Nowadays, most Myanmar students like to use their own phones. It is no wonder that young students are, figuratively speaking, consumers of phones in the mainstream. Also in our childhood, namely our middle school student life, MP4 players were popular among us students, while some of the students could afford them. At that time, students were able to see videos loaded in advance, take photos and play some video games on the MP4 player as far as I can remember. But today’s phones function by far more than MP4 players. Many Myanmar students use mobile phones for entertainment, such as Facebook, TikTok and Telegram, rather than for education. Then, all of which begs the question as to whether the phone is a friend or enemy for young students in the present day.
As I am aware, many schoolboys tend to spend too much time playing video games online. Even some of them play the games all through the night. As a consequence, they are given to yawning or dozing off very quickly during class time for the simple reason that they have not got enough sleep at night. Hence, they are getting to pay such less attention to teachers that the teachers cannot stimulate any positive motivation, like joking or other similar stimulation towards them. In other words, such schoolboys are beset with so much `sleep debt´ that they are unable to pay back quite easily. Sleep is a physiological need as well, and if they do not have enough sleep, they will lose their health, which can do serious damage to their school studies sooner or later.
It is natural if students become interested in the opposite sex; that is, a boy is attracted by a girl or vice versa, when they grow up, especially during adolescence. However, teachers cannot assume it to be more than the nature and neither should students. Despite this, not only schoolboys but also schoolgirls are inclined to make contact with someone who interests them on the phone from afar. Surprisingly, those people may include non-students, not student-to-student, sometimes. Some students have a deadly serious relationship with someone who is not worth saying. As a result, they are most likely to face the threat of privacy invasion, sexual conflicts, sexual harassment, and even sexual abuse. At the very worst, some students with the phone in their hands are found to be particularly prone to marry young.
To say it candidly, students find it more interesting to use the phone than learn school subjects. Certainly, their time to use the phone will never make them bored to a great degree. At least it will surely lessen their feeling of boredom or loneliness to a certain extent. But on the other side, the more students use the phone, the more they stay in isolation from their studies, teachers, friends and environment. To make sense, the students are even completely unaware of what their surrounding is happening. Due to their sedentary lifestyle, their health begins to go downhill – in the main, they will have poor vision and then can underachieve or lose concentration on their studies. They may do badly in their school lessons, as well as their exam results should not be good. If the worst comes to the worst, they could drop out just before the end of the academic year.
I used to have a pupil with online game addiction. Of course, he came from a distant town, namely Myeik, and went to school in our nearby village. As he stayed away from his parents, his father got him a phone lest he could lose face in their relatives’ village. First of all, he used the phone for a regular connection between him and his family _ frankly speaking, sometimes with his girl. But later, he wasted too much time playing online games, lying in his bed. Then, he often suffered from paralysis of his mouth. Afterwards, he put a bet on online games and had an illegal lottery in the flesh. Thus, he had to go back to his hometown with an outstanding debt of K300,000, sad to say.
In actual fact, students using the phone itself is not the problem, but not having digital literacy is a very real problem. If a student can use Facebook, TikTok and Telegram, he or she must also be able to go to Google and YouTube. Students can see a wide variety of study resources on the internet websites over there. They will be able to study video lessons on YouTube regarding school languages and science subjects. It means that students can do home-based learning, self-directed learning and continuous learning. Here, I do not mean that it is pointless for students to use the phone at all. As my tip, students should use the phone only at weekends, not on weekdays, and only for a few hours at a sitting. After all, the fact that the phone is a friend or an enemy for young students today depends on the phone users only.

Source: GNLM

Love is life, isn’t it?
It’s not always found in poems or songs, not always loud or full of fireworks. Sometimes, love is quiet. It walks gently on the streets, unnoticed by most, but deeply felt by those who pause to observe. I once saw such love, and I still remember it vividly.
Almost every day, between 7 am and 8 am, I became aware of a couple who came to the same street as I sat sipping my morning tea. At first, I didn’t pay them much attention, but soon, the quiet rhythm of their presence touched something deep in me.
The man always wore sunglasses – thick, dark ones that covered his eyes completely. The woman carried a canvas bag, medium in size, hanging over her right shoulder. Their clothes were plain and faded, neither neat nor messy, simply lived-in, speaking of honest lives and long days. There was nothing flashy or extraordinary about them. But the way they walked – ah, that was something worth noticing.
He held on to her shoulder gently, his fingers curved softly, never gripping too tightly. His steps were hesitant, uncertain, but hers were calm and sure. She led the way, not pulling him, but walking in a pace that allowed him to follow with dignity. They moved together in harmony, like two parts of one soul.
They used to enter the small café nearby, the one called “Sein”. It was not a grand place – just a humble shop with a few tables, the smell of tea leaves, and a boy who served quietly. This couple came in almost every morning, and every morning, they followed the same routine.
The woman would ask for just one cup of tea, not the special one, the “Shal”, which was more expensive and fragrant, but the ordinary one, the cheaper, simpler tea. That choice, too, said something. Perhaps it was a matter of money, or perhaps it was simply their way, living within means, without complaint.
She also ordered deep-fried twisted dough sticks, fresh from the pan. When they arrived, golden and warm, she tore one in half and placed a piece in the man’s hand. Then, with delicate care, she poured half of the tea into the saucer and slid the remaining tea, still steaming in its porcelain cup, toward the man. Everything was shared, halved with balance, not out of duty, but out of love.
I watched as they dipped their dough sticks in the tea, tasting each bite slowly, sipping tea in between. There was no rush. Their silence was not empty – it was peaceful, filled with meaning. They spoke in whispers, close to one another, as if the world didn’t need to know what they were saying. I never heard their words, but I didn’t need to. Their connection was clear in the way they sat, the way they listened, the way they smiled faintly now and then.
When they were done, the woman would wave to the young boy and quietly settle the payment. No arguments, no show. She paid, they stood, and they left the café, side by side.
I watched them go, every time. It became a habit of mine, this silent observation. Whether the sky was clear or cloudy, whether the sun was shining or the rain was falling, they walked the same path. Their steps did not falter. The man’s hand remained gently on her shoulder. And she led him, with the same care and calm as always.
I didn’t know where they went after they left. I didn’t know where they lived or how they earned their living. The man’s sunglasses were not just for the sun. He was losing his eyesight – perhaps already completely blind. And the woman, with her gentle guiding steps, could see. She could lead. But still, it was impossible to tell who supported whom.
It is easy to assume that the one who sees is the one who guides in every way. But life isn’t always that simple. Perhaps the man, despite his blindness, had a special talent, a craft, a knowledge, a quiet strength. Perhaps he was once an artist, or a musician, or someone who taught others through voice and wisdom, not sight. Perhaps they both had learned to depend on one another equally, not out of weakness but out of love.
They didn’t look wealthy. But they didn’t look poor in spirit either. There was a richness in their togetherness, something that could not be bought. The way she handed him the tea, the way he waited patiently for his share, the way they walked in step – it all spoke of a deep, unshakable trust.
I thought many times about their life. Were they husband and wife? Likely so. Had they faced hardship? Surely. But they carried it lightly, gracefully. No complaints, no bitterness. Just a shared path, walked side by side.
Perhaps they had married long ago, not for comfort or convenience, but because they had found something real in each other. Perhaps their love had been tested by time and trouble, but it remained firm and kind. That kind of love is rare – not made of passion alone, but of patience, acceptance, and quiet care.
His blindness, I realized, was not a void in their life. It did not seem to be a loss that broke them. Instead, it became something they lived with, and around, and through. Her eyes became his eyes, and maybe in return, he gave her something equally valuable – his trust, his presence, his unwavering companionship.
What I saw in them each day was not dramatic, not loud. But it stayed with me. It made me think about love differently, not as a feeling that comes and goes, but as something one chooses, every single day.
Love, in their case, was a cup of tea, shared in halves. It was warm dough sticks, broken in two. It was a hand on a shoulder, steady and soft. It was walking together, rain or shine, on a path that had no clear end.
Yes, love is life.
And for some, it is lived not in grand gestures, but in the simplest things done together, with care.

