TOWNS AND VILLAGES IN MYANMAR
There are few large towns or cities in Myanmar with the exception of Yangon, the largest city and port and former capital. The next largest cities are Mandalay and Moulmein. Towns and cities are usually found in or along rivers, which indicates they began as both irrigation and transport centers.
There are over 65,000 villages in Myanmar. The fall into three main types: 1) villages surrounded by palisades and fences with a village gate and sometimes guards; 2) villages without fences and no regular plan and with no public buildings in the village itself; and 3) villages strung out along a road or waterway. The second kind of villages usually often has a monastery outside the villages, fields within walking distance of the village and houses set among trees and fruit crops. Most villages have a monastery and cemetery, and sometimes a school. Clinics and hospitals are usually in the nearest town.
Homes in Myanmar
The traditional Burmese urban home is raised on four posts and has a concrete base. There are two or three rooms partitioned with plywood sheets that have curtains instead of doors. The main room is reached by the front door which sits at the top of a small flight of stairs. There are many rooms in the Bamar traditional house. Firstly. you will get to the living room at the entrance of the house. There, traditional Bamar food and drink, betel boxes, pickled tea leaves, cheroot and green tea pot are displayed. There is sometimes a well, granary and bullock cart in the courtyard.
According to the Joshua Project: Various types of houses can be found in the Burmese villages. The wealthier people often live in sturdy, mahogany homes that are raised off the ground and have plank floors and tile roofs. Those with lower incomes may live in thatched roof, bamboo houses that have dirt floors. All activities take place on the dirt floors, including eating and sleeping. Therefore, it is extremely impolite to enter a Burmese house wearing shoes.
According to Countries and Their Cultures: “The traditional house is made largely of bamboo. Flattened pieces of bamboo made into large plaited sections are used to make the walls. The floors are made of bamboo planks or wood. The frame of the house is made of wood, with hard and durable wood being used for the house posts. Roof coverings are made of a variety of materials, including thatch made from broad-leafed grass or palm fronds. Roofs may be covered with tiles, wooden shingles, or zinc sheets. Some old houses use whole tree trunks for pillars and have splendid teak paneling. The front of the house usually has a veranda that is raised a few feet off the ground. This is the public area where guests are entertained. The center of the house is the living area for the family. Behind it is a covered cooking area where rice is stored. Especially in urban areas, these houses are being replaced by more generic ones made from cement. [Source: Countries and Their Cultures everyculture.com ]
In the Irrawaddy Delta area natural materials such as thatch from the palm trees and shrubs that grow across the delta provided cheap, rainproof, and relatively cool roofing. In the old days houses in rural areas were mostly built of bamboo, thatch or palm leaves and rattan was used instead of iron nail for tying the structure together. Rattan is a wild creeper which grows profusely in many forests of Myanmar. It is a very resilient fiberous gift of nature which Myanmar people have been using for various purposes since time immemorial.
Some ethnic minorities have distinctive styles of houses.Many Palaung traditionally lived in multiple-family houses. Today, these structures are very rare, and most Palaung live in single-family houses. See Individual Ethnic Groups
Describing the inside of a Kachin house, Steven Martin wrote in Time magazine, “Their house was a modest structure of concrete and wood but the sitting room was decorated with an impressive collection of posters. Among them was a concert shot of the Scorpions and, next to that, a classic of Bruce Lee that I hadn’t seen since my youth: the scene from Enter the Dragon in which Bruce is sporting two dramatic claw marks across his chest, his mouth wide open mid-caterwaul. High up on the opposite wall was a shelflike shrine supporting the images of Jesus, Mary and the Buddha. Though I have spent the better part of two decades in Southeast Asia, this was the first time I had seen Christ and the Buddha share the same household altar. I was admiring the shrine when Myo Aung entered the room. “My father was Burman and my mother was Kachin. Burmans are always Buddhist but many Kachin are Christians.” [Source: Steven Martin, Time magazine, 2002]
Possessions in Myanmar
In main room of the house is the family alter with a Buddha image surrounded by flowers and offerings, there is often a coffee-style table and set of wooden or plastic chairs. The walls and shelves tend be decorated with calendars, pictures of deceased relatives and plastic flowers. The kitchens tend to be small or separated from the house. The refrigerator is kept in the dining room. Traditional musical instruments include harps and xylophones. The kitchen is in separate part of the house. Household utensils are placed in the kitchen. Traditionally a loom was kept under the house where traditional clothes were weaved.
