Gult var Skørtet, grøn var Huen, som min Birma-Jomfru bar;
Supiyawiat hed hun – samme Navn, som Theebaws Dronning har
Paa en hvid Cerut hun røg, da første Gang hun for mig stod,
og hun øsled kristne Kysse paa en hedensk Afguds Fod.
Kun af snavs den Gud bestod, kaldtes Buddha, vis og god,
straks da jeg tog til at kysse, hun sin Gud i stikken lod!
O, den Vej til Mandalay, fuld af Flyvefisk i Leg,
og hvor Solen brød som Torden frem bag Kinabugtens Kaj!
Historically, women in Burma (Myanmar) have had a unique social status inBurmese society. According to the research made by Daw Mya Sein, Burmese women "for centuries – even before recorded history" owned a "high measure of independence" and had retained their "legal and economic rights" despite the influences of Buddhism and Hinduism. Burma once had a matriarchal system that includes the exclusive right to inherit oil wells and the right to inherit the position as village head. Burmese women were also appointed to high offices by Burmese kings, can become chieftainesses and queens.[
“I don’t like any kind of war or violence,” said the Nobel Peace Prize laureate. “I have always said that we should negotiate amongst ourselves so that there is no need to fight like this.”She added: “We will only be able to avoid such conflicts if we begin to practice a culture of negotiation.”Regarding her own role in resolving the conflict, Suu Kyi said that despite being a member of Burma’s Parliament, she has limited power to directly address the issue.“I am not a member of Parliament’s Ethnic Committee. That doesn’t mean that I don’t take responsibility for the matter or that I don’t care about it, but different committees should respect each other and not interfere in each other’s work,” she said.She added, however, that Burma’s ethnic issues are not just a matter for MPs, but can only be resolved through the efforts of all citizens, including the country’s media.“Mutual respect and mutual trust are the key to solving the ethnic issues. We, as well as the government, have to ask ourselves whether we understand the goals of the ethnic people and whether we can help them fulfill their goals,” she said, adding that she would be willing to assist in the peace process if she is invited by the government.
|Kchin protesters in Thailand hold placards and a picture of Aung San Suu Kyi, |
during a demonstration outside the Burmese embassy in Bangkok.
Photograph: Narong Sangnak/EPA
Many ideas regarding why the coils are worn have been suggested, often formed by visiting anthropologists, who have hypothesized that the rings protected women from becoming slaves by making them less attractive to other tribes. Contrastingly it has been theorised that the coils originate from the desire to look more attractive by exaggerating sexual dimorphism, as women have more slender necks than men. It has also been suggested that the coils give the women resemblance to a dragon, an important figure in Kayan folklore. The coils might be meant to protect from tiger bites, perhaps literally, but probably symbolically.Kayan women, when asked, acknowledge these ideas, but often say that their purpose for wearing the rings is cultural identity (one associated with beauty). The coil, once on, is seldom removed, as the coiling and uncoiling is a lengthy procedure. It is usually only removed to be replaced by a new or longer coil. The muscles covered by the coil become weakened.Many women have removed the rings for medical examinations. Most women prefer to wear the rings once their necks have become elongated, as the area of the neck and collarbone often becomes bruised and discolored. Additionally, the collar feels like an integral part of the body after ten or more years of continuous wear.In 2006 some of the younger women in Mae Hong Son started to remove their rings, either to give them the opportunity to continue their education, or in protest against the exploitation of their culture and the restrictions that came with it.
Citatet indleder et indlæg på hjemmesiden som har overskriften:Rape is used in my country as a weapon against those who only want to live in peace, who only want to assert their basic human rights, especially in the areas of the ethnic nationalities. Rape is rife. It is used as a weapon by the armed forces to intimidate the ethnic nationalities and to divide our country.
License to rape: How Burma’s military employs systematic sexualized violence
Last week, a young woman from the Karen ethnic minority in Burma reported being “beaten, drugged, and sexually assaulted by two men wearing army fatigues.”In November 2011, reports emerged that four women were being kept as sex slaves by the Burmese military near the Kachin-China border; forced to cook and clean during the day and gang-raped at night by the soldiers in the Light Infantry Battalion 321.These reports, unfortunately, are not rare.Such incidents are a part of a pattern of consistent and systematic sexualized violence perpetrated by the Burmese military, particularly against women in Burma’s ethnic groups.In a seminal 2002 report, the Shan Human Rights Foundation and the Shan Women’s Action Network found that there appears to be “a concerted strategy by the Burmese army troops to rape Shan women as a part of their anti-insurgency activities.The incidents detailed were committed by soldiers from 52 different battalions. Eighty-three percent of the rapes were committed by officers, usually in front of their own troops… .Out of the total 173 documented incidents, in only one case was a perpetrator punished by his commanding officer.”Rape, has been, and is being used in Burma as a strategic weapon of war.
http://www.womenundersiegeproject.org/blog/entry/license-to-rape-how-burmas-military-employs-systematic-sexualized-violenceDe generaler og deres lejesvende er godt nok nogle dejlige drenge. Men hyggeonkler er de ikke. Dem vender jeg tilbage til senere - for de betød noget for hvor munter vejen til Mandalay viste sig også at blive.
'Er petticoat was yaller an' 'er little cap was green,(fortsættes)
An' 'er name was Supi-yaw-lat -- jes' the same as Theebaw's Queen,
An' I seed her first a-smokin' of a whackin' white cheroot,
An' a-wastin' Christian kisses on an 'eathen idol's foot:
Bloomin' idol made o'mud --
Wot they called the Great Gawd Budd --
Plucky lot she cared for idols when I kissed 'er where she stud!
On the road to Mandalay . . .