{"title":"Brother, I think.","description":"\u003ca href=\"https:\/\/my.wikipedia.org\/wiki\/%E1%80%99%E1%80%B1%E1%80%AC%E1%80%84%E1%80%BA%E1%80%91%E1%80%84%E1%80%BA\"\u003eThe author's autobiography\u003c\/a\u003e","products":[{"product_id":"မောင်ထင်-ကျွန်တော်ဘာ့ကြောင့်စာရေးရသလဲ","title":"Maung Htin - Why do I have to write?","description":"\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003e[\u003c\/strong\u003e \u003cstrong data-mce-fragment=\"1\"\u003e1\u003c\/strong\u003e \u003cstrong data-mce-fragment=\"1\"\u003e]\u003c\/strong\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eI have written about this in magazine issues and in the introductions to my short stories, novels, and collections of articles, as the case may be. I don't think this will be new to those who have read and studied my writings. However, I would like to present the information that I have written in scattered and scattered places.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn presenting this, I am not rereading and quoting what I have already written, but rather presenting the matter that comes to my mind, as much as possible.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen drawing from memory, there will be some metaphors. However, when an artist paints a whole forest, he will not paint each tree individually. He will only paint the whole forest. Even if the details are not clear, the whole thing will appear as a forest.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIf you ask me why I write, I will answer, \"I write because I want to write.\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThose who are prone to misinterpreting a single letter or a single word will remember me as “tae” or “tae” or “tae” or “tae”. Especially those who are prone to jumping to conclusions before investigating the matter, tend to misinterpret it in this way, with the intention of being rude to themselves. I do not consider these to be offensive.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHowever, I have said this in advance with the intention of making the reader understand the meaning of straight and crooked.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThere are many tricks in literature. It can be called the art of Maya. Those who are interested in literature will have come across such concepts as calling white black, calling black white. The author may be speaking seriously with the intention of humor. The author may be making a joke but speaking seriously. In such cases, if the reader can take the author's tone of voice to heart, he can take it as his own. Only then will he find joy in the laughter. He will find solace in the sorrow. Only by knowing the author's tone can the knowledge contained in the text he reads benefit the reader. If he can read in this way, he will be able to gain insight into the text even if he reads a text without any knowledge.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eOnly when a creator has the will to create can his creation be good. If he does not want to do a job and does it with a pinch of salt, that work will not even be as good as the water that flows from the leaves. Especially if an artist who is related to the art of creation works without the will to create, the taste of that work will not be able to be felt by those who enjoy it.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eTherefore, without the desire to do, the desire to speak, the desire to write, it is impossible to want to do, to say what you want to say, to write what you want to write. Only the power of desire can bring creation to fruition.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eBut desire must not be against the law. It must be just. If you want to be a swimming champion without having perfect limbs, you will only be frustrated.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eI want to be a writer without being able to write. I want to be a rich man without being able to trade. I want to be a chief without being able to manage my own household. These are also desires. But is it right to want? If not, then I will not get what I want and will be miserable.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIf you really want it, you have to try to make it happen. If an illiterate person tries to learn to read, he may want to become a writer. If an illiterate person tries to learn to trade, he may want to become a rich man. If an illiterate person tries to learn to manage, he may want to become a chief.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAs the saying goes, passion is the root of desire. I wrote an article called “Passion” in the Shumawa magazine in the early days of independence. In that article, I briefly described how I moved from a job I didn’t have any passion for to a job I had a passion for.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHowever, my primary passion is not writing, but reading.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen I was young, I was fortunate enough to have access to and grow in literature such as Myanma Alin Magazine, Thuriya Newspaper, Mr. Maung Mhoing's Tale, Antonio Merchant's Novel, Maung Soka's Dream Room, Rupanandi, Khin Myint Gyi, Yadana Pon, and Tsin Taw. When I say fortunate enough, I mean very fortunate. Because at that time, in my hometown, which was just a hamlet, the only person who read that literature and knowledge from Yangon was my father. In fact, it was only because of my father that I developed a love of reading.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eI can say that Rupanandi and Yadanabon novels are honest and clear in their literary style, and I can understand everything I read. After reading them, I have various ideas. Sometimes, while reading, I miss someone without knowing who I miss. However, I still don't understand the words of the great writers.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eI read while cooking and the pot of rice was broken. I read while babysitting and the child fell. I read while housekeeping and the dog came into the kitchen and scratched the pot of rice.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen I moved from a village school to a city school and studied English, I didn't just study the textbooks. I read everything I could get my hands on, from the number 40 and number 80 drama books to the Dagon magazine I had saved up my pocket money to buy. Number 40 and number 80 are the names given to me by the bookstores, referring to the 40 and 80 pages of a book.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen the Susarita Youth Association was established on Kluang Kone Road in Myaungmya, a reading room was opened. That reading room was the one that planted the seeds of political awareness in my brain.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen I finished the big board, I thought I could read everything. However, when I actually read it, I realized that I couldn't read even a single word. But I didn't give up. If I didn't understand, I would read all the commentaries and commentaries written by Mr. Maung Mhai over and over again. I also listened to my father read these commentaries to others over tea. When my eyes and ears became accustomed to them, I read the four books, including the history, the Mahavin, the Adi Kappa, etc., and I began to understand the meaning. At that time, I also read the world of Pe Moe Ning's book. I also read the book of the kings of the world\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe more I read, the more I realized that there were so many things I didn't know. I read to know what I didn't know. When I knew one thing, two more things I didn't know. So I read to know more. I still haven't finished reading it.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn our time, every student had to learn based on classical literature. Whether studying Burmese literature or English literature, they studied and memorized to keep up with the literary geniuses of the past. Because they were also familiar with modern literature, we were able to see the connection between ancient and modern times.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen I studied at university, I gradually came to understand the value of the vast Western sciences and arts.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e When science and science meet, I read the dog's commentary aloud, wondering if I should become a doctor. The writings of the great master, Thakin Keng Taw Hmoing, are delicious when read aloud.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThen, separated from science, and united with art\/\/\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003c\/p\u003e","brand":"စိတ်ကူးချိုချိုစာပေ","offers":[{"title":"Default Title","offer_id":45550841200789,"sku":"","price":4000.0,"currency_code":"MMK","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0609\/9756\/6613\/products\/1_3ae4fcc2-bdd1-4b13-9cb5-0a6c9993ad1a.jpg?v=1730234943"},{"product_id":"မောင်ထင်-ကြားကာလ","title":"Maung Htin - Interval","description":"\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e First year of school\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e He and his wife were going to be happy in the first year of their marriage. Forgetting their parents, relatives, relatives, friends, and all, the couple, who had monopolized the entire house, were just two people, feeling the joy of marriage, and were living in a state of bliss.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen a couple first get married, they all have this idea of ​​happiness and bliss. But when they actually get married...\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe couple bought a house to show off, but it was too much. They realized that the furniture and household items were not complete, and they bought it and bought it. The wife also spent a lot of money on cooking and baking for her husband, which was not enough. The money that the couple spent on themselves was more than the income they earned from their own jobs, so they couldn't get enough from their parents and relatives. Now that they were married, they had friends, and now the people recognized them as one family. Once they were recognized like that, they not only had to give gifts here and there, but also had to give gifts to themselves and others to make the event more enjoyable, but they also had to give gifts to maintain the honor of their relationship.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAfter a while, there was no rice in the rice pot.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Then I realized that I couldn't just sit there and cry, and cry. When I remembered that, I had to work harder to earn money, and my waist became a little weak, so I sighed again.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eInside, the woman was making diapers and sewing baby clothes. Oh my... I haven't even thought about crying yet, the ruby-colored box is crying, the turd is so beautiful... I thought about whether a husband and wife can love freely... The bond between son and daughter... will it end?\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn this way, for the sake of livelihood, for the sake of companionship, and for the sake of the future, the bonds of marriage bind and bind the newly-made wealth of a couple.. The happiness of a married couple is like losing a chicken or a bird, and then, at some point, they are unable to cope and end up in the kitchen, having to cook a meal for the future.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAt such times, the husband and wife would lament, \"Oh, my dear, what a blessing! Being a husband and wife is actually a source of suffering.\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eOh, it's been a year since we, Bagalotto, and I, have been crying for independence. In that first year, we have been crying like a fever, even more bitterly than the couple above.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eSince we have gained independence, we can go wherever we want, come whenever we want, eat whenever we want, stay whenever we want, do whatever we want, and talk whenever we want. We have the right to move with our heads instead of our feet, to eat with our bodies instead of our mouths, and so on... don't we have basic rights like that?\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIf that is the case, once we gain independence, we will pay taxes. We will pay our debts. The rice we can grow is our own rice in sacks and bags. The trees in the government forest reserves... are public trees. If we want, we can cut them freely. We consider gold mines, silver mines, and amber mines as our own. As for oil mines, well... well...\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eDon't do that. Feel free to abuse what belongs to your government. For example, you can use the blocks of wood to make firewood. You can use the telephone wires to make household appliances. You can use the guns to steal. You can use the treasury to break into someone's house. If you want to take away someone's life, you can take it away.... You can also run away from the motorbike drivers.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWell, if even Ziwen is allowed to be removed freely, there is no need to be a scolding for the bus drivers.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eOn the occasion of the one-year anniversary of independence, it would be good if we think about what independence means. Should the above-mentioned points be called independence? What kind of independence is it? Before independence, we used to imagine the concept of independence in various ways. We often give an example of independence. There is nothing in the world that is freer than the wind. The wind blows when it wants to. If you don’t want to fight, you can stay calm. If you want to fight, you can fight from the east, the west, the south, the north, wherever you want to fight. You don’t have to be influenced by anyone. If you want to fight, you can fight. You can enjoy the wind or not. You can kill the storm or not. No one has the right to criticize the wind. The wind has the original right to do whatever it wants.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eUsing that example of the wind, do you think that the freedom we now enjoy gives us basic rights that we can freely exercise?\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e My friend said that he thought so.. My friend, don't be so mean, don't come near me, I'm scared.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe common meaning of freedom is freedom from bondage. However, if we want to examine the word bondage, we must ask whose bondage is it? The answer is that freedom from the bondage of others is commonly called freedom.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eOnce we are free from the bondage of others, we are free. This is true. However, once we are free from the bondage of others, we cannot just let ourselves go, we must still bind ourselves.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eOh no... If that's the case, what's the point of freedom? After being tied up again, will the taste of freedom be as good as chewing dry grass?\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eOh my friend. There is no better taste in the world than the political world of organizing, controlling, maintaining, and governing oneself. Let me tell you from a Dhamma perspective. Even from a Dhamma perspective, it is best not to destroy oneself. That is why even the Buddha, when he was about to pass away, told us... Appamadena samma deta. Only when we can practice and build ourselves without forgetting ourselves will independence be like independence.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn fact, if a person is truly free, he is not free. Look at an animal. He is freer than a human. Due to the control of our egoistic conscience, even in matters of marriage and childbearing, we maintain a strict sense of self-control. If we say that like Aung Nak and Nima, our friends will see it in the moon.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen two dogs meet and fight over two bones, they come to a conclusion, saying, \"He deserves it, I deserve it.\" In deciding that, they decide by thinking that the one who bites the ear off is the one who can. How free are you? Just think about it.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eLet's say two people step on a piece of food. Then, since people are not free, they cannot obey the rules of dogs. Instead of biting each other's ears, civilized people go to the courthouse and, referring to the law, decide that he deserves it and I deserve it.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThere are no laws or customs among dogs; rules are divine, and practices are a waste of time.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e In the human realm, due to the inherent rights of people, there is law. There is law. There are customs. There are rules. There are rules.