By Jodi
We hopped in the van for one last excursion. Nung, our dear driver, was taking us to a waterfall. First, he said, we'd see his mother.
She lived at a refugee camp but was in the nearby hospital getting tested for her resettlement in Australia. We quickly met her, and left Nung to talk with her and his family, while the International Organization for Migration bus nearby sat to take her and a group of other refugees being resettled back to her camp. We felt in the air an ambivalence to resettlement. Nung was not going to Australia, though he told us he'd go visit her. And people idealize resettlement, getting out of the refugee camp with its bamboo shacks, but often find the transition to a developed country with slick flush toilets, huge supermarkets, refrigerators and the absence of familiarity and community difficult.
After he kissed his mom goodbye, he drove us to the waterfall, a gorgeous spot where we climbed the rocks, swam, hiked and enjoyed a glorious sunset against the banana trees. (Was there anything sweeter than Thailand's tiny bananas?) Heading back to Mae Sot for our last night, we wound down the mountain, past a huge hill tribes market, road construction workers wearing bandanas over their faces to keep out the dust, and the mountains and Burma in the distance. We couldn’t think of a more fitting end to our trip. We had lots to think about and an enormous amount of follow-up to make this not just a learning experience but a meaningful trip for the Burmese struggle. Still, the social justice aspect of the trip, with 14 committed fellow students and one professor who got along well and surrounded by this utterly glorious country: We couldn’t think of a better way to spend our winter vacation of 2007-08 than our Alt Break to the Thai/Burma border.
We thank our fantastic student leaders, Caitlin Burnett and Anna Koval, who did a phenomenal job pulling together every detail of the entire trip; our professor, Dan Chong; and Shoshanna Sumka and the community service office for this opportunity.
Saturday, January 12, 2008
Democratic Party for a New Society, 1-9-08, Thai/Burma Border Trip, Winter 2007-08
By Jodi
This meeting with the Democratic Party for a New Society was our very last, our 22nd, during a 16 day period. Over red, orange, and green Fanta, the leader--a somber, no-nonsense man--explained that his wasn’t a political party per se. Founded by he and other student activists when the military junta came into power in 1988, it plays a supporting role to get Aung Su Kyi’s NLD party, legally elected by the people in 1990 but never allowed to serve because of the military junta.
Working in collaboration with other organizations, it has several main thrusts:
- To build unity and understanding among the various ethnic groups.
- To continue the struggle to overthrow the military, through the use of underground cells in Burma. It supported what the leader said was a “people’s movement led by monks” in 2007, for example, during which some of its member were killed, some arrested. “Sometimes you have to take the risk,” DPNS’s leader told us resolutely. You carefully devise a strategy, knowing some will be arrested.
Unlike the Burmese Lawyer’s Council, DPNS believes strongly in dialogue, and the external community should pressure the SPDC to engage in dialogue with the opposition parties. The DPNS also believes in economic sanctions. When asked to elaborate on the pros and cons of economic sanctions, the leader smiled slowly and demurred that an explanation “would take a very long paper.” Then he responded simply (and, in our view, unsatisfactorily), in a sentence, that sanctions would be more effective than non-intervention, referring to ASEAN’s strategy.
Perhaps, but what about the impact of economic sanctions on the people? And realistically, would the strong military junta ever agree to dialogue? Once again, we were reminded of the complexities of this issue and the long suffering of its people these past 20 years.
And once again we were reminded of the unbelievable commitment and hope of these opposition groups. Each of the exiled groups we'd met with over these two weeks was doing its part, each with its own specific objectives and target audiences, to get back home.
We wished them success and thanked them for their hard work. More, we considered how we could combine their needs with the action steps the other groups had suggested to us. Based on what we had learned from each of our 22 meetings, once we get back home we plan on devising our own objectives. It will be a long action plan; we would need to find the best ways we could use our skills, contacts, and position in the United States to help the people of Burma--both in the country and in exile--to realize their dream of freedom and democracy.
Action Step
- Pressure the U.S. and U.N. Security Council to consider economic sanctions and press the military junta to engage in dialogue with the opposition groups.
Karen Women's Organization, 1-9-08, Thai/Burma Border Trip, Winter 2007-08
By Jodi
The Karen Women's Organization offers services to people at all stages or their lives. Babies receive soap and diapers, for example. The organization also has a long tradition of caring for "unaccompanied children"--orphans and other children who come to refugee camps without their parents to study--securing funding to provide emotional support, housing, clothing, mosquito netting, bed mats, and blankets. Young people receive education about reproduction health. KWO also has a leadership training school. (Interestingly, the resettlement program has resulted in a brain drain, which we've heard about at other groups.) For women in refugee camps and IDPs, and group provides income-generation projects such as training on sewing machines and rice threshing. Safe houses provide shelter for those who suffer from violence. Elderly care includes home visits, extra fresh vegetables and meat to the older people when they are sick, and a ceremony to honor the elderly. The Shattering Silences report documents sexual violence committed by Burmese military against women in Karen state.
We were awed by the amount of services this organization--in exile, operating in Thailand illegally, with just 40 staff, all of whom volunteer, receiving only a small living stipend--offers. For our part, we bought hand-woven, beautifully embroidered merchandise--scarves, wallets, pants for Kedenard and Carl in vibrant colors, which they wore on this, our last full day in Thailand.
The Karen Women's Organization offers services to people at all stages or their lives. Babies receive soap and diapers, for example. The organization also has a long tradition of caring for "unaccompanied children"--orphans and other children who come to refugee camps without their parents to study--securing funding to provide emotional support, housing, clothing, mosquito netting, bed mats, and blankets. Young people receive education about reproduction health. KWO also has a leadership training school. (Interestingly, the resettlement program has resulted in a brain drain, which we've heard about at other groups.) For women in refugee camps and IDPs, and group provides income-generation projects such as training on sewing machines and rice threshing. Safe houses provide shelter for those who suffer from violence. Elderly care includes home visits, extra fresh vegetables and meat to the older people when they are sick, and a ceremony to honor the elderly. The Shattering Silences report documents sexual violence committed by Burmese military against women in Karen state.
We were awed by the amount of services this organization--in exile, operating in Thailand illegally, with just 40 staff, all of whom volunteer, receiving only a small living stipend--offers. For our part, we bought hand-woven, beautifully embroidered merchandise--scarves, wallets, pants for Kedenard and Carl in vibrant colors, which they wore on this, our last full day in Thailand.
Burma Lawyer’s Council, 1-9-08, Thai-Burma Border Trip, Winter 2007-08
By Amerita
“The situation in Burma is different than the situation in Sudan. … The outside world cannot see at all times, in all areas, what is going on in Burma.”
After apologizing profusely for being late, we entered the Burma Layer’s Council's meeting area and gasped: the tables were full of plates of all kinds of fresh tropical fruits and bottles of Fanta and water, and each seat had a packet complete with information about the organization and a schedule…which they followed religiously. As Kedenard put it in our reflection late, “When we first entered the room, I thought, 'Man we better have our stuff together!'”
The mission of the Burma Lawyer’s Council is to “contribute to the transformation of Burma where all the citizens enjoy the equal protection of law under the democratic federal constitution which will guarantee fundamentals of human rights." The council does this by "vigorously opposing all unjust and oppressive laws [and] helping restore the principle of the rule of law.” The Burma Lawyer’s Council carries out its mission through several key areas:
“The situation in Burma is different than the situation in Sudan. … The outside world cannot see at all times, in all areas, what is going on in Burma.”
After apologizing profusely for being late, we entered the Burma Layer’s Council's meeting area and gasped: the tables were full of plates of all kinds of fresh tropical fruits and bottles of Fanta and water, and each seat had a packet complete with information about the organization and a schedule…which they followed religiously. As Kedenard put it in our reflection late, “When we first entered the room, I thought, 'Man we better have our stuff together!'”
The mission of the Burma Lawyer’s Council is to “contribute to the transformation of Burma where all the citizens enjoy the equal protection of law under the democratic federal constitution which will guarantee fundamentals of human rights." The council does this by "vigorously opposing all unjust and oppressive laws [and] helping restore the principle of the rule of law.” The Burma Lawyer’s Council carries out its mission through several key areas:
- Analysis of cases, laws, crucial events regarding Burma and the existing judicial system in Burma
- Legal action and campaigns
- Published works, constitutional campaign, working with the Global Justice Center
- Legal aid
- Documentation
- Project facilitation and public relations
- Advanced internship and training programs
- Peace Law Academy
The group's presentation was thoroughly organized and well-planned, touching on each key area. The council was particularly interested and enthusiastic about us helping the organization carry out its goals. So we asked; “What plan of action should we carry out or what in particular do you want us to do when we return to the U.S.?”