Source: GNLM

Myanmar women have preserved the noble traditions and customs from generation to generation. The efforts of these women in safeguarding such traditions are also prominently reflected in the literature that emerged across different eras.
According to the 2014 Myanmar Population and Housing Census, number of women accounted for approximately 29.4 million out of the total population of around 56.2 million, indicating that more than half of the country’s population is women. Being a Union made up of over 100 different ethnic groups, Myanmar is home to a wide diversity of traditional cultures, customs, languages, dress, historical backgrounds, and geographical features.
In the present day, Myanmar women not only shoulder the traditional role of household responsibilities, but also keep abreast with men in contributing to both personal and social progress. As women are considered a vulnerable group, it is essential to protect and nurture their lives, ensuring their well-being and empowerment. At the same time, their rights and livelihoods must be safeguarded and promoted, particularly in the areas of education, healthcare, economy, social development, and overall security for young women. Women themselves must also strive to preserve and uphold the dignity and value of womanhood.
An important aspect for Myanmar women is the preservation of their ethnic traditions, cultural customs, national pride, and dignity. These values must be safeguarded to ensure that they are neither diminished nor lost. Therefore, it is essential to continuously foster a mindset that cherishes and values the lives of women, promoting a spirit of respect, pride, and cultural identity throughout their lives. Myanmar people should know their tradition and culture and should not value others’ cultures while preserving their tradition and culture, and this includes traditional dress and customs.
Myanmar girls and women wore traditional garments such as Yin Phone and longyi, following the attitudes of their parents. They gracefully wear Myanmar traditional dress at religious events, pagoda festivals and donation events. However, some young people may be considered reckless for wearing skirts, shorts and long pants in ways that may damage Myanmar culture.
Myanmar women are the rising stars of the future, and they should wear safe and fine dresses as they are living in a country with the proclamation of Buddhism. Moreover, they can be known as Myanmar by the tourists whenever they see them wearing a Myanmar dress.
Myanmar girls serve as role models in preserving traditional cultural heritage by wearing Yin Phone and longyi. Naturally calm and composed, Myanmar women are also known for their gentle and graceful demeanour, which contributes to their dignified feminine charm.
Therefore, from major cities to rural areas, Myanmar’s traditional cultural heritage should be preserved. The beauty of traditional attire and customs, which deserves to be honoured as a form of cultural art, should be portrayed by artists as a masterpiece delicately painted with the skilled brushstrokes of Myanmar culture.
Just as Myanmar women rightfully possess the tradition of wearing cultural attire, they should also uphold modesty and a sense of decency in how they dress. Their clothing should be neither too plain nor overly extravagant, neither outdated nor excessively modern. By wearing traditional Myanmar dress, which is most pleasing to the eye, heartwarming to the soul, and rich in elegance and dignity, they help preserve the beauty and cultural heritage of Myanmar women today and pass it down as a cherished legacy to future generations of young girls. This article is created in honour of the Myanmar Women’s Day, which will fall on 3 July 2025.
Translated by KTZH

Source: GNLM

Today’s world is facing serious threats and challenges from narcotic drugs. Young people, who represent the vital human resources of respective countries, are becoming victims of drug abuse. Drug producers and traffickers prioritize their own personal interests, turning a blind eye to the fact that youth around the world are being led astray and losing their futures. Many have died or had their lives destroyed due to drugs, and their families also suffer greatly as a result. The trafficking and distribution of narcotic drugs have caused immeasurable losses to humanity across the globe.
Drug production and trafficking are often linked to transnational crimes such as money laundering, arms smuggling, and terrorism, posing serious threats to national security, stability, and public order. Moreover, drug abuse severely harms both physical and mental health, leading to a significant loss of human potential worldwide.
Myanmar is grappling with serious challenges related to poppy cultivation, synthetic drug production, and widespread drug abuse, but local authorities and law enforcement bodies under the leadership of the government are joining hands with people and relevant organizations in carrying out the eradication of narcotic drugs through collaborative efforts as much as possible.
Ceremonies to incinerate seized narcotic drugs, precursor chemicals, and related accessories are held annually on 26 June in Yangon and other major cities, coinciding with the International Day Against Drug Abuse and Illicit Trafficking. During these events, various types of seized narcotic drugs worth billions of US dollars are destroyed in the presence of diplomats, officials from national and international organizations, and representatives of UN agencies, as part of Myanmar’s effort to demonstrate its commitment to eradicating narcotic drugs.
The Drug Enforcement Division of the Myanmar Police Force manages its sub-divisions and task forces as primary bodies in combating the drug producing and trafficking, as well as growing poppy plantations. On one hand, to provide treatment for individuals addicted to drugs and to reduce associated risks, Myanmar has established 29 major drug treatment centres, 56 sub-centres, 36 methadone clinics, and three buprenorphine clinics. Moreover, the Ministry of Relief and Resettlement has established 14 rehabilitation centres and continues to expand and develop them.
Due to narcotic drugs, lives are lost in territorial disputes and violent struggles. Drug abuse has ruined countless lives, leading people to destruction. Generations have fallen behind, morally degraded, and become victims of crime. Under the shadow of narcotic drugs, various crimes occur. Therefore, as a national responsibility, all citizens of Myanmar must work together to completely eradicate narcotic drugs at their roots.

In this vast, secular world where every person walks their own path, very few truly know what lies in the hearts of others. We pass each other in the street, sit side by side in tea shops, nod in politeness, and yet remain strangers in soul. Each person carries a bundle of quiet preferences, hidden joys, and untold stories. In my own quiet corner of life, one of my simplest pleasures is enjoying Myanmar fried snacks – golden, crisp, and comforting.
There is something profoundly satisfying about eating something fried, hot, and crackling fresh from the pan. I love gourd fritters, chickpeas wrapped in glutinous rice dough and deep-fried until golden, slices of bananas smeared with a touch of rice batter and dropped into sizzling oil, their edges curling into crispy swirls. These humble snacks, often accompanied by a light salad and a cup of hot green tea, are a small feast. Whether it’s morning or afternoon, sitting at home or on a small wooden stool near a roadside hut, this modest meal brings warmth to the day. It’s not only about filling the stomach – it is about savouring a familiar comfort, about a connection with the people who make them.
At just K100, these fried snacks are among the most affordable foods you can buy. But beyond price, they carry value in ways money cannot measure. A small piece can satisfy hunger, spark memory, and even bring people together. Compared to other snack varieties, fried snacks offer more for less – they are economical, filling, and full of flavour. That is perhaps why I came to befriend Mi Pauk, a hawker known in several wards, including mine. Every day, she carries trays of fried snacks on her head, walking tirelessly from street to street, lane to lane. She doesn’t advertise with loud voices or flashy signs – her quiet endurance and ever-consistent presence are more than enough.
Mi Pauk is a figure you can spot from afar. Her pace is steady, her expression calm. With each step, she balances a tray full of fried treats like a practised dancer. After finishing one tray, she returns to the hut and loads another. From sunrise to dusk, she moves like time itself – unhurried but unstoppable. Her path is long, and her feet must ache, but she never lets it show. Truly, who among us could walk from ward to ward, day after day, in the burning sun and pouring rain, without a word of complaint?
Though her work is tiring, her strength is admirable. She never grumbles. Her face, like the steady flame beneath a frying pan, remains unshaken. If you were to ask a glamorous model to trade places with Mi Pauk for just a day, she would not only refuse but might collapse from exhaustion. On the other hand, if Mi Pauk were asked to walk on a stage in high heels before a thousand flashing cameras, her shy soul might wither from embarrassment. Each person is shaped for their own journey, and each journey deserves its own respect.
Mi Pauk is not a scholar. She does not wear fancy clothes or carry a mobile phone. She does not boast wealth or fame. But she has a quiet dignity that cannot be bought. She walks with her head held high, not because of pride, but because she has nothing to be ashamed of. She is feeding her parents. She is supporting her family. And she is doing it with clean hands and a pure heart. In every street she passes, people know her not just as a hawker, but as a dutiful daughter and a symbol of perseverance. Her courage shines not in loud ways but in her ability to keep going with grace and kindness. In my eyes, Mi Pauk is an extraordinary girl – one of the unsung heroines of everyday life.
Lately, though, the snacks in her tray seem fewer. They look smaller and lighter. And Mi Pauk herself, already slim, seems to be shrinking too. Her frame is more fragile, her cheeks a little hollower. She walks as always, but something in her silhouette suggests a silent exhaustion. Regular customers, like me, have noticed. We feel a small ache of worry as we eat her snacks. The crunch is the same, but the taste carries concern.
No matter how few the snacks become, we keep buying them – not just because they’re delicious, but because we want to support Mi Pauk. It’s a quiet act of solidarity. We eat, not just to satisfy hunger, but to encourage her – to let her know that we see her. What we consume may be a piece of fried gourd or banana, but what we’re buying is a fragment of her effort, her daily labour, her fight to live with dignity.
Sometimes, as I watch her disappear around a street corner with the afternoon light behind her, I can’t help but think: Is her life like a piece of fried snack – dropped into the boiling oil of this harsh, secular world, sizzling and shrinking in the heat? Is the weight she carries more than physical? I wonder about her dreams, her fears, and whether she ever asks, in quiet moments, if it’s all worth it.
And then I realize – it’s not just Mi Pauk. We are all, in some way, being fried by the world. The flames of duty, the bubbling oil of hardship, the steam of endless expectations – they surround us all. Some of us puff up and crack under pressure. Others, like Mi Pauk, hold their shape, enduring silently, becoming golden through their trials. Life, for all of us, is a pan of hot oil. We dance, we sizzle, we shrink – but we also gain colour, texture, and taste.
So next time I hold a crispy fritter in my hand, I will not just taste the chickpeas or the banana. I will taste resilience. I will feel the story of Mi Pauk and many like her – people who live quietly, struggle daily and shine in their soft way. And I will remember that dignity doesn’t wear a uniform. It walks barefoot, with a tray on its head and love in its heart.
And perhaps, after all, the world is not such a secular place. For in these small human connections—in sharing fried snacks and silent respect – we find a kind of sacredness, don’t we?

