A new highly contagious Covid variant could spark a wave of infections this summer, scientists have warned.
Dubbed 'Nimbus', the strain is descended from the already super virulent Omicron and has already triggered a surge in cases in China, Singapore and Hong Kong.
Data from the UK Health Security Agency (UKHSA) also shows 13 cases of Nimbus, known scientifically as N.B.1.8.1, have already been detected in England.
And 25 British samples of the strain have been submitted to an international Covid database since the end of March.
However, both figures are likely an underestimation of how far the variant has spread given how testing has been massively reduced from the height of the pandemic.
Other UKHSA data show the percentage of people testing positive for Covid has risen to its highest point this year, and is already 97 per cent higher than the level recorded in March.
Now, British scientists have warned Nimbus could lead to a surge in Covid cases in a matter of weeks, and have urged the vulnerable to get vaccinated.
They warn that many people's immunity to the virus, built up from previous infections and older jabs, has likely faded meaning they could be at higher risk of falling ill.
Professor Lawrence Young, a virologist at Warwick University, said Nimbus had the potential to drive a surge in cases as the weather warms up and people become more sociable.
'We are very likely to see a spike of infections over the next couple of months, possibly by later this month or in July. But it’s difficult to predict the level of this infection wave,' he told The i Paper.
'Population immunity, either from vaccination or previous infection, is waning and, unlike other respiratory viruses such as flu, the Covid virus continues to spread in hot and humid weather,' he said.
He added lab studies suggest Nimbus can infect human cells more efficiently than previous strains, and that it may have increased ability to dodge the immune system, making it more likely to infect people.
There is currently no evidence that the strain is more likely to cause severe illness or death in those it infects, compared to previous strains.
However, infection with the virus can still be deadly for more vulnerable groups.
Covid was a factor in the deaths of just over 300 people in England in May, according to the latest official figures.
Nimbus now accounts for 10.7 per cent of Covid infections worldwide, according to the World Health Organisation (WHO), compared to just 2.5 per cent a month prior.
Last month the UN-body declared the strain a 'variant under monitoring'.
This means that the WHO is tracking the virus, watching for signs it could pose a significant threat to the public which would promote it to a 'variant of concern'.
Experts have also said that current Covid vaccines, which have been reformulated to combat Omicron descendants, are expected to remain effective against Nimbus.
Symptoms of Nimbus do not appear to differ from other Covid variants and include fatigue, fever, muscle ache and a sore throat.
UKHSA data on Covid tests, which goes up to June 1, show 6.1 per cent of the people who were tested that week were positive for the virus, the highest figure for 2025 so far.
This is a seven per cent rise from last week's figure and a 97 per cent increase from that recorded at the beginning of March.
Dr Gayatri Amirthalingam, UKHSA's deputy director, said the organisation was keeping a close eye on Nimbus.
'UKHSA is monitoring all available data relating to SARS-CoV-2 variants in the UK and abroad, and we continue to publish our findings in our regular Flu and Covid-19 surveillance reports,' she said.
'NB.1.8.1 has been detected in small numbers in the UK to date, but international data suggests that it is growing as a proportion of all Covid-19 cases.'
Currently adults over the age of 75, care home residents staff as well as people with a weakened immune system are eligible for a free Covid vaccine in Britain.
UKHSA data suggests people who had a Covid jab as part of last spring's booster campaign were 45 per cent less likely to need hospital care for the virus in the weeks that followed compared to the unvaccinated.
The agency has urged all people eligible for a vaccine to get jabbed to protect themselves from both NB.1.8.1 and Covid in general.
At the very heart of the world, Myanmar stands anchored in its millennia-old civilizational roots, bearing witness to a rich and resilient cultural identity. Looking forward, it is the solemn historical duty of every citizen to safeguard, uplift, and advance Myanmar’s cultural legacy, ensuring that more of its heritage sites are recognized globally and that the nation’s distinct Identity continues to shine on the world stage.The religious and cultural traditions of Myanmar are not mere relics of the past; they are the lifeblood of the nation, intertwining social unity, moral elevation, artistic refinement, and historical depth. By preserving these enduring values, Myanmar reveals to the world a timeless story: that of a nation that, with its own crown, its own throne, and its own sceptre, has for centuries stood with dignity at the crossroads of history and heritage.Social Value The traditional Myanmar Htamin-Wain—the family meal circle – is far more than the mere act of sharing food. It is a cultural inheritance that embodies familial unity, ancestral customs, and deeply held social values. Within this circle, members of the household – elders and youth, parents and children – gather around a shared table, sitting together without distinction of rank or age. Meals are served and enjoyed in common, with every dish shared in a spirit of equality and togetherness.This sacred tradition is more than a daily ritual; it is a symbol of cohesion. It nurtures love within the family, fosters open dialogue, and strengthens bonds that transcend generations. Welcoming guests into the Htamin-Wain is a gesture of hospitality rooted in heritage, expressing the timeless Myanmar code of graceful generosity.At its heart, the Htamin-Wain reflects the broader values of Myanmar society: rural unity built upon the foundation of family, reverence for tradition and religion, and a deep-seated ethic of compassion, honesty, and harmonious living. It signifies an egalitarian spirit—where dignity is shared, and respect is given freely to all.Moreover, Myanmar’s deeply ingrained culture of charity and generosity stands proudly among the highest in the world. Despite being a developing country and one marked by internal conflict, Myanmar consistently ranks at the very top in global indices of giving and selfless contribution. This is no coincidence – it is a reflection of the moral fibre of the Myanmar people.Though Myanmar may often be labelled a developing nation, or one mired in conflict, the enduring tradition of heartfelt generosity — our timeless culture of giving without hesitation — stands as an unyielding gem, gleaming with the moral clarity of true compassion. These values shall remain, like an unsullied emerald in the mud, a testament to a people rich in faith and humanity, radiant upon the world stage.The Value of Union SpiritThe Union Spirit stands as the lifeblood and very soul of the Republic of the Union of Myanmar. It embodies the noble sacrifices of the past, the resilience in the face of present-day challenges, and the graceful hopes we hold for a peaceful and