IN life, there are often things we believe we are quite skilled at or have mastered, but in reality, our perceptions and judgments can be mistaken. In this context, the Myanmar saying “the teacher doesn’t teach improperly, the student doesn’t learn properly” carries significant meaning, and we should be mindful of it. There is a vast difference in outcomes between those who follow the methods and systems taught by their teachers and those who work without proper guidance or in a haphazard manner. Here, I will share some personal experiences to illustrate just how important it is to learn and develop skills under the guidance of a good teacher and through proper methods.

This happened during my high school years in 10th grade, 1970. After failing the matriculation examination once, I had to return to school for another year in the same grade. Since it was a class full of repeat students, there wasn’t much discipline.

There were about forty students in the class, and during the times when the teacher wasn’t around, the boys would gather at the back of the classroom and chat. I was among them, too.

One day, four students from our class went missing. After investigating, we found out it was Tun Kyi, Tin Aung, Soe Naing, and Myat Tun. In reality, they hadn’t disappeared at all. They were representing our school as the selected athletes for the Badminton competition at the Pathein District Schools Sports Meet. That’s why they weren’t in class; they had gone to Pathein for the competition.

About three weeks later, Tun Kyi, Tin Aung, and Soe Naing returned, but Myat Tun didn’t come back. I asked Soe Naing, and he told me that Myat Tun had been selected as a district-level athlete and was continuing his training in Pathein. He said that if Myat Tun were selected as a permanent Badminton selection for the upcoming Ayeyawady Region Badminton Competition, he would compete, and if not, he would return. Myat Tun ended up missing school for about two months.

Eventually, he came back after being selected as a representative for Pathein District. He returned only after the competitions were over.

One day, during a time when the teacher couldn’t come to class as usual, the students gathered at the back of the room and started chatting. The conversation covered all sorts of topics, and Myat Tun, in his bold manner, began sharing his fresh experiences as a district-level badminton competitor. I was just sitting there, half-listening to his stories. My friends were listening too, but I had a feeling that, like me, they were secretly feeling a bit envious.

As Myat Tun kept boasting, he suddenly challenged us.

He said that anyone brave enough to play badminton against him could do so, and he would give us a 14-point advantage in a 15-point game. He even suggested that we place a wager on the match!

The wager was set at five kyats.

For those reading this today, it’s worth considering how much five kyats meant around the 1970s compared to today’s value. Back then, five kyats held significant value, and its worth in today’s terms would certainly be much higher.

So, dear readers, you can imagine how much that amount could buy at the time.

All of my friends fell silent, deep in thought. As for me, I began to realize that with a 14-point lead, I only needed to score one point to win. No matter how skilled Myat Tun was, even as a district-level athlete, I was confident I could manage at least that one point.

The thought, “I can win this!” filled my mind, and I boldly accepted his challenge, saying, “I’ll play!” Myat Tun, with a smile, said, “Alright, great! Tomorrow morning at 8 am, let’s meet at the court. Just the two of us. I’ll come pick you up from your house.” He set the match.

At that time, our town had an indoor court where youth and middle-aged badminton enthusiasts would gather. It was located at the back of the cinema, and they had converted it into a proper indoor badminton court. The club was known as the “Myoma Badminton Club.”

On the morning of the match, Myat Tun came to pick me up from my house. His appearance was striking — his skin was fair, and he was dressed entirely in white. He wore a white t-shirt, white shorts, white ankle socks, and white canvas shoes, and he even carried a brand-new white shuttlecock in his hand. On the other hand, he held a brand new Yonex racket.

He looked just like a young prince, and that image of him is still vivid in my mind to this day. Let me describe my situation a little as well. I wasn’t someone who knew how to play badminton properly; I just thought I could manage to score that one point.

Unlike Myat Tun, I didn’t have any fancy outfits. I simply wore an old sleeveless vest and a traditional longyi tied up at the waist. Since I didn’t have my own racket, I stopped by Tin Aung’s house on the way to the court and borrowed one from him.

