LIFE in a small town is undeniably different from life in a big city, isn’t it? It was around 1994. I was living in a small town and had a brief two-day trip to Yangon. In that small town, I was an English teacher, though not an especially well-known one.
The reason for my visit to Yangon was to meet an English teacher there. His name was U Thein Naing, a respected teacher who was likely about three or four years older than I was. He was also the teacher of my younger siblings who lived in Yangon. I wanted to meet him to explore the possibility of connecting with his network and perhaps arranging some small study circles in Yangon.
After arriving in Yangon, I called U Thein Naing to arrange a meeting. He mentioned that he couldn’t invite me to his house today and suggested instead that I come to the place where he was teaching – at No ( … ) on Kili Road, third floor, at around 2:30 in the afternoon. So, shortly before two, I took a bus from Kyimyindine to Kili Road and found the building he had mentioned. I went up to the third floor, knocked on the door, and a man who seemed to be the host opened it. When I told him I was there to meet U Thein Naing, he welcomed me warmly and led me to the living room. About ten to fifteen minutes later, a group of seven or eight children came out. They were wearing simple clothes — loose shirts and shorts, likely due to the summer heat — and each held some small books.
It seemed they weren’t students who had come from afar but rather children from nearby houses. Like a teacher, I leaned forward to take a closer look at the books the children were holding.
Hmm … it wasn’t a book I recognized. It was definitely not a school textbook. Since I already knew that U Thein Naing taught English, I felt a sudden curiosity about what he was teaching these kids.
Just then, U Thein Naing came out, and we both started walking down the stairs. Before we even reached the bottom, I couldn’t hold back my question any longer. “What do you teach, Saya?” I asked right away. “English,” he replied with a smile. “What kind of English?” I followed up quickly.
He seemed to understand what I was getting at. Reaching into his shoulder bag, he took out a book and showed it to me. “This book,” he said, holding it out in front of me. The moment I saw it, I understood immediately. It was clear why the children from my rural area would never quite catch up with the children in Yangon when it came to English.
Once we reached the ground floor, U Thein Naing continued, “Kids in Yangon often have three English teachers. The first one is the school teacher, who teaches them from the prescribed textbooks. The second one is the tutor outside of school who helps them go over the same textbooks.
And then, there’s a third one — the one like me — who teaches them using international curricula tailored to their age.” I understood. The school syllabus alone wasn’t enough, so they were incorporating international programs alongside it. I began to wonder just how long Yangon had been evolving with this kind of comprehensive English learning system. Meanwhile, U Thein Naing didn’t add anything more, and I found myself lost in thought.
When I returned to my small hometown, I kept thinking about the English teaching system I had experienced in Yangon. I wondered how I could bring something similar to life here. It was early May — summer break — and my tutoring classes were also on hold. Unlike in Yangon, where students continue attending extra courses during the summer, students here only come back for registration when school reopens.
The idea of teaching a syllabus outside of the prescribed schoolbooks was unheard of for both students and parents in my town. However, I was determined not to give up. I decided to start with whatever was possible. Since schools were closed and I didn’t have any students, I turned to one of my nieces, who had just finished her matriculation examination.
I gathered her and a few of her friends, offering to teach them from my Grammar in Use (Intermediate level) for free.
Honestly, I wasn’t sure if this book level was suitable for these students. All I had was this Grammar in Use book and the motivation to teach, so I just started with what I had. Along with my niece, I gathered six female students and began teaching them. Surprisingly, they seemed genuinely interested. The class lasted a little over a month, and they were enthusiastic throughout. Eventually, the school reopened, and other students returned to their regular classes with the prescribed textbooks, so I had to stop the free lessons. What I’ve shared here is a glimpse of how we began introducing international English curricula in our small town.
Thirty years have now passed, and it’s 2024. My small class has grown to about forty regular students, and during the summer break, there are often over sixty attending. None of the parents who bring their children here request that I teach them from the standard textbooks. I accept students who are at least seven years old, so I teach various levels, from Grade 2 up to students who have just completed Grade 12.
Over these thirty years, both parents and the community have come to understand the value of English. Now, people truly recognize its importance. My little class, which I once offered for free, has grown, and there are now three similar classes in this small town alone. While I don’t oppose the government’s textbooks — they still have value and are taught in many tuition centres – there’s also an apparent demand for broader learning. There are even three private schools in this small town now, not counting the others. I think anyone looking at the town’s progress in education over the years would see how much the community’s mindset and priorities have evolved.
In Myanmar, the motivation to learn English has a long history and many reasons behind it. English was introduced during the colonial period and has remained an essential language in the country’s education system.
In recent years, globalization has made English even more important. One key reason is the economic opportunities that come with knowing English. Many multinational companies operate in Myanmar, and fluency in English can lead to better job prospects and higher salaries. In major cities like Yangon, businesses often require employees who can communicate well in English because it is the primary language of international trade and industry.
Additionally, the academic environment has increased the emphasis on learning English. Higher education institutions in Myanmar often use English as the language of instruction, especially in science, technology, engineering, and mathematics (STEM) fields. Students who want to study abroad or at international universities within Myanmar need to have strong English skills, as demonstrated through exams like IELTS or TOEFL.
The role of technology and the internet is also significant. Access to global knowledge and resources is mostly available in English. Students and professionals in Myanmar use the internet to access online courses, research papers, and international publications, all of which require a good command of English.
Another important factor is cultural exchange and the desire for global connectivity. English acts as a bridge that connects Myanmar to the world and facilitates interactions with people from different cultures and backgrounds. This international perspective is particularly appealing to the younger generation, who are eager to explore beyond their borders.
The dedication to learning English also comes from a societal aspiration for progress and development. As Myanmar continues to grow and integrate into the global community, English proficiency is seen as a stepping stone to achieving modernity and advancement.
Parents understand this and invest in their children’s English education to provide them with the necessary skills for the future. In rural areas, where access to quality education and resources can be limited, community efforts and individual initiatives play a significant role. Teachers like me and others bridge the gap by introducing innovative methods and international curricula, ensuring that students in small towns have the same opportunities as those in urban areas.
Despite the enthusiasm for learning English, several challenges remain. Limited resources, especially in rural areas, can hinder the learning process. There is a shortage of trained English teachers and up-to-date materials. However, community-driven efforts and initiatives by local educators have shown promising results in overcoming these barriers.
The government’s role in supporting English education is also crucial. Policies that encourage English learning, provide resources, and train teachers can significantly enhance the quality of education. Collaboration with international organizations and educational institutions can further support these efforts.
In brief, the motivation to learn English in Myanmar is fueled by economic aspirations, academic requirements, technological advancements, cultural exchanges, and societal progress. The journey of diligent study is marked by dedication, innovation, and a collective effort to bridge gaps and create opportunities. As Myanmar continues to develop, English proficiency will remain a vital component of its educational and societal landscape. By addressing challenges and leveraging opportunities, the country can ensure that its citizens are well equipped to thrive in a globalized world.
