ติดตามชมรายการท้ายกห้อง ทุกวันเสาร์-อาทิตย์ เวลา 20.16 น. ทางไทยพีบีเอส หรือรับชมทีวีออนไลน์ทาง
http://clip.thaipbs.or.th/file-13104#.U93nZuyifek.facebook
http://clip.thaipbs.or.th/file-13104#.U93nZuyifek.facebook
Sunday, August 3, 2014
Wednesday, July 30, 2014
War Crimes
Acts that violate the international laws, treaties, customs, and practices governing military conflict between belligerent states or parties.War crimes may be committed by a country's regular armed forces, such as its army, navy, or air force, or by irregular armed forces, such as guerrillas and insurgents. Soldiers may be punished for war crimes, as may military and political leaders, members of the judiciary, industrialists, and civilians who are enlisted by a belligerent to contravene the Rules of War.
However, isolated instances of Terrorism and single acts of rebellion are rarely, if ever, treated as war crimes punishable under the international rules of warfare. Instead, they are ordinarily treated as criminal violations punishable under the domestic laws of the country in which they occur.
Most war crimes fall into one of three categories: crimes against peace, crimes against humanity, and traditional war crimes. Crimes against peace include the planning, commencement, and waging of aggressive war, or war in violation of international agreements. Aggressive war is broadly defined to include any hostile military act that disregards the territorial boundaries of another country, disrespects the political independence of another regime, or otherwise interferes with the sovereignty of an internationally recognized state. Wars fought in self-defense are not aggressive wars.
Following World War II, for example, the Allies prosecuted a number of leading Nazi officials at the Nuremberg Trials for crimes against peace. During the war, the Nazis had invaded and occupied a series of sovereign states, including France, Czechoslovakia, Poland, and Austria. Because those invasions were made in an effort to accumulate wealth, power, and territory for the Third Reich, Nazi officials could not claim to be acting in self-defense. Thus, those officials who participated in the planning, initiation, or execution of those invasions were guilty of crimes against peace.
Hermann Göring, chief of the Luftwaffe (the German Air Force), was one Nazi official who was convicted of crimes against peace at the Nuremberg trials. The international military tribunal presiding at Nuremberg, composed of judges selected from the four Allied powers (France, Great Britain, the Soviet Union, and the United States), found that Göring had helped plan and carry out the invasions of Poland and Austria and had ordered the destruction of Rotterdam, Holland, after the city had effectively surrendered.
Crimes against humanity include the deportation, enslavement, persecution, and extermination of certain peoples based on their race, religion, ethnic origin, or some other identifiable characteristic. This category of war crimes was created almost entirely from the catalog of atrocities committed by the Nazi regime in World War II. Although other regimes have since committed horrors of their own, the Nazis established the standard by which the wartime misconduct of all subsequent regimes is now measured.
As part of the Nazi blitzkrieg, the Germans constructed concentration camps around Europe where they gassed, tortured, and incinerated millions of Jews and other persons they deemed impure or subversive to the Aryan race. Millions of others who escaped this fate were deported to Nazi labor camps in occupied countries where they were compelled at gunpoint to work on behalf of the Third Reich. The Nazi leaders who were responsible for implementing this totalitarian system of terror were guilty of crimes against humanity.
Many Nazi leaders were prosecuted for crimes against humanity during the Nuremberg trials. For example, Ernst Kaltenbrunner, head of the Nazi security organization in charge of the gestapo (the German secret police), was convicted and sentenced to death based on evidence that he had authorized the extermination of Jews at concentration camps and ordered the Conscription and deportation of civilians to foreign labor camps.
Traditional war crimes consist of those acts that violate the accepted customs, practices, and laws of warfare that have been followed by civilized nations for centuries. These rules of war prescribe the rights and obligations of belligerent states, prisoners of war, and occupying powers, as well as those of combatants and civilians. They also set restrictions on the types of weapons that belligerents may employ during combat. Soldiers, officers, and members of the high command can all be held responsible for violating the accepted customs and practices of war, regardless of whether they issue an order commanding an illegal act or simply follow such an order.
Soldiers, officers, and the high command can also be held responsible for failing to prevent war crimes. Military personnel in a position of authority have an obligation to instruct their subordinates on the customs and practices of war and a duty to supervise and oversee their conduct on the battlefield. A military commander who neglects this duty can be punished for any war crimes committed by his troops. Following World War II, for example, Japanese General Tomoyuki Yamashita was prosecuted and sentenced to death by a U.S. military tribunal in the South Pacific for dereliction of duty in "failing to provide effective control" of his troops who had massacred, raped, and pillaged innocent noncombatant civilians and mistreated U.S. prisoners of war in the Philippines (Christenson 1991, 491).
For more than five centuries, the rules of war have been applied to military conflicts between countries. Until the last decade, many observers contended that the rules of war do not govern hostilities between combatants in civil wars that take place wholly within the territorial boundaries of a single state. However, during the 1990s, the United Nations established two international military tribunals to investigate and prosecute war crimes that allegedly took place in the civil wars fought within Bosnia-Herzegovina and Rwanda.
The two tribunals indicted soldiers and other combatants in both countries for committing a litany of war crimes, including the torture of political and military enemies, the programmatic raping of women, and Genocide. Although the litigants questioned the jurisdiction and authority of each tribunal, trials proceeded against certain defendants who had been captured. Thus, the theater in which war crimes can be committed and punished has expanded from international military conflicts to intranational civil wars.
In 1998, the United Nations established the international criminal court (ICC) with the signing of the Rome Treaty. The court, which came into force on July 1, 2002, is the first permanent international criminal tribunal. Many countries over the course of many years expressed the need for such a permanent court, but politics during the Cold War and other factors prevented its creation. The treaty, however, received widespread international support upon its signing. The ICC is empowered to hear three major types of cases, including genocide, crimes against humanity, and war crimes.
The United States originally signed the treaty on December 31, 2000, but did so with reservations. One claim was that the court could be used to prosecute troops based on the political motivations of other nations. The United States introduced an amendment to the treaty that would have given U.N. security council members the right to Veto certain prosecutions, but the amendment was rejected. Even when President bill clinton signed the treaty, members of his cabinet and members of Congress expressed concerns about the court's powers. In May 2002, President george w. bush instructed the U.S. State Department to inform the secretary-general of the United Nations that the United States would not become a party to the treaty.
Simpson, Gerry, ed. 2004. War Crimes. Burlington, Vt.: Ashgate/Dartmouth.
Wald, Patricia. 2003. "Trying War Crimes in International Courts." International Journal of Legal Information 31 (summer).
However, isolated instances of Terrorism and single acts of rebellion are rarely, if ever, treated as war crimes punishable under the international rules of warfare. Instead, they are ordinarily treated as criminal violations punishable under the domestic laws of the country in which they occur.
Most war crimes fall into one of three categories: crimes against peace, crimes against humanity, and traditional war crimes. Crimes against peace include the planning, commencement, and waging of aggressive war, or war in violation of international agreements. Aggressive war is broadly defined to include any hostile military act that disregards the territorial boundaries of another country, disrespects the political independence of another regime, or otherwise interferes with the sovereignty of an internationally recognized state. Wars fought in self-defense are not aggressive wars.
Following World War II, for example, the Allies prosecuted a number of leading Nazi officials at the Nuremberg Trials for crimes against peace. During the war, the Nazis had invaded and occupied a series of sovereign states, including France, Czechoslovakia, Poland, and Austria. Because those invasions were made in an effort to accumulate wealth, power, and territory for the Third Reich, Nazi officials could not claim to be acting in self-defense. Thus, those officials who participated in the planning, initiation, or execution of those invasions were guilty of crimes against peace.
Hermann Göring, chief of the Luftwaffe (the German Air Force), was one Nazi official who was convicted of crimes against peace at the Nuremberg trials. The international military tribunal presiding at Nuremberg, composed of judges selected from the four Allied powers (France, Great Britain, the Soviet Union, and the United States), found that Göring had helped plan and carry out the invasions of Poland and Austria and had ordered the destruction of Rotterdam, Holland, after the city had effectively surrendered.
Crimes against humanity include the deportation, enslavement, persecution, and extermination of certain peoples based on their race, religion, ethnic origin, or some other identifiable characteristic. This category of war crimes was created almost entirely from the catalog of atrocities committed by the Nazi regime in World War II. Although other regimes have since committed horrors of their own, the Nazis established the standard by which the wartime misconduct of all subsequent regimes is now measured.
As part of the Nazi blitzkrieg, the Germans constructed concentration camps around Europe where they gassed, tortured, and incinerated millions of Jews and other persons they deemed impure or subversive to the Aryan race. Millions of others who escaped this fate were deported to Nazi labor camps in occupied countries where they were compelled at gunpoint to work on behalf of the Third Reich. The Nazi leaders who were responsible for implementing this totalitarian system of terror were guilty of crimes against humanity.
Many Nazi leaders were prosecuted for crimes against humanity during the Nuremberg trials. For example, Ernst Kaltenbrunner, head of the Nazi security organization in charge of the gestapo (the German secret police), was convicted and sentenced to death based on evidence that he had authorized the extermination of Jews at concentration camps and ordered the Conscription and deportation of civilians to foreign labor camps.
Traditional war crimes consist of those acts that violate the accepted customs, practices, and laws of warfare that have been followed by civilized nations for centuries. These rules of war prescribe the rights and obligations of belligerent states, prisoners of war, and occupying powers, as well as those of combatants and civilians. They also set restrictions on the types of weapons that belligerents may employ during combat. Soldiers, officers, and members of the high command can all be held responsible for violating the accepted customs and practices of war, regardless of whether they issue an order commanding an illegal act or simply follow such an order.
Soldiers, officers, and the high command can also be held responsible for failing to prevent war crimes. Military personnel in a position of authority have an obligation to instruct their subordinates on the customs and practices of war and a duty to supervise and oversee their conduct on the battlefield. A military commander who neglects this duty can be punished for any war crimes committed by his troops. Following World War II, for example, Japanese General Tomoyuki Yamashita was prosecuted and sentenced to death by a U.S. military tribunal in the South Pacific for dereliction of duty in "failing to provide effective control" of his troops who had massacred, raped, and pillaged innocent noncombatant civilians and mistreated U.S. prisoners of war in the Philippines (Christenson 1991, 491).
For more than five centuries, the rules of war have been applied to military conflicts between countries. Until the last decade, many observers contended that the rules of war do not govern hostilities between combatants in civil wars that take place wholly within the territorial boundaries of a single state. However, during the 1990s, the United Nations established two international military tribunals to investigate and prosecute war crimes that allegedly took place in the civil wars fought within Bosnia-Herzegovina and Rwanda.
The two tribunals indicted soldiers and other combatants in both countries for committing a litany of war crimes, including the torture of political and military enemies, the programmatic raping of women, and Genocide. Although the litigants questioned the jurisdiction and authority of each tribunal, trials proceeded against certain defendants who had been captured. Thus, the theater in which war crimes can be committed and punished has expanded from international military conflicts to intranational civil wars.
In 1998, the United Nations established the international criminal court (ICC) with the signing of the Rome Treaty. The court, which came into force on July 1, 2002, is the first permanent international criminal tribunal. Many countries over the course of many years expressed the need for such a permanent court, but politics during the Cold War and other factors prevented its creation. The treaty, however, received widespread international support upon its signing. The ICC is empowered to hear three major types of cases, including genocide, crimes against humanity, and war crimes.
