasting in the East, has now become so well known in the West. At the same time, few people have heard anything about the Mawlawi (Turkish: Mevlevi ) Sufi tradition other than per - formances of the ‘whirling dervishes’. And yet it is the Mawlawi tradi - tion that has preserved the spiritual wisdom teachings of Mawlana (Turkish: Mevlana), his disciples and his descendants for more than seven centuries. The Mawlawi¯ S AMAc At the end of the Ottoman Empire there were one hundred and four - teen Mawlawi centres (takya; Turkish, tekke) in existence and it has been estimated that there were about one hundred thousand Mawlawis throughout the Empire. This came to an end in 1925 when the Turkish Republic outlawed all Sufi organizations and closed their centres. The famous Whirling Prayer Ceremony (sama c; Turkish, sema), which for centuries had been performed only at Mawlawi centres inside special ‘whirling ceremony’ halls (sama c-khana; Turkish, semahane), was forbidden for nearly thirty years thereafter. The Mawlawis had faithfully commemorated the anniversary of Mawlana’s death every year. This was based on the Sufi custom of celebrating the anniversary of the death of a revered saint (wali; Turkish, veli ) as if it were a ‘wedding’ (curs, carus) when the soul of the saint was believed to have ‘reunited’ with God. Like all Sufis, the Mawlawis commemorated Mawlana’s death according to the Islamic lunar calendar. -
THAN, TUN Citation the ROYAL ORDERS of BURMA, AD 1598-1885
Title Summary of Each Order in English Author(s) THAN, TUN THE ROYAL ORDERS OF BURMA, A.D. 1598-1885 (1988), Citation 7: 1-158 Issue Date 1988 URL http://hdl.handle.net/2433/173887 Right Type Departmental Bulletin Paper Textversion publisher Kyoto University THE ROYAL ORDERS OF BURMA, AD 1598-1885 The Roya 1Orders of Burma, Part Seven, AD 1811-1819 Summary 1 January 18 1 1 Order:( 1) According to statements made by the messengers from Ye Gaung Sanda Thu, Town Officer, Mogaung, arrest Ye Gaung Sanda Thu and bring him here as a prisoner; send an officer to succeed him in Mogaung as Town Officer. < 2) The King is going to plant the Maha Bodhi saplings on 3 January 1811; make necessary preparations. This Order was passed on 1 January 1811 and proclaimed by Baya Kyaw Htin, Liaison Officer- cum -Chief of Caduceus Bearers. 2 January 18 1 1 Order:( 1) Officer of Prince Pyay (Prome) had sent here thieves and robbers that they had arrested; these men had named certain people as their accomplices; send men to the localities where these accused people are living and with the help of the local chiefs, put them under custody. ( 2) Prince Pakhan shall arrest all suspects alledged to have some connection with the crimes committed in the villages of Ka Ni, Mait Tha Lain and Pa Hto of Kama township. ( 3) Nga Shwe Vi who is under arrest now is proved to be a leader of thieves; ask him who were his associates. This Order was passed on 2 January 1811 and proclaimed by Zayya Nawyatha, Liaison Officer. -
A Strategic Urban Development Plan of Greater Yangon
A Strategic A Japan International Cooperation Agency (JICA) Yangon City Development Committee (YCDC) UrbanDevelopment Plan of Greater The Republic of the Union of Myanmar A Strategic Urban Development Plan of Greater Yangon The Project for the Strategic Urban Development Plan of the Greater Yangon Yangon FINAL REPORT I Part-I: The Current Conditions FINAL REPORT I FINAL Part - I:The Current Conditions April 2013 Nippon Koei Co., Ltd. NJS Consultants Co., Ltd. YACHIYO Engineering Co., Ltd. International Development Center of Japan Inc. Asia Air Survey Co., Ltd. 2013 April ALMEC Corporation JICA EI JR 13-132 N 0 300km 0 20km INDIA CHINA Yangon Region BANGLADESH MYANMAR LAOS Taikkyi T.S. Yangon Region Greater Yangon THAILAND Hmawbi T.S. Hlegu T.S. Htantabin T.S. Yangon City Kayan T.S. 20km 30km Twantay T.S. Thanlyin T.S. Thongwa T.S. Thilawa Port & SEZ Planning調査対象地域 Area Kyauktan T.S. Kawhmu T.S. Kungyangon T.S. 