First the organization made sure to point out that the situation in Burma needs more attention in the UN Security Council, because unlike the situation in Sudan that has gained considerable global attention, the situation in Burma is not saturated in one particular area of the country or on what particular issues; it is several issues in several areas, and information is not easily transmitted out of the country. Second, the council highlighted the need for criminal accountability of the crimes committed by the military regime. “We must focus on criminal accountability,"the staff told us. "We focus too much on political dialogue.”
Action Steps
- Work with the Global Justice Center (www.globaljusticecenter.net/) to pressure the UN Security Council. The following link describes the council's work on this initiative:
http://www.nationmultimedia.com/2007/09/29/opinion/opinion_30050677.php - Write an article detailing the situation to urge the Security Council to continue pushing forward the situation in Burma to the international community and to hold the government accountable in the International Criminal Court for their crimes against the people of Burma.
Wednesday, January 9, 2008
Social Action for Women, 1-9-08, Thai-Burma Border Trip
By Carl
We interviewed students and faculty at the middle school funded by Social Action for Women (SAW). Our initial introductions to the students were led by Zao, a former student activist in the 8-8-88 uprisings who had spent 15 years in a Burmese prison. Here at the school he teaches English and biology to kids grade seven through nine. Quite a change.
Zao explained that the children in the school were either orphaned or abandoned, receiving a significant proportion of their students from the Mae Tao clinic's orphan program. He also explained that most orphaned or abandoned in
We got a chance to interact with several of the students for a little less than an hour. We each received a hand-drawn card from each of the children with a message of hope. Many of us plan to send letters in response once we return to the States and have a chance to reflect on our experiences. Strikingly, many of the students speak semi-fluently and most were willing to talk to our group members about their studies, hobbies, and experiences in Mae Sot.
Out of the 8,000 migrant worker students in Mae Sot, only 267 attend the SAW school. The school receives most of its funding from the CCP and the BMWEC. Still, the school is functioning illicitly, though it goes ignored by the Thai authorities (like many of the other non-registered organizations we've met). Despite Thai non-interference, the school has to be wary because of their illegal status – they've even removed the kindergarten after neighboring households complained about the noise. Regardless, the programs continue and the school hopes to expand to include a 10th grade next year.
Yaung Chi Oo Workers Association, 1-9-08, Thai-Burma Border Trip
By Jodi
The next time you buy apparel from Nike, Old Navy, or Tommy Hilfiger, check the label. If it says "Made in Thailand," consider the Yaung Chi Oo Workers Association, which we visited today.
More than 100,000 migrant workers from Burma live in the Mae Sot area, and more than half are working illegally. Driven to Thailand by the deteriorating economic situation since the military took power as well as human rights abuses--rape, murder, and forced relocation, for example--many work in the 40 knitting, garment, chopsticks, and other factories.
They're working illegally because they must be registered by their employers, who don't want to spend the 3,500 bhat (33 baht=$1) to do so. And since the police and factory owners are buddies, the factory owners have no incentive to do the right thing.
When employers do register a worker, they're given a photocopy of the work permit--a useless document when a migrant worker is detained by the police. So the factories owners can exploit the people from Burma through
Like other issues concerning Burma, it's complex. I'm not sure I would buy Nike running shoes made in Thailand because of the migrants workers--to keep them employed and help them support their families--or not buy, to protest the poor working conditions.
But I'm sure I'll remember the Burmese man who introduced the session. He was missing one leg, one arm, and three fingers on his remaining hand. Someone later told me he was former SPDC, maimed when a landmine he was setting exploded unexpectedly. Now the man, who has a kind face and soft smile, translates and writers articles for the the association.
Like I said, it's complex.
Action Steps
The next time you buy apparel from Nike, Old Navy, or Tommy Hilfiger, check the label. If it says "Made in Thailand," consider the Yaung Chi Oo Workers Association, which we visited today.
More than 100,000 migrant workers from Burma live in the Mae Sot area, and more than half are working illegally. Driven to Thailand by the deteriorating economic situation since the military took power as well as human rights abuses--rape, murder, and forced relocation, for example--many work in the 40 knitting, garment, chopsticks, and other factories.
They're working illegally because they must be registered by their employers, who don't want to spend the 3,500 bhat (33 baht=$1) to do so. And since the police and factory owners are buddies, the factory owners have no incentive to do the right thing.
When employers do register a worker, they're given a photocopy of the work permit--a useless document when a migrant worker is detained by the police. So the factories owners can exploit the people from Burma through
- 11 hour days
- wages about 35 to 70 bhat a day. about half the minimum wage
- no sick leave
- 1 day off a month
- crowded living conditions
- health hazards, such as hands being cut off at the chopsticks factory
Like other issues concerning Burma, it's complex. I'm not sure I would buy Nike running shoes made in Thailand because of the migrants workers--to keep them employed and help them support their families--or not buy, to protest the poor working conditions.
But I'm sure I'll remember the Burmese man who introduced the session. He was missing one leg, one arm, and three fingers on his remaining hand. Someone later told me he was former SPDC, maimed when a landmine he was setting exploded unexpectedly. Now the man, who has a kind face and soft smile, translates and writers articles for the the association.
Like I said, it's complex.
Action Steps
- Read your clothes' labels and consider the source.
- Pressure owners of the factories to have their Thai businessmen improve working conditions for the migrant workers.
Tuesday, January 8, 2008
Students and Youth Congress of Burma, Thai/Burma Border Trip, Winter 2007-2008, 1-8-2008
By Lauren
While SYCB is growing with more organizations requesting to join, there are dangers and uncertainties. It is not uncommon for members in the Mae Sot office to get arrested by Thai authorities and have to pay an expensive bribe to get off free. They also fear SPDC informers in the marketplaces. Additionally, when invited to the World Youth Conference, they were unable to attend because there was no way they could renew their passports. There are also logistical difficulties of communication between their offices in India and Thailand.
The students we met with, despite the obstacles, have a positive outlook on the future. They have a vision of a Burma where human rights and the rule of law are respected, civil society flourishes, and the youth voice can be freely heard and listened to. They are truly inspirational.
Action Steps:
The Students and Youth Congress of Burma (SYCB), established in 1996, is comprised of young people from many backgrounds, all representing specific youth organizations. The 15 member organizations span from youth arms of political parties to those based on ethnicity. Despite the wide range of ethnicity, geography, religion, and political affiliation, the more than a dozen people we met sat together at one end of the table, obviously close and friendly.
As they put it, “With understanding, cooperation, and mutual trust among various nationalities of youth, we are going to pave a bright foundation for the future democratic federal union in
While SYCB is growing with more organizations requesting to join, there are dangers and uncertainties. It is not uncommon for members in the Mae Sot office to get arrested by Thai authorities and have to pay an expensive bribe to get off free. They also fear SPDC informers in the marketplaces. Additionally, when invited to the World Youth Conference, they were unable to attend because there was no way they could renew their passports. There are also logistical difficulties of communication between their offices in India and Thailand.
The students we met with, despite the obstacles, have a positive outlook on the future. They have a vision of a Burma where human rights and the rule of law are respected, civil society flourishes, and the youth voice can be freely heard and listened to. They are truly inspirational.
Action Steps:
- Share information, networks, and resources
- Fundraising
- Lobby potential donors on their behalf
Thai-Burma Border Consortium, Thai-Burma Border Trip, Winter 2007-08, 1-8-08
by Ryan Pickett
We were told that we had strictly one hour for our meeting with the Thai-Burma Border Consortium, or TBBC, because Chris, the regional field coordinator, was a very busy man. We showed up promptly at 10am.
He is indeed a very busy man, along with only a handful of other people overseeing the food delivery, shelter upkeep, and nutrition program of the Thai/Burma Border's nine refugee camps and 150,000 refugees. The TBBC's main job is to count the people in the refugee camps, order the food, and then deliver it to the camps, where it is distributed by the camp commitee. To take the action that affects tens of thousands of people, the TBBC must deal with the constant beareaucratic weights of meeting UNHCR standards (which are not present at all the camps), bribe the Thai government, and answer to the beck and call of the global aid community that funds the program.
The TBBC is also responsible for preparing refugees for resettlement in North America or Europe. Chris presented the group with a different perspective of the impact that resettlement has on both the camp and the people themselves. Resettlement results in a "brain drain"--relocation of the more skilled and professional workers, mainly teachers, medics, and people with managerial skills, which often leads to a devastation of the camps infrastructure. The refugees who do make it to a different country are often inadequately prepared for life in a more advanced country, which leaves many to struggle.