Source: GNLM

Laws and disciplines within a country are established to build a dignified nation and foster national development. For the benefit of the State and the public, every citizen must abide by these laws. However, following the law requires understanding it; knowledge of legal matters is essential to ensure compliance.
In Myanmar, many violations of laws arise not from deliberate wrongdoing but from ignorance. This highlights the urgent need for all relevant sectors to work together in educating citizens about the laws and regulations. Cultivating good habits and respect for the law from an early age is crucial, as it is often more effective to build good conduct early than to correct bad behaviour later.
Hence, during their education, students are nurtured to develop strong moral character and discipline alongside academic learning. Schools not only teach standard subjects but also systematically instil moral values, patriotism, and national pride. The goal is to raise knowledgeable, disciplined individuals who have a strong sense of character and civic responsibility.

Laws and disciplines are vital pillars supporting national development and enhancing the nation’s prestige. It is encouraged that all sectors respect, comply with, and enforce these laws while fostering disciplined habits. Through such collective effort, Myanmar can build a better future grounded in respect for law and order.

Weak enforcement of laws has hindered national development efforts. For progress to occur, everyone must be aware of, understand, and follow the laws and disciplines issued by the State. Furthermore, individuals must diligently perform their duties within their respective sectors. It is also important to recognize that corruption plays a significant role in undermining the rule of law and causing violations.
The responsibility for laws and disciplines rests not only on citizens who must obey them but also on the authorities who enforce and oversee their implementation. Currently, the government aims to disseminate knowledge about disciplined democracy to the people, and all departmental officials are required to attend mandatory legal training courses. Likewise, basic education schools include legal instruction in their curriculum.
At the basic education level, students from Grade 12, generally aged 16 to 18, are taught fundamental legal principles. Since they become eligible voters at 18, this education prepares them to understand the legal framework of their country, not merely for exams, but to be informed citizens. Teachers who provide constitutional education also undergo training to deepen their legal knowledge and improve their teaching skills. In addition, universities offer courses in law and economics, helping students grasp democracy’s core principles and economic perspectives.
Laws and disciplines are vital pillars supporting national development and enhancing the nation’s prestige. It is encouraged that all sectors respect, comply with, and enforce these laws while fostering disciplined habits. Through such collective effort, Myanmar can build a better future grounded in respect for law and order.

GNLM

Evolution of Yoga

Yoga’s history is deeply rooted in ancient India, with origins possibly dating back over 5,000 years to the Indus-Sarasvati civilization. The earliest written records appear in the Vedic texts, around 1500 BCE. Over time, Yoga evolved into a system of physical, mental and spiritual practices, passed down through generations. Patanjali’s Yoga Sutras, around 200 BCE, provided a comprehensive framework, including the Eight Limbs of Yoga, which are still relevant today. The classical form of Yoga, as outlined by Patanjali in the Yoga Sutras, is known as Ashtanga Yoga, also referred to as Raja Yoga or the Eight-Limbed Path. It’s a holistic system encompassing physical, mental and spiritual practices, aiming for self-realization.
These eight limbs of Ashtanga Yoga are:
1. Yama: Ethical guidelines and restraints.
2. Niyama: Self-disciplinary practices.
3. Asana: Physical postures.
4. Pranayama: Breath control techniques.
5. Pratyahara: Withdrawal of senses from the external world.
6. Dharana: Concentration.
7. Dhyana: Meditation.
8. Samadhi: State of absorption or union with the divine.
In contemporary Bharat, several figures have significantly developed the understanding and practice of Yoga from ancient traditions, while also adapting them to modern contexts. Some prominent names include Swami Vivekananda, Sri Aurobindo, B K S Iyengar, Sri Ravi Shankar and so on. Swami Vivekananda is widely regarded as a key architect of the revival of Yoga in the late 19th and early 20th centuries. He brought the philosophy and practices of Yoga to the West, introducing it to a broader audience and emphasizing its practical aspects for spiritual growth and social reform. His speeches and writings, particularly his 1893 address at the World’s Parliament of Religions, were remarkable. He also developed his own interpretations of Yoga, incorporating elements of Vedanta and other Hindu philosophies. He presented four distinct yet interconnected paths of Yogas, towards spiritual realization and self-discovery: Karma Yoga (the path of action), Bhakti Yoga (the path of devotion). Raja Yoga (the path of concentration and discipline) and Jnana Yoga (the path of knowledge). Each yoga has a unique approach to realizing the divine within, and Vivekananda believed that all four are equally valid paths to enlightenment.
Sri Aurobindo’s “Integral Yoga” offered a comprehensive approach to spiritual evolution, encompassing physical, mental and spiritual development. He integrated Yoga with his larger philosophy of human evolution and the development of a higher consciousness.
With time, many thinkers, philosophers and teachers propagated and promoted Yoga across the Globe with their unique styles. Society values its importance in its day-to-day life.
Impact of Yoga on Well-being
Yoga has significantly evolved and become a prominent part of contemporary wellness practices, moving beyond its traditional roots to encompass diverse styles and applications, each offering unique benefits and approaches. Some of the most common types include Hatha Yoga, Vinyasa, Ashtanga Yoga, Mantra Yoga, Kriya Yoga and so on. These styles differ in their focus on physical postures, breathwork, meditation and energy flow. It’s increasingly recognized for its benefits in stress reduction, promoting mental and physical health and fostering a sense of balance and well-being. Modern Yoga is also integrated into various settings, including schools, corporations and healthcare systems, reflecting its growing relevance in addressing the needs of the modern world.
Yoga is important because it offers numerous physical, mental and emotional benefits, improving overall well-being and promoting a healthier lifestyle. It’s a practice that can help individuals manage stress, enhance flexibility and strength and even improve sleep quality.
The numerous benefits of Yoga offer a holistic development of an individual in the following way:
Physiological Benefits:
• Improved Flexibility and Strength:
Yoga poses (asanas) target various muscle groups, enhancing flexibility and building strength.
• Reduced Risk of Injury:
Increased flexibility and body awareness can help prevent injuries, especially in sports and other physical activities.
• Better Posture and Balance:
Yoga can improve posture, balance and coordination, leading to physiological benefits like better body alignment and stability.
• Improved Cardiovascular Health:
Regular Yoga practice can help lower blood pressure and heart rate, potentially reducing the risk of heart disease.
• Pain Management:
Yoga can be effective in managing various types of chronic pain, such as back pain and arthritis.
Psychological and Emotional Gains:
• Stress Reduction:
Yoga’s emphasis on breathing and mindfulness can help calm the mind and reduce stress hormones.
• Improved Sleep:
Yoga can help relax the body and mind, making it easier to fall asleep and stay asleep.
• Enhanced Mental Clarity and Focus:
Yoga can improve concentration and attention, leading to better cognitive function.
• Emotional Regulation:
Yoga can help individuals become more aware of their emotions and develop healthy coping mechanisms.
• Increased Mindfulness and Self-Awareness:
Yoga fosters a sense of being present in the moment, which can lead to greater self-awareness and improved decision-making.
Path to Inner Awakening:
• Connection to Self and Others:
Yoga encourages a deeper understanding of oneself and one’s place in the world, promoting a sense of inter connectedness.
• Cultivation of Inner Peace and Harmony:
Yoga can help individuals find inner peace and cultivate a sense of balance and harmony in their lives.
Therefore, Yoga is a valuable practice that can enhance physical, mental, and emotional well-being. Its benefits extend beyond physical exercise, offering a holistic approach to health and wellness. It helps an individual to grow and nurture from the Gross to the subtle.
Yoga and Myanmar: The Connection
Yoga has a deep connection with Myanmar’s cultural landscape due to the shared. historical ties with India, where Yoga originated. Myanmar, the land of meditation, emphasizes mindfulness, inner peace and self-discipline. Yoga is becoming increasingly popular in Myanmar, with a number of Yoga studios and centres opening in different cities like Yangon, Bago, Nay Pyi Taw, Bagan, Mandalay, Sittway, etc.
Myanmar is my fourth posting from the Indian Council for Cultural Relations (ICCR) & the Ministry of External Affairs to promote Yoga. The previous countries included- Hungary, Bosnia & Herzegovina, Cambodia, and New Zealand. I have noticed that the people of Myanmar have a keen interest in knowing the Classical form of Yoga from the Yoga texts. Like any other country, they have a deep interest in staying healthy and active. More than 200 Yoga enthusiasts have joined my Yoga classes at the SVCC, Embassy of India in Yangon. The beautiful parks and gardens across Yangon, like Mahabandoola Park, People’s Park, and Kandawgyi Lake, offer an interesting and fresh atmosphere for fitness enthusiasts to practise Yoga, Pilates, Zumba and other healthy activities in large groups. The serene atmosphere in pagodas like Sule Pagoda and Shwedagon Pagoda allows the local people of Myanmar to disconnect from the outside world and connect with the Self. These strong techniques help the local people to balance their thoughts and emotions to face the different problems and situations of life.
As Buddhism spread from India to Myanmar, it carried forward techniques of mindfulness and concentration that complement the science of Yoga. In essence, meditation serves as a profound path to cultivate mindfulness, inner awareness and overall well-being. Yoga evolved as a system for self-realization during the Vedic period, while meditation practices gained prominence with the rise of Buddhism. Both Yoga and meditation in Myanmar emphasize cultivating mindfulness and deep inner awareness. In Yoga, mindfulness is developed through postures, breath control, and meditation, fostering a connection between the body and mind. Similarly, meditation practices in Myanmar, such as Vipassana (insight meditation), centre on observing the present moment with clarity and understanding the true nature of reality. Yoga in Myanmar is gaining popularity as Myanmar’s predominantly Buddhist culture provides a unique context for Yoga practice, with opportunities to integrate Yoga with meditation and spiritual practice. The Embassy of India (SVCC) in Yangon has organized several International Yoga Day celebrations across the country, and many health enthusiasts actively participate in these initiatives. This year, we are celebrating the 11th International Day of Yoga 2025 with the theme “Yoga for One Earth, One Health”, which highlights Yoga’s role in promoting physical, mental and environmental well-being, aligning with global calls for sustainability and unity. The Embassy of India is planning different events to celebrate this year’s International Day of Yoga.
Significance of Yoga for the people of Myanmar
Yoga is gaining significance in Myanmar as a tool for physical and mental well-being, offering benefits like stress reduction, improved flexibility and a deeper connection to the body and mind. It is a way to promote health, prevent disease and cultivate inner peace, aligning with Myanmar’s Buddhist traditions and emphasis on mindfulness. The following are the key benefits which individuals are experiencing in different dimensions:
• Physical Dimension:
Yoga practices can improve physical health by increasing flexibility, strength, and balance. They can also help with managing stress, which is a major factor in many lifestyle-related disorders.
• Mental Dimension:
Yoga’s emphasis on mindfulness and meditation can help reduce stress, anxiety, and depression. It promotes a sense of calm and inner peace, which can be particularly beneficial in a society that values spiritual well-being.
• Spiritual Dimension:
Yoga’s roots, in ancient Indian traditions, including its focus on self-discipline and inner awareness, connect well with Myanmar’s Buddhist culture and its emphasis on meditation and mindfulness. Yoga can deepen understanding of the nature of life and cultivate inner peace, which is valued in Myanmar’s spiritual traditions.
• Social and Cultural Significance:
Yoga is increasingly being recognized as a practice that can promote harmony and well-being in all aspects of life. It’s also becoming a more accessible practice, with yoga studios and instructors becoming more common in Myanmar.
International Recognition:
The celebration of the International Day of Yoga in Myanmar highlights its growing significance and the global recognition of its benefits.
Yoga is therefore gaining popularity in Myanmar and is viewed as a way to promote physical, mental and spiritual well-being. It is often practised in conjunction with meditation, reflecting the influence of Buddhism in the country. Yoga studios and retreats are becoming more common, offering a variety of classes and workshops for different levels of practitioners.
My personal experience in Myanmar so far is a blend of ancient history, vibrant culture, and natural beauty, but the best part about Myanmar is its beautiful people. The love and warmth which I receive from my Yoga students is overwhelming.