When we arrived at the court, Myat Tun unlocked the door and turned on the lights. On each side of the court were three four-foot fluorescent lights, brightly illuminating the space.

Under the glow of the lights, Myat Tun, dressed all in white, looked every bit like a young prince. On the opposite side, there I stood, barefoot, in my old sleeveless vest and longyi, ready for the match.

You can imagine the contrast, dear readers!

Before the match started, Myat Tun made a request. He reminded me, “Since I’m giving you a 14-point lead, I’ll start with the serve.” I agreed without much thought. And so, the match began.

As soon as it started, Myat Tun scored one point after another, almost effortlessly. It felt like I was being chased around the court like a dog while he, without breaking a sweat, calmly accumulated points.

Meanwhile, I was running from the front to the back of the court, entirely out of breath, while he didn’t even seem to perspire.

By the time he reached 10 points, I was still at zero, and I was already exhausted. Myat Tun, however, appeared as composed as ever. I started wondering if scoring even a single point was going to be possible. Was he really this good? And could I even manage to win one point in this game?

Before long, the score reached 14-14. Up until this point, I hadn’t even returned a serve that landed on Myat Tun’s side of the court. In other words, I hadn’t managed to hit the shuttlecock onto his side to make it fall on the ground. At 14-all, it was clear that whoever continuously scored the following two points would win. Whether he scored two consecutive points or I somehow managed to do so, the victor would be decided in the next few moments.

By now, dear readers, you might already have an idea who was going to win. Yes, I lost. In a 15-point match, I couldn’t even score a single point. After the game was over, Myat Tun walked over to my side of the court, patted me on the shoulder, and smiled like a true victor. I, on the other hand, reluctantly pulled out the five kyat notes I had tucked in my waistband and handed it to him.

That night, I struggled to sleep well, replaying the events of the day in my mind. Myat Tun and I were the same age, physically similar in appearance, and even shared the same classroom. Yet, in this 15-point badminton match, I couldn’t even manage to score a single point against him. I found myself pondering the reasons behind my defeat.

We were both in the same situation: same age, similar bodies, and equal academic standings, as we were both in the tenth grade. So why was it that I failed to score even one point? I continued to question myself, trying to find answers to my thoughts. However, as the night deepened, I still hadn’t reached any conclusions.

The day’s events were etched in my heart, a reminder of the competition and the need to improve.

After a few months, I finally found the answer I had been seeking, and it came from Myat Tun himself.

Here’s how it went: during that summer break, Myat Tun’s family moved to another city. However, his father stayed behind in our town due to work responsibilities. Unfortunately, Myat Tun’s father got married again to a lady in his office, and now he was living with his new wife. Being the eldest in his family, Myat Tun would return to our town about every two months to visit his father for various family affairs. During these visits, he often stayed at my house for about three or four days.

One time, he asked me, “Aren’t you going to learn how to play badminton?” He mentioned that he could teach me. I listened intently as he spoke. He had been away from our class for about two months, participating in a selection process in Pathein District, where he had been training. One day, the Pathein District team travelled to Yangon for further training, coinciding with a time when the Aung San Stadium in Yangon was hosting a workshop with the Chinese Selection Team for national badminton selectors from Myanmar. During that training, they were fortunate enough to receive instruction in badminton techniques and Chinese methods from the national and Chinese coaches. At that moment, China was at the top of the badminton atmosphere across the world.

I have now clearly understood the answer. I have learned the lesson that there is a significant difference between someone who has been properly taught and trained by a good teacher in a systematic way and someone who knows nothing at all, like a complete novice. No matter how similar in age, appearance, or educational qualifications, I have realized that I can never match someone like Myat Tun, who good teachers have taught in a disciplined manner. That’s the answer I’ve come to understand. 