Homes of the poor often have woven bamboo and thatch wall which are relatively cool in hot weather. Woven mats are also placed on the ground. Bucket baths are raised above the ground on timbers.
Many Burmese thatch homes are decorated with family photographs and movie posters from India, Japan and the United States. Windows have fire-hardened bamboo bars and if there is electricity it comes from an exposed bulb. Most people sit on the floor and if there are seats they are usually offered to old people. [Source: Joel Swerdlow, National Geographic, July 1995]
In villages many music players, home karaoke machines and televisions are operated by car batteries. You often see people walking around with car batteries. Candles are often on hand in case the electricity goes out.
People tend to sleep on the sheets of a bed rather than under them. If people are chilly they use a blanket. Many people wash their feet before going to bed.
Myanmar Mats
Mats are essential items in a Myanmar household. They are woven from thin strips of the thin reed, which grows in swampy areas of the Irrawaddy Delta region and Taninthayi Division of Lower Myanmar. The traditional mat weaving industry flourishes in Pantanaw, Danubyu, Laymyetnha, Hinthada and Maubin Townships in Ayeyawady Division. [Source: Myanmar Travel Information]
It takes at least about twelve days to weave a mat. The reeds are systematically processed after being cut by being sunned, soaked in water and peeled into strips before being woven into a mat. The thin straps are often dyed and used to make colorful patterns. Most mats have two layers. A mat which only has the upper layer woven in decorative designs is called “one smooth side” mat. When both of the two layers are woven in patterns the mat is called “two smooth sides”.
Mat weaving is a lucrative home industry. The mat goes in suits Myanmar’s culture as well as its hot weather. A traditional mat in a Myanmar house adds auspiciousness to its interior.
Myanmar Fans
Although a fan or umbrella are not included in the prescribed articles of donation for use of Buddhist monks, they are necessities in a tropical country like Myanmar. They are therefore always added to the list of articles donated to monks during Buddhist religious holidays. A large fan or umbrella helps to shade the bare-shaved head of the monk who goes barefooted when he goes round village or town under the hot morning sun to accept offerings of food. They are also protects him if there is a drizzle. The fans made for monks are large and are usually made of palm leaves. Nowadays they are covered with velvet fabric and have the donors’ names printed on it. When the monks preach sermons they generally screen their faces with the fans, close their eyes and concentrate on their sermons. This traditional method of giving sermons is called “Yet-htaung taya” (“preaching with the fan put right in front of the preaching monk”). But there are times when the monks do not screen their faces and preach sermons face to face with the audience in sonorous voice. This style of preaching is called “Yat-hle.” [Source: Myanmar Travel Information]
Included in the paraphernalia of the Myanmar royalty was a fan called “Daung-taung yat”. made of peacock tail feathers with a long handle. Palace pages gently fanned the royals with this fan during the hot season. When the British conquered Myanmar and ruled the country, they introduced ceiling fans which they brought from India. These were originally large fans made from cloth fastened to a long rod and attached to the ceiling. The rod tied to a rope was pulled by an office boy. This contraption was called a”punkha” (fan) and boy that operated it was “a punkha wallah.” When electricity punkhas in the rooms in office buildings were connected together with pulleys and ropes and run by a single big electric motor. Such a network of ceiling fans was used in Yangon Gereral Hospital until the outbreak of World War II.
Paper fans are widely used in Myanmar. Traditional Burmese ones are made of small thin slats of bamboo pasted on both sides with paper and usually trimmed to form a circular or oval shape. The paper fans were a must in the old days when electric fans were not yet imported. At weddings and religious ceremonies, where attendees were crowded and when the atmosphere was very close, these “portable air conditioners” were in great demand. Distributed at the marriage ceremonies they carried the names of the brides and bridegrooms. Those given away at religious ceremonies such as novitiation ceremonies had the names of the noviatiates and their parents and the date of the ceremony printed on them. With the introduction of electric ceiling fans and air conditioners, the custom of distributing fans on these occasions faded away.