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn the human world, parents control and supervise their children. Teachers discipline their students. Masters discipline and discipline their slaves. Monks bind people with moral codes. Husbands control their wives, and wives control and supervise their husbands. Friends also control and supervise each other so that they do not deviate from their ideals.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eTruly, freedom means sacrificing one's own freedom for the good of the common good.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The independence of a country is also a tightly woven bond of nationhood and statehood.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eBefore independence, we were very free for our own interests. When it comes to our own interests, we don't have to worry about our nation and country. If you, the British government, can turn the nation and country upside down, you are free to do whatever you want.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eTherefore, even though we have achieved independence, we are not free from the bonds of self-preservation.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eJust as newlyweds complain about the joys of marriage as suffering, so too we may complain about the joys of freedom as suffering. Why do we complain? If we had not been wise from the beginning, wouldn't it be better? If we had complained about all the suffering, there would have been no marriage in the world. Yet, from the beginning of the world to this day, people have been getting married. Why?\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAh... This is it... Just like that, the pain that was just a little bit ago is happiness.\u003c\/p\u003e","brand":"စိတ်ကူးချိုချိုစာပေ","offers":[{"title":"Default Title","offer_id":45550837956757,"sku":"","price":1980.0,"currency_code":"MMK","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0609\/9756\/6613\/products\/1_e9e4b163-ca76-4ca0-b510-42cbc10dc92c.jpg?v=1730234959"},{"product_id":"မောင်ထင်-စခန်းနော်လိုရာကွန့်နိုင်တဲ့","title":"Maung Htin - I can leave the camp as I want.","description":"\u003cp data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003eFrom old to new\u003c\/strong\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAll aspects of Burmese culture have been continuously developed even in the twentieth century. In particular, traditional Burmese painting has not been able to resist the influence of the West, but the saying that it has been continuously developed is even more true for painting.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e If our struggle for independence is in vain, Burmese traditional art will be the first to perish.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe Burmese spirit after independence is like the pain felt by someone who has been trapped for a lifetime and is suddenly released. Freedom, freedom. No one can stop me. I cannot be controlled.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eTrue. It cannot be controlled. Anything is too much. Control is the essence of art. But while we talk about freedom, art is like a bull that has escaped from the pen, unbridled, chasing after the cows it sees. But it doesn't catch a single one.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eBecause the Burmese tradition is temporarily interrupted, we have never been able to fully immerse ourselves in the old tradition, and before we can appreciate how rich our possessions are, a new illusion appears. Then, as soon as we abandon the old, we tend to think that we have become new.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003ePeople have forgotten the principle that the new can only arise from the old. They have rejected the principle that the new is born from the old. If we continue to live in this way of transgression, we will probably end up in a life of a Burmese wearing a gypsy robe.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHowever, fortunately, in our time, there are still quite a few artistic children who are the heirs of the old era. They are shouting for the new. They are constantly remembering the old. Because of this, we must believe that the traditional courage and wisdom of Myanmar can still be maintained.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe old and the new are just laws. According to the divine principle, all phenomena are based on the principle of origin. When they arise, they exist, \u003cspan data-mce-fragment=\"1\"\u003ewhen they exist, they disappear\u003c\/span\u003e , \u003cspan data-mce-fragment=\"1\"\u003eand when they disappear, they reappear. If this is not possible, it is called death. Whatever exists, whatever disappears, is alive. Therefore, according to the divine principle, if we look at the situation from a different perspective, we can only experience the taste of Myanmar independence when all aspects of Myanmar are alive.\u003c\/span\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIf we say that the old is not connected to the spirit and is called new, it will only be a body of rain. The bodies of rain do not touch the earth. They can be independent and independent. However, they may not be connected to the earth.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIt is true that man always wants something new. But the constant new is meaningless to man. From an artistic point of view, man has his own tradition and his own. A person without tradition is a person without a past. The present of a person without a past is zero. If there is zero in the present, then there must be zero in the future. However, if you refuse to accept this statement and stubbornly deny that progress can be made even without a past, then let us say that for that person, there can be one or two zeros in the future.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe above is true economically, socially, and politically.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Therefore, a new thing that is separate from tradition will only be a new thing that is separate from people.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eInternational scholars who are deeply studying the nature of art do not abandon the concept of genesis. After all, even Marx, in his work on the new economic system, viewed human development from a genesis perspective.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWe should not accept the idea that others are new because they are new. That idea of ​​​​the new is the idea of ​​​​those who have weak inner strength. It may be possible to connect the past with the present and support the future. We are not all teachers of the universe. Therefore, although it is said that the old and the new are not the same according to the universe, people are always changing from the old to the new, so it is a habit to accept the new. The nature of the habit is the nature of tradition that has not been broken.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWe must move from the old to the new. But the new can only be established if there is a causal connection. Otherwise, the new will end in failure.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003eAnnual Bulletin of the Burma Art Union, November, 1951.\u003c\/strong\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003c\/p\u003e","brand":"စိတ်ကူးချိုချိုစာပေ","offers":[{"title":"Default Title","offer_id":45550825898133,"sku":"","price":900.0,"currency_code":"MMK","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0609\/9756\/6613\/products\/1_cf294828-d58c-46af-bee9-ec164e2b6b79.jpg?v=1730235006"},{"product_id":"မောင်ထင်-စာကောင်းပေကောင်း","title":"Maung Htin - Good writing, good poetry","description":"\u003cp data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003eSaddhatmata Satmata\u003c\/strong\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIf we were to define the word grammar in an easy-to-understand way, we would say that the way people speak, the rules and regulations, are called grammar.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn the Burmese schools that we attended when we were young, grammar was taught with great care. I think that not only Burmese grammar was given importance in Burmese schools before 1926-27, but English grammar was also given special importance in English schools. From 1926-27, when the era came, the teaching methods in English schools changed a lot. The traditional teaching methods of “Nashville Grammar” were not suitable for ethnic children. Teachers considered it outdated, so instead of teaching grammar as grammar, they taught it in the readings and grammar lessons, and they taught it inconspicuously. \/\/\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eNowadays, however, students are taught how to write, read, and speak English, and this method is considered by scholars to be the fastest way to learn to read and speak English.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eI am not an academic and do not want to criticize the merits and demerits of this method. However, when I talk to English literature lecturers and professors at universities, they tell me that modern university students do not know how to write or speak English grammatically.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eI wonder if it is a reflection of the fact that English schools are gradually becoming less and less involved in grammar. Nowadays, grammar is almost non-existent in Burmese schools. It is taught only in very old-fashioned schools. Therefore, writers nowadays (those who have not studied in monasteries or Burmese schools) tend to write in Burmese with incorrect syntax, incorrect grammar, incorrect meaning, and incorrect grammar. Therefore, they cannot be blamed. Even this writer, when I reread my own writing last year, I regretfully found that no matter how carefully I wrote it, there were many grammatical errors. I don’t want to mention the spelling errors. To be honest, when I was in Burmese schools, I didn’t know if I would get a single spelling error or not. I fell behind in spelling. Since the day I started English school, I have been able to write well with spelling errors.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen we talk about grammar in this day and age, people who don't understand that grammar is the way of writing and speaking would probably laugh.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn Burmese, a complete sentence has the following order: doer, recipient, and action (kalta, kam, wa saka). In the sentence, “I beat my brother,” the doer is me. The recipient is my brother. The word that indicates the act of beating is “tay.” Now, with the theme of the new era and the theme of new literature, many writers are imitating English. When they imitate, they are not imitating the ideas in English literature. They are imitating English language, English writing, and English grammar. The public does not understand all such writings well. The writers do not understand each other well. Sometimes the writers themselves do not know what they mean.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eFor example, let's rewrite the short sentence above in English.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eI am writing to you, Maung Ba. Is it possible to write like that and become modern literature? However, the literature that is happening now is far from being the popular literature that Thein Pe Myint envisioned. It is not even a simple Burmese literature. Why? Because some of the so-called writers have a poor foundation in Burmese.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIf you blame them for their poor foundation, it is not right. We do not have a dictionary in Burmese. There are dictionaries with different philosophies. But the public does not follow those books. Grammar books are also a far cry. All grammar books are just Pali-style grammar books.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHowever, during and after the war, dictionaries are being compiled, which is encouraging. Some books that have been carefully compiled and referenced, and which are encouraging, are also being published. However, there is still no grammar book to show for it.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen I was young, I used to study Saw Chin Htin's Burmese grammar. However, his grammar was a language where each letter had a different meaning, and he used the rules of the language to change the meaning of each letter by adding a suffix. Just as a Burmese person cannot be called Mr. Mwai, Saw Chin Htin's grammar cannot be Burmese grammar in any way, and his grammar has disappeared from the classrooms.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThere were Myanmar grammar books in the past. However, those books were not just grammar books. They were also...\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe most common are the poems, the answers to the verses, and the appendices. Some scholars have written about grammar and the history of words in their own way. Sometimes the so-called scholars are also quite opinionated. Therefore, their opinions remain as the opinions of one person and have not developed enough to be accepted and followed by later people as rules and regulations.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eBurmese is a monosyllabic language, meaning that one word has one meaning. These words can be combined and arranged together to form a meaningful sentence. Consider the word “I beat my brother.” “Slave” is a word that refers to oneself as “a servant and humbles oneself.” “Taw” is an adjective that indicates that one is a servant of the lord, a royal prince. “ကိ” is a noun that indicates the doer. “Maung” is a polite word that refers to the person who is called “Ba Maung.” Ba is Maung’s real name. Ko is a noun that indicates being hit. Rait is a word that indicates hitting with something.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e'This is the meaning of the word 'Kaltawasaka'. In Burmese, the word 'Aham' cannot be changed grammatically to become 'May Ma Ma' like in Pali. In Burmese, the word 'I' cannot be changed grammatically to become 'My.Me'. Beat\/\/\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAlthough it is possible to use English grammar to make words like Beating.Beater.Beaten \u003cspan data-mce-fragment=\"1\"\u003e, it is impossible to expand the word 'write' with Burmese grammar to 'write' like the English word 'write'.\u003c\/span\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eI will explain the superstition of the ancient Burmese grammarians. Because Sanskrit and Pali were popular, in the eyes of the ancients, it was believed that any Burmese language was directly derived from Sanskrit and Pali. The preposition “က” in verbs such as မြိုင်းရာ\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\"This is the cessation of knowledge, \u003cspan data-mce-fragment=\"1\"\u003ethis is the cessation of knowledge.\" \"Sa\" is attached like this, this is. The Buddha's essence, the essence of restraint, the essence of prohibition... This is called the cessation of ignorance.\u003c\/span\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The monk who opened this grammar book was Okpho Sayadaw. The words \"विबाक्त रत्वे सांग्राया निर्ये\" were added to the last part of the \"Swetaw Shaung Yatu\" (published by Hanthawaddy in 1897).\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eFor the bricklayer, no Burmese word comes from the Pali sphere. For example, the word \"kya\" comes from the plural form, meaning \"plural\". The word \"kya\" is derived from the plural form, meaning \"we\". The word \"to\" also comes from the plural form.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn the plural, the word \"ba\" is omitted, in the plural, the word \"hu\" is omitted, and in the plural, the word \"u\" is omitted. This is a very clear grammar. It makes one wonder whether Myanmar grammar books have no room for compromise due to such self-contradictions.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe monk \u003cspan data-mce-fragment=\"1\"\u003eOkpho Sayadaw is able to express the meaning of Burmese prepositions\u003c\/span\u003e \u003cspan data-mce-fragment=\"1\"\u003esuch\u003c\/span\u003e \u003cspan data-mce-fragment=\"1\"\u003eas\u003c\/span\u003e \u003cspan data-mce-fragment=\"1\"\u003eເຄື່ອງ\u003c\/span\u003e \u003cspan data-mce-fragment=\"1\"\u003e,\u003c\/span\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eDuring the time of U Po Sein Gyi, he conducted research that provided much evidence for Burmese grammar. He often quoted Kyaw Aung San Tha.