The bullock cart is the most suitable type of vehicle for Myanmar’s traditional donation ceremony, especially the novitiate ceremony. The bullock was formerly called Hleyinkyawt (decorated cart) and Shwehle (golden cart). More than 70 per cent of the over 50 million people in Myanmar rely on agriculture for their livelihood.
In the dry season like Thadingyut, Tazaungmone and Nataw, the production rate of crops is in proper condition in rural areas. Meanwhile, the farmers reap proper incomes, donate Katina’s robe, and organize a novitiate ceremony for boys and an ear-piercing ceremony for girls, fulfilling an essential duty of parenthood.
For such traditional donation events, the elephant, horse and bullock carts and vehicles are beautifully decorated and go around the townships and monasteries. At the same time, the people with drums and Ohsi are entertaining. Although renting elephants, horses, and vehicles is easy for the procession, it is challenging to hire a bullock cart. Personal communication in rural areas plays a crucial role in renting bullock carts, and it is hard to hire even 14 or 15 carts. “It is tough to find bullock carts in up-country. If there are cart associations, it might be easy to hire carts for donation ceremonies. The rental fee is only K20,000 and K25,000 per cart. However, one village can get only one or two carts, so it is hard to get 10 or 15 carts. However, we have to arrange them properly as they represent tradition and culture,” said U Thet Tun, chairman of Chanthagyi Social Welfare Association in Minbu. On the eve of the novitiate ceremony, the vehicle carrying the Buddha statue goes around leading the line, followed by the elephant, horse and bullock carts carrying novices-to-be, fathers and mothers of novices-to-be and girls carrying robes and gifts for the monks. Moreover, the dance troupes carrying drums and Ohsi actively participate in the event. Therefore, the novitiate ceremony intends to conserve the caravan of bullock carts as part of Myanmar tradition and culture. — Zeyar Htet (Minbu)/KTZH
According to Myanmar’s Youth Policy, individuals aged between 15 and 35 are classified as youth. Globally, the United Nations estimates that there are approximately 1.2 billion young people, with 85 per cent residing in developing countries. However, only a small portion of youth worldwide are fully integrated into their communities and have access to essential education and services. Most face significant challenges, including poverty, limited educational and healthcare opportunities, risks of drug abuse and violence, armed conflicts, and scarce employment prospects.In Myanmar, the Youth Policy was formulated and adopted in November 2017 to provide a strategic framework that supports the positive development of youth across various sectors such as politics, economy, education, society, culture, and development. The policy recognizes that youth and education are inseparable. Through education, young people are nurtured to become capable, well-rounded, and outstanding individuals. To this end, Myanmar implements an annual Human Resource Development Plan to enhance and maximize youth potential.The theme for International Youth Day (IYD) 2025 is “Local Youth Actions for the SDGs and Beyond.” This theme highlights the crucial role young people play in turning global development goals into concrete actions at the community level. It stresses the importance of youth-led initiatives in achieving the Sustainable Development Goals (SDGs) and advancing beyond them. This year’s IYD also marks the lead-up to the 30th anniversary of the World Programme of Action for Youth, a guiding framework that recognizes youth as key drivers in sustainable development and participatory governance. Discussions on this theme will contribute to preparations for the Second World Summit for Social Development scheduled in Doha in November.GNLM
Talented golf players have emerged in Myanmar over the years, and to ensure continued development without generational gaps, efforts are being made to nurture young golfers both locally and abroad, according to Junior Golf Myanmar.According to U Kyaw Kyaw Min Lat, General Secretary of Junior Golf Myanmar, “Myanmar has produced remarkable golfers in the past who once made their mark on the international scene. Golf success largely depends on access to structured training and support. In countries like Thailand, private companies actively support the development of young talent. Myanmar’s youth are also highly capable, and to bridge the gap between older players and the younger generation, we are currently developing new talents between the ages of 10 and 18. They regularly participate in domestic and international tournaments to gain competitive experience.”Some young Myanmar golfers are currently studying at international golf academies, especially in the United States, where they combine golf training (70 per cent) with academic education (30 per cent). These youths represent their schools in tournaments and have shown promising results, with some continuing into golf careers upon graduation.The colonial-era Thayet Golf Course in Magway Region, built in a similar design to the famed St Andrews Golf Course in the United Kingdom, still allows reciprocal play at St Andrews for its members. In Yangon, major golf