Source- The Global New Light of Myanmar

MORALITY means Sila in the Pali Language. Morality denotes being virtuous and abstaining from evil actions, both physical and verbal. It also prescribes virtuous conduct (Carita Sila, စာရိတ္တသီလ)

In our Theravada Buddhism, Morality is based on abstention or avoidance. Morality, which is based on the observance of abstention decreed by the noble Buddha, is Caritta Sila, စာရိတ္တသီလ

Constant observance of the five precepts, etc. (Niece sila, နိစ္စသီလ) is fulfilled through abstentions.

By moral obligations, certain obligations must be fulfilled. In Buddhist ethics, certain moral obligations are incumbent on one, such as paying respects, welcoming, making obeisance, showing reverence and attending to elders who may be senior in age or in status, and one has to fulfil them.

Observing the precepts in abandoning sensual desire. The eight moral precepts consist of the observance of the following factors: -

(1) Abstaining from killing any living being,

(၁) သူ့အသက်သတ်ခြင်းမှ ရှောင်ကြဉ်ခြင်း

(2) Abstaining from taking what is not gives

(၂) ပိုင်ရှင်မပေးသော ပစ္စည်းဥစ္စာကို ခိုးယူခြင်းမှ ရှောင်ကြဉ်ခြင်း

(3) Abstaining from unchastity,

(၃) မမြတ်သောမေထုန်အကျင့်မှ ရှောင်ကြဉ်ခြင်း

(4) Abstaining from telling lies,

(၄) မဟုတ်မမှန်ရသာစကားတို့ကို ပြောဆိုခြင်းမှရှောင်ကြဉ်ခြင်း

(5) Abstaining from taking liquors and intoxicants, which can lead one to forgetfulness,

(၅) မူးယစ်မေ့လျော့စေတတ်သော သေရည်သေရက် မူးယစ်ဆေးဝါးများကို သုံးစွဲခြင်းမှ ရှောင်ကြဉ်ခြင်း

(6) Abstaining from taking food after mid-day,

(၆) နေ့လွဲ ညစာစားခြင်းမှ ရှောင်ကြဉ်ခြင်း

(7) Abstaining from dancing, singing, playing musical instruments, seeing shows, wearing flowers and using perfumes,

(၇) ကခုန်ခြင်း၊ သီဆိုခြင်း၊ တီးမှုတ်ခြင်းတို့ကို ကြည့်ရှုနားထောင်ခြင်းနှင့် ပန်းနံ့သာအမွှေးအကြိုင်များကို ပန်ဆင်လိမ်းကျံ တန်ဆာဆင်ခြင်းတို့မှ ရှောင်ကြဉ်ခြင်း

(8) Abstaining from using high and luxurious beds, seats, etc.

(၈) မြင့်သောနေရာ၊ မြတ်သောနေရာတို့ကို အသုံးပြုခြင်းတို့ကို ရှောင်ကြဉ်ခြင်းတို့ဖြစ်ကြသည်။

Morality is always used to prevent and avoid the unbeneficial Akusala Kamma. Two types of actions may be discerned: -

(1) Action which destroys the unbeneficial and produces the beneficial (Kusala Kamma)

(2) Action which destroys the beneficial and produces the unbeneficial (Akusala Kamma)

There are three kinds of action: -

(1) Physical Action (Kaya Kamma) (2) Verbal Action (Vici Kamma) (3) Mental Action (Mara Kamma)

Character is power in our human society. People are social animals, so it is said that when we live together in the form of society, we need a body of laws to keep peace and ensure justice for all members, without which it would be impossible for society

to function. We can say, therefore, that all of us are under the protection of the law. The noble Buddha speaks about a different form of protection, a far superior one. If we earnestly practice them. They are: -

(1) Hiri (ဟီရိ) = Shame at doing evil (Moral Shame, and မကောင်းမှုကိုပြုလုပ်ရန်ရှက်ခြင်း)

(2) Ottappu (ဩတ္တပ္ပ) = Fear of the results of doing evil (Moral Dread, မကောင်းမှုကိုပြုလုပ်ရန် ကြောက်ခြင်း

Hiri is moral shame or conscience. It wises out of an understanding of what is right or wrong, good or bad, and is developed through a constant application of moral vigilance.