GNLM
 

Introduction

1.  As a person who is actively involved in the current Myanmar peace process and serves as the Secretary of the National Solidarity and Peacemaking Negotiation Committee (NSPNC), this article is written with intent to provide an understanding of the steps taken in the Myanmar’s peace journey, the current implementation and future processes, as well as the aspirations for peace in Myanmar.

2.  Peace researcher Johan Galtung defines peace as not only freedom from violence but also the resolution of other social problems for justice among people and promoting the full development of a country. Peace is a way for people to be free from war and fear, and to resolve differences between groups and communities, and to live in harmony with one another. Peace is also the fruit of the cessation of war. Peace is essential for every country and only peace can lead to national development, so peace is crucial.

Peace efforts by successive governments

3.  After Myanmar gained independence from colonial rule, successive governments have made efforts to achieve peace by establishing policies and programs. Despite these efforts, peace remains distant for many reasons.

4.  After Myanmar gained independence in 1948, various domestic insurgent organizations emerged and began armed and covert insurgencies. While the Burmese military was strengthening and suppressing internal insurgencies, ethnic armed groups also escalated their violence. In 1948, the Karen National Liberation Army (KNLA) began its insurgency, and in 1958, insurgent organizations such as the Shan State Liberation Army (SSA) and the Shan State Revolutionary Army (SURA) emerged. In 1959, the Karen National Union (KNU), Karenni National Progressive Party, New Mon State Party, and Chin Nationalist Front formed the National Democratic Unity Army (NDUA). The Kachin Independence Army (KIA) was formed in 1961. In 1970, the KNU moved to the Bago Yoma region in central Burma and, in collaboration with the Central Committee of the Communist Party of Burma, increased its insurgency activities.

5.  The Anti-Fascist People's Freedom League (AFPFL) government issued an amnesty decree from 1955 to 1956. The government's position was announced in response to the three points that the Chairman of the Central Committee of the Communist Party of Burma, Than Htun, wanted to discuss for internal peace, as a peace offer to the communists in hiding. Prime Minister U Nu promulgated the Freedom of Education Act in 1958 by presidential decree. Under the Union government's internal peace plan, the People's Comrades Organization, the Pa-O National Liberation Front, and the Mon People's Front surrendered. The great architect of peace, Thakin Kodaw Hmaing, arranged for peace talks with the Communist Party of Burma, but it was unsuccessful due to disagreements.

6.  During the Caretaker Government (1958-1962), Caretaker Government leader General Ne Win said that a political solution would be found to achieve internal peace. Then, they worked to restore peace and stability in the community by uncovering and confiscating weapons caches across the country, dismantling ransom and robbery gangs around Yangon and Insein, disbanding dormitory units established by the ruling AFPLF factions, and integrating some of them into the Tatmadaw and military police. During the Caretaker Government, the armed communists in the jungle were cut off from the regions and districts due to the military offensive, and the members of the central committee and the regional committees lost confidence in the party leadership and became exposed. During the caretaker government, the insurgency decreased significantly due to the nationwide offensives against the insurgents.

7.  During the Revolutionary Council government (1962-1974), a general amnesty was declared in 1963 to invite insurgents who were practicing an armed path to join state-building activities with a new spirit. Under that decree, approximately 12,000 prisoners were granted amnesty. Many insurgents surrendered and entered the legal system, but some organizations, such as the Communist Party of Burma, refused to accept the general amnesty and called for dialogue. Therefore, the Revolutionary Council government offered peace talks and met with the insurgent organizations in peace talks, but the internal insurgency did not end completely and lasting peace was not achieved, and the insurgents continued to wage armed rebellion.

8.  After the Burma Socialist Programme Party government (1974-1988) took office, the government continued its efforts to achieve internal peace. The Communist Party of Burma offered peace talks in 1980, and negotiations with the government continued until 1981. However, the talks failed to materialize as the Communist Party of Burma demanded recognition as a separate armed group and recognition of their autonomous region based on the border region. In 1980, peace talks were held with the Kachin Independence Organization (KIO), but the KIA’s demand for a separate state for self-government and administration failed without agreement, as it was not permissible under the country’s constitution and for the sake of national unity and national sustainability.

