Ja Lungseng hte Wunpawng Myu Sha ni a Rawt Malan Hkrun Lam
0 comments Tuesday, 7 January 2014ဗမာအစိုးရ စစ္တပ္ ေကာင္းစားေနတာ ဘယ္သူေတြေၾကာင့္လဲ?...
0 comments Thursday, 7 November 2013
ဗမာတိုင္းရင္းသားႀကီးစိုးတဲ့ ဗမာ႔တပ္မေတာ္၊ ဗမာအစိုးရ ကို
သက္ဆိုးရွည္ေအာင္ လုပ္ေနေသာ သူမ်ားတြင္ ဗမာတုိင္းရင္းသားမ်ား မပါ၀င္ပါ။
အဘယ္႔ေၾကာင့္ဆိုေသာ္ ဗမာတုိင္းရင္းသားမ်ားလည္း ဗမာအစိုးရ ၏
လုပ္ရပ္ေတြေၾကာင့္ ဒုကၡပင္လယ္ ထဲမွာနစ္ေနတာပါ။
တကယ္ ဗမာအစိုးရ
ႏွင့္ ဗမာအစိုးရ စစ္တပ္ ကို သက္ဆိုးရွည္ေအာင္ လုပ္ေနသူေတြသည္ တုိင္းရင္းသား
လက္နက္ကိုင္ အဖဲြ႔အစည္းမ်ား သာလွ်င္ျဖစ္ပါသည္။ ဘာေၾကာင့္လည္းဆိုေတာ႔
အကယ္၍သာ ဗမာအစိုးရ တပ္ကို တကယ္ ျဖဳတ္ခ်လိုရင္ တိုင္းရင္းသားလက္နက္
ကိုင္အဖဲြ႔အစည္းအားလုံး စည္းစည္းလုံးလုံး နဲ႔တုိက္ၾကမယ္ဆိုရင္
ျမန္မာႏုိင္ငံသားမ်ား အဓိကလိုလား ေတာင့္တေနတဲ့ စစ္မွန္တဲ့ ျပည္ေထာင္စု
ဒီမုိကေရစီ ႏုိင္ငံေတာ္ ႀကီးကို တည္ေဆာက္ ႏုိင္တာ ၾကာလွ ၿပီ။
အခုေတာ့ တဖဲြ႔ႏွင့္တဖဲြ႔ လည္း ညီညြတ္မႈ မရွိပဲ တေယာက္တေပါက္
လုပ္ခ်င္ရာလုပ္ေနၾကတယ္။ ဥပမာ - သစ္ခုတ္ေရာင္း၊ ေရႊေမာ္၊ ေက်ာက္စိမ္းေမာ္ က
အခြန္ေတြေကာက္စား၊ ကိုယ့္အိတ္ေထာင္ထဲထည္႔ ၿပီး ႀကီးပြားခ်မ္းသာေနၾကတာ။
ေနာက္ဆုံးေတာ့လည္း ဘာမွ တိတ္မထူးျခားၾကပါဘူး။ ေခါင္းေဆာင္ေတြက ႀကီးပြားတယ္၊
တပည့္ေတြက နာၾကတယ္။
ထုိ႔ေၾကာင့္ တုိင္းရင္းသား လက္နက္ကိုင္
အဖဲြ႔အစည္းအားလုံး သည္ အမွန္တယ္မိမိလူမ်ဳိး၊ မိမိတိုင္းျပည္အတြက္
အလုပ္လုပ္ေန ေၾကာင္းကို လက္ေတြ႔ ျပသ လုိလွ်င္ အားလုံးစည္းစည္းလုံးလုံး
ရွိၾကၿပီး ဗမာအစိုးရ စစ္ကိုတိုက္ခိုက္ၾကပါ။
ႏုိင္ငံေရးေဆြးေႏြးပဲြ ကေနၿပီး လိုလားေတာင့္တေနတဲ့ အခြင့္အေရးေတြကို
ေတာင္းဆိုမယ္ ဆိုရင္လည္း စစ္ေရး၊ ႏုိင္ငံေရး အသာစီး ရ မွ ေျပာအား
ရွိမွာျဖစ္တယ္။
အားလုံးက မစည္းလုံးႏုိင္ၾကဘူး ဆိုရင္ လည္း
လက္နက္ခ် ၿပီး အညံ့ခံၾကပါ။ လက္နက္ကိုင္ သူပုန္ ေတြ မရွိေတာ့ရင္ ဗမာအစိုးရ
စစ္တပ္ အေနနဲ႔ ႏုိင္ငံေရးမွာ ပါ၀င္ေနစရာ အေၾကာင္းနည္းလာလိမ့္မယ္။
ဒီမိုကေရစီ အျမန္ထြန္းကားလာမွာ ျဖစ္ပါတယ္။
သုိ႔မဟုတ္ရင္ -
လက္နက္ကိုင္ သူပုန္ေခါင္းေဆာင္မ်ား၊ အစိုးရ ေခါင္းေဆာင္မ်ား ႏွင့္
သူတို႔၏ေဆြမ်ဳိးမ်ား သာ အမ်ားပုိင္ျဖစ္တဲ့ ႏုိင္ငံ ေတာ္၏ ေျမေပၚ၊ ေျမေအာက္
တံယံစာတ မ်ားကို ထုတ္ယူ စားသုံးျခင္းျဖင့္ ဆက္လက္၍ ႀကီးပြားေနၾက
အုန္းမွာပါ။ အမ်ားျပည္ေတြက ေတာ့ ဒုကၡ ပင္လယ္နက္ႀကီးထဲမွာ ဆက္လက္ၿပီး
နစ္မြန္းေနၾကမွာ မုခ်ပါ။
အမ်ားျပည္သူ၏အက်ဳိးကိုေမွ်ာ္၍ ----
ကိုခြ်န္
စည္းလုံးျခင္းသည္အင္အား
0 comments Wednesday, 30 October 2013ျမန္မာႏိုင္ငံ သူ/သားမ်ား (အထူးသျဖင့္ တုိင္းရင္းသားမ်ား) သည္ သင္ယူ တတ္ေျမာက္ထား တဲ့ ဘာသာရပ္ ပညာကို လက္ေတြ႕ အသုံးျပဳ အေကာင္အထည္ ေဖာ္တဲ့ ေနရာမွာ အလြန္ အားနည္း ၾကပါတယ္။
ဥပမာ - "စည္းလုံးျခင္းသည္အင္အား" ေဆာင္ပုဒ္ သည္ျမန္မာႏုိင္ငံသူ/သားမ်ား ၏အထူးျပဳဘာသာရပ္ တစ္ခုျဖစ္ပါသည္။ "အဖိုးအို ႏွင့္ သားသုံး ေယာက္" အၾကာင္းကို ေက်ာင္းသက္ဖူးသူတို္င္း သိပါတယ္။
"စည္းလုံးျခင္းသည္အင္အား" ေခါင္စဥ္ျဖင့္ အဖုိးအို ႏွင့္သားႏွစ္ေယာက္ သစ္ေခ်ာင္းစည္း ခ်ိဳးေနတဲ့ ရုပ္တု မ်ားကိုလည္း ျမန္မာျပည္အႏွံ႔ မွာေတြ႕ဖူးၾက၊ ျမင္ဖူးၾကမွာပါ။ ဒါေပမယ့္ ျမန္မာျပည္တုိင္းရင္းမ်ား က ဒီစည္းလုံးျခင္းသင္ခန္းစာ ကို လက္ေတြ႔အသုံးမခ်ႏုိင္ခဲ့ၾက တဲ့အတြက္ အားလုံး လုိလားတဲ႔ ႏိုင္ငံေရး ရည္မွန္းခ်က္ေတြ နဲ႕လည္း အလန္းေ၀းခဲ႔ၾကရပါတယ္။
ယခု၊ အားလုံးလိုလားတဲ့ တန္းတူအခြင္႔အေရးေတြ၊ ႏုိင္ငံေရးလြတ္လပ္ခြင့္ေတြကို ညီညြတ္စြာ ေတာင္းဆို ႏုိင္တဲ့ အေျခအေန၊ အခ်ိန္အခါ တစ္ခု ကို အသက္၊ ေသြး၊ ေခြ်း ေျမာက္မ်ားစြာ စေတးၿပီး ပန္လည္ဖန္တီး ႏုိင္ခဲ႔ၾကပါၿပီ။
တုိင္းရင္းသားေခါင္းေဆာင္မ်ား ဒီတခါေတာ႔ စည္းလုံးညီညြတ္ဖို႕အခ်ိန္တန္ၿပီ။ အခ်င္းခ်င္း ၾကားမွာညီညၽႊတ္မႈမရွိရင္ အားလုံးလိုလားတဲ့ ႏိုင္ငံေရး ပန္းတိုင္ နဲ႔ပိုၿပီးေ၀းသြားမွာေသခ်ာပါတယ္။
ေသြးခြဲးလာေရာက္အုပ္ခ်ဳပ္ခဲ့တဲ႔ English အစိုးရ ႏွင့္ လက္ရွိအုပ္ခ်ဳပ္ေနတဲ့ အစိုးရ ကိုဘဲ အပစ္ပုံခ်ေနလုိ႕မျဖစ္ေတာ႔ဘူး။
စည္းလုံးခဲ့ၾကမယ္ဆိုရင္ အားလုံးလိုလားတဲ့ ႏိုင္ငံေရး စနစ္ နွဲ႕တကြ ျမန္မာ ႏိုင္ငံသည္ ယခု အခ်ိန္မွာ တင္႔တယ္ထြန္းကားတဲ့ႏုိင္ငံ တစ္ခုျဖစ္မွာပါ။ ထုိ႕ေၾကာင့္ အတိတ္က မွားခဲ့တယ့္ အမွားမ်ားထပ္ ၿပီး မလုပ္မိ ဖုိ႔ အထူးအေရးႀကီးပါတယ္။
ညီညြတ္ရင္ ဘာမဆို ျဖစ္ႏုိင္ပါတယ္။ စည္းလုံးၾကဖို႔ အခ်ဳိန္တန္ေနပါၿပီ။
"စည္းလုံးျခင္းသည္ အင္းအား" ျဖစ္သတဲ့။
လခ်ိတ္ ၀န္ေပါင္
ရန္ကုန္ စမ္းေခ်ာင္းၿမိဳ႕နယ္ ဂြေစ်းမီးေလာင္
0 comments Friday, 18 May 2012Do Fallen Burmese Government Soilders deserve public funeral?