A person who practices Hiri does not do anything rashly or without proper forethought but will always exercise precaution in all actions. Before doing anything, he wisely asks himself, “Is it right or wrong?” “Is it good or bad?”. If he finds it to be wrong or bad, he will not do it, no matter what the temptation. If, however, what he intends to do is right and good, he will make an effort to finish the task and will not give up.

Hiri can be compared to the feeling of being over the fire, which a person who loves cleanliness may experience when he sees something disgusting. He may not, for instance, put his hand into a trash bag full of stinking garbage if he can avoid it.

When he comes across a puddle of mud and dirt, he will stop aside to avoid getting himself and his clothes smudged.

Likewise, an individual who practices Hiri feels disgusted with all bad actions, physical, verbal and mental, and endeavours to avoid them as much as possible.

He does not do such things as stamping his feet before his parents, talking impolitely back at them, or having an unkind and unrespectful thought towards them, for he knows that such as bed and unbecoming of a good Buddhist and would make their parents very unhappy indeed.

Ottappa is moral dread or fear of doing something wrong or immoral. It is the result of a firm’s belief in the doctrine of Kamma, which states that a willful action brings about an appropriate consequence sooner or later.

An individual who has Ottappa is afraid to do evil deeds because he knows that they will bring evil results and unhappiness to himself and others. He will not, on the other hand, hesitate to do the right things, firmly believing that the consequences thereof will be pleasant and beneficial. Unfortunately, people tend to do just the opposite of what they should. They are brave to do evil but afraid to do good.

Ottappa can be compared to the fear of a poisonous snake.

Just as an individual avoids the snakebite, knowing that such is fatal, even so, an Ottappal person tries to avoid evil because he knows that consequences are painful. He does not do wrong things even when he is sure that he will not be caught, for he understands that the law of Kamma operates at all times and in all places. For this reason, also he is encouraged to do good even if no one else notices it or acknowledges his good deeds.

In my opinion, if people practice these two virtues, this world will, indeed, be well protected, and there will be less need for law. No evil deed will be committed even in secrecy. The world will thus be a very happy place for us all. Therefore, the two virtues (Hiri and Ottappa) are the highest ethics or morality for world peace forever.

Ref:

(1) A Dictionary of Buddhist Terms (Ministry of Religious Affairs, Myanmar, 2003)

(2) Basic Buddha Course By Phra Sunthorn Plamintr, PhD (Buddha Dhamma Meditation Centre, USA, 1987

Source- The Global New Light of Myanmar

KNOWING idioms is useful in everyday conversation to sound more fluent and natural, as they can convey complex ideas briefly and add a layer of cultural richness to your language, making interactions more engaging and relatable.

ပတ်စာခွာ ဖျာသိမ်း

/ pá sa khwa hpja thein:/

• to the very end.

• to complete a task thoroughly.

• to fully accomplish a task.

• ပြီးဆုံးသည်အထိ ဆောင်ရွက်သည်။

• မြန်မာ့ဇာတ်ပွဲအဆုံးတွင် ဗုံများကို ချိန်ညှိရာတွင် အသုံးပြုသော ပတ်စာကို ခွာထုတ်ရ...ပရိသတ်သုံးတဲ့ ဖျာတွေကိုလည်း လိပ်ရ...

• အလှူအိမ်မှာ ပတ်စာခွာဖျာသိမ်း လုပ်နေ၍ အိမ်သို့ ဒေါ်ကြီး ပြန်မရောက်သေးပါ။

To Detach the Paste from the Drum and to Roll Up the Mat

At the conclusion of a Myanmar theatrical performance, it is necessary to detach the paste used for tuning the drums and to roll up the mats used by the audience.

Therefore, to finish a task completely is referred to as “detaching the paste from the drum and rolling up the mats.”

This Myanmar idiom embodies the importance of completion and closure in any endeavour. When a theatrical performance concludes, it is symbolic of wrapping up the event and signifies that all tasks related to it have been finalized.