Source- The Global New Light of Myanmar
The highly consequential meeting between Indian Prime Minister Narendra Modi and Chinese President Xi Jinping in Kazan on the side lines of the BRICS summit is opening exciting new opportunities. The ripple effects of this key interaction between strong leaders of the two civilizational states will naturally be felt on the bilateral terrain. Apart from promising stability along their disputed border, the benefits of the Kazan conversation go far beyond security. For instance, the dialogue between the two tall leaders has opened the door to a new phase of geo-economic engagement between New Delhi and Beijing. Chinese investments in In dia and Indian exports to China in the services sector, especially Information Technology and pharmaceutical and agri-sectors can be the new template for en gagement in the post-Kazan era. After the 2014 summit between Prime Minister Modi and President Xi in India, Beijing pledged a US$20 billion investment pack age in India. That included setting up an industrial park for manufacturing electrical equipment. If everything had gone according to plan, this equipment would have been exported to China, thus easing the adverse balance of payments, which India has chronically faced in its trade relations with China. Following Kazan, if the bilateral economic track takes off, it can encourage the two, to consider joint partnerships in third countries, especially in the Global South under the India-China+ formula. In the future, this formulation could mutate into a Russia-India-China+ idea where the three giants of the multipolar world can work together in the Global South. As the dust settles on the Modi-Xi talks — an event that took place after a gap of five years during which military tensions soared along the high mountain ranges of eastern Ladakh, it is now possible that both Beijing and New Delhi pick up the threads and explore possibilities of joint forays in Myanmar — a key nation on the cusp of South and Southeast Asia.
Why Myanmar?
There are at least four compelling reasons why India needs to reengage with Myanmar. First, Myanmar’s geography makes it a natural candidate for a deeper partnership. Myanmar is India’s gateway to Southeast Asia — indeed the pivot of New Delhi’s Act East policy. It presents a contiguous corridor for greater connectivity between Northeast India and ASEAN. Unsurprisingly, Myanmar is the fulcrum of the Asian Highway that will link India with Thailand, opening the possibility of a northern hookup with Danang in Vietnam. Trade and investments along the corridor can become a new engine for creating jobs, prosperity, and a surge in people-to-people connectivity. Second, Myanmar possesses a unique geo-strategic maritime location, along the Bay of Bengal. India has been Myanmar’s partner in building the Sittway Port. An outlet with huge potential, it is the natural gateway to channel trade from India’s northeast axis with the rest of the world, including ASEAN. On its part, China has constructed the deep-sea port in Kyaukpyu co-located with an industrial park. This port is of prime strategic importance as it lowers China’s trade dependence on the US-dominated Malacca straits, a key chokepoint that can be leveraged for the containment of China. Third, Myanmar possesses huge natural resources. These include significant deposits of precious and semiprecious stones, including rubies, sapphires, jade, and other gem stones. It also has deposits of silver, lead, zinc, gold, tin, tungsten, and barite. Besides, My anmar has substantial reserves of petroleum and natural gas, apart from huge hydropower potential, which can make it energy surplus. Myanmar can also be a major player in guaranteeing regional food security as its fertile land supports the cultivation of various crops, including rice, pulses, and other agricultural products, complementing marine resources such as fisheries. The country’s forests are also a major source of timber, fuel wood, and other forest products. Finally, as a neighbour of the two giants of the multipolar world order, Myanmar is a vital bridge between India and China, spurring the demand for a new regional initiative. Consequently, as a follow-up to the Kazan conversation between Prime Minister Modi and President Xi, a new China-India-Myanmar (CIM) economic corridor can be trilaterally considered a derivative of the BCIM plan. More so, such a standalone project can be kept out of the BRI framework, as its roots can be traced to the pre-BRI era. China has already flagged off the China-Myanmar Economic Corridor, which can be rebooted as a new project, with nodes firmly extending into India. (Atul Aneja is a strategic analyst based in New Delhi, India.)
Source: Global New Light of Myanmar
IN the early days of diplomacy, nations forged their relationships through formal letters, emissaries, and discreet negotiations conducted behind closed doors. Today, however, the landscape has dramatically shifted. World leaders now convey diplomatic messages with the simplicity of a tweet, and global policy discussions unfold in real-time across social media platforms. The internet has ushered in a new era of diplomacy – often referred to as ‘Twitter diplomacy’ or ‘digital diplomacy’ – which is revolutionizing how countries interact with one another and connect with their citizens.
The Power of Twitter Diplomacy
Consider a single tweet: 280 characters sent from a smartphone can now influence millions of people around the world in seconds. No leader has demonstrated this more dramatically than former US President Donald Trump, who used Twitter not just as a platform to communicate domestic policies but as a tool for global diplomacy.
From directly addressing North Korean leader Kim Jong Un to announcing US foreign policy decisions, Trump showed how a tweet could bypass traditional diplomatic channels, instantly shaping international discussions.
But it’s not just the US that has embraced digital diplomacy. Around the globe, leaders like Indian Prime Minister Narendra Modi have harnessed the power of social media to connect directly with citizens and international audiences. In 2023, during the G20 Summit held in New Delhi, Modi utilized platforms like Twitter (X) and Instagram to promote India’s presidency of the G20, share key initiatives, and highlight the importance of global cooperation on issues like climate change and sustainable development. His active engagement on social media allowed him to shape narratives around India’s leadership role in addressing global challenges while fostering dialogue and collaboration among member countries.
Public Diplomacy and Crisis Management
One of the key strengths of digital diplomacy is its ability to reach not only foreign governments but also global citizens. Public diplomacy – winning the hearts and minds of people in other countries – has taken on new meaning in the digital age. Social media platforms like Twitter, Facebook, and Instagram are now crucial tools for embassies and government officials to promote cultural diplomacy and create positive narratives about their nations.
For instance, South Africa’s Department of International Relations and Cooperation actively uses social media to promote its cultural diversity and initiatives, engaging with global audiences through posts that highlight its rich heritage, traditional music, and significant events like the annual Nelson Mandela Day celebrations. In contrast, China utilizes platforms like Weibo to promote its Belt and Road Initiative, sharing stories of infrastructure projects and cultural exchanges. Meanwhile, Bhutan leverages social media to highlight its unique approach to Gross National Happiness, sharing insights into its cultural values and sustainable development efforts, fostering goodwill and understanding through shared cultural experiences.
In times of crisis, social media can also serve as an essential tool for diplomatic communication. During the COVID-19 pandemic, the World Health Organization and various government officials used platforms like Twitter to coordinate international responses and provide timely updates on health guidelines. Similarly, in the aftermath of natural disasters or terrorist attacks, social media allows governments to disseminate information, request aid, or offer assistance quickly.
The Hazards and Hurdles
Nevertheless, for all its advantages, social media also introduces significant risks to the world of diplomacy. One of the most pressing concerns is the spread of misinformation and disinformation. Fake news can inflame conflicts, deepen misunderstandings, and even destabilize governments. A significant example occurred during the conflict between Israel and Hamas in 2021 when misinformation circulated on social media about the events leading to the violence.
False narratives and misleading images were shared widely, inflaming tensions and polarizing opinions internationally. This misinformation complicated diplomatic efforts by various countries seeking to mediate the conflict, illustrating how social media can quickly escalate diplomatic crises and hinder constructive dialogue in sensitive geopolitical situations.
Another challenge is the informal and often unpredictable nature of digital diplomacy. Traditional diplomacy is built on careful negotiation and tact, but social media allows for impulsive, unfiltered statements that can escalate tensions. A single tweet can lead to diplomatic fallout if misinterpreted or seen as inflammatory. In an era where world leaders have instant access to millions of followers, a moment of poor judgment can have far-reaching consequences.