9.  After the State Law and Order Restoration Council took power on September 18, 1988, it established and implemented (12) political, economic and social objectives along with its three core responsibilities. The government invited ethnic armed organizations fighting against the state to return to the legal framework. A plan was developed to transform ethnic armed organizations that had exchanged arms for peace into border guard forces and militia groups, as needed, allowing them to bear arms in accordance with the constitution. Between 1989 and 2007, 17 major ethnic armed organizations and 23 minor groups, realizing the genuine goodwill of the state and the Tatmadaw, entered the legal framework and achieved peace.

10.  In Myanmar’s history, elections were held under the 1947 Constitution and the 1974 Constitution. On May 9, 2008, the Constitution of the Republic of the Union of Myanmar was ratified by a nationwide referendum. The Union Election Commission was established on March 11, 2010, to conduct elections in accordance with the Constitution (2008). On November 7, 2010, a multi-party democratic general election was held, and the Union Solidarity and Development Party won 388 out of 493 seats in the two houses of parliament and formed a government for the first term of parliament, led by President U Thein Sein.

1st Democratic Government and the NCA

11.  During the First Democratic Government, President U Thein Sein invited ethnic armed organizations to peace talks in a statement (1/2011) on August 18, 2011. In order to conduct effective peace talks with ethnic armed organizations, the Union-level Peace Negotiation Team, the State-level Peace Negotiation Team, the Union Peacemaking Central Committee, the Union Peacemaking Committee, and the Myanmar Peace and Reconstruction Center were established. In addition, a national road map was established, consisting of three stages to achieve lasting peace. In addition, the Tatmadaw also issued six peace policies.

12.  While the government was making efforts for peace, ethnic armed organizations also formed groups to participate in the Myanmar peace process. On November 2, 2013, the National Ceasefire Coordination Team (NCCT) was formed with 13 members at the National Conference of Ethnic Armed Organizations held in Laiza, Kachin State, and on June 2, 2015, the Senior Delegation (SD) was formed with 15 members at the Law Khila Conference held from June 2 to 9, 2015.

13.  During the first democratic government led by President U Thein Sein, on 15 October 2015, the Government and eight ethnic armed groups successfully signed the Nationwide Ceasefire Agreement (NCA) in the presence of (21) domestic witnesses and (6) international witnesses, including the Special Representative of the Ministry of Foreign Affairs of the People’s Republic of China for Asian Affairs, H.E. Mr. Sun Guoxiang, National Security Advisor of the Republic of India, H.E. Shri Ajit Kumar Doval, Special Representative of the Government of Japan for National Reconciliation in Myanmar, H.E. Mr. Yohei SASAKAWA, Permanent Secretary of the Ministry of Foreign Affairs of Thailand, E. Mr. Apichart Chinwanno, Ambassador of the European Union to Myanmar, H.E. Mr. Roland Kobia, Special Adviser of the UN Secretary-General on Myanmar, H.E. Mr. Vijay Nambiar. From the date of the initial call for peace until the finalization of the NCA on August 7, 2015, it took 1,450 days, during which no less than 5,000 small meetings and negotiations were held. The NCA is the highest-level peace agreement reached between the government, the military and ethnic armed organizations since independence.

14.  To continue implementing the provisions of the NCA, a Joint Implementation Coordination Meeting (JICM) was held, the Union Peace Dialogue Joint Committee (UPDJC) was formed to hold political dialogues, and the Joint Ceasefire Monitoring Committee (JMC) was formed to monitor the ceasefire. To jointly coordinate and implement military matters outlined in the NCA, three levels were established: Union level (JMC-U), State level (JMC-S), and Regional level (JMC-L).

15.  The Union Peace Conference was held from January 12 to 16, 2016 at MICC-2 in Nay Pyi Taw. The five sectors agreed to be discussed in the framework of the political dialogue.

2nd Democratic Government

16.  A multi-party democratic general election was held on November 8, 2015. In the three houses of parliament, 886 members were elected from the National League for Democracy, 117 from the Union Solidarity and Development Party, 40 from the Shan National League for Democracy, 45 from the Rakhine National Party, 1 from the National Unity Party, and 56 from other parties. The NLD was able to form a government and gain power in the second term of the parliament. During the Second Democratic Government, the New Mon State Party (NMSP) and the Lahu Democratic Union (LDU) signed the NCA, and so the total number of 10 EAOs that have signed the NCA.

17.  The first session of the Union Peace Conference - (21) Century Panglong was held from August 31 to September 3, 2016 at MICC-2 in Nay Pyi Taw. The government, parliament, military, ethnic armed organizations, political parties, ethnic representative groups, and interested parties attended and submitted 72 proposals and some policy documents on their positions.

18.  The Union Peace Conference - (21) Century Panglong Second Session was held from 24 to 29 May 2017 at MICC-2 in Nay Pyi Taw. A total of (37) agreements were reached, including (12) agreements in the political sector, (11) agreements in the economic sector, (4) agreements in the social sector, and (10) agreements in the land and environment sector. These 37 agreements were signed as Part (1) of the Union Agreement, which was recorded as the first federal principle agreements in Myanmar’s political history.

19.  The third session of the Union Peace Conference - (21) Century Panglong was held at MICC-2 in Nay Pyi Taw from 11 to 16 July 2018 and resulted in the signing of Part 2 of the Union Agreement, which includes (4) basic agreements in the political sector, (1) basic agreement in the economic sector, (7) basic agreements in the social sector, and (2) basic agreements in the land and environment sector, totaling 14 agreements.

20.  The Fourth Session of the Union Peace Conference - (21) Century Panglong was held from 19 to 21 July 2020 at MICC-2 in Nay Pyi Taw and resulted in a total of 21 agreements, including (15) Framework Agreements on the Implementation of the NCA, (5) Guiding Principles on Union Building Based on Democracy and Federalism, and (2020) Phased Action Plans and Phased Implementations (Table 1). The Union Agreement was signed as Part (3) of the Union Agreement.

21.  During the Second Democratic Government, the priority given to constitutional amendments rather than continuing to implement peace has increased concerns among the EAOs that signed the NCA and slowed down the peace process. In parliament, the majority of the people's representatives who have taken legislative responsibilities have repealed important laws related to national security and the rule of law, and have taken action by winning votes in the Union Parliament on regional and state issues, which has led to a decline in the support of the ethnic people and a decrease in their trust in the government.

22.  In the 2020 multi-party democratic general election, illegal practices such as inflated voter lists, illegal inclusion of unauthorized persons on the voter list, illegal voting with extra ballots and illegal advance voting in neighborhoods and villages resulted in over 11 million voter fraud cases. The Tatmadaw repeatedly attempted to mediate the vote rigging issue, but its requests for mediation were rejected until midnight on January 31, 2021. In light of the political tensions caused by the vote-rigging, a state of emergency was declared and the Tatmadaw assumed state duties in accordance with the Constitution (2008). 

Peace Activities Under the State Administration Council

23.  In order to continuously implement the peace process, the State Administration Council has set the five priorities: “Priority will be given to achieving peace as the essence of the State and stabilizing the results of the peace process in alignment with the agreements in the Nationwide Ceasefire Agreement (NCA) to extent possible.” In the political affairs, “To prioritize the arraignment of enduring peace for the entire nation in alignment with the Nationwide Ceasefire Agreement (NCA),” and the NCA is being implemented with great care.

24.  The State Administration Council established three peace committees on 17- 2-2021, namely the National Solidarity and Peacemaking Central Committee (NSPCC), the Working Committee (NSPWC), and the Coordination Committee (NSPNC), to continue implementing the peace processes that have been carried out previously, the previous agreements with ethnic armed organizations, and the peace processes that are currently being discussed with them. These committees aim to effectively and successfully implement the national unity and peacemaking processes.

25.  The Chairman of the State Administration Council delivered a speech on peace to the ethnic armed groups and the people on 22-4-2022, designating 2022 as the Year of Peace and inviting them to meet with the leaders of the ethnic armed groups in person and have honest and open discussions to effectively implement peace issues. In response to the peace invitation, a total of 10 ethnic armed groups, including the 7 NCA signatories, namely the Arakan Liberation Party (ALP), the Democratic Karen Benevolent Army (DKBA), the Karen National Union/Karen National Liberation Army-Peace Council (KNU/KNLA-PC), the Lahu Democratic Union (LDU), the New Mon State Party (NMSP), the Pa-O National Liberation Organization (PNLO), the Restoration Council of Shan State (RCSS), and the 3 NCA non-signatories, namely the United Wa State Party (UWSP), the National Democratic Alliance Army-Mong La (NDAA), and the Shan State Progressive Party (SSPP), came to Nay Pyi Taw to hold peace talks.