This action reflects a broader life lesson about the significance of seeing things through to the end. Whether in work, relationships, or personal projects, completion ensures that nothing lingers or remains unresolved.

The metaphor invokes an imagery of tidiness and responsibility, suggesting that once a commitment is fulfilled, one should take the necessary steps to tidy up and move on to the next chapter. Thus, it underscores the value of closure and the need to complete what has been started.

USAGES:

“Close the book”

Meaning: To end or finish a discussion or activity.

Example: After a long meeting, we decided to close the book on the project.

“Bring it to a close”

Meaning: To conclude something decisively.

Example: It’s time to bring this discussion to a close.

“Tie up loose ends”

Meaning: To complete any remaining tasks.

Example: Before going on vacation, I need to tie up all loose ends at work.

“Put a finishing touch on it”

Meaning: To add the last detail or improvement.

Example: I just need to put a finishing touch on my painting before I show it.

“Wrap it up”

Meaning: To finish or conclude something.

Example: Let’s wrap it up before we run out of time.

“Cross the T’s and dot the I’s”

Meaning: To finish with attention to detail.

Example: Before submitting the report, make sure to cross the T’s and dot the I’s.

“Call it a day”

Meaning: To finish working for the day or to conclude an activity.

Example: It was a long day, so let’s call it a day.

ပတ်ထမ်းတွေ့

/ paat htam twae/

• တစ်စုံတစ်ခုသော အကျိုးကိုမျှော်မှန်း၍ ညောင်ရေပွဲကိုနွှဲရာမှ ပတ်မကြီးဝင်ထမ်းရသကဲ့သို့ အကျိုးတစ်စုံတစ်ရာရမည်ဟု မျှော်မှန်း၍ ပါဝင်   ဆောင်ရွက်ခါမှ ထင်သလိုဖြစ်မလာဘဲ အဆိုးနှင့် ကြုံရသည်။

To Undergo a Queer Punishment of Shouldering a Big Drum

In a fable, a clever judge commanded both the plaintiff and the accused in a defamation case to go around with a large drum hung from a long pole, which they had to shoulder together. Inside the drum was a man instructed to eavesdrop on their conversation.

Thus, to suffer for one’s intervention in a matter, despite having good intentions, is referred to as “undergoing a queer punishment of shouldering a big drum.”

This idiom conveys the irony of becoming entangled in a situation despite intending to provide help or resolution. The fable illustrates how even good intentions can lead to unintended consequences.

The image of shouldering a cumbersome drum emphasizes the burden one bears as a result of meddling or intervening in conflicts that may not directly involve them.

This serves as a warning against overstepping boundaries; the act of eavesdropping and holding the drum becomes a cumbersome, shared punishment, illustrating that good intentions do not always lead to positive outcomes.

Ultimately, it captures the idea that sometimes, it’s better to remain uninvolved rather than bear the unnecessary weight of others’ issues.

USAGES:

“Caught in the crossfire”

Meaning: To become involved in a conflict between two other parties.

Example: She didn’t mean to take sides; she just got caught in the crossfire.

“Burnt by the fire”

Meaning: To suffer negative consequences due to one’s actions or involvement.

Example: He was burnt by the fire when he tried to help them with their problems.

“Too close for comfort”

Meaning: To be entangled in a situation that feels risky or uncomfortable.

Example: Their arguments got too close for comfort, and I had to leave the room.

“Stepping on toes”

Meaning: To interfere in someone else’s affairs or enter their territory.

Example: I didn’t want to step on any toes, but I felt the need to intervene.

“Biting off more than you can chew”

Meaning: To take on too much responsibility or involvement.

Example: He bit off more than he could chew by trying to resolve everyone’s problems.

“A double-edged sword”

Meaning: An action that can yield both positive and negative consequences.

Example: His good intentions were a double-edged sword, creating more complications.

“Playing with fire”

Meaning: To engage in risky or dangerous behaviour that may lead to trouble.

Example: Trying to mediate their argument felt like playing with fire.