courses where local golfers train include Yangon Golf Club (Danyingon), Defence Services Golf Course, Okkalapa Golf Course, YCDC Golf Course, Mingaladon Golf Course, Punhlaing Golf Course, 9th-Mile Golf Course, Star City Golf Course, and Ngwe Thawda Golf Course.Beyond Yangon, other golf courses include two in PyinOoLwin, two in Taunggyi, the Royal Palace Golf Course and Mandalay Hill Golf Course in Mandalay, as well as Myotha and Shwe Sar Yan Golf Courses, which continue to host training and local tournaments.Junior golfers from Myanmar under the age of 20 are also competing overseas. In the US, they participate in school-sanctioned tournaments while continuing their formal studies. Some have successfully transitioned into professional or semi-professional roles at the very institutions where they trained.To ensure the growth and sustainability of the sport, the Myanmar Golf Federation (MGF) and affiliated bodies conduct seasonal training programmes. Local golf associations are also sending promising youth to compete in both local and international events to gain vital experience.Given that golf is a high-cost sport, collaboration among parents, clubs, and the state is essential to support young athletes and to raise Myanmar’s standing in international competitions.Golf is a sport played by striking a rubber-cored ball with clubs, typically 12 to 14 in a set, towards a series of nine to eighteen holes, intending to use the fewest strokes. The game has been played in Myanmar since colonial times and remains a popular sport to this day.Globally renowned professional golfers include Tiger Woods, Jack Nicklaus, Golden Bell, Walter Hagen, Ben Hogan, and Arnold Palmer. In Myanmar, notable past golfers include U Mya Aye, U Zaw Moe, and U Kyi Hla Han. The Myanmar Golf Federation continues to host domestic tournaments to further raise the skill level of its players and enhance international competitiveness. — Thitsa (MNA)/KZLGNLM
In the early morning light, the rhythmic chants of young novices echo through the tranquil compounds of monasteries across Myanmar. These sacred spaces are not only spiritual sanctuaries but also vital centers of learning, providing free education to hundreds of thousands of children, especially in rural areas where government schools are scarce. Monastic education has been a cornerstone of Myanmar’s sociocultural fabric for centuries, blending religious instruction with secular knowledge to sustain both tradition and progress. Often seen as the spiritual backbone of Burmese society, these schools do far more than teach religious doctrine. They stand as critical institutions that fill educational gaps, preserve cultural heritage, and uplift underprivileged communities. For international observers seeking to understand the heart of Myanmar, the story of monastic education offers a compelling glimpse into the resilience and compassion of its people.A Deep-Rooted LegacyMonastic education in Myanmar dates back over a thousand years, tracing its origins to the introduction of Theravāda Buddhism in the region. Historically, monasteries (locally known as Phone Gyee kyaung) were the primary centers of learning, long before the advent of colonial or modern state-run schools. Monks played the dual roles of spiritual leaders and teachers, providing instruction in Pāli scriptures, ethics, literacy, and numeracy. This system was not only inclusive—open to all boys regardless of class—but also deeply intertwined with daily life and moral upbringing.During the Konbaung Dynasty (1752–1885), monastic schools were instrumental in fostering a high literacy rate, particularly among males. British colonial records even noted that literacy in Burma was higher than in many parts of the British Empire. Despite changes in governance and the evolution of public education systems, monastic schools have maintained their relevance, especially in rural areas.A Lifeline for Rural and Marginalized CommunitiesIn contemporary Myanmar, where many rural and impoverished areas still struggle with inadequate infrastructure and limited access to government schools, monastic schools play a vital role. Often supported by donations and volunteer teachers, these schools provide free education, food, and sometimes even lodging to children who might otherwise remain illiterate.For families who cannot afford school uniforms, textbooks, or transportation costs, monastic schools are not just an option—they are the only hope. They offer basic education from primary to middle school level, with some even extending to high school or vocational training. These schools often operate with limited resources, yet their commitment to inclusive education is unwavering.According to UNICEF and local NGOs, monastic education serves over 300,000 children across Myanmar. Many of these students come from ethnic minority backgrounds or internally displaced communities, highlighting the schools’ crucial role in promoting social inclusion and cohesion in a multi-ethnic nation.Preserving Culture, Instilling ValuesBeyond academic instruction, monastic schools play a key role in instilling cultural identity and moral values. In an increasingly globalized world, where materialism and rapid change challenge traditional norms, these schools offer grounding in Buddhist principles—compassion, mindfulness, and