調査対象地域Greater Yangon (Yangon City and Periphery 6 Townships) ヤンゴン地域Yangon Region Planning調査対象位置図 Area ヤンゴン市Yangon City The Project for the Strategic Urban Development Plan of the Greater Yangon Final Report I The Project for The Strategic Urban Development Plan of the Greater Yangon Final Report I < Part-I: The Current Conditions > The Final Report I consists of three parts as shown below, and this is Part-I. 1. Part-I: The Current Conditions 2. Part-II: The Master Plan 3. Part-III: Appendix TABLE OF CONTENTS Page < Part-I: The Current Conditions > CHAPTER 1: Introduction 1.1 Background ............................................................................................................... 1-1 1.2 Objectives .................................................................................................................. 1-1 1.3 Study Period ............................................................................................................. -
Muslim Sexuality in Secular and Religious Legal Discourse in India
Muslim World Journal of Human Rights Volume 4, Issue 1 2007 Article 7 THE TRANSNATIONAL MUSLIM WORLD,HUMAN RIGHTS, AND THE RIGHTS OF WOMEN AND SEXUAL MINORITIES Dual Subordination: Muslim Sexuality in Secular and Religious Legal Discourse in India Aziza Ahmed∗ ∗[email protected] Copyright c 2007 Berkeley Electronic Press. All rights reserved. Dual Subordination: Muslim Sexuality in Secular and Religious Legal Discourse in India∗ Aziza Ahmed Abstract Muslim women and Muslim members of the Lesbian, Gay, Bisexual, and Transgender (LGBT) community face a specific form of dual subordination in relation to their gender and sexuality. A Muslim woman might seek solace from India’s patriarchal religious judicial structures only to find that the secular system’s patriarchal structures likewise aid in their subordination and create a space for new forms of such subordination. Similarly, a marginalized LGBT Muslim might at- tempt to reject an oppressive religious formulation only to come to find that the secular Indian state might criminalize a particular form of sexuality. This analysis explores how Indian laws “give meaning” to sexuality through the legal structures manifested by state and religious regula- tory bodies and argues that both religious and state legal institutions need to be reformed to create a legal environment that furthers rather than inhibits a full realization of sexual rights. KEYWORDS: India, Islamic Law, LGBT rights, human rights ∗Aziza Ahmed holds a law degree from the University of California, Berkeley and a MS in Popu- lation and International Health from the Harvard School of Public Health. She has worked with the Planned Parenthood Association of South Africa and was a former consultant for the United Na- tions Development Fund for Women (UNIFEM), the United Nations Children’s Fund (UNICEF), and Development Alternatives with Women in a New Era (DAWN) in the Eastern Caribbean. -
Village Tract of Yangon Region
Myanmar Information Management Unit Village Tract of Yangon Region Minhla 96°0'E 96°30'E Nyaunglebin Letpadan Daik-U Letpadan Daik-U Thayarwady Thayarwady Thonse Forest Chaung Sauk Pan Pin Bago Tan Kyo San Chaung Gon Hnyin Bwet Tan Kone Kywe Taung Boke Boet Hla Kan Gyoe Myaung Hpyu Thar Ta Bu Hpa Lon Yar Yae Thoe Kan Kone Kone Okekan Kin Pa Waw 17°30'N Tee 17°30'N Zalun Tha Yae Pyay Twin Kone Kone Waw Oke Kan Aing Gyi Ywar Ma Kyway Oke Kan Bagan Gawt Kan Kone Yin Taik Forest Chaung Lay Pin Hpa Lon Bu Tar Hpa Lon Kyi Pin Ywar Ma La Har Bein Daw Oke Kan Kun Taikkyi Shan Su Chan Hpa Lon Kone Kan Kone Ngar Lar Chaung Pyin Ma Oke Kan Kone Yae Thoe Kan Ka Sa Par Oke Pon Lay (A) Kaing Inn Ta Yar Yae Paw Ahpyauk Ma Yan Urban Chin Chaung Thaung Kone Hpoe Min Kone Khaung Ohn Pin Tha Nat Hlaing Kwin Chaung Taw Kha Chaung Thea Yan Thone Gwa U To Bu Tar Hpyu Forest Hpaung