However, paper fans are still distributed at funerals. The name of the deceased. his or her parents names are printed on one side of the fan and the other side carries extracts from Buddhist teachings. The fan also doubles as an invitation card because it invites the members of the cortege to a morning reception where monks are fed in memory of the dead and then the invitees are treated to a breakfast.
Parasol from Pathein
The umbrella industry of Pathein, the capital of the Ayeyarwady Division of Myanmar’s delta region, is well known and was established in Pathein over a hundred years ago. The first umbrellas were made of paper, but through experience the makers became innovative and began to produce umbrellas with canopies of cotton, silk and satin with attractive floral designs. These newly fashioned umbrellas gained popularity with the ladies and sales expanded across the country. They also caught the attention of visiting foreigners who purchased them as souvenirs, interior decoration on walls and for use as unique lampshades. [Source: Myanmar Travel Information]
The production of the Pathein umbrella is more or less a family industry, with several divisions of labour used in the making of a single umbrella. Each worker is assigned a different task: with one responsible for making the framework of ribs and another the shaft, and others still making the canopy, the grip, the hub which holds the ribs together, and even the wedge or switch for opening and closing the umbrella. Each person works separately and is a specialist so to speak in his own line of work.
The shaft and ribs of the umbrella are made of bamboo and the hub and grip from a softwood known locally as “Ma-U Thit”. The raw materials of bamboo and wood are obtained from the lower hill slopes of the Rakhine Yoma Mountain Range near Chaungthar, which is close to Pathein.
When all the different parts made by different craftsmen are ready they are put together to make an umbrella. The canopy—dyed in pastel shades of mauve, pink, green and blue to deflect the sunlight—are attached to the frame. Sometimes a few darker shades too, such as black, dark blue and bottle green, are added. When the canopy has been fixed to the rib frame, small flowers of varying shapes and colors are painted on the background.
It is a wonder that so many different parts made by different hands all fit so snugly together, and one is able to open and close the umbrella smoothly without a hitch. Once the umbrella is folded then a small bamboo ring—wrapped in colored wool thread and attached with the same thread to an indentation on the grip— is slipped on to the folded umbrella to keep it tightly closed.
Everyday Life in Myanmar
In many ways the Myanmar of today is little changed from the Burma that emerged after World War II. Some visitors say traveling to the country is like going back in history. You can still find wind up cars and trucks. Much of the farming is still done by hand and animals without machines. In villages television and even electricity can be a rare sight. Many people favor traditional clothes. But now that Myanmar is finally reforming things are changing—and they are changing very fast, in the words of the World Bank: at “warp speed.”
Problems in everyday life include water shortages, cut off electricity, insects in the toilets, flooding and termite damage.
According to the Joshua Project: “The thickly forested mountains provide valuable lumber, while the fertile valleys support intense rice cultivation. Rice cultivation is their main occupation and basic means of economic support; it is grown for both personal consumption and trade. Although the Burmese ideally grow rice in irrigated fields, they also resort to slash and burn cultivation. With this process, the fields are cut and burned before any new crops are planted. To help in the fields, cattle and buffalo are raised to draw heavy wooden plows. It is a daily task for a whole Burmese family to go out into the fields to work. Mothers work with their babies, while the older children accompany their grandparents. [Source: Joshua Project]
Many tools used in everyday life are made of bamboo and wood and to a lesser degree of metal. Modern technology is represented most prominently in the form of sewing machines, loudspeakers, battery-run transistor radios, some guns, and occasional vehicles. A surprising number of machines and vehicles date back to the World War II era.
The traditional Burmese units of measurement are still in everyday use in Burma. According to the CIA Factbook, Burma is one of three countries that have not adopted the International System of Units (SI) metric system as their official system of weights and measures. However, in June 2011, the Burmese government’s Ministry of Commerce began discussing proposals to reform the measurement system in Burma and adopt the metric system used by most of its trading partners.