community service.The curriculum often integrates traditional arts such as poetry, palm-leaf manuscript reading, chanting, and classical Burmese music. In doing so, they act as custodians of Myanmar's intangible cultural heritage, fostering a sense of pride and identity among young learners."Many families here cannot afford to send their children to state schools," says Sayadaw U Nyanissara, a senior monk overseeing a monastic school in Shan State. "We take them in, provide food, shelter, and education, so they have a chance for a better future."These schools follow a hybrid curriculum, combining Myanmar’s state syllabus with Buddhist teachings. Students learn mathematics, science, and English alongside moral education, meditation, and scripture—a blend that fosters both intellectual and ethical development.Moreover, monastic education offers spiritual sanctuary and stability, especially in times of political unrest or conflict. During such periods, monasteries become safe havens not only for learning but also for emotional and social support.Success Stories Rooted in HumilityThough humble in appearance, many monastic schools have produced remarkable success stories. Former students of monastic education have gone on to become teachers, community leaders, doctors, and even members of Parliament. Some schools have partnered with NGOs and international donors to enhance teaching standards, introduce modern pedagogical methods, and expand access to technology.One notable example is the Phaung Daw Oo Monastic School in Mandalay, which offers both secular and monastic education to over 7,000 students. With support from local and international donors, the school has introduced inclusive education for children with disabilities, computer training, and even teacher training programs. Its success demonstrates how monastic education can evolve while staying true to its core values.An Invitation to the WorldFor international travelers, scholars, and donors, monastic education in Myanmar offers a unique opportunity to witness the intersection of tradition and progress. Visiting a monastic school means stepping into a world where simplicity meets depth, where young children chant Buddhist verses in the morning and study science in the afternoon, and where learning is rooted in community compassion.Organizations and individuals who wish to support educational development in Myanmar would find monastic schools a meaningful point of engagement. Support could range from providing school supplies to sponsoring teacher training or even facilitating cultural exchange programs.ConclusionIn the heart of Myanmar’s monastic schools lies a powerful message: education is not merely a tool for economic advancement—it is a path to ethical living, social harmony, and national resilience. As Myanmar continues to navigate complex political and economic challenges, monastic education stands as a testament to the enduring strength of its people and culture.For the international community, understanding and supporting these schools is more than an act of charity—it is a partnership in preserving a legacy that continues to nurture the soul of a nation.NP News
The Myanmar Photographic Society, in accordance with the motto “Let the world recognize us through the art of photography,” continues to participate in international photography competitions and exhibitions. Meanwhile, foreign countries tend to show special interest in artistic photographs that portray the natural beauty of traditional culture and rural landscapes, rather than those created using advanced technological methods.The Myanmar Photographic Society has its motto “Let the world recognize us through the art of photography” for a long time. Last month, Myanmar, South Africa, and Indonesia submitted nature photographs to FIAP as part of a competition. There are also many other international competitions. In October, the Myanmar Photographic Society will attend a cultural photography exhibition in China. Countries around the world usually give awards to photos that show culture and tradition, more than the photos taken with modern technology, like underwater or aerial shots. For example, they are very interested in photos of Bagan pagodas and the Thingyan Water Festival. The Myanmar Photographic Society is always trying to show the world Myanmar’s natural beauty, ancient culture, and traditional customs,” said U Than Tun Oo, chairman of the society.The Myanmar Photographic Society is a member of FIAP (The International Federation of Photographic Art), comprising over 100 member states, and it organized the 1st Myanmar International Photography Salon in 2018. It competes in international photo exhibitions and competitions every year, and it highlights the natural beauty, culture and traditions of ethnic people, and there are fewer photo submissions in the underwater and aerial photography categories, as they require expensive technology.“I am currently photographing and documenting the lives and lifestyles of the Salon people. We can say it is a detailed documentary of a specific ethnic group. Underwater photography usually draws international interest. However, when it comes to artistic recognition, the conceptual photography category often gets more attention. Underwater photography is great for adventure and exploration. As for me, as I live near the sea, I enjoy both types of photography,” said photographer Ko Pyi Soe Tun (artist).The Myanmar Photographic Society was established as Rangoon Photographic Society on 21 November 1950. In 1955, it changed to the Myanmar Photographic Society and opened an office at the lower block of 35th Street in Yangon in 1963. It celebrated its 50th anniversary event, and marked its 75th anniversary with the 58th Myanmar National Photography Art Exhibition. This year, the exhibition was held from 13 to 16 March at Sule Square. — Thitsa (MNA)/KTZHSource: GNLM