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn some places, U Pho Sein is not as superstitious as Okpho Sayadaw. He is logical and thoughtful. Some modern scholars do not like his ideas very much. However, U Pho Sein was the first to lay the foundation of Burmese grammar. I have noticed that U Pho Sein's research and explorations are left in the hands of his heirs. They should be published.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe first drafters are usually the ones who have to work their way through the forest of mistakes. One wonders if there is no need to reconcile the Burmese grammar books due to the gradual changes.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe monk \u003cspan data-mce-fragment=\"1\"\u003eOkpho Sayadaw is able to express the meaning of Burmese prepositions\u003c\/span\u003e \u003cspan data-mce-fragment=\"1\"\u003esuch\u003c\/span\u003e \u003cspan data-mce-fragment=\"1\"\u003eas\u003c\/span\u003e \u003cspan data-mce-fragment=\"1\"\u003eເຄື່ອງ\u003c\/span\u003e \u003cspan data-mce-fragment=\"1\"\u003e,\u003c\/span\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eDuring the time of U Po Sein Gyi, he conducted research that provided much evidence for Burmese grammar. He often quoted Kyaw Aung San Tha.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn some places, U Pho Sein is not as superstitious as Okpho Sayadaw. He is logical and thoughtful. Some modern scholars do not like his ideas very much. However, U Pho Sein was the first to lay the foundation of Burmese grammar. I have noticed that U Pho Sein's research and explorations are left in the hands of his heirs. They should be published.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eFirst of all, those who are the first to make mistakes are usually the ones who have to work hard. They can gradually correct the mistakes and get them to the right place. Nowadays, there is no grammar book to refer to, so they write Burmese as they please. They know that someone else's writing is wrong, but they don't know why it is wrong. They can't bring the wrong to the right place. Maung Ba went to the market. Maung Ba went to the market. Maung Ba went to the market. Maung Ba went to the market. There are expressions like \"Maung Ba went to the market\" and \"Maung Ba went to the market\" that have their own meanings and meanings. However, nowadays, there are only a few people who use them correctly. Some writers write in their own style, writing, and writing until they lose their originality. Some writing experts write so that they cannot distinguish between Calcutta and Karma. That style of writing is the way of being arrested while being a lawyer.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThere was a fight in a village. The one who beat him was a common chicken thief. The victim was an old man. The old man had a two-inch scar on his head. So the old man went to the ghat and got it.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The clerk looked at the old man's head and asked.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"What's wrong, old man?\"\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The grandfather answered.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"I'm just a hitter\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eEven so, the old man was arrested. The old man was so shy that he couldn't say anything. But he didn't want to be arrested.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Therefore\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \" \u003cspan data-mce-fragment=\"1\"\u003eWhat do I have to do with the swara?\"\u003c\/span\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"He asked the clerk and the clerk.\"\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The clerk replied, \"Oh, you hit Sawa and you got arrested.\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\"No. You said you beat me up,\" the old man complained angrily, but the clerk understood and let the old man go.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Well... I can only write. I don't know if my writing is grammatically correct. Is it like \"I'm just writing\"?\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Blood Drinking Magazine,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e No. 46, November, 1949.\u003c\/p\u003e","brand":"စိတ်ကူးချိုချိုစာပေ","offers":[{"title":"Default Title","offer_id":45550823014549,"sku":"","price":1350.0,"currency_code":"MMK","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0609\/9756\/6613\/products\/1_ab49d54e-e425-4cb9-8c07-4e13f24bb749.jpg?v=1730235036"},{"product_id":"မောင်ထင်-ာအုပ်နှင့်စာ","title":"Maung Htin - Books and Letters","description":"\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003eLetter\u003c\/strong\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003e\"I'll write a little piece for the sake of drinking blood,\" I thought back to the past, when I was in the magazine \"Ganta Loka\" and tried to cultivate a new era of literature.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eThe word revolution is in vogue these days. However, even though the work of the literary critics of that time was purely a literary revolution, they did not know whether to use the word revolution. Even if the word revolution entered their minds unknowingly, it was not well received by the public, so even that word was expelled from their minds. However, in all the literary criticism articles I wrote in English in the magazine Gantthaloka, I used the word (Literary Revolution) in my writings.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eTherefore, revolutionary literature was confined to the name of contemporary literature.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eMaung Maung Wa, a scholar, writes in short, easy-to-understand words and phrases that depict the life around him. Zawgyi, on the other hand, composes poems that express deep thoughts and embellish them with easy-to-understand words. Min Thuwan, on the other hand, composes poems that express subtle fantasies and nostalgic and joyful events of life in easy-to-understand words.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eNowadays, the style of modern literature has become commonplace. But at that time, we worked hard to achieve the modern literature era. The public did not think that the era was acceptable. They used to criticize a group of modernists with insults, insults, and insults. Regarding the modernists, U Ba Than (who was working in the Criminal Investigation Department at that time) said that reading the modernists' prose was like the sound of a broken motorcycle's exhaust pipe. Many people commented that the poems of modernists such as Zawgyi and Min Thu Wan were just childish poems for children the age of Ko Kwo.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eSome of the critics at the university were like “the tail of a lizard was cut off” when they heard about these criticisms. Therefore, a group of critics wrote articles in English and Burmese, in university magazines, in the Didok Journal, and in the Thuriya Newspaper, arguing with each other. There were not many mainstream newspapers and magazines that would present to the public all the criticisms that the critics had to make.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eMeanwhile, U Tun Pe (then Minister of Information) rose from his seat and \u003cspan data-mce-fragment=\"1\"\u003efounded the ‘Myanmar Daily’. The merits of the modernists were many for the Myanmar Daily (in other words, U Tun Pe). One reason was that the articles written by the modernists under various pen names such as Maung Ka Gyi, Maung Kha Kwol, and Htin Thoo were included in the Myanmar Daily. As far as I remember, Maung Ka Gyi and Rathe U Sintar were writing about modernist literature. In the midst of the ongoing literary war, the Myanmar Daily (in other words, U Tun Pe) was a well-known figure.\u003c\/span\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eIt is true that we, as a society, feel a deep sense of sadness over the disappearance of the Myanmar daily life. However, mere mourning will not keep the cause of the Myanmar literary revolution alive. We rely on the \"Gantha World\" to present our message clearly. In this matter of gathering, we cannot leave out the editor of the Gantha World, Ko Khant. His predecessor, Thakin Ba Thaung, cleared the way for the literary revolution and created the modern literary world. However, if there is no one who can properly follow in his footsteps, our efforts will be delayed. Thanks to Ko Khant's efforts, writers such as Saung Maung Wa, Zaw Gyi, Min Thu Wan, Thein Nay Nwe, Maung Htin, Kus, Mya Ke Tu, Tat Toe, Maung Phyu, Nwe Soe, Khin Lay Maung, and Professor U Aye Maung, whose pen names I do not remember now, have come out of the Gantha World and planted the new Burmese classics.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eHowever, in the matter of these writers being able to gather together in such a competitive manner, we should not forget the gratitude of one of our great leaders, the late Deedok U Ba Cho.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eThe writers of that era were very interested in modern literature. However, some writers who were watching the changes of the times did not attack modern literature with a long stick. Writers like Pee Moe Ning especially encouraged it. However, it is quite shocking that an ancient Burmese artist like Deedok U Ba Cho criticized modern literature mercilessly.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eOne day, in a lecture on Burmese literature in a certain school (I don't remember whether it was in Bago or Innwa), Deedok U Ba Cho gave an extensive lecture on \"Contemporary poetry is accepted as a new literature that has emerged due to the progress of the times, but the Burmese cultural principles must be preserved and not lost, and how to transform Burmese poetry and how not to destroy the principle of using four-syllable rhymes in a verse.\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eFrom then on, some of the modernists gathered in the Didok Journal.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eIf we look back at the origins of this gathering, we cannot help but be grateful to Thakin Nu and Tatbonegyi Thein Pe, who were both active in politics while enjoying literature. In fact, it can be said that Thakin Nu did not participate in the movement of contemporary literature. He was not a writer who entered the literary world at the same time as Min Thu Wan, Zaw Gyi, and Sihan Maung Wa. He was a playwright who, from 1925, was obsessed with Bernard Shaw. He wrote short plays and sent them to newspapers and journals.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eHowever, from 1925 to 1930, Thakin Nu was not associated with the modernists. When the modernists were experimenting with modernism in the late 1930s, readers had read Thakin Nu's plays. However, readers did not include him in the list of modernists. Therefore, as I said above, Thakin Nu did not participate in the modernist literary movement.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eIn fact, even though Thakin Nu himself was a traveler, his writings reflect his life as a contemporary. Therefore, for an audience that can accept Thakin Nu's writings, there is no reason why the importance of contemporary issues cannot be accepted.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eNow, who will Thein Nay Nwe be? By writing “My Husband and My Money” in the epic world, Thein Nay Nwe showed signs that he would become “Thein Pe, the great monk” for future generations.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eBefore I read My Husband and My Money, I had come across the pen name Thein Nay Nwe. Nothing special. I had also come across Thein Pe a few times. Nothing special. Ko Khant told me that “Thein Pe and Thein Nay Nwe” meant the same thing as “Tek Pho Gyi and Thein Pe Myint.” That was strange. A modernist had stepped forward and I was impressed.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eAfter many years, the modernists gathered in the magazine \"Sasotaw\" edited by Thein Pe and published by Ko Khant, and they became famous in the literary world. However, the journey of modernism was not smooth like a fur carpet covered with roses. The \"Sasotaw\" that came to life with a bang, a bang, a bang, passed away after only four, five, six months.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eNow, the revolutionary literature that was planted in the era of the junta is steadily advancing along the lines of the revolutionary camp. In a movement, there is always a counter-movement. In a revolution, there must also be a counter-revolution. We have not yet reached the point of sitting back and saying that the revolution has run out of steam. In short, the revolution has not settled down yet.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eTherefore, we see a new kind of writing that is more mysterious than the modern era. In fact, the modern era is not a revolution. Every new era is not a revolution. In the modern literature (or) revolutionary literature of Myanmar, the adjectives “new” and “revolutionary” are used, and the English language and English thoughts are directly translated, and it will not be able to become a modern (or) revolutionary literature. Without such a literature, it will not be able to move up to the level of popular literature.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eHowever, in this era of unsettled revolution, aren't revolutionaries doing whatever they want under the pretext of revolution? For example, they extort money under the pretext of revolution. They burn down villages under the pretext of revolution. They even kill their own flesh and blood under the pretext of revolution. Therefore, writers should also write whatever they want under the pretext of revolution.\u003c\/p\u003e","brand":"စိတ်ကူးချိုချိုစာပေ","offers":[{"title":"Default Title","offer_id":45550821900437,"sku":"","price":2700.0,"currency_code":"MMK","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0609\/9756\/6613\/products\/1_cbd455cf-e6ba-49c5-828d-8e6ffec90f59.jpg?v=1730235069"},{"product_id":"မောင်ထင်-ပုဂ္ဂလအဘိဓာန်","title":"Maung Htin - Personal Dictionary","description":"\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003ePersonal dictionary\u003c\/strong\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e As far as I remember, the term \"personal dictionary\" was first used by the Minister of National Education, U Pho Kyar.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe stories of individual people are generally called attapatti. When we want to talk about a monk, we use the word therupatti. In fact, the meaning of attapatti is very broad. It is a kind of group that can create a complete picture of the life of a person.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eNowadays, people want to know everything about people related to various functions in their work. Especially when it comes to public servants of the national government, the government always has to keep records of its employees. Especially, the events and circumstances of the employees' service are usually recorded in the \"Employee Records\".\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eFollowing this tradition, a term called \"personal information\" is widely used in this era. If we look at the origin of the term, we can see that it is a term used by the police station.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn ancient times, there was a custom to record the stories of bad people in history in “files”. The British who ruled over them gave them a name that literally means “historical documents” in Burmese. They also called it “Gyn Pa Ja Win” in Burmese.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIf we examine this term with the eyes of today, we will see that it is not appropriate for the times.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e At first glance, the word \"history\" seems to be out of keeping with the times.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eI think it would be more appropriate to say and write in the usual Burmese language, \"Who is who?\" or \"Who is who?\". Therefore, I think the term \"personal information\" has become widespread.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn the West, this autobiography is very important in terms of work. People have a desire to know each other in order to deal with the issues they have to deal with in their environment.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAs industry grew, the need to know each other grew. So in England, in 1849, the first Who's Who, a concise, self-contained book of personal information, was published.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe purpose of publishing the book was to organize and present the stories of individuals in a dictionary-like manner. It can be said that it is consistent with the personal dictionary used by U Pho Kyar.