Citizens and permanent residents are required to carry government-issued National Registration Cards (NRCs), also known as Citizenship Scrutiny Cards, which permit holders to access services and prove citizenship. These identification cards often indicate religious affiliation and ethnicity. There appeared to be no consistent criteria governing whether a person’s religion was indicated on the card. Citizens also are required to indicate their religion on certain official application forms for documents such as passports, although passports themselves do not indicate the bearer’s religion. Members of many ethnic and religious minorities, particularly Muslims, faced problems obtaining NRCs. [Source: U.S. Department of State, Bureau of Democracy, Human Rights and Labor International Religious Freedom Report for 2011]
Economic Daily Life in Myanmar
In August 2008, the Washington Post reported: “Today, the average household spends up to 70 percent of its budget on food. At tea shops or grocery stalls, people pull out bricks of local bills to pay for basics in an economy that the International Monetary Fund estimates suffered inflation of 40 percent in 2007. Fuel rationing and price controls have insulated the country from much of the recent shocks to the world economy. Nonetheless, black market prices for gasoline and diesel fuel have continued to spiral upward in recent months, residents say. [Source: Washington Post, August 16, 2008]
Analysts and Burmese residents say unemployment — and underemployment — is on the rise. Salaries that were already inadequate have failed to keep pace with inflation. To make up the shortfall, professionals such as government geologists double as taxi drivers, professors sell exam scores, civil servants demand bribes to process paperwork and prison guards run elaborate operations allowing the smuggling of money to inmates, in return for a 20 percent cut, local residents and former detainees said. Teachers sometimes sell lunch to their students. “Can you imagine asking your students for money? I couldn’t do it,” said a 26-year-old former elementary school teacher who switched to being a tour guide. So many people engage in corruption that the Berlin-based watchdog group Transparency International rated Burma in 2007 as tied with Somalia as the most corrupt country in the world.
For a long time purchased articles and food were placed in leaves, sometimes wrapped in string, rather than plastic bags or paper, in part because of a shortage of plastic. The effect on the environment was positive as people in Myanmar tend to litter a long and leaves quickly decompose while plastic does not.
Myanmar’s Backwardness
Myanmar missed many technological advances during 50 years of being shut off from the world by the military junta and has been struggling to catch up since an elected government came to power in 2011. Few people in Myanmar know, for example, that a man walked on the moon.
Evan Osnos wrote in The New Yorker, “Even by the standards of authoritarian regimes, Burma lives in an epoch unto itself, a relic of the prosperous country that was once the world’s largest exporter of rice. Rangoon—or Yangon, as it is now known—which was so alive with diversity and immigration that it had a Jewish mayor in the nineteen-thirties, is today a place of deprivation and haunting beauty. The banyan trees reach out from the moldering remains of villas and colonial offices. Ancient buses, cast off by Japan, and now absurdly overloaded, wheeze through canyons on the broken macadam. Outside the law courts, men in crisp white shirts and longyis, Burma’s traditional ankle-length sarong, hunch over ancient typewriters, feeding the maw of the bureaucracy. Gaping sinkholes in the sidewalk reveal the sewer beneath, exhaling into the tropical air. Book venders, not far from where Pablo Neruda lived in the nineteen-twenties, display on their blankets books with such titles as “Essentials of Selling,” “Radio and Line Transmission,” and the I.M.F.’s “Seventh Annual Report: Exchange Restrictions, 1956.” [Source: Evan Osnos, The New Yorker, August 6, 2012 *-*]
“In the countryside, Burma lives by candlelight. Three-quarters of the population get no electricity, though the nation has abundant oil, gas, and hydropower resources. The number of cell phones per capita is the lowest in the world, behind North Korea. Less than one per cent of the population is connected to the Web. In eastern Shan state, where I chatted with a woman who had never heard the name of the sitting President, cars are vastly outnumbered by horse-drawn carts.
Cost of Living in Myanmar
Takashi Shiraishi wrote in the Yomiuri Shimbun, “Myanmar’s per capita income is far below that of Laos and Cambodia in terms of market-based foreign exchange rates to the dollar. However, the quality of people’s diets in Myanmar is no different from that in Cambodia, Laos and Vietnam as far as consumption of oils and fats, seafood, fruit, eggs and drinks are concerned. The only difference seems to be that people in Myanmar eat a little less meat than Cambodians, Laotians and Vietnamese. [Source: Takashi Shiraishi, Yomiuri Shimbun, February 10, 2008 +]
“Consumer spending by the upper 20 per cent of Myanmar’s households is about four times the comparable amount spent by the lowest 20 per cent. Despite such a big disparity, there is almost no difference between the two groups in terms of the ratio of food expenses, thereby challenging Engel’s Law, which states that as income rises, the proportion of income spent on food tends to go down. In other words, the income gap mostly translates into differences in the choice of foods and the fact that the rich are eating better. +
“These findings reflect the insufficient state of the country’s infrastructure, such as electricity, tap water and housing. People are not buying TVs, refrigerators and other household electrical appliances because electricity is supplied to less than 20 per cent of the country’s farming villages. In sum, everyone is eating every day even though they are poor, and the rich-poor divide has not resulted in major visible differences in lifestyles. Under such circumstances, a popular uprising may have difficulty catching fire.”
