A Case Study for Development of Tradition and Culture of Myanmar People Based on Some Myanmar Traditional Festivals
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A Delicate Balance Negotiating Isolation and Globalization in the Burmese Performing Arts Catherine Diamond
A Delicate Balance Negotiating Isolation and Globalization in the Burmese Performing Arts Catherine Diamond If you walk on and on, you get to your destination. If you question much, you get your information. If you do not sleep and idle, you preserve your life! (Maung Htin Aung 1959:87) So go the three lines of wisdom offered to the lazy student Maung Pauk Khaing in the well- known eponymous folk tale. A group of impoverished village youngsters, led by their teacher Daw Khin Thida, adapted the tale in 2007 in their first attempt to perform a play. From a well-to-do family that does not understand her philanthropic impulses, Khin Thida, an English teacher by profession, works at her free school in Insein, a suburb of Yangon (Rangoon) infamous for its prison. The shy students practiced first in Burmese for their village audience, and then in English for some foreign donors who were coming to visit the school. Khin Thida has also bought land in Bagan (Pagan) and is building a culture center there, hoping to attract the street children who currently pander to tourists at the site’s immense network of temples. TDR: The Drama Review 53:1 (T201) Spring 2009. ©2009 New York University and the Massachusetts Institute of Technology 93 Downloaded from http://www.mitpressjournals.org/doi/pdf/10.1162/dram.2009.53.1.93 by guest on 02 October 2021 I first met Khin Thida in 2005 at NICA (Networking and Initiatives for Culture and the Arts), an independent nonprofit arts center founded in 2003 and run by Singaporean/Malaysian artists Jay Koh and Chu Yuan. -
Classic Burma Group Tour 26 October 2011
CONTENTS: INTRODUCTION & MAP DAY BY DAY SUMMARY OF THE TRIP PRICE & INCLUSIONS TOUR INFORMATION ITINERARY IN DETAIL ACCOMMODATION INFORMATION CLASSIC BURMA GROUP TOUR 26 OCTOBER 2011 AN INTRODUCTION TO OUR CLASSIC BURMA TOUR With years of experience in operating tours to Burma, or Myanmar as it is now known, Audley has designed this very comprehensive tour. It includes the main points of interest such as Rangoon's shimmering Shwedagon Pagoda, the stilted villages of Inle Lake, wonderfully evocative Mandalay and the thirty square miles of temples and pagodas at Pagan. The tour also includes a day trip to the colonial hill station of Maymyo or Pwin Oo Lwin as it is now known and an overnight visit to the Golden Rock Pagoda, at Kyaiktiyo. The tour has been planned by Kate who is the Regional Manager for Burma and has travelled to the country many times with Audley Travel, visiting many of the more remote areas. For this trip we have included a two night cruise, which traverses the Irrawaddy River between Pagan and Mandalay. We are also offering an optional hot air balloon flight over Pagan at sunrise – worth every penny to get a different perspective on the temples of Pagan. The tour this year also includes a visit to the school that Audley has rebuilt following cyclone Nargis in May 2008 with the help of contributions from staff and clients. Near to departure we will be able to give you a list of useful items that you may wish to take with you to donate to the school. -
Conflict Sensitivity in Education Provision in Karen State Polina Lenkova
