Lut Sein Win - Nan Sar Man Sar

Endangered Burmese languages

Royal language, royal language

Our Burmese language - 1

Praise

It is said that the human condition is very difficult.

I have regained the human life I have longed for. Living a long, healthy, and comfortable life is a very difficult task.

Even if you are healthy and wealthy, it is not easy to live a life that is worth living in, even if it is only for a short time. It can even be called “a great rarity.”

In the human world, many people who are not human, come to the human world and spend their time doing the three things that animals do: eating, sleeping, and having children. It may have been sixty or seventy years since they entered the human world until they left, but they did not leave a single trace of their arrival in the human world. They are like guests who visit the human world only to eat, sleep, and have children. Very few people can live a life worthy of being called human during this difficult time. Most of them are called human, but they are not human. There is a word in American slang called manimal. The word man and animal are combined to create the word brunch (a combination of the words breakfast and lunch), It's a combination of words like talkthon (a combination of talk and marathon). It refers to people who are called humans but are no different from animals. I really like it because it makes you see the short and the long.

When you meet people who are able to live a life worthy of being called a human being, you often feel the desire to worship them, no matter what color they are, no matter what age they are (even if they are younger than you). Dr. Than Tun will make a book and give it to Daw Daw (Luth Daw Ama) on her 80th birthday. "People who are not afraid of the public garden and the same lineage will write about them. I myself, as a small plant from the public garden, have been given a priceless opportunity to repay the great gardeners. I am very grateful to the teacher.

I don't want this book to be a biography of Daw Daw. I don't want it to be a personal tribute to Daw Daw. I want it to be a feeling of joy and happiness to meet a "great human being" who has been able to stand firm and upright like a pillar of stone for 80 years, unshakable in the honor and dignity of a human being, says Saya Than Htun.

I was very happy to know the teacher's intention. In various fields of literature, art, culture, education, politics, and social fields, the foundation of a country, there are many trees and plants that have grown and flourished because of the "public garden" that has been planted. I myself have also come out of the "public garden". University Park, University Maung Saw Lwin, Maung Tha No, Maung Thein Naing, Maung Thit Lwin (public), Natmauk U Htun Shein, Maung Moe, Pao U Thet, and others were all people who came out of the wild and the public garden. All of them grew their seeds and their shoots and sprouted and then grew in the public garden with branches and leaves. For me, "the two public garden chiefs themselves planted the seeds, dug up the sprouts, and nurtured them.

'The two community leaders not only raised me, but they were also my mentors who showed me what it means to be a man and what it means to be minimal. They were also my mentors who shaped me into a journalist who held the three moral principles of anti-imperialist, anti-fascist, and anti-religious ideology in line with the three universal principles of freedom, justice, and equality. They were also my beacons of light who taught me how to become a writer who would stand firmly on the side of the oppressed, downtrodden, and oppressed classes called the underdogs. However, he did not write about the book "What the People Loved, the People's Leader" that was compiled and published after the death of the leader of the people. He did not write about it because if a young man from the people honored a leader of the people, it would be considered a disgrace to all the wise people. Just as he had never written about Shwe U Daung, a relative of his mother's side, he had never written about James Hla Kyaw, the first Burmese novelist, who was his father's side.

U Lay Hla wrote a short essay titled, “Is he a saintly revolutionary or a revolutionary saunt?” and gave it to Daw Daw.

Now, Saya Than Tun's advice is that we don't want to talk about Daw Daw. We should continue to fulfill the various human responsibilities that Daw Daw has performed, and we should be grateful to Daw Daw, so I am happy to take on the responsibility of writing this.

I have also referred to Daw Daw in this way in the book 'War Flames from Southeast Asia' by journalist Wilfred Burchett, translated and published by Bagan Bookstore in 1965, referring to Daw Daw as a way of repaying her kindness with all my might.

With this book, I would like to express my gratitude to Daw Daw (Luthu Daw Amar) who sowed the seeds of national liberation, anti-imperialist, and world peace sentiments and who taught me to become a journalist who always stood by the oppressed people of the world.

At that time, I was able to write and kick with my right hand. This time, since my right leg and right hand have been paralyzed since the stroke, I can write and kick with my left hand, which is a special joy for me, because I am able to kick with both hands, unlike most people. As the public gardeners taught me, do not let the virtue of a good journalist be tarnished. Under no circumstances should I compromise my beliefs, not just for a meal, but for a lifetime.