The United States originally signed the treaty on December 31, 2000, but did so with reservations. One claim was that the court could be used to prosecute troops based on the political motivations of other nations. The United States introduced an amendment to the treaty that would have given U.N. security council members the right to Veto certain prosecutions, but the amendment was rejected. Even when President bill clinton signed the treaty, members of his cabinet and members of Congress expressed concerns about the court's powers. In May 2002, President george w. bush instructed the U.S. State Department to inform the secretary-general of the United Nations that the United States would not become a party to the treaty.
Further readings
Meron, Theodor. 1998. War Crimes Law Comes of Age: Essays. New York: Oxford Univ. Press.Simpson, Gerry, ed. 2004. War Crimes. Burlington, Vt.: Ashgate/Dartmouth.
Wald, Patricia. 2003. "Trying War Crimes in International Courts." International Journal of Legal Information 31 (summer).
Cross-references
Tokyo Trial.
West's Encyclopedia of American Law, edition 2. Copyright 2008 The Gale Group, Inc. All rights reserved.
Thursday, June 26, 2014
Promoting Peace in Myanmar
U.S. Interests and Role
Source: http://csis.org/publication/promoting-peace-myanmar
May 1, 2014
Myanmar has made important progress toward democratic reform since
President Thein Sein’s civilian government came to power in early 2011.
Significant challenges, however, remain and could scuttle efforts at
change. Key among these are the peace process between the government and
armed ethnic groups in the border regions; communal tensions in Rakhine
state bordering Bangladesh and in central Myanmar; and the free and
fair conduct of the 2015 general elections, which could also impact the
peace process and communal relations. This report explores the United
States’ interests in peace in Myanmar and offers recommendations for how
Washington can best promote it.
Lynn Kuok was a visiting fellow with the Sumitro Chair for Southeast Asia Studies at CSIS.
Lynn Kuok was a visiting fellow with the Sumitro Chair for Southeast Asia Studies at CSIS.
Publisher CSIS/Rowman & Littlefield
ISBN 978-1-4422-2845-0 (pb); 978-1-4422-2846-7 (eBook)
ProgramsSource: http://csis.org/publication/promoting-peace-myanmar
Thursday, June 19, 2014
"รัชกาลที่ 4 กล่าวถึงบรรพชนชาวหงสาของพระองค์ - ေအကရာဇ္ေသမ္ဆီမန္"
"รัชกาลที่ 4 กล่าวถึงบรรพชนชาวหงสาของพระองค์ - ေအကရာဇ္ေသမ္ဆီမန္"
ต่อคำถามของ เซอร์ จอห์น เบาวริ่งที่ว่า "I requested the King to favour
me with an account of his own dynasty, and received the following reply"
พระบาทสมเด็จพระจอมเกล้าเจ้
"In regard to the particular narrative or ancient true occurrence of the present royal dynasty reigning upon Siam, I beg to say what I knew from statement of our parents and ancestors, and other tolerable and corresponding families whom I have been present of in considerable space of time when they have been living or alive. The first family of our paternal ancestors, it is said, have been inhabitants of the city of Hansawatty (proper Sanskrit name), the capital of Pegu..."
แปลโดยเจ้าพระยาภาสกรวงศ์ (พร บุนนาค) ดังนี้
"ด้วยเรื่องราวความสิ่งสำคั
นักประวัติศาสตร์หลายท่านไม
แต่หากพิจารณาข้อคิดความเห็
"คนโบราณนั้นท่านรู้กันและน
อย่างไรก็ตาม หากแม้ว่าเรื่องที่รัชกาลที
พระบาทสมเด็จพระจอมเกล้าเจ้
"In regard to the particular narrative or ancient true occurrence of the present royal dynasty reigning upon Siam, I beg to say what I knew from statement of our parents and ancestors, and other tolerable and corresponding families whom I have been present of in considerable space of time when they have been living or alive. The first family of our paternal ancestors, it is said, have been inhabitants of the city of Hansawatty (proper Sanskrit name), the capital of Pegu..."
แปลโดยเจ้าพระยาภาสกรวงศ์ (พร บุนนาค) ดังนี้
"ด้วยเรื่องราวความสิ่งสำคั
นักประวัติศาสตร์หลายท่านไม
แต่หากพิจารณาข้อคิดความเห็
"คนโบราณนั้นท่านรู้กันและน
อย่างไรก็ตาม หากแม้ว่าเรื่องที่รัชกาลที
"The reign of the 4 mentioned book people of his native Hong-ေအကရာဇ္ေသမ္ဆီမန္"
The question of Sir John waring light that says "I requested the King
to favour me with an account of his own dynasty, and received the
following reply."
King Mongkut Rama King Rama IV Royal answered Sir John waring light that came prosperous partnership in the Kingdom of Siam when 2398 (1855) as Ambassador representatives of Queen Victoria published in the book "The Kingdom and People of Siam with a Narrative of the History to that Community in 1855 when the 2400 (1857)
"In regard to the particular narrative or ancient true occurrence of the present royal dynasty reigning upon Siam, I beg to say what I knew from statement of our parents and ancestors, and other tolerable and corresponding families whom I have been present of in considerable space of time when they have been living or alive. The first family of our paternal ancestors, it is said, have been inhabitants of the city of Hansawatty (proper Sanskrit name), the capital of Pegu..."
Translation by Chao Khun passakorn (porn Bunnag). As follows:
"With stories of important events or as the real thing, but historic Royal dynasty, which includes we ask for sayam khrongkrung said, as we know, the story of our ancestors, and ethnic chonni and matching family and thuk. Which we have been familiar, but before too long. When ye have life or live it tells the successor. Genesis house party alongside our ancestors shift pitri thee, that it was Hansawatty ' innovative courses Hong beat ' (real name riti Che Tong) is the capital city of Bangkok of Pegu ...
Many historians do not believe that more firmly convinced and confident that the reign of 4 of his book, said a young man hung people as well. But the Prince inherited the honour Phraya RAM Batman tracked Mon thon two-fold mirror with Siamese King naresuan in 2127 access to be true with any other evidence appeared no earlier than. Period from the date of the incident until the reign of the mentioned 4 apart to 271 years.
But if you consider the opinion of the comment M.R.W. pramot Khuekrit mentioned in "the skeleton in the cupboard" that.
"He knows that ancient peoples and is counted as one descended from whence that talk like this, so the offspring will have in mind that the current associated with the former ..." Another one also said a meeting of Britain and Ireland past ancient Thai notes agent. Do not bring God into the pencil, book, holiday, but used to remember and get back out to write after the Conference finished. The fact that there may be a fall off, but they believe that the most accurate because of the need to "remember." See, for example, just in case the author (and probably many others) ever remember who's who: Halle Berry is 10-20 Harbour, but after the coming of the mobile phone that can fit hundreds of people harbour. The author has a few Harbour. So it seems to believe that the reign of 4 would have to recognize what has been spoken in the family line of succession is not distorted investor.
However, even if the matter is not referred to the reign of the above 4 is true, but it was suspicious why he was referred to as the "Mon" (indicating that the reputation of the "sales" as it happens. The West Caucasian ...) do not claim that it is China and India. Southeast Asia's ancient Khmer and Cham phayu. offerings, to find English or Portugal, and will be linked with the RapPort that hunters are to spread out the wings into the Southeast at the time it was broken. (Translated by Bing)
King Mongkut Rama King Rama IV Royal answered Sir John waring light that came prosperous partnership in the Kingdom of Siam when 2398 (1855) as Ambassador representatives of Queen Victoria published in the book "The Kingdom and People of Siam with a Narrative of the History to that Community in 1855 when the 2400 (1857)
"In regard to the particular narrative or ancient true occurrence of the present royal dynasty reigning upon Siam, I beg to say what I knew from statement of our parents and ancestors, and other tolerable and corresponding families whom I have been present of in considerable space of time when they have been living or alive. The first family of our paternal ancestors, it is said, have been inhabitants of the city of Hansawatty (proper Sanskrit name), the capital of Pegu..."
Translation by Chao Khun passakorn (porn Bunnag). As follows:
"With stories of important events or as the real thing, but historic Royal dynasty, which includes we ask for sayam khrongkrung said, as we know, the story of our ancestors, and ethnic chonni and matching family and thuk. Which we have been familiar, but before too long. When ye have life or live it tells the successor. Genesis house party alongside our ancestors shift pitri thee, that it was Hansawatty ' innovative courses Hong beat ' (real name riti Che Tong) is the capital city of Bangkok of Pegu ...
Many historians do not believe that more firmly convinced and confident that the reign of 4 of his book, said a young man hung people as well. But the Prince inherited the honour Phraya RAM Batman tracked Mon thon two-fold mirror with Siamese King naresuan in 2127 access to be true with any other evidence appeared no earlier than. Period from the date of the incident until the reign of the mentioned 4 apart to 271 years.
But if you consider the opinion of the comment M.R.W. pramot Khuekrit mentioned in "the skeleton in the cupboard" that.
"He knows that ancient peoples and is counted as one descended from whence that talk like this, so the offspring will have in mind that the current associated with the former ..." Another one also said a meeting of Britain and Ireland past ancient Thai notes agent. Do not bring God into the pencil, book, holiday, but used to remember and get back out to write after the Conference finished. The fact that there may be a fall off, but they believe that the most accurate because of the need to "remember." See, for example, just in case the author (and probably many others) ever remember who's who: Halle Berry is 10-20 Harbour, but after the coming of the mobile phone that can fit hundreds of people harbour. The author has a few Harbour. So it seems to believe that the reign of 4 would have to recognize what has been spoken in the family line of succession is not distorted investor.
However, even if the matter is not referred to the reign of the above 4 is true, but it was suspicious why he was referred to as the "Mon" (indicating that the reputation of the "sales" as it happens. The West Caucasian ...) do not claim that it is China and India. Southeast Asia's ancient Khmer and Cham phayu. offerings, to find English or Portugal, and will be linked with the RapPort that hunters are to spread out the wings into the Southeast at the time it was broken. (Translated by Bing)
Friday, June 13, 2014
Types of Papers: Argument/Argumentative
While some teachers consider persuasive papers
and argument papers to be basically the same thing, it’s usually safe
to assume that an argument paper presents a stronger claim—possibly to a
more resistant audience.
For example: while a persuasive paper might claim that cities need to adopt recycling programs, an argument paper on the same topic might be addressed to a particular town. The argument paper would go further, suggesting specific ways that a recycling program should be adopted and utilized in that particular area.
To write an argument essay, you’ll need to gather evidence and present a well-reasoned argument on a debatable issue.
How can I tell if my topic is debatable? Check your thesis! You cannot argue a statement of fact, you must base your paper on a strong position. Ask yourself…
You MUST choose one side or the other when you write an argument paper!
Don’t be afraid to tell others exactly how you think things should go because that’s what we expect from an argument paper. You’re in charge now, what do YOU think?
By addressing the opposition you achieve the following goals:
The same is true in your writing.
How do I accomplish this?
To address the other side of the argument you plan to make, you'll need to "put yourself in their shoes." In other words, you need to try to understand where they're coming from. If you're having trouble accomplishing this task, try following these steps:
For example: while a persuasive paper might claim that cities need to adopt recycling programs, an argument paper on the same topic might be addressed to a particular town. The argument paper would go further, suggesting specific ways that a recycling program should be adopted and utilized in that particular area.
To write an argument essay, you’ll need to gather evidence and present a well-reasoned argument on a debatable issue.
How can I tell if my topic is debatable? Check your thesis! You cannot argue a statement of fact, you must base your paper on a strong position. Ask yourself…
- How many people could argue against my position? What would they say?
- Can it be addressed with a yes or no? (aim for a topic that requires more info.)
- Can I base my argument on scholarly evidence, or am I relying on religion, cultural standards, or morality? (you MUST be able to do quality research!)
- Have I made my argument specific enough?