This struggle, however, is not lost because there is still an undying hope. The restablishment of the Burmese people reflects the same struggle that many immigrants faced in the United States, paving the way for the success of their children and future generations down the line. I relate this hard work for a livelihood to the hardships the Burmese democrmacy movement is facing against the junta. They witness limited success in the present, but it may well create an opportunity of success and prosperity for future generations of Burmese when (and the people of Burma believe it is when, not if) a democratic government is established.
Action Steps
We were told that we had strictly one hour for our meeting with the Thai-Burma Border Consortium, or TBBC, because Chris, the regional field coordinator, was a very busy man. We showed up promptly at 10am.
He is indeed a very busy man, along with only a handful of other people overseeing the food delivery, shelter upkeep, and nutrition program of the Thai/Burma Border's nine refugee camps and 150,000 refugees. The TBBC's main job is to count the people in the refugee camps, order the food, and then deliver it to the camps, where it is distributed by the camp commitee. To take the action that affects tens of thousands of people, the TBBC must deal with the constant beareaucratic weights of meeting UNHCR standards (which are not present at all the camps), bribe the Thai government, and answer to the beck and call of the global aid community that funds the program.
The TBBC is also responsible for preparing refugees for resettlement in North America or Europe. Chris presented the group with a different perspective of the impact that resettlement has on both the camp and the people themselves. Resettlement results in a "brain drain"--relocation of the more skilled and professional workers, mainly teachers, medics, and people with managerial skills, which often leads to a devastation of the camps infrastructure. The refugees who do make it to a different country are often inadequately prepared for life in a more advanced country, which leaves many to struggle.
This struggle, however, is not lost because there is still an undying hope. The restablishment of the Burmese people reflects the same struggle that many immigrants faced in the United States, paving the way for the success of their children and future generations down the line. I relate this hard work for a livelihood to the hardships the Burmese democrmacy movement is facing against the junta. They witness limited success in the present, but it may well create an opportunity of success and prosperity for future generations of Burmese when (and the people of Burma believe it is when, not if) a democratic government is established.
Action Steps
- Contact the US Campaign for Burma and lobby for funding for TBCC. The United States does not fund the organization and it is currently facing budget cuts while dealing with an increasing number of refugees.
- Help Burmese refugees resettled in the United States to adjust to American life.
Dr. Cynthia's Mae Tao Clinic, 1-8-08, Thai/Burma Border Trip
By Aneta
"This is more like a flea market," Amerita said to me as we entered Dr. Cynthia's Mae Tao Clinic compound. It wasn't what I had expected. The hospital grounds had been transformed into a New Year's celebration for the Karen people, and hundreds of people mingled dressed in their beautiful Karen best, the adults eating and chatting, the children running around.
Still, we were able to tour the grounds. Again it wasn't what I had expected. The buildings were small and old, the grounds didn't seem as sanitized as U.S. hospitals--the smell of sanitation bothered me--and there was a lot of dirt and sand everywhere.
In front of the prosthetics workshop, we saw a woman holding a child who had deep black circles around his foggy eyes. Another woman sat talking on a mobile phone, her wooden legs short and sticking straight out. I felt like I was in a zoo, staring at them, invading their area.
Further on, we came across two buildings facing each other, one for children who suffered from extreme malnutrition and dehydration. Extreme malnutrition is less common than chronic malnutrition; mothers try to wean their children from the breast at about 6 months and put them on rice soup, which has no nutritional value and stunts their growth. Another problem that arises is that the children born in the clinic aren't recognized by Burma or Thailand, so the clinic gives them a document proving their birth, which may help them get into school. Also, children who have long-term problems are often abandoned. People generally come to the clinic accompanied by family members, and for some children, their parents just don't have the resources to stay at the clinic for extended periods.
As we continued our tour, I saw benches for the registration office filled with people completing forms. The clinic serves up to 400 patients a day, and feeds all the patients and their families--up to 1,100 meals a day. In 2006 they had 100,000 patients, served by 300 staff, 50 clinical, 50 administrative. The number served increases about 20% a year. Many patients have malaria, HIV/AIDS, respiratory problems, and, for children, malnutrition and diarrhea. Many have TB, requiring a 6-month drug regiment, which a lot of people can't sustain.
But many others, once healed, don't want to leave. Dr. Cynthia's clinic is known around the region. Even our bus driver wore a t-shirt bearing the doctor's photo commemorating her 48th birthday, and patients and the community alike celebrated her work.
"This is more like a flea market," Amerita said to me as we entered Dr. Cynthia's Mae Tao Clinic compound. It wasn't what I had expected. The hospital grounds had been transformed into a New Year's celebration for the Karen people, and hundreds of people mingled dressed in their beautiful Karen best, the adults eating and chatting, the children running around.
Still, we were able to tour the grounds. Again it wasn't what I had expected. The buildings were small and old, the grounds didn't seem as sanitized as U.S. hospitals--the smell of sanitation bothered me--and there was a lot of dirt and sand everywhere.
In front of the prosthetics workshop, we saw a woman holding a child who had deep black circles around his foggy eyes. Another woman sat talking on a mobile phone, her wooden legs short and sticking straight out. I felt like I was in a zoo, staring at them, invading their area.
Further on, we came across two buildings facing each other, one for children who suffered from extreme malnutrition and dehydration. Extreme malnutrition is less common than chronic malnutrition; mothers try to wean their children from the breast at about 6 months and put them on rice soup, which has no nutritional value and stunts their growth. Another problem that arises is that the children born in the clinic aren't recognized by Burma or Thailand, so the clinic gives them a document proving their birth, which may help them get into school. Also, children who have long-term problems are often abandoned. People generally come to the clinic accompanied by family members, and for some children, their parents just don't have the resources to stay at the clinic for extended periods.
As we continued our tour, I saw benches for the registration office filled with people completing forms. The clinic serves up to 400 patients a day, and feeds all the patients and their families--up to 1,100 meals a day. In 2006 they had 100,000 patients, served by 300 staff, 50 clinical, 50 administrative. The number served increases about 20% a year. Many patients have malaria, HIV/AIDS, respiratory problems, and, for children, malnutrition and diarrhea. Many have TB, requiring a 6-month drug regiment, which a lot of people can't sustain.
But many others, once healed, don't want to leave. Dr. Cynthia's clinic is known around the region. Even our bus driver wore a t-shirt bearing the doctor's photo commemorating her 48th birthday, and patients and the community alike celebrated her work.
Handicap International (Burma), 1-8-08, Thai/Burma Border Trip
by Jodi
Handicap International's name is disconcerting: The word "handicap" is so politically incorrect in our society. Its prostheses, too, are disconcerting and old-fashioned. You won't find the slick titanium legs that Americans are using to run marathons. Handicap International's fake legs are ugly plastic things.
But both the name and the prostheses do the job--remarkably. The name--with the subtext "Vivre Debout," or Live Standing--is helping mostly landmine victims walk again. It serves about 1,000 people a year. And the prostheses help them get around the uneven terrain, which turns to mud in the rainy season. Our high-tech versions just don't work here; HI tried them, but they fell apart in months.
Unlike the other groups we've met with, HI has legal status in Thailand because it's Thai based, with Thai staff, though it serves people from Burma from the refugee camps and surrounding area. Legality makes operations easier, less dangerous, and less expensive--no paying off the government. Like other groups, it trains the people of Burma ("capacity building," in NGO lingo), so in the end it's the Burmese people who are making the prosthesis; rehabilitating the people; and showing the people how to spot landmines or the markers used when the landmines are set, to mark the area to indicate danger, and to tell others to no one sets them off. That last part is especially important for the people who go back to Burma to visit family, farm, or hunt. Yes, it's illegal to leave the camps, but it's done.
Perhaps the most disconcerting fact about HI is its root cause: the people are maiming themselves. The military junta as well as the minority armies plant the landmines. It turns out that most of the blind men we saw at Maela refugee camp, those men who sang so sweetly to us, were former soldiers who crafted homemade ordnances, which blew up accidentally in their faces when they planted them.
Action Steps
- Celebrate mine awareness day on April 4.
- Volunteer with HI through its international headquarters in Lyon, France.
Monday, January 7, 2008
Mae To Boarding School 1-7-08
By Kelley
We visited the Mae To boarding school in Mae Sot today to witness the daily life of a Burmese student taking refuge in Thailand. While most of our group decided to sleep in, a select few (six students) ventured out early to catch a few classes.
When we arrived, a warmhearted man, with whom we had celebrated at the AAPP party, greeted us and took us on a tour. We first visited with the principal of the school, who had just moved from Burma two years ago where he was a computer teacher. He expressed his gratitude to the Thai government for turning a blind eye to their school full of illegal immigrants - most of the students were sent to the school by their parents, who are still in Burma.