26.  In the meetings and discussions with 10 ethnic armed groups since May 2022, the demands of the ethnic armed groups, issues of amending the fundamental articles of the 2008 Constitution, and what is truly necessary, possible, and appropriate for the region and the country were discussed and negotiated openly and comprehensively, and the following four common agreements were reached, as well as agreements to amend and supplement important articles of the Constitution:

1. Joint implementation to strengthen the multi-party democratic political system.

2. Building a Union based on democracy and federalism, which are the desired goals of the entire ethnic people.

3. Joint implementation for the peace and development of the Union.

4. Cooperation for the rule of law, regional stability, and free and fair multi-party democratic elections.

27.  The National Solidarity and Peacemaking Coordinating Committee (NSPNC) which is the peace dialogue mechanism has been continuously engaging with relevant dialogue partners through informal meetings, virtual meetings, and formal meetings. During the tenure of the State Administration Council from February 2021 to February 2025, it held (89) meetings with ethnic armed organizations that have signed the NCA, (25) meetings with ethnic armed organizations that have not signed the NCA, (22) meetings with political parties, and (13) peacebuilding organizations, for a total of (149) meetings. Informal meetings and discussions are being held with ambassadors, chargés d'affaires, officials from international embassies in Myanmar, UN and EU organizations, and international individuals and organizations interested in Myanmar's peace process. 

Cooperation with international organizations

28.  NSPNC is coordinating with the relevant regional commands and state governments to ensure that humanitarian assistance reaches conflict- affected areas and the local population, with the assistance of UN agencies, the Japan-based Nippon Foundation, and the ASEAN Coordination Centre for Humanitarian Assistance on Disaster Management (AHA Centre), under the umbrella of Technical Secretariat Center of Joint Ceasefire Monitoring Committee (JMC-TSC), in order to facilitate the return to normalcy of the peace process. Through this coordination, humanitarian assistance was provided to the local people in real need in townships in Kayah State, Karen State, Chin State, Mon State, Rakhine State, Southern Shan State, Sagaing Region, Tanintharyi Region, Bago Region, and Magway Region. 

Violent acts by opposing groups

29.  While the peace process was underway, on the other hand, unrest and subsequent violence began emerging from ordinary protests starting in March 2021. Eventually, the situation deteriorated into armed and violent attacks on the Government. Led by some extremist members of the NLD, they indoctrinated young people and formed terrorist groups so-called PDF. In addition to NCA-non-Signatories EAOs, some NCA-Signatories EAOs have also encouraged and provided military training to terrorist PDF groups. Those dissatisfied with the military's assumption of state power formed parallel governments in exile, such as the NUG and CRPH, and carried out various acts of violence through their PDF affiliates. In order to instill fear in the public, terrorists have brutally murdered civilians who disagree with them, accusing them of being “spies, informers, and traitors,” and based on the one-sided, extremist sectarian ideology of “anyone different from me is my enemy.” From February 1, 2021 to September 14, 2025, 868 ward administrators, 65 military veterans, 5556 civilians, 76 teachers, 17 health workers, 289 other employees, and religious persons, including 85 monks and 2 nuns, were violently murdered. In addition, PDF terrorists carried out a total of (11,253) bombings and arson attacks on non-military civilian targets, including (1,495) security checkpoints, (1,433) urban buildings, (683) educational buildings, (1,667) road and bridge explosions, and (568) towers. In addition, there have been clashes in Kachin State, Shan State (Northern), Kayin State, Rakhine State, Chin State, and the upper Sagaing Region, threatening the sovereignty of the country.

The State Administration Council's invitation for Peace Talks

30.  In order to ensure the stability of internal peace and the results of peace process, the Chairman of the State Administration Council, at special events and Union Government meetings, has always emphasized that the problems faced by society can only be solved through democratic means such as dialogue and negotiation. Demanding demands through armed violence is the wrong path, and success can only be achieved through dialogue, negotiation and political means. The door to peace is always open to resolve political issues through political means in order to end armed conflicts and create a peaceful and stable environment. Only dialogue can bring stability and improve the economic and social conditions of the people. The Tatmadaw, with a genuine desire for the development of the country, declared unilateral ceasefires (20) times from 21-12-2018 to 31-12-2022, and made efforts to build trust and peace with ethnic armed organizations.

31.  The State Administration Council government, aiming to achieve the lasting peace that the entire country has been longing for, designated 2022 as the Year of Peace, and on April 22, 2022, the Chairman of the State Administration Council personally invited all ethnic armed organizations to meet and discuss. On September 26, 2024, the State Administration Council announced through state-owned media that it would invite ethnic armed organizations, terrorist organizations, and terrorist PDF groups fighting against the state to abandon the path of armed and terrorist attacks and engage in political dialogue to resolve political issues through political means, whether through party politics or through elections, in order to work together with the people to achieve lasting peace and development.

32.  Armed conflicts remain a challenge. Ethnic armed groups need to prioritize the interests of the Union and all ethnic people over their own interests. No society would accept such a course of armed violence, and we all need to oppose it. Only dialogue can bring stability and peace and improve the socio-economic lives of the people. It is necessary to pay special attention to the losses and damages caused to the country due to armed conflict and terrorist acts. Therefore, the National Solidarity and Peacemaking Negotiation Committee always welcomes the door of peace to be opened to negotiate and hold peace talks to resolve political issues through political means. 

Dialogue Process

33.  A careful analysis of the government's invitations to peace talks and the preconditions for talks set by some opposing groups clearly shows a loss of trust between the Tatmadaw and the ethnic armed organizations. The key to returning to the path of peace is rebuilding this trust. Despite the government's invitation to come to the peace table, opposition groups view the invitation as a sign that the military is weak and are eager to continue fighting.

34.  The process of negotiation is often initiated when parties to a conflict consider that other means of resolution are impractical or impossible, or when both parties realize that a negotiated solution can be found. Particularly, once both sides recognize that neither can achieve a decisive military advantage, they are more likely to seek a negotiated solution. However, when such a situation arises, significant loss of many human resources and infrastructure have already been faced.

Myanmar and the election

35.  Since the State Administration Council assumed its responsibilities in 2021, the five-point roadmap has announced to the public which will implement during their tenure. As in the five-point roadmap, upon accomplishing the provisions of the state of emergency, free and fair multi-party democratic elections will be held in line with the 2008 Constitution, to ensure accuracy and fairness in the general election to prevent eligible voters from losing their rights, and further work will be undertaken to hand over State duties to the elected government in accordance with democratic standards.

36.  The State Administration Council is making every effort to successfully hold a fair and dignified multi-party democratic general election, free from all forms of injustice such as intimidation, coercion, arbitrary incitement, and group influence. The State Administration Council is working towards holding the election by the end of 2025. Nationwide peace and stability remain essential for conducting a free, fair, and credible general election. A significant positive move on the peace journey will undoubtedly be made by the collective efforts of the government, military, EAOs, stakeholders, and the entire public working together to end the violence and to ensure stability and peace, a critical step toward a successful general election.

Conclusion

37.  NSPNC is committed to identifying pathways for the continued implementation of Myanmar’s peace process and believe that the post-election situation will be provided a good opportunity for the Myanmar’s peace journey. Taking advantage of this opportunity, NSPNC is carefully assessing the necessary steps to develop a peace platform in order to successfully implement its target.

38.  Due to the conflicts, stability, rule of law, and security have deteriorated, forcing civilians to endure daily life filled with anxiety and fear. To overcome these crises, comprehensive efforts need to be made in various ways. In order to reduce the Myanmar's current military, political and economic conflicts, all-inclusive collaboration between the government, military, EAOs, civil service, and public is required. And all citizens must work together to drive meaningful conflict transformation and resolution processes in the country.

NSPNC

On 20 March 2025, Penn Orthopaedics at the University of Pennsylvania in the United States hosted the annual San Baw, MD, GM ‘58 Honorary Lecture in Orthopaedic Innovation featuring Dr Arnold-Peter C Weiss from the Medical University of South Carolina (MUSC), who was the honorary speaker.

