Overseas Chinese History Museum

分类：缅甸华人

雅加达27日。东南亚各国外交部长今天在印尼首都雅加达召开会议，在11月东南亚国家协会（ASEAN）领袖高峰会前，讨论缅甸政治危机。缅甸军政府并未派代表出席。
根据缅甸当地的监督组织，军方去年2月发动政变以来，缅甸国内一直处于混乱状态。
印尼外长勒特诺（Retno Marsudi）说，东协去年4月与缅甸军政府达成五点和平共识以结束缅甸国内的暴力冲突，这项计划将成为今天这场紧急会谈的重点之一。
由10个国家组成的东协料将讨论缅甸和平计画进程，包括呼吁终结暴力、增加援助，以及军队与反政变团体的对话。
“尽管在五点共识的一些优先事项上取得了一些进展，但缅甸的局势仍然非常危急、脆弱和不可预测，”柬埔寨外交部长兼东盟缅甸特使巴索坤告诉该协会的其他八位外长。
东盟年度峰会和其他相关会议定于 11 月 11 日至 13 日在柬埔寨举行。
缅甸军政府领导人敏昂莱（Min Aung Hlaing）并未获邀参与下个月在柬埔寨举行的东协峰会，缅甸军政府已连续两年被排除在外。

2022年10月27日
密码保护：Myanmar Real Estate

2022年10月26日
During the reign of King Mindon (1853-1878), Burmese artists were officially appointed at the royal court. One of the duties of the royal painters was to record important events at the court and scenes from royal life in folding books (parabaik). Those paintings from the Konbaung period were forerunners of Burmese fine arts. Sixteen scenes of court ceremonies and entertainments are in the 19th century court parabaik, Or.16761. Scenes in the folding book are painted in water colours and enclosed in yellow panels, with a single line of explanatory text in Burmese script. Subjects include elephant herding, royal processions on land and by river, ceremonial ploughing, elephant taming, javelin throwing, coronation ceremony, elephant fighting, blessing ceremony, traditional cane ball game, dramatical performance, boxing, cock-fighting and royal barge procession. In ancient times these ceremonies were not only royal occasions but also the people’s occasions as they were competitions.
Every Burmese king longed to possess a white elephant (Sinpyudaw) as they believed white elephants were signs and symbols of power and sovereignty. These auspicious white elephants were kept as an ornament or royal regalia when they were found. According to the story of the life of Buddha, Queen Mahamaya dreamt of a young white elephant after conceiving of Lord Buddha. They are regarded as a blessing for peace and prosperity in other Buddhist stories as well.

2022年10月24日
柬埔寨外交部10月23日公布，东盟各国外长将于27日在印度尼西亚召开紧急会谈，讨论缅甸和平进程。
柬埔寨外交部发言人谭宋瑞(Chum Sounry)称，会议将在雅加达的东盟秘书处举行，重点讨论关于缅甸局势的“五点共识”落实情况，旨在结束缅甸国内的暴力冲突。
4月24日，东南亚领导人在印尼首都雅加达召开特别会议。会议就以下五点达成了共识：制止暴力，在各方之间进行建设性对话，由东盟派特使促进对话，开展人道主义援助和派特使访问缅甸。
今年8月，缅甸国家管理委员会主席兼总理敏昂莱大将承诺今年将落实5点共识的部分内容。