Shaping Global Opinions and Soft Power
While challenges persist, the capacity of social media to influence international relations is profound. For instance, during the negotiations surrounding the Iran nuclear deal (Joint Comprehensive Plan of Action) in 2015, social media became a battleground for narratives. Key diplomats, including US Secretary of State John Kerry, utilized platforms like Twitter to provide real-time updates and to counter misinformation about the negotiations. This online engagement allowed for greater transparency and helped to rally support from both domestic and international audiences. Furthermore, after the deal was reached, social media was instrumental in disseminating messages of hope and collaboration, as well as in addressing concerns from sceptics in various countries. This example highlights how social media can serve as a vital tool in diplomacy, shaping perceptions and facilitating dialogue during critical negotiations.
The Next Chapter of Diplomacy in a Digital Era As social media continues to evolve, so too will the nature of diplomacy. Future diplomats will need to master not just the art of negotiation but the skill of digital communication. Social media platforms will increasingly become critical arenas for public diplomacy, crisis management, and even negotiations.
On the other hand, the world must also consider the need for international laws and diplomatic protocols to keep up with the pace of digital change. What measures can be taken to ensure world leaders’ responsible online communication? How can the spread of misinformation be controlled without infringing on free speech? As digital diplomacy becomes more entrenched in global politics, these are questions that will need answers.
Conclusion
Diplomacy in the digital age is fast, direct, and powerful. Social media has transformed global politics, creating new opportunities for engagement and new risks. Leaders now have the power to shape international relations with the click of a button, and the world is watching. In this rapidly changing landscape, diplomacy will need to adapt, ensuring that even in the digital age, dialogue and cooperation remain at the heart of international relations.
Refs:
• Cohen, E (2019). Digital Diplomacy: The Impact of Social Media on International Relations. Routledge.
• Bachmann, A, & Weber, R (2018). “The Role of Social Media in Shaping International Relations.” International Studies Quarterly, 62 (2), 283-295.
• Gilboa, E (2019). “The Impact of Social Media on Diplomacy: From Information to Action.” The Hague Journal of Diplomacy, 14 (2), 178-201.
• Peters, M (2020). “Navigating Digital Diplomacy: Opportunities and Challenges.” Foreign Affairs, 99 (3), 56-64.
• Kampf, R, & Lentz, B (2021). “Digital Diplomacy and the Role of Social Media in Global Governance.” Global Policy, 12 (1), 55-63.
• Krook, M L, & Restrepo, M (2020). “Digital Politics: New Media, New Power in Global Governance.” International Studies Review, 22 (4), 870-895.
• Miskimmon, A, O’Loughlin, B, & Roselle, L (2020). Strategic Narratives: Communication Power and the New World Order. Routledge.
• Stevens, D (2021). “Social Media, Foreign Policy, and International Relations.” Journal of International Affairs, 74 (1), 145-162.
• Müller, P (2022). “The Digital Transformation of Diplomacy: Challenges and Perspectives.” European Journal of International Relations, 28 (1), 20-40.
• Walsh, K C (2023). “Digital Diplomacy: How Social Media Shapes Foreign Policy.” Global Affairs, 9 (1), 47-64.
Source- The Global New Light of Myanmar
IN life, there are often things we believe we are quite skilled at or have mastered, but in reality, our perceptions and judgments can be mistaken. In this context, the Myanmar saying “the teacher doesn’t teach improperly, the student doesn’t learn properly” carries significant meaning, and we should be mindful of it. There is a vast difference in outcomes between those who follow the methods and systems taught by their teachers and those who work without proper guidance or in a haphazard manner. Here, I will share some personal experiences to illustrate just how important it is to learn and develop skills under the guidance of a good teacher and through proper methods.
This happened during my high school years in 10th grade, 1970. After failing the matriculation examination once, I had to return to school for another year in the same grade. Since it was a class full of repeat students, there wasn’t much discipline.
There were about forty students in the class, and during the times when the teacher wasn’t around, the boys would gather at the back of the classroom and chat. I was among them, too.
One day, four students from our class went missing. After investigating, we found out it was Tun Kyi, Tin Aung, Soe Naing, and Myat Tun. In reality, they hadn’t disappeared at all. They were representing our school as the selected athletes for the Badminton competition at the Pathein District Schools Sports Meet. That’s why they weren’t in class; they had gone to Pathein for the competition.
About three weeks later, Tun Kyi, Tin Aung, and Soe Naing returned, but Myat Tun didn’t come back. I asked Soe Naing, and he told me that Myat Tun had been selected as a district-level athlete and was continuing his training in Pathein. He said that if Myat Tun were selected as a permanent Badminton selection for the upcoming Ayeyawady Region Badminton Competition, he would compete, and if not, he would return. Myat Tun ended up missing school for about two months.
Eventually, he came back after being selected as a representative for Pathein District. He returned only after the competitions were over.
One day, during a time when the teacher couldn’t come to class as usual, the students gathered at the back of the room and started chatting. The conversation covered all sorts of topics, and Myat Tun, in his bold manner, began sharing his fresh experiences as a district-level badminton competitor. I was just sitting there, half-listening to his stories. My friends were listening too, but I had a feeling that, like me, they were secretly feeling a bit envious.
As Myat Tun kept boasting, he suddenly challenged us.
He said that anyone brave enough to play badminton against him could do so, and he would give us a 14-point advantage in a 15-point game. He even suggested that we place a wager on the match!
The wager was set at five kyats.
For those reading this today, it’s worth considering how much five kyats meant around the 1970s compared to today’s value. Back then, five kyats held significant value, and its worth in today’s terms would certainly be much higher.
So, dear readers, you can imagine how much that amount could buy at the time.
All of my friends fell silent, deep in thought. As for me, I began to realize that with a 14-point lead, I only needed to score one point to win. No matter how skilled Myat Tun was, even as a district-level athlete, I was confident I could manage at least that one point.
The thought, “I can win this!” filled my mind, and I boldly accepted his challenge, saying, “I’ll play!” Myat Tun, with a smile, said, “Alright, great! Tomorrow morning at 8 am, let’s meet at the court. Just the two of us. I’ll come pick you up from your house.” He set the match.
At that time, our town had an indoor court where youth and middle-aged badminton enthusiasts would gather. It was located at the back of the cinema, and they had converted it into a proper indoor badminton court. The club was known as the “Myoma Badminton Club.”
On the morning of the match, Myat Tun came to pick me up from my house. His appearance was striking — his skin was fair, and he was dressed entirely in white. He wore a white t-shirt, white shorts, white ankle socks, and white canvas shoes, and he even carried a brand-new white shuttlecock in his hand. On the other hand, he held a brand new Yonex racket.
He looked just like a young prince, and that image of him is still vivid in my mind to this day. Let me describe my situation a little as well. I wasn’t someone who knew how to play badminton properly; I just thought I could manage to score that one point.
Unlike Myat Tun, I didn’t have any fancy outfits. I simply wore an old sleeveless vest and a traditional longyi tied up at the waist. Since I didn’t have my own racket, I stopped by Tin Aung’s house on the way to the court and borrowed one from him.