prosperous future. The Union is not a mere concept; it is the indispensable foundation upon which the unity, harmony, dignity, and enduring stability of a nation composed of diverse ethnicities, faiths, and cultures rests.Given Myanmar’s diverse geography, ranging from hills to plains, from forests to rivers—and its multitude of indigenous brothers and sisters of varied ethnicities, traditions, and cultural identities, the Union binds them all as one: siblings born of the same land, nourished by the same waters. Though varied in origin and appearance, they are bound by shared destiny and common heritage.The Union Spirit exemplifies the power of unity. It calls for the construction of long-term, sustainable progress through collective will, collaborative effort, and a spirit of familial solidarity. In building such a future, every challenge faced by the State must be met and overcome with a renewed commitment to this spirit of unity.From the days of regaining national independence and sovereignty, to today’s endeavour of building lasting peace across the country and recovering from the devastating blows of natural disasters, the journey must continue under the strength of Union Spirit. It is this spirit that must carry us forward.Preserving and manifesting this cherished value is not the duty of the government alone. It is a solemn obligation shared by every citizen, every community, and every ethnic group across the nation. It is only through this collective responsibility that the Union shall remain steadfast, and the future of Myanmar be made secure.Myanmar Values in the Testing GroundIn the aftermath of the 2020 general elections, a grave distortion of democratic principles unfolded. The then-governing administration, along with the Election Commission, engaged in actions that starkly contravened the spirit of a free and fair electoral process. These included the artificial inflation of voter lists through questionable methods, the conduct of voting procedures in certain constituencies in violation of legal frameworks, and a lack of transparency in the collection and declaration of election results.Such manoeuvres, carried out under the guise of administrative authority, constituted an unlawful attempt to seize the reins of state power by illegitimate means. It was in this critical moment – when the sovereignty of the nation and the very foundations of its democratic order stood at risk – that Tatmadaw (Myanmar Armed Forces), under Article 417 of the Constitution, assumed responsibility for the governance of the country.In doing so, the State Administration Council (SAC) was formed to safeguard the Union, preserve national sovereignty, and uphold the democratic system that had come under assault. This pivotal juncture became a solemn test of Myanmar’s Union Spirit – a test of its resilience, of its resolve to protect the sanctity of its national values, and of its unwavering commitment to unity, legality, and justice.At the very same moment, we witness a troubling phenomenon: the deliberate amplification of discord – through divisive ideologies, ethnic tensions, and conflicting political systems – all tactically deployed to inflame conflict rather than to resolve it. These orchestrated efforts exacerbate existing fractures, further deepening the instability within the nation.Amidst political turbulence, mounting economic challenges, and the shifting balance of power on the global stage, Myanmar continues to struggle for a dignified and resolute standing in the international community. The State Administration Council, as the governing body, has been striving through various means to stabilize the nation’s political landscape, which has been shaken by persistent conflict. With unwavering determination, it continues to advance forward, adhering to its strategic roadmap despite the daunting obstacles.Yet, due to a range of internal and external provocations—instigations, encouragements, and systematic reinforcements of unrest – the resulting impact has been felt profoundly across the nation. The consequences are far-reaching: from the livelihoods of the people to their access to healthcare and education, the nation’s essential development sectors have suffered both directly and indirectly.In truth, amid the chaos and disarray, the intrinsic values of Myanmar – those that once served as guiding standards – have begun to fade, growing faint beneath the weight of persistent adversity.Alongside the prevailing political instability, Myanmar has also been tested by severe natural disasters – events that have challenged not only the nation’s resilience but also its capacity for recovery and reconstruction. In the present era, all nations around the globe are grappling with the intensifying consequences of climate change, manifesting in increasingly extreme and unpredictable weather patterns. Myanmar is no exception.In May 2023, Cyclone Mocha struck the country with devastating force, followed by the aftermath of Typhoon Yagi in September 2024, whose residual storm clouds brought widespread flooding across vulnerable regions. Each of these events demanded strength, coordination, and endurance from the nation and its people.Yet nature’s sternest trial came on the afternoon of March 28, 2025, when a powerful earthquake measuring 7.7 on the Richter scale struck Mandalay and surrounding areas. The devastation was indiscriminate. It spared neither rich nor poor, made no distinction of ethnicity, religion, age, or political affiliation. It touched the lives of all humans and animals alike throughout the length and breadth of the country.In the affected regions, the impact was profound: communities were uprooted, livelihoods disrupted, and critical infrastructure, including roads, bridges, and basic facilities, shattered. Perhaps most heartrending of all was the destruction of sacred and revered heritage – pagodas, monasteries, temples, lakes, and ancient stupas – collapsed and buried beneath the earth they once sanctified. For many, the sorrow was unbearable, the loss beyond consolation.This, too, stands as a solemn test – a trial set forth by the forces of nature – upon the cherished values of Myanmar. It is a reminder that in moments of great upheaval, the strength of a nation is not only measured by its endurance, but by the unyielding spirit of its people and the sacredness of what they hold dear.From the very moment the earth ceased its violent tremor, the nation’s highest leadership – headed by the Head of State and senior government officials – swiftly mobilized into action. They conducted immediate on-site inspections of the most severely affected areas and ensured that urgent humanitarian assistance was dispatched without delay. In close coordination with both domestic and international rescue organizations, they worked tirelessly to reach those trapped beneath the rubble and to carry out life-saving interventions with all possible haste.Temporary shelters were promptly established for the displaced, providing a measure of safety and dignity amidst chaos. Meanwhile, the process of national recovery was set into motion with a structured, multi-phased approach aimed at restoring not only infrastructure but hope.In the first phase, emergency repairs were undertaken on damaged roads, collapsed bridges, and vital infrastructure, enabling access and connectivity to the afflicted