Worried about taking a firm stance on an issue?
Though there are plenty of times in your life when it’s best to adopt a balanced perspective and try to understand both sides of a debate, this isn’t one of them.You MUST choose one side or the other when you write an argument paper!
Don’t be afraid to tell others exactly how you think things should go because that’s what we expect from an argument paper. You’re in charge now, what do YOU think?
| Do… | Don’t… |
| …use passionate language | …use weak qualifiers like “I believe,” “I feel,” or “I think”—just tell us! |
| …cite experts who agree with you | …claim to be an expert if you’re not one |
| …provide facts, evidence, and statistics to support your position | …use strictly moral or religious claims as support for your argument |
| …provide reasons to support your claim | …assume the audience will agree with you about any aspect of your argument |
| …address the opposing side’s argument and refute their claims | …attempt to make others look bad (i.e. Mr. Smith is ignorant—don’t listen to him!) |
Why do I need to address the opposing side’s argument?
There is an old kung-fu saying which states, "The hand that strikes also blocks", meaning that when you argue it is to your advantage to anticipate your opposition and strike down their arguments within the body of your own paper. This sentiment is echoed in the popular saying, "The best defense is a good offense".By addressing the opposition you achieve the following goals:
- illustrate a well-rounded understanding of the topic
- demonstrate a lack of bias
- enhance the level of trust that the reader has for both you and your opinion
- give yourself the opportunity to refute any arguments the opposition may have
- strengthen your argument by diminishing your opposition's argument
The same is true in your writing.
How do I accomplish this?
To address the other side of the argument you plan to make, you'll need to "put yourself in their shoes." In other words, you need to try to understand where they're coming from. If you're having trouble accomplishing this task, try following these steps:
- Jot down several good reasons why you support that particular side of the argument.
- Look at the reasons you provided and try to argue with yourself. Ask: Why would someone disagree with each of these points? What would his/her response be? (Sometimes it's helpful to imagine that you're having a verbal argument with someone who disagrees with you.)
- Think carefully about your audience; try to understand their background, their strongest influences, and the way that their minds work. Ask: What parts of this issue will concern my opposing audience the most?
- Find the necessary facts, evidence, quotes from experts, etc. to refute the points that your opposition might make.
- Carefully organize your paper so that it moves smoothly from defending your own points to sections where you argue against the opposition.
Sunday, June 1, 2014
The “Wages of Burman-ness:” Ethnicity and Burman Privilege in Contemporary Myanmar
Ethnicity is one of the primary lenses
through which scholars view conflict in Burma/Myanmar. In this paper I
examine the dominance of the majority ethnic group in Myanmar, the
Burmans, and the ways in which Burman-ness functions as a privileged
identity. I draw from the theoretical framework of Whiteness and White
privilege in critical race theory to argue that, although there are
important analytical differences between race and ethnicity, we can
conceptualise Burman-ness as a form of institutionalised dominance
similar to Whiteness. I support this argument by documenting the ways in
which Burmans are privileged in relation to non-Burmans, while still,
in many cases, seeing themselves as equally subject to government
repression. This analysis of Burman privilege (and blindness to that
privilege) is particularly relevant given the fact that the political
reforms implemented by Myanmar's new, partly civilian government since
2011 have opened new opportunities for (mostly Burman) activists while
c.
အခွင့်ထူးခံဗမာနဲ့ တိုင်းရင်းသားပြဿနာ
Queen Chamadevi
The Story Of Queen Chamadevi
SEE RELATED IMAGES @ PICTURES FROM HISTORY
According to the chronicles and legends of Lanna, Chamadevi was a
strikingly beautiful woman who nevertheless enjoyed a fair measure of
personal misfortune. To begin with, she was apparently pregnant but
unmarried at the time she was appointed Queen of Lamphun - indeed, this
unfortunate condition may have been one reason her father, the ruler of
Lopburi, sent her away.
Legend recounts that Chamadevi had at least one other serious personal problem. In her childhood she had stepped across a burning lamp placed in front of a revered Buddha image in her father's city. In punishment for this sacrilege, fate cursed her with a serious - but really serious - body odour problem. To be specific, though gorgeous to look at, Chamadevi's distinctive odour could be detected over a distance 'measured by three elephant trumpets plus seven beatings of a gong'. The chronicles are very specific about this, calculating that an elephant can be heard over a distance of three miles, whilst the sound of a gong "of medium size" travels for about one mile. Hence, Chamadevi's offensive odour could be detected from a distance of sixteen miles!
Chamadevi's journey upstream from Lopburi via the Chaophraya and Ping Rivers took about three months. Unfortunately, most of the sites associated with her journey in legend have now been submerged by the waters of the Phra Bhumibol Dam above Sam Ngao. At one place on the Ping, later known as Ab Nang (Lady's Bathing Place) she stopped for a day to bathe in a waterfall. As the legend has it, the odour of the queen polluted the waters and attracted a number of vultures which mistakenly thought an elephant had died in the vicinity. These vultures perched on a high rock overlooking the fall, and were later turned into stone, becoming a permanent feature of the Ab Nang skyline.
Tradition notwithstanding, Chamadevi's personal odour cannot - surely - have been as bad as is recounted. After all, she had managed to become pregnant before she left Lopburi, and no sooner had she arrived in Lamphun than the local Lawa chieftain, King Luang Viranga, fell in love with her. We are told that Viranga was a widower who lived on the slopes of nearby Doi Kam, a small hill in the vicinity of the present-day Chiang Mai International Airport. Viranga, attracted by the queen's beauty, sent emissaries to Lamphun requesting her hand in marriage.
At this time, again according to legend, the Lawa were a fierce nation of head-hunters as well as being - by some accounts - cannibals. Moreover, they were dark-skinned non-Buddhists. Chamadevi, the beautiful, pale-skinned (if malodorous) representative of Mon civilisation and Buddhism, could not tolerate the thought of marriage to the Lawa chieftain. Fortunately, at this stage she was still pregnant, so she sent a message to Viranga that she would accept his suit only after the birth of her child, and when that child had been weaned.
In the event, Chamadevi gave birth to twin sons, both "healthy and handsome". She named them Anantayot and Mahantayot. In course of time they reached eight years of age, but still the wily queen declined to wean them. Eventually Viranga lost patience, and calling together his Lawa subjects he stormed Lamphun, determined to possess the object of his desire.
The Lawa forces, who were stronger than those of the Mon, managed to cross the defensive moats and climb the high walls of the city. Once within the inner fastness, they wasted no time opening the main gate for King Viranga to make his triumphant entry, mounted on a war elephant.
At this point Chamadevi's twin sons appeared, riding an extraordinary elephant with blackish-purple skin and green tusks which - not surprisingly - rejoiced in the name of "Blackish-Purple". At the command of the twins, this prodigious beast forced back Viranga's elephant, causing the terrified animal to bolt through the northern gate. During this debacle, Viranga was caught between his elephant and the city wall, as a result of which his leg was broken. From that time forth, Lamphun's northern gate was renamed Pratu Chang Si, or "Elephant Crush Gate".
Unfortunately for Chamadevi, "Blackish-Purple" soon died, and when news of this reached Viranga, he determined to renew his assault on Lamphun. In a further attempt to fend off the Lawa chieftain, the queen requested a truce at which she promised to marry Viranga if he could throw a javelin from the top of Mount Pui, near Chiang Mai, to any place within the walls of Lamphun - a distance of about 30 kilometres. Viranga, 'whose lust for the queen's beauty had grown stronger', readily agreed, and summoning all his supernatural powers climbed to the summit of Mount Pui to try his skills.
By the agreement worked out at the truce, Viranga was allowed three attempts to throw his javelin to Lamphun. On the first attempt the Lawa chieftain hurled his javelin at the heart of the city, but it fell just short of the walls, creating a huge crater known today as Nong Sanao, or "Javelin Swamp".
This amazing feat so terrified Chamadevi that she determined to sap Viranga's strength through trickery before he could make any more attempts. Accordingly, whilst the Lawa chieftain was resting on Doi Pui in preparation for his second throw, Chamadevi sent him a gift of a hat she had made with her own hands. Of course, this was no ordinary hat. It was made from the cloth of the queen's petticoat, embroidered with gold and silver, and dyed a delicate shade of red... Viranga should have sensed trouble - but, of course, he didn't!
In the words of the chronicler: 'as is well known throughout Southeast Asia, the dignity and spiritual power of a man is particularly concentrated in his head. A dishonour to his head will cause him to lose his spiritual strength. And the most potent threat to masculine power is the petticoat or other undergarments of a woman, particularly a menstruating woman'.
No sooner did Viranga see the hat than he rushed forward and proudly put it on his head. Immediately his supernatural powers began to melt away. His second javelin failed to get anywhere near Lamphun, landing a mere five kilometres away at the foot of Doi Suthep, where its impact created another "Javelin Swamp" near the settlement of Ban Tindoi. In despair, the ailing chieftain threw his third javelin high in the air, tore open his clothes to expose his chest, and allowed the falling weapon to pierce his chest.
Defeated by Chamadevi's wiles, Viranga was laid to rest on the summit of a nearby peak with his face towards Lamphun, so that even in death he would gaze towards his beloved. With him died the spirit of Lawa independence. Never again would his people attempt to subdue or expel the Mon - or, later, the Thai. Instead they came gradually to embrace Buddhism and to acknowledge the authority of Lamphun, becoming loyal subjects of Haripunchai. And this is what the legend of Queen Chamadevi is really about - the triumph of guile over strength, of city over the forest, of settled rice-growing peoples over the hunter-gatherers of the wild.
SEE MORE QUEEN CHAMADEVI IMAGES @ PICTURES FROM HISTORY
Text by Donald Wilson; Photos by David Henley & Pictures From History - © CPA Media
Source: http://www.cpamedia.com/article.php?pg=archive&acid=120510162540&aiid=120606164020
Legend recounts that Chamadevi had at least one other serious personal problem. In her childhood she had stepped across a burning lamp placed in front of a revered Buddha image in her father's city. In punishment for this sacrilege, fate cursed her with a serious - but really serious - body odour problem. To be specific, though gorgeous to look at, Chamadevi's distinctive odour could be detected over a distance 'measured by three elephant trumpets plus seven beatings of a gong'. The chronicles are very specific about this, calculating that an elephant can be heard over a distance of three miles, whilst the sound of a gong "of medium size" travels for about one mile. Hence, Chamadevi's offensive odour could be detected from a distance of sixteen miles!
Chamadevi's journey upstream from Lopburi via the Chaophraya and Ping Rivers took about three months. Unfortunately, most of the sites associated with her journey in legend have now been submerged by the waters of the Phra Bhumibol Dam above Sam Ngao. At one place on the Ping, later known as Ab Nang (Lady's Bathing Place) she stopped for a day to bathe in a waterfall. As the legend has it, the odour of the queen polluted the waters and attracted a number of vultures which mistakenly thought an elephant had died in the vicinity. These vultures perched on a high rock overlooking the fall, and were later turned into stone, becoming a permanent feature of the Ab Nang skyline.
Tradition notwithstanding, Chamadevi's personal odour cannot - surely - have been as bad as is recounted. After all, she had managed to become pregnant before she left Lopburi, and no sooner had she arrived in Lamphun than the local Lawa chieftain, King Luang Viranga, fell in love with her. We are told that Viranga was a widower who lived on the slopes of nearby Doi Kam, a small hill in the vicinity of the present-day Chiang Mai International Airport. Viranga, attracted by the queen's beauty, sent emissaries to Lamphun requesting her hand in marriage.