Both a Canadian and an Irish English teacher invited us into their lessons, and we were able to watch their amazing energy and pride while they taught. At one point in the day, one girl who we had many friends with at AAPP hugged Lauren while others smiled and waved, obviously surprised and thrilled to see us again. I found it incredible that a person could get the attention of these children with a symphony of distraction in the background (stray dogs, chickens, thin walls, and yes, we American students). Jodi and I were able to reminisce when a shy, giggling girl reminded us of our bashful days. It’s funny that you can travel around the world, and still find yourself in the people you meet.
by Kelley and Aneta
Later in the day, the whole group returned to the school to have arts and crafts time with the young children. As we walked by the classrooms, we could already feel the excitement of the kids through their smiling faces peeking through the windows. We had a set activity for the children, sample and all, but as we revealed the bag of wonders (glitter, feathers, stickers, markers, and colored paper) , they became a stampede of grabbing hands. Nevertheless, everyone had an amazing time. Each child was able to create their unique masterpiece as we marveled at their genius. In the end, while some of the supplies made it to the paper, most of it found a home on the children’s faces, in their hair, and all over their eager hands. Another thing that ended up in their hands was our digital cameras, which they found fascinating (and we now have literally hundreds of pictures to tell the tale). All and all, the children gave their whole heart to this project and proved to the group the power of art at any age.
Chiang Mai University, Friday, January 4, 2008
by Amerita
Lecture 1- Professor Dr. Tanun Anumanrajadhon
“You want to learn about Burma…in 30 minutes…?”
Friday’s meetings started out, albeit in a very colorful way, at Chiang Mai University. Our first lecture was with Dr. Tanun Anunmanrajadhon the Vice President for International Relations and Human Resources Development. He admonished us on how we could possibly learn about Burma….in only 30 minutes…you could have a lecture for 3 hours and you couldn’t learn about Burma in 30 minutes...although he failed to mention to us that he didn’t have 30 minutes to dedicate to us…he had somewhere to be at 10. Did he really think that we thought we could learn all there is about Burma and Thailand’s relationship in 30 minutes? Well…I wasn’t going to question him.
What Dr. Anunmanradjadhon made apparent to us, in case we didn’t already know, was the difficulty Thailand has in creating a fixed foreign policy about Burma. Thailand needs their energy resources, and something people don’t often mention, their man power. Thailand relies heavily on Burmese labor, and while some work here legally, most don’t, something he failed to stress. I think what blew my mind about him talking about the Burmese labor situation was he made it seem so relatively easy for Burmese to come and work in Thailand, or to get the proper documentation required to get a work visa. As Anna pointed out to him, how can they afford to get a work visa…with what money? So what is Thailand's, and essentially ASEAN’s, position on the situation…it is not possible to get the junta to relinquish power although the situation is “more serious than Iraq or North Korea,” because it is not their business to interfere in the political affairs of other countries.
"They don’t give a shit” Well, at least I could partially agree with him on that. I questioned him…when you say ‘they’ do you mean the government or the people? As was with most of his responses…he didn’t really answer the question directly. Nonetheless, American, European, and as Jodi made sure to mention Thai, tourists go to Burma and spend their money; all of which goes directly to the military. And the people in these countries, they don’t know about the situation in Burma and they don’t care. Okay…maybe…the news doesn’t give much coverage to Burma…so the average American citizen has no idea about the situation there. But what about us? This group of 14 people…obviously we care…and that’s why we are here. So we asked him, how can the situation change and what should we do? And the answer…in order to change the situation more information about the situation needs to be covered abroad…and that is the popular answer among the groups…it’s that simple….and with more coverage and knowledge of the situation perhaps there will be more pressure on the government to change.
Dr. Anumanrajadhon also mentioned to us a program at Chiang Mai University that brings Burmese students to the university to study. The program allows 30 students to study at the university, and upon completion of their studies they return home. At the time…we had no idea that we would have the opportunity to meet with these students.
Meeting with the American Studies Club at Chiang Mai University and Co-Director of CDC- Certificate Program in Community Development.
So the first meeting got us fired up… Dr. Anumanrajadhon really doesn’t hold back, he seriously said shit at least 6 times…it still rings in my ear…they don’t give a shit....they don’t give a shit…but anyways, the next meetings calmed us down and gave us some hope.
First, we met with the American Studies Club and their director, Professor Dr. Kosum Saichan. The club focuses on American culture. American culture? What American culture? The club holds an annual Fourth of July barbeque and also celebrates other American holiday’s like Thanksgiving and Christmas okay so I kind of giggled at Christmas being an American holiday. The students were friendly and described to us their experience working in America at Disney World and Busch Gardens in Florida through a summer work program for international students. And apparently Chiang Mai University students are not active in the Burmese movement.
We then had a talk with the co-director of the Certificate in Community Development program. The program trains Burmese students in development and civil liberties. The students are encouraged to start their own initiatives once they return home, hopefully using the knowledge they gained from their three month experience in Thailand. The co-director told us about his experience in Burma - he started out working for an NGO in Burma, but recently left because he was unsure of his safety in the country due to the nature of his work. He led us in a discussion about the role of ASEAN in the Burmese movement. According to ASEAN, member countries cannot interfere with the politics of others, but they can offer “constructive engagement.” And as the speaker said, “We want to do something, but we must change the ASEAN rules first.” ASEAN can get involved…because they are involved…they are partically financing the brutality of the regime. The Burmese people, “feel very sad and hopeless…like it is impossible to change.”
Meeting with the Burmese Students
We then walked in on the Burmese students discussing the problems and possible solutions for the situation in there country. After their discussion we were allowed to break up into groups and talk with the students one on one.
Ellen and I had a group of 5 students. We asked them to tell us about themselves and what work they do back in Burma. One person worked in a monastery school for the deaf, and others were still university students or worked in programs for the different ethnic groups in the country. One student was very excited about the possibility of studying in the United States and told us about the DV 2009- a green card for Burmese that allows them to work in the US. The card is handed out through a lottery system, and the lucky few who are randomly picked are allowed to work in the US and possibly gain citizenship after a number of years. It was the first time I heard about the program. We then asked about the protests in September…where they were, what they saw. “It was like hell” pretty much summed it up. It was the first time we were able to meet with Burmese students and their views about the situation were interesting. They all wanted change…but they knew better than to get too involved but they were all doing something, and they all wanted to return to their country and help. According to them, "civil liberty starts with the parents.” The older generation does not realize what civil liberties and rights that they have, and once they do than they can pass this knowledge on to their children.. So what can we Americans do about the situation? Spread the news…it was the same answer for the second time in the day…spread the news about the situation in Burma…it was that simple…it was never about asking for money, clothes, petition the government…it was always spread the word…Okay that’s what we will do.
Lecture 1- Professor Dr. Tanun Anumanrajadhon
“You want to learn about Burma…in 30 minutes…?”
Friday’s meetings started out, albeit in a very colorful way, at Chiang Mai University. Our first lecture was with Dr. Tanun Anunmanrajadhon the Vice President for International Relations and Human Resources Development. He admonished us on how we could possibly learn about Burma….in only 30 minutes…you could have a lecture for 3 hours and you couldn’t learn about Burma in 30 minutes...although he failed to mention to us that he didn’t have 30 minutes to dedicate to us…he had somewhere to be at 10. Did he really think that we thought we could learn all there is about Burma and Thailand’s relationship in 30 minutes? Well…I wasn’t going to question him.
What Dr. Anunmanradjadhon made apparent to us, in case we didn’t already know, was the difficulty Thailand has in creating a fixed foreign policy about Burma. Thailand needs their energy resources, and something people don’t often mention, their man power. Thailand relies heavily on Burmese labor, and while some work here legally, most don’t, something he failed to stress. I think what blew my mind about him talking about the Burmese labor situation was he made it seem so relatively easy for Burmese to come and work in Thailand, or to get the proper documentation required to get a work visa. As Anna pointed out to him, how can they afford to get a work visa…with what money? So what is Thailand's, and essentially ASEAN’s, position on the situation…it is not possible to get the junta to relinquish power although the situation is “more serious than Iraq or North Korea,” because it is not their business to interfere in the political affairs of other countries.
"They don’t give a shit” Well, at least I could partially agree with him on that. I questioned him…when you say ‘they’ do you mean the government or the people? As was with most of his responses…he didn’t really answer the question directly. Nonetheless, American, European, and as Jodi made sure to mention Thai, tourists go to Burma and spend their money; all of which goes directly to the military. And the people in these countries, they don’t know about the situation in Burma and they don’t care. Okay…maybe…the news doesn’t give much coverage to Burma…so the average American citizen has no idea about the situation there. But what about us? This group of 14 people…obviously we care…and that’s why we are here. So we asked him, how can the situation change and what should we do? And the answer…in order to change the situation more information about the situation needs to be covered abroad…and that is the popular answer among the groups…it’s that simple….and with more coverage and knowledge of the situation perhaps there will be more pressure on the government to change.