regions. The second phase focused on restoring essential services – communication lines, electrical grids, and water supply systems – thereby reestablishing the basic functionality of daily life.Finally, in the third phase, structurally unsound buildings were carefully demolished, clearing the way for comprehensive reconstruction efforts. These were not mere restorations, but deliberate steps toward building resilient, long-lasting structures that could stand the test of time and nature.This systematic response reflects not only the government’s resolve but also the enduring spirit of a people who, even in the aftermath of destruction, choose to rebuild – stronger, safer, and united.Assistance was received from ASEAN and various international organizations, facilitating the acquisition of technology, expertise, and financial support. Myanmar’s unity and resilience were prominently highlighted in international media, underscoring the steadfast spirit of its people. To ensure sustainable long-term development, revised standards and benchmarks were established for the construction of earthquake-resistant infrastructure. Furthermore, training programs were conducted to enhance human resource capacity in natural disaster risk prevention and management. Efforts to restore religious and cultural heritage also served to uplift public morale, providing psychological strength to communities affected by the earthquake.“Though the powerful earthquake, measuring 7.7 on the Richter scale, shattered roads, bridges, and sturdy edifices built of brick, stone, and steel into ruins, it found no foothold against the unbreakable spirit of the Myanmar people — undaunted, unwavering, and unyielding amid the rubble.”The State Administration Council is actively collaborating with the international community to expedite the restoration of damages caused by the earthquake and to build a more resilient and prosperous socio-economic system for the future.Simultaneously, the State Government continues to advance peacebuilding efforts to resolve ongoing political challenges. Since February 1, 2021, there have been numerous unilateral ceasefire declarations by the Tatmadaw, reflecting a commitment to enduring peace. Following the devastating earthquake in Mandalay on 28 March, the military once again upheld ceasefire measures as a special priority, enabling focused efforts on reconstruction and the welfare of the people.In furtherance of this commitment, the government convened the Peace Talk-2025 in March and the Peace Forum-2025 in June. These gatherings brought together a broad spectrum of stakeholders: members of the National Unity and Peace Coordination Committee; retired military officers; representatives of the Joint Monitoring Committee (JMC) overseeing ceasefire compliance; delegates from political parties; signatories of the Nationwide Ceasefire Agreement (NCA) from various ethnic armed organizations; dedicated peace practitioners; international guests; diplomats from foreign embassies; scholars and experts; media personnel; officials from union ministries and organizations; university professors; association delegates; and researchers. The broad participation and vigorous dialogue clearly demonstrate the government and people’s strong, shared aspiration for peace.Accordingly, the Chairman of the State Administration Council and Prime Minister, Senior General Min Aung Hlaing, emphasized during these peace dialogues that, “Peace policies are the essence of the NCA and embody the accumulated wisdom gained through successive peacebuilding efforts. These are immutable truths that must be respected and upheld to consolidate the current peace process. Our ultimate national aspiration is to establish a ‘Union State’ founded on democracy and federalism.”In light of this, despite the natural disasters confronting Myanmar and the internal and external sabotage threatening the unity of the Union, the government, military, and people are united – like a phoenix rising from the ashes – in their tireless efforts to strengthen the invaluable spirit of union. Together, we endeavour to transform the nation toward a brighter, more harmonious future.Myanmar’s FutureThe State Administration Council, grounded in the principle of a “Self-Reliance Policy,” is steadfastly working in close partnership with the people to build a prosperous and united Union of Myanmar. Looking ahead to December 2025, Myanmar is scheduled to hold a free and fair multiparty general election, representing a critical milestone in the ongoing pursuit of a federal democratic union.The multiparty democratic system anticipated to emerge from this election is expected to facilitate the effective implementation of power-sharing and resource-sharing mechanisms through legislative institutions, thereby reinforcing the broader national peace process. Beyond its procedural significance, the election embodies the collective aspirations of the populace, representing a pivotal step toward inclusive governance and lasting stability.The election holds the promise of revitalizing and advancing Myanmar’s distinct national identity, character, and core values, while laying the foundation for a future marked by inclusive growth and opportunity. Through this democratic process, Myanmar seeks to reaffirm its sovereign presence and articulate its national aspirations with clarity and dignity on the international stage.The election will serve as a vibrant renaissance for Myanmar’s cherished values, restoring their brilliance to paint a hopeful future. The enhancement of these values is inseparable from the progress of Myanmar’s democratic development.Given the current circumstances, this election cannot be regarded simply as routine. Rather, it represents the threshold to a future Union grounded firmly in democracy and federalism. Passing through this gateway, Myanmar will cultivate constructive political habits, resolving conflicts through dialogue and consensus-building around the political table, and will thus lay the foundations for unity and the elevation of national values.The forthcoming election represents a critical juncture in Myanmar’s political trajectory, serving as a pivotal bridge toward the establishment of a democratic and federal Union. It may be aptly characterized as a ‘Gateway to Democracy,’ wherein collective aspirations coalesce to pave the way for a renewed and inclusive national future.Myanmar’s Way — Myanmar’s FutureMyanmar’s path toward a stable and prosperous future is complex and fraught with challenges, requiring sustained commitment to navigate political, social, and economic obstacles while capitalising on emerging opportunities. At the heart of this endeavour lies the successful conduct of a free and fair multiparty democratic general election, which remains fundamental to the country’s democratic transition and long-term development.As Myanmar progresses along its chosen trajectory toward the implementation of future national strategies, it is imperative to preserve and uphold the country’s historical legacy, foundational political values, economic potential, geographic centrality, religious and cultural heritage, and core social principles. Equally essential is the cultivation of a shared sense of civic responsibility, cooperation, social cohesion, and collective resilience among all citizens – elements that are indispensable to building a strong, unified, and enduring Union.At this critical juncture, as Myanmar seeks to emerge from the turbulence of recent years, it is essential to embrace the rich diversity of its peoples and cultures as a foundation for national renewal. Advancing toward a stable, peaceful, and prosperous future will require a sustained commitment to inclusive development, harmonious coexistence, and the equitable pursuit of shared progress.“To safeguard and breathe life into Myanmar’s timeless values and to honour the weight of its pivotal place on the world’s map, we must ignite a fierce patriotic flame and awaken the power of an Active Citizen. It is this very spirit that will rekindle the fading light of our cherished heritage, lifting ‘Myanmar values’ high once again – as we join hands and stride boldly toward the radiant dawn of our nation’s tomorrow.”GNLM