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e This first printed personal dictionary records a list of kings, queens, princes, nobles, and members of parliament.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn 1868, the original owners sold the rights to publish the \"Who's Who\" book to Adam Black, and Black and his successors continue to operate the business to this day.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The practice of compiling personal dictionaries in Myanmar dates back to the time when the Thuriya Newspaper published annual guidebooks.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAs far as I can remember, a year or two before the Second World War, a guidebook called Directory was published. Among the people who contributed to the compilation of that book was U Tun Nyo, who recently passed away. U Tun Nyo was a scholar in the field of education. However, due to circumstances, he had to serve as Director of the Immigration Department, Director of the Information Department, etc.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen Myanmar became independent, the public library, Thakin Kyaw Sein, worked diligently to compile a personal dictionary for Myanmar called “Hu Hu”. At that time, many friends and I helped our friend Thakin Kyaw Sein out of interest. However, we could not afford to revise and publish the personal dictionary every year. One of the difficulties was that the people involved were reluctant to reveal their personal information for the sake of the personal dictionary.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eI have personally experienced this kind of difficulty. When I had to write a cover for an encyclopedia, I asked experts and found that most of them were reluctant to help.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHowever, times have changed. In this era, various types of literary works have also emerged. Various works of prominent living figures can be found in newspapers, journals, and magazines.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn the future, personal dictionaries will become much more widespread. There is no need to exaggerate the usefulness of personal dictionaries in the newspaper industry. Every journalist is well aware of this.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e This is also a factor that encourages the development of personal dictionaries.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003eHanthawaddy Newspaper - 23, 4, 78\u003c\/strong\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eAttakapatti Vutthu (1)\u003c\/strong\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Once upon a time, at a literary seminar at the Sapaya Beemaan, a speaker presented a paper on the subject of Attakapatti literature. At the seminar, they also discussed and criticized Attakapatti written in novels.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe original source of biography and fiction is the description of human affairs. When describing human affairs, a lot of information will appear about the environment surrounding people, the emotions and pains that people experience, the suffering and happiness caused by these emotions and pains, human thoughts, human history, etc. However, no matter how extensive it is, the concept of organizing and forming events and content will be seen as the basis.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn constructing the content, a biography only creates the actual events of a person. Fiction, on the other hand, cannot be an actual event because it is born from the realm of imagination. It only creates the content and events that are imagined and imagined as if they would happen in this way.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHowever, since they are basically the same, it is reasonable to wonder whether they are fictional stories, even though they are called Attapatti. Although they are not real events, the fictional story is so close to the real event that it is also reasonable to wonder whether they are fictional stories, even though they are called biographies.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eTherefore, if you want to write a poem in the style of a biography, you can also write it in the style of a novel. If you want to write a short story in the style of a novel, you can also write it in the style of a novel. A skilled artist can manipulate the external form as he likes, but only the essence of the soul remains, and he can create whatever he wants.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eI have been reading fictional biographies lately, so I am writing this article. Among them, I would like to present a brief account of one unique historical account.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eSome young people today are “Hla Thaung School graduates.” These school graduates understand the honor and dignity of the name “Hla Thaung.” However, for ordinary citizens, only by retracing the past history will they understand the honor and dignity of that school.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eComrade Hla Thaung is none other than the person who sacrificed his life for his army, for his Union-born ethnic people, and for his country in the Battle of Shan Su Village on April 29, 1949. The state honors this great man who gave his life for his people and country with the Aung San Thuriya Medal.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn the future, the state government established and opened the \"Aung San Thuriya Hla Thaung High School\" in his name so that the entire Burmese people would not forget Comrade Aung San Thuriya Hla Thaung.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWith the desire to reveal this history, Corporal Maung Htoo wrote the book “Aung San Thuriya Hla Thaung.” In writing this book, Corporal Maung Htoo adopted many techniques to keep it close to the truth.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Indeed, Comrade Hla Thaung's story is often heard on the battlefield.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"Floating... Thai... Gold... Pillow...\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThese are the reasons that reveal the nature of the sounds and the voices, and in any battle,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e It would only be about how to deal with which enemy with guns and bullets. In that case, Corporal Maung Htoo's letter would be nothing more than a military exercise manual.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHowever, in this novel, Corporal Maung Htoo embodies human nature, the nature of the battlefield, the cause of war, the hatred, the liberation from that hatred, the conception of love between Comrade Hla Thaung and Thandar May, and the spirit of comrades-in-arms. He also embodies the spirit of love for the country.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe author seems to be worried that the story will turn out to be a work of fiction. When it comes to fiction, you have to add imagination to the real event. If that imagination is out of touch with reality, it will not be a biography, nor will it be a novel.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen a writer puts his ideas into a box, if they are not based on reality, the content can be completely wrong. Then the writer's intention will be lost. It seems that he is worried about these reasons.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHowever, when real events are embellished with art, if art does not obscure the real event but can make the invisible visible, then the story emerges in a rich and vibrant way against the backdrop of embellishment. If this can be achieved, the Attapatti group can be said to have been achieved.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eCorporal Maung Htoo said he was putting the spotlight on Comrade Hla Thaung. However, the surrounding events, along with the situation in the country, came into the spotlight.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWe should consider whether such a thing that comes into the spotlight is based on natural logic or agama logic. The more logical it is, the stronger the Attapatti group will be.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e It is up to the readers to judge whether the main character's appearance is prominent or not when the author highlights it.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIf you evaluate it like this, you will see the author's artistic work.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003e(Hansawady Newspaper - 11, 9, 77]\u003c\/strong\u003e\u003c\/p\u003e","brand":"စိတ်ကူးချိုချိုစာပေ","offers":[{"title":"Default Title","offer_id":45550820851861,"sku":"","price":2700.0,"currency_code":"MMK","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0609\/9756\/6613\/products\/1_c387f54f-c357-4703-88a9-07f5af28ee94.jpg?v=1730235113"},{"product_id":"မောင်ထင်-ဘာသာစကားစစ်တမ်း","title":"Maung Htin - Language Survey","description":"\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003eLiterary research\u003c\/strong\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn 1920, the University of Yangon, which was then called Yangon University, was established. However, the newly established university was boycotted by university students. Here, the National College was established in Bahan.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe National College has been instrumental in the development of the Myanmar education system in general. It has also been instrumental in providing Burmese language education for subjects such as history, geography, and civics. The aim is that one day, apart from foreign languages, all other subjects will be taught in Burmese.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThis is general. When the National College was established, Burmese language and literature, history, etc. were studied systematically and expanded more than before. Previously, teaching Burmese language at universities was limited to teaching one of the ten major dramas, or an obscure poem, poem, or poem. When it came to teaching history, it was limited to teaching Greek history, Roman history, European history, and English history. There was no systematic research into Burmese history. In view of this, the tradition of teaching Burmese language, literature, and history in a comprehensive and comprehensive manner due to the National College is a characteristic.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHowever, the National College did not last long. After the National College was abolished, the students of that college continued their studies at the University of Yangon. At that time, the demands of the university strike were partially met due to the reformist ideology. When the people of the National College tradition entered the University of Yangon, the legal efforts to develop the Yangon University Act based on the demands of the university strike were gradually made.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIf we look back at the state of university education around 1925, we will see this nature. Because of this nature, the teaching of Burmese language, literature, and history at universities has improved and changed.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHowever, in this development and transformation, success will not be possible without the support of Burmese literature and its founders. However, there is a professor at Yangon University, U Pe Maung Tin. He consulted with Saya Lin, Saya, Bagan Minister Min U Tin, Wazir Buddhi U Pho Sein, and Saya Lun, also known as Mr. Maung Mhai, and took advice and suggestions to improve the teaching of Burmese language, literature, and history.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHere, the stone inscriptions of the Bagan period shine brightly in the history of Burmese literature. The people have the opportunity to know the inscriptions, literature, history, architecture, art, ancient artifacts, etc. of the Bagan period. The University of Yangon has researched and presented the essence of the Bagan period to the people.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAs a result of these developments, the literary issues of the Bagan period became more relevant to the young generation. As a result, Burmese literature began to revive around the 1930s.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eBurmese literature has developed due to its experience in Pali and Sanskrit, as well as its experience in English and European literature, and has gradually developed over the past thirty to forty years. Especially in the present era, under the auspices of the Yangon University of Arts and Sciences and the Mandalay University of Arts and Sciences, the Burmese language and literature have become very rich due to the tireless efforts made not only in various Burmese studies but also in the arts, sciences, and technology. In the arts, politics, social sciences, and philosophy have developed rapidly, and as ideas have developed, the Burmese language and literature have developed at the same pace as the advancement of everyday science.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIt goes without saying that literature has progressed because of this development of writing and speech. Although it must be admitted that undesirable problems still remain in today's literature, we should not underestimate the fact that there are progressive elements, that they are developing, that they are advancing.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eResearch is gaining momentum in Burmese literature. This is a good sign.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe field of literary research needs to be further expanded and developed. I think that literary artists in both Yangon and Mandalay are making efforts in this regard. Therefore, when talking about Yangon, Mandalay cannot be ignored. Similarly, when talking about Mandalay, Yangon cannot be ignored.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHowever, we should especially consider that Mandalay is like a bank of Burmese culture. Mandalay is directly related to Bagan culture. Similarly, the cultures of Pinya, Sagaing, Innwa, and Konbaung periods are intertwined with Mandalay.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eTherefore, it is worth noting that all the arts related to literature, architecture, music, painting, dance, singing, etc., are still alive and well in Mandalay today.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eI can't say whether it is because of this nature, but now, every year, on this day, researchers in Mandalay present and discuss research papers, research papers, criticism papers, etc. related to literature and all kinds of arts.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen we read the writings of Mandalay scholars, we see some things that reflect the Inwa period. If the Bagan period was a period of construction, I think scholars would accept it. I would say that the Inwa period was a period of construction and development. Burmese literary historians are well aware of how much the Po Kavya, Lanka Maw Kun, Yatu, Than Ping, Luta, Echin, etc. flourished during the Inwa period. Just as they have researched the Bagan period, the Inwa period also needs to be researched in detail.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn the Bagan period, the prose writing, “He took a high enough mountain and made a statue of the Lord,” progressed to the writing of poetry, “The wind blows, the mountain of the gods, the high peak, the forest is full of flowers, the fragrant flowers bloom, the words of the flowers are gold and false.” In the Inva period, even the stone inscriptions found a poem, “The three-dimensional, the half-faced, the dark-skinned, the beloved couple, the lasting beauty, the beautiful\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eI have read that foreigners who have read about the Inwa period have written about the city of Inwa as if a mountain of gold had grown there. During the prosperity of the Inwa period, Myanmar was indeed a land of gold. As Inwa prospered, Inwa culture also reached its peak. The groups of people such as Mahasila Wansa, Maharatthasa, and Ottama Kyaw and the essence contained in those groups show how the culture of the Inwa period reached its peak. Other poems and prose writings also show the high level of social and political thought of the Inwa period.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIf we study the Inwa period, we will be able to understand the nature of the Middle Ages and the Renaissance of Burma logically.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Therefore, I wish all the scholars who are striving today that their efforts will continue to grow and develop day by day.