Myanmar, Tradition, Repression and Modernity
Describing Myanmar in 2005, Richard Paddock wrote in Los Angeles Times, Myanmar “is mostly isolated from the outside world. There are none of the McDonald’s, Starbucks or KFC outlets here that have become ubiquitous in Southeast Asian cities. Instead, workers crowd into dilapidated buses carrying shiny, metal cylinder lunch boxes with separate trays for their rice, curry and vegetables. Women commonly walk down the streets of central Yangon carrying goods on their heads. [Source: Richard Paddock, Los Angeles Times, June 18, 2005 *]
“Secret police and a network of informers watch over the populace. Listening to overseas radio broadcasts or watching foreign shows on satellite television can result in seven years in prison. Foreign journalists are rarely allowed to visit. Dissidents are arrested in the middle of the night and vanish into the prison system. There are more than 1,300 political detainees, rights groups say, including other leaders of Suu Kyi’s party. Members of the public interviewed for this article asked not to be identified out of fear for their safety. *
“Myanmar’s isolation from the West has kept the country in a kind of time warp where many traditions remain intact. Most men wear a longyi, a sarong-like garment that reaches nearly to the ankles. Women and children wear a striking yellow sunscreen that is made from the bark of the thanaka tree. Women spread thanaka on their cheeks in circles, rectangles or swirls, sometimes to stunning effect. In central Yangon, life spills onto the streets. Families set up little kitchens in the roadway. Women sit in busy avenues selling vegetables. On the sidewalks, craftsmen make signs and mend clothes or umbrellas. Some shopkeepers run generators on the sidewalk to cope with power outages. Others set up small tables with telephones, charging 10 cents a call. Children claiming to be orphans beg for money.*
Corruption has reportedly invaded nearly every aspect of commerce. At the post office, people mailing a letter tip the clerk so she will mark the stamp instead of peeling it off and selling it. At hospitals, patients pay orderlies so they can see a doctor. “Even if blood is pumping from your artery, unless you tip the gurney operator, you will die on the stretcher,” a diplomat said. *
More overtly, the regime maintains control through countless restrictions. Anyone who allows guests to stay overnight must report their names to the police.Access to Internet sites is limited and e-mail is delayed so government minders have time to read it. There are few cellphones, and foreign publications are censored. Some people get around it, including Internet users who have become expert at accessing restricted websites. Others listen to the BBC and Voice of America on radio despite the ban. Illegal satellite dishes have sprouted from rooftops, allowing millions to watch overseas broadcasts. Security in Yangon has been tighter than ever since May 7, when bombs exploded minutes apart at two shopping malls and a trade show. By official count, 23 people were killed and more than 160 were injured. The government has blamed the blasts on pro-democracy activists, the CIA and the Thai government. No suspects have been arrested. *
Perhaps because of the Buddhist tradition of patience, or perhaps because resistance seems futile, the people of Myanmar wait quietly, work to feed their families and wish for the regime to collapse. Some hope reincarnation will free them from their hardships. “In my next life,” said a 47-year-old worker, “I want to come back in another country.”