“From the cool, soothing fragrance of Thanaka,To the radiant blossoms of the twelve-season flowers’ petals, From the tranquil currents of the Irrawaddy,To the verdant majesty of the Yoma mountain ranges …The strength of the Myanmar peopleLies deeply in our cherished heritage —Anchored in the enduring valuesThose who have shaped our nation through times.”Bagan.Myanmar is a nation imbued with a steadfast history and a rich tapestry of cultural traditions. From the radiant golden glow of the grand Shwedagon Pagoda to the serene, graceful flow of the Irrawaddy River, the identity of this land has been shaped through centuries by enduring customs and the quiet strength of its diverse ethnic peoples.Indeed, the essence of Myanmar’s national character is revealed even within the very name of the country itself. The word “Myanmar” reflects a dual spirit — of agility and resilience. The syllable “Myan” signifies swiftness and harmony in movement, while “Mar” evokes strength, endurance, and the will to persevere. Together, they form a portrait of a people whose resilience is not merely inherited but deeply ingrained in a spirit that has weathered time, conflict, and change with unshakable grace.Myanmar’s Thanaka is far more than a cosmetic that enhances the beauty and radiance of the skin. It is a symbol of purity, a shield against the sun’s harshness, and a living tradition passed reverently from one generation to the next. Just as Thanaka represents continuity and care, so too do the values of Myanmar refined cultural grace, unwavering unity, and resilient strength stand as enduring legacies that have been handed down and woven into the fabric of national identity.These values, inherited across generations, are not mere abstractions; they have been forged into collective strength – an energy with which the people of Myanmar have met challenge after challenge, swiftly and steadfastly. Such is the essence of Myanmar’s Way: a path born of its soil and soul, authentically Myanmar, led by its people and shaped by its enduring wisdom (Myanmar-Led Myanmar Owned).Through the tides of time, this nation has endured and emerged, rising from the shadows of colonial rule, navigating the turbulence of insurgency and unrest, and passing through eras marked by competing ideologies and political strife. And yet, in the aftermath of each storm, Myanmar has reemerged — like a radiant rainbow breaking through the clouds — rekindling hope, reaffirming identity, and writing anew the chronicles of a people who endure. Historical ValueMyanmar stands as a nation distinguished on the world stage by its ancient civilization, remarkable historical heritage, and breathtaking natural beauty. It holds a unique and enduring place in global history, not merely for the longevity of its cultural lineage, but for the profound spirit woven into every era of its past.From the glorious days of the Bagan Kingdom to the trials of colonial subjugation, through the determined struggle for independence and into the complexities of the modern era, this land has borne witness to a long and storied journey. These legacies are not relics of the past — they are mirrors reflecting the dignity, resilience, and identity of the Myanmar people.Spanning thousands of years, Myanmar’s historical narrative encompasses the rise of cultures from the Stone Age to the Bronze and Iron Ages, and onward to flourishing urban civilizations. Bagan, in particular, stands as a monumental testament to this cultural evolution, a beacon of artistic, spiritual, and political sophistication that continues to inspire and define the nation’s soul.From the dawn of Tagaung, where the words “Tagaung Abhiyaza, of the noble Sakya lineage, we the sons of Myanmar” were first inscribed, to the resplendent eras of Tharaykhittaya, Bagan, Pinya, Sagaing, Inwa, Taungoo, Nyaungyan, and Konbaung, the people of Myanmar have, across centuries, reigned with sovereign pride, ruling from thrones of their own making, under crowns forged by their own will.Throughout this long and enduring historical journey, generations of ancestors offered their blood and sacrifice to uphold the strength and sovereignty of the nation. The annals of history record their noble deeds of valour for independence, of devotion to self-rule, etched not in myth, but in the ink of real sacrifice, preserved faithfully through time.The value of Myanmar’s history lies not merely in remembering the past, but in drawing lessons from it to shape the future. History is not a closed chapter; it is the foundation upon which vision is built. For us, the present generation, this legacy is a sacred trust, a duty to safeguard, to honour, and to carry forward as we strive to build a peaceful and prosperous nation.Strategic Geographical ValueMyanmar’s geographic position commands profound significance. Situated at the crossroads of the Indochinese peninsula, it is uniquely poised, bordered to the east by the vast expanse of Asia, including the ASEAN nations and the Pacific Ocean, and to the west by the Indian Ocean along with the broader regions of South Asia.In essence, Myanmar stands as a vital land bridge, linking two distinct continental regions and flanked by two great oceans. This position not only anchors Myanmar at the nexus of Asia and beyond but also imbues it with unparalleled geopolitical importance.The country’s maritime connection to the Indian Ocean situates it at the very heart of global trade routes, serving as a critical junction among the continents of Asia, Africa, and Australia. Economically, this affords Myanmar an indispensable role in international commerce. Strategically, it elevates the nation to a position of considerable military and geopolitical relevance, making it a pivotal actor in regional security and global maritime dynamics.Nestled at the confluence between South Asia and Southeast Asia, Myanmar has long stood as a pivotal hub for trade, diplomacy, and cultural exchange – an enduring testament to its profound geopolitical value. The ancient capital of Bagan, adorned with countless pagodas, once served as a vibrant bridge of history and civilization connecting India, China, and Southeast Asia. It attracted scholars and merchants alike from across the region, weaving Myanmar into the fabric of continental dialogue and commerce.Strategically positioned on the western edge of the vast Indochinese peninsula, Myanmar’s significance is not merely defined by its geography but is amplified by the abundance of its natural resources, extensive