At this time, again according to legend, the Lawa were a fierce nation of head-hunters as well as being - by some accounts - cannibals. Moreover, they were dark-skinned non-Buddhists. Chamadevi, the beautiful, pale-skinned (if malodorous) representative of Mon civilisation and Buddhism, could not tolerate the thought of marriage to the Lawa chieftain. Fortunately, at this stage she was still pregnant, so she sent a message to Viranga that she would accept his suit only after the birth of her child, and when that child had been weaned.
In the event, Chamadevi gave birth to twin sons, both "healthy and handsome". She named them Anantayot and Mahantayot. In course of time they reached eight years of age, but still the wily queen declined to wean them. Eventually Viranga lost patience, and calling together his Lawa subjects he stormed Lamphun, determined to possess the object of his desire.
The Lawa forces, who were stronger than those of the Mon, managed to cross the defensive moats and climb the high walls of the city. Once within the inner fastness, they wasted no time opening the main gate for King Viranga to make his triumphant entry, mounted on a war elephant.
At this point Chamadevi's twin sons appeared, riding an extraordinary elephant with blackish-purple skin and green tusks which - not surprisingly - rejoiced in the name of "Blackish-Purple". At the command of the twins, this prodigious beast forced back Viranga's elephant, causing the terrified animal to bolt through the northern gate. During this debacle, Viranga was caught between his elephant and the city wall, as a result of which his leg was broken. From that time forth, Lamphun's northern gate was renamed Pratu Chang Si, or "Elephant Crush Gate".
Unfortunately for Chamadevi, "Blackish-Purple" soon died, and when news of this reached Viranga, he determined to renew his assault on Lamphun. In a further attempt to fend off the Lawa chieftain, the queen requested a truce at which she promised to marry Viranga if he could throw a javelin from the top of Mount Pui, near Chiang Mai, to any place within the walls of Lamphun - a distance of about 30 kilometres. Viranga, 'whose lust for the queen's beauty had grown stronger', readily agreed, and summoning all his supernatural powers climbed to the summit of Mount Pui to try his skills.
By the agreement worked out at the truce, Viranga was allowed three attempts to throw his javelin to Lamphun. On the first attempt the Lawa chieftain hurled his javelin at the heart of the city, but it fell just short of the walls, creating a huge crater known today as Nong Sanao, or "Javelin Swamp".
This amazing feat so terrified Chamadevi that she determined to sap Viranga's strength through trickery before he could make any more attempts. Accordingly, whilst the Lawa chieftain was resting on Doi Pui in preparation for his second throw, Chamadevi sent him a gift of a hat she had made with her own hands. Of course, this was no ordinary hat. It was made from the cloth of the queen's petticoat, embroidered with gold and silver, and dyed a delicate shade of red... Viranga should have sensed trouble - but, of course, he didn't!
In the words of the chronicler: 'as is well known throughout Southeast Asia, the dignity and spiritual power of a man is particularly concentrated in his head. A dishonour to his head will cause him to lose his spiritual strength. And the most potent threat to masculine power is the petticoat or other undergarments of a woman, particularly a menstruating woman'.
No sooner did Viranga see the hat than he rushed forward and proudly put it on his head. Immediately his supernatural powers began to melt away. His second javelin failed to get anywhere near Lamphun, landing a mere five kilometres away at the foot of Doi Suthep, where its impact created another "Javelin Swamp" near the settlement of Ban Tindoi. In despair, the ailing chieftain threw his third javelin high in the air, tore open his clothes to expose his chest, and allowed the falling weapon to pierce his chest.
Defeated by Chamadevi's wiles, Viranga was laid to rest on the summit of a nearby peak with his face towards Lamphun, so that even in death he would gaze towards his beloved. With him died the spirit of Lawa independence. Never again would his people attempt to subdue or expel the Mon - or, later, the Thai. Instead they came gradually to embrace Buddhism and to acknowledge the authority of Lamphun, becoming loyal subjects of Haripunchai. And this is what the legend of Queen Chamadevi is really about - the triumph of guile over strength, of city over the forest, of settled rice-growing peoples over the hunter-gatherers of the wild.
SEE MORE QUEEN CHAMADEVI IMAGES @ PICTURES FROM HISTORY
Text by Donald Wilson; Photos by David Henley & Pictures From History - © CPA Media
Source: http://www.cpamedia.com/article.php?pg=archive&acid=120510162540&aiid=120606164020
Tuesday, May 20, 2014
ก(ล)างเมือง สนทนา : มอญมองมอญ
ก(ล)างเมือง สนทนา : มอญมองมอญ
18 พ.ค. 57
|
10.05 - 11.00
"องค์ บรรจุน" คือหนึ่งใน "คนมอญเมืองไทย" ที่เดินทางไปร่วมงานวันชาติมอญในปีนี้ จากเดิมที่สมัยเด็กเขาเคยรู้สึกแปลกแยกกับความเป็นมอญในตัวเอง จนค่อยๆ เรียนรู้และซึมซับประวัติศาสตร์ของชาติพันธุ์มอญจากการอ่าน ติดตามเรื่องราวของเขา ผู้บอกเล่าความเป็นมอญในเมืองไทย ในภาพยนตร์สารคดี ตอน "มอญสองเมือง"
และในช่วงสนทนา เราจะไปคุยกับคุณเศกสรรค์ สุมนตรี กรรมการสภาชาติพันธุ์และชนเผ่าพื้นเมืองแห่งประเทศไทย ในเรื่องของวัฒนธรรมและความเป็นชาติของคนมอญทั้งสองฝั่งพรมแดน รวมทั้งความคิด ความหวังต่ออนาคตชาวมอญ ท่ามกลางบรรยากาศการเมืองที่เปลี่ยนไปในประเทศพม่า
ติดตามชม รายการก(ล)างเมือง สนทนา ตอน มอญมองมอญ วันอาทิตย์ที่ 18 พฤษภาคม 2557 เวลา 10.05 น. ทางไทยพีบีเอส หรือรับชมทีวีออนไลน์ทาง www.thaipbs.or.th/Live
Source: http://program.thaipbs.or.th/usefulprogram/article555664.ece
Friday, April 11, 2014
ထိုင္းခ်က္ကရီမင္းဆက္ မြန္မ်ိဳးႏြယ္
ဟံသာဝတီက်ဆံုးျပီးမြန္ေတာ္လွန္ေရးတစ္ေလာက ထိုင္းဘုရင္ ဘူမိေဘာ က ဝင္းစိန္ေတာရမြန္ဆရာေတာ္ကို ကထိန္ေပးပါတယ္။ျမန္မာနိုင္ငံ နဲ ့ထိုင္းနိုင္ငံေတြမွာ သီလ သမာဓိ ပညာ နဲ ့ျပည့္စံုေက်ာ္ၾကားတဲ့ ဆရာေတာ္သံဃာေတာ္ေတြအမ်ားၾကီးပါ။ ထိုင္းဘုရင္ ေရာဂါသည္းျပီး လဲေနစဥ္မွာ မြန္ဆရာေတာ္ကိုအိမ္မက္မက္ျမင္ပါတယ္တဲ့။
