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You have to make your self to move forward.

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Hello, how do you do?

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…
  • 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
Think about yourself as a child, asking your parents for permission to do something that they would normally say no to. You were far more likely to get them to say yes if you anticipated and addressed all of their concerns before they expressed them. You did not want to belittle those concerns, or make them feel dumb, because this only put them on the defensive, and lead to a conclusion that went against your wishes.
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:  
  1. Jot down several good reasons why you support that particular side of the argument. 
  2. 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.) 
  3. 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? 
  4. Find the necessary facts, evidence, quotes from experts, etc. to refute the points that your opposition might make.
  5. Carefully organize your paper so that it moves smoothly from defending your own points to sections where you argue against the opposition.
http://www.roanestate.edu/owl/argument.html 

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

အမေရိကန်မှာ လူဖြူကြီးစိုးပြီး အခွင့်ထူးခံစားရသလို မြန်မာပြည်မှာလည်း ဗမာလူမျိုးကြီးစိုးပြီး အခွင့်ထူးခံ ဖြစ်နေပုံကို လေ့လာဆန်းစစ်ထားတဲ့ အမေရိကန်နိုင်ငံ George Washington တက္ကသိုလ် နိုင်ငံရေးသိပ္ပံ ပညာရှင်၊ Dr.Matthew J.Walton ရဲ့ စားတမ်းကို အကျဉ်းချုံးတင်ပြပါမယ်။ ------- (ဦးအောင်ခင်ရဲ့ စာအုပ်စင်)

Queen Chamadevi

The Story Of Queen Chamadevi

SEE RELATED IMAGES @ PICTURES FROM HISTORY

Queen Chamadevi
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

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

ဟံသာဝတီက်ဆံုးျပီးမြန္ေတာ္လွန္ေရး
တစ္ေလာက 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
(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 ?


Source: รามัญคดี - MON Studies (Facebook): https://www.facebook.com/pages/%E0%B8%A3%E0%B8%B2%E0%B8%A1%E0%B8%B1%E0%B8%8D%E0%B8%84%E0%B8%94%E0%B8%B5-MON-Studies/612365295504993?fref=photo 

 

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.
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
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
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."
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