coastline, and access to both natural and man-made ports. Its river systems, fertile lands, proximity to key maritime trade routes, and multiple sea access points further enhance its status as a land of immense value.This strategic geographic centrality calls upon every citizen of Myanmar to diligently safeguard and preserve these national assets. The people must harness this legacy with wisdom and foresight — transforming Myanmar’s geographic advantages into tangible progress that advances the collective prosperity and sovereignty of the nation. Economic ValueEconomics has long stood as one of Myanmar’s core pillars of national wealth and pride. Historically, Myanmar was renowned as the world’s largest exporter of rice, earning the distinguished title of the “Rice Bowl of Asia”. During the illustrious Bagan period (AD 949–1297), a sophisticated monetary system flourished, utilizing silver coins and ingots, and facilitating vibrant trade with India, China, and neighbouring Southeast Asian states.Throughout the eras of Inwa, Hanthawaddy, and the Konbaung dynasty (14th to 19th centuries), vital commodities such as salt, teak, and spices dominated trade routes, expanding Myanmar’s commercial ties to Europe — particularly with Portuguese and Dutch traders — as were — as well as with India and China. From jade and precious stones to petroleum and natural gas, Myanmar’s abundant natural resources have secured its reputation as one of the wealthiest nations in Asia.Today, revitalizing Myanmar’s economic value demands a multifaceted approach. Sustained growth in GDP, expansion of exports, industrial development, and the flourishing of micro, small, and medium enterprises (MSMEs) are essential. Equally crucial are the advancement of the agricultural sector and the stimulation of tourism — all of which must be pursued with deliberate momentum and coordinated effort to restore Myanmar’s rightful place as an economic powerhouse.Faith, Religion and Cultural ValueMyanmar is a land where faith, spirituality, and cultural traditions have flourished for thousands of years. Throughout its long civilizational journey, the people of Myanmar have persistently preserved and lived in harmony with their religious beliefs and time-honoured cultural practices. Deeply rooted in the teachings of Theravāda Buddhism, Myanmar’s culture is built upon the timeless virtues of compassion, loving-kindness, goodwill, and faith — virtues that continue to bind communities together in unity and purpose.This communal spirit is vividly reflected in the collective participation of citizens in traditional festivals and religious ceremonies, where devotion and togetherness converge in public expression. The honesty, loyalty, and gratitude that define the Myanmar character are not accidental traits, but values nurtured by the moral discipline and meditative traditions (Vāritta) upheld by generations of Buddhists.Myanmar is recognized globally as one of the principal countries that embrace Theravāda Buddhism. Yet, it is also a nation that enshrines the freedom to worship — a land where diverse religious beliefs coexist with mutual respect. While Buddhists hold their faith in reverence, they are equally respectful of other beliefs, embracing religious plurality as a mark of cultural maturity.This spirit of tolerance and spiritual freedom is enshrined in Myanmar’s 2008 Constitution, which guarantees not only political freedoms but also the right to religious liberty, affirming that the strength of a nation lies in the harmony of its beliefs and the dignity of its diversity.The inscription of Myanmar’s ancient cities — Hanlin, Beikthano, Tharaykhittaya, and the magnificent cultural site of Bagan into the UNESCO World Heritage List stands as a resounding recognition of Myanmar’s cultural grandeur by the global community. This acknowledgement extends further with the Myanmar Thingyan Festival, now inscribed on UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity. Soon, the traditional use of Thanaka, cherished for generations, is also expected to find its rightful place among the world’s safeguarded cultural treasures.In addition, the State Administration Council has realized a profound vision by commissioning the creation of the Māravijaya Buddha Image — a masterwork of devotion and artistry, now acclaimed as the most intellectually profound stone-carved seated Buddha image in the world. This monumental endeavour not only attests to the flourishing of Theravāda Buddhism within Myanmar but also proclaims the nation’s spiritual brilliance to the world, affirming its role as a central pillar of the Theravāda tradition. It embodies aspirations for national serenity, global peace, and the preservation of sacred heritage.(To Be Continued)GNLM
U Thein Pe Myint (10 July 1914-15 January 1978) (hereafter generally TPM) was born in the township of Budalin in the hinterland in what was then colonial Burma 111 years ago on 10 July 1914. Commemorating the occasion, this article will take a glance at and commentary on two literary ‘products’. One is in part a biographical narration about his mother, first published in 1948, and the other is a short story first published in 1965.Amay (‘Mother’ )From the academic year 1968-69 to 1985-86, all matriculation students in Burma had to study a few essays, short stories and excerpts in the Burmese language. The textbook Pinn Yin Zaga Pyay Let Yway Sin (Selected Prose for High School students). In the text, there are 61 essays, short stories or excerpts from novels written by a variety of writers. Most of these literary pieces were written between the early 20th century to the mid-1960s.One of the prose/essays in the Selected Prose is written by TPM. It was first published in 1948 and is also reproduced in his short story collection published in 1998. It is a vivid portrayal of his early life in the township of Budalin. He stated that the first memory of his late mother was when his mother stopped breastfeeding him. It ended with his mother’s death in another Upper Burma town, and he just managed to be in time in the town of Salingyi for his mother’s funeral.In addition to the reminiscences about his late mother, he wrote about his early life, high school and University years at the University of Rangoon. TPM (sort of) boasted that when he was a young lad, he had many girlfriends. He wrote to the effect that his mother told him the one girl TPM was considering to marry did not actually love him, and perhaps TPM’s attitude towards her must be the same. TPM wrote that his elder University colleague Ko Nu (later independent Burma’s first Prime Minister, 25 May 1907- 14 February 1995) was of the same opinion as his mother. (I may write another article on U Nu and U Thein Pe Myint’s political relationship.)Amay ‘Mother’ is written unsentimentally and at the same time softly and poignantly. It is a testament to the literary skills of TPM.