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003eHanthawaddy Newspaper, November, 1970\u003c\/strong\u003e\u003c\/p\u003e","brand":"စိတ်ကူးချိုချိုစာပေ","offers":[{"title":"Default Title","offer_id":45550816460949,"sku":"","price":1350.0,"currency_code":"MMK","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0609\/9756\/6613\/products\/1_76b1072f-b502-4444-824b-27b362ce6c2a.jpg?v=1730235145"},{"product_id":"မောင်ထင်-မြန်မာ့လယ်ယာ-မြေစနစ်","title":"Maung Htin - Myanmar Agricultural Land System","description":"\u003cdiv style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003eMyanmar agricultural land system\u003c\/strong\u003e\n\u003c\/div\u003e\n\n\u003cdiv style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e (1)\u003c\/div\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003ePoliticians are shouting “land revolution,” administrators are shouting “land reform,” and farmers are shouting “prosperity for farmers.” The slogans of these three individuals may differ in their wording, but the reason for their slogans is the same.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe reason for this is the Burmese land system.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e We are planning to improve our lives. In this planning, we cannot know how to act without knowing the true circumstances of our lives.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eTherefore, in this free era, even farmers need to study their environment and the problems related to it.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThroughout history, when we were subjected to other people's lives, the farmers, on whom we all depend, had a desire to learn the truth about the causes, to shed their British, capitalist, and landlord prejudices, but they were not given the opportunity to study their own problems to fulfill that desire.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen I say this, I think some people will argue, \"Who is restricting these farmers from studying? If a person has a brain, they can study as much as they have.\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAs soon as a person becomes a human being, his livelihood determines his destiny. On the basis of his livelihood, his health, education, and welfare are based. As soon as his livelihood becomes tight, the farmer can no longer care about his health. He cannot be interested in education. He can put welfare aside and put it aside for as long as he can.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAmidst the abundance of gold, silver, rice, and water, a farmer's life is a day-to-day existence. If he neglects even these three important things, where can he study the problems related to himself?\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eTherefore, in ancient times, farmers in Lower Burma would focus on catching crabs as soon as dawn broke. In Central Burma, they would be anxious to catch eels. In Upper Burma, they would think about catching eel.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e In this way, their only environmental problems were crabs, eels, and turtles.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eTherefore, they do not think about why the price of rice has fallen this year. They do not calculate why they cannot repay their debts despite the rice harvest. They do not investigate where the Chittagong, Uriya, and other people around them have come from.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"Ah... our world is as the British government designed it to be...\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe farmer complained like this. At first, they held on to the \"everything is fine\" ideology and bowed their heads. However, they gradually, unconsciously, began to rebel against the oppressive force that was falling on their backs. In the end, they could not bear the oppressive force and rose up.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThen the sound of the land revolution began to ring out. However, for us farmers, we need to distinguish between the meaning and the form of the land revolution.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn analyzing and criticizing the land system, we must look back. First, we need to examine what our traditional economic system was like. Because all the problems related to the land system that are emerging today are caused by the problems inherent in the agricultural economic system. Only by understanding the problems can we find the cure.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eBefore the British rule, the Burmese economy was based on agriculture, but it was not a barter economy like it is today. It was an economic system in which all domestic products were exchanged among the people. Therefore, having a barter economy was not important for the people. It was important to be able to produce food products domestically. For the farmer Maung Phyu, in addition to having enough rice to eat, he also needed to have enough productive labor to exchange as much rice as he wanted for sesame oil from the surrounding area.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eLooking at the production sector, it was a matter of domestic food security. Therefore, for the farmers, agriculture is agriculture that is only for their own food security. The agricultural products that come out of Myanmar are only for Myanmar. This agricultural system is called Subsistence Agriculture by Western economists. In Myanmar, it is farming for domestic food security.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eFarming for subsistence was not the same as farming for profit. The modern economy had not yet emerged, so the Burmese kings, even in collecting taxes, placed a premium on goods, based on a commodity-based economy.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIf you look at the tax list of that time, you will find palm trees from Nga Tha Rok village, fenugreek from Magway, various flowers from Poppa Taung Kala, betel leaves from Dala, durian from Ye-Myeik-Dawei, thazin flowers from Taung Ngu, Pathein and Shwe Kyin, betel nuts from Rakhine, and white silk from Chin State.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn the ancient times, there were not many exploitation systems like this, and production was done only for subsistence, so the modern so-called landlord system and capitalism could not take root.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn fact, there was not much agriculture at that time. According to the records of British historians, at the time of the British occupation of Burma, Tanintharyi was a barren wilderness due to the Burma-Thailand War. Even Bago was described by British historians as a desert. In Upper Burma, however, agriculture was very developed and there were many settlements.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHowever, the agricultural system was a subsistence system, and there was domestic self-sufficiency. Although that era was called the era of monarchy, the nature of the ancient Burmese kings was not entirely the same as that of the Western landlords and capitalists. The nature of the emperor, who was intoxicated with power, was more evident.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eWhen the British invaded Myanmar and began to establish foreign rule, the situation changed dramatically. Although the administrative system at that time was a monarchy, the administrative power that came down from Nay Pyi Taw was still vested in the respective town and village chiefs, and the townships and villages gained what is now called local self-government.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eHowever, during the British rule, the power that was spread over the townships and villages was controlled by the central government in Yangon. To put it simply, during the reign of the Burmese king, the administrative power was transferred from the king to the townships and villages. When the British came, the administrative power of the townships and villages was concentrated in the central government headquarters. (Nowadays, what is being talked about as devolution of power to the local government is that the power that was concentrated in the central government should be distributed to the towns and villages and regions more than in the old way.) In ancient times, the king's life and property power was transferred to the chiefs of the towns and villages. Therefore, the chiefs of the towns and villages became \"sword owners\". Under the British rule, the central government was the only \"sword owners\".\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eAs the administration changed, so did the economy. The British colonial army was accompanied by Indian nationals who supported the army. The reward for the retinue was a large amount of land in Rakhine and Tanintharyi. The British collected a tax of one mas, five mu, and one kyat per acre on these wild lands, and gave them as grants and land grants to the ethnic groups who helped the British along with the retinue.\u003c\/p\u003e","brand":"စိတ်ကူးချိုချိုစာပေ","offers":[{"title":"Default Title","offer_id":45550815445141,"sku":"","price":9000.0,"currency_code":"MMK","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0609\/9756\/6613\/products\/1_ea87ec71-824f-4c5f-a209-73a5eddf48cd.jpg?v=1730235187"},{"product_id":"မောင်ထင်-မြို့အုပ်မင်းဆို-ဘုံရုံကဗျာ","title":"Maung Htin - The Lord of the City is a common poem","description":"\u003cp data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003e1. Myanmar Administration\u003c\/strong\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Ten heads of households,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Carry a double-barreled gun,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Back to the forest road.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The law that is being used,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Stylish and handsome.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"Village Act\" case,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Twelve orchestras,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Big boy..\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e 2\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Because the people are free,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Ten households owned the property.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The chicken is a chicken, touch it with your hand,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e You're laughing because you're drunk.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Money\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAsk for a share.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Even though I don't know anything about law\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e I can walk around the village,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e What kind of plot will it be?\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e You are ten heads.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e 3\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Even though there is no courage,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Oh, my gosh.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e If it's a dog, it doesn't recognize people.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e A commander who can hit,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e I'm drunk, police.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"Mother A\" is still being called.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Handcuffs are attached.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e A wild animal.. \u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e \u003c\/strong\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eBelief\u003c\/strong\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThus, because this chief, these ten heads of households, and these villagers lived in harmony, Burma grew and prospered day by day.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e July 16, 1937.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Quickly\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e \u003c\/strong\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e2. Wandering around the room\u003c\/strong\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e If you are tired\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Red cow driving\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The cart is a beast.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e It seems to be a good idea.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e I am following you.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e I am yours.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e I'm hungry for more.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Back pain\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eMosquito bites\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The beach is rough,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Turn around\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Oh, what a host I want to see..\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e August 18, 1937.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Quickly\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003e3. The speaker said\u003c\/strong\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e 1\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The mayor\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Under the forest canopy\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e When you arrive,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e One-stop shop\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Let's go to the village.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Just roaring.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e I'm sorry.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"My backside.\"\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e With a vague\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Every day I feel sleepy.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Chief clerk\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Why is he big?\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The corner of the road\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Only straight.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\"Put me on it,\" he said.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e As soon as you say it,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The mayor also\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Under the maple tree\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Entering the shelter\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Throwing and searching,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Because my stomach is too full and I'm hungry..\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e 2\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Then\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"You too\"\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The key is missing.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Approaching the village,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Find the big guy.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e From the bottom of my heart\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e He brought it before him.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Because the mayor is fat..\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e 3\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e In front of you\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The elder arrived.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Step forward and support\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e I need hospitality.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e That's why\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e If you have any questions,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Goodbye\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eSupporting evidence\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e General\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e It's a beautiful day.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The office said\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The letter\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Once handed over\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e I hope you will offer.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Forwarding message\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e With a positive attitude\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Report,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Unfair\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"TA\" is released.