When we arrived at the court, Myat Tun unlocked the door and turned on the lights. On each side of the court were three four-foot fluorescent lights, brightly illuminating the space.
Under the glow of the lights, Myat Tun, dressed all in white, looked every bit like a young prince. On the opposite side, there I stood, barefoot, in my old sleeveless vest and longyi, ready for the match.
You can imagine the contrast, dear readers!
Before the match started, Myat Tun made a request. He reminded me, “Since I’m giving you a 14-point lead, I’ll start with the serve.” I agreed without much thought. And so, the match began.
As soon as it started, Myat Tun scored one point after another, almost effortlessly. It felt like I was being chased around the court like a dog while he, without breaking a sweat, calmly accumulated points.
Meanwhile, I was running from the front to the back of the court, entirely out of breath, while he didn’t even seem to perspire.
By the time he reached 10 points, I was still at zero, and I was already exhausted. Myat Tun, however, appeared as composed as ever. I started wondering if scoring even a single point was going to be possible. Was he really this good? And could I even manage to win one point in this game?
Before long, the score reached 14-14. Up until this point, I hadn’t even returned a serve that landed on Myat Tun’s side of the court. In other words, I hadn’t managed to hit the shuttlecock onto his side to make it fall on the ground. At 14-all, it was clear that whoever continuously scored the following two points would win. Whether he scored two consecutive points or I somehow managed to do so, the victor would be decided in the next few moments.
By now, dear readers, you might already have an idea who was going to win. Yes, I lost. In a 15-point match, I couldn’t even score a single point. After the game was over, Myat Tun walked over to my side of the court, patted me on the shoulder, and smiled like a true victor. I, on the other hand, reluctantly pulled out the five kyat notes I had tucked in my waistband and handed it to him.
That night, I struggled to sleep well, replaying the events of the day in my mind. Myat Tun and I were the same age, physically similar in appearance, and even shared the same classroom. Yet, in this 15-point badminton match, I couldn’t even manage to score a single point against him. I found myself pondering the reasons behind my defeat.
We were both in the same situation: same age, similar bodies, and equal academic standings, as we were both in the tenth grade. So why was it that I failed to score even one point? I continued to question myself, trying to find answers to my thoughts. However, as the night deepened, I still hadn’t reached any conclusions.
The day’s events were etched in my heart, a reminder of the competition and the need to improve.
After a few months, I finally found the answer I had been seeking, and it came from Myat Tun himself.
Here’s how it went: during that summer break, Myat Tun’s family moved to another city. However, his father stayed behind in our town due to work responsibilities. Unfortunately, Myat Tun’s father got married again to a lady in his office, and now he was living with his new wife. Being the eldest in his family, Myat Tun would return to our town about every two months to visit his father for various family affairs. During these visits, he often stayed at my house for about three or four days.
One time, he asked me, “Aren’t you going to learn how to play badminton?” He mentioned that he could teach me. I listened intently as he spoke. He had been away from our class for about two months, participating in a selection process in Pathein District, where he had been training. One day, the Pathein District team travelled to Yangon for further training, coinciding with a time when the Aung San Stadium in Yangon was hosting a workshop with the Chinese Selection Team for national badminton selectors from Myanmar. During that training, they were fortunate enough to receive instruction in badminton techniques and Chinese methods from the national and Chinese coaches. At that moment, China was at the top of the badminton atmosphere across the world.
I have now clearly understood the answer. I have learned the lesson that there is a significant difference between someone who has been properly taught and trained by a good teacher in a systematic way and someone who knows nothing at all, like a complete novice. No matter how similar in age, appearance, or educational qualifications, I have realized that I can never match someone like Myat Tun, who good teachers have taught in a disciplined manner. That’s the answer I’ve come to understand.
Source- The Global New Light of Myanmar
AVIAN influenza, caused by the H5N1 virus, began spreading globally in 2008. The virus initially spread among animals and then to humans who came into contact with infected animals. Severe cases of avian influenza can be fatal.
In early October, Vietnamese state media reported that dozens of tigers died in southern Vietnam zoos following a bird flu outbreak. Since August, 47 tigers, three lions, and a panther have succumbed to the H5N1 virus at Vuon Xoai Zoo near Ho Chi Minh City and My Quynh Safari Park in Long An province. No human infections were reported.
In 1997, as bird flu claimed lives in Hong Kong, approximately 1.5 million chickens were culled to prevent an outbreak in the region. In early 2004, a significant bird flu outbreak occurred in Thailand, Vietnam, South Korea, and Japan, leading to the deaths of 21 people. According to surveys, between 2003 and 2024, a total of 889 people across 23 countries were infected by the H5N1 virus. Of these, 463 died, representing 52 per cent of those infected, as reported by the World Health Organization.
Currently, people worldwide are facing outbreaks of infectious diseases. Of these, 75 per cent of the diseases that have emerged globally in the past two decades were zoonotic, meaning they were transmitted from animals to humans. As a result, it has become increasingly difficult to separate animal health from human health due to the unexpected rise in infectious diseases.
Biosecurity is crucial in poultry farming. Farmers must follow animal health protocols from relevant authorities to protect both their animals and themselves from dangerous viruses. By prioritizing biosecurity for chickens, ducks, quails, and other livestock, farmers can safeguard their animals and their own health.
The Department of Livestock Breeding and Veterinary in Myanmar has issued guidelines for operating animal farms. Farmers and farm workers must wash their hands with soap after working with chickens, ducks, and quails. Additionally, people should thoroughly cook meat and eggs to ensure they are safe for consumption. Following these practices can help prevent bird flu infections in daily life.
Practising personal hygiene and keeping poultry farms neat and tidy are crucial to preventing bird flu and cutting the chain of infection in the community. Local authorities have to take preventive measures whenever they receive information about bird flu from all over the world and warn the breeders of bird flu infection in time.
NO ONE can stand alone in society. As living beings, humans inherently need to foster friendships and seek meaningful partnerships. In fact, individuals are not always saints or enlightened beings – those considered the noblest in various religions – who can maintain sincerity at all times. Our mindsets change constantly, and therefore, no one can guarantee that an individual can sustain genuine fraternity based on sincerity forever.
Forging genuine friendship among individuals
The term “genuine friendship” may seem unfamiliar to some people. In reality, genuine friendship can often be intertwined with insincere actions from those who feign a positive mindset in society while their true intentions are not sincere. Their motivations may be rooted in deceitful behaviours, and they do not seek to cultivate meaningful partnerships with others. Such actions are detrimental to social relationships. Unfortunately, those who advocate for the necessity of genuine friendship may sometimes fall victim to these deceitful individuals.
This topic does not focus on wanting to express genuine friendship between one person and another. Rather, it aims to address the insincerity often present, especially among young people, who might pretend to be friendly with someone they actually have romantic feelings for.
For example, some guys pretend to be friendly with some girls in an attempt to propose their love to those girls one day. So, those guys initiate their movements before proposing their love for girls. It can be said that their actions are not sincere for friendship.
Those males and females culturing so-called friendliness are not concerned with this topic.
The main point is that when two people become friends, regardless of whether they are of the same gender or different genders – they may be a male and another male or, a male and a female or a female and another female. In this case, it is important for them to have a sincere attitude towards each other.