Dr. Anumanrajadhon also mentioned to us a program at Chiang Mai University that brings Burmese students to the university to study. The program allows 30 students to study at the university, and upon completion of their studies they return home. At the time…we had no idea that we would have the opportunity to meet with these students.
Meeting with the American Studies Club at Chiang Mai University and Co-Director of CDC- Certificate Program in Community Development.
So the first meeting got us fired up… Dr. Anumanrajadhon really doesn’t hold back, he seriously said shit at least 6 times…it still rings in my ear…they don’t give a shit....they don’t give a shit…but anyways, the next meetings calmed us down and gave us some hope.
First, we met with the American Studies Club and their director, Professor Dr. Kosum Saichan. The club focuses on American culture. American culture? What American culture? The club holds an annual Fourth of July barbeque and also celebrates other American holiday’s like Thanksgiving and Christmas okay so I kind of giggled at Christmas being an American holiday. The students were friendly and described to us their experience working in America at Disney World and Busch Gardens in Florida through a summer work program for international students. And apparently Chiang Mai University students are not active in the Burmese movement.
We then had a talk with the co-director of the Certificate in Community Development program. The program trains Burmese students in development and civil liberties. The students are encouraged to start their own initiatives once they return home, hopefully using the knowledge they gained from their three month experience in Thailand. The co-director told us about his experience in Burma - he started out working for an NGO in Burma, but recently left because he was unsure of his safety in the country due to the nature of his work. He led us in a discussion about the role of ASEAN in the Burmese movement. According to ASEAN, member countries cannot interfere with the politics of others, but they can offer “constructive engagement.” And as the speaker said, “We want to do something, but we must change the ASEAN rules first.” ASEAN can get involved…because they are involved…they are partically financing the brutality of the regime. The Burmese people, “feel very sad and hopeless…like it is impossible to change.”
Meeting with the Burmese Students
We then walked in on the Burmese students discussing the problems and possible solutions for the situation in there country. After their discussion we were allowed to break up into groups and talk with the students one on one.
Ellen and I had a group of 5 students. We asked them to tell us about themselves and what work they do back in Burma. One person worked in a monastery school for the deaf, and others were still university students or worked in programs for the different ethnic groups in the country. One student was very excited about the possibility of studying in the United States and told us about the DV 2009- a green card for Burmese that allows them to work in the US. The card is handed out through a lottery system, and the lucky few who are randomly picked are allowed to work in the US and possibly gain citizenship after a number of years. It was the first time I heard about the program. We then asked about the protests in September…where they were, what they saw. “It was like hell” pretty much summed it up. It was the first time we were able to meet with Burmese students and their views about the situation were interesting. They all wanted change…but they knew better than to get too involved but they were all doing something, and they all wanted to return to their country and help. According to them, "civil liberty starts with the parents.” The older generation does not realize what civil liberties and rights that they have, and once they do than they can pass this knowledge on to their children.. So what can we Americans do about the situation? Spread the news…it was the same answer for the second time in the day…spread the news about the situation in Burma…it was that simple…it was never about asking for money, clothes, petition the government…it was always spread the word…Okay that’s what we will do.
Shwe Gas Movement, Thai/Burma Border Trip, Winter 2007-2008
0r "Keeping the Junta from the Gold"
While a combination of a language barrier and the noisy outdoor setting (cars, music, jingling bells on dogs…) made comprehension tough at times, our meeting with the Shwe Gas Movement was a powerful lesson in what the junta will do for money and the complete disregard it harbors for the people it supposedly serves.
The movement’s representative, aided by a PowerPoint presentation, explained to us the Burmese government’s proposal for a new natural gas pipeline that would run through the
1. The Exploitation of the Voiceless – The government has not consulted the people during planning and revenue will go straight to military coffers, by-passing the local population.
2. Human Rights Abuses and Militarization – The project has given the government reason to expand the number of troops in the Arakan region to more than ever before. With the construction of similar projects – the Yadana and Yetagun pipelines – villagers were asked to leave their homes without compensation, agricultural lands were forcibly reallocated to feed the troops, and many locals were conscripted as porters and forced laborers to build military infrastructure and roads. The people of
3. Environmental and Cultural Destruction – Proper social and environmental impact assessments have not been carried out, but risks include the destruction of rainforests and endangered species, environmental contamination, and the loss of local fishing industries which are so integral to their economy.
4. The Entrenchment of the Burmese Military Regime – The regime used the Yadana and Yetagun projects as an excuse to extend its control into minority and opposition areas. Likewise, the Shwe project will allow the government to further militarize and exploit the Arakan and Chin state.
“Shwe” is the Burmese word meaning gold, referring to the SPDC’s hopes of glorious profits. The tremendous human price, however, pales in comparison with the regime’s greed and it must be stopped. Our group feels strongly that we must help them in their mission and we encourage you to do the same.
- Endorse their position paper and sign their petition.
- Join in the Global Days of Action.
- Research firms (and their insurance companies) that are investing and pressure them to stop.
- Raise awareness.
- For more information, please go to http://www.shwe.org/.
Music for Human Rights
By Pollina
Music is an art form that can bring people, no matter what race or religion they are together. One of our first meeting with HREIB started out by singing. Myo said that they always start their training sessions by singing songs together as a group. He said that it helps people relax and think clearly, which proved to be true because all of us had fun and felt closer to others.
When we arrived in Mae Sot, we had a meeting with the AAPP and they had a German band, Durgas, playing. The sound of music just flowed through the air. At first everyone was just standing, stiff as boards, but the music was so inspiring that everyone started dancing with strangers. When the lead singer said the word "Burma," I had tears in my eyes. I felt his passion, and the song made me want to do more for this movement.
At the Mae la refugee camp, there was a group of handicapped men, mostly due to landmines. During the service at the church, they sang and it was so incredible. With music, they shared a sense of community. We visited them in their quarters at the camp. These men have no family, just other strangers in the refugee camp that they met, but singing made them brothers. After all that they had been through, one could feel their comradity and bond. While they were singing, I saw them smiling even though they lost one of the greatest abilities, their sight. They said they never sang before they arrived at the refugee camp. If they were back in Burma, they would live in misery. Singing gave them hope.
There seems to be a strong sub-theme throughout this trip: Music is very powerful and can make a huge difference.
Music is an art form that can bring people, no matter what race or religion they are together. One of our first meeting with HREIB started out by singing. Myo said that they always start their training sessions by singing songs together as a group. He said that it helps people relax and think clearly, which proved to be true because all of us had fun and felt closer to others.
When we arrived in Mae Sot, we had a meeting with the AAPP and they had a German band, Durgas, playing. The sound of music just flowed through the air. At first everyone was just standing, stiff as boards, but the music was so inspiring that everyone started dancing with strangers. When the lead singer said the word "Burma," I had tears in my eyes. I felt his passion, and the song made me want to do more for this movement.
At the Mae la refugee camp, there was a group of handicapped men, mostly due to landmines. During the service at the church, they sang and it was so incredible. With music, they shared a sense of community. We visited them in their quarters at the camp. These men have no family, just other strangers in the refugee camp that they met, but singing made them brothers. After all that they had been through, one could feel their comradity and bond. While they were singing, I saw them smiling even though they lost one of the greatest abilities, their sight. They said they never sang before they arrived at the refugee camp. If they were back in Burma, they would live in misery. Singing gave them hope.
There seems to be a strong sub-theme throughout this trip: Music is very powerful and can make a huge difference.
Empower, January 4, Thai/Burma Border Trip, Winter 2007-08
By Kelly
We visited Empower at its Can Do bar in the scenic Chiang Mai red light district. We arrived, checked the place out, and ordered some drinks.
The history of Empower fascinated me. It was informally started when a group of sex workers, aided by an educated activist, and meeting for study sessions around the local bars. Sex workers could not only learn--the Burmese sex workers, for instance, would learn English or Thai so they could get around the city without being frightened. They could also relax with friends, celebrate birthdays and holidays, and support each other in their work.
Liz, the manager of the joint, was a quick-witted Australian woman who knew how to keep an audience. I was very impressed by Empower's gift of benefits to the sex workers, along with handing out condoms and being a safe place to pick up and check out customers. I am so happy that people are working with sex workers instead of pretending they didn't exist. So far, so good.
Then I found out that that was the end. No more movement ahead to end gender discrimination. The organization feels that women are taking control of their sexuality and their finances, empowering themselves through prostitution and enabling them to support themselves and their families. (Sex workers, Liz said, support on average five people.)