‘Love at Sunset (of life)’: A short storyTPM also wrote novels, novellas and short stories. In 1998, a collection of 41 short stories that he had published between 1933 to August 1977 was published in one volume. Among them, I will mention only one. In Myanmar, it is titled Newin Chain A-Chit. (‘Love in the Sunset’). Former first lady of India Usha Narayanan (1922-24 January 2008) was Burma-born. Her Burmese name was Daw Tint Tint. She translated at least 17 short stories of TPM into English in her book titled Sweet and Sour, which was published in 1998. One of them is ‘Love in the Sunset’.I enquired from the University’s Central Library (UCL) in Yangon whether they have a copy of the Sweet and Sour. UCL does not have the book.Only a very brief encapsulation of ‘Love in the Sunset’ can be made here. A man in his seventies and a woman about the same age unexpectedly met in a garden or park in Rangoon. They were lovers about fifty years ago. Now, they each have grandchildren. The old man’s granddaughter’s name contains part of the name of his former lover. The old woman has also given parts of her former lover’s name to her grandson. The two grandchildren were playing. They had a slight argument of sorts. This aroused the attention of their grandparents, former lovers from 50 years back. They reminisce and they sort of blame each other for their ‘non-union’ in love. They admitted to each other that in remembrance of their loves, they gave their grandchildren parts of their former lovers’ names. The short-story writer TPM stated (somewhat anomalously) that the grandparents chose their grandchildren’s names, and the parents did not even know that parts of the names do include their parents’ former lovers’ names. Then a fight among the grandchildren ensued again, and the grandparents called back their grandchildren and left for their own ways when the sun was setting.I will translate directly from the last moving sentences of TPM’s affecting short story:QUOTEThe sun has fully set. But the love that blooms before noon is no longer in their minds. The setting is so beautiful. The little girl who is accompanying her grandfather is the old man’s ‘love at sunset’. The little boy who accompanies his grandmother is the old woman’s ‘love at sunset’.Life and love are like a ‘trifecta flower’ [the translator could not find an exact name, far less a botanical name of the flower] which changes colours three times in a day. Before noon, it is ‘lily-white’. Afternoon, it becomes lightly pinkish. At sunset, it has blood red colours.’UNQUOTEThat short story was first published on 10 October 1965 issue of the Botahtaung (‘Vanguard’)Burmese language newspaper that U Thein Pe Myint founded in 1958. It was nationalised by the Revolutionary government in 1964, but TPM continued to be a regular columnist until about 1976 or 1977.I first read U Thein Pe Myint’s short story as a seventeen-year-old in Mandalay, Burma. I recall that I suddenly stood up and almost jumped in awe after reading the last few sentences of TPM’s superb literary piece. After more than fifty years (perhaps) for only the second time, I re-read parts of the short story. I must be a sentimentalist and a past-oriented person. As I re-read parts of TPM’s short story, my face is flushed, and I am almost teary.One other time I almost literally jumped was after reading the play (in English) The Bishop’s Candlesticks: A Play in One Act by Norman McKinnel (founded on an incident in Victor Hugo’s novel Les Misérables). I read it in Room 130 of Ava Hall of Rangoon Arts and Science University sometime in late 1972. I again almost jumped up after reading the last sentences of the play. I recall that my roommate (most of the hostel students had to share a room), the late (I suppose) Ko Than Tun (from Thazi), looked at me in slight surprise after my reaction. The last sentences of the play were:QUOTEBISHOP: Putting his hand on the CONVICT’S shoulder, always remember, my son, that this poor body is the Temple of the Living God.CONVICT (with great awe). The Temple of the Living God. I’ll remember.UNQUOTEU Thein Pe Myint has authored significant literary works, including novels, novellas and short stories. I do not mean Amay and Newin Chain A-chit are the best among TPM’s short stories. I only state that these are the two that I like most among the short stories that I have read.A quick search of the web stated that Patricia Milne has translated five short stories of TPM in 1971 as a Master of Arts thesis. They were published in 1973. Eight of the short stories of TPM were translated. Patricia Milne’s translation does not include either ‘Mother’ or ‘Love at Sunset’. As stated, UCL does not have Sweet and Sour by Usha Narayanan. There must be overlaps between the Milne translation and Daw Tint Tint’s (Usha’s) translation as far as a few of the short stories are concerned. Apparently, Amay ‘Mother’ has not been translated into English by either of the translators.I understand through her social media posts that Daw Wah Wah Tin Swe has translated, in full and directly from the French language, the novel Les Misérables by Victor Hugo. (26 February 1802-22 May 1885). My congratulations.The playwright/actor Norman McKinnel (10 February 1870-29 March 1932) wrote/acted in The Bishops Candlesticks. The play was based on certain scenes from Victor Hugo’s classic novel. I am not sure whether U Thein Pe Myint’s Amay (Mother) has been translated into English, and whether the play The Bishop’s Candlesticks has been translated into Myanmar. I would be grateful for any information as to these queries.(Commemorating U Thein Pe Myint’s 111th birthday)GNLM
Public health surveillance is the essential pillar of the healthcare system. It plays a crucial role in protecting communities, guiding public health actions, and improving population health outcomes. Without proper surveillance, health threats can go unnoticed, allowing diseases to spread unchecked and causing significant harm to society.Public health surveillance is the continuous and systematic collection, orderly consolidation and evaluation of pertinent data with prompt dissemination of results to those who need to know, particularly those who are in a position to take action.Effective disease control programs rely on effective surveillance and response systems. Strengthening disease surveillance capacity makes countries better identify disease prevention priorities, plan for the best possible health of their populations, sensitize beneficiaries, focus on evidence-based interventions that work and monitor the trends to show impact as well as to detect issues to address.Public health surveillance provides the scientific and factual database essential to informed decision-making and appropriate public health action. The key objective of surveillance is to provide information to guide interventions.Public health surveillance is a tool to estimate the health status and behaviour of the populations served by ministries of health, ministries of finance, and donors. Because surveillance can directly measure what is going on in the population, it is useful both for measuring the need for interventions and for directly measuring the effects of interventions. The purpose of surveillance is to empower decision makers to lead and manage more effectively by providing timely, useful evidence.In the specialized area of surveillance for biologic terrorism, syndromic surveillance refers to active surveillance of syndromes that may be caused by potential agents used by biologic terrorists and sometimes refers to alternative measures such as increases in the use of over-the-counter drugs or increases in calls to emergency departments.Early Detection and PreventionOne of the most important reasons for public health surveillance is the early detection of disease outbreaks. By