I will not eat the rice. Even though people are weak and suffering, I will always be strong without giving up or giving in. I promise that even if my right hand is broken, I will always stand by the side of the losers in the world.

As a journalist and writer, Daw Daw has been and continues to be a lifelong advocate for not only literature, culture, art, but also social, political, and world peace. One of these responsibilities is to defend national culture by resisting colonialism and invasion. However, Daw Daw’s palm is succumbing to the waves that are coming in from all directions at great speed. In place of the Burmese culture that Daw Daw loves, disco culture, a byproduct of colonialism, has taken its place. Daw Daw’s beloved Burmese words are also slowly disappearing. Now, in this small paper, we will search for and present Burmese expressions and words that are almost disappearing. This is actually a matter that Burmese literary scholars should do extensively. It will take a lot of time to do, but this paper is just an introduction because it was completed in two weeks. I can only present it from the letters of the heads of the community garden, Master Shwe U Daung, and Uncle and Daw Daw. I also intend to continue to study and present it extensively. First, I would like to talk about the almost extinct terms that Burmese people use to address each other, such as 'Shin, Ma, Tu, We'.

Today, Burmese children, young people, and middle-aged people use the pronoun 'you' with a sense of shame when they talk to each other. Not only children, but even educated people like college teachers, doctors, and engineers use the pronoun 'you' and 'I' with a sense of shame. For those who have been taught since childhood that the use of 'you' and 'I' is rude, this use makes them feel uncomfortable every time they hear it. In the past, friends used to call each other 'you' and 'I', but they only spoke to each other. They didn't use it with a sense of shame in public. In private, they used the words 'you', 'I', 'you', 'I', 'I', etc. If you don't want to say that, it's better to use the polite form 'you' and 'I'.

We use the words “you” and “you” which are considered to be appropriate. If this continues, the words “you”, “me”, “you”, and “we” will disappear from Burmese language.

Another thing is about the Burmese kinship terms that are almost extinct. Nowadays, young men call the girl their mother gave birth to after them 'sister'. They also say that she is my little sister. The cultural level of Myanmar has not fallen compared to contemporary Western countries. As the cultural level has risen, the Burmese language has also become very rich in vocabulary. In English, when you say 'brother' or 'sister', you cannot distinguish between brother, sister, sister, or sister-sister. In Burmese, when you say brother, sister

The one below is my brother, the girl below is my sister, so my sister” is a female-to-female term. It is not a male-to-female term. Now, everyone uses the word ‘my sister’. My brother automatically becomes feminine. As the level of culture increases, the vocabulary of language increases. Now, instead of increasing, we are even using existing words.

In English, when you say 'uncle' or 'auntie', which side is it? Is he older or younger than his parents?

I don't know. In Burmese, if you are the father's brother, you call him "ba gyi" and if you are the mother's brother, you call him "u gyi" so you already know the relationship by hearing the sound. If you are the father's brother, you call him "ba twe", if you are the mother's brother, you call him "u ley", if you are the father's sister, you call him "ari gyi", if you are the father's sister, you call him "ari ley",

If you are a sister, you are called "ji daw", if you are a brother, you are called "hwe lay" (dwey lay), and if you are a sister, you are called "daw lay", these are words that have become rich.

Nowadays, children no longer call their older brothers and sisters "brothers" or "sisters." The older children call their younger brothers "brothers." The younger children call their older brothers "brothers." The older

I have experienced such awkwardness and awkwardness myself. I was once detained as a member of the editorial team of a public newspaper when I was young. When I was released from prison after 10 years, I heard children call me ‘Baba, Baba’ for the first time. I had never even been called ‘brother’ before, but I was suddenly called ‘Baba’ as if I had just emerged from a sacred pond. I was really shocked. I was also young when I was a student and I had never been called ‘brother’. When I left school and entered the world of journalism, I was still a young man, and everyone I met called me ‘Ugyi’ or ‘Bagyi’. The only people who would call me ‘brother’ were the ones who sold betel leaves at the entrance of the Rangoon branch of the public newspaper and the one who pulled the rickshaw in front of the building that used to carry the public books. Uncles, uncles, The words "laylay" and "lay" are almost extinct, and "Maung Sein Win" and "Ko Sein Win" are directly related to "Baba U Sein Win".