A village in the middle part of Myanmar has become famous for its children who preserve the traditional San-yit-wine hairstyle (a style of hairdo with a top knot and a circular fringe). Children in this village, both boys and girls, traditionally keep this hairstyle.The village is called Yepotegyi, located in Pwintbyu township of Magway Region. It is about a 20-minute drive, although the transportation was in bad condition in the past. When a person hears Yepotegyi village, they automatically know the San-yit-wine hairstyle. There are about 700 people who wear that hairstyle. All the children, both boys and girls, wear that hairstyle, and the hairstyle for girls is called San-yit-wine and the Yaung-pay-sue for boys, said the villagers.“ In our village, the infants have a hairstyle called Usunphoke on their heads. This hairstyle symbolizes that the child is still at an age when they shelter in their mother’s arms. When the children reach the age of three or four, they wear a Kyet-taung-see hairstyle that proves that they have grown from the breastfeeding stage, and are now old enough to walk and play on their own,” said Ma Pyone Pyone Yi, the leader of women in the village.“When they are nine or ten years old, the Kyet-taung-see hair becomes long and girls make a hair knot on their heads, while the boys make a Yaung-pay-sue hairstyle. It shows that they are old enough to go to school.”“When the girls are 15 or 16 years old, they wear a Japanese Hsahtauk hairstyle. Such a hairstyle shows that the girls have passed their childhood stage and entered their virginity, and it can also distinguish between the virgins and married ones,” she added.“When they are 17 or 18, they change to keep hairstyle of curving hair. It means the girls reach the age of puberty, and anyone can make a proposal to her. Such a hairstyle symbolizes the words that they do not want to say in person. The married women remove the San-yit-wine, and it means they are married and no one can propose to them. My grandmother told me like that,” she said.She continued, “When I visited the other villages, some teased me like I was wearing chicken litter or cow litter on my head. Therefore, I don’t want to have such a hairstyle. I also told my parents that I did not want to have such a hairstyle anymore. At that time, my grandmother told me that it was our traditional San-yit-wine conserved since your ancestors. Then, I understand it well.”Therefore, valuing the traditional culture is a sign of love for people. Loving people is for the country, and so all should conserve the tradition and culture for the youths, the country and the races. — Zeyar Naing (Shwe Kan Myay)/KTZHSource: The Global New Light of Myanmar
KEY POINTSThe research highlights the urgent need for global action to reduce UPF intake through regulatory and fiscal policies that promote healthier dietary environments.Lead investigator Eduardo Augusto Fernandes Nilson emphasizes that UPFs, which are largely devoid of whole foods and rich in harmful additives, pose a serious health risk linked to various diseases and should be prioritized in public nutrition strategies.A STUDY analyzing data from nationally representative dietary surveys and mortality data from eight countries (Australia, Brazil, Canada, Chile, Colombia, Mexico, United Kingdom, and United States) shows that premature deaths attributable to consumption of ultraprocessed foods (UPFs) increase significantly according to their share in individuals’ total energy intake.The new study, appearing in the American Journal of Preventive Medicine, published by Elsevier, reinforces the call for global action to reduce UPF consumption, supported by regulatory and fiscal policies that foster healthier environments.UPFs are ready-to-eat-or-heat industrial formulations that are made with ingredients extracted from foods or synthesized in laboratories, with little or no whole foods in their composition.These have gradually been replacing traditional foods and meals made from fresh and minimally processed ingredients. Lead investigator of the study, Eduardo Augusto Fernandes Nilson, DSc, Oswaldo Cruz Foundation (Fiocruz), Brazil, says, “UPFs affect health beyond the individual impact of high content of critical nutrients (sodium, trans fats, and sugar) because of the changes in the foods during industrial processing and the use of artificial ingredients, including colorants, artificial flavors and sweeteners, emulsifiers, and many other additives and processing aids, so assessing deaths from all-causes associated with UPF consumption allows an overall estimate of the effect of industrial food processing on health.” ANISource: The Global New Light of Myanmar
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