ထိုင္းဘုရင္ ဘူမိေဘာရဲ ့ကိုယ္ထဲမွာ မြန္ေသြး လွည့္ပတ္စီးဆင္းေနဆဲပဲဆိုတာ ယံုမွားစရာမရွိပါဘူး။
တပင္ေရြွထီး ဘုရင့္ေနာင္ တို ့ေခတ္ကစျပီး အဂၤလိပ္ ျမန္မာ စစ္ပြဲေတြျဖစ္တဲ့ အခ်ိန္အထိ ျမန္မာအုပ္ခ်ဳပ္သူေတြ ရဲ ့ ဖိနွိပ္ ရက္ဆက္မွဳေတြ မခံရပ္နိုင္တဲ့ မြန္လူမ်ိဳးေတြ ကိုယ့္ေနရပ္ကို စြန္ ့ခြာျပီး ထိုင္းေတြနဲ ့သြားေရာက္ပူးေပါင္းၾကပါတယ္။ အမ်ားစုဟာ ထင္ရွားေက်ာ္ၾကားတဲ့ မြန္ေခါင္းေဆာင္ေတြ နဲ ့ေနာက္လိုက္ေနာက္ပါေတြ။ က်မ္းဂန္တတ္ မြန္ရဟန္းေတာ္ေတြနဲ ့ေနာက္လိုက္ေနာက္ပါေတြပါ။
ဒီလို ဂုဏ္သေရရွိ မြန္ေခါင္းေဆာင္ေတြကို ထိုင္းဘုရင္ေတြက ထိုက္တန္ရာ ရာထူးေတြေပျပီး အခ်ိဳ ့မြန္ေခါင္းေဆာင္ေတြ ထိုင္းမင္းသမီးေတြနဲ ့လက္ဆက္ခဲ ့ၾကသလို မြန္အမ်ိဳးေကာင္းသမီးေတြလဲ မင္း မိဘုရားေတြျဖစ္လာခဲ့ၾကပါတယ္။
မြန္ တို ့ရဲ ့ဟံသာဝတီျမိဳ ့ေတာ္ ပ်ာပံု ဘဝ ေရာက္ခဲ့ရသလို ထိုင္းတို ့ရဲ ့အယုဒၶယ ျမိဳ ့ေတာ္ အုတ္ပံုဘဝေရာက္ခဲ့ရပါတယ္။
အယုဒၶယ က်ဆံုးျပီး ခြ်န္ဘူရီျမိဳ ့ေတာ္ကိုျပန္တည္ေထာင္တဲ့ ထိုင္းဘုရင္ မဟာသက္ဆင္ရဲ ့မယ္ေတာ္က မြန္အမ်ိဳ းသမီးပါ။
မဟာသက္ဆင္ျပီးေတာ့ သူ ့ကို ဆက္ခံတဲ့ ပထမဆံုး ခ်က္ကရီမင္းဆက္ ဘုရင္ ပထမရာမ ဟာ ဟံသာဝတီ မင္းမ်ိဳးႏြယ္လို စတုတၳ ရာမ ဘုရင္က အတိအလင္းဆိုထားပါတယ္။
ပထမရာမ ဘုရင္ နဲ ့ မြန္သူၾကြယ္သမီး မိဘုရားကဖြားျမင္တဲ ့ မင္းသားက ဒုတိယရာမဘုရင္ျဖစ္လာပါတယ္။
ဒုတိယ ရာမဘုရင္ ရဲ ့မြန္မိဘုရား က ဖြားျမင္တဲ့ မင္းသားက တတိယရာမဘုရင္။
စသျဖင့္ မြန္မိဘုရားက ဖြားျမင္တဲ့ မင္းသားက ထိုင္းဘုရင္ ျဖစ္လာျမဲပါ။
ထိုင္းဘုရင္ ဘူမိေဘာမွာ မြန္ေသြး လွည့္ပတ္စီးဆင္းေနဆဲပါ။
အျပည့္ အစံုကို ေအာက္ကလင့္မွာ ဖတ္ၾကည့္ၾကပါ။
www.siamese-heritage.org/jsspdf/2001/JSS_098_0i_VanRoy_ProminentMonLineages.pdf
Tuesday, April 8, 2014
ဘာလက်ာ္မန္ ႏြံအပဲႜဍဳင္ေသံ (၃၀၇) ဘာ "วัดมอญในเมืองไทย 307 วัด"
"วัดมอญในเมืองไทย 307 วัด"
วัดมอญในเมืองไทย (ဘာမန္ပႜဲဍဳင္ေသမ္ ၃၀၇ ဘာ) เท่าที่สำรวจพบขณะนี้ ทั้งที่สร้างโดยมอญ และที่เคยเป็นวัดไทยหรือวัดร้างมาก่อน เมื่อชุมชนมอญเข้า มา ภายหลังได้กลายเป็นวัดมอญ รวมทั้งที่มีประวัติศาสตร์ระบุว่าเคยเป็นวัดมอญ ทว่าปัจจุบันกลายเป็นวัดไทยทั่วไป เท่าที่สำรวจพบในปัจจุบันทั้งสิ้น 307 วัด ได้แก่
วัดมอญในเมืองไทย (ဘာမန္ပႜဲဍဳင္ေသမ္ ၃၀၇ ဘာ) เท่าที่สำรวจพบขณะนี้ ทั้งที่สร้างโดยมอญ และที่เคยเป็นวัดไทยหรือวัดร้างมาก่อน เมื่อชุมชนมอญเข้า มา ภายหลังได้กลายเป็นวัดมอญ รวมทั้งที่มีประวัติศาสตร์ระบุว่าเคยเป็นวัดมอญ ทว่าปัจจุบันกลายเป็นวัดไทยทั่วไป เท่าที่สำรวจพบในปัจจุบันทั้งสิ้น 307 วัด ได้แก่
(1.) กรุงเทพมหานคร
1. วัดคฤหบดี 2. วัดจันทาราม (วัดบางยี่เรือกลาง) 3. วัดชนะสงคราม (เพ่ฮ์ตองปุ) 4. วัดท่าข้าม 5. วัดทิพพาวาส 6. วัดเทพนารี (วัดท่านท้าวเงิน / วัดบางพลูล่าง) 7. วัดเทพากร (ท่านท้าวทอง / วัดบางพลูบน) 8. วัดนิมมานรดี 9. วัดบวรมงคล (วัดลิงขบ) 10. วัดบางกระดี่ 11. วัดบางไส้ไก่ 12. วัดปรกยานนาวา 13. วัดประดิษฐาราม (วัดมอญ) 14. วัดแป้นทองโสภาราม 15. วัดราชคฤห์ (วัดมอญ / วัดบางยี่เรือเหนือ) 16. วัดราษฎร์บำรุง (เพ่ฮ์เกริงบา) 17. วัดราษฎรบำรุง 18. วัดวิมุตยาราม (ยุบรวมกับวัดละมุดมอญ) 19. วัดสะแกงาม 20. วัดสามพระยา 21. วัดสุทธาโภชน์ 22. วัดสุธรรมวดี 23. วัดใหม่เจริญราษฎร์ 24. วัดอินทาราม (วัดบางยี่เรือใต้)
(2.) กาญจนบุรี
1. วัดเขาแทงหมูผาสุกิจวนาราม 2. วัดเจดีย์สามองค์ 3. วัดโชคผาสุขกิจ 4. วัดท่าขนุน 5. วัดท่าตาเสือ 6. วัดท่าเสด็จ 7. วัดน้ำเกริก 8. วัดป่าถ้ำสุโข 9. วัดยอดขาว 10. วัดลูกแก 11. วัดวังก์วิเวการาม (เพี่ยแว่งกะ) 12. วัดเวฬุวนาราม 13. วัดสมเด็จ 14. วัดเสาหงส์พัฒนาวราราม 15. วัดห้วยมาลัย 16. วัดองทิ
(3.) กำแพงเพชร
1. วัดบรมธาตุ (วัดนครชุมน์)
(4.) ฉะเชิงเทรา 1. วัดบางเกลือ 2. วัดพิมพาวาสใต้ 3. วัดพิมพาวาสเหนือ 4. วัดรามัญ (คลองสิบเจ็ด) 5. วัดราษฎร์บำรุง 6. วัดใหม่คูมอญ
(5.) ชลบุรี
1. วัดบ้านเก่า (วัดบ้านมอญ)
(6.) ชัยนาท 1. วัดปากคลองมะขามเฒ่า (วัดอู่ทอง) 2. วัดพัฒนาราม 3. วัดสุวรณโคตมาราม (วัดคลองมอญ)
(7.) ชัยภูมิ
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(8.) ชุมพร 1. วัดพ่อตาหินช้าง
(9.) เชียงใหม่
1. วัดกอโชค (เพี่ยกวานตา) 2. วัดเจดีย์เหลี่ยม (วัดกู่คำ) 3. วัดชัยมงคล 4. วัดบุพพาราม 5. วัดป่าเจดีย์เหลี่ยม 6. วัดหนองครอบ (เพี่ยเกาะปิ่น) 7. วัดอุปคุต
(10.) ตาก
1. วัดมณีบรรพตวรวิหาร (วัดเขาแก้ว) 2. วัดสีตลาราม 3. วัดเกษตรพัฒนาวราราม (วัดพบพระ/พบพระเหนือ)
(11.) นครนายก
1. วัดทองย้อย 2. วัดหนองคันจาม 3. วัดอัมพวัน
(12.) นครปฐม
1.วัดเกษตราราม (วัดญี่ปุ่น) 2. วัดบอนใหญ่ 3. วัดไทยาวาส (วัดท่ามอญ) 4. วัดบึงลาดสวาย 5. วัดรางกำหยาด
(13.) นครราชสีมา
1. วัดขิง 2. วัดพระนารายณ์มหาราชวรวิหาร (วัดกลาง) 3. วัดพระเพลิง (วัดหงษ์) 4. วัดพลับพลา
(14.) นครศรีธรรมราช
1. วัดพระเงิน (วัดเจดีย์ยักษ์ / วัดร้าง) 2. วัดอิมอญ
(15.) นครสวรรค์
1. วัดเกาะหงษ์ 2. วัดเขาทอง 3. วัดบางมะฝ่อ 4. วัดบ้านบน 5. วัดหางน้ำหนองแขม
(16.) นนทบุรี
1. วัดกู้ 2. วัดเกาะพญาเจ่ง 3. วัดแคนอก 4. วัดฉิมพลี 5. วัดเชิงท่า (วัดชลประทานรังสฤษดิ์) 6. วัดชมภูเวก 7. วัดตาล 8. วัดเตย
9. วัดตำหนักเหนือ 10. วัดท้องคุ้ง 11. วัดไทรน้อย 12. วัดนครอินทร์ 13. วัดบ่อ (เพี่ยบอ / วัดหวาย) 14. วัดบางจาก 15. วัดปรมัยยิกาวาส (เพี่ยมุฮ์เกียะเติ่ง / วัดปากอ่าว) 16. วัดปากคลองพระอุดม 17. วัดโปรดเกษ 18. วัดไผ่ล้อม 19. วัดโพธิ์ทองล่าง 20. วัดมอญรามัญ (สำนักสงฆ์มอญรามัญไทรน้อย) 21. วัดยอดพระพิมล 22. วัดราษฎร์นิยม 23. วัดสนามเหนือ 24. วัดสโมสร (วัดหม่อมแช่ม) 25. วัดสะพานสูง 26. วัดสิงห์ทอง 27. วัดเสาธงทอง 28. วัดหงษ์ทอง
(17.) ปทุมธานี
1. วัดกลางคลองสี่ 2. วัดกล้าชอุ่ม 3. วัดกุฎีทอง 4. วัดเกริน 5. วัดเกาะเกรียง 6. วัดเขียนเขต 7. วัดโคก 8. วัดจันทน์กะพ้อ 9. วัดเจดีย์ทอง 10. วัดเจดีย์หอย 11. วัดฉาง 12. วัดชินวรารามวรวิหาร 13. วัดดอกไม้ 14. วัดดาวดึงษ์ 15. วัดตำหนัก 16. วัดถั่วทอง 17. วัดท้ายเกาะ 18. วัดน้ำวน 19. วัดเนกขัมมาราม 20. วัดบ่อทอง 21. วัดบัวแก้วเกษร 22. วัดบัวขวัญ (วัดบางสะแก) 23. วัดบัวทอง 24. วัดบัวหลวง 25. วัดบางคูวัดกลาง 26. วัดบางคูวัดนอก 27. วัดบางเดื่อ 28. วัดบางตะไนย์ 29. วัดบางเตยกลาง 30. วัดบางเตยนอก 31. วัดบางเตยใน 32. วัดบางพูน 33. วัดบางโพธิ์ใน 34. วัดบางหลวง 35. วัดโบสถ์ 36. วัดปทุมทอง 37. วัดป่างิ้ว 38. วัดไผ่ล้อม 39. วัดพลับสุทธาวาส 40. วัดไพร่ฟ้า 41. วัดมะขาม 42. วัดมูลจินดาราม 43. วัดเมตตารางค์ 44. วัดราษฎร์ศรัทธาทำ 45. วัดศาลาแดงเหนือ 46. วัดศาลเจ้า 47. วัดสวนมะม่วง 48. วัดสองพี่น้อง 49. วัดสังลาน 50. วัดสะแก 51. วัดสามัคคิยาราม (วัดเมี่ยง) 52. วัดสามโคก 53. วัดสายไหม 54. วัดแสวงสามัคคีธรรม 55. วัดลำแล 56. วัดสิงห์ 57. วัดสุวรรณจินดาราม 58. วัดหงส์ปทุมมาวาส 59. วัดหน้าไม้ 60. วัดใหม่คลองเจ็ด 61.วัดอัมพุวราราม
(18.) ประจวบคีรีขันธ์
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(19.) ปราจีนบุรี
1. วัดแสงสว่าง
(20.) พระนครศรีอยุธยา
1. วัดกลางรามัญ 2. วัดเกาะเลิ่ง 3. วัดไก่เตี้ย 4. วัดขุนแสน (วัดร้าง) 5. วัดช้างใหญ่ 6. วัดตองปุ 7. วัดโตนด 8. วัดทองบ่อ 9. วัดไทรน้อย 10. วัดบางสงบ (วัดบางมอญ หรือ วัดคลองมอญ) 11. วัดบ้านพาด 12. วัดบ้านราม 13. วัดป้อมรามัญ 14. วัดป่าคา 15. วัดโพธิ์แตงเหนือ (เพี่ยมู้ปิอะตาว) 16. วัดโพธิ์แตงใต้ (เพี่ยมู้ปิฮะโม) 17. วัดรามพงศาวาส (เพี่ยกวานชะฮ์) 18. วัดหลักชัย