0 comments Thursday, 17 May 2012The more important question to be answered is though, do the fallen soldiers deserve proper public funeral? Does the government have the responsibility to report the war to the public openly? What is the honor of soldiers if they do not get proper public funeral when they die in the name of defending country?
People of Burma need to ask Thein Sein government to answer this questions. Otherwise, it is time to reconsider the benefit of serving in army.
Trickster Mangbya and Grandma
0 comments Saturday, 31 July 2010Long long time ago, there was a man known as Mangbya in a village. He was famous for being a trickster. Despite he was eloquent liar; the story did not mention that he cheated people for material or monetary profit but rather entertainment or fun. He spent most of his time fooling around for fun. Everyone knew that Mangbya was a liar but they all got fooled every time they met him.
One morning, a grandma returned from garden carrying vegetables with bamboo woven basket on her head. She met Mangbya in the middle of the village. “Mangbya, people said that you trick people all the time. Don’t trick me, I am carrying heavy basket.” suddenly said Grandma. “Right now, I have no time to fool people. I am so busy with watching fighting between sun and moon”, Mangbya replied. “Where is it?” grandma inquired. As soon as she raised her head to look up to sky, her basket fell off from her head and vegetables scattered on the street. So, Mangbya helped her collect scattered vegetables and put the basket on her head. Grandma headed home.
Quite a long time after the incident with grandma, Mangbya met a man. At that time, Mangbya was carrying a heavy food for firewood. The man said to Mangbya, “people claimed that you can fool people a lot. Why don’t you fool me as well?” “I forgot my secret fooling box at home. So I don’t have capacity to fool you at the moment. If you want me to be able to fool you, help me carry this wood so that I can go and get my secret box. Then, I’d fool you.” The man agreed. So Mangbya went home straight.
The man was waiting with the heavy wood on his shoulder. There was no sign of Mangbya’s return. The man began to wonder what have happened to Mangbya. After very long time, the man decided to follow Mangbya’s home to find out what have happened to him. When he arrived, Mangbya was sipping tea with great relax. The man got very angry but when he thought it over, he realized that he was fooled by Mangbya.
An Orphan Child and Arrogant Brothers
0 commentsBy Zung Ring,
Once upon a time, in a village, there were egotistical brothers. They respected no one. They were afraid of no one. They were ashamed of no one. Basically they didn’t care anyone.
There was also a pitiful orphan in the village. He grew up under the care of his grandfather. They were so poor. They lived in a small tent outskirt of the village. The poor child faced the arrogant brothers’ bully on daily basis.
One day, the villagers were to clear bushes along roads. Collective labors were required. But on that day, the orphan could not go. So, he gave a pork leg for lunch to villagers who came to provide their labors for his absence. However, the brothers threw the pork leg to sidewalk instead of making it lunch. In the evening, the poor child became the subject of ridicule to the brothers and returned the pork leg saying that the pork leg didn’t do anything just sitting on sidewalk the whole day. The pork was now dirty with dirt and the poor child was in the state of embarrassment and intimidation from the superior brothers and hesitated whether to take the pork back or not.
Not long after that, the brothers invited the orphan to a trip for trapping birds. The poor child agreed to join. When they arrived in forest, they spotted a big banyan tree with full of fruits which draw all kinds of birds and herbivores. The brothers immediately monopolized the whole tree. They laid their traps on all of the branches giving no opportunity to the poor child. The lonely child was left with no good option so he just disappointedly laid his traps beneath the tree.
On the next morning, the brothers got up early and returned to forest to check their traps before the orphan did. As they approached to the site, a deer was caught in the orphan’s trap that greatly disturbed the brothers. In their traps however, only a hornbill was caught. They now decided to switch the preys out of jealousy before the poor child arrive. When the poor child arrived, he was very shocked by very unusual scene - a deer was hung in the air while a hornbill was caught in his trap on the ground.
The poor child knew that the brothers have exchanged the preys and felt being bullied. He demanded to give him the deer back. The arrogant brothers laughed at him saying “don’t you see that the deer was caught in our trap? It is ours. We can’t give it to you.” The lonely child argued with them but he was overwhelmed by the brothers. Finally, the poor child proposed to bring their case to the village council and to let the council decide. The brothers were delighted by the proposal because they believed that the council would decide in their favor for they know all of elders. All the village elders have received gifts from the brothers at least once.
For the judging day in the council, there was no shortage of supporters for the brothers since they were powerful and wealthy. On the other hand, it was already challenging enough for the unfortunate orphan to find even a supporter. But he eventually managed to find a very old man in the outskirt of the village who seemed willing to support the child. No one noticed his existence in the village because he was also poor and a man of few words but was wise. The boy told him the whole story and requested him to support him in the council on ruling day. The wise man agreed.
The day had come. Now, the proud brothers and their supporters were waiting for the poor boy in the village council. As expected the council was filled with the brothers’ supporters. Everyone was trying to mock the deprived boy. Time was running late yet the boy has not arrived. Some of the elders began to get angry and proposed to declare the brothers winners in the absence of the poor boy. However, the brothers insisted to wait for the boy because they wanted to humiliate him in front of the whole villagers in the council.
At the same time, the unfortunate boy went to the old wise man’s home and was waiting for him the whole morning. The wise man did not say anything whether he changed his mind or not. The little boy was timid and dared not to push him or told it’s getting late. So, he chose to wait for the wise man until he’s ready. About at noon time, the wise man said to the boy, “Now let’s go”. The boy was of course delighted for he was worried the whole morning. The wise man deliberately chose to be late for the council for his strategic purpose.
As the wise man and poor boy were arriving to the council, they were ridiculed by the brothers’ supporters. Inside the council, the elders (councilors) also condemned the twos for being late. As the meeting proceeded, one of the elders provocatively asked the old man, “You are old but you seemed don’t know our tradition that we solved such kind of case in the morning? Why you came so late?” The old man replied wisely as the following.
“Honorable councilors, I am sorry for being late. Please receive my sincere apology. I know that we have a unique custom of judging cases like this one in the morning. I have no intention to ruin our beautiful tradition. However, I was late for good reason. On my way the council, I have crossed a river. As I was crossing, I saw wild fire on sand bank. Thus, I collected water with my bamboo basket to extinguish the fire. That’s why I was late.”
The old man was immediately booed. The councilors ridiculed him by saying how foolish is it for you to say that there was wild fire on sand bank and collect water with bamboo basket to extinguish the fire. The old man paused and gently replied.