Conflict Sensitivity in Education Provision in Karen State Polina Lenkova December 2015 Inside front cover Conflict Sensitivity in Education Provision in Karen State Polina Lenkova December 2015 About the researcher Polina Lenkova is a research fellow at Thabyay Education Foundation. She holds a Master of Arts in International Relations from the School of Advanced International Studies, John Hopkins University, Washington, D.C. About Thabyay Education Foundation Founded in 1996, Thabyay Education Foundation educates, develops, connects and empowers individuals and organizations in Myanmar to become positive, impactful change-makers. We seek to achieve this through knowledge creation, innovative learning and guided skills expansion, as well as by forging connections to networks, information and opportunities. Acknowledgements The author would like to express her gratitude to everyone who participated in and assisted her during this research. Particularly, the author would like to thank the following people and organizations for providing assistance and suggestions during field research: Tim Schroeder, Saw San Myint Kyi, Saw Eh Say, Hsa Thoolei School, Taungalay Monastery, as well as Thabyay Education Foundation staff Hsa Blu Paw, Cleo Praisathitsawat and U Soe Lay. Furthermore, the author also thanks Tim Schroeder, Kim Joliffe and Saw Kapi for report review and feedback. Design and layout: Katherine Gibney | www.accurateyak.carbonmade.com Note on the text All web links in the report’s footnotes were correct and functioning as of 1 December 2015. 4 Conflict Sensitivity in Education Provision in Karen State Contents Acronyms and Glossary 6 Executive Summary 7 1. Introduction: Defining Conflict Sensitivity in Education 10 2. Objectives and Methodology 11 3. -
JSS 046 2B Luce Earlysyamin
THE EAFk v SYAM IN Bi.JRrviAjS HIS16RV by G. H. Luce 1 Not long ago, I was asked to give an opinion about a pro posal to write the history of the Shans. The proposal came from a Shan scholar for whom I have great respect, and who was as well fitted as any Shan I know to do the work. He planned to assemble copies of all the Shan State Chronicles extant; to glean all references to the Shan States in Burmese Chronicles; and finally to collect source materiu.ls in English. · Such, in brief, was the plan. I had to point out that it omitted what, for the older periods at least, were the most important sources of all: the original Old 'l'h ai inscriptions of the north, the number of which, if those from East Bm·ma, North Siam and Laos, are included, may well exceed a hundred; 1 and the elated contem porary reco1·cls in Chinese, from the 13th century onwards. I do not know if these sources have been adequately tapped in Siam. · They certainly have not in Burma. And since the earlier period, say 1.250 to 1450 A.D., is the time of the m~'tSS movements of the Dai2 southward from Western Yunnan, radiating all over Fmther India and beyond, the subject is one, I think, that concerns Siam no less than Burma. I am a' poor scholar of 'l'hai; so I shall confine myself here to Chinese and Burmese sources. The Chinese ones are mainly the dynastic histories of the Mongols in China (the Yuan-shih ), and the his-' tory of the earlier half of the Ming dynasty (the Ming-shih ). -
Translated from the Hmannan Yazawin Dawgyl
Burmese I11vasions of Siam, Translated from the Hmannan Yazawin DawgyL ...T . Preface. 'l' he materials for the subject of this paper ·were ch awn almost entirely from the Hmn.nn a 11 Yazawin Dclwg·yi, a H istory of Burm a. in Burmese co1npil eLl by order of King Dagyict <l W of Burma i11 the ycn.r 1 101 B unnese era., A. D . 182!J . The nn t.ive work lms be en closely ac1l1erec1 to in tl1i · pnper, so nmch so that it may he co nsidered a free translat ion ( lr the original coveri 11g t he ~_J e r i o d treated of. A resume of the whole of '\vhat i · containea h re IYill lJe found in Sir A. rtlnu Phayre's llislory of Bul'lna . J n hi s l1 ist ory Sir Art hur Phayre has <Li so f ollowetl t lJ e Hmanua n Yazawin L irly closely, a nd he has utilized a1l th e in fonnat.ion IYh i.ch tl~e 1mt. ire work can offer t hat is worthy of a place in a history w rit t<~ n on European lines aml an::mgo cl it, at least tLS regards the p t·e-Alaungpric period, alm ost in the ordet· it is give n in the orig· in al. But what a, wide difference t here is between history written according to nnti ve ideas and that wr itten ou E nropoa.n principles, a. nd how far Si r Ar thur Phayre has sifted nud coudensed tl1e infon nat.ion co ntained in the original may be imagined when fi fteen pages, each containi ng t wenty eigltt lines of print in the nati1 e hist ory are wo rl.: ed into thirty one lines in Sir Arthur P ha:r re'::; . -