A brief bio-data of Dr San Baw and the youngest person (at the age of 13) to be inserted with an ivory hip prosthesis: Daw Than Htay

Dr San Baw (29 June1922-7 December 1984) was my late father.
In January 1960, my late father first used an ivory prosthesis to replace the fractured thigh bone of an 83-year-old Burmese Buddhist nun, Daw Punya. He had to go to an ivory carver in the city of Mandalay to sculpt an ivory hip prosthesis. After his return from the University of Pennsylvania, doing his post-graduate studies for 3 1/2 years, my father was posted as Head of the Department of Orthopaedic Surgery at Mandalay General Hospital from November 1958 to June 1975. And he was posted as chief of orthopaedic surgery at Rangoon (now Yangon) General Hospital from June 1975 until his retirement in October 1980. From 1960 to 1980, Dr San Baw and his junior colleagues operated upon and inserted ivory hip prostheses to replace the fractured thigh bones of patients whose ages ranged from 13 to 87. Definitely one, if not two, persons who Dr San Baw inserted ivory hip prostheses are still alive as of mid-April 2025. On or about December 1969, a person from a village near Mandalay at the age of about thirteen was inserted with an ivory hip prostheses by my late father and his junior colleagues in an operation which lasted for about four hours (as told to me by the patient herself). The patient’s name is Daw Than Htay (born around November 1956). Up till about mid-2021, she lived in a village about a hundred and fifty miles from Mandalay. She currently lives in a monastery in Mandalay. Sometime in 2024, an X Ray was taken of her left hip (about 55 years after her insertion of the ivory prosthesis), and even though the prosthesis was broken, there has been a creeping substitution or ‘biological bonding’ between bone and ivory, the 2024 X-rays show.

Abstract of Presentation at British Orthopaedic Conference in 1969 and Master of Medical Science thesis at the University of Pennsylvania in 1957 
My late father was invited by the British Orthopaedic Association to deliver his research on ivory hip prostheses at the annual conference of the British Orthopaedic Association (BOA) in London, which was held from September 23 to 27, 1969. But only an abstract of my father’s presentation was published in the Journal of Bone and Joint Surgery (British volume), Volume 59 B. When I wrote to the BOA sometime around 2019, they stated that they do not have the full paper any more with them. It is ironic that a paper that was presented to the BOA in 1969 is not on record with the BOA but a Master of Medical Science (Orthopaedics) thesis presented to the Department of Orthopaedic Surgery at the then Graduate School of Medicine of the University of Pennsylvania by my late father in late 1957 is in the repository of the University of Pennsylvania library.

No killing of elephants in Burma when ivory prostheses were being used for the non-reunion of the femoral head 
In the context of Burma from the 1960s to the early 1990s, ivory was a cheaper material to use as implants or prostheses to replace fractured thigh bones. Starting from 1959 in Mandalay, Dr San Baw studied the physical, mechanical, chemical and biological properties of ivory for about a year before he inserted it as a replacement on the 83-year-old Burmese Buddhist nun Daw Punya in January 1960. He consulted a physics professor and a zoology professor when investigating the physical, mechanical and biological properties of ivory. It must be emphasized that when my father was using ivory to replace hip fractures from the 1960s to early 1980s, there was no (no) killing of elephants. Only when elephants died say carrying logs after living their natural lives, was the ivory extracted from the elephants. Indeed, about ten years after Dr San Baw passed away in December 1984, his junior colleagues continued to use ivory prostheses as hip implants. One such patient, now deceased, Daw (Mrs, honorific) Than Than (May 1923-May 2023) (a different person from Daw Than Htay mentioned above) had a fall and fractured her left hip sometime after 1990. Professor U Meik, a junior colleague of Dr San Baw, an orthopaedic surgeon in Mandalay, used an ivory hip prosthesis in the early 1990s as a hip replacement for Daw Than Than. In October 2014, the elderly lady broke her right hip, and another orthopaedic surgeon replaced it with a metal hip prosthesis

Cover Story in Clinical Orthopaedics Journal of Dr San Baw’s work and Inaugural San Baw Lecture in Orthopaedic Innovation
In August 2017, Clinical Orthopaedics Journal published the case of the only person in the world then over the age of ninety years who had an ivory prosthesis in her left hip and metal prostheses in her right hip, with photos of X-rays. On the cover of the Journal, the photos of ivory hip prostheses that yours truly sent to the Journal were ‘touched up’ and displayed.
In December 2017, I contributed funds to the Department of Orthopaedic Surgery at the Raymond and Ruth Perelman School of Medicine at the University of Pennsylvania to establish an annual Lecture in perpetuity in my father’s name: ‘San Baw, MD. GM’58 Honorary Lecture in Orthopaedic Innovation’.

On 29 November 2018, Dr Bartek Szostakowski, a Polish orthopaedic surgeon at the Maria Sklodowska Curie Memorial Cancer Centre and Institute of Oncology in Warsaw, Poland, gave the inaugural ‘San Baw, Honorary Lecture in Orthopaedic Innovation’ titled ‘Dr San Baw, a forgotten innovator in orthopaedic biologic reconstruction’. I also gave a presentation, ‘Dr San Baw: A Son’s Tribute to an Ivory Prince’. From 2022 to 2025, there have been four San Baw Lectures in Orthopaedic innovation that were held at the University of Pennsylvania in honour of Dr San Baw. After the two inaugural Lectures by me and Dr Bartek, Dr L Scott Levin, Chair of Orthopaedic Surgery at Penn, stated that ‘San Baw was an innovative, compassionate physician who pioneered techniques in hip arthroplasty … We are delighted to perpetuate the legacy of this remarkable orthopaedic surgeon’.

Scant domestic and international recognition in relation to Dr San Baw’s contributions 
Sir John Charnley (29 August 1911-5 August 1982), a British orthopaedic surgeon, was recognised as the founder of modern hip replacement (total hip arthroplasty) and, in layperson’s terms, one of the leading pioneers of metal hip prostheses. When he passed away in 1982, there was a short obituary of him in the New York Times. (26 August 1982, Section B, page 12). In 1990, British orthopaedic surgeon William Waugh (17 February 1922-21 May 1998) published a biography of Sir John, titled John Charnley [:] The Man and the Hip (Springer-Verlag).
The next year in 1983, another pioneer of vitallium hip prostheses, an American orthopaedic surgeon, Dr Frederick Thompson (1907-April 12,1983), passed away. The New York Times also published a longer obituary on its 15 April 1983 issue (Section D at page 18). But when Dr San Baw passed away just over 1 ½ years after Dr Frederick Thompson and just over 2 years after Sir John Charnley did, forget the New York Times, not even local Burmese and English language newspapers carried the news.
But I should say that about 10 of the newspapers in the United States did carry a news item under various headings, including ‘Ivory replaces metal in bone transplants’ written by journalist Albert E Kaff (1920-October 2011) in January and February 1970 issues. After my father passed away, I saw three handwritten letters addressed to my father, ‘Dr San Baw, Mandalay General Hospital, Mandalay, Burma’. The letters all came from the United States asking my father’s advice for their orthopaedic problems. One of the correspondents attached a cutting of a news item under the above title from the San Bernardino County Sun newspaper of 31 January 1970. Albert E Kaff was reporting on the ‘Lecture Dr San Baw at the British Orthopaedic Association in London in September 1969’, the UPI report by Albert E Kaff might have reached the Editors’ desk of the New York Times in early 1970, they might not have published it.

Ivory prostheses sample and prosthetic work being done ‘in Malaysia’: A correction 
Still, smidgens (so to speak) of recognition somewhat belatedly came. There is a display (since when I do not know) of a sample of ivory prosthesis in the Museum of Surgery in Edinburgh, Scotland, Great Britain. I was not aware of the display at the museum until a former student wrote to me in 2017 about it. Ms Teo Ju-li, a Malaysian student, was then studying for her Master of Laws (LLM) at the University of Edinburgh, and she visited the Museum. She saw the ivory prosthesis on display and wrote to me about it. At my request, an official of the Museum sent me a photo of the ivory hip prosthesis on display at the Museum of Surgery. It wrongly and briefly stated that it was from ‘Malaysia’. I sent a few documents concerning my late father, and the museum personnel kindly changed it to QUOTE ‘Burma (1970). Dr San Baw first used an ivory prosthesis on a Burmese Buddhist nun in 1960. Over 300 prostheses were used in 20 years with 90 per cent success, where patients were able to walk, squat and play football.’ UNQUOTE
The ‘mistake’ of Malaysia for Burma/Myanmar is made not only by the Museum of Surgery in Edinburgh. In a 90-second brief introduction of my late father in the 5th San Baw Honorary Lecture in Orthopaedic Innovation on March 20, 2025 (as indicated above), the introducer correctly stated that Dr San Baw worked at MGH (Mandalay General Hospital) and RGH (Rangoon General Hospital). But in the video link provided to me, where the Lecture was recorded, it was stated that these were the two medical hospitals in ‘Malaysia’ (not Burma) or Myanmar. I should say, though, that in the pamphlet distributed before and during the Lecture, the information regarding my father and Burmese background is correctly stated.