Khun Hnit Gyi Kyaik (East) (West) Sin Sa Kyon Khun Hnit Gyoe Kan Ta Kin Kyaik Kyaik Hpyu Bago Sa Kaing Yae Twin (East) Poke Hpyu Yin Lein Thin Taik Nyo Ah La Maw Auk Yae Kwin Boke Chan BAGO Kan Kone Taikkyi Hpaung Gyi (West) Kyar Inn Hpet Wun Urban Kone Taw Lauk Lay Gway ThanatpinREGION La Ti Chaung Tauk Danubyu YANGON Aing Haing Ku Sar Bu Taung Thanatpin Ka Lawt Ka Taing Taung Yat Thawt Sein Baw La Zee Kone Tha Yet REGION Kut Chaung Tar Gwa Min Hlegu Hla Wa Taung Yat Zee Kone Nan Ti Hpu Gyi Taw La Hle Seik Teit Sin Chan Yae Paw Shwe Mya Thaung Kone Yar Kone Hle Seik Ah Hta Dat Taw Yaung Myit Kone Kyoe Nyaung Let Pan Me Pa Li Tan Su Ngar Su Kyar Inn Kone Taung Myaung War Pa Ta Kar -
Th E Phaungtaw-U Festival
NOTES TH_E PHAUNGTAW-U FESTIVAL by SAO SAIMONG* Of the numerous Buddhist festivals in Burma, the Phaungtaw-u Pwe (or 'Phaungtaw-u Festival') is among the most famous. I would like to say a few words on its origins and how the Buddhist religion, or 'Buddha Sii.sanii.', came to Burma, particularly this part of Burma, the Shan States. To Burma and Thailand the term 'Buddha Sii.sanii.' can only mean the Theravii.da Sii.sanii. or simply the 'Sii.sanii.'. I Since Independence this part of Burma has been called 'Shan State'. During the time of the Burmese monarchy it was known as Shanpyi ('Shan Country', pronounced 'Shanpye'). When th~ British came the whole unit was called Shan States because Shanpyi was made up of states of various sizes, from more than 10,000 square miles to a dozen square miles. As I am dealing mostly with the past in this short talk I shall be using this term Shan States. History books of Burma written in English and accessible to the outside world tell us that the Sii.sanii. in its purest form was brought to Pagan as the result of the conversion by the Mahii.thera Arahan of King Aniruddha ('Anawrahtii.' in Burmese) who then proceeded to conquer Thaton (Suddhammapura) in AD 1057 and brought in more monks and the Tipitaka, enabling the Sii.sanii. to be spread to the rest of the country. We are not told how Thaton itself obtained the Sii.sanii.. The Mahavamsa and chronicles in Burma and Thailand, however, tell us that the Sii.sanii. -
The Political Conditions During Bagan Period Dr.Sandar Win Abstract
1 The Political Conditions During Bagan Period Dr.Sandar Win* Abstract Bagan reached to the status of the “State” in the 11th century during the reign of King Anawrahta by passing through the status of the various levels of districts and taiks in the emergence of Bagan Empire. Bagan Empire was ruled by the successive Kings since the reign of Aniruddha (a) Anawrahta. In the relations with the neighbouring countries during Bagan period, there were relations also with India and Ceylon. In the diplomatic relations, the Chinese (Mongols) had launched three aggressive wars against Bagan during the reign of King Nara Thiha Pate. Shin Disapramok stone inscription was inscribed because he was sent an Envoy and could settele the matter successfully. In the inscription, it contained six methods of diplomacy. Although Bagan Kings were autocratic, they ruled in accordance with the ten precepts incumbent on a King. At the end of the 13th century, the administrative power fell into the hand of the three Shan brothers and the Bagan Empire had collapsed. Keywords: Bagan Empire, Anawrahta, autocratic Introduction Bagan was the first empire of Myanmar. The culture and architecture of Bagan could be seen until nowadays. Furthermore, Bagan period was an important period according to political, economic, religion and culture. Pyus were strong in the central Myanmar prior to Myanmars. But the Pyus became weak because the Nan Chou destroyed the Pyu Capital in A.D.832. At the time when there was no strong and powerful people in Central Myanmar, Myanmar took position. Myanmar people expanded to invade from the district to the division and division to the State.