THAN TUN, M.A., B.L., Ph
THE ROYAL ORDERS OF BURMA, A.D. 1598-1885 PART FOUR, A.D. 1782-1787 Edited with Introduction, Notes and Summary in English of Each Order by THAN TUN, M.A., B.L., Ph. D. (London) Former Professor of History, Mandalay University KYOTO THE CENTRE FOR SOUTHEAST ASIAN STUDIES, KYOTO UNIVERSITY 1986 ACKNOWLEDGEMENT The editor owes much gratitude to THE CENTRE FOR SOUTHEAST ASIAN STUDIES KYOTO UNIVERSITY for research fecilities given to him in editing these Royal Orders of Burma and to have them published under its auspices. He is also thankful to THE TOYOTA FOUNDATION financial aid to publish them. iv CONTENTS Acknowledgement iv List of colleagues who helped in collecting the Royal Orders vi Introduction vii Chronology 1782-1787 xxiv King's Own Calendar, 1806-1819 xxxiii Summary of Each Order in English 1 Royal Orders of Burma in Burmese 211 v List of colleagues who helped in collecting the Royal Orders Aung Kyaw (Chaung U) Aung Myin Chit So Myint Htun Yee Khin Htwe Yi Khin Khin Khin Khin Gyi Khin Khin Sein Khin Lay Khin Maung Htay sKhin Myo Aye Khin Nyun (Mrs Thein Than Tun) Khin Yi (Mrs Than Tun) Kyaw Kyaw Win Mya Mya Myine Myine Myint Myint Myint Htet Myint Myint Than Myo Myint Ni Ni Myint Ni Toot Nyunt Nyunt Way Ohn Kyi (Chaung U) Ohn Myint Oo Pannajota Sai Kham Mong San Myint (Candimala) San Nyein San San Aye Saw Lwin Sein Myint Than Than Thant Zin (Mawlike) Thaung Ko Thein Hlaing Thein Than Tun Thoung Thiung Tin Maung Yin Tin Tin Win Toe Hla Tun Nwe Tun Thein Win Maung Yi Yi Yi Yi Aung vi INTRODUCTION LIKEAniruddha (Anawyatha Min Saw), Hti Hlaing Shin (Kyanzittha), Hanthawady Sinbyu Shin (Bayin Naung), Alaungmintaya (U Aung Zayya) and Mindon after him, King Badon (Bodawpaya) was a usurper on the Burmese throne and like his every other counterpart, he tried to rule with benevolence. -
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 (1983), Citation 1: 1-141 Issue Date 1983 URL http://hdl.handle.net/2433/173761 Right Type Departmental Bulletin Paper Textversion publisher Kyoto University THe ROYAL ORDERS OF BURMA, AD 1598-18851 Part I, AD 1598-1648 SUMMARY 6 May 1249 Order:( 1) Listen with great care to this proclamation because it is in conformity with the teachings of the Religion as well as the laws passed by the ancient kings. ( 2) Give the most severe punishments to those who are guilty of theft and robbery. The king wants to be magnanimous but one good example could stop others from becoming bad. Therefore such punishments are necessary. ( 3) No one could escape punishment for doing any of these hideous crimes because no one is going to escape hell in his next life for his misdeeds in this present life. ( 4) Live a good and moral life. ( 5) Every village of more than fifty houses must have one stone inscription pillar of this proclamation. ( §) Once in a fortnight all villagers (including those from small villages where there are no such inscription stones of this proclamation) shall come to this inscription stone when the Village Headman reads the proclamation engraved on it. ( ?) Made 444 stone inscriptions of this proclamation. This Order was proclaimed on 6 May 1249. Note ' This Order is included in this collection because it is the earliest known order of a king in Burma that has ever been recorded. -
November 14 – 27, 2015