Life Under Myanmar’s Military Regime
Hannah Beech wrote in Time, “Today, despite Suu Kyi’s release and the influx of foreign investment that has brought the occasional Hummer and day spa to Rangoon, Burma is still a country preserved in amber. Tropical totalitarianism is deceptive. In North Korea, the broad, desolate avenues and drably dressed citizens make for a perfect tableau of authoritarianism. Burma’s sprays of bougainvillea, its gilded pagodas and the sway of schoolgirls dressed in the sarongs called longyis all create a false sense of contentment. But life in Burma is not easy. Roughly 40 percent of the national budget is spent on the army, while just around 1 percent each is reserved for health and education. [Source: Hannah Beech, Time, December 29, 2010 =]
“The new capital in Naypyidaw, which means “abode of the kings,” was built with billions of dollars, even as nearly a third of Burmese live below the poverty line. For farmers, a hand-to-mouth existence is made worse by routine land seizures and orders to work without pay for the military. Even in Rangoon, power outages are as common as junta informants; both leave the populace in the dark. In a sign of just how removed the generals are from their subjects, confidential U.S. embassy cables released by WikiLeaks refer to the junta lavishing money on a nuclear program with alleged help from North Korea, while junta supremo Than Shwe pondered spending $1 billion on Manchester United at the behest of his soccer-loving grandson. =
Joshua Hammer wrote in The New Yorker, “I asked Aung San Suu Kyi whether the country had changed during her last period of house arrest. The first thing she noticed after getting out, she said, was “the hand phones and the cameras” of the supporters who gathered in front of her villa and in front of N.L.D. headquarters. Internet cafés and satellite dishes—purchased on the black market and tolerated by the regime—were everywhere. “I’m the only one without a satellite dish, precisely because they’re illegal,” she told me, with a laugh. The dictatorship understands that keeping its citizens in the dark is no longer possible, she believes, and this gives her hope. “Journals and magazines have come up in the last seven years that carry articles on politics, economics, history, the struggle for independence. Some of these articles are censored, and prevented from appearing, but even the fact that they submit these articles for publication means there’s been a change. The self-censorship is decreasing.” [Source: Joshua Hammer, The New Yorker, January 24, 2011]
Being Followed in Myanmar
Evan Osnos wrote in The New Yorker that Myanmar used to be a place “where you never uttered a name on a phone line and, in some cases, carried a wig to help shake off the intelligence officers in a crowd.”
Hannah Beech wrote in Time, “The special branch had chased us across the city for hours, through the haunted, betel-nut-stained streets of old Rangoon, past street-side tailors hunched over ancient sewing machines and open-air bookstalls selling worm-eaten copies of Orwell and Kipling. Unable to shake the latest batch of state security men following us by foot, we jumped into a wheezing taxi of mid-20th century vintage. The young driver’s eyes widened at the foreigners who hurled themselves in the back and ordered the car to move — fast. [Source: Hannah Beech, Time, December 29, 2010 =]
“And the public’s desire for freedom, of course, is why security agents were hunting us, snapping pictures with telephoto lenses fit for Hollywood paparazzi. Earlier that day, a total of at least a dozen special-branch officers trailed us, calling in our movements on their cell phones. It took the taxi driver only a couple of minutes to figure out we had a tail. Pointing back at a car practically on our bumper, he grinned and gunned the engine. For more than half an hour, our high-speed chase wound through the streets of Burma’s moldering former capital, past the carcasses of Victorian-era government buildings abandoned when the junta mysteriously moved the seat of power to a remote redoubt five years ago. We circumnavigated the massive golden spire of Shwedagon pagoda, Burma’s holiest site, and careened by the hulk of Insein prison, where Suu Kyi was once jailed and where some of the country’s 2,200 political prisoners still languish. =
“Dusk was falling. Screeching through an open-air market, the taxi finally shook our pursuers. Gratefully, we bid our driver goodbye. He reached into his pocket again, offering me Suu Kyi’s picture as a gift. I was touched, but it was his talisman to cherish. I could leave Burma. He needed the Lady to keep him safe.”