“Honorable councilors, yes you are absolutely right about that. It is foolish to believe that there is wild fire on sand bank and collect water with bamboo basket to extinguish fire. Don’t you also think that it is foolish to believe that deer which has no wings was caught in the trap which was laid up in the air? And hornbill which doesn’t live on the ground was actually caught in the trap laid on the ground?”
The whole council was dead silence. After the brief silence, an audience from a corner broke the silence with claps. The silence was soon replaced with tumultuous standing ovation. The councilors and brothers now blushed at their own arrogance, ignorance and stupidity.
Without further arguments, the council delivered its just verdict that the poor orphan was the winner and deer was also returned.
The dishonest brothers left the council with great disappointment and embarrassment while the poor boy left with victorious joy.
Moral Lesson:
Justice prevails.
Panglong Agreement not forgotten.
1 comments Friday, 5 February 2010By Wunpawng, 5th February 2010.
The spirit of Panglong Agreement is the key message of Kachin Independence Organization (KIO) on its 49th Anniversary today (5th Feb). KIO demands the military government to implement Pang Long Agreement which signed 1947.
In the statement by Lanyaw Zawng Hra, KIO Chairman, “We have to re-live the Panglong Agreement for building the genuine Union of Myanmar.”
The statement states that KIO’s bottom line is to have the right of self-determination within genuine federal union of Myanmar. It adds that if the military government genuinely wants to have national solidarity, the promises made in Panglong Agreement must be honored.
The military government has been forcing all the ceasefire groups to transform into border guard force (BGF) but KIO refuses to accept the proposal. Col. James Lum Dau said (on Thursday) it is a tactic of the government to take silent coup by reducing the number of KIA troops.
KIO has been under huge pressure from the military government to accept the government proposal – BGF. In this year’s Manau festival on 10th January, Kachin State Day, KIO was not allowed to wear uniform.
KIO was founded on February 5, 1961, by three brothers: Zau Seng, Zau Tu and Zau Dan after then U Nu government declared Buddhism as the state religion. Since its establishment, Kachin Independence Army (KIA) the arm wing of KIO has fought effectively against the government forces in Kachin State throughout in 1960s until the present ceasefire was signed in 1994.
The original aim of fighting for complete independence was changed in 1976 to remain in genuine federal union of Myanmar.
Since its establishment, leaderships have changed – Lahtaw Zau Seng, Maran Brang Seng, Mali Zup Zau Mai, Lamung Tu Jai, and Lanyaw Zawng Hra. However, it has not achieved much. But Col. James Lum Dau said if KIO did not take arm struggle, the situation of Kachin people would be worse today.
A village elder said, “the Burmese government does not dare to do whatever they wish to Kachin people because of KIA”.
KIO signed ceasefire agreement with the military government on February 24, 1994 to solve the political problems in peaceful means. KIO have had numerous meetings with the military government for political talk but failed to bring any political breakthrough.
The disappointments among Kachin community is widespread because the ceasefire not only failed to bring any desirable political result but lost controls over lands especially lucrative areas such as Phakant (jade is mined), Hu Gawng region (where timber, gold is rich).
Col. James Lum Dau said that some of the benefits of ceasefire are – children have more access to education and scattered family members are reunited.
How long the ceasefire will last?
This answer perhaps mainly depends on what the military government will do next if its BGF proposal to ceasefire groups completely failed.
Among the ceasefire groups such as KIO and UWSA already rejected the BGF proposal. From November 2009, KIA has been giving basic military training to civilians as village defense forces (VDF). According to a KIO official, it is a central policy of KIO to give the training.
According to a civilian who receives such training, the trainees can go back their villages. The training is mostly voluntary basis.
Junta Restarts Border Guard Talks
0 commentsBy WAI MOE, Wednesday, January 27, 2010
The Burmese junta’s top negotiator with ethnic groups, Lt-Gen Ye Myint, is likely to meet representatives of the Kachin Independence Army (KIA), one of big ceasefire groups, at the end of January.
This will be Ye Myint's first meeting with a ceasefire group in 2010.
Sources close to the KIA on the Sino-Burmese border said Ye Myint, who is chief of Military Affairs Security (MAS), formerly known as the Military Intelligence Service, is reportedly scheduled to meet with his Kachin counterparts on Jan. 29 to once again discuss Naypyidaw’s Border Guard Force proposal.
“During the meeting in December in Myikyina, Maj-Gen Soe Win told Kachin delegates they will hold another meeting early this year,” said Thailand-based James Lum Dau, the deputy chief of foreign affairs for the Kachin Independence Organization, the political wing of the KIA.
In 2009, Junta officials and Kachin representatives met about 10 times and discussed the border guard force issue, he said, adding that the issue is likely to dominate future talks.
The last meeting between Burmese officials led by Maj-Gen Soe Win and Kachin leaders was in Myitkyina on Dec. 30.
Kachin sources told The Irrawaddy that during that meeting the Burmese junta withdrew the deadline for the Kachin to join the border guard force program by the end of 2009.
The Kachin favored the spirit of the 1947 Panglong Agreement, which provided the basis for a federal union in the Southeast Asian nation, the sources said.
Other ceasefire groups such as the United Wa State Army (UWSA), the strongest militia with an estimated 20,000 troops based in northern and southern Shan State, as well as the National Democratic Alliance Army in eastern Shan State have yet to agree to the border guard force plan.
As the electoral law and the timetable for the 2010 elections have yet to be announced, the deadlock between the junta and the cease-fire groups over the border guard force plan is a critical challenge for the election.
After the junta launched a military offensive in August 2009 against the Myanmar National Democratic Alliance Army, the Kokang ethnic army that rejected border guard force proposal, Burma watchers expected that other cease-fire groups would be the next targets.
“At the moment, the border situation is as normal—the Burmese army is not making preparations for war in the border area,” said Aung Kyaw Zaw, an observer of Burmese military affairs based in Ruili, in China's Yunnan Province.
“Both the junta and ethnic groups seems to be negotiating for a peaceful solution,” he said.
Last week was a busy time for Burmese military commanders who handle issues in the north, northeast and eastern Burma, where the ethnic ceasefire groups that have yet to agree to the border guard forces are located.
Lt-Gen Tha Aye, chief of the Bureau of Special Operations (BSO)-1 visited sites across Kachin State, inspecting infrastructure projects along with Soe Win, commander of the Northern Regional Military Command, while Lt-Gen Min Aung Hlaing, the chief of the BSO-2, traveled in Shan State.
The state-run New Light of Myanmar reported on Wednesday that Min Aung Hlaing along with Maj-Gen Aung Than Htut, the commander of Northeast Regional Military Command, visited state projects in Laogai, the Kokang capital, on Jan. 23.
The visit was one of various trips by Min Aung Hlaing’s to the Kokang area after junta forces overran the area, forcing the Kokang ethnic army to flee in August 2009. At the time the junta accused Kokang Leader Peng Jaiseng of involvement in drug and arms trading. Kokang officials and their allies in the UWSA denied the allegation, however.
In an editorial on Wednesday called “Wipe the danger of narcotic drugs out,” The New Light of Myanmar highlighted the junta’s “drug elimination measures” along the border with neighboring countries.
The editorial said: “All global countries are trying their utmost to reduce and eliminate narcotic drug production and trafficking assisting each other in the fight against transnational crimes in border regions.”
Intentionally or not, The New Light of Myanmar put the report about Min Aung Hlaing’s trip to the Kokang area beside the editorial.
Kachin Independence Army Celebrates Anniversary
0 commentsBy MIN LWIN , Wednesday, February 4, 2009
The 48th anniversary of the Kachin Independence Army (KIA) will be celebrated on Thursday by its political wing, the Kachin Independence Organization (KIO), in Laiza on the Sino-Burmese border in Burma’s eastern Kachin State.
The KIA was founded on February 5, 1961, by three brothers, Zau Seng, Zau Tu and Zau Dan, shortly after Burma’s first prime minister, U Nu, ordained Buddhism as the state religion.
Two days later, Zau Tu and eight young Kachin attacked the government treasury in Lashio and made off with 90,000 kyat, which financed armed operations across northern Shan State and Kachin State.
The KIA launched effective actions against government forces in Kachin State throughout the early 1960s until a ceasefire was signed in 1994.
The ceasefire still holds, according to KIO Vice Chairman Dr Tu Ja. Dialogue was occurring “in a peaceful manner” between the KIO and the military government, he told The Irrawaddy on Wednesday.