Royal Ontario Museum World Cultures Tour November 14 – 27, 2015 Join ROMtravel on a tour to this time-locked Day 6 Mandalay-Bagan Day 13 Inle Lake-Yangon country now emerging from isolation. Day and overnight cruise down the Irrawaddy Fly to Yangon. City historical highlights. From Yangon’s colonial architecture and River to Bagan. Visit village of Yandabo. Farewell Dinner with wine. magnificent Shwedagon Pagoda to Day 7 Bagan Day 14 Yangon-Bangkok picturesque Inle Lake with its stilt houses and A talk by a member of the Myanmar Fly to Bangkok for individual departures from leg-rowing fishermen, Myanmar will astound. Archaeological Department sets the stage for Bangkok. This is a land of spirituality, a devout Bagan. Ananda Temple, Ok Kyaung, and Buddhist country of warm, welcoming people. sunset touring by horse-cart. Hotels Our tour takes us to four distinct parts of Day 8 Bagan Yangon Savoy Myanmar: Yangon, the former capital; Explore small villages in the countryside. 2 nights + 1 night Mandalay, the cultural centre in the country’s Day 9 Bagan Mandalay Rubar Mandalar heartland; Bagan with its temple-studded Enjoy sunrise from the top of a pagoda. 3 nights plain; and Inle Lake, home to the Shan and Explore some of Bagan’s key temples. Irrawaddy River RV Paukan (boat) Intha peoples. Day 10 Bagan-Inle Lake 1 night We will explore temples and Fly to Inle Lake. Introduction to the Shan and Bagan The Hotel@Tharabar monasteries, visit artisan workshops and Intha cultures. Wine tasting at the local Gate 3 nights markets, as we absorb the history and culture winery. -
A Semantic Study of Taste-Related Words in the Myanmar Language
Dagon University Research Journal 2014, Vol. 6 Religious Beliefs of Shan-Gyi National Live in Ae-Nai Village, Lashio Township, Shan State in Myanmar Kay Thi Thant* Abstract This study explored how to maintain Drum Ensemble (“saing wain:” in Myanmar) as Myanmar cultural heritage. The paper described especially relationship between spirit propitiation ceremony (“nat pwe” in Myanmar) and drum ensemble. Yangon Region is presumed to be the most developed place in the country that it could be very much liable to any infiltration of foreign culture and music. But fortunately, it was found that Big Drum Ensemble is still being used in some downtown areas and some adjacent area in Yangon region. Therefore, study sites were chosen some wards and villages of some Townships in Yangon Region to collect information and data regarding with the usage of drum ensemble. The three studied groups of the community were divided as follows: (1) The drum ensemble members of musicians whose livelihoods depend solely upon Bamar drum ensemble (2) appropriation ceremony (“na´ kana:” in Myanmar) professionals consisted of a woman or a sissy said to be chosen as consort by a spirit (spirit medium) (“na´ gado” in Myanmar), a leader of spirit medium (“kana: si:” in Myanmar), and other followers and (3) the audience. Then the audience comprised the doers and related persons, people who sponsored expenditure of ritual event (“kana: pwe:” in Myanmar) and people who come to watch entertainment. Again it could be classified two categories of audiences who came and watched drum ensemble entertainment. The first said to be the ones who are coming to watch according to their hobby who watch and listen with artistic ears and the remaining groups represent the ones who come and see just for fun. -
Cultural Sensitivity: Cultural Sensitivity
96_98CNJ_Apr.c1.qxd 3/5/07 5:15 PM Page 96 96_98CNJ_Apr.c1.qxd 3/5/07 5:15 PM Page 96 . a i d . e a i p i d k e i Cultural Sensitivity: p i W k i Cultural Sensitivity: f o W y f s o e t y r s u e t o r Beyond First Impressions c u e o Beyond First Impressions c g a e g m I a m I We removed We removedour shoes, BY LINDINDAA SS.. J OHANSON padded ggingerlyingerly acracrossoss the cool brbreeze-eeze- BY LINDA S. JOHANSON wway,anday, and stepped into wonderland.The The worship stood in stark contrast mar’s main language is Burmese. Ninety- Shewdagon Phuya (pagoda, or place of to mmyy Christian church service in North twtwoo percent of the population is Buddhist. Buddhist worship) in Rangon, Myanmar CarCarolina.olina. I was in the country of Myan- The climate is trtropical,opical, with hot humid with its immense golden turrets and mar (formerly known as Burma) with summers followed by a warm rainy season. ggildedilded