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e A tyrant\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e No trip,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e This is because\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e A cup of milk\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e It didn't come,\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Tilit camp\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Strange occurrence\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Tired and tired\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The end of the story\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e I will return to Mora.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Because the blue sky is blue..\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e August 19, 1937.\u003c\/p\u003e\n\n\u003cp\u003e Quickly\u003c\/p\u003e","brand":"စိတ်ကူးချိုချိုစာပေ","offers":[{"title":"Default Title","offer_id":45550814396565,"sku":"","price":900.0,"currency_code":"MMK","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0609\/9756\/6613\/products\/1_b5bc9634-8fc8-499c-9647-6e774186cfd0.jpg?v=1730235229"},{"product_id":"မောင်ထင်-လူလားမြောက်သောအရွယ်","title":"Maung Htin - A man of great age","description":"\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003eA thing needed in the revolution\u003c\/strong\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eI have been thinking about the things I have written about for a long time. But my thinking is not finished, it is not finished.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eStill. Therefore, in the future, we will have to continue to think about it and read the books of scholars regarding the concept of Dharma and compare it with the Dhamma. Therefore, I would like you to take to heart that what I have written here is only an introduction to the ideas and concepts.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eIf I awakened ideas and intellectuals were awakened and came up with solutions because of my awakening, then I would consider it worthwhile to awaken them.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eWe are talking about revolution today, foaming at the mouth.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eWe are talking about various revolutions, such as the Japanese Revolution, the English Revolution, the Social Revolution, the Land Revolution, the Industrial Revolution, the Right Revolution, and so on.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eOur revolution is indeed vast. For example, our revolution is about 1,300 miles long, from Cape Toth in the south to Khakassibo Razi in the north. And from Nattwe in the west to the Mekong River in the Kyung Lad district in the east, it is about 600 miles wide.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eBut let's think again. How deep is our revolution? How deep is it in terms of modern literature?\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eIs it a skin deep? Is it a sesame seed deep? Is it a hand, a yard, two yards, a mile, two miles, what is it? I don't understand it, even the Buddha Sue. Where I don't understand, I can follow the country's experts closely.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eOnce upon a time, I visited the village of Sarkin, a salt-mining site. In the Sarkin village area, the fields that used to be poor in rice production have now been bulldozed and fenced off. Dams have also been built to regulate the flow of water within the fields. This is a program to restore farmland.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eOn my way back from the salt mine, I passed through fields that had been cleared in the old days with gumboots worth five kyats, entering and leaving one village after another.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eAt one point, we were relaxing at the home of a villager, plucking coconuts from the trees and drinking coconut milk. The host was a farmer who had survived three eras: the British era, the Japanese era, and the Burmese era.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003e\"Well, since we gained independence, the areas where you used to work hard and plow and not produce 15 baskets of rice per acre now produce 30 baskets. So what's the difference? Isn't that progress?\" I thought to myself, confused.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eThe farmer did not know what I was and did not speak to me. However, when my companions who were with me insisted that I was nothing, his face showed signs of wanting to say what he wanted to say. Then I hinted that they were getting ready to drink coconut juice under the coconut tree. My companions also went under the coconut tree.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eWhen only the farmer and I were left, the farmer said, \"Well... of course, progress is increasing, sir, but no matter what anyone says, we have to live with this big man and this policeman.\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eI believe his words indicated a way for me to measure the depth of the revolution.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eYes. We are talking about revolution with a twist. But as the farmer said, during the British era, there were this chief and this policeman, during the Japanese era, there were this chief and this policeman, and when we come to the Burmese era, there are this chief and this policeman.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eI noticed with sadness that the farmer didn't even use the word \"police.\" What the hell? I think we're joking somewhere.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eWe said self-government. We said local government. We shouted democracy. We shouted that we don't want bureaucracy. But what if the farmer's words were nothing special?\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eWhy is bureaucracy still growing in this era? Didn't the revolutionary leadership warn us about the growth of bureaucracy a while ago? It would be good to research this issue. If a civil service commission were to be formed and the investigation were to be conducted around the world from the North Pole to the South Pole, we would learn more about the ways in which bureaucracy grows, and who knows if it will continue to grow?\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eAll of us Burmese people come from a family of farmers. More than 75 out of every 100 people, or about 80 percent, are farmers.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eLooking back at any era, those who ruled the country were not all descendants of the great blood of the Asambinnakhattiya dynasty. Even during the reign of the Burmese kings, the descendants of peasants were drawn into the administration and used as servants.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eWhen the British occupied Burma, they retired the royal family and kept them at a distance. They mostly selected the children of ordinary farmers and peasants to serve in the royal service. Therefore, from the chieftains to the chiefs, secretaries, etc., today, they are generally of peasant descent. However, the British instilled in the children of peasants the spirit of the king and made them their allies.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003e          \u003c\/strong\u003eUsually British citizens. It can be said that they are free from the spirit of monarchy. They are the ones who built the tradition of democracy, so they often make fun of those who have a monarchy in the British Isles. However, there is one thing that is unique about the British. That is, although they call it democracy in terms of governance, the British people have not been able to give up the idea of ​​​​the monarchy to this day, and they still cherish it for national unity.\u003c\/p\u003e","brand":"စိတ်ကူးချိုချိုစာပေ","offers":[{"title":"Default Title","offer_id":45550805549205,"sku":"","price":1350.0,"currency_code":"MMK","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0609\/9756\/6613\/products\/1_5a22207b-3abb-4845-81f1-ec562ec7d49a.jpg?v=1730235250"},{"product_id":"မောင်ထင်-အံ့ဖွယ်ပုံပြင်ဂျပန်ဒဏ္ဍာရီများ","title":"Maung Htin - Wonderful Stories and Japanese Legends","description":"\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003eBig ear\u003c\/strong\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eSeven hundred years ago, in the city of Dannoura in the Shimonoseki Strait, a long-standing war between the Taira clan of the Taira clan and the Ginji clan of the Minamoto clan took place, and one final battle took place. In that war, the Heike wiped out the entire clan, killing not only the women and children, but also the infant king, known in Japanese history as the \"Anto-Kedo\". As a result, the Shimonoseki Sea and its shores have been haunted by ghosts for seven hundred years.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThere is a type of crab on that beach. The crabs have spots on their backs that look like human faces. Therefore, it is believed that the Heike soldiers ate these crabs.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eNot only that, but they saw and heard strange things along the seashore. They heard and heard. On dark nights, they saw ghosts shining along the seashore and in the waves at sea. When the wind was strong, they heard a roaring sound from the sea, like the sound of a battle.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn ancient times, it is said that the ghosts of Heike were more violent than now. They appeared around ships traveling at night and caused them to sink. They were also said to drag people swimming in the sea and drown them. In order to free such people from their sinful lives, a Buddhist temple called Amidaji was built in the city of Akamagasaki, Bekan, and Shimonoseki. On the banks near the temple, tombs were built as a memorial to the deceased king and his chief, the Senapat. In order to help the deceased enter the afterlife, Buddhists regularly perform meritorious deeds such as chanting prayers and sending blessings. After the temples were built and the tombs were set up, the apostates no longer caused trouble to the people. However, sometimes they would do very strange things, and it was thought that the Hei Ke people were not yet free from them.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003exxx\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eA few hundred years ago, a blind man named Hoichi lived in Akamagasaki. He was a famous Japanese harpist who played the biwa and sang the sacred songs. The sacred songs were about the tragic and tragic events of the Heike people. He was especially famous for reciting the epics of the Heike and the Genji people. It is said that when the sacred songs were sung about the Battle of Dannoura, even the Heike deities wept with longing.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eFirst of all, Hoichi was very poor. However, he had a friend who would help him. The priest of the Amidaji monastery was very fond of poetry and music. Therefore, he often invited Hoichi to his monastery and asked him to play and sing. Hoichi was so impressed with his musical talent that the monk himself offered Hoichi the opportunity to live permanently in the monastery. Hoichi accepted this invitation with gratitude. He rented a room. In return for his lodgings, he played music for the monk in his free evenings.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eOne summer night, the monk went to pay his respects to a villager who had died. On this trip, Hoichi was left alone to guard the monastery, and he went with only one elder. That night was very cold. So the blind Hoichi went out onto the veranda in front of his bedroom to catch some fresh air. From the veranda he could see a small garden behind the monastery. There, Hoichi, left alone, took out his harp and tried to play it to relieve his boredom. Midnight came, but the monk did not return. However, the heat in the bedroom was so intense that Hoichi continued to stay outside. After a while, he heard footsteps coming from the back door. The blind man realized that someone had come across the garden and was standing right in front of him on the veranda. However, he knew very well that the person standing next to him was not a high priest. In a deep, low voice, like the voice of a samurai commander giving orders to his subordinate, the person who came in called out sternly, \"Hoichi.\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHoichi was so surprised that he didn't respond. Then the announcer called out again, \"Hoichi,\" in a stern, authoritative voice.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Hoichi became a little annoyed at the sound of the scolding and replied, \"Yes.\"\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"I'm blind, so I can't tell who's calling what.\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\"He said, 'I'm sorry.'\" Then the announcer calmly replied.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\"There is nothing to fear. I am staying near this temple. I have a message for you. My lord is currently staying in Akamagasaki with many palaces. He is of great rank. He wanted to see the Battle of Dannoura and went to the place where it was held. But I have heard about that battle that you are good at throwing magic arrows. So take your harp and come with me at once. Your audience is waiting for you there.\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn those days, it was not uncommon to be dispossessed of the authority of samurai warriors, so Hoichi put on his Japanese sandals and took up his harp, following the stranger he knew. The man showed Hoichi the way with skill and agility. But he did not let him follow him too closely. The hand that guided him was an iron hand, and the metal armor that creaked with every step he took showed that he was fully dressed in military uniform. He must have been a member of the palace guard. Hoichi thought to himself that his initial fear had passed and that he had become somewhat braver, so he was very lucky.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eBecause the courtier said that he was “very high-ranking,” he thought that the one who wanted to hear his divine voice would be a nobleman no lower than the first class. Before long, the soldier stopped and Hoichi noticed that he had arrived at a large gate. Hoichi thought it was strange that he had not noticed that there was another gate in this part of the city besides the Amidaji Gate. The soldier ordered, “Open the gate,” but after hearing the doorknob open, he and Hoichi entered through the gate. Then they had to walk through a garden. They stopped again in front of a gate. Then the soldier shouted loudly that Hoichi had been sent to inform him that he had arrived. Then, there were footsteps from inside, the sound of the gatekeeper moving, the sound of the bells being opened, and the sound of the bells being rung. From the way the women spoke, he guessed that they were servants from the palace of the chief. But he could not think where or to what department he was being taken. He had no time to think. Then he noticed that someone was helping him up the stairs, and at the last step someone told him to take off his shoes. Then he walked past the endless polished floors, the indescribable curves of the pillars, the wonderfully carpeted floors, and a woman took him by the hand and led him into the large central hall. When he arrived there, he noticed that many nobles were gathered there. The sound of silken clothes fluttering in the wind was as pleasant as the sound of falling leaves. I could also hear them talking in low voices. The way they spoke was very typical of the palace.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen they reached that place, they told Ho Ichi to stay as he usually did. They also tried to place a mat in front of him for him to sit on. Ho Ichi sat on the mat and tuned his lute. Then one of the courtiers, who was in charge of the court, said:\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\"Now, Hoichi has ordered that the Heike court chronicles be sung on the harp for your use.\"\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e If we were to sing this long story from beginning to end, it would take many nights to finish. So Hoichi asked.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e“It is not possible to sing the entire song at once. Therefore, His Holiness should note which verse he prefers.”\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Then the old woman replied thus.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"I want you to sing about the Battle of Dannoura. This battle is the most memorable.\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThen Hoichi raised his voice and sang a song about the battle at sea. When he reached the sound chamber of the harp, he played the drums to resemble the drums, the rafts to resemble the marching of the rafts, the arrows to resemble the shooting of arrows, the people to shout and fall, the clanging of armor, the sound of the defeated falling into the water in the vast ocean, and so on, all in a natural sound. When he paused for a moment from his singing and playing, the audience on both sides exclaimed, “What a great musician!”