Two major splits occurred within the KIO in 1969 and 1990, leading to the formation of the New Democratic Army-Kachin (NDAK), led by Zahkung Tingying, and the Kachin Defense Army (KDA), led by Mahtu Naw.
The KIA’s Col James Lun Dau said some members, such as Commander Zahkung Tingying from KIA’s 101 battalion, had sought the assistance of the Communist Party of Burma (CPB).
Members of the KIO came from Jinghpaw, Rawang, Lisu, Zaiwa, Lawngwaw and Lachyit ethnic groups, but experts say only the Jinghpaw hold any power in the organization.
“The 1969 split was not racist,” James Lun Dau said. “It was just politics. Later they sought refuge under the CPB’s military umbrella.”
The NDA-K, based in Pang Wa, was founded by former KIA Commander Zahkung Tingying and Layawk Zelum. The NDA-K was the first Kachin group to sign a ceasefire agreement with the military government in 1989, shortly after the collapse of the CPB.
The KDA was founded in 1990 by Mahtu Naw, commander of the KIA’s 4th brigade, based in Northern Shan State. After the breakaway from the KIA, the KDA signed a ceasefire agreement with the ruling military government and defected to Rangoon in 1990.
After 14 years, the KIA rebelled against the Rangoon government. In 1975, the KIO’s top leaders— Zau Seng, Zau Tu and Pung Shwe Zau Seng—were assassinated at the Thai-Burma border. Brang Seng, who negotiated the ceasefire agreement in 1994, took over as KIO chairman and appointed Zaung Hkra as KIO secretary.
The KIO entered into talks with the government of Gen Ne Win’s government in 1963 and 1980, but nothing materialized. On February 24, 1994, the KIO signed a ceasefire agreement with the ruling State Law and Order Restoration Council (SLORC).
KIO Chairman Zau Mai was ousted in February 2001 by a reformist faction within the party, in a coup at the KIO headquarters in Laiza. Since then, Lamung Tu Jai has led the KIO.
KIO leaders are often accused of treating the Kachin people no differently from the regime.
“The KIO hasn’t achieved autonomy or independence for the Kachin State and that’s depriving the Kachin people of hope,” said Aung Wah, chairman of the Kachin Development Network Group.
Ethnic sources in Kachin State also accuse the KIO of collecting taxes at border crossings with China and engaging in various business deals, including granting logging, mining and gambling concessions to local and Chinese investors throughout Kachin State.
“If they continue this way, we’ll never get what we want,” said Naw La, of the All Kachin Students and Youth Union.
မယ္လစခန္းရွိ ကရင္ဒုကၡသည္ ၉၀ ဂ်ပန္မွာ ျပန္လည္အေျခခ်ခြင့္ ရမည္
0 comments Wednesday, 3 February 201003 February 2010, by VOA-Burmese
ထုိင္း၊ ျမန္မာနယ္စပ္ေဒသ ဒုကၡသည္စခန္းမွာ ရွိေနတဲ့ ျမန္မာျပည္က ဒုကၡသည္ေတြ ဂ်ပန္ႏုိင္ငံကုိ ေခၚယူေရး အစီအစဥ္ရဲ႕ ပထမ ေျခလွမ္းအျဖစ္နဲ႔ ဂ်ပန္ကုိယ္စားလွယ္ အဖြဲ႕ဟာ ဒုကၡသည္ေတြကုိ လူေတြ႕ သြားေရာက္ေတြ႕ဆုံ ေမးျမန္းခဲ့ပါတယ္။ ဂ်ပန္ကုိယ္စားလွယ္ အဖြဲ႕ဟာ ဒုကၡသည္ေတြကုိ လူေတြ႕ စစ္ေဆးေမးျမန္းမႈေတြကို ေဖေဖာ္၀ါရီလ ၂ ရက္ေန႔ကစၿပီး ျပဳလုပ္ခဲ့တယ္လုိ႔ ဆုိပါတယ္။ အျပည့္အစုံကုိ ဆက္သြယ္စုံစမ္းထားတဲ့ ကုိေဇာ္၀င္းလႈိင္က တင္ျပေပးထားပါတယ္။
ျမန္မာႏုိင္ငံက ဒုကၡသည္ေတြကုိ ဂ်ပန္ႏုိင္ငံမွာ ျပန္လည္ ေနရာခ်ထားေပးမယ္ဆုိတဲ့ ဂ်ပန္အစုိးရရဲ႕ ပထမအဆင့္အျဖစ္နဲ႔ ထုိင္း၊ ျမန္မာနယ္စပ္ မယ္လ ဒုကၡသည္စခန္းမွာ ရွိတဲ့ ဒုကၡသည္ေတြကုိ ဂ်ပန္အစုိးရ ကုိယ္စားလွယ္ေတြက မေန႔ အဂၤါေန႔ကစၿပီး လူေတြ႕ စစ္ေဆးမႈေတြ စတင္ျပဳလုပ္ေနၿပီ ျဖစ္ပါတယ္။
ဂ်ပန္အစုိးရ ကုိယ္စားလွယ္အဖြဲ႕ဟာ ေဖေဖာ္၀ါရီလ ၁ ရက္၊ တနလၤာေန႔ကတည္းက မယ္လစခန္းထဲကုိ ေရာက္ေနခဲ့ၾကတာလုိ႔ မယ္လစခန္းရဲ႕ ဒုတိယဥကၠ႒ မန္းထြန္းထြန္းက ေျပာပါတယ္။
“သူတုိ႔ ၁ ရက္ေန႔၊ တနလၤာေန႔ကတည္းက စခန္းမွာ က်ေနာ္တို႔ ေကာ္မတီေတြရယ္၊ သက္ဆုိင္ရာ ထုိင္းအာဏာပုိင္ေတြရယ္ လာေတြ႕ပါတယ္။ ညေနပုိင္းက်ေတာ့ သူတို႔ ဂ်ပန္ႏုိင္ငံကို ေလွ်ာက္တဲ့လူေတြနဲ႔ ေတြ႕ဆုံခဲ့တယ္။ သူတုိ႔ရဲ႕ အစီအစဥ္က ၂ ရက္ေန႔ကေန ၅ ရက္ေန႔အထိ ဂ်ပန္ကို တင္ထားတဲ့ မိသားစုေတြကုိ အင္တာဗ်ဴးလုပ္မယ္၊ ဂ်ပန္အစိုးရက။ ဂ်ပန္အစိုးရအဖြဲ႕မွာ ဆုိရင္ေတာ့ တရားေရး ၀န္ႀကီးဌာန (Ministry of Justice) က ၆ ေယာက္၊ ၇ ေယာက္ေလာက္ ပါမယ္။ ၿပီးေတာ့ Ministry of Foreign Affairs က ၃ ေယာက္ေလာက္ ပါတယ္။ အားလုံး ၁၀ ေယာက္ေလာက္ ပါတယ္။”
ဂ်ပန္အစုိးရအေနနဲ႔ ထုိင္း၊ ျမန္မာ နယ္စပ္ေဒသက ဒုကၡသည္ စခန္းထဲမွာ ရွိေနတဲ့ ျမန္မာဒုကၡသည္ေတြကုိ ဒီႏွစ္ ၂၀၁၀ ခုႏွစ္ကစၿပီး တႏွစ္ အေယာက္ ၃၀ ႏႈန္းနဲ႔ ၃ ႏွစ္ဆက္တုိက္ ေခၚယူ ျပန္လည္ ေနရာခ်ထားလုိတဲ့ အေၾကာင္း ၿပီးခဲ့တဲ့ႏွစ္ ႏုိ၀င္ဘာလထဲမွာ UNHCR ကုလသမဂၢ ဒုကၡသည္မ်ားဆုိင္ရာ မဟာမင္းႀကီး႐ုံးကုိ အေၾကာင္းၾကားခဲ့တယ္လုိ႔ ဆုိပါတယ္။ အဲဒီအထဲကမွ ပထမအသုတ္အျဖစ္နဲ႔ လူ ၃၀ ကုိ စတင္ေခၚယူဖုိ႔ အခုလုိ လာေတြ႕တာ ျဖစ္တဲ့အေၾကာင္း မန္းထြန္းထြန္းက ဆက္ေျပာျပပါတယ္။