This, in my eyes, is completely backwards. Empower is not making great steps for women by selling their bodies for men's pleasure. They are merely uncle-tomming the patriarchal system that our society continually accepts.
Liz believes sex work is just the same as paying for a doctor's services. But there’s a significant difference: a woman is selling her actual self while a doctor is selling the intellect and skills he received through education. And when you pay a doctor, you are not putting the doctor's life at risk. You do not expect the doctor to pleasure you in exotic ways, at your command, just because you aren't capable of meeting your needs through a normal, healthy relationship. I don't care how professional a sex workers can be--our host described how the sex workers can negotiate for using condoms, or slip on condoms with their mouth so the customer doesn't know. Sex cannot be cut off from a woman's entire self. The mere idea of women using sex for profit only perpetuates the belief that sex is purely a man's sport for women to sell their parts--not for their enjoyment.
How are we as women ever going to be equal in power to men if we think selling ourselves is empowering? Do you ever see men sell their penises to gain respect and power in our society? Women are being fooled if they think the power of obtaining money for pleasuring men is the same power as earning money for your intellect and skills. Men are receiving all the substantial power while women willingly fall behind. While men continue to move up the ladder of success, women are too busy dancing on the ladder's poles to notice a problem.
I don't like to see women fooled.
The best part is that they think the women who disagree with their logic are conservative, prissy, "suicide bomber" feminists who are afraid of sexuality. The fact is, they are the ones supporting the status quo. I want to make a change. I don't want women to have fake power. It is no wonder many government officials support brothels under the table: Brothels and sex work keep women in their place. Without sex work, women might rise up in man's world. Oh no!!! I am sick of men (and women) chauvinist pigs.
We visited Empower at its Can Do bar in the scenic Chiang Mai red light district. We arrived, checked the place out, and ordered some drinks.
The history of Empower fascinated me. It was informally started when a group of sex workers, aided by an educated activist, and meeting for study sessions around the local bars. Sex workers could not only learn--the Burmese sex workers, for instance, would learn English or Thai so they could get around the city without being frightened. They could also relax with friends, celebrate birthdays and holidays, and support each other in their work.
Liz, the manager of the joint, was a quick-witted Australian woman who knew how to keep an audience. I was very impressed by Empower's gift of benefits to the sex workers, along with handing out condoms and being a safe place to pick up and check out customers. I am so happy that people are working with sex workers instead of pretending they didn't exist. So far, so good.
Then I found out that that was the end. No more movement ahead to end gender discrimination. The organization feels that women are taking control of their sexuality and their finances, empowering themselves through prostitution and enabling them to support themselves and their families. (Sex workers, Liz said, support on average five people.)
This, in my eyes, is completely backwards. Empower is not making great steps for women by selling their bodies for men's pleasure. They are merely uncle-tomming the patriarchal system that our society continually accepts.
Liz believes sex work is just the same as paying for a doctor's services. But there’s a significant difference: a woman is selling her actual self while a doctor is selling the intellect and skills he received through education. And when you pay a doctor, you are not putting the doctor's life at risk. You do not expect the doctor to pleasure you in exotic ways, at your command, just because you aren't capable of meeting your needs through a normal, healthy relationship. I don't care how professional a sex workers can be--our host described how the sex workers can negotiate for using condoms, or slip on condoms with their mouth so the customer doesn't know. Sex cannot be cut off from a woman's entire self. The mere idea of women using sex for profit only perpetuates the belief that sex is purely a man's sport for women to sell their parts--not for their enjoyment.
How are we as women ever going to be equal in power to men if we think selling ourselves is empowering? Do you ever see men sell their penises to gain respect and power in our society? Women are being fooled if they think the power of obtaining money for pleasuring men is the same power as earning money for your intellect and skills. Men are receiving all the substantial power while women willingly fall behind. While men continue to move up the ladder of success, women are too busy dancing on the ladder's poles to notice a problem.
I don't like to see women fooled.
The best part is that they think the women who disagree with their logic are conservative, prissy, "suicide bomber" feminists who are afraid of sexuality. The fact is, they are the ones supporting the status quo. I want to make a change. I don't want women to have fake power. It is no wonder many government officials support brothels under the table: Brothels and sex work keep women in their place. Without sex work, women might rise up in man's world. Oh no!!! I am sick of men (and women) chauvinist pigs.
Sunday, January 6, 2008
Move to Mae Sot, Assistance Association for Political Prisoners, 1-5-08
By Jodi
Assistance Association for Political Prisoners
Bo Kyi's trial with the military junta went like this:
Judge: Did you commit a crime?
Bo Kyi: No.
Judge: 3 years' hard labor.
Bo Kyi is one of the 10 founders of the AAPP. The only requirement for membership, he says lightly, is that you have been a political prisoner in Burma. He knows that's quite a high price.
Before 1988, Bo Kyi, a Burmese literature major, was far from politics. But in the 8-8-88 struggle, he saw his friends arrested, witnessed brutal killings. So he became involed, knowing it was a matter of time before he was detained. He soon was, for demonstrating for the legalization of student unions and for the release of all student political prisoners.
Pacing and contemplating in his cell focused his mind and helped him solidify his priorities. It was there that he decided to learn English. "Fortunately they arrested faculty as well as students," he told us, laughing. Fortuitiously, an English teacher was put in the next cell. He even bribed a guard to smuggle in a dictionary, which he studied--then ate.
After released, he was harased to become an informer. When he agreed on the condition that the junta engage Dau Aung Su Kyi in dialogue, he was thrown into prison again, this time for 5 years. When they came to arrest him for the third time, he luckily wasn't home. He fled to Mae Sot.
Another member described the torture all political prisoners suffer: beating, electrical shot, cigarette burns, kicking--"they don't care where: eyes, ears, heart, genitals." Then there's the psychological torture. He describes going 3 days without food and water. Finally a guard offers him a small glass of water and unshackles his arms. The officer leaves the room. Another comes in and says, "who told you to drink that water?" then beats him. That officer leaves, the first one returns, and yell, "why didn't you drink?" And thus goes another round of the charade.
You'd never know this funny, sweet guy who now is studying electrical engineering at a community college in Illinois had gone through any of this. Of course we couldn't see the scars on his back.
Still, AAPP doesn't hate the military. (In fact, some come from military families.) They only hate Burma's policy. So they lobby, through a secret network inside Burma to support current and former prisoners and their families, conduct research, and provide information to human rights NGOs and bodies.
During our talk, a crowd of activist community was gathering in the yard, and we all enjoyed pork curry, noodles, and a very spicy cucumber salad.
Everyone was welcoming, and a man introduced himself to me. It turned out he had served as a bodyguard for ASSK. He worked for her til she was put under house arrest. Afterward, the police came to his home at midnight, scaring him and his family. He fled to Mae Sot, where he works at one of the many unregistered illegal schools for students from Burma.
His devotion was apparent, and when I asked him if he missed her, he leaned back and sighed heavily, Oh yes." But he, like so many we have met, remains optimistic. "I am sure we will have democracy one day," he said.
But even that conversation wasn't the grand finale of our first other-wordly day in Mae Sot. The Durgas, a band that is funded by Save the Children put on a concert. Songs honored ASSK, spoke of struggle and peace, and Burma. The crowd went wild, singing, screaming, and dancing. At the end, a small group of AAPP members sang a glorious Burmese rendition of "Dust in the Wind."
And the hits just keep on coming: Bo Kyi is trying to get us into a refugee camp tomorrow.
Assistance Association for Political Prisoners
Bo Kyi's trial with the military junta went like this:
Judge: Did you commit a crime?
Bo Kyi: No.
Judge: 3 years' hard labor.
Bo Kyi is one of the 10 founders of the AAPP. The only requirement for membership, he says lightly, is that you have been a political prisoner in Burma. He knows that's quite a high price.
Before 1988, Bo Kyi, a Burmese literature major, was far from politics. But in the 8-8-88 struggle, he saw his friends arrested, witnessed brutal killings. So he became involed, knowing it was a matter of time before he was detained. He soon was, for demonstrating for the legalization of student unions and for the release of all student political prisoners.
Pacing and contemplating in his cell focused his mind and helped him solidify his priorities. It was there that he decided to learn English. "Fortunately they arrested faculty as well as students," he told us, laughing. Fortuitiously, an English teacher was put in the next cell. He even bribed a guard to smuggle in a dictionary, which he studied--then ate.
After released, he was harased to become an informer. When he agreed on the condition that the junta engage Dau Aung Su Kyi in dialogue, he was thrown into prison again, this time for 5 years. When they came to arrest him for the third time, he luckily wasn't home. He fled to Mae Sot.