\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\"I've never heard such a musical style in our area.\"\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e And so on.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"If you look for a singer like Hoichi all over the country, you won't find a competitor.\"\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e And they could hear each other whispering and praising one another.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eSo Hoichi, having regained his strength, played and sang better than ever. The whispers of wonder and amazement became even more powerful. Finally, when he sang the song of the fate of the defenseless women in the war, the pitiful death of women and children, and how Ninomar threw the child king into the water, the whole audience, who had been listening, cried out in anguish. The sound of such lamentation was so loud that the blind musician was afraid of the huge structure of grief he had created. They cried and cried for a long time. Gradually, the fire of the goddess died out. Only when everything had died down did Hoichi hear the voice of the old woman again.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe old woman said this.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\"You are a very skilled player of the lute and are renowned for your unrivaled singing, but we all did not think that you would be able to play and compose as well as you did tonight. Our Lord intends to bestow upon you the rewards you deserve. But you must continue to play and play for six nights in a row. After that, the Lord will return to his abode. So tomorrow, at this time, you must return to this place. The young man who called you tonight will come to fetch you. And there is one order he has given you. Now, when our Lord is touring the palaces of Akamagasaki, you must not tell anyone that you have entered his presence for a fee. The Lord, while leaving quietly, ordered that no one should be told about this. \"You have my permission. Okay... now you can go wherever you want.\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAfter Hoichi returned his thanks, a woman took him by the hand and led him to the palace gate. At the gate, he found the young prince who had brought him waiting to take him home. The young prince left him at the back gate of the temple, said goodbye, and returned.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen Hoichi returned, it was dawn. But no one had seen or known that he had left the temple. The monk had returned to the school quite late, so he assumed that Hoichi was asleep. In the afternoon, Hoichi was allowed to rest for a while. He remained silent, not telling anyone about the strange incident. The next night, at midnight, the soldiers came and brought him before the assembly as before. At that assembly, Hoichi sang and played again, as he had done before. However, the monk at the temple had noticed that he had left for the second time, and in the morning, the monk called Hoichi to the front, questioned him, and rebuked him in a gentle and gentle manner.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eMy lord Hoichi... we are very worried about you. It is very dangerous for a blind man to go out alone in the middle of the night. Why did you leave without asking us? We have sent a guard with you. So, where are you going?”\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Hoichi said, turning the knife over.\u003c\/p\u003e","brand":"စိတ်ကူးချိုချိုစာပေ","offers":[{"title":"Default Title","offer_id":45550791032981,"sku":"","price":1620.0,"currency_code":"MMK","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0609\/9756\/6613\/products\/1_d1389ccf-1761-4246-bdff-205b9e191444.jpg?v=1730235285"},{"product_id":"မောင်ထင်-၀ထ္ထုတိုငါးပုဒ်","title":"Maung Htin - Five short stories","description":"\u003cp data-mce-fragment=\"1\"\u003e Brother, I think.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \u003cstrong data-mce-fragment=\"1\"\u003eRice flour\u003c\/strong\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The student, Lu Kaley, wants to object in principle. He doesn't support the order for the Buddha's feast in the slightest.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e However, this matter is very difficult for U Lu Kaley. It is very difficult to think about.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eU Lu Kaley served as a police officer under the British government. He was a policeman. In this village, he was a friend. He was the only person in the village who had any close relations with him. The village headman was the elder brother of the elder brother. The monks had been together under the Kankaw Monastery monk since they were young. One monk was his brother-in-law. Another was the son of his mother's brother. The other was his uncle, who was related to him on his father's side.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIf even the youngest student doesn't support the Nyaungpin Shara Buddha Festival, which is organized by those who are not close to each other, even if most of the relatives gather around and curse, they will lose their jobs.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHowever, U Lu Kaley was not so worried about losing his job. Whenever the Buddha festival was held, when all the villagers offered alms at dawn in the square of Lokamarazein Pagoda in Nyaungpintha village, he was afraid that he would not hear the melody from his friend U Phoe Pan’s Kynaung circle, “Phoe Khaung, kwaak aak, ho taung nyo paak, Nay Pyi Taw yaw lai sana pa, sana pa lang pa. O le lae... Maung Maung ra yaw yawn mi thai …”. More than that, U Lu Kaley was even more worried that he would not be able to recite the Saddan Sin Min Preit Mun, the song of the King of Kings, while preparing for the alms-giving ceremony the night before.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eU Lu Kaley is old. “If I can continue to serve for four or five years, I will have to retire,” U Lu Kaley often lamented. As he was about to retire, he had to pay the fine. If he had to pay the fine for four or five years, he would have only spent twenty years and the sins he had committed in his heart would have been wiped away.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe villagers are mostly illiterate. Nyaungpintha is about ninety miles from the township headquarters. If you travel by boat, you can only reach the town in a day. The boat only sails three times a week. If there is a murder in the village, when the body of the deceased has to be brought to the town, you have to spend three or four nights in a boat to reach the town. In such a remote village, there is not even a government-sponsored Burmese school. In this village, the landowner, the farmer, the headman, the head of the ten households, the land surveyor, the teacher, the servant, etc. are all disciples of the Kankaw monastery monk. Therefore, they have no knowledge of the worldly affairs of the King. If there is a case in the village, they have to follow the instructions of the village headman and the teachers.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eSo working in this village is a very profitable business for U Lu Kaley. There is no theft. He only hears about robbery once a year. He only investigates robberies and murders once every two years. All that happens in the village is beatings, stabbings, gambling and drinking.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eWhen such cases arise, the teacher, U Lu, will charge one kyat per section of the Indian Penal Code, increasing or decreasing it. Sometimes, even a minor case will cost 500 kyats. Then, if you can persuade U Lu by talking to him with money, the 500 kyats will gradually decrease and will stop at 294. Sometimes, if U Lu changed his mind, it will go up to 510 and then stop because of the money.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eHowever, when festivals such as the Buddha festival, the Monk Pyan festival, and the Mae Taw Pyan festival are held, it is not uncommon to receive bribes and beg for bribes. This is because during these festivals, fights, stabbings, gambling, and drinking alcohol become more frequent. I don't think U Lu Kaley is responsible for about 323 of the fights.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eIn a case that is not a police matter, there is no matter what happens, the judge can write whatever sentence and punishment he wants in his book of punishments, but U Lu Kaley does not have a penny of his money. However, in the fights that occur during Buddhist festivals, two tamarind sticks, two palm sticks, a stick of pith and a bamboo stick are used, which are deadly weapons if used accidentally, so when the sections exceed 324 and 325 and reach 326, U Lu Kaley has a lot of work and often has to ask for a letter of explanation.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eConsidering the above reasons, the Buddha festival was likely to create trouble for the student, so the student objected in principle. However, when the elder brother-in-law, the elder's sister, and the elder's brother-in-law, the elder, complained, the student did not have the courage to accept the displeasure of the three monks, so he had to give the order for the Buddha festival.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eNyaungpintha village Lokamarazein Pagoda is a full-height pagoda. It is located on the top of the land of the landowner U Tha Oo, beyond the village’s northernmost village. Originally, there was a pile of earthenware at that place. One day, one of U Tha Oo’s tenants, while plowing the field, stepped on the pile of earthenware. When the pile of earthenware fell, he found an earthenware pot. The pot was a modern-day earthenware pot. It did not fall into the field. The pot seemed to be made of dark clay like a clay pot. Inside the pot, there was ash and compost. Mixed with the ash were small seeds ranging in size from lizard eggs to broken rice.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eU Tha Oo's servant looked at the seeds and saw that they were not good. So he took the pot to the monk of Kankaw Monastery and showed it to him. The monk of Kankaw Monastery decided that they were relics.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eOn the night after the day known as the \"Shita\", the rays of the Buddha's light shone from the lamp above the Gandhakutiya of the Kankaw Monastery. That night, all the devotees donated with great faith, and according to the monk's account, they received a total of 365 kyats, 5 mu, and 2 pennies.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eFrom that day on, the monk personally led the work of building the Kotaungpye Pagoda. The two masons embezzled money and ran away, so the construction of the Pagoda was not completed in two years. However, he hired a third mason and had the apprentice U Lukale personally supervise and supervise the construction of the Pagoda, and the work was completed successfully.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe young scholar who sought such great devotion to the Nine-Mountain Buddha did not trust his own villagers either.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAbout a mile north of Nyaungpintha village, there is a small village called Mraukchawkone. There are many beautiful young women there. Young men from Nyaungpintha marry young women from Mraukchawkone according to the laws of the world. However, the love stories of these young men often end in fights.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eTherefore, if the Buddha's feast is called, the teacher's head is big. But now that the feast has been ordered, he can't help it. He should have gone to the feast site a little earlier and supervised it. With this thought, the teacher arrived at the feast market. The market was crowded at night.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eAs soon as you enter the market, you will see a bread shop. The owner, a woman named Soo, is busy selling a piece of bread. However, a few steps away, at the rice cake shop, the customers are bustling around, their hands and feet are falling. The girl selling the rice cake is a pretty girl with curly hair and a cute figure.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eU Lu Kaley knew the girl well. The girl was simple. Her parents were poor. When she was just entering puberty, she was surrounded by young men, like a jasmine flower surrounded by bees, waiting for the sun to turn it brown.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eSo, the young man thanked the old woman for her kindness and went to the rice cake shop. The boys were thinner than the young man. When they saw the young man, they quickly pulled out one by one the rice cakes, gave the money to the vendor, and then left.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\" \u003cspan data-mce-fragment=\"1\"\u003eHey girl, are you a handsome guy?\"\u003c\/span\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The young man asked the girl selling sticky rice bluntly, without saying a word. The girl looked embarrassed.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e “ \u003cspan data-mce-fragment=\"1\"\u003eThe prices are good, brother. But we often have to sell on credit.”\u003c\/span\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The girl said the last sentence with an uncomfortable moan.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\" \u003cspan data-mce-fragment=\"1\"\u003eHey, those guys are taking credit for the oil? What kind of things did they say to you?\"\u003c\/span\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"U Lukulay asked again, suspiciously.\"\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The girl became even more embarrassed.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \"Oh.. they don't say anything. They're just bargaining to buy all the rice and glutinous rice together. They'll give you instant money. The debt is owed to others.\"\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\" \u003cspan data-mce-fragment=\"1\"\u003eWell... hey... these guys are so greedy, huh? Why didn't you buy all the milk?\"\u003c\/span\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e \" \u003cspan data-mce-fragment=\"1\"\u003eI can't speak, Uncle, when they see me coming, they just turn around and leave.\"\u003c\/span\u003e\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe young man thought about the above conversation. Did they come to the girl just to get more money? Did he come and make a profit for the girl? How many of those four or five dogs would have eaten forty or fifty sticks of rice and glutinous rice?\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003eThe student, thinking, passed by the coconut rice and chicken stalls, the fried rice stalls, the rice salad stalls, the papaya salad stalls, the tea stalls, the salaam stalls, the bread stalls, the tea salad stalls, the bread stalls, the acacia stalls, the tobacco and match stalls, the betel nut stalls, one after another. He couldn't think of anything.\u003c\/p\u003e\n\n \u003cp data-mce-fragment=\"1\"\u003e\" \u003cspan data-mce-fragment=\"1\"\u003eHey... the semester is here.\"\u003c\/span\u003e\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e The elders greeted him and the young man stopped to think.\u003c\/p\u003e\n\n\u003cp data-mce-fragment=\"1\"\u003e Even though it was a small forest festival, Nyaungpintha village\u003c\/p\u003e","brand":"စိတ်ကူးချိုချိုစာပေ","offers":[{"title":"Default Title","offer_id":45550791917717,"sku":"","price":1350.0,"currency_code":"MMK","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0609\/9756\/6613\/products\/1_87649760-b007-4b90-b741-d7b5122cb425.jpg?v=1730247802"},{"product_id":"မောင်ထင်-ဗမာနိုင်ငံရေးသုခမိန်","title":"Maung Htin - Burmese political scientist","description":"\u003cp class=\"MsoNormal\"\u003e \u003cspan style=\"font-family: 'Myanmar Text',sans-serif; mso-bidi-language: MY;\"\u003e:: Click on Buy it \u003cspan lang=\"MY\"\u003enow to download the ebook\u003c\/span\u003e \u003cspan lang=\"MY\"\u003e. After placing your free order, the download link\u003c\/span\u003e \u003cspan lang=\"MY\"\u003ewill be sent to the reader's email address used to log in to the mgyoe.com website.\u003c\/span\u003e\u003c\/span\u003e\u003c\/p\u003e\n\n \u003cp class=\"MsoNormal\"\u003e\u003cspan style=\"font-family: 'Myanmar Text',sans-serif; mso-bidi-language: MY;\"\u003e:: The Ebook (Free) books \u003cspan lang=\"MY\"\u003eon\u003c\/span\u003e mgyoe.com \u003cspan lang=\"MY\"\u003eare books that have been circulating on the internet for a long time.