(21.) เพชรบุรี
1. วัดคุ้งตำหนัก 2. วัดบางลำภู
(22.) เพชรบูรณ์
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(23.) พิษณุโลก
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(24.) ระยอง
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(25.) ราชบุรี
1. วัดเกาะ 2. วัดเขาช่องพราน 3. วัดคงคาราม (เพี่ยโต่) 4. วัดไชยรัตน์ (เพี่ยชำแระ) 5. วัดดอนกระเบื้อง (เพี่ยเดิงเหริด) 6. วัดดอนสาลี 7. วัดดอนใหญ่ 8. วัดตาผา 9. วัดตาลเตี้ย 10. วัดตาลปากลัด 11. วัดไทรอารีรักษ์ 12. วัดเนินม่วง 13. วัดบัวงาม 14. วัดบ้านหม้อ 15. วัดป่าไผ่ 16. วัดโพธิ์โสภาราม (เพี่ยซั่ว) 17. วัดม่วง (เพี่ยเกริ่ก) 18. วัดม่วง 19. วัดมะขาม (เพี่ยแหม่งโกล่น) 20. วัดรับน้ำ 21. วัดลำน้ำ 22. วัดสร้อยฟ้า 23. วัดหนองกลางดง 24. วัดหัวหิน (เพี่ยเมาะ) 25. วัดหุบมะกล่ำ 26. วัดใหญ่นครชุมน์ (เพี่ยฮะโหนก) 27. วัดอมรญาติสมาคม (วัดมอญ / เพี่ยโหม่น)
(26.) ลพบุรี
1. วัดกลาง 2. วัดกวิศราราม 3. วัดตองปุ 4. วัดโพธิ์ระหัต 5. วัดราษฎร์ศรัทธาทำ 6. วัดอัมพวัน (เพี่ยโต่)
(27.) ลำปาง
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(28.) ลำพูน
1. วัดเกาะกลาง (เพี่ยกวานโต่ / เพี่ยกวานกู่) 2. วัดหนองดู่ (เพี่ยน็องดู)
(29.) สมุทรปราการ
1. วัดกลาง (เพ่ฮ์ฮะเหริ่ญย์) 2. วัดกลางสวน 3. วัดคลองปลัดเปรียง 4. วัดคันลัด 5. วัดแค (เพ่ฮ์เกริงเจิญย์) 6. วัดจวนดำรงค์ราชพลขันธ์ 7. วัดทรงธรรม (เพ่ฮ์เหมิกแซม) 8. วัดบางกอบัว 9. วัดบางน้ำผึ้งนอก 10. วัดบางพลี 11. วัดบางหญ้าแพรก 12. วัดโปรดเกศเชษฐาราม 13. วัดพญาปราบปัจจามิตร (เพ่ฮ์มะมอ) 14. วัดไพชยนต์พลเสพ 15. วัดโมกข์ (วัดโมกขาราม) 16. วัดสร่างโศก (วัดมอญ) 17. วัดแหลม 18. วัดอาษาสงคราม (เพ่ฮ์เกริงฮะละ)
(30.) สมุทรสงคราม
1. วัดบางจะเกร็ง 2. วัดประทุมคณาวาส 3. วัดภุมรินทร์กุฎีทอง 4. วัดศรัทธาธรรม (วัดมอญ) 5. วัดอัมพวันเจติยาราม
(31.) สมุทรสาคร
1. วัดเกาะ 2. วัดกระโจมทอง 3. วัดคลองครุ 4. วัดโคกขาม 5. วัดเจ็ดริ้ว (เพ่ฮ์จะเรีย) 6. วัดเจริญสุขาราม (วัดบางไผ่เตี้ย / เพ่ฮ์ตุ่นฮะแหละ) 7. วัดชัยมงคล (วัดหัวเข้) 8. วัดชีผ้าขาว (เพ่ฮ์แหม่งโกล่น) 9. วัดทองธรรมมิการาม 10. วัดธรรมเจดีย์ศรีพิพัฒน์ 11. วัดธัญญาราม 12. วัดน่วมกานนท์ 13. วัดบางกระเจ้า 14. วัดบางขุด 15. วัดบางตะคอย 16. วัดบางน้ำวน 17. วัดบางปลา 18. วัดบางพลี 19. วัดบางหญ้าแพรก (เพ่ฮ์ปาญย์บี) 20. วัดบ้านไร่เจริญผล (เพ่ฮ์กู่) 21. วัดป้อมวิเชียรโชติการาม 22. วัดปากบ่อ (วัดสามง่าม / เพ่ฮ์ปาญย์กะมา) 23. วัดพันธุวงศ์ 24. วัดยกกระบัตร 25. วัดราษฎร์ศรัทธากระยาราม (วัดมอญ) 26. วัดวิสุทธาราม (บางสีคต) 27. วัดศิริมงคล (เพ่ฮ์อะป่อด / วัดปากลัด) 28. วัดศรีบูรณาวาส (วัดโคก) 29. วัดศรีสุทธาราม (วัดกำพร้า) 30. วัดใหญ่บ้านบ่อ 31. วัดอุทยาราม
(32.) สระบุรี
1. วัดจันทบุรี 2. วัดโตนด 3. วัดนายาว 4. วัดม่วงงาม 5. วัดหงษ์ดาราวาส
(33.) สิงห์บุรี
1. วัดสว่างอารมณ์ (วัดบางมอญ) 2. วัดโพธิ์ข้าวผอก
(34.) สุโขทัย
1. วัดศรีสำราญ (วัดนามอญ)
(35.) สุพรรณบุรี
1.วัดทุ่งเข็น 2. วัดโบสถ์ดอนลำแพน 3. วัดไชยนาราษฎร์
4. วัดป่าเลไลยก์
(36.) สุราษฎร์ธานี
1. วัดนิคมธรรมาราม (วัดหัวเขา) 2. วัดพุทธบูชา (วัดมอญ) 3. วัดสามัคคีธรรม (วัดทุ่งอ่าว) 4. วัดสัมพันธวราราม
(37.) อ่างทอง
1. วัดข่อย 2. วัดพิจารณ์โสภณ (วัดมอญ) 3. วัดยางซ้าย 4. วัดศาลาดิน (วัดเถรมอญ หรือวัดมอญ)
(38.) อุตรดิตถ์
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(39.) อุทัยธานี
1. วัดแจ้ง 2. วัดทุ่งทอง 3. วัดทุ่งหลวง 4. วัดป่าช้า (เพี่ยอะตาว) 5. วัดหัวเมือง 6. วัดใหญ่ (เพี่ยอะดัว หรือ เพี่ยฮะโม) 7. วัดอมฤตวารี (วัดหนองน้ำคัน)
Comment by: နာဲသုန္ဓန္ သိရိပါန္ငၛိန္ Sunthorn Sripanngern
ဘာလက်ာ္မန္ ပႜဲဍဳင္ေသမ္ ႏြံလဿိဟ္ ၃၀၇ ႏြံဍဳင္လုႝ ကြာန္လုႝဂွ္ ေကာန္မန္ဍဳင္ေသမ္တအ္ဂၜိဳက္ဂၜာဲေကၜာန္လဝ္သုေတသနတုဲဒွ္ရ။
ဘာလက်ာ္မန္ ပႜဲဍဳင္မန္ ႏြံလဿိဟ္မုစိဘာေရာဂွ္ ေကၜာန္လဝ္သုေတသနႏြံကုီဟာ ?
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1. วัดคฤหบดี 2. วัดจันทาราม (วัดบางยี่เรือกลาง) 3. วัดชนะสงคราม (เพ่ฮ์ตองปุ) 4. วัดท่าข้าม 5. วัดทิพพาวาส 6. วัดเทพนารี (วัดท่านท้าวเงิน / วัดบางพลูล่าง) 7. วัดเทพากร (ท่านท้าวทอง / วัดบางพลูบน) 8. วัดนิมมานรดี 9. วัดบวรมงคล (วัดลิงขบ) 10. วัดบางกระดี่ 11. วัดบางไส้ไก่ 12. วัดปรกยานนาวา 13. วัดประดิษฐาราม (วัดมอญ) 14. วัดแป้นทองโสภาราม 15. วัดราชคฤห์ (วัดมอญ / วัดบางยี่เรือเหนือ) 16. วัดราษฎร์บำรุง (เพ่ฮ์เกริงบา) 17. วัดราษฎรบำรุง 18. วัดวิมุตยาราม (ยุบรวมกับวัดละมุดมอญ) 19. วัดสะแกงาม 20. วัดสามพระยา 21. วัดสุทธาโภชน์ 22. วัดสุธรรมวดี 23. วัดใหม่เจริญราษฎร์ 24. วัดอินทาราม (วัดบางยี่เรือใต้)
(2.) กาญจนบุรี
1. วัดเขาแทงหมูผาสุกิจวนาราม 2. วัดเจดีย์สามองค์ 3. วัดโชคผาสุขกิจ 4. วัดท่าขนุน 5. วัดท่าตาเสือ 6. วัดท่าเสด็จ 7. วัดน้ำเกริก 8. วัดป่าถ้ำสุโข 9. วัดยอดขาว 10. วัดลูกแก 11. วัดวังก์วิเวการาม (เพี่ยแว่งกะ) 12. วัดเวฬุวนาราม 13. วัดสมเด็จ 14. วัดเสาหงส์พัฒนาวราราม 15. วัดห้วยมาลัย 16. วัดองทิ
(3.) กำแพงเพชร
1. วัดบรมธาตุ (วัดนครชุมน์)
(4.) ฉะเชิงเทรา 1. วัดบางเกลือ 2. วัดพิมพาวาสใต้ 3. วัดพิมพาวาสเหนือ 4. วัดรามัญ (คลองสิบเจ็ด) 5. วัดราษฎร์บำรุง 6. วัดใหม่คูมอญ
(5.) ชลบุรี
1. วัดบ้านเก่า (วัดบ้านมอญ)
(6.) ชัยนาท 1. วัดปากคลองมะขามเฒ่า (วัดอู่ทอง) 2. วัดพัฒนาราม 3. วัดสุวรณโคตมาราม (วัดคลองมอญ)
(7.) ชัยภูมิ
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(8.) ชุมพร 1. วัดพ่อตาหินช้าง
(9.) เชียงใหม่
1. วัดกอโชค (เพี่ยกวานตา) 2. วัดเจดีย์เหลี่ยม (วัดกู่คำ) 3. วัดชัยมงคล 4. วัดบุพพาราม 5. วัดป่าเจดีย์เหลี่ยม 6. วัดหนองครอบ (เพี่ยเกาะปิ่น) 7. วัดอุปคุต
(10.) ตาก
1. วัดมณีบรรพตวรวิหาร (วัดเขาแก้ว) 2. วัดสีตลาราม 3. วัดเกษตรพัฒนาวราราม (วัดพบพระ/พบพระเหนือ)
(11.) นครนายก
1. วัดทองย้อย 2. วัดหนองคันจาม 3. วัดอัมพวัน
(12.) นครปฐม
1.วัดเกษตราราม (วัดญี่ปุ่น) 2. วัดบอนใหญ่ 3. วัดไทยาวาส (วัดท่ามอญ) 4. วัดบึงลาดสวาย 5. วัดรางกำหยาด
(13.) นครราชสีมา
1. วัดขิง 2. วัดพระนารายณ์มหาราชวรวิหาร (วัดกลาง) 3. วัดพระเพลิง (วัดหงษ์) 4. วัดพลับพลา
(14.) นครศรีธรรมราช
1. วัดพระเงิน (วัดเจดีย์ยักษ์ / วัดร้าง) 2. วัดอิมอญ
(15.) นครสวรรค์
1. วัดเกาะหงษ์ 2. วัดเขาทอง 3. วัดบางมะฝ่อ 4. วัดบ้านบน 5. วัดหางน้ำหนองแขม
(16.) นนทบุรี
1. วัดกู้ 2. วัดเกาะพญาเจ่ง 3. วัดแคนอก 4. วัดฉิมพลี 5. วัดเชิงท่า (วัดชลประทานรังสฤษดิ์) 6. วัดชมภูเวก 7. วัดตาล 8. วัดเตย
9. วัดตำหนักเหนือ 10. วัดท้องคุ้ง 11. วัดไทรน้อย 12. วัดนครอินทร์ 13. วัดบ่อ (เพี่ยบอ / วัดหวาย) 14. วัดบางจาก 15. วัดปรมัยยิกาวาส (เพี่ยมุฮ์เกียะเติ่ง / วัดปากอ่าว) 16. วัดปากคลองพระอุดม 17. วัดโปรดเกษ 18. วัดไผ่ล้อม 19. วัดโพธิ์ทองล่าง 20. วัดมอญรามัญ (สำนักสงฆ์มอญรามัญไทรน้อย) 21. วัดยอดพระพิมล 22. วัดราษฎร์นิยม 23. วัดสนามเหนือ 24. วัดสโมสร (วัดหม่อมแช่ม) 25. วัดสะพานสูง 26. วัดสิงห์ทอง 27. วัดเสาธงทอง 28. วัดหงษ์ทอง
(17.) ปทุมธานี