Another member described the torture all political prisoners suffer: beating, electrical shot, cigarette burns, kicking--"they don't care where: eyes, ears, heart, genitals." Then there's the psychological torture. He describes going 3 days without food and water. Finally a guard offers him a small glass of water and unshackles his arms. The officer leaves the room. Another comes in and says, "who told you to drink that water?" then beats him. That officer leaves, the first one returns, and yell, "why didn't you drink?" And thus goes another round of the charade.
You'd never know this funny, sweet guy who now is studying electrical engineering at a community college in Illinois had gone through any of this. Of course we couldn't see the scars on his back.
Still, AAPP doesn't hate the military. (In fact, some come from military families.) They only hate Burma's policy. So they lobby, through a secret network inside Burma to support current and former prisoners and their families, conduct research, and provide information to human rights NGOs and bodies.
During our talk, a crowd of activist community was gathering in the yard, and we all enjoyed pork curry, noodles, and a very spicy cucumber salad.
Everyone was welcoming, and a man introduced himself to me. It turned out he had served as a bodyguard for ASSK. He worked for her til she was put under house arrest. Afterward, the police came to his home at midnight, scaring him and his family. He fled to Mae Sot, where he works at one of the many unregistered illegal schools for students from Burma.
His devotion was apparent, and when I asked him if he missed her, he leaned back and sighed heavily, Oh yes." But he, like so many we have met, remains optimistic. "I am sure we will have democracy one day," he said.
But even that conversation wasn't the grand finale of our first other-wordly day in Mae Sot. The Durgas, a band that is funded by Save the Children put on a concert. Songs honored ASSK, spoke of struggle and peace, and Burma. The crowd went wild, singing, screaming, and dancing. At the end, a small group of AAPP members sang a glorious Burmese rendition of "Dust in the Wind."
And the hits just keep on coming: Bo Kyi is trying to get us into a refugee camp tomorrow.
Maela Refugee Camp, Thai/Burma Border Trip, January 6, 2007, Yoshi
This afternoon, we visited Maela, a Burmese Refugee Camp located 40 minutes from Mae Sot. Although it is always difficult for Burmese people to cross the border, over 50,000 people coming from Burma live in the camp. Most people are Karen.
Since today is Sunday, Christian worship ceremony took place and approximately 500 people attended the ceremony. After that we had an opportunity to talk to the head pastor. The pastor told us, "Although I am a religious leader, not a political leader, I encourage people here to tell outsiders about the Burmese politics because the government controls everything." He hopes more people know about the hardship in Burma. Then, we looked around the camp and talked to the people.
The life was somewhat different from my expectation. To illustrate, everything can be available inside the camp, from market places to the wireless Internet. They have schools and, for Christians, even offer students Bachelor's degree. In addition, they encourage the refugees to re-settle abroad. Until now, more than 5000 people relocated in 10 countries, including the U.S. At the end of the meeting, the pastor said "For Karen people, we love our country. No place is better than the motherland."
Since today is Sunday, Christian worship ceremony took place and approximately 500 people attended the ceremony. After that we had an opportunity to talk to the head pastor. The pastor told us, "Although I am a religious leader, not a political leader, I encourage people here to tell outsiders about the Burmese politics because the government controls everything." He hopes more people know about the hardship in Burma. Then, we looked around the camp and talked to the people.
The life was somewhat different from my expectation. To illustrate, everything can be available inside the camp, from market places to the wireless Internet. They have schools and, for Christians, even offer students Bachelor's degree. In addition, they encourage the refugees to re-settle abroad. Until now, more than 5000 people relocated in 10 countries, including the U.S. At the end of the meeting, the pastor said "For Karen people, we love our country. No place is better than the motherland."
Friday, January 4, 2008
Vanakam from Tamil Nadu!
At 3:40 am on December 29, fifty students arrived in the southern city of Chennai. Draped with flower leis in the traditional Indian celebration of welcome, we squeezed into vans covered in bright orange paint, hand painted dolphins and flowers on the windows, and attempted to navigate through the dark highways to St. Patrick's in Villupuram. None of us could believe that we were truly in India, but then again, none of us could see anything through the humid mist of the early morning. Constantly honking and pulling around any trucks going slower than at least 60 mph, our driver made it known to us that, in India, there is no such thing as traffic regulation and designated "lanes", as in other parts of the world.
The next day, we began our work with the Early Detection and Prevention System program (EDPS) in the Ariyalure village of the Villupuram District in Tamil Nadu. Equipped with a translator, a local high school student, and a nursing student from the St. Mary's Health Center, we began entering different houses to collect health information from the villagers. Initially, we believed that this is would be simple, but, we soon found the lanugage barrier to be an inpenetrable blockade barring us from connecting with both the villagers and our fellow surveyers, which is, of course, not uncommon with anyone visiting a foreign country. While we greatly appreciated the efforts the translators and nurses put into helping us understand what was being said, we realized that many of us rarely help foreigners in America in the same fashion. At each home we visited, we were met with tremendous hospitality and welcoming from people with virtually nothing. Offering us a straw mat or the family's only chair to sit on, or snacks and tea to enjoy while conducting the interview, the villagers gave us anything they could offer to make their appreciation known. We were also curious to find that some families, even if they lacked a gas stove or an indoor bathroom, still managed to have either a radio or television, showing them Western culture that they have never experienced themselves. Oftentimes, adults would ask us to adopt their children and take them to the United States, and it was difficult to find a way to tell them we could not.
Throughout our pre-departure meetings, we mentally prepared ourselves to see the abject poverty we were bound to witness, but many of these preconceptions were quickly dissproven. The people were, for the most part, not moping around or lying in the streets moaning about their impoverished conditions, but were happy with their lives. We witnessed this happiness mainly in the children who followed us around and played hand games in the church courtyard. In addition, we witnessed the existence of community in the village; every child, regardless of biological linkage, seemed to belong to every adult in the village. In more developed parts of the world, the human condition tends to be individualized, creating much isolation among people, but in these communities, it seems, the villagers cannot survive without each other. Seeing people living in such conditions, we all realized how truly lucky we are that we can escape what we see, while they unfortunately cannot.
Last night, we were able to gain a deeper understanding of the caste system in India during the panel discussion on "Women, Caste and Development" between Father Raj, Father Felix and Miss Pauline, the principal of St. Patrick's school, through a slide show explaining the history of the caste system, what the distinctions are between the four major castes, and how Dalits are not even included in the caste. We learned that the Dalits are believed to come from dust, not even from one of Brahma's body parts like the other castes, and are so impoverished that they don't even qualify for federal income taxes (unlike in America). The children of St. Pat's also performed a "street play" about the realities of the caste system as they have experienced it in Southern India, from which we drew parallels between caste discrimination here and class tension in America, specifically between the Dalit Rights Movement and the American civil rights movement. We were reminded of skits we ourselves used to perform in elementary school about Rosa Parks and Martin Luther King, Jr. to educate and entertain the audience about the importance of civil rights. These parallels were again seen between the reservation system in India, explained by Father Raj, through which spots in certain industries, schools and areas of government are reserved for lower caste members and Dalits, and the American system of affirmative action, through which minorities are given preference over others in both private work sectors and the university application process.
- Maggie Herman and Sam Kramer (and the rest of the India trip!)
The next day, we began our work with the Early Detection and Prevention System program (EDPS) in the Ariyalure village of the Villupuram District in Tamil Nadu. Equipped with a translator, a local high school student, and a nursing student from the St. Mary's Health Center, we began entering different houses to collect health information from the villagers. Initially, we believed that this is would be simple, but, we soon found the lanugage barrier to be an inpenetrable blockade barring us from connecting with both the villagers and our fellow surveyers, which is, of course, not uncommon with anyone visiting a foreign country. While we greatly appreciated the efforts the translators and nurses put into helping us understand what was being said, we realized that many of us rarely help foreigners in America in the same fashion. At each home we visited, we were met with tremendous hospitality and welcoming from people with virtually nothing. Offering us a straw mat or the family's only chair to sit on, or snacks and tea to enjoy while conducting the interview, the villagers gave us anything they could offer to make their appreciation known. We were also curious to find that some families, even if they lacked a gas stove or an indoor bathroom, still managed to have either a radio or television, showing them Western culture that they have never experienced themselves. Oftentimes, adults would ask us to adopt their children and take them to the United States, and it was difficult to find a way to tell them we could not.
Throughout our pre-departure meetings, we mentally prepared ourselves to see the abject poverty we were bound to witness, but many of these preconceptions were quickly dissproven. The people were, for the most part, not moping around or lying in the streets moaning about their impoverished conditions, but were happy with their lives. We witnessed this happiness mainly in the children who followed us around and played hand games in the church courtyard. In addition, we witnessed the existence of community in the village; every child, regardless of biological linkage, seemed to belong to every adult in the village. In more developed parts of the world, the human condition tends to be individualized, creating much isolation among people, but in these communities, it seems, the villagers cannot survive without each other. Seeing people living in such conditions, we all realized how truly lucky we are that we can escape what we see, while they unfortunately cannot.