“ဂ်ပန္ႏုိင္ငံက ပထမအသုတ္ အေနနဲ႔ လူ အေယာက္ ၃၀ ေခၚမယ္။ အဲဒီအတြက္ စိတ္၀င္စားတဲ့ လူေတြ တင္ၾကပါေပါ့။ အဓိက အေၾကာင္းရင္းကေတာ့ ဂ်ပန္ႏုိင္ငံက အာရွႏုိင္ငံ တႏုိင္ငံလည္း ျဖစ္တယ္။ ၿပီးေတာ့ ႀကိဳတင္ ျပင္ဆင္ထားတဲ့ ဟာေတြလည္း ေတာ္ေတာ္ေကာင္းပါတယ္၊ က်ေနာ္ သိရသေလာက္ဆုိရင္။ သူတို႔အစီအစဥ္ကေတာ့ ဒီ ၄ ရက္အတြင္းမွာ မိသားစု၀င္ေတြကို အင္တာဗ်ဴးလုပ္ဖုိ႔ စီစဥ္ထားတယ္။”
ဒီဒုကၡသည္ေတြ ဂ်ပန္ႏုိင္ငံကုိ ေရာက္သြားရင္ ပထမ ၆ လအထိ ဂ်ပန္အစုိးရက ၾကည့္႐ႈေစာင့္ေရွာက္ထားမွာ ျဖစ္ပါတယ္။ အဲဒီ သတ္မွတ္ထားတဲ့ ကာလ ေက်ာ္သြားရင္ေတာ့ ကုိယ့္ေျခေထာက္ေပၚ ကုိယ္ရပ္တည္ႏုိင္ဖုိ႔ အလုပ္အကုိင္ ရွာေဖြၾကရမွာ ျဖစ္ေပမဲ့ သက္ဆုိင္ရာ လူမႈအဖြဲ႕အစည္းေတြက စုစုေပါင္း တႏွစ္ခြဲေလာက္ အထိေတာ့ အတုိင္းအတာ တခုထိ အကူအညီေတြ ဆက္ေပးေနဦးမွာ ျဖစ္တယ္လုိ႔ ဆုိပါတယ္။
“က်ေနာ္တုိ႔ သိရသေလာက္ကေတာ့ ဂ်ပန္ႏုိင္ငံ ေရာက္သြားရင္ ၆ လက အစိုးရက အျပည့္အ၀ ကူညီ ေထာက္ပံ့ေပးသြားမယ္။ ၆ လေက်ာ္သြားရင္ေတာ့ မိသားစု၀င္ေတြက သူတုိ႔ဘာသာ သူတို႔ ေျခေထာက္ေပၚ ရပ္တည္ဖို႔အတြက္ အလုပ္ေတြ ရွာရေတာ့မယ္။ ကုိယ့္ရဲ႕ အိမ္ေတြဘာေတြ ရွာရေတာ့မယ္။ အဲဒီမွာ ေနာက္ထပ္ ၁ ႏွစ္နဲ႔ ၆ လ အတြင္းမွာေတာ့ သူတို႔ လူမႈကူညီေစာင့္ေရွာက္ေရး အဖဲြ႕အစည္းေတြက သူတို႔ကုိ အႀကံဉာဏ္ေတြ ေပးသြားမယ္၊ အကူအညီေတြေပါ့၊ အလုပ္အကုိင္ ရွာဖို႔ျဖစ္ျဖစ္၊ တကယ္လို႔ အလုပ္အကုိင္ ရွာလုိ႔ မရဘူး၊ အခက္အခဲေတြ ရွိမယ္ဆုိရင္ Social Welfare Program ေပါ့၊ အစုိးရက ေထာက္ပံ့ထားတဲ့ Social Welfare Program ေတြမွာ သူတုိ႔ကုိ ကူညီေထာက္ပံ့ ေပးႏုိင္ေအာင္ဆုိၿပီး သူတုိ႔က ၀ုိင္း၀န္း ကူညီမႈေတြေတာ့ ရွိမယ္ေလ။ ၁ ႏွစ္နဲ႔ ၆ လတိတိေပါ့။”
ဒုကၡသည္ေတြထဲက ဘယ္သူ႔ကို ဂ်ပန္ႏုိင္ငံလာဖုိ႔ လက္ခံမယ္ဆုိတဲ့ ေနာက္ဆုံး ဆုံးျဖတ္ခ်က္ကေတာ့ ဂ်ပန္အစုိးရ အေပၚမွာပဲ မူတည္တယ္လုိ႔ UNHCR ေျပာခြင့္ရပုဂၢဳိလ္ အန္ဒေရ မာေဟျခစ္စ္ (Andrej Mahecic) က ေျပာပါတယ္။
“တကယ္လုိ႔ အားလုံး အဆင္ေျပ ေခ်ာေမြ႕သြားရင္ေတာ့ ဒုကၡသည္ေတြ အေနနဲ႔ ဂ်ပန္ႏုိင္ငံကုိ ဒီႏွစ္ စက္တင္ဘာလေလာက္မွာ စတင္ ထြက္ခြာႏုိင္ၾကမွာျဖစ္ၿပီး တႏွစ္မွာ အေယာက္ ၃၀ စီ ေခၚယူသြားမွာ ျဖစ္ပါတယ္။ ထုိင္းႏုိင္ငံအတြင္းမွာ ရွိေနတဲ့ ျမန္မာ ဒုကၡသည္စခန္း ၉ ခုထဲက ဒုကၡသည္ စုစုေပါင္း ၅၅,၀၀၀ ေလာက္ထဲက ၂၀,၀၀၀ ေလာက္ကုိ တျခားႏုိင္ငံေတြမွာ ျပန္လည္ ေနရာခ်ထား ေပးႏုိင္ခဲ့ပါၿပီ။ ဒီအထဲက အမ်ားစုကေတာ့ အေမရိကန္၊ ၾသစေၾတးလ်နဲ႔ ကေနဒါႏုိင္ငံေတြကုိ ေရာက္သြားၾကတာ ျဖစ္ေပမဲ့ တျခား ႏုိင္ငံေပါင္း ၈ ႏုိင္ငံကုိ ေရာက္သြားၾကတဲ့ ဒုကၡသည္ တခ်ဳိ႕လည္း ရွိပါတယ္။”
ျမန္မာႏုိင္ငံက ဒုကၡသည္ေတြကုိ အာရွႏုိင္ငံတခုက ျပန္လည္ ေနရာခ်ထားေပးဖုိ႔ ေခၚယူတာ ဂ်ပန္ႏုိင္ငံဟာ ပထမဆုံးႏုိင္ငံ ျဖစ္ပါတယ္။ ဒါေၾကာင့္လည္း တျခား အေနာက္ႏုိင္ငံေတြအျပင္ အခုလုိ အာရွတုိက္အတြင္းက ႏုိင္ငံတခု တုိးလာတဲ့အေပၚ UNHCR အေနနဲ႔ ႀကိဳဆုိေၾကာင္း ေျပာခြင့္ရပုဂၢဳိလ္ အန္ဒေရ မာေဟျခစ္စ္က ေျပာပါတယ္။
“ဒုကၡသည္ေတြ ျပန္လည္ ေနရာခ်ထားေပးတဲ့ ႏုိင္ငံေတြ စာရင္းမွာ ဂ်ပန္ႏုိင္ငံတႏုိင္ငံ တုိးလာတာကုိ က်ေနာ္တုိ႔ UNHCR အေနနဲ႔ ႀကိဳဆုိပါတယ္။ ဒီလုိ လုပ္ေဆာင္တဲ့အတြက္ တျခား အာရွႏုိင္ငံေတြကုိ အေရးပါတဲ့ အခ်က္ေပးလုိက္႐ုံတင္ မကဘဲ ထုိင္းႏုိင္ငံထဲမွာ ႏွစ္ေပါင္း ၂၅ ႏွစ္ေလာက္ ပိတ္မိေနၾကတဲ့ ဒုကၡသည္ေတြ ျပႆနာ ကူညီေျဖရွင္းေပးဖုိ႔လည္း ထုိင္းအစုိးရကုိ တဘက္က ကူညီရာ ေရာက္ေနလုိ႔ပါပဲ။”
ထုိင္း၊ ျမန္မာ နယ္စပ္ေဒသက ဒုကၡသည္စခန္းေတြမွာ ရွိေနၾကတဲ့ ဒုကၡသည္တခ်ဳိ႕ဟာ စခန္းထဲမွာ ႏွစ္ေပါင္းမ်ားစြာ ဒုကၡသည္အျဖစ္နဲ႔ ေနထုိင္ေနၾကရတာ ျဖစ္ၿပီး တခ်ဳိ႕ဆုိ ႏွစ္ေပါင္း ၃၀ ေလာက္အထိ ေနထုိင္ခဲ့ၿပီး ျဖစ္တယ္လုိ႔ ဆုိပါတယ္။
အခု ဂ်ပန္ႏုိင္ငံက ေခၚယူမယ့္ မယ္လ ဒုကၡသည္စခန္းက ဒုကၡသည္ေတြအေနနဲ႔ လယ္ယာစုိက္ပ်ဳိးမႈ တတ္ကၽြမ္းသူ၊ အသက္ ၄၀ ေအာက္ေတြနဲ႔ ကရင္လူမ်ဳိးေတြကုိသာ ေခၚယူမယ္လုိ႔ ဂ်ပန္ကုိယ္စားလွယ္အဖြဲ႕က ေျပာတဲ့အေၾကာင္း လူေတြ႕စစ္ေဆး ေမးျမန္းမႈမွာ ပါ၀င္ခဲ့ၾကတဲ့ ဒုကၡသည္တခ်ဳိ႕က ေျပာပါတယ္။
Hkaw Hkam Lu Ai Amyu
0 comments Wednesday, 28 October 2009Mungkan ntsa e hkawhkam lu ai mungdan ni hpe Kingdom ngu shamying ma ai. Ga shadawn Kingdom of Thailand, Kingdom of Cambodia, Kingdom of Sweden, Kingdom of Nepal (ya n'nga mat sai), United Kingdom etc. rai nga ai. Hkawhkam lu ai amyu ni nga ai hte maren hkawhkam n lu ai amyu ni mung nga nga ai. Nkau mungdan ni gaw maigan mungdan na amyu masha ni sa gasat dang la kau ai majaw hkawhkam shamat kau ma ai. Anhte Jinghpaw Wunpawng sha ni hta moi hkawhkam lu yu sai kun? n lu yu ai kun? hkrak n chye lu ga ai. Rai tim, Gumchying Gumsa du ni up hkang ai duwa prat ngu ai nga lai wa sai. Masha nkau mi gaw Jinghpaw Wunpawng sha ni hpe hkawhkam n lu ai amyu ni ngu nna yu kaji let kabye chye ma ai. Jinghpaw Wunpawng amyu masha hta na mung nkau mi gaw tinang amyu hpe yu kaji nna masha ni e Kachin ngu mu chye kau na pyi hkrit tsang ai majaw maigan amyu masha ni a lapran e du ai shaloi Roma du yang Roma ni zawn nga, bu hkawt kaw buhkawt, bu ren kaw bu ren nga nna gayau gaya makoi rawng mat chye ma ai. Ndai zawn re ai masha ni tinang a amyu masha ni a matu gade daram woi awn lu na ma ai kun?