ခွာရာတိုင်း

/ hkwar rar tine /

• To compare hoof marks

• To analyze hoof prints

• To examine hoof impressions

When a small buffalo intends to confront a giant buffalo, it examines its own hoof marks in comparison to those of the larger animal.

This allows it to assess its size and strength to determine if it can engage in a competition. Similarly, a person who wishes to break away from their superior is metaphorically said to be comparing their own footprints with those of their superiors.

The idiom “to compare hoof marks” originates from a scenario where a smaller buffalo weighs the risk of confronting a more powerful opponent.

This scenario highlights a universal theme of self-assessment and caution when challenging authority or attempting to elevate one’s status. Individuals often find themselves evaluating their skills, resources, or status against those of others before making significant decisions.

This notion of self-evaluation can apply to various contexts, such as workplace dynamics, personal relationships, or social hierarchies, where one must be mindful of their position before challenging or leaving a situation that entails higher authority or greater experience.

USAGES:

“Know your place”

Definition: Recognize your role within a hierarchy or social context.

Example: It’s important to remember to know your place in the company before critiquing the manager.

“Don’t bite off more than you can chew”

Definition: Avoid taking on a task that exceeds your capabilities.

Example: She wanted to tackle the whole project by herself, but her friend cautioned her not to bite off more than she could chew.

“Cut your coat according to your cloth”

Definition: Live within your means and act according to your resources.

Example: He dreams of driving luxury cars, but he should cut his coat according to his cloth and opt for something more budget-friendly.

“Don’t throw stones if you live in a glass house”

Definition: Refrain from criticizing others if you’re susceptible to similar faults.

Example: He has no right to complain about her actions; after all, don’t throw stones if you live in a glass house.

“Go back to the drawing board”

Definition: Restart a project because the current approach has not worked.

Example: After receiving critical feedback on her proposal, she realized it was time to go back to the drawing board.

“Face the music”

Definition: Confront the consequences of your actions.

Example: After sneaking out last night, he had to face the music when his parents discovered the truth.

“Don’t put the cart before the horse”

Definition: Avoid mixing up priorities or doing things in the wrong order.

Example: We should finalize a business plan before seeking funding; let’s not put the cart before the horse.

“Call it a day”

Meaning: To conclude your work or activity for the day.

Example: It’s been a long day, so let’s call it a day.

Source- The Global New Light of Myanmar

THE saying `Learning by doing’ is still very popular in today’s educational world. In fact, learning activities such as reading an article, watching a film, taking notes on a teacher’s lecture, writing an essay, researching a topic in the library, and leading a class discussion are experiences designed to involve students in thinking about and using subject matter in the simple reason that specific facts, generalizations, and concepts do not encourage students to think or develop social and academic skills. Learning objectives are primarily achieved by how the primary content is translated into learnable tasks for students in the classroom, in other words, by the kinds of learning activities in which the teacher engages his students. All these activities represent things that can be done by students without teachers, appropriately depending on the intellectual and emotional development of the students involved, the nature of the subject matter, and the objectives that the teacher and students want to attain.

There are many factors that a teacher should take into account when designing learning activities.

Each learning activity must serve a specific objective; otherwise, it will be merely busy work. Learning activities have to be planned for further multiple objectives. They need to be open-ended so that they can encourage a variety of responses differing in quality and quantity. The learning activities ought to help students learn how to find answers for themselves rather than provide the answers.

They had better proceed from the simple, concrete and specific to the more complex and abstract. Also, those activities will enable students to apply what they have learned in some situations to other new and different ones. Lastly, they served various functions best.

Learning activities are of four categories. Firstly, intake activities are essential for students since they must have information to work with or think about before they can be expected to engage in intelligent action. For example, reading books, articles, magazines, newspapers or advertisements; observing experiments, films, pictures, drawings or television; listening to lectures, records, discussions or the radio; touching objects, nature or the environment; interviewing parents or other adults; and tasting foods or liquids. Secondly, organizational activities help students to draw the material to which they have been imposed. For example, note-taking, arranging, graphing, mapping, writing, summarising, experimenting, identifying, question-asking and answering.