Myanmar Joins the Modern World
Joshua Hammer wrote in Smithsonian magazine: “I first visited Myanmar during a post-college backpacking trip through Asia in 1980. On a hot and humid night, I took a taxi from the airport through total darkness to downtown Yangon, a slum of decaying British-colonial buildings and vintage automobiles rumbling down potholed roads. Even limited television broadcasts in Myanmar were still a year away. The country felt like a vast time warp, entirely shut off from Western influence. [Source: Joshua Hammer, Smithsonian magazine, March 2011 <>]
“Thirty years later, when I returned to the country—traveling on a tourist visa—I found that Myanmar has joined the modern world. Chinese businessmen and other Asian investors have poured money into hotels, restaurants and other real estate. Down the road from my faux-colonial hotel, the Savoy, I passed sushi bars, trattorias and a Starbucks knockoff where young Burmese fire text messages to one another over bran muffins and latte macchiatos. Despite efforts by the regime to restrict Internet use (and shut it down completely in times of crisis), young people crowd the city’s many cybercafés, trading information over Facebook, watching YouTube and reading about their country on a host of political Web sites. Satellite dishes have sprouted like mushrooms from the rooftop of nearly every apartment building; for customers unable or unwilling to pay fees, the dishes can be bought in the markets of Yangon and Mandalay and installed with a small bribe. “As long as you watch in your own home, nobody bothers you,” I was told by my translator, a 40-year-old former student activist I’ll call Win Win, an avid watcher of the Democratic Voice of Burma, a satellite TV channel produced by Burmese exiles in Norway, as well as the BBC and Voice of America. Win Win and his friends pass around pirated DVDs of documentaries such as Burma VJ, an Academy Award-nominated account of the 2007 protests, and CDs of subversive rock music recorded in secret studios in Myanmar. <>
“After a few days in Yangon, I flew to Mandalay, Myanmar’s second-largest city, to see a live performance by J-Me, one of the country’s most popular rap musicians and the star attraction at a promotional event for Now, a fashion and culture magazine. Five hundred young Burmese, many wearing “I Love Now” T-shirts, packed a Mandalay hotel ballroom festooned with yellow bunting and illuminated by strobe lights. Hotel employees were handing out copies of the Myanmar Times, a largely apolitical English-language weekly filled with bland headlines: “Prominent Monk Helps Upgrade Toilets at Monasteries,” “Election Turnout Higher Than in 1990.”
Street Life in the Land of Shadows
Brook Larmer wrote in National Geographic: “Welcome to the Hotel California,” calls out a voice from the shadows in perfect English. Three young men sit on plastic stools in the street, laughing at the greeting. The DVD vendor, a skinny 29-year-old with wire-rimmed glasses and a pink button-down shirt, leaps up with a smile. Though his schooling ended in fourth grade, he speaks English in an eruption of phrases gleaned from Hollywood movies and 1950s grammar books. Meeting an American, he says, makes him feel “over the moon, on cloud nine, pleased as punch.” [Source: Brook Larmer, National Geographic, August 2011 <>]
“The three “bosom buddies”—Tom, Dick, and Harry, as they call themselves—meet almost every evening to practice their English idioms. Tonight, over cups of milky tea, they will banter for hours, showing off new expressions like nuggets of gold. Now, in the dark, the three friends hesitate for a minute, puzzling over the lyrics of an old Eagles hit. “Hey, maybe you can help,” Tom says. “What do they mean when they say, ‘We are all just prisoners here of our own device?'” <>
“Myanmar is a land of shadows, a place where even the most innocent question can seem loaded with hidden intent. For most of the past half century this largely Buddhist nation of some 50 million has been shaped by the power—and paranoia—of its military leaders. The tatmadaw, as the national military is known, was the only institution capable of imposing its authority on a fractured country in the wake of independence from Britain. It did so, in part, by pulling Myanmar into a fearful isolation, from which it is only starting to emerge. <>
“This isolation, deepened by two decades of Western economic sanctions, may have preserved the nostalgic image of Myanmar as a country frozen in time, with its mist-shrouded lakes, ancient temples, and blend of traditional cultures largely unspoiled by the modern world. But it also helped accelerate the decline of what was once referred to as “the jewel of Asia.” Myanmar’s health and education systems have been gutted, while the military—with some 400,000 soldiers—drains nearly a quarter of the national budget. Most notoriously, the tatmadaw’s brutal suppression of ethnic insurgencies and civil opposition has made Myanmar a pariah nation, a distinction it now seems eager to shed
Urban Life in Myanmar
The cities in Myanmar are somewhat like the ones in India.
There has been something of a construction boom in downtown Rangoon as investors from Hong Kong and Singapore have financed new hotels and office buildings. Otherwise relatively few buildings have been built since colonial times. Paint and plaster is peeling, despite cosmetic whitewashing.