Kabu hpa shiga gaw ndai Hkrismat shata hta mungkan masha ni a matu si hkam nna hkye la na shangai chyinghkai wa sai Madu Yesu hpe hkap la kam sham ai masha ni yawng Karai Kasang a kasha ni tai lu ai ahkang lu la ai lam rai nga ai. Chyum laika hta Karai Kasang gaw nga yawng nga pra hpe hpan tawn da ai nna up hkang nga ai hkawhkam rai nga ai lam tsun da ai. Madu Yesu hpe hkawhkam rai , n rai Pilat san ai shaloi, Madu Yesu gaw hkawhkam re ai lam htai sai(Yawhan 18:37). Hpang jahtum Madu Yesu gaw hkawhkam ni a Hkawhkam, madu ni a Madu tai na lam tsun da ai(Shingran 19:16). Dai majaw Madu Yesu hpe hkap la kam sham ai Jinghpaw Wunpawng sha ni gaw hkawhkam ni a Hkawhkam Madu Yesu a amyu tai wa sai. Dingla ugut gu nna n-gun lagaw yawm wa n chye ai, si mat n chye ai, maigan amyu masha ni e rim la nna daru magam aya n kashun la kau ya lu ai htani htana a hkrung nga ai Hkawhkam Karai Kasang a kasha ni tai lu sai. Myi man kaji na lam naw nga a ni? "Nanhte chyawm gaw, nsin kata de nna shi a mauhpa nhtoi de nanhte hpe shaga bang wa ai wa a dan hkung ai magam hpe shabrawg dat ya myit ga, lata la ai amyu, hkawhkam hkinjawng ni,chyoi pra ai amyu baw hte, Karai Kasang a lahku ang ai masha ni rai nga myit dai. Nanhte mung shawng e amyu rai nga myit dai n rai; ya chyawm gaw Karai Kasang a amyu rai wa manit dai; shawng e chyeju hkam la manit dai n rai, ya chyawm gaw , chyeju hkam la manit dai,"(I Petru 2:9-10).
Hkawhkam a shayi shadang sha ni hte hkawhkam a dinghku masha ni (Royal Family) tsun shaga ai ga gaw yu maya masha darat daroi ni tsun shaga ai ga hte shai nga ma ai. Ga shadawn: Myen hkawhkam ni gaw kawa hpe Aba shing n rai Ahpe n ngu ai sha hkami daw, kanu hpe mung ame, shing n rai me me n ngu ai sha, me daw, kahpu hpe ako shing n rai ko ko n ngu ai sha naung daw, kanau hpe mung nyi le n ngu ai sha nyi daw, kajan hpe mung nyima n ngu ai sha hnama daw, ngu nna shamying shaga ai lam mu lu ga ai. Hkawhkam wa shat sha ai hpe mung htamin tsa de n ngu ai sha tsa daw hkaw de ngu tsun ma ai. Hkawhkam wa yup ai hpe mung eik de n ngu ai sha tset daw hkaw de ngu shag ma ai. Hkawhkam wa si ai hpe the de n ngu ai sha, nat ywa tsan de ngu ma ai.Dai hte maren shanhte a shamu shamawt ai sat lawat ni mung yu maya mung masha ni a shamau shamawt ai sat lawat hte shai nga ma ai. Hkawhkam wa hte hkawhk a dinghku masha ni bu hpun sumraw ai bu hpun palawng ni mung yu maya mung masha ni bu hpun ai labu palawng hte shai nga ma ai. Dai hte maren hkawhkam ni a Hkawhkam Madu Yesu hpe lu la sai Jinghpaw Wunpawng sha ni mung Hkristan ni a tsun shaga, shamu shamawt ai sat lawat arawn alai ni hpe shani shagu na asak hkrung lam hta dan dawng shangu n ra nga ai. Jinghpaw ga sha rai tim wenyi hte seng ai Hkristan Jinghpaw ga rai ra nga ai. Shani shagu sha ai lu sha mung Hkristan makam masham hte nhtan n shai ai lusha hpe sha ra na rai nga ai. Bu hpun ai sumpan maren sha rai tim chywi hpun ai design gaw Hkristan makam masham hte bung pre ai design maka rai ra na rai nga ai. Dai hku n re ai sha, bu hkawt kaw bu hkawt, bu ren hta bu ren ngu nna n kam n sham ai amyu masha ni hte maren lu sha, bu hpun, tsun shaga, shamu shamawt yang hkawhkam n lu ai amyu zawn mu mada ai hkrum na rai nga ai. Dai zawn mu mada hkrum yang Madu Yesu a sakse kaja ntai lu nga ai. Kade a mara ngu na kun?
Politics Explained with Cows
0 comments Sunday, 25 October 2009From About.com
A CHRISTIAN DEMOCRAT: You have two cows. You keep one and give one to your neighbor.
A SOCIALIST: You have two cows. The government takes one and gives it to your neighbor.
AN AMERICAN REPUBLICAN: You have two cows. Your neighbor has none. So what?
AN AMERICAN DEMOCRAT: You have two cows. Your neighbor has none. You feel guilty for being successful. You vote people into office who tax your cows, forcing you to sell one to raise money to pay the tax. The people you voted for then take the tax money and buy a cow and give it to your neighbor. You feel righteous.
A COMMUNIST: You have two cows. The government seizes both and provides you with milk.
A FASCIST: You have two cows. The government seizes both and sells you the milk. You join the underground and start a campaign of sabotage.
DEMOCRACY, AMERICAN STYLE: You have two cows. The government taxes you to the point you have to sell both to support a man in a foreign country who has only one cow, which was a gift from your government.
CAPITALISM, AMERICAN STYLE: You have two cows. You sell one, buy a bull, and build a herd of cows.