Thirdly, demonstrative activities make students show what they have learned so as to display the skills they possess and prove how well they can think. For example, discussing, writing, describing, applying, reporting, analyzing, and question asking. Finally, expressive activities encourage students to illustrate themselves by creating or producing an original product, for example, solving, inventing newly used things, composing poetry, writing essays, painting, discussing, and role-playing. In too many classrooms, students are encouraged, for the most part, to participate in the same kind of learning activities every day. They listen to teachers talk, read, and write. However, different students learn in diverse ways. All four types of activities are necessary if learning is to take place.

If students are to take part successfully in learning activities, they will need to master a wide range of skills that will help them learn. Such skills fall into three categories, namely academic skills, social skills, and thinking skills. Academic skills include reading, viewing, listening, outlining, note-taking, caption-writing, making charts, reading and interpreting maps, diagramming, tabulating, constructing timelines, and asking relevant questions. For instance, on reading and interpreting maps, finding places on a map, determining distance on a map, using a map to locate places, using simple terms of direction, using a map key and scale, interpreting the information found on different sorts of maps; construct a simple map; compare and contrast the information to be found on two maps of the same area. Social skills include planning with others, participating in research projects, participating productively in group discussions, responding courteously to the questions of others, leading group discussions, acting responsibly, and helping others.

For instance, when participating in research projects, make a committee effort to research a problem of common concern or work in small groups of two or three to investigate a particular topic.

Thinking skills include the following.

1) Observing: Students must be brought into contact with data before they can do anything with it, getting opportunities to read, view, taste, hear, feel, smell, touch or participate. The teacher makes students involved in as many kinds of experiences as possible, offering a focus, not the structure, that the students are expected to observe.

2) Describing: Once students have been motivated to engage in experiences, they must be encountered or asked to describe the characteristics which they have observed, where care should be taken to ensure that the students report their own rather than the teacher’s perceptions.

3) Comparing and contrasting: Students cannot understand objects, ideas, events and so on clearly unless they are able to compare and contrast these phenomena in terms of similarities and differences. To do so, the teacher can ask them to study similar aspects of previously unrelated content and then ask identical questions about this content.

4) Developing concepts: Students form concepts from different observations or identifications being sorted into a meaningful set of categories so as to make some sense of order or pattern out of diversity, identify the common characteristics of the items in a group, label the groups they have formed, subsume additional items that they have listed under those labels and recombine items to form new groups.

5) Differentiating and defining: Students determine what attributes or characteristics they need to look for in order to decide whether particular examples are or are not instances of a concept. To broaden and deepen a student’s understanding of a concept, examples that contain new attributes not included in the original definition must be presented by asking them to compare these new examples with the ones they knew already.

6) Generalizing: Students suggest a relationship among several concepts, especially for warranted suggestions, looking at two or more different samples of content, explaining the data they have obtained and generalizing through carefully thought-out or sequenced questions.

7) Predicting and explaining: Students state reasons for various occurrences, making inferences based on their application of an idea they have previously formed as to what might happen in a new situation and explaining why they think this would happen.

8) Hypothesizing: A hypothesis is a prediction offered in order to provide a basis for further investigation or a key ingredient in the development of insights or central in the process of reflective thinking or investigating a problem in which students are interested.

9) Offering alternatives: Teachers offer alternative suggestions or possibilities in the foregoing strategies. Of course, learning activities do nothing but more than a simple teaching-learning process. Theoretically speaking, students are interested in their studies only when they find them essential to their future education, and the educational objectives established will come to an end only if students think they need their studies for any reason. Herein, learning activities play a fundamental role in drawing students’ attention to their studies and achieving the successful accomplishment of an education system. Out of the diverse learning styles students tend to have, they are given to do well in their studies more than usual with the help of learning activities, that is, bodily-kinesthetic learning style. So, let’s learn by doing only as much as possible.

Source- The Global New Light of Myanmar