It is very important that between individuals, there should be no exploitation of each other’s weaknesses, no harsh criticisms, and a focus on helping and supporting one another. In fact, it is public ethics for all. Actually, such public ethics are being practised in Myanmar’s society. It is important to respect each other and work together. If everybody has a good relationship, they should monitor the expectations somebody set for each other. Anybody should not act in ways that harm their friend’s interests. If you discover any harm to someone’s interests, you should speak up to prevent it. You should also avoid making negative comments. Even if you encounter misunderstandings from your friends regarding your actions, you must have the courage to intervene and prevent them from making mistakes or straying onto the wrong path for their own sake. Importantly, genuine friends must uphold a concept that they must dare to serve the interests of each other, avoiding inappropriate actions, pretending, one-sided exploitation and influence, and having no hegemony attitude.
Fake friendliness
Some people, who are only focused on finding weaknesses and exploiting them tend to jump at opportunities to enhance their own interests while overlooking the good of their friends. Those individuals will eventually end up on a list of friends to avoid. You will know for yourself where you belong on that list. In reality, friendship is a secondary relationship in life. Siblings and family are the primary connections, no matter how bad things may get. Blood ties are unbreakable. Friendship is formed after surpassing those familial bonds, making it a secondary relationship.
The title ‘unscrupulous friends’ is harsh, but it is difficult to find a better term for them. Everyone should avoid friends like this. In truth, they should not even be called ‘friends’, as that word does not fit people like them. They are more like enemies, as they are close enough to cause harm or threats to those they claim to befriend, lacking sincerity and loyalty. As those unfaithful friends cannot be compared with genuine friends, the status of those persons who lack loyalty is very far from the family members. Indeed, even family members with bad attitudes are better than those disloyal friends.
Good friendliness
In reality, everyone has experienced that having a true friend can be more reassuring and dependable than having blood relatives. Good friends are those who, despite being very close for years, are always ready to help you in times of need. I want to challenge the saying that having one enemy is enough when you have a hundred friends. Instead, I want to say that having a true friend is far more valuable than having a hundred enemies; with a true friend, you can truly enjoy life.
Actually, no one can be fully defined forever. Generally, it is true that disloyal and insincere friends are a danger to genuine friendship. On the other hand, true friends are dependable as well as reliable, standing by their partners in times of emergency and trouble. These loyal friends are ready to give a helping hand to their partners in any situation, even when facing difficulties themselves. If you want to know the character of true friends, you should look for them during times of crisis. True friends will prove to be better than siblings. If you have a true friend, consider yourself lucky.
Living a thousand miles apart A true friend is someone with whom you may live a thousand miles apart, yet your hearts are very close. Even though there are many people around you, we live in a time where there are often those who only watch to take advantage of you or bring you harm.
Though living more than a thousand miles apart, two faithful friends remain connected through shared thoughts and perceptions. Despite the distance, they prioritize staying informed about each other to offer support whenever needed. Their help is given freely, without any expectation of return, as a form of sacrifice. Both deeply understand each other’s minds and souls, always seeing opportunities to assist their friends as acts of kindness. The actions of true friends may seem strange to those who are used to exploiting opportunities for selfish gain.
Sacrifices in friendship If you truly cherish your friendships, you cannot just take advantage of them without consideration. You should think about how you can bring benefits to your friends. Always keep an ear open to their circumstances and be ready to help in times of need.
You should reflect on what you have already given to your friends. It is important to be content with the sacrifices you make for their well-being. For friends who have a mutual desire to support each other, life’s journey will be filled with joy and blessings.
In this regard, the acts of sacrifice between two true friends are endless, rooted in esprit de corps. In genuine friendship, true friends never keep track of the gratitude they owe each other, but they always remember the gratitude of others. They strive daily to find the right moment to repay these debts of gratitude. This is a beautiful concept for all humanity and societies. If everyone upheld this kind of moral integrity, society would flourish with prosperity, peace, and happiness, and conflicts and wars could be avoided.
Ethics in friendship
There is one more thing. If friendships are genuine, you should be aware of and avoid any deceitful or manipulative behaviours towards each other. Making something non-existent seem real is truly shameful. Manipulation is the work of weak individuals. If friends start speaking deceitfully to one another, it shows that the one doing so is genuinely unfulfilled. You should also reflect on whether the words you say come off as manipulative. Why? It is because manipulation can lead to emotional turmoil. The consequence is that it can cause friends to feel disappointed and hurt.
In this case, I would like to share one of my experiences with all of you. Around 2001, while I was working in Mandalay, I had a friend. At the time, I thought we shared the same mindset. He was very skilled at his job but was constantly boasting. He always
sought to gain privileges over me in various ways and never contributed to shared expenses.
For instance, whenever we had snacks or tea, he never offered to pay. However, I overlooked this because his salary was lower than mine.
Over time, he began trying to dominate us and interfere in my affairs. He consistently showcased his own strengths but never acknowledged the accomplishments of others. I realized that he was jealously competing with me in all aspects, even though his position at the workplace was lower than mine, he was also younger than me. As a result, I gradually became disappointed by his inappropriate behaviours.
One day, he called me at midnight. When I answered, he bragged – without any real reason– that his wife had been selected to go abroad. Despite usually avoiding calls to save money, he had no problem disturbing my sleep to boast about his wife’s trip. How ironic! Generally, he never called others when he did not have any reasons for boasting. I had experienced similar occurrences of his inappropriate actions several times. When I could no longer tolerate his behaviours, I cut off all contact with him, and we have not spoken since.
Understanding inappropriate acts and words However, if true friendships really exist, then there is no reason for such deceitful behaviours to occur. Those who understand how certain actions and words can impact genuine friendships will consciously avoid them. If manipulation does happen, it is common for one friend to forgive the other, as both sides may have experienced it themselves.
In fact, forgiveness and patience are still essential qualities in relationships among true friends, even if they are not explicitly stated. Nevertheless, you may have also observed that these qualities of forgiveness and patience are rarely taken for granted among genuine friends.
In fact, intentional or unintentional acts of boasting and deceit may sometimes occur between two friends. These actions can be analyzed based on the context of their conversations. True friends, however, are open with each other and regularly reflect on their behaviour to ensure it is not perceived as boasting. This self-awareness is simply part of being true friends. Daily interactions between them continue, and in summary, both are keen to preserve their strong bond by avoiding any inappropriate actions or words.
Self-analysis on having honesty in friendship
In this case, honesty in friendship means that when friends come together, they should be free of expectations and hidden agendas. If people can genuinely relate to each other without deceit, then true friends can emerge. If this doesn’t happen, then friendships may only exist at a superficial level, like fleeting appearances of characters in a movie. You might find yourself in a situation where your friendships are just passing acquaintances instead of genuine connections. You can also reflect on what type of friend you are and how you contribute to those relationships.
In this fleeting human existence, where we only have a moment like a bubble, I hope that everyone encounters true friends and builds genuine relationships. May you also be able to embrace your friends with the spirit of true friendship.
Source- The Global New Light of Myanmar
KNOWING idioms is useful in everyday conversation to sound more fluent and natural, as they can convey complex ideas briefly and add a layer of cultural richness to your language, making interactions more engaging and relatable.