1. วัดกลางคลองสี่ 2. วัดกล้าชอุ่ม 3. วัดกุฎีทอง 4. วัดเกริน 5. วัดเกาะเกรียง 6. วัดเขียนเขต 7. วัดโคก 8. วัดจันทน์กะพ้อ 9. วัดเจดีย์ทอง 10. วัดเจดีย์หอย 11. วัดฉาง 12. วัดชินวรารามวรวิหาร 13. วัดดอกไม้ 14. วัดดาวดึงษ์ 15. วัดตำหนัก 16. วัดถั่วทอง 17. วัดท้ายเกาะ 18. วัดน้ำวน 19. วัดเนกขัมมาราม 20. วัดบ่อทอง 21. วัดบัวแก้วเกษร 22. วัดบัวขวัญ (วัดบางสะแก) 23. วัดบัวทอง 24. วัดบัวหลวง 25. วัดบางคูวัดกลาง 26. วัดบางคูวัดนอก 27. วัดบางเดื่อ 28. วัดบางตะไนย์ 29. วัดบางเตยกลาง 30. วัดบางเตยนอก 31. วัดบางเตยใน 32. วัดบางพูน 33. วัดบางโพธิ์ใน 34. วัดบางหลวง 35. วัดโบสถ์ 36. วัดปทุมทอง 37. วัดป่างิ้ว 38. วัดไผ่ล้อม 39. วัดพลับสุทธาวาส 40. วัดไพร่ฟ้า 41. วัดมะขาม 42. วัดมูลจินดาราม 43. วัดเมตตารางค์ 44. วัดราษฎร์ศรัทธาทำ 45. วัดศาลาแดงเหนือ 46. วัดศาลเจ้า 47. วัดสวนมะม่วง 48. วัดสองพี่น้อง 49. วัดสังลาน 50. วัดสะแก 51. วัดสามัคคิยาราม (วัดเมี่ยง) 52. วัดสามโคก 53. วัดสายไหม 54. วัดแสวงสามัคคีธรรม 55. วัดลำแล 56. วัดสิงห์ 57. วัดสุวรรณจินดาราม 58. วัดหงส์ปทุมมาวาส 59. วัดหน้าไม้ 60. วัดใหม่คลองเจ็ด 61.วัดอัมพุวราราม
(18.) ประจวบคีรีขันธ์
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(19.) ปราจีนบุรี
1. วัดแสงสว่าง
(20.) พระนครศรีอยุธยา
1. วัดกลางรามัญ 2. วัดเกาะเลิ่ง 3. วัดไก่เตี้ย 4. วัดขุนแสน (วัดร้าง) 5. วัดช้างใหญ่ 6. วัดตองปุ 7. วัดโตนด 8. วัดทองบ่อ 9. วัดไทรน้อย 10. วัดบางสงบ (วัดบางมอญ หรือ วัดคลองมอญ) 11. วัดบ้านพาด 12. วัดบ้านราม 13. วัดป้อมรามัญ 14. วัดป่าคา 15. วัดโพธิ์แตงเหนือ (เพี่ยมู้ปิอะตาว) 16. วัดโพธิ์แตงใต้ (เพี่ยมู้ปิฮะโม) 17. วัดรามพงศาวาส (เพี่ยกวานชะฮ์) 18. วัดหลักชัย
(21.) เพชรบุรี
1. วัดคุ้งตำหนัก 2. วัดบางลำภู
(22.) เพชรบูรณ์
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(23.) พิษณุโลก
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(24.) ระยอง
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(25.) ราชบุรี
1. วัดเกาะ 2. วัดเขาช่องพราน 3. วัดคงคาราม (เพี่ยโต่) 4. วัดไชยรัตน์ (เพี่ยชำแระ) 5. วัดดอนกระเบื้อง (เพี่ยเดิงเหริด) 6. วัดดอนสาลี 7. วัดดอนใหญ่ 8. วัดตาผา 9. วัดตาลเตี้ย 10. วัดตาลปากลัด 11. วัดไทรอารีรักษ์ 12. วัดเนินม่วง 13. วัดบัวงาม 14. วัดบ้านหม้อ 15. วัดป่าไผ่ 16. วัดโพธิ์โสภาราม (เพี่ยซั่ว) 17. วัดม่วง (เพี่ยเกริ่ก) 18. วัดม่วง 19. วัดมะขาม (เพี่ยแหม่งโกล่น) 20. วัดรับน้ำ 21. วัดลำน้ำ 22. วัดสร้อยฟ้า 23. วัดหนองกลางดง 24. วัดหัวหิน (เพี่ยเมาะ) 25. วัดหุบมะกล่ำ 26. วัดใหญ่นครชุมน์ (เพี่ยฮะโหนก) 27. วัดอมรญาติสมาคม (วัดมอญ / เพี่ยโหม่น)
(26.) ลพบุรี
1. วัดกลาง 2. วัดกวิศราราม 3. วัดตองปุ 4. วัดโพธิ์ระหัต 5. วัดราษฎร์ศรัทธาทำ 6. วัดอัมพวัน (เพี่ยโต่)
(27.) ลำปาง
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(28.) ลำพูน
1. วัดเกาะกลาง (เพี่ยกวานโต่ / เพี่ยกวานกู่) 2. วัดหนองดู่ (เพี่ยน็องดู)
(29.) สมุทรปราการ
1. วัดกลาง (เพ่ฮ์ฮะเหริ่ญย์) 2. วัดกลางสวน 3. วัดคลองปลัดเปรียง 4. วัดคันลัด 5. วัดแค (เพ่ฮ์เกริงเจิญย์) 6. วัดจวนดำรงค์ราชพลขันธ์ 7. วัดทรงธรรม (เพ่ฮ์เหมิกแซม) 8. วัดบางกอบัว 9. วัดบางน้ำผึ้งนอก 10. วัดบางพลี 11. วัดบางหญ้าแพรก 12. วัดโปรดเกศเชษฐาราม 13. วัดพญาปราบปัจจามิตร (เพ่ฮ์มะมอ) 14. วัดไพชยนต์พลเสพ 15. วัดโมกข์ (วัดโมกขาราม) 16. วัดสร่างโศก (วัดมอญ) 17. วัดแหลม 18. วัดอาษาสงคราม (เพ่ฮ์เกริงฮะละ)
(30.) สมุทรสงคราม
1. วัดบางจะเกร็ง 2. วัดประทุมคณาวาส 3. วัดภุมรินทร์กุฎีทอง 4. วัดศรัทธาธรรม (วัดมอญ) 5. วัดอัมพวันเจติยาราม
(31.) สมุทรสาคร
1. วัดเกาะ 2. วัดกระโจมทอง 3. วัดคลองครุ 4. วัดโคกขาม 5. วัดเจ็ดริ้ว (เพ่ฮ์จะเรีย) 6. วัดเจริญสุขาราม (วัดบางไผ่เตี้ย / เพ่ฮ์ตุ่นฮะแหละ) 7. วัดชัยมงคล (วัดหัวเข้) 8. วัดชีผ้าขาว (เพ่ฮ์แหม่งโกล่น) 9. วัดทองธรรมมิการาม 10. วัดธรรมเจดีย์ศรีพิพัฒน์ 11. วัดธัญญาราม 12. วัดน่วมกานนท์ 13. วัดบางกระเจ้า 14. วัดบางขุด 15. วัดบางตะคอย 16. วัดบางน้ำวน 17. วัดบางปลา 18. วัดบางพลี 19. วัดบางหญ้าแพรก (เพ่ฮ์ปาญย์บี) 20. วัดบ้านไร่เจริญผล (เพ่ฮ์กู่) 21. วัดป้อมวิเชียรโชติการาม 22. วัดปากบ่อ (วัดสามง่าม / เพ่ฮ์ปาญย์กะมา) 23. วัดพันธุวงศ์ 24. วัดยกกระบัตร 25. วัดราษฎร์ศรัทธากระยาราม (วัดมอญ) 26. วัดวิสุทธาราม (บางสีคต) 27. วัดศิริมงคล (เพ่ฮ์อะป่อด / วัดปากลัด) 28. วัดศรีบูรณาวาส (วัดโคก) 29. วัดศรีสุทธาราม (วัดกำพร้า) 30. วัดใหญ่บ้านบ่อ 31. วัดอุทยาราม
(32.) สระบุรี
1. วัดจันทบุรี 2. วัดโตนด 3. วัดนายาว 4. วัดม่วงงาม 5. วัดหงษ์ดาราวาส
(33.) สิงห์บุรี
1. วัดสว่างอารมณ์ (วัดบางมอญ) 2. วัดโพธิ์ข้าวผอก
(34.) สุโขทัย
1. วัดศรีสำราญ (วัดนามอญ)
(35.) สุพรรณบุรี
1.วัดทุ่งเข็น 2. วัดโบสถ์ดอนลำแพน 3. วัดไชยนาราษฎร์
4. วัดป่าเลไลยก์
(36.) สุราษฎร์ธานี
1. วัดนิคมธรรมาราม (วัดหัวเขา) 2. วัดพุทธบูชา (วัดมอญ) 3. วัดสามัคคีธรรม (วัดทุ่งอ่าว) 4. วัดสัมพันธวราราม
(37.) อ่างทอง
1. วัดข่อย 2. วัดพิจารณ์โสภณ (วัดมอญ) 3. วัดยางซ้าย 4. วัดศาลาดิน (วัดเถรมอญ หรือวัดมอญ)
(38.) อุตรดิตถ์
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(39.) อุทัยธานี
1. วัดแจ้ง 2. วัดทุ่งทอง 3. วัดทุ่งหลวง 4. วัดป่าช้า (เพี่ยอะตาว) 5. วัดหัวเมือง 6. วัดใหญ่ (เพี่ยอะดัว หรือ เพี่ยฮะโม) 7. วัดอมฤตวารี (วัดหนองน้ำคัน)
Comment by: နာဲသုန္ဓန္ သိရိပါန္ငၛိန္ Sunthorn Sripanngern
ဘာလက်ာ္မန္ ပႜဲဍဳင္ေသမ္ ႏြံလဿိဟ္ ၃၀၇ ႏြံဍဳင္လုႝ ကြာန္လုႝဂွ္ ေကာန္မန္ဍဳင္ေသမ္တအ္ဂၜိဳက္ဂၜာဲေကၜာန္လဝ္သုေတသနတုဲဒွ္ရ။
ဘာလက်ာ္မန္ ပႜဲဍဳင္မန္ ႏြံလဿိဟ္မုစိဘာေရာဂွ္ ေကၜာန္လဝ္သုေတသနႏြံကုီဟာ ?
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Thursday, March 6, 2014
Brief history of the Palaung People and the Situation of the Palaung Land
The
Palaung people are one of the indigenous nationalities of the
multi-national country that is the Union of Burma. The Palaung people
have a long history and a strong sense of their unique identity. They
have their own language and literature, a distinctive traditional
culture, their own territory and a self-sufficient economy. The Palaung
are predominantly Buddhist with less then ten percent animist and
Christians.
The
Palaung people number over one million, and most live in the mountains
of the north-western Shan State. However, large numbers also live in
towns throughout the Southern and Eastern Shan State. The customary
lands of the Palaung people have the richest ruby and sapphire mines in
the world, including the famous Mogok mine area which has been cut out
of Shan State and made a part of Sagaing Division by the Burman
dictatorship. There are also many kinds of minerals in the Palaung lands
including silver, zinc, gold and aluminium.
The Palaung are famous in Burma for the high quality tea that is grown in their highland farms. They also grow a variety of temperate climate fruit crops such as apples, plums, avocados and pears, which are highly valued in the lowland areas.