2022年10月24日
The Royal Commonwealth Society Library has just created an electronic catalogue for one of its largest and most significant manuscript collections: the papers of the diplomat, colonial administrator and orientalist Henry Burney (1792-1845). Burney was born in Calcutta, the son of a Senior Master of the Calcutta Military School for Orphans. His grandfather was the musicologist Dr Charles Burney and his aunt the novelist Frances Burney. Burney was commissioned into the East India Company’s army in 1808, but transferred to its political service when appointed Military Secretary to the Governor of Penang in 1818. From 1825 he served as Political Agent to the states adjacent to Penang and led several political missions. From the beginning of his career, Burney had displayed a gift for oriental languages, soon mastering Hindustani, and during this time he acquired Siamese and Malay. Burney’s grasp of local politics and languages led to his appointment as Envoy to the Court of Siam, and he travelled to Bangkok in September 1825. By June 1826 he had successfully negotiated a treaty with the King.
In 1827 Burney was posted to the new British province of Tenasserim, which had been acquired during the First Anglo-Burmese War (1824-1826), serving as Deputy Commissioner of Tavoy. Burney immediately began learning Burmese. In 1829, he acted decisively to suppress a rebellion. His diplomatic experience and linguistic skill were further recognised in 1829 with the appointment as the Indian government’s representative to the Burmese Court. Burney arrived at the capital of Ava on 24 April 1830, establishing the first British Residency. Burney’s study of Burmese (with the aid of a tutor) had advanced so rapidly that by April 1832 he was able to communicate directly with the Burmese ministers in their own language. He enjoyed initial success, resolving the problem of banditry on the Arakan and Tenasserim frontiers and a territorial dispute on the Manipur border. He also persuaded the Burmese government to pay the final instalment of the indemnity owed as part of the war’s settlement.
King Bagyidaw appreciated Burney’s efforts to foster good relations, honouring him with a Burmese title inscribed on gold leaf, Mahaz-eyayazanawrahta, accompanied with a badge of office, a nine-stranded salwe. Burney’s position, however, was undermined in 1837 when Bagyidaw was deposed by the Prince of Tharrawaddy, who later became King, and he found it difficult to work with the new regime. Burney was recalled on 8 March 1838 and went on furlough to England. In 1842, he returned to active service with the EIC army, but died at sea in 1845 while travelling to England on medical leave.
The collection preserves important records of Burney’s diplomatic missions: his instructions, travel, correspondence, journals and reports, which include rare insight into the Siamese and Burmese Courts. It also contains examples of traditional texts, such as Siamese kradat phlao and Burmese black parabaiks and palm leaf manuscripts. Burney shared the family’s intellectual curiosity and literary flair, and was fascinated by Siamese and Burmese culture. He researched the two countries’ climate, geography, languages, history, philosophy, religion, astronomy, mathematics and astrology, and collected important translations from original sources. Burney presented papers to learned bodies such as the Royal Asiatic Society and published in the ‘Journal of the Asiatic Society of Bengal’, the ‘Asiatic Journal’ and the ‘Journal of the Statistical Society.’ During the early 1840s, Burney received permission from the EIC to publish the journal of his mission to Siam and it is possible that he also contemplated writing a pioneering English language history of Burma. With the resumption of his military career, ill health and an early death at the age of 53, however, these plans never came to fruition. The RCS is also fortunate to possess a number of early photograph collections relating to Burma dating from the 1870s (RCS Y3029A-F), which complement the Burney archive.

2022年10月23日
‘I can’t refuse what they offer’

2022年10月19日
“Before, if someone offered me K10,000 for sex, I’d hand it over to other sisters who couldn’t support their families,” said Ma Kyi Pyar*. “Now, I’ll take K5,000.”
A thin woman in her late 30s, with dyed red hair and wrinkles that show through her heavy makeup, Kyi Pyar has been a sex worker in Yangon since 2016. She lives in a village in Hmawbi Township on Yangon’s outer northern fringes with her five children and mother-in-law. When her husband died seven years ago, Kyi Pyar suddenly had to provide for her young family.
“I went to a relatives’ house and did whatever chores they wanted, but I couldn’t earn enough,” she recalled. “Then I went alone to Sule Pagoda Road in downtown Yangon and began making money as a sex worker.”
“I had two or three customers a day and was earning about K50,000, which was enough to support my family.” But amid the economic turmoil that has followed the February 2021 military coup, customers are paying far less. “In the past the price was K20,000 but now customers don’t want to pay even K10,000,” she said, adding that she has debts worth over K300,000 (US$107 at market rates).
“Sex workers have been having a hard time since the COVID-19 pandemic, and after the military seized power it got worse. [Some] commodity prices have tripled and they have families to support,” said a member of a Myanmar NGO that provides healthcare, legal education and livelihood support to women in the industry, but which does not wish to be named because of the sensitivity of its work.