ပတ်စာခွာ ဖျာသိမ်း
/ pá sa khwa hpja thein:/
• to the very end.
• to complete a task thoroughly.
• to fully accomplish a task.
• ပြီးဆုံးသည်အထိ ဆောင်ရွက်သည်။
• မြန်မာ့ဇာတ်ပွဲအဆုံးတွင် ဗုံများကို ချိန်ညှိရာတွင် အသုံးပြုသော ပတ်စာကို ခွာထုတ်ရ...ပရိသတ်သုံးတဲ့ ဖျာတွေကိုလည်း လိပ်ရ...
• အလှူအိမ်မှာ ပတ်စာခွာဖျာသိမ်း လုပ်နေ၍ အိမ်သို့ ဒေါ်ကြီး ပြန်မရောက်သေးပါ။
To Detach the Paste from the Drum and to Roll Up the Mat
At the conclusion of a Myanmar theatrical performance, it is necessary to detach the paste used for tuning the drums and to roll up the mats used by the audience.
Therefore, to finish a task completely is referred to as “detaching the paste from the drum and rolling up the mats.”
This Myanmar idiom embodies the importance of completion and closure in any endeavour. When a theatrical performance concludes, it is symbolic of wrapping up the event and signifies that all tasks related to it have been finalized.
This action reflects a broader life lesson about the significance of seeing things through to the end. Whether in work, relationships, or personal projects, completion ensures that nothing lingers or remains unresolved.
The metaphor invokes an imagery of tidiness and responsibility, suggesting that once a commitment is fulfilled, one should take the necessary steps to tidy up and move on to the next chapter. Thus, it underscores the value of closure and the need to complete what has been started.
USAGES:
“Close the book”
Meaning: To end or finish a discussion or activity.
Example: After a long meeting, we decided to close the book on the project.
“Bring it to a close”
Meaning: To conclude something decisively.
Example: It’s time to bring this discussion to a close.
“Tie up loose ends”
Meaning: To complete any remaining tasks.
Example: Before going on vacation, I need to tie up all loose ends at work.
“Put a finishing touch on it”
Meaning: To add the last detail or improvement.
Example: I just need to put a finishing touch on my painting before I show it.
“Wrap it up”
Meaning: To finish or conclude something.
Example: Let’s wrap it up before we run out of time.
“Cross the T’s and dot the I’s”
Meaning: To finish with attention to detail.
Example: Before submitting the report, make sure to cross the T’s and dot the I’s.
“Call it a day”
Meaning: To finish working for the day or to conclude an activity.
Example: It was a long day, so let’s call it a day.
ပတ်ထမ်းတွေ့
/ paat htam twae/
• တစ်စုံတစ်ခုသော အကျိုးကိုမျှော်မှန်း၍ ညောင်ရေပွဲကိုနွှဲရာမှ ပတ်မကြီးဝင်ထမ်းရသကဲ့သို့ အကျိုးတစ်စုံတစ်ရာရမည်ဟု မျှော်မှန်း၍ ပါဝင် ဆောင်ရွက်ခါမှ ထင်သလိုဖြစ်မလာဘဲ အဆိုးနှင့် ကြုံရသည်။
To Undergo a Queer Punishment of Shouldering a Big Drum
In a fable, a clever judge commanded both the plaintiff and the accused in a defamation case to go around with a large drum hung from a long pole, which they had to shoulder together. Inside the drum was a man instructed to eavesdrop on their conversation.
Thus, to suffer for one’s intervention in a matter, despite having good intentions, is referred to as “undergoing a queer punishment of shouldering a big drum.”
This idiom conveys the irony of becoming entangled in a situation despite intending to provide help or resolution. The fable illustrates how even good intentions can lead to unintended consequences.
The image of shouldering a cumbersome drum emphasizes the burden one bears as a result of meddling or intervening in conflicts that may not directly involve them.
This serves as a warning against overstepping boundaries; the act of eavesdropping and holding the drum becomes a cumbersome, shared punishment, illustrating that good intentions do not always lead to positive outcomes.
Ultimately, it captures the idea that sometimes, it’s better to remain uninvolved rather than bear the unnecessary weight of others’ issues.
USAGES:
“Caught in the crossfire”
Meaning: To become involved in a conflict between two other parties.
Example: She didn’t mean to take sides; she just got caught in the crossfire.
“Burnt by the fire”
Meaning: To suffer negative consequences due to one’s actions or involvement.
Example: He was burnt by the fire when he tried to help them with their problems.
“Too close for comfort”
Meaning: To be entangled in a situation that feels risky or uncomfortable.
Example: Their arguments got too close for comfort, and I had to leave the room.
“Stepping on toes”
Meaning: To interfere in someone else’s affairs or enter their territory.
Example: I didn’t want to step on any toes, but I felt the need to intervene.
“Biting off more than you can chew”
Meaning: To take on too much responsibility or involvement.
Example: He bit off more than he could chew by trying to resolve everyone’s problems.
“A double-edged sword”
Meaning: An action that can yield both positive and negative consequences.
Example: His good intentions were a double-edged sword, creating more complications.
“Playing with fire”
Meaning: To engage in risky or dangerous behaviour that may lead to trouble.
Example: Trying to mediate their argument felt like playing with fire.
ခွာရာတိုင်း
/ hkwar rar tine /
• To compare hoof marks
• To analyze hoof prints
• To examine hoof impressions
When a small buffalo intends to confront a giant buffalo, it examines its own hoof marks in comparison to those of the larger animal.
This allows it to assess its size and strength to determine if it can engage in a competition. Similarly, a person who wishes to break away from their superior is metaphorically said to be comparing their own footprints with those of their superiors.
The idiom “to compare hoof marks” originates from a scenario where a smaller buffalo weighs the risk of confronting a more powerful opponent.
This scenario highlights a universal theme of self-assessment and caution when challenging authority or attempting to elevate one’s status. Individuals often find themselves evaluating their skills, resources, or status against those of others before making significant decisions.
This notion of self-evaluation can apply to various contexts, such as workplace dynamics, personal relationships, or social hierarchies, where one must be mindful of their position before challenging or leaving a situation that entails higher authority or greater experience.
USAGES:
“Know your place”
Definition: Recognize your role within a hierarchy or social context.
Example: It’s important to remember to know your place in the company before critiquing the manager.
“Don’t bite off more than you can chew”
Definition: Avoid taking on a task that exceeds your capabilities.
Example: She wanted to tackle the whole project by herself, but her friend cautioned her not to bite off more than she could chew.
“Cut your coat according to your cloth”
Definition: Live within your means and act according to your resources.
Example: He dreams of driving luxury cars, but he should cut his coat according to his cloth and opt for something more budget-friendly.
“Don’t throw stones if you live in a glass house”
Definition: Refrain from criticizing others if you’re susceptible to similar faults.
Example: He has no right to complain about her actions; after all, don’t throw stones if you live in a glass house.
“Go back to the drawing board”
Definition: Restart a project because the current approach has not worked.
Example: After receiving critical feedback on her proposal, she realized it was time to go back to the drawing board.
“Face the music”
Definition: Confront the consequences of your actions.
Example: After sneaking out last night, he had to face the music when his parents discovered the truth.