BUREAUCRACY, AMERICAN STYLE: You have two cows. The government takes them both, shoots one, milks the other, pays you for the milk, then pours the milk down the drain.
AN AMERICAN CORPORATION: You have two cows. You sell one, and force the other to produce the milk of four cows. You are surprised when the cow drops dead.
A FRENCH CORPORATION: You have two cows. You go on strike because you want three cows.
A JAPANESE CORPORATION: You have two cows. You redesign them so they are one-tenth the size of an ordinary cow and produce twenty times the milk. You then create clever cow cartoon images called Cowkimon and market them World-Wide.
A GERMAN CORPORATION: You have two cows. You reengineer them so they live for 100 years, eat once a month, and milk themselves.
A BRITISH CORPORATION: You have two cows. They are mad. They die. Pass the shepherd's pie, please.
AN ITALIAN CORPORATION: You have two cows, but you don't know where they are. You break for lunch.
A RUSSIAN CORPORATION: You have two cows. You count them and learn you have five cows. You count them again and learn you have 42 cows. You count them again and learn you have 12 cows. You stop counting cows and open another bottle of vodka.
A SWISS CORPORATION: You have 5000 cows, none of which belong to you. You charge others for storing them.
A BRAZILIAN CORPORATION: You have two cows. You enter into a partnership with an American corporation. Soon you have 1000 cows and the American corporation declares bankruptcy.
AN INDIAN CORPORATION: You have two cows. You worship both of them.
A CHINESE CORPORATION: You have two cows. You have 300 people milking them. You claim full employment, high bovine productivity, and arrest the newsman who reported on them.
AN ISRAELI CORPORATION: There are these two Jewish cows, right? They open a milk factory, an ice cream store, and then sell the movie rights. They send their calves to Harvard to become doctors. So, who needs people?
AN ARKANSAS CORPORATION: You have two cows. That one on the left is kinda cute.
English Laika Hti Ladat (Rapid Reading English)
0 comments Monday, 19 October 2009Manang langai mi tsun yu ai: "Inglik laika hti gaw chye hti ai law, n chye na ai sha ra ai," da. Mungkan ntsa e hpaji amyu myu hpe English laika hku ka da ai majaw English laika hpe chye hti yang manu dan ai sutgan amyu myu bang da ai sadek zaw amyu myu hpe mai hpaw ai zaw lagut lu da ai hte bung nga ai. Dai hta n-ga English laika amyu mi hpe atsawm sha chye yang kaga ga amyu 10 chye ai hta grau akyu rawng nga ai. Mungkan Wunpawng hpung a Amu Madu kaba (UN General Secretary) tai lai mat wa yu sai Myen mung na U Thant gaw Myen ga hte English ga amyu lahkawng sha chye ai wa rai nga ai.
English laika sharin hka ja ai masha langai mi hku nna loi ai laika buk paper back edition ni lu hti na matu Englsih ga hkum 2000 daram hpe chye tawn ra ai. Dakkasu hpaji janmau bachelor degree a matu gaw tinang sharin la nga ai subject hte seng ai English ga hkum 4000 daram chye tawn ra ai. Master degree hte doctorate degree a matu gaw tinang la ai subject hte seng ai laika hkum yawm dik 6000-10000 daram chye tawn ra ai majaw n chye ai n nga ai daram rai ra sai.
Bachelor degree lu sai ni mung English laika hti lawan na matu gara hku shaman la ra a ta? nga nna san chye ma ai. American Gumsan magam tai lai wa sai Bill Clinton gaw laika man 300 rawng ai laika buk langai mi hpe minute 30 hte lu hti ai lam chye lu ai. Laika hti lawan ai gaw hpaji langai mi rai nga ai. Laika hti lawan ai masha ni gaw tinang hti ai laika hpe grau chye na ai hta n ga grau mung matsing nga ma ai. Laika hti lanyan ai masha ni gaw hpang daw de hti nga yang shawng daw de na lam ni malap kau ai majaw laika buk mi hti ngut ai hpang dai laika buk hta hpa baw ka da ai hpe bai san yang kaang hkup pyi n lu tsun dan ma ai. Dai hta n ga laika buk hta ka da ai lam ni gayau mat nna shi na hte shi hkrak hkrak bai n chye tsun nna kapik kapawk rai nhti n htang bai tsun dan ma ai. Docotral degree a matu shana shagu laika man 25 (single space) research paper man man ka ra yang laika buk 10 hte 20 lapran hti ra ai. Laika hti lanyan ai wa a matu nhtoi garai n htoi yang gara hku paper ka shangut lu na rai ta?
Laika hti lawan ai ngu ai gaw tinang chye tawn chyalu ga baw subject hte tinang myit lawm ai ga baw subject hta madung rai nga ai. Jawng laika hti yang grai lanyan ai numsha langai mi sumroi laika, sumrai laika ni grai lawan hti lu ai n rai ni? Chyum jawng sara langai mi gaw Karai hpaji Theology) hte seng ai laika buk hpe lawan wan hti nna atsawm chye na tim, tsi hpaji (medicine) hte seng ai laika, shing n rai gaw gap hpaji (Engineering) hpaji hte seng ai laika, shing n rai hpungtang hpaji (nuclear science) hte seng ai laika hti yang grai lanyan na sha rai nga ai. Dai gaw shi chye tawn da sai ga baw subject hte seng nna ka da ai laika ni hpe grai chye na lawan nna hti lawan ai rai nga ai. Bill Clinton gaw mung masa laika hpe lawan wan lu hti tim hpungtang hpaji hte seng ai laika hti yang grai lanyan na rai nga ai. Shing n rai Myen laika hti shangun yang grai lanyan na rai nga ai.
Dai majaw English laika hpe lawan wan chye hti nna atsawm chye na mayu yang:
(1) Tinang myit lawm ai laika hpe lata hti ra ai. Ga shadawn: ginsup ai lam hpe myit lawm yang shata kru daram ginsup ai hte seng ai laika, magazine, articles, shiga news ni hpe sha shani shagu laika man langai lahkawng man man hti ra ai. Dai shata kru laman kaga laika ga baw subject hpe gayau hti yang bawnu kata de gayau mat nna gara mung a tsawm n chye ai byin wa lu ai. Lit baw ai zawn bawnu kata de atsawm sha baw bang yang she bai shaw jai ai shaloi hkrak hkrak bai pru wa ai. Gayau gaya baw bang yang gayau gaya pru wa nna laika hti lanyan ai hta n ga atsawm n chye na ai lam byin chye ai. Dai hta n ga tinang myit lawm ai ga baw hpe hti shaman yang grau chye na magang grau chye jat mayu magang rai nna myit gang ai n-gun grai ja nga ai. Tinang myit n lawm ai ga baw subject hpe hti yang, grai kadawng lung ai zawn nga nna myit daw loi nga ai.
(2) Dictionary kaja hpe akyu jashawn ra ai. English laika gaw grai dam lada ai rai nna shani shagu ga si ga hkum nnan ni jat nga ai. Dai majaw English mashsa ni pyi dictionary (ga htai chyum) hpe ayan e hpaw hti nga ai hpe anhte mu lu ai. English n re ai anhte gaw grau nna dictionary galam na n mai lagawn ai. Dictionary mung htat magang kaja magang rai nga ai. Nau hpa, nau kaji ai dictionary ni gaw tinang ra ai laika hkum n lawm chye ai. Dai hta n-ga nau na sai dictionary ni mung ga hkum nnan ni n rawng ai majaw akyu nau n pru nga ai. Hpang jahtum dip shapraw ai Webster's Dictionary, Randomhouse Dictionary, Advanced Oxford Learner's Dicitonary zawn re ai ni gaw hpaji hka ja ai jawng ma ni a matu grai akyu rawng nga ai. Dai hta n-ga, tinang hka ja nga ai hpaji hte seng ai dictionary ni hpe mung chye lang ra ai. Ga shadawn: Bible Dictionary, Dictionary of Modern Philosophy, Environment Dictionary, Glossary of medical terminology, zawn re ai ni hpe mari lang chye ra ai.
(3) Laika hti ai shaloi ahkyak lareng ni hpa baw re ai hpe tinang hkrai ga san san nna matsing tawn ra ai. Laika buk a shawng daw de ka da ai malawm ni hpe yu ra ai. Laika ka sara wa a lam hpe mung hti da ra ai. Laika buk a shingdu maga kata na laika man shing n rai. laika buk makawp hkan e laika ka ai wa a lam kadun hku ka da chye ai. Laika ka ai wa a lam chye jang shi gara maga masa hta tsap nna dai laika hpe ka da ai tau chye lu na rai nga ai.