continuously monitoring health data, public health officials can quickly identify unusual patterns or increases in illness. For example, if surveillance systems detect a sudden rise in flu cases, they can alert healthcare providers and the public, allowing preventive measures such as vaccination campaigns or public advisories to be put in place. Early detection saves lives, reduces healthcare costs, and limits the spread of disease.Informed Decision-MakingAccurate and timely data from surveillance systems allows policymakers and healthcare leaders to make informed decisions. Reliable information helps in setting priorities, allocating resources, and designing effective public health interventions. For example, if data shows a high incidence of diabetes in a certain region, targeted education and prevention programmes can be introduced to address lifestyle factors contributing to the problem.Tracking Long-Term Health TrendsSurveillance is not only important during outbreaks but also for tracking long-term health trends. By analyzing data over years or decades, public health experts can monitor the impact of interventions, identify emerging health threats, and adapt strategies as needed. This long-term monitoring is especially important for chronic diseases, mental health, environmental hazards, and occupational health risks.Supporting Research and InnovationPublic health surveillance provides valuable data for scientific research. Researchers use surveillance data to study the causes of diseases, evaluate treatment effectiveness, and develop new prevention strategies. Innovations in healthcare, such as new vaccines or public health policies, often rely on information gathered through careful monitoring.Building Public Trust and TransparencyTransparent reporting of health information builds public trust. When communities are informed about health risks and the measures being taken to protect them, they are more likely to cooperate with public health recommendations. Trust is especially important during public health emergencies, such as pandemics, where community participation is critical for controlling the spread of disease.In addition, public health surveillance and monitoring are vital for safeguarding the health of populations. They enable early detection of diseases, support informed decision-making, track health trends, contribute to research, and build public trust. Investing in strong surveillance systems is a wise and necessary step for every nation seeking to improve the well-being of its people and prepare for future health challenges.GNLM
Of the world’s languages, the Myanmar language is included in the global linguistic field as a great language, as far as I can see. Most people say that the English language is easy to learn but hard to master. On the contrary, the Myanmar language will be difficult to study as well as to have a good command, particularly if the learner is not a native speaker. In the Myanmar curriculum for high schools of our nation, the subject of the Myanmar language is categorized into three sessions: Part I, Speaking Lessons, Part II, Reading-Reciting Lessons, and Part III, Writing Lessons. All of these lessons in Myanmar are worth studying, every teacher and learner knows. In the second part of reading-reciting lessons, prose, poetry and drama, the three subjects of literature, can all be seen. Here, prose, poetry and drama teaching of the Myanmar language to high school students will be presented, depending upon my personal teaching experience.Among the subjects of literature, prose is the most straightforward writing, that is, it is easy to understand and also free to write. Hence, almost all language teachers start to teach prose instead of poems and dramas. In my young student life, I did not get why my Myanmar teachers began to teach prose before poems, but later, I have known that poems and dramas finally come out of prose thoughts, which means that a poem or drama cannot be well composed by anyone if he or she is unable to think about or write good prose only. Even though prose is the life of language and literature, prose teaching seems somewhat boring to little students, especially when language teachers are incompetent to handle prose. While teaching prose, language teachers should let their students either read aloud or read in silence that prose word for word, all by themselves, rather than the teachers reading out loud. After that, prose teachers ought to discuss choice words, phrasal usages, sentence constructions, unity of paragraphs, passage organization, contextual coherence and writing flow to match in order step by step together with their students. Since prose is usually a sort of subject matter which are so readily understandable for students that it does not need explaining any more, language teachers have nothing to do with prose teaching except for making their students know some glossaries and difficult concepts in the passage.Unlike prose, a poem looks like a naturally beautiful girl, most liked by boys, called readers. As I am aware, most students are interested in both poems and in poetry teaching. In general, poems can be recited in a normal tone as well as sometimes sung almost like a song. What is more, many poems are so short to the point that students can learn them by heart. Of course, poems in rhyme and rhythm are always sweet and pleasant to hearers’ or listeners’ ears. There might be some students who do not like prose at all, whereas a few students dislike poetry reading. Many students like to read poems for the simple reason that nursery rhymes always make child readers amused and folk tales often attract poem-lover students’ attention with archaisms, dialect words or expressions and traditional routines, for example. In the main, it is really enjoyable to recite or sing a poem, whether it is a classic poem or a modern poem. A poem is like a beautifully alternated ring of star-flowers, while a poetry teacher is probably similar to a person re-alternating these flowers. There is still a point that should be noticed, especially by poetry teachers. Today is not the age of poems in rhyme and over-writing, except for free verse. Thus, language teachers need to give a simple explanation to students of the rhyming schemes or patterns of a poem, together with poetic licence to embroider a good poem.In the history of Myanmar literature, there have appeared several golden ages of literature, namely, the golden ages of poems, dramas and short stories one after another. Although the mass production of dramas could be seen in Myanmar literature, there were probably no dramas of top quality, I believe.Any Myanmar drama to the core could not be given a literary award throughout the history of Myanmar literature, apart from the translation of `King Lear´ by Saya Min Thu Wun. Despite this, there were many dramas of the highest quality in Myanmar literature, for instance, `Yethepyazet´ by U Ponya and `Mahasanchinthu´ by Saya Zaw Gyi, whose words mean `a water peddler´ and `an aristocratlike person´ respectively. In truth, a drama is generally literature in verse, in other words, a combination of prose and poetry writings. When teaching drama, not only language teachers but also their learners must be careful of background situations such as history, time and place, characters’ manners, characterization, and the