altaraltarss rremindedeminded me of a ffairytaleairytale my physician-husband on a two-week Agriculture is the main industry in castle, except that hundreds of statues of medical mission trtripip in the sprspringing of MyMyanmar.Theanmar.The local pastor in the Mon Buddha dominated the landscapelandscape.. Scores 2006.There, I discovered invaluable in- state region informed us that the people of worshipers reverently poured tiny cups sights that hahaveve increased my sensitivity liliveve in a rubber tree forest.They arise at of wwaterater from sparkling basins over the as a nurse caring for patients of different 2:00 A.M. -
Raising the Curtain
Raising the Curtain Cultural Norms, Social Practices and Gender Equality in Myanmar 1 We, both women and men, hold equal opportunities and chances since we were born, as we all are, human beings. Most women think that these opportunities and favours are given by men. No, these are our own opportunities and chances to live equally and there is no need to thank men for what they are not doing. Focus Group Discussion with Muslim women, aged 18-25, Mingalartaung Nyunt Township The Gender Equality Network Yangon, Myanmar © All rights reserved Published in Yangon, Myanmar, Gender Equality November 2015 Network 2 Cultural Norms, Social Practices and Gender Equality in Myanmar 3 Contents Acronyms 6 Acknowledgements 7 Executive Summary 8 1. Introduction 10 1.1 Background and Rationale 12 1.2 Objectives and Study Questions 12 1.3 Methodology - In Brief 13 2. Setting the Scene 16 2.1 ‘The Problem is that the Problem is not Seen as a Problem’ 17 2.2 Historical Narratives: Women’s High Status and Comparisons with Other Countries 18 2.3 Gender Inequality and Gender Discrimination: Where is the Problem? 21 2.4 Gender Equality as a ‘Western’ Concept 25 3. Cultural and Religious Norms and Practices 26 3.1 Culture in Myanmar, and Myanmar Culture 27 3.2 The Inseparability of Culture and Religion 29 3.3 Women as Bearers of Culture 30 3.4 The Role of Nuns in Buddhism 32 3.5 Hpon, Respect and Male Superiority 34 3.6 Purity, Female Inferiority and Exclusion 37 3.7 Modesty, Male Sexuality and the Importance of Women’s Dress 38 3.8 The Construction of Ideal Masculinity 41 3.9 Letting the Birds Rest on the Pagoda: Controlling the Self, Enduring Hardship and Sacrificing 42 4. -
Buddhism in the Late Konbaung Period(1819-1885)
BUDDHISM IN THE LATE KONBAUNG PERIOD(1819-1885) PhD DISSERTATION KO KO NAING DEPARTMENT OF HISTORY UNIVERSITY OF MANDALAY MYANMAR JUNE, 2010 BUDDHISM IN THE LATE KONBAUNG PERIOD(1819-1885) University of Mandalay BUDDHISM IN THE LATE KONBAUNG PERIOD(1819-1885) A Dissertation Submitted to the University of Mandalay In partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in History Department of History Ko Ko Naing 4 PhD(R)-Hist-22 Mandalay, Myanmar June, 2010 ABSTRACT This paper is an analysis of Buddhism in the late Konbaung Period. How Buddhism was introduced into Myanmar is discussed. How the Myanmars professed a mixture of Buddhism and their traditional beliefs is explained. Among the seven kings who supported the Religion in Myanmar, two—Kings Badon and Mindon—reigned in the late Konbaung Period. King Badon’s personal views and progressive ideas concerning the Religion are touched upon. How the kings purified the Religion partly to facilitate their rule is discussed. The monks formed separate sects in the late Konbaung period even though they did not differ from one another in robes, literature, doctrine or goal. However, the kings’ support was important for a sect to stand on its own. In the late Konbaung Period, the Fifth Buddhist Synod, which was the first Buddhist Synod held in Myanmar, was convened. That the Buddhist synod convened by King Mindon was not necessary for the Religion and that he convened it only to defy the British who had annexed Lower Myanmar and to assume the title Pyinsama Thangayanatin Mintaya (the Convener of the Fifth Buddhist Synod) are discussed.