(4) Tinang hka ja nga ai laika hte seng ai laika buk law law hti ra ai. Dai hku nna ga baw (subject) langai mi hte seng ai laika buk law law hpe hti wa ai shaloi, tinang bai hta hti ai laika buk nnan ni hta rawng ai lam ni gaw, mi shawng daw de hti ngut sai laika ni hta rawng ai lam ni bai kahtap rawng ai hpe mu mada na rai nga ai. Myit nshat idea nnan lahkawng masum sha mu hti jat na rai nga ai. Shaloi ahkyak ga lareng key words ni hpe tam hti yang dai laika buk hta rawng ai lam ni hpe aloi sha matsing la lu nga ai. Key words ni hpe gaw laika buk shingdu jahtum maga appendix shing n rai wordlist shing n rai glossary ngu ai daw hta ka bang da ai mu lu nga ai.
(5) Laika hti ai shaloi n-gup n galem ai sha myi hte hti ra ai. N-gup galem nga yang laika hti grai lanyan na rai nga ai. Lata layung madi nna layung hpe hkan ai hku hti yang mung laika hti lanyan na rai nga ai. Laika hti lawan ai ni gaw pai de nna hkra de n hti ai sha, laika man lahta maga de nna lawu de dingdung hku hti ma ai. Shing rai nna, shi laika, magazine ni hpe dingdung hku hti mai na matu, laika man mi hta column kaji lahkawng shing n rai masum garan nhtawm dip ai rai nga ai.
(6) Laika hti ai shara gaw nhtoi atsawm leng ai shara rai ra ai. Myi atsawm n mu yang mung laika hti lanyan chye nga ai. Mai byin yang Karai Kasang jw ai nhtoi (natural light) gaw kaja dik rai nga ai. Myi set set ai ni mung tinang a myi hte hkrak ai myi set degree rai ra ai. Hkauna htu ai wa gaw na hpru na jawn ni hpe kaja dik mari jahkum lang ai hte maren, laika hti ai ni mung myi set atsawm hkrak re ai lahkawng masum mari jahkum lang chye ra ai.
(7) Laika garai n hti yang hte laika hti ngut ai hpang tinang hpa baw hti la nga ai ai lam myit sumru chye ra ai. Shaloi she tinang hti ai laika hpe garai n malap yang bai shalum ai tai nna grau matsing nga ai. Ga shadawn: kadai gaw kadai hpe hpa baw tsu ai, hpa majaw dai hku tsun ai, kaga lam hku gara hku naw mai tsun ai, tinang myit hkrum ai lam, hpa majaw myit hkrum ai, myit n hkrum ai lam ni gaw hpa majaw myit n hkrum lawm ai, tinang a matu gara mahtang akyu jashawn mai na, gara hku tatut jai lang na ngu ai lam ni hpe laika hti wa let e myit sumru mat wa ra ai. Tinang myit lu ai lam ni hpe mung notes kadun ni ka matsing mat wa ra ai. Ndai hku shani shagu man man htu shamna yang English laika sha n-ga Jinghpaw laika, Myen laika ni hpe mung lawan wan chye hti nna atsawm lu matsing na rai nga ai.
Masha Hkum Sat
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Baptist PreacherKarai Kasang mung masha sat nga ai n rai ni? nga nna masha nkau mi san chye ma ai. Karai Kasang gaw Hpan Madu re ai majaw dibu sama wa zawn, shi hpan da ai shinggyim masha ni hpe shi kam ai hku galaw lu nga ai. Anhte gaw asak madu n re ai majaw kam ai hku n mai galaw ga ai. Karai Kasang hpe jeyang na kadai n nga sai. Karai Kasang gaw shi sat kau sai masha ni hpe bai jahkrung lu ai. Anhte gaw anhte sat kau sai masha hpe n lu jahkrung ai. Madu Yesu lahkawng lang bai du ai shaloi RAPTURE ten hta Chyoi Pra ai ni ngu ai shi hte kam sham ai ni hpe jahkrung sharawt la na rai nga ai. Dai hpang shaning 1,000 lai nna Satan hte shi a salung sala ni hpe nsin htawng kaw na bai shapraw la ai shaloi Satan hte Madu Yesu a hpungni gasat hkat na rai nga ai. Dai hpang n kam n sham nna si mat ai ni hpe bai jahkrung sharawt la na rai nga ai. Ndai lang bai hkrung rawt wa ai ni gaw sumsing lamu mungdan de shang na n rai. Shanhte hpe tinang a mara hte maren je yang nna, byet mung n si, wan mung n nyip, wa wudik wurin ai shara, wan hte kan grung ai ngarai mung de jahkrat kau na rai nga ai. Madu Yesu gaw shi a sape ni hpe, hkum hkrang hpe sha zing-ri sat lu ai hpyen ni hpe hkum hkrit mu, hkum hkrang hpe sat nna wenyi hpe ngarai mung de jahkrat kau lu ai Karai Kasang hpe hkrit nga mu, ngu nna htet da sai.
Masha nkau mi gaw matai htang ai lam hpe grai sharawng ma ai. Yuda makam masham hta mung Myi a matu myi, wa a matu wa - An eye for an eye, a tooth for a tooth nga ai tara hte maren hkan sa ma ai. Hkristan makam masham hta gaw mara dat ai lam hpe madung dat nga ai. Tinang hpe hpyen ai wa a mara hpe dat kau yang sha anhte a shut hpyit mara hpe Karai Kasang dat kau ya na matu hpyi mai nga ai. Tinang mung kapaw si, kaga masha law law hpe mung si shangun ai gaw masha sat ai mara amyu lahkawng lu nga ai. Tinang a asak hpe tinang n madu ai, Karai Kasang she madu nga ai. Tinang hkum hpe sat ai mara hte kaga masha hpe sat ai mara amyu lahkawng kap nga ai. Yuda Iskarut gaw Madu Yesu hpe dut sha ai mara lu dum nna tinang hkum tinang dau si mat ai. Dai lam hte seng nna Madu Yesu gaw Shi n shangai wa yang shi a matu grau kaja na rai nga ai ngu na tsun da ai. Dai majaw tinang shangai ai kasha ni hpe mung n mai sat ai. Tinang a hkritung na ma hpe jahkrat kau ai mung masha a asak hpe sat ai sha rai nga ai. Htingbu wa hpe si na de shawk bang kau dat ai mung masha sat ai mara hte maren rai nga ai. Tinang a myu, buga hpe maga ai ngu nna mung shawa masha si ai baw woi galaw ai ni mung masha sat ai lam sha rai nga ai. Tinang a htingbu wa hpe masin pawt ai mung masha sat ai mara hte maren re ai lam Madu Yesu tsun ai. Kadai wa masha sat ai mara kaw na lawt lu na rai ta?
Wudang ntsa e Madu Yesu a makau jen hkrum ai damya lahkawng Gystas and Dysmus gaw prat tup masha sat nna asak bau ai yan rai nga ai. Rai tim marai langai mi gaw si ningtawn e Madu Yesu hpe kam sham nna Dai ni jang nang ngai hte rau Hparadisu e nga lu na ndai ngu ai ga sadi hpe lu la nga ai. “To us is human, to forgive is divine” ngu ai ga malai hte maren shut hpyit ai gaw shinggyim masha shagu hta n lawt lu tim, myit malai lu nna tawngban yang, sanit shi lang htam sanit tim mara dat ya mai ai ngu sharin ya ai Madu gaw anhte hpe mara dat ya na rai nga ai.
Karai masa ga san(Theological and Christian ethical question): N kam n sham ai masha lahkawng hta na marai langai mi gaw kaga langai mi hpe sat kau sai. Sat hkrum ai wa gaw Madu Yesu hpe n kam sham ai sha si wa ai majaw yubak ngarai de shang na rai nga ai. Rai tim, masha sat ai wa gaw myit malai bai lu nna Madu Yesu hpe hkap la kam sham ai hpang asak ugut gu ai hpang si mat ai. Masha sat ai wa mahtang myit malai lu nna Madu Yesu hpe kam sama i majaw Hkye hkrang la hkrum nga ai. Ndai gaw chye na yak ai Karai Kasang a lam rai nga ai. (Salvation is a mystery of God).