accomplishment of drama objectives. Most of all, it is absolutely good to speak out the rhyming words of characters in a good voice; therefore, the role-play method is used as the most suitable teaching pedagogy in drama study. By doing so, students will be able to memorize drama learning material by rote more than the conventional lecture-discussion method.It would be no easy task if native teachers taught students their language to students speaking the same language, attracting their attention. Strange to say, some students get bored easily with prose, poems and dramas in textbooks just as they see them. I think that is not the problem of subject matter, but the professional incompetence of teaching methods. A language teacher must be a researcher on the language, as always. He should have studied as many archaisms as needed in his language. Also, their teaching techniques ought to be upgraded and updated in accordance with educational aims, mainstream education, language needs, their own styles, and students’ likes. Words of humour and interest tend to play an essential role in language teaching. Only because literature is created in language does a linguistic teacher need to have had mastery of the language, phonetics and semantics in particular.GNLM
Generally, a teacher is known as a person who teaches students. Many teachers also do instruction, but I am aware that they are not a successful as a teacher. Why on earth does this happen? I am strongly of the opinion that almost all successful teachers tend to carry out quality instruction, where I mean that such instruction is a kind of effective and efficient teaching. Most of all, many characteristics like willingness to teach, lesson preparation, teaching voice, knowledge, power, making use of teaching aids, helping to learn by doing, creating an enjoyable learning environment, arriving at teaching objectives and educational goals can be seen in quality education of a great teacher.As far as I know, some teachers teach just for a living. It means that they never want to be a teacher; in other words, they are not the teaching spirits at all, honest to say. But the real teachers are always educationally active as well as passionate about teaching students. Even sometimes, they like to have a finger in every pie regarding teaching so that they may often be called `Phoe-thin-chin´, which means a person who is eager for a teaching job every time. A willingness to teach should be something that a great teacher is willing and able to teach a reasonable amount of subject matter within a proper time, taken in accordance with the students’ learning rate.Teachers, young and old, have to make lesson preparations. There would be a marked difference between old teachers and young ones: whether lesson preparation is written down on paper. Lesson preparation is the lifeblood of quality instruction simply because this preparation enables a teacher to draw the lesson plan, know what basic facts should be introduced before the lesson, how much subject matter must be taught with which method during a time allowance of instruction and what expected learning outcomes students can get after the lesson. Nevertheless, most great teachers are such expert instructors that they can think about any lesson preparation beforehand without let or hindrance.A teacher’s voice plays a huge role in their instruction. Some teachers’ voices are too gentle for students to hear them teaching. There are some teachers I have ever seen who try to attract the attention of students in a low voice, however. Of course, it will also hardly ever be okay for students if their teachers’ voices are too noisy. In my experience, a teacher’s voice may lead to an undesirably noisy classroom for students. A teaching voice must be loud enough for students to hear well. And it would be better if this voice is sweet and pleasant enough to recite a poem and sing a song. Moreover, a great teacher’s voice is so articulate that students can catch whatever they listen to very well.Needless to say, knowledge is power. Similarly, teachers should have knowledge not only of school subjects but also of how to prepare their related learning material in advance. As far as I see, many teachers have had knowledge and power over their school subjects to a certain extent. Despite this, some teachers cannot tell the facts and figures of the subject matter as well as they know them. If so, they will be unable to make students know their knowledge power to which they have learnt. Either arts teachers or science teachers need to provide the necessary and accurate information about school subjects in any way. As always, knowledge is power in the hands of great teachers, which can arouse students’ curiosity.Making good use of teaching aids is also an essential part of great teaching. Rather than whether making teaching aids costs a lot or not, using these aids only relies on teachers´ desire to make use of them. Teaching materials can be too expensive, yet those materials should be kept well to use again and again for the coming academic years. The most widely known teaching aid is nothing but the board. If the blackboard or whiteboard itself can be used well, many students will follow their teachers’ instructions to the letter. Several coloured chalks or markers are used on the boards, and drawings can be done over them. At least, teachers must be able to use pictures and figures in textbooks only as teaching aids. For great teachers, they are highly competent to use effective and efficient teaching aids as and when necessary.An educational motto says `Learning by Doing´. Many educationists are satisfied that this saying is true. Although students may have diverse learning styles, that is, audio, spatial, note-taking, and bodily kinesthetic, most of them can quite easily learn something from doing it all by themselves. Really, learning by doing enables the body to know something by heart even if the brain does not do so, for instance, learning to dance. Thus, teachers with kinesthetic intelligence create as many appropriate learning activities in their teaching as needed in order to learn by doing. Learning activities often give birth to active learners in the classroom, not passive students. Hence, a great teacher is accustomed to making any student get involved in a learning activity which agrees with the needs of a school lesson, individual students’ desires and their likes.Finally, great teachers’ quality instruction depends on creating an enjoyable learning environment, then arriving at teaching objectives and educational goals as well. As usual, a nice learning atmosphere is full of fun, laughter and happiness of students in particular. Therefore, a teacher must be capable of teaching. He ought to have also had a sense of humour. Here, I do not mean that class teaching is a type of slapstick comedy. Since the longest potential attention span of a normal student takes just 15 minutes, a well-experienced teacher can make even subject matter burst into laughter so that this span lengthens more than average. Whatever teaching method is used in instruction, it will have to arrive at the assigned teaching objectives and the established long-term educational goals. After all, seasoned teachers can handle their quality instruction as much as they want, upgrading their level year after year.GNLM
