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What is the most beautiful thing or place in your village? The question asked was to the young school children from Taungthaman Village.
The first drawing is of U Pain Bridge and the second one of Taung Tha Man Thitsar.Many children also drew pictures of their grandparents, Kyauk Taw Gyi Pagoda, Taung Tha Man Lake.
We asked them to explain their drawings - what they know about the particular place or thing - the dos and dont's.
Some people were not clear how the plastic bucket was to be used. Actually, this bucket is for wet waste and the plastic bag should be put in it first before putting trash in.
They used the bucket in wrong way as shown in the photos. We reminded them again, “the basket made with palm raffia is for dry waste and the bucket is for wet." We encouraged them to use it the correct way.
We spoke with the village leaders about putting trash systematically and we gave them some dustbins to implement segregation. We discussed with them to know their knowledge of putting trash systematically.
Those kids were coming to us in the village where we were sharing knowledge. They were so happy to learn with us. They were playing around when we first went there.
When I looked at those kids, I felt that they had very little of health education because they were dirty and didn’t even were footwear or slippers. But when they were running to me,I felt how they loved to learn with us. And I felt that I m a useful person and that I was so impressive to them as an educated person. In other words, I learnt to be a little proud of myself.
I just ask them “does it look good when you see your slippers messy?”
They said “No”.
Then, I ask them “how will you solve this problem?”
They said that they will place their slippers systematically.
I understand that they can be changed easily if they have good guidelines. I feel that I can change some parts of their life.
When I see this, I feel that they are not that unaware children. We can encourage them, we can teach them and we can cultivate them. But it is funny that every time when I go there I have to remind them to place their slippers systematically.
But I hope one day this will be become tnatural. Now, most of them have got to the point where they place their slippers systematically. So, I feel that I can do it. I can improve some parts of their life.
On every street corner, too, various street food outlets compete for customers with other types of businesses. These places are either "canteens" or garages of houses transformed into catering spaces with a large table and wooden benches around for customers, or metal or wooden kiosks glued to a wall or by the roadside.
The materials used are numerous: stainless steel or plastic or glass containers, spoons, dishes, a gas bottle or coal furnace, plastic basins for laundry, a few 20-litre oil cans recycled into water reserves and a stack of newspaper used as packaging.
Every day, the youth of Huay Hin Lad Nai community go into the forest to find food. The forest serves as the local supermarket. Accompanying them into the forest today are students from Chiang Mai University, who are part of school's Ethnic Studies and Development program. Both the students and the youth group woke up early at 5:00 a.m to go and learn in the forest together. The local youth shared stories about shifting cultivation, properties of variety of vegetables and herbs, and their way of living with the forest and nature.
There are many souvenir shops near the U Pein Bridge. In the west side of U Pein Bridge, we found souvenir shops selling hats, bags and cotton clothes and there are many shops, visitors and restaurants than the east side.
"May God preserve us from sickness that comes from elsewhere…”.
yalna laa baay laate, dugal la ci poosam yobu la aldiana !
yalna nga àjji màkka
yalna nga giseek seriñ tuuba yoomalxiyaam
yalna la borom bi bindal tuyaaba
yalna nga amm ay seex
yalna nga tabbi ci teenu xaalis ñu lay gene ngay bañ
May God make Baye Lahat put you in his pocket and enter with you into Heaven.
May God give you the grace to perform Hajj in Makkah
May God make you meet Serigne Touba in the afterlife
May God record this good deed for you...
Daw May Myo Khine, 49 years old, who once lived in Sittwe, capital of Rakhine, and whose grandfather and father owned many rice farms explained that under the Burmese Socialist Programme Party, some farmers grew two different kinds of rice. They grew low quality rice, which they would sell to the government at the prescribed price and good quality variety, which they would eat themselves. The government gave farmers loans called “Amadaw Kyay” for growing rice. In return, the farmers had to sell the harvested rice to the government.
The feast of Aîd El Kébir or tabaski is a Muslim feast. It involves prayers and the slaughter of animals (preferably sheep). This year, it coincided with the Covid 19 pandemic and its consequences. This explained the soaring prices of sheep in the market. The animals were exposed in the parks and on the streets to customers. The prices varied between sixty thousand (60,000 F cfa) to four hundred thousand (400,000 F cfa and up). Because of the high price of sheep, within twenty-four hours (24 hours) of the event, some Muslims could not have the sheep of their choice.
The first activity on the feast day tabaski is group prayer in the public squares. Otherwise it will led in the mosques by the Imams who will be the first to slaughter their animals. After the immolation of the Imams from each zone, the rest of the community starts to slaughter their animal. Following the mechanical skinning of the animals, the meat is distributed at three levels: firstly, the share of the disadvantaged first, then the next of kin and the third part is for the family. This meat is consumed in different dishes, at least within the families.
At an altitude of 3000 meters, Khamje is a tiny village with a handful of houses in the Solukhumbu region of north-eastern Nepal. The mountains in Nepal are not considered hospitable to a variety of food, and most of the country’s food production is centered in the hilly region and the Terai (Southern Nepal). Dawa Phuti Sherpa (woman pictured here) is seasoned in mountain farming and animal husbandry, and has spent most of her life in Khamje. The red tomatoes, and the large pumpkin shown here are grown in her recently-built greenhouse.
The two textiles shown side by side, are Ajraks-- the blue silk one is from Karachi, Pakistan and the blue-red is a wool-silk scarf produced in Bhuj, India. While deeply visually similar, the textiles are produced in two countries, that though border each other, are divided by political conflict that does not allow trade or travel between the two countries-- even to conduct research. The blue silk scarf is mine and the blue-red scarf belongs to Meera Curam.
Attached here is an archival photograph from the Missouri Historical Society of the 1904 St. Louis World’s Fair, specifically of indigenous Filipinos from the Cordillera region of northern Luzon known as the Igorots. Titled by American photographer Jessie Tarbox Beals (1870-1942) as “Mrs. Wilkins teaching an Igorrote boy the cakewalk at the 1904 World’s Fair,” the photographs presents two people in the image, the eponymous young Igorot boy dancing with Vienna opera singer Mrs. George S. Wilkins, as she teaches him the cakewalk, a popular dance of the time period.
Clad in polka dots,
Eyes glitter despite wet toes,
Exchanging this love.
After days of rain, the sunlight
shimmers – dappled shadows dance.
Living tradition,
Colors bleed transformation,
An elsewhere awaits.
What do our bodies know that
text cannot articulate?
Shuttling asleep,
Lines collapse past and future.
Who holds the power?
Resisting capture, its wings
flutter, fighting off the pin.
Pictured in the first photograph is pictured the champorado, a Filipino dessert dish made of sticky rice and tablea (tablets of ground roasted cocoa beans) and topped with milk and sugar. The champorado is often served for breakfast or merienda (afternoon tea), and is served alongside dried fish as a salty balance to the dessert’s sweetness.
The traders here accept all the three West African Currencies for transactions (CFA, Niara, Ghana Cedis). Irrespective of whichever currency a buyer offers, the shopkeepers are able to convert and give change when required. It is interesting how they (shopkeepers) are not limited in anyway among themselves despite the physical border restrictions.
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