“Don’t put the cart before the horse”
Definition: Avoid mixing up priorities or doing things in the wrong order.
Example: We should finalize a business plan before seeking funding; let’s not put the cart before the horse.
“Call it a day”
Meaning: To conclude your work or activity for the day.
Example: It’s been a long day, so let’s call it a day.
Source- The Global New Light of Myanmar
MORALITY means Sila in the Pali Language. Morality denotes being virtuous and abstaining from evil actions, both physical and verbal. It also prescribes virtuous conduct (Carita Sila, စာရိတ္တသီလ)
In our Theravada Buddhism, Morality is based on abstention or avoidance. Morality, which is based on the observance of abstention decreed by the noble Buddha, is Caritta Sila, စာရိတ္တသီလ
Constant observance of the five precepts, etc. (Niece sila, နိစ္စသီလ) is fulfilled through abstentions.
By moral obligations, certain obligations must be fulfilled. In Buddhist ethics, certain moral obligations are incumbent on one, such as paying respects, welcoming, making obeisance, showing reverence and attending to elders who may be senior in age or in status, and one has to fulfil them.
Observing the precepts in abandoning sensual desire. The eight moral precepts consist of the observance of the following factors: -
(1) Abstaining from killing any living being,
(၁) သူ့အသက်သတ်ခြင်းမှ ရှောင်ကြဉ်ခြင်း
(2) Abstaining from taking what is not gives
(၂) ပိုင်ရှင်မပေးသော ပစ္စည်းဥစ္စာကို ခိုးယူခြင်းမှ ရှောင်ကြဉ်ခြင်း
(3) Abstaining from unchastity,
(၃) မမြတ်သောမေထုန်အကျင့်မှ ရှောင်ကြဉ်ခြင်း
(4) Abstaining from telling lies,
(၄) မဟုတ်မမှန်ရသာစကားတို့ကို ပြောဆိုခြင်းမှရှောင်ကြဉ်ခြင်း
(5) Abstaining from taking liquors and intoxicants, which can lead one to forgetfulness,
(၅) မူးယစ်မေ့လျော့စေတတ်သော သေရည်သေရက် မူးယစ်ဆေးဝါးများကို သုံးစွဲခြင်းမှ ရှောင်ကြဉ်ခြင်း
(6) Abstaining from taking food after mid-day,
(၆) နေ့လွဲ ညစာစားခြင်းမှ ရှောင်ကြဉ်ခြင်း
(7) Abstaining from dancing, singing, playing musical instruments, seeing shows, wearing flowers and using perfumes,
(၇) ကခုန်ခြင်း၊ သီဆိုခြင်း၊ တီးမှုတ်ခြင်းတို့ကို ကြည့်ရှုနားထောင်ခြင်းနှင့် ပန်းနံ့သာအမွှေးအကြိုင်များကို ပန်ဆင်လိမ်းကျံ တန်ဆာဆင်ခြင်းတို့မှ ရှောင်ကြဉ်ခြင်း
(8) Abstaining from using high and luxurious beds, seats, etc.
(၈) မြင့်သောနေရာ၊ မြတ်သောနေရာတို့ကို အသုံးပြုခြင်းတို့ကို ရှောင်ကြဉ်ခြင်းတို့ဖြစ်ကြသည်။
Morality is always used to prevent and avoid the unbeneficial Akusala Kamma. Two types of actions may be discerned: -
(1) Action which destroys the unbeneficial and produces the beneficial (Kusala Kamma)
(2) Action which destroys the beneficial and produces the unbeneficial (Akusala Kamma)
There are three kinds of action: -
(1) Physical Action (Kaya Kamma) (2) Verbal Action (Vici Kamma) (3) Mental Action (Mara Kamma)
Character is power in our human society. People are social animals, so it is said that when we live together in the form of society, we need a body of laws to keep peace and ensure justice for all members, without which it would be impossible for society
to function. We can say, therefore, that all of us are under the protection of the law. The noble Buddha speaks about a different form of protection, a far superior one. If we earnestly practice them. They are: -
(1) Hiri (ဟီရိ) = Shame at doing evil (Moral Shame, and မကောင်းမှုကိုပြုလုပ်ရန်ရှက်ခြင်း)
(2) Ottappu (ဩတ္တပ္ပ) = Fear of the results of doing evil (Moral Dread, မကောင်းမှုကိုပြုလုပ်ရန် ကြောက်ခြင်း
Hiri is moral shame or conscience. It wises out of an understanding of what is right or wrong, good or bad, and is developed through a constant application of moral vigilance.
A person who practices Hiri does not do anything rashly or without proper forethought but will always exercise precaution in all actions. Before doing anything, he wisely asks himself, “Is it right or wrong?” “Is it good or bad?”. If he finds it to be wrong or bad, he will not do it, no matter what the temptation. If, however, what he intends to do is right and good, he will make an effort to finish the task and will not give up.
Hiri can be compared to the feeling of being over the fire, which a person who loves cleanliness may experience when he sees something disgusting. He may not, for instance, put his hand into a trash bag full of stinking garbage if he can avoid it.
When he comes across a puddle of mud and dirt, he will stop aside to avoid getting himself and his clothes smudged.
Likewise, an individual who practices Hiri feels disgusted with all bad actions, physical, verbal and mental, and endeavours to avoid them as much as possible.
He does not do such things as stamping his feet before his parents, talking impolitely back at them, or having an unkind and unrespectful thought towards them, for he knows that such as bed and unbecoming of a good Buddhist and would make their parents very unhappy indeed.
Ottappa is moral dread or fear of doing something wrong or immoral. It is the result of a firm’s belief in the doctrine of Kamma, which states that a willful action brings about an appropriate consequence sooner or later.
An individual who has Ottappa is afraid to do evil deeds because he knows that they will bring evil results and unhappiness to himself and others. He will not, on the other hand, hesitate to do the right things, firmly believing that the consequences thereof will be pleasant and beneficial. Unfortunately, people tend to do just the opposite of what they should. They are brave to do evil but afraid to do good.
Ottappa can be compared to the fear of a poisonous snake.
Just as an individual avoids the snakebite, knowing that such is fatal, even so, an Ottappal person tries to avoid evil because he knows that consequences are painful. He does not do wrong things even when he is sure that he will not be caught, for he understands that the law of Kamma operates at all times and in all places. For this reason, also he is encouraged to do good even if no one else notices it or acknowledges his good deeds.
In my opinion, if people practice these two virtues, this world will, indeed, be well protected, and there will be less need for law. No evil deed will be committed even in secrecy. The world will thus be a very happy place for us all. Therefore, the two virtues (Hiri and Ottappa) are the highest ethics or morality for world peace forever.
Ref:
(1) A Dictionary of Buddhist Terms (Ministry of Religious Affairs, Myanmar, 2003)
(2) Basic Buddha Course By Phra Sunthorn Plamintr, PhD (Buddha Dhamma Meditation Centre, USA, 1987
Source- The Global New Light of Myanmar
THE saying `Learning by doing’ is still very popular in today’s educational world. In fact, learning activities such as reading an article, watching a film, taking notes on a teacher’s lecture, writing an essay, researching a topic in the library, and leading a class discussion are experiences designed to involve students in thinking about and using subject matter in the simple reason that specific facts, generalizations, and concepts do not encourage students to think or develop social and academic skills. Learning objectives are primarily achieved by how the primary content is translated into learnable tasks for students in the classroom, in other words, by the kinds of learning activities in which the teacher engages his students. All these activities represent things that can be done by students without teachers, appropriately depending on the intellectual and emotional development of the students involved, the nature of the subject matter, and the objectives that the teacher and students want to attain.