\u003c\/span\u003e\u003c\/span\u003e\u003c\/p\u003e\n\n\u003cp class=\"MsoNormal\"\u003e \u003cspan style=\"font-family: 'Myanmar Text',sans-serif; mso-bidi-language: MY;\"\u003e:: \u003cspan lang=\"MY\"\u003eIt is just a compilation so that readers can easily find it when they want to read it.\u003c\/span\u003e\u003c\/span\u003e\u003c\/p\u003e\n\n \u003cp class=\"MsoNormal\"\u003e\u003cspan style=\"font-family: 'Myanmar Text',sans-serif; mso-bidi-language: MY;\"\u003e:: \u003cspan lang=\"MY\"\u003eIf reprinted by libraries, the download links for these e-books will be removed.\u003c\/span\u003e\u003c\/span\u003e\u003c\/p\u003e\n\n\u003cp class=\"MsoNormal\"\u003e \u003cspan style=\"font-family: 'Myanmar Text',sans-serif; mso-bidi-language: MY;\"\u003e------------------------------------\u003cspan lang=\"MY\"\u003e\u003c\/span\u003e\u003c\/span\u003e\u003c\/p\u003e\n\n\u003cp\u003e \u003cstrong\u003eThe beginning of patriotism\u003c\/strong\u003e\u003c\/p\u003e\n\n \u003cp\u003eThe golden king did not look at him, sometimes his face turned dark and he did not know what he wanted. He was lying down under the clouds. However, when he saw his face in the mirror of the clear river, he could not tell if he had dreamed of his shadow again. In fact, his shadow was not the same. It was as if the golden horse had been melted, and it was even more beautiful than the original. Therefore, it would not be wrong to say that he dreamed of his appearance. It was only because of this desire that he kept looking at his shadow, avoiding all the clouds he had studied. “There is a water fountain built over the open space in my backyard. A water fountain is a large platform made of bamboo poles. That platform is for the bamboo poles to be used for bamboo poles, but for me it has become a large toilet.\u003c\/p\u003e\n\n \u003cp\u003eI remember that night very well. I was not yet in school at that time. I think I was about five years old. My guardian, the wife of the Kouringyi Kalakham, was sitting on the toilet. My parents told me to go to the toilet.\u003c\/p\u003e\n\n \u003cp\u003eIt is often said that Aung Yo is a tree. But for me, because they often say this, I imagine what kind of tree it will be if it grows, and I want to see the tree and look down from time to time, and I spend more time on that matter than anyone else. Moreover, when the moon, which is so clear and bright, holds the river as a mirror and looks at its own beauty, I am more prosperous because I travel to the world with the moon, which is moving in a different direction. I remember that the sound of the pieces falling one by one under the water is brighter than the sound of the teacher's hand.\u003c\/p\u003e\n\n \u003cp\u003eAdults might think that such a matter would be very dirty. I am only a child, with an innocent mind and heart, and I only know such matters as matters that purify my body. ``The wife spoke Burmese fluently and answered all my questions thoroughly.\u003c\/p\u003e\n\n\u003cp\u003e \"The Moon King is running.\"\u003c\/p\u003e\n\n \u003cp\u003e\"What the hell, I'm running.\"\u003c\/p\u003e\n\n\u003cp\u003e “In the distance, the stars are blinking their eyes.” “Oh, what a sight.” “The clouds are surrounding King Pho La.” “Oh, oh, oh, oh, oh, oh.”\u003c\/p\u003e\n\n\u003cp\u003e While he and I were arguing like this, my mother and my two daughters came down from the house to the fountain.\u003c\/p\u003e\n\n \u003cp\u003eThey thought I was just sitting in the back and laughing at me and my wife.\u003c\/p\u003e\n\n \u003cp\u003eDuring that time, a young woman who was with me and my husband sang a song about King Thibaw that was popular at that time. I don’t remember the songs. I only remember the name Thibaw. I remember because I didn’t understand Thibaw and asked. “What is Thibaw?” In our country, we call our mother “Ame.” ““Thibaw is the name of the Burmese king.” “You are a singer.”\u003c\/p\u003e\n\n \u003cp\u003e\"When King Po Kwet saw the diamond, he was like a king who came out with a sword and a sword.\" \"What is he doing now - huh?\"\u003c\/p\u003e\n\n\u003cp\u003e \"He used to rule Burma.\"\u003c\/p\u003e\n\n\u003cp\u003e \"What now?\"\u003c\/p\u003e\n\n\u003cp\u003e \"Now that he's been captured by the Kula, he can't rule anymore.\"\u003c\/p\u003e\n\n\u003cp\u003e \"Is Kala a wife?\"\u003c\/p\u003e\n\n\u003cp\u003e \"The name 'Kala' is a nickname for a commander.\"\u003c\/p\u003e\n\n\u003cp\u003e \"What is a captain?\"\u003c\/p\u003e\n\n \u003cp\u003e\"Bo is a Caucasian. He is called Caucasian because his skin is very white. He speaks English, English.\"\u003c\/p\u003e\n\n\u003cp\u003e “So the Burmese king doesn’t rule anymore.”\u003c\/p\u003e\n\n\u003cp\u003e “. - English rule.”\u003c\/p\u003e\n\n \u003cp\u003eI couldn't ask any follow-up questions. I had always thought that kings like the one in the play ruled Burma, but now my mother told me. But my mother still didn't understand. So I asked again to make sure. \"So how long has the British been ruling, Mother?\"\u003c\/p\u003e\n\n \u003cp\u003e“It’s been a long time. Before my mother was born, the English captured Thibaw.”\u003c\/p\u003e\n\n \u003cp\u003eWhen the English captured Thipaw, the old man in front of our house would tie up the thieves with ropes and lead them to the gate. When Father grabbed them in front, the thief would struggle to catch them. Even a big bird or a big sword would kill the thief. Now, Thipaw, you are going to capture you like this. It is a pity that the thief was captured. It is even more pitiful that Thipaw was captured by a hawk.\u003c\/p\u003e\n\n \u003cp\u003eAs the moon glided across the sky, thoughts raced through my fragile brain.\u003c\/p\u003e\n\n \u003cp\u003eI did not think about the appropriateness or inappropriateness of those thoughts. I felt sad because I was a child, and no other thoughts came to mind. ' However, the knowledge that our country would be ruled by the British seemed to lay the foundation in my heart for the future of the building of a love for my country. - \"That is why I can remember the nostalgic events of King Thibaw, sitting on the water tower under the moonlight, even from my childhood in the countryside. \" In this way, I can remember because King Thibaw was there, and because love for the country, love for the country, and patriotism were born, I would say that such a young part is very attached to it,\u003c\/p\u003e\n\n \u003cp\u003eIt must be true.. In fact, at such a young age, the young brain cannot yet accept such a mind that can be so cunning.\u003c\/p\u003e\n\n\u003cp\u003e He felt sorry for the child, King Thibaw. As Bora grew up, he forgot to show pity. Although the Kala King was the ruler, the village headman was from his own family.\u003c\/p\u003e\n\n \u003cp\u003eSo I thought it was nothing special. When the mayor and the mayor were touring the area, I caught a glimpse of the childhood gin-pauk-yin under the general's tent. They said that the English were coming, but I remembered that the English were no different from the Burmese.\u003c\/p\u003e\n\n \u003cp\u003eThat night, his father spoke with a sense of shame about the Englishman who had come to stay at the camp. Then he remembered again how he had been under the rule of another. But he did not know whether to be ashamed or afraid of being under the rule of another. My father was a man of literature, and even when the Englishman who had come asked him about his knowledge of local history, he seemed to have a great respect for the tall, tall Englishman.\u003c\/p\u003e\n\n \u003cp\u003e“Now that I think about it, I still remember it. The chief sat on a chair made of sorghum and sorghum that the chief had set up under the sycamore tree to the north of the chief’s tent. All the elders in the village sat in front of him. The chief greeted the elders, who seemed to be very old and knowledgeable, with the title of “Ka-pa-ta\u003c\/p\u003e\n\n \u003cp\u003eIn the future, that Englishman would wander through every town, village, and country. But his name was left in my Chet Myut family tree. If our Burmese history is to be correct in the future, his name will remain.\u003c\/p\u003e\n\n \u003cp\u003eI never used to say that name when I was a child. When I grew up and could read English, my father would show me old farm receipts and ask me to read his name in English. In the right-hand corner of the receipt, I read the name J. S. Feniball. “In my little brain, on the other side,\u003c\/p\u003e\n\n \u003cp\u003eThe inscription says Thibaw. On the other side, the inscription says Fenibol, who is opposite him.\u003c\/p\u003e\n\n\u003cp\u003e When I was a child, Thibaw in one room and Nibal in the other room were playing the Naung Jain game, and they were playing the \"Dha-rei-hla\". However, I had never seen one of them, but I loved them. I had never seen the other, but I admired them.\u003c\/p\u003e\n\n \u003cp\u003eOne day, during the month of Tagu, I was sitting in the front row of the third grade (B) classroom of the Government Secondary School in Myaungmya. To the left of the teacher, U Kan Kyi, was a government calendar. At the top of the calendar was an inscription that read, \"1920.\"\u003c\/p\u003e\n\n \u003cp\u003eThat year, I was very good at English. I was obsessed with English and went to an English school, and the first strike that shook the whole country was also announced.\u003c\/p\u003e\n\n\u003cp\u003e Oh, it happens. Whatever fate befalls you, I wish you well. I want knowledge, I want it. I want it.\u003c\/p\u003e\n\n \u003cp\u003e“If you want, you can. You’re still young. Hey, which school are you going to? If you want, you can get it. But I’m a government school teacher, so I don’t want to talk about it.”\u003c\/p\u003e\n\n\u003cp\u003e Saya U Kan Gyi, covering his mouth with his severed right thumb, whispered something in my ear. I didn't understand.\u003c\/p\u003e\n\n\u003cp\u003e \"Boycott, Boycott.\"\u003c\/p\u003e\n\n \u003cp\u003eI have been learning English for about ten months. I understand Boy Scouts. But Boy Scouts don't understand what Saya U Kan Gyi is saying. Even so, I was afraid and left the classroom, crossed the schoolyard, and walked down the empty alley between Tawatimsa School and the post office toward the office road. Saya U Kan Gyi was left with a big smile on his face, stroking his moustache with the thumb of his missing right hand. “On the office road, the students from the fifth and sixth grades were surrounding the Kyulaya Pillai shop. I also approached without hesitation. I heard the English words that Saya U Kan Kyi was speaking. The speaker was a student from Pathein named Maung Tin So. The whole school was dressed as a prostitute, and Bo Kyat Thu Pauk Kyaw and Lu Ma Hla Yin were both staring at the Kyulaya shop with big red faces. They were drunk. They were not going to let anyone down. Look, look, look, look, look, look-cham\u003c\/p\u003e\n\n \u003cp\u003eAbout twenty students took the bottles and drank from them. They broke the bottles and stole the cigarettes.\u003c\/p\u003e\n\n\u003cp\u003e I, too, ran, limping, past the Golden Buddha.\u003c\/p\u003e\n\n \u003cp\u003eBut from a distance, sounds were heard. Those sounds were gradually becoming louder and louder as they picked up the air. Those sounds were nothing else. They were the sounds that would echo in Burma again in the next sixteen years, “Stabek, stabek, tsang, tsang.”\u003c\/p\u003e\n\n \u003cp\u003eI ran into the gatehouse. From there I crossed into U Boe Street. From there I crossed into B Street and ran up. When I reached Lay Street, I entered my house.\u003c\/p\u003e\n\n\u003cp\u003e My uncle was a government employee, and when my aunt saw me coming home without going to school, she was shocked. In the evening, my uncle went to the office.\u003c\/p\u003e\n\n \u003cp\u003eThen, Daw Daw complained that her husband had come to boycott me.\u003c\/p\u003e\n\n \u003cp\u003eFrom that time on, I became a student who boycotted. From that time on, I began to understand the meaning and significance of the words \"Boi Kao\" and \"Boi Kao Ta\". From that time on, the patriotic spirit that some wise people call a noble spirit and some ignorant people call a poison, was born day by day from the womb that King Thibaw laid.\u003c\/p\u003e\n\n \u003cp\u003eNext year, you will see me, a national student who has given up the military, shaved my head, and is attending school in front of the King, in Teacher U Maung Gyi's class.\u003c\/p\u003e\n\n \u003cp\u003eSince that time, the love of one's country has been rising in everyone's mind. As the tide of patriotism rises, so does the hatred of other nations. In particular, the political experts of that time encouraged the sentiment of calling the English a white monkey and harboring resentment. I still remember\u003c\/p\u003e\n\n \u003cp\u003eOne evening, Master U Bo Cheung announced that a certain person, who called himself U Ottama's nephew, would be preaching the Wanshana Dhamma to the students. So, after school that day, they went to the pagoda near the school, where they were seated. In that pagoda, they heard the noble Wanshana Dhamma.\u003c\/p\u003e\n\n \u003cp\u003eOh friends! Arise, come. Let us hear that noble Dhamma. (In ancient times, a monkey used to live on the island of England. At that time, a turtle from a pond came to that island by mistake. From that day on, the monkey with the head of the turtle from the pond became entwined with the turtle, and the creature called England emerged from the world with the head of the turtle.)\u003c\/p\u003e\n\n \u003cp\u003eI am grateful to Saya U Bo Cheung. Although I am a child, I cannot accept such a crude political doctrine. However, I am only a child and do not have the courage to say that I condemn such a crude doctrine. If only the teachers at that time had tolerated and made me accept that doctrine, no matter how much I said that I did not accept that doctrine, I would have drunk the bitter water with everyone. However, Saya U Bo Cheung could not tolerate such frivolous speeches and advised us not to listen to such frivolous words and go home, so we also went home.\u003c\/p\u003e\n\n \u003cp\u003eThank you, Master. If you had not taught us like that, we, the humble children, would have remembered the Sappalavasa and the Parussavasas as the great teachings of the Buddha for the rest of our lives.\u003c\/p\u003e\n\n\u003cp\u003e\u003c\/p\u003e\n\n\u003cp\u003e\u003c\/p\u003e\n\n\u003cp\u003e\u003c\/p\u003e\n\n\u003cp\u003e\u003c\/p\u003e\n\n\u003cp\u003e\u003c\/p\u003e\n\n\u003cp\u003e\u003c\/p\u003e","brand":"Other Websites","offers":[{"title":"Default Title","offer_id":45333529854101,"sku":"","price":0.0,"currency_code":"MMK","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0609\/9756\/6613\/products\/1_0352d69b-e030-4922-b755-bc6aa8ddaec9.jpg?v=1730274463"},{"product_id":"မောင်ထင်-ငဘ","title":"Maung Htin - Nga Ba","description":"\u003cp class=\"MsoNormal\"\u003e\u003cspan style=\"font-family: 'Myanmar Text',sans-serif; mso-bidi-language: MY;\"\u003e:: Click on Buy it \u003cspan lang=\"MY\"\u003enow to download the ebook\u003c\/span\u003e \u003cspan lang=\"MY\"\u003e. After placing your free order, the download link\u003c\/span\u003e \u003cspan lang=\"MY\"\u003ewill be sent to the reader's email address used to log in to the mgyoe.com website.\u003c\/span\u003e\u003c\/span\u003e\u003c\/p\u003e\n\n \u003cp class=\"MsoNormal\"\u003e\u003cspan style=\"font-family: 'Myanmar Text',sans-serif; mso-bidi-language: MY;\"\u003e:: The Ebook (Free) books \u003cspan lang=\"MY\"\u003eon\u003c\/span\u003e mgyoe.com \u003cspan lang=\"MY\"\u003eare books that have been circulating on the internet for a long time.\u003c\/span\u003e\u003c\/span\u003e\u003c\/p\u003e\n\n\u003cp class=\"MsoNormal\"\u003e \u003cspan style=\"font-family: 'Myanmar Text',sans-serif; mso-bidi-language: MY;\"\u003e:: \u003cspan lang=\"MY\"\u003eIt is just a compilation so that readers can easily find it when they want to read it.\u003c\/span\u003e\u003c\/span\u003e\u003c\/p\u003e\n\n \u003cp class=\"MsoNormal\"\u003e\u003cspan style=\"font-family: 'Myanmar Text',sans-serif; mso-bidi-language: MY;\"\u003e:: \u003cspan lang=\"MY\"\u003eIf reprinted by libraries, the download links for these e-books will be removed.\u003c\/span\u003e\u003c\/span\u003e\u003c\/p\u003e\n\n\u003cp class=\"MsoNormal\"\u003e\u003c\/p\u003e","brand":"Other Websites","offers":[{"title":"Default Title","offer_id":45333314666645,"sku":"","price":0.0,"currency_code":"MMK","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0609\/9756\/6613\/files\/dcb8fd1906bf7c96dea9b40f4ea6e91f.png?v=1730294158"},{"product_id":"မောင်ထင်-ယောမင်းကြီးဦးဘိုးလှိုင်","title":"Maung Htin - King U Bo Hlaing","description":"\u003cp class=\"MsoNormal\"\u003e\u003cspan style=\"font-family: 'Myanmar Text',sans-serif; mso-bidi-language: MY;\"\u003e:: Click on Buy it \u003cspan lang=\"MY\"\u003enow to download the ebook\u003c\/span\u003e \u003cspan lang=\"MY\"\u003e. 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