2022年10月19日
On the full moon day of Thadingyut, October 9, People’s Defence Force fighters gathered for a traditional ceremony at a village near Moebye, a town in southern Shan State’s Pekon Township close to the border with Kayah State.
Seven elders from seven nearby villages intoned prayers and tied pieces of cotton thread to the men’s wrists, in a ritual that the Karenni believe will provide protection from harm.
In the past, these ceremonies were held to secure better crop yields or prevent drought or epidemics. However, since the coup they’ve been performed to “protect and strengthen the morale of the defence forces fighting in the revolution,” said a resident of Moebye, whose population of almost 30,000 people is, like neighbouring Kayah, majority Karenni.
The prayers are usually offered in churches belonging to the largely Christian Karenni community, but due to continuous heavy fighting in and around Moebye, the ceremonies have been relocated to PDF bases and internally displaced people’s camps.
Since the February 2021 military coup, resistance groups have regularly fought with the Tatmadaw for control of Moebye. The town is strategically located on a major supply route to the Kayah capital Loikaw, 25 kilometres to the southeast, and occupies a mountainous area crucial to the defence of Nay Pyi Taw, 200km to the west. However, up until last month, most clashes were short-lived and sometimes lasted for little more than an hour.
That changed on September 8, when PDF sources say about 400 Tatmadaw soldiers advanced on Moebye from the south under the cover of artillery fire, in an apparent effort to flush out resistance fighters in the town. This lightning advance sparked several weeks of almost continuous fighting, in which a coalition of resistance groups denied the Tatmadaw full control of the town and prompted it to partially evacuate its troops.
Moebye PDF fighter Ko Saw claimed the Tatmadaw’s initial assault was a failure. Although its heavy weapons fire destroyed a church and several houses in the town, “residents quickly fled from harm and PDFs were well prepared to defend [Moebye]”, he said, referring to the combined forces of the Moebye PDF, Karenni Army, Karenni Nationalities Defence Force, Karenni Revolution Union and United Resistance Force.
“Some of our comrades were injured but there were no fatalities,” Ko Saw said of the eight-hour battle. He credited the lack of civilian deaths to “local people’s experience of war”, meaning they had learnt how to evade danger. Frontier phoned the junta’s Ministry of Information, where an official referred questions about the Moebye conflict to the deputy minister, Major-General Zaw Min Tun, who didn’t respond. Further attempts to get comment from the ministry were unsuccessful.

2022年10月19日
History of the Chinese in Cambodia
There are records of Chinese envoys visiting Angkor Wat in the 13th century. The Chinese have traditionally lived in the cities and towns and controlled businesses in part because the Khmers have traditionally looked down on commerce. Chinese have controlled much of the commerce in Thailand, Malaysia, the Philippines, Cambodia and Indonesia since the 19th century and today are still involved in businesses throughout the Asian-Pacific region.

2022年10月17日
Different Chinese Groups in Cambodia
The Chinese in Cambodia represented to five major linguistic groups, the largest of which was the Teochiu (accounting for about 60 percent), followed by the Cantonese (accounting for about 20 percent), the Hokkien (accounting for about 7 percent), and the Hakka and the Hainanese (each accounting for about 4 percent). These belonging to certain Chinese linguistic groups in Cambodia tended to gravitate to certain occupations. [Source: Library of Congress, December 1987 ]
The Teochiu, who made up about 90 percent of the rural Chinese population, ran village stores, controlled rural credit and rice-marketing facilities, and grew vegetables. In urban areas they were often engaged in such enterprises as the import-export business, the sale of pharmaceuticals, and street peddling. The Cantonese, who were the majority Chinese group before the Teochiu migrations began in the late 1930s, lived mainly in the city. Typically, the Cantonese engaged in transportation and in construction, for the most part as mechanics or carpenters.
The Hokkien community was involved in import-export and in banking, and it included some of the country’s richest Chinese. The Hainanese started out as pepper growers in Kampot Province, where they continued to dominate that business. Many moved to Phnom Penh, where, in the late 1960s, they reportedly had a virtual monopoly on the hotel and restaurant business. They also often operated tailor shops and haberdasheries. In Phnom Penh, the newly-arrived Hakka were typically folk dentists, sellers of traditional Chinese medicines, and shoemakers.

2022年10月17日