A Malaysian patient and Australian colleagues of Dr San Baw 
As it was, Dr San Baw has had some Malaysian and Australian connections as well. From January to June 1976, on a World Health Organization (WHO) Fellowship, he visited orthopaedic centres in Malaysia, Singapore, Australia and Hong Kong. He was in Malaysia in January 1976, visiting the Department of Orthopaedic Surgery at the University of Malaya Hospital. The then Head of the Department of Orthopaedic Surgery at the University of Malaya (UM) Hospital, the late Professor Dr Subramaniam, personally told me in 1990 that Dr San Baw treated the then Malaysian kid who had extra shin bone (infantile pseudarthrosis of the tibia) with his own technique. Incidentally even though BOA only published a 311word abstract of my father’s presentation in the Journal of Bone and Joint Surgery (British volume) (JBJS) in 1970 it did publish in full Dr San Baw’s article ‘The Transarticular graft for infantile pseudarthrosis of the tibia: A New Technique’ in Volume 57 (1975) of the above journal. Again, it is ironic that 14 case studies over a period of eight years on infantile pseudarthrosis were published in full in JBJS in 1975, but 100-plus studies on the insertion of ivory prostheses over a period of nine years were published only in abstract form five years earlier in 1970. But as the late Dr Subramaniam told me, a non-Burmese Malaysian boy (as he then was) in 1976 was also the beneficiary of my father’s innovative technique and compassion.
During his 1976 visit, Dr San Baw spent about two to three months in Australia visiting orthopaedic centres in Brisbane, Sydney, Melbourne, Adelaide and Perth. I am in contact with only one Australian orthopaedic surgeon whom my father met in Australia and who, between 1976 and 2018, has visited Burma/Myanmar about 16 times. He is Emeritus Clinical Professor in Orthopaedics, Dr Robert Bauze of the University of Adelaide. It was in Australia, I understand, that Dr San Baw was called ‘ivory prince’.

Expression of thanks to Australian Colleagues, to Dr Bartek and Dr San Baw’s junior colleagues 
I am grateful to Professor Bauze for his many visits to Burma/Myanmar and his assistance in facilitating Burmese orthopaedists and other medical doctors to get their training in Australia and for the Australian health aid projects in Myanmar. I am also grateful to Dr Bartek, as stated above, for re-introducing, reviving the ‘forgotten innovator’ Dr San Baw’s contributions to orthopaedics. Also, my thanks to former junior colleagues of Dr San Baw, Dr (Bobby) Sein Lwin (Florida), Professor Dr Kyaw Myint Naing (Yangon) My father Dr San Baw had in a small corner of the world assiduously and devotedly worked for the welfare of several hundred patients and had trained Burmese orthopaedic surgeons with dedication and compassion.

Source: The Global New Light of Myanmar

Diplomatic relations between Myanmar and China have reached their diamond jubilee anniversary on 8 June 2025. The state-level grand celebration of the 75th anniversary of the Myanmar-China diplomatic tie was held in Nay Pyi Taw yesterday.
Bound by history, Myanmar and China have been sharing the intertwined fates with fraternal ties since prehistoric times.
The most ancient tie between the two countries was evidenced as early as 4 BC; there was a trade route linking China’s Sichuan and Yunnan provinces with Myanmar. Again, in the Chinese Tang Dynasty from 618-907 AD, a team of musicians and dancers from Myanmar’s Pyu Dynasty visited the capital of the Chinese Tang Dynasty and exchanged cultures. The very first Myanmar diplomat to China can be traced back to Myanmar’s Bagan Dynasty in the 12th century when the Venerable Sayadaw Shin Ditha Pamauk arrived in Beijing for negotiations, which concluded as a success story of an ancient diplomatic milestone between the two countries with mutual respect and understanding.
Sharing the geographical origins of mountains, hills and rivers, the two countries experienced similar historical paths, particularly in World War II when the world stood against fascism eighty years ago. While Russia (former Soviet Union) fought Nazi Germany together with its allies in the European frontline, Myanmar and China fought the Japanese fascists in the Asian frontline respectively. Historical records estimate that around 20 million Chinese sacrificed their lives and souls in the battles resisting the Japanese aggression, while Myanmar lost at least one million citizens in the struggle to expel Japanese fascist forces.
Myanmar and China established a strategic partnership as early as in fighting back the Japanese invasions, notably through the construction of the Yunnan-Myanmar Road, connecting Kunming in China’s Yunnan Province and Lashio in Myanmar’s Shan State. This vital route played a crucial role in the supply chain for China in resisting Japanese aggression. Chinese forces provided reciprocal support to the Myanmar Army in combatting Japanese invaders, especially in the frontline in northern Myanmar and the southern part of China. More than just neighbouring countries, Myanmar and China stood as allies in defending their sovereignty against foreign invasion. This reflects their Swe Myo Pauk Phaw spirit in the shared struggle against colonialism during the 1940s.
Accordingly, since World War II, Myanmar and China have already developed the groundwork for a “Community of Common Destiny for Mankind” or a “Shared Future” through their efforts.
The sense of a shared future and shared interests reflects togetherness on the road to building peace, development and prosperity, which will be shared among each other by recognizing differences and diversities with mutual respect and trust.
Today, the world is reshaping the international order toward a global environment with peace, justice and equality which guarantees for non-hegemonic arena; the People’s Republic of China is one of the steering nations in this mechanism guided by the Five Principles of Peaceful Coexistence, of which, both Myanmar and China were pioneering signatories dating back in 1954.
What is more, Myanmar was the first non-communist country that recognized the new China after its founding of the People’s Republic of China on 1 October 1949. Furthermore, Myanmar is the very first neighbouring country to China that peacefully agreed to finalize the bilateral border demarcation; and the two countries have never ever had any disputes over their shared boundary ownership.
Under the Swe Myo Pauk-Phaw (fraternal) tie, Myanmar and China uphold mutual support in the international diplomatic realm. As an all-weather friend of China, Myanmar consistently supports the ‘One China’ policy and firmly rejects any acts of aggression against China carried out from Myanmar territory. Reciprocally, China has persistently maintained its steadfast diplomatic support to Myanmar on the international stage in every successive era.
However, without a doubt, the threats posed by neocolonialism have repeatedly sought to weaken this deep-rooted solidarity between the two Asian nations, which have been sharing affection for thousands of years with mutual respect. Both countries, Myanmar and China, firmly reject hegemonism, any attempts to distabilize the region, and neocolonial interference in any disguise, standing together in unity and supporting each other through every challenge.
The concept of a shared future and shared interests for a common destiny are the core values that should be vested in the global trend of multipolarity. The two leaders, Senior General Min Aung Hlaing of Myanmar and President Xi Jinping of the PRC jointly upheld the United Nationscentered international system and the international order underpinned by international law and safeguarded the legitimate rights and interests of developing countries when they met in Moscow in early May at the sideline of the Grand Celebration of 80th anniversary of the Victory in the Great Patriotic War of the Soviet Union. Their meeting reached an important consensus on building the Myanmar-China community with a shared future.
Senior General Min Aung Hlaing and President Xi Jinping exchanged congratulatory messages on the occasion of the diamond jubilee anniversary of the bilateral tie on Sunday.
Senior General Min Aung Hlaing emphasized that the longstanding “Pauk-Phaw” friendship, which was cultivated by successive generations of leadership, has continued to grow stronger over time. In 2011, this enduring relationship was elevated to a Comprehensive Strategic Cooperative Partnership. President Xi Jinping’s historic visit to Myanmar in 2020 marked a new chapter in bilateral relations, during which both nations reaffirmed their commitment to building a Myanmar-China community with a shared future.
In return, Chinese President Xi Jinping also highlighted in his congratulations that the friendship between Myanmar and China has stood the test of time and grown even stronger, adding that upholding the jointly advocated Five Principles of Peaceful Coexistence and the Bandung Spirit, the two countries have been committed to good neighbourliness, deepened mutually beneficial cooperation, and firmly supported each other on issues regarding their respective core interests and major concerns, setting a fine example of friendly exchange between countries.
China, as a rising power with strong economic and political unity, having a highly esteemed cultural status, consistently shares weals and woes in multi-faceted issues. China’s vast and immediate assistance in the recent major earthquake in Myanmar deserves earnest recognition as a milestone in the humanitarian efforts in Myanmar. The people of Myanmar always express our heart-touched gratitude to the government and the people of China for their timely and generous humanitarian assistance in earthquake management. What is more, it is our sincere appreciation to China for its unwavering support in Myanmar’s efforts to achieve long-lasting peace and stability, national reconciliation, and socioeconomic development.
The enduring ties between Myanmar and China bearing the Pauk Phaw spirit will stand lasting over to our future generations and descendants for the next thousands of years with resilient love.

Source: The Global New Light of Myanmar