There are many factors that a teacher should take into account when designing learning activities.
Each learning activity must serve a specific objective; otherwise, it will be merely busy work. Learning activities have to be planned for further multiple objectives. They need to be open-ended so that they can encourage a variety of responses differing in quality and quantity. The learning activities ought to help students learn how to find answers for themselves rather than provide the answers.
They had better proceed from the simple, concrete and specific to the more complex and abstract. Also, those activities will enable students to apply what they have learned in some situations to other new and different ones. Lastly, they served various functions best.
Learning activities are of four categories. Firstly, intake activities are essential for students since they must have information to work with or think about before they can be expected to engage in intelligent action. For example, reading books, articles, magazines, newspapers or advertisements; observing experiments, films, pictures, drawings or television; listening to lectures, records, discussions or the radio; touching objects, nature or the environment; interviewing parents or other adults; and tasting foods or liquids. Secondly, organizational activities help students to draw the material to which they have been imposed. For example, note-taking, arranging, graphing, mapping, writing, summarising, experimenting, identifying, question-asking and answering.
Thirdly, demonstrative activities make students show what they have learned so as to display the skills they possess and prove how well they can think. For example, discussing, writing, describing, applying, reporting, analyzing, and question asking. Finally, expressive activities encourage students to illustrate themselves by creating or producing an original product, for example, solving, inventing newly used things, composing poetry, writing essays, painting, discussing, and role-playing. In too many classrooms, students are encouraged, for the most part, to participate in the same kind of learning activities every day. They listen to teachers talk, read, and write. However, different students learn in diverse ways. All four types of activities are necessary if learning is to take place.
If students are to take part successfully in learning activities, they will need to master a wide range of skills that will help them learn. Such skills fall into three categories, namely academic skills, social skills, and thinking skills. Academic skills include reading, viewing, listening, outlining, note-taking, caption-writing, making charts, reading and interpreting maps, diagramming, tabulating, constructing timelines, and asking relevant questions. For instance, on reading and interpreting maps, finding places on a map, determining distance on a map, using a map to locate places, using simple terms of direction, using a map key and scale, interpreting the information found on different sorts of maps; construct a simple map; compare and contrast the information to be found on two maps of the same area. Social skills include planning with others, participating in research projects, participating productively in group discussions, responding courteously to the questions of others, leading group discussions, acting responsibly, and helping others.
For instance, when participating in research projects, make a committee effort to research a problem of common concern or work in small groups of two or three to investigate a particular topic.
Thinking skills include the following.
1) Observing: Students must be brought into contact with data before they can do anything with it, getting opportunities to read, view, taste, hear, feel, smell, touch or participate. The teacher makes students involved in as many kinds of experiences as possible, offering a focus, not the structure, that the students are expected to observe.
2) Describing: Once students have been motivated to engage in experiences, they must be encountered or asked to describe the characteristics which they have observed, where care should be taken to ensure that the students report their own rather than the teacher’s perceptions.
3) Comparing and contrasting: Students cannot understand objects, ideas, events and so on clearly unless they are able to compare and contrast these phenomena in terms of similarities and differences. To do so, the teacher can ask them to study similar aspects of previously unrelated content and then ask identical questions about this content.
4) Developing concepts: Students form concepts from different observations or identifications being sorted into a meaningful set of categories so as to make some sense of order or pattern out of diversity, identify the common characteristics of the items in a group, label the groups they have formed, subsume additional items that they have listed under those labels and recombine items to form new groups.
5) Differentiating and defining: Students determine what attributes or characteristics they need to look for in order to decide whether particular examples are or are not instances of a concept. To broaden and deepen a student’s understanding of a concept, examples that contain new attributes not included in the original definition must be presented by asking them to compare these new examples with the ones they knew already.
6) Generalizing: Students suggest a relationship among several concepts, especially for warranted suggestions, looking at two or more different samples of content, explaining the data they have obtained and generalizing through carefully thought-out or sequenced questions.
7) Predicting and explaining: Students state reasons for various occurrences, making inferences based on their application of an idea they have previously formed as to what might happen in a new situation and explaining why they think this would happen.
8) Hypothesizing: A hypothesis is a prediction offered in order to provide a basis for further investigation or a key ingredient in the development of insights or central in the process of reflective thinking or investigating a problem in which students are interested.
9) Offering alternatives: Teachers offer alternative suggestions or possibilities in the foregoing strategies. Of course, learning activities do nothing but more than a simple teaching-learning process. Theoretically speaking, students are interested in their studies only when they find them essential to their future education, and the educational objectives established will come to an end only if students think they need their studies for any reason. Herein, learning activities play a fundamental role in drawing students’ attention to their studies and achieving the successful accomplishment of an education system. Out of the diverse learning styles students tend to have, they are given to do well in their studies more than usual with the help of learning activities, that is, bodily-kinesthetic learning style. So, let’s learn by doing only as much as possible.
Source- The Global New Light of Myanmar
THE widespread use of mobile phones, particularly among students, has raised concerns about their impact on mental health and learning. In response, some U.S. states and countries like France, Finland, Sweden, Australia, and Russia have enacted laws banning mobile phone use in schools. These measures aim to reduce distractions and safeguard the well-being of students.
Initially designed for communication, mobile phones have evolved into powerful devices with advanced applications, making them essential in daily life. Youth, in particular, are drawn to these technologies. However, the increasing reliance on mobile phones, computers, and other digital devices among school-age children has created several issues. Excessive mobile phone use can lead to social problems, mental health challenges, and harmful behaviours such as cyberbullying and cybercrime. These issues often occur in schools, disrupting students’ learning, health, and well-being.
In Myanmar, although mobile technology is not as advanced as in other countries, there is still a need to address the potential threats posed by mobile phone misuse among students. Proactively educating students on the responsible use of mobile phones and limiting their access during school hours can help mitigate the negative impacts of these devices. If done correctly, the younger generation will be better equipped to use mobile phones efficiently in their daily lives without succumbing to harmful effects.
A 2023 report by the PEW Research Centre revealed that 95 per cent of teenagers aged 13 to 17 worldwide use smartphones. Surveys indicate that teenagers spend an average of 4.8 hours per day on social media platforms. Studies show that using mobile phones for more than three hours a day can lead to mental health issues. Despite these risks, the number of young people using smartphones continues to rise.
Given these trends, it is crucial to consider how mobile phones are used in schools carefully. Restricting phone use during school hours is essential to ensure that students can focus on their education and avoid the adverse effects associated with excessive screen time. By limiting mobile phone access, schools can create an environment that fosters learning, protects mental health, and prepares students for a balanced future.
Currently, countries around the world are striving to improve communication technologies to enable smoother and more efficient connections. Technological advancements benefit society by reducing the time needed to accomplish tasks and enhancing socioeconomic conditions. However, it is important to ensure that young people do not overuse smartphones, as excessive reliance on applications can lead to negative consequences.