The Palaung are famous in Burma for the high quality tea that is grown in their highland farms. They also grow a variety of temperate climate fruit crops such as apples, plums, avocados and pears, which are highly valued in the lowland areas.
Unfortunately,
the Palaung people have not been able to live and tend their lands in
peace. for centuries they have suffered invasion of their territories by
Burman and other armies. First, the Burman kings tried to extend their
imperial reach into Palaung lands. Then came the British colonialists.
They in turn were followed by the Japanese imperialists, shortly after
world war II. The Chinese nationalist Kumintang moved into the lands of
the Palaung where the Burman army fought them.In 1962 the Burman army
staged a coup d'eta and formed the Burma Socialist Programmed Party.
After this the Burman army committed many injustices against the people,
and the Palaung people along with many other nationalities, took up
arms against them. Then the BSPP regime encouraged gun running armed
groups in the Shan State to become Ka Kwe Ye (people's militia ) to
fight for the government against the indigenous nationalities armies. In
1968 the Burma Communist Party (BCP), backed by the Chinese communists
also established bases in Palaung lands and fought against the Burmese.
In 1988 the dictatorship was formed and called itself the State Law and
Order Restoration Council (SLORC). One year later, the BCP collapsed
from internal problems and spilt into different ethnic armies. Some of
these immediately made cease-fires with the SLORC. In the Shan State the
independent non-communist indigenous armies opposing the dictatorship
found themselves facing all the troops the SLORC had deployed against
the communists and some of the ex-communist ethnic armies as well.
Facing the threat of annihilation the Pa-O army, some Kachin units based
in the Shan State and some Shan armed forces made deals with the SLORC.
The Palaung State Liberation Army (PSLA) was left surrounded by a very
large number of SLORC troops and had no choice must to sign a cease-fire
agreement also. The Chinese Shan warlord Khun Sa spread his soldiers
throughout the Shan State and forced many young Palaung to join his army
which was attacked by the Burmese and sometimes the Wa cease-fire
group.
Because
of the long years of fighting, some Palaung villagers fled to more
peaceful areas. Many become " internal refugees " trying to survive in
remote areas in the hills of Shan State. Some, due to the brutal
oppression of the Burmese armed forces and sometimes drug trafficking
groups, fled to take refuge in the northern Thai border areas. some
refugee settlements have been set up in Thailand for nearly 18 years.
Since opium king pin Khun Sa's surrender on 1st January 1996 to the
SLORC, many other Palaung villagers who had lived in areas under Khun
Sa's control and whose family members had been forced to join his army
have also fled to Thailand. Now there are around 3000 Palaung refugees
in Thailand.
THE NATIONAL LIBERATION MOVEMENTS OF THE PALAUNG PEOPLE
Before
the British colonized Burma, the Palaung people were ruled by a
hereditary Saobwa, or Prince who had his capital at Nam San township.
For periods of their history, the Palaung were dominated by more
numerous Burmans and were forced to pay tribute. At other periods they
grew strong and achieved independence. The Palaung were enjoying a
period of independence, following a period of Burman rule, when the
British occupied the Shan State in 1886. During the colonial period and
period of Burma's democratic rule up to 1962, the Palaung had limited
autonomy, and it was not until the military coup by General Ne Win that a
serious political and armed movement began in Palaung State.
The
Palaung National Front was established by Sao Hso Lane on the 12th of
January, 1963, at the time when national leaders from different parts of
Shan State were being executed or imprisoned. The Palaung National
Front PNF, fielding 600 men merged with the Shan State Army SSA. Sao Hao
Lane later came to be the commander of the SSA, then president of the
Shan State Progressive Party.
In
1976, Mai Kwan Tong, one of the military commanders of the PNF who had
allied himself with the Kachin Independence Army KIA, set up a new
political and military structure. The Palaung State Liberation
Organization PSLO and its armed wing, the Palaung State Liberation Army
PSLA was established on 12 February 1976. The 1000 strong army based
itself in the Palaung heartland in the mountains between Namkham, Lashio
and Maymyo. The PSLA fought many battles with the Burman army under the
leadership of first Mai Kwan Tong, then Mai Than Lwin, Mai Aung Khaing,
and finally Mai Kyaw Hla. In October 1986, closely allied under the
National Democraties Front NDF banner with the KIA, and SSA, it was
renamed the Palaung State Liberation Party under the chairmanship of Mai
Aik Mong.
On
the 27th of April 1991, a sad day for the Palaung people, without no
choice and the PSLP/PSLA made a military cease-fire agreement with the
SLORC regime.
However,
some members of the party, dissatisfied with the SLORC's refusal to
make an acceptable political settlement, then formed the Palaung State
Liberation Front. The PSLF was established in Manerplaw in 1992 under
the leadership of Chairman Mai Tin Maung. After the assassination of Mai
Tin Maung in 1994 the PSLF elected Mai Joke Jar as the new chairman and
Mai Aikphone General Secretary.
THE AIMS OF THE PALAUNG STATE LIBERATION FRONT (PSLF)
To
topple the unique-party dictatorship and super-nationalism. To
cease-fire nation wide and build the real of national unity and peace.
To gain fundamental human rights and democratic rights according to
international standards for all the palaung people. To establish a
national state with the rights to self-determination for the palaung
people. To establish a genuine federal union of burma comprised of the
Palaung national state having equal standard of the rights to
self-determination and anti-drug narcotic.
Before Palaung State Liberation Army cease-fire with the SLORC/SPDC
In
1990, the SLORC put pressure on the Palaug people to force the PSLA to
negotiate with them. First, they cut of communications between the PSLA
and the Palaung villagers. They forcibly relocated villages around Nam
San and Man Tong into relocation sites. In the Nam San area, they moved
about 25 villages to the village of Aram, Nam Lang, Hu Mang and Pang
Saree which had a SLORC military base, and which is about 4-5 miles from
Nam San Toungship. In the Man Tong area, they moved about 20 villages
to the village of Ho Ko, Kjay Kour and in side Man Tong city which is
only 2 miles from Man Tong township, which had a SLORC military base.
Villages in Man Kham, Man Wee, Kot Kai and Nam Partka townships forced
to moved in to the cities. They were relocated at the time when tea
leaves were being harvested, the main cash crop of the Palaung, so the
villagers could not harvest tea, and they had nothing to illness and
malnutrition. It was mostly old people, mothers and pregnant women who
died.
Several
months after the relocation, villagers were allowed back to their tea
plantations, but only if they had written permission. They were
forbidden to take any rice with them to eat when they went to work, in
case they gave it any to the Palaung soldiers. Most of the tea was no
longer able to be picked by the time the villagers were able to return
to their plantations. The villagers could only collect a small amount of
tea, but they were forced to give half of it to the SLORC soldiers, who
sold it to Chinese traders.
Because
the local people could no longer get any income from their tea, they
suffered great difficulties. They therefore begged the PSLA to negotiate
with the SLORC. The PSLA felt that they had to heed the wishes of the
people, and they feared that the situation of the villagers would get
worse, so they agreed to negotiate with the SLORC. They reached a
cease-fire agreement in 1991.After the cease-fire agreement, the
relocated villagers were allowed to return home.
Conditions after the cease –fire
After
the Palaung villagers were allowed to return home in 1991, they could
return to tend their tea-plantations. The situation for the villagers
was more stable, since the SLORC stopped collecting porters, and no
longer raided the villages searching for the Palaung soldiers. They were
able to set up more permanent tea-factories. However, they had to pay a
lot of taxes to the SLORC. For example, they had to pay a tax to set up
the factory; also tax on the amount of tea they purchased; tax on the
tea they transported; tax on the Amount of firewood used; tax on the
amount of dried tea produced. The total cost of the taxes amounted to
about 70% of the total income earned from the tea.
Thus
the SLORC have managed to make a lot of money from the Palling
villagers follow the cease-fire. There have been no major benefits for
the Palaung people following the cease-fire. The SLORC has not initiated
any development projects in the area. Only the PSLA has carried out any
development for the Palaung villagers.
Development situation
Development situation
After
the cease-fire agreement, the SLORC called the PSLA-controlled area
"Special Region 7." the SLORC agreed to develop this area, but they did
not in fact do anything. All of the development in the Palaung area has
been done by the PSLA and the Palaung people them- selves. The car roads
have been built by the villagers, who brought their own food to eat
when working. Now, there are roads to most of the villages in the
Palaung area. They have also created their own hydro-electric plants.
The
SLORC agreed to pay 3 million kyat for the development of the Palaung
area, but they have not spent anything up till now. However, one of the
PSLP leaders said" If the SLORC can not develop our area, we have to
develop it ourselves, as it is our area. In the future, every village
must have a road and electricity for their survival. This is what we can
do to develop our area. The SLORC does not develop the border areas in
the same way as Central Burma. Even though we have joined with the
SLORC, they are not clearly contributing to our development. They have
only given the opportunity to people to carry out their personal
business, to distract them from politics."
Education situation
After
the 1991 cease-fire, the SLORC have allowed the PSLA to set up a Health
Committee and an Education Committee to improve the health and
education Conditions in the Palaung area. The Education Committee has
organized the setting up of primary schools in every village in the PSLA
controlled area. The teachers are chosen from each village. The
villagers provide the salary and food of the teachers. The children who
have completed 4th standard in the villages to go beyond 4th standard,
and have sent teachers to some villages for this purpose. Some of the
teachers are government teachers is not sufficient, so the villagers
have to help support them with housing and food. To cope with the
problem of poor students who need to further their schooling in the
towns, the Education Committee has built boarding hostels in Sipaw, Nam
San and Man Tong.
Health situation
Health situation
The
health situation is very bad in the Palaung area. Most of the villages
have no health centre. Only the big villages with populations of over
200 houses have health centre. Where there are no health centre, the
villagers have to rely on traditional medics, or people with some health
knowledge. If anyone is very sick, they must be sent to the hospital in
the closest town, but since owing to difficulties in transport,
patients commonly die on the way.
Following
the cease-fire, the PSLA Health Committee has been trying to address
the health problems by training basic medics and midwives from each
village. They are hoping to try and arrange for clinics, or at least
health centers in each village in the future.
Business situation
PSLA
and cease-fire with the SLORC, the PSLA were allowed to conduct some
Logging business, and were allowed to buy Chines goods to trade in
Burma. General San Pwint gave them a permit to do this. However, in
1996, this permit was revoked. This caused many financial problems for
the PSLA. One PSLA leader continued to try and trade Chinese goods after
the permit was revoked .He brought 10 Chinese mechanized tractors
filled with Chinese goods to Mandalay, but was arrested there, together
with his vehicles and goods. He was later freed, but all the goods were
confiscated. The PSLA is still allowed to operate some tea-factories and
some whiskey-distilleries in their area, but they have to pay taxes to
the SPDC.
SLORC support for the PSLA
After
the cease-fire agreement, the SLORC provided 900 sacks of rice and
200,000 kyats a month to the PSLA to support their army. However, in
1998,this assistance has been reduced and is not given every month. PSLA
spokesman said; "In the future, they will probably not help us anymore,
because everything is getting more expensive, including rice, and the
Situation to the regime is not good.
In
April 1998, the SPDC gave the order forbidding anyone in Central Burma
to transport rice to sell in Northern Shan State. This immediately
caused everything to become much more expensive in Nam San. Rice is now
6,500 kyats per small sack, and will probably go up to 8,500 Kats a sack
this week. Before, it was about 4,800 Kats per sack. The villagers are
now getting worried that the SPDC will put pressure on them again like
before the cease-fire, to make the PSLA surrender."
PSLF Information Center
(More information please contact to Tel: 09- 8516218)
(More information please contact to Tel: 09- 8516218)
Source: http://hmong.8k.com/photo3.html
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