Urban population: 34 percent of total population (2010). Rate of urbanization: 2.9 percent annual rate of change (2010-15 est.), Major cities – population: Yangon (capital) 4.259 million; Mandalay 1.009 million; Nay Pyi Taw 992,000 (2009). [Source: CIA World Factbook]
Largest Cities in Myanmar, with population over 100,000 (all figures are estimates for 2002): 1) Yangon, 4,016,000; 2) Mandalay, 1,057,600; 3) Mawlamyine, 367,500; 3) Bago, 228,100; 4) Pathein, 219700; 5) Monywa, 165500; 6 ) Akyab, 164400; 7 Taunggyi, 157100; 8) Meiktila, 154,900; 9) Mergui, 146,500; 10) Lashio, 128,500; 11) Pyay, 126,300; 12) Henzada, 125,000; 13) Myingyan, 123,700; 14) Dawei, 115,600; 15 ) Pakokku, 113,200; 16) Thaton, 103,200; 17) Maymyo, 102400.
According to Countries and Their Cultures: The ethnic composition of Rangoon and Mandalay is over-whelmingly Burmese, although these cities are also where most of the Indian population lives. Architecture reflects the country’s Buddhist and colonial heritage. Buddhist temples are the most important architectural features throughout the country. The Buddhist temple serves as a religious school, a community center, a guest house, a place where the government and other agencies post information, a site for sports activities, a center for welfare services for those who are poor and ill, a morgue, and a center for music and dance. It also carries out economic services such as providing loans and renting lands and homes. Temples are also important in urban areas. While most temples in central Burma are Burmese in style, the temples of Shan State tend to have a distinctive look that is referred to as the Shan style. Temples tend to be surrounded by small shops that sell sacred and secular items. [Source: Countries and Their Cultures everyculture.com ]
Urban Life in Yangon
Brook Larmer wrote in National Geographic: “It’s the magic hour in Yangon, when the last rays of sunlight, softer, cooler now, bathe the crumbling downtown in a golden glow, beckoning residents out into the streets. Giggling children race to buy fresh sugarcane juice. Women with cheeks daubed with a paste made of bark—the alluring Burmese sunblock—haggle with a fishmonger. In the street, bare-chested teenage boys in a circle play a rowdy game of chinlon, a sort of acrobatic Hacky Sack, while potbellied men in T-shirts and longyi, the traditional Burmese sarong, sit on the sidewalk chewing red wads of betel nut.” [Source: Brook Larmer, National Geographic, August 2011 <>]
“The carnival-like atmosphere doesn’t last. Night falls fast in the tropics, and the power shortages that plague Myanmar give the sudden transition a spooky edge. A decaying colonial-era government building goes black. The alleyway next door emits the bluish glow of television sets powered by portable generators. Under the trees the vendors are invisible, but candles illuminate their wares: circles of silvery fish, clusters of purple banana flowers, stacks of betel leaves. And lined up in a blue wooden case, pirated DVDs of American movies and music.”
Rural Life in Myanmar
Rural population: 66 percent of total population (2010) live mostly in 46,000 small villages scattered across the country. In the 1970s, Paul Theroux wrote in “The Great Railway Bazaar” that the highlands of Burma can be surprisingly cold, yet people still go barefoot, and wear thin clothes.
Women carry machetes balanced on their head. The main meal is often a plate of rice. Slingshots are now banned in Burma because students used them in 1988 demonstrations to shoot jingles , darts made from nails or sharpened bicycle spokes. [Source: Joel Swerdlow, National Geographic, July 1995]
Describing his stop in an Irrawaddy river town, Kira Salak wrote in National Geographic: “The children look skinny…I take out a bag of candy from my backpack and hold it out to the children. “I come in peace,” I say. An adult approaches and encourages them to snatch a piece of candy. Before long, my bag is empty. Myitkangyi is a primitive village. It has no electricity or running water, no motorized vehicles, no telephones or paved roads. Everyone lives in thatch huts on stilts, and the only ground transportation is by oxcart. Like most villages along the river, it is self-sufficient, with its own blacksmith, carpenter, and wheelwright. I pitch my tent on a sandbank across from the village, and adults wander over to sit on their haunches and study me for hours. When I eat dinner in the boat, word goes out. Soon a large crowd has gathered, sighing in unison as I open a can of Coke, exclaiming if I drop something.” [Source: Kira Salak, National Geographic, May 2006]
Source from : http://factsanddetails.com/southeast-asia/Myanmar/sub5_5c/entry-3066.html