Last night, we were able to gain a deeper understanding of the caste system in India during the panel discussion on "Women, Caste and Development" between Father Raj, Father Felix and Miss Pauline, the principal of St. Patrick's school, through a slide show explaining the history of the caste system, what the distinctions are between the four major castes, and how Dalits are not even included in the caste. We learned that the Dalits are believed to come from dust, not even from one of Brahma's body parts like the other castes, and are so impoverished that they don't even qualify for federal income taxes (unlike in America). The children of St. Pat's also performed a "street play" about the realities of the caste system as they have experienced it in Southern India, from which we drew parallels between caste discrimination here and class tension in America, specifically between the Dalit Rights Movement and the American civil rights movement. We were reminded of skits we ourselves used to perform in elementary school about Rosa Parks and Martin Luther King, Jr. to educate and entertain the audience about the importance of civil rights. These parallels were again seen between the reservation system in India, explained by Father Raj, through which spots in certain industries, schools and areas of government are reserved for lower caste members and Dalits, and the American system of affirmative action, through which minorities are given preference over others in both private work sectors and the university application process.
- Maggie Herman and Sam Kramer (and the rest of the India trip!)
Thai/Border Trip, Winter 2007/2008, January 2-4, 2008
To Go Back Home:
Meetings with Chiang Mai Groups
Meetings with Chiang Mai Groups
These have been rich and busy days, meeting with groups serving the Burmese people. The people we've met are passionate and committed and have either risked their lives--or are risking their lives today--for Burma. A few in our group are so inspired that they are talking of coming back to work here, and we' ve all been brainstorming actions steps to help support these various organizations.
Democratic Voice of Burma
By Jodi and Lauren
Eighty percent of the footage seen from the 2007 uprisings came from this group and were contributed free of charge to be broadcast around the world.
This independent nonprofit has a weekly (soon to be daily) TV show, 24-hour radio station, and a website, all broadcast inside Burma. They also supplied 80 percent of the footage of what happened inside Burma during the recent crackdowns. Those images we saw in September of the shot Japanese reporter and the dead monk floating in the river were theirs. They charge nothing.
Their journalists risk their lives with hidden cameras. An unknown number languish in jail or are in hiding. For those who continue to report, the difficulties of getting informtion out are unbelievable: slow-loading computers, sneaking footage across the border, phone interviews, and limited budget for undercover cameras.
Human Rights Education Institute of Burma (HREIB)
by Jodi and Carl
Hello how are you dear friend
I hope you are happy and fine
Let's clap our hands
Turning around
Find a new friend
Our first meeting was with the Human Rights Education Institute of Burma, an organization dedicated to spreading awareness of human rights philosophy and issues in Burma and throughout the region.
The dynamic Aung Myo Min, director of HREIB, and his small staff welcomed us into his office, operating out of a house on the outskirts of Chiang Mai with a heavenly view of the mountains.
After brief introductions and a short multimedia presentation explaining the group's role in Burma, they invited us into the backyard, where we sang the above song, Alt Break students grabbing new partners from the staff with each round. We would clap our hands together paddy-cake style, doing the same with our feet, and meeting, as the song says, new friends.
"Find a New Friend" was followed by "Shake Shake Shake," another interactive song. These weren't just icebreakers. The director explained to us that HREIB uses silly songs and other activities for all their training sessions. When people are having fun and laughing, he told us, "that is when they take in knowledge."
A network of 60 volunteer trainers train trainers, who run local workshops. The sessions they present to the Burmese people--those residing in border refugee camps, migrant workers laboring in the border factories, and people inside Burma--are aimed at children and adults. For the chldren, HREIB raises awareness about the dangers of human trafficking and recruitment of child soldiers by the military and ethnic groups. Recently they've used theater training to promote their messages. Adult sessions address violence against women, prostitution, community organizing, and transition adjustment. This is the first Burma group working on GLBT issues. HREIB has also engaged a series of dialogues with insurgent leaders.
All their work falls under the umbrella of human rights. Aung once asked a refugee: did you know your human rights were violated? The answer was no. Aunt told us, "I want to empower (these people) so they don't see themselves as victims." Aung sees human rights knowledge and advocacy as a prerequisite for a stable, peaceful, and civil society: the sort of society he hopes will emerge in a post-dictatorship Burma.
Inside Burma, human rights education has to take place without using the words "human rights," since being blatant about their work would be against the law. Rather than directly discussing the philosophy of human rights or even directly approaching the issue through right-based dialogue, HREIB uses parallel programs which teach theory and practical application without broaching the specific topic. Despite their caution, in September four trainers were arrested and remain in jail.
Like other activists we've met, Aung was involved in the '88 uprisings and escaped. Twenty years later, he is passionate about his work and committed to his people. When asked why he continued despite the challenges and--worse--risks, his answer was immediate: he wants to go back home.
Action steps at the international level:
- Pressure China to impose economic sanctions.
- Support UN resolutions addressing the rights children (1612) and women (1325).
Free Burma Rangers
by Ryan Pickett
"How do you define dignity?" FBR's Doc Mitch asked a Karen man. The answer: "The ability to give.
After getting lost once, we finally made it to the meeting was I was highly anticipating: with the Free Burma Rangers. I was surprisedto be greeted by a westerner and to learn that these people operating at the Chiang Mai headquarters were all Americans.
They began the meeting by showing a short film that began with a bang--literally--as a Burmese tank fired in the opening clip. The film showed scenes of the Karen people, one of Burma's ethnic minorities, who were run out of their homes and forced to flee to the jungle. The video was graphic, showing the Burma Rangers assisting with these displaced peoples' medical needs, including attending to a Karenni man who had his leg blown off by a landmine. One Ranger described getting to a village that was no longer there. A father described what it was like to see his children die at the hands of the Burmese military. In all these scenes, the most inspring was of Kare npeople sitting around singing uplifting hymns of hope and love to the peaceful strumming of displaced person's--a Burmese Ranger's--guitar.
We found out that the Rangers have more than 40 teams of five or six locals who bring medical treatment and supplies as well as educational supplies and food, to the IDPs in Burma. They go through extensive training and risk their lives in the eastern part of Burma, and this is all volunteer work. Even if a team comes under attack, they will not flee until everyone else has left. Every year, some Rangers lose their lives in order to attend to needs of the Kareni. They are trained by Doc Mitch, who sneaks into Burma to conduct the trainings.
I was so inspired by this meeting that I am considering volunteering for three months at their headquarters in Chiang Mai.
Action steps:
- Wear our Free Burma Rangers shirts to raise awareness.
- Raise money for medical supplies--for instance, for netting, which cost about $6, or testing kits, about $1, to fight malaria, which Doc Mitch thinks kills more people than the military.
- Volunteer for a summer or semester to do administrative work at the Chiang Mai headquarters.
Irawaddy Magazine
By Jodi
"I Want To Go Home."
When asked his long-term goals for Irawaddy, the founder/editor replied: to go back to Rangoon--not to be in prison again but to operate his magazine.
Before 1988 Irawaddy's editor, Aung Zaw, was in the student activist movement. He had founded an underground cell, spent a few days in jail--although nothing compared to his brother, who was locked behind bars for 8 years. "We tried to move the mountain," he told us. "I was silly, naïve, young."
In 88 he fled, spending two months in hiding. To avoid being caught, he became a monk and hid in a small village. Like in the 2007 uprising, he told us, lots of students in 88 became monks to seek refuge. Then by car, train, and foot, he went through the jungle. He landed in Thailand.
Aung Zo started the magazine because when he got to Thailand, he saw other publications about Burma, all written by foreigners. He felt Burma's people could do it better.
The monthly English-language magazine, the only one of its kind, is a well written, beautiful, high-quality four-color publication with investigative reporting, distributed worldwide to 3,00. The website is updated daily. The goal is to educate international readers. They have a handful of stringers in Burma and editors, including native English speakers for quality control most important, they are independent. Within Burma, all media is state-owned.
"1988 gave me courage and pride to keep going," he says. Many others who left, he says, are resigned. Some are living in other countries. "We lost them," he says.
But many, he says, are still going strong. As is he. "I look out the window and see Burma," he says. "Every week I dream about my friends and my country." He dreams of going home. More: he's doing everything he can, through Irawaddy, to get there.
Action steps:
- Ask AU library to subscribe to Irawaddy.
- Pitch stories to Irawaddy for publication.
While a combination of a language barrier and the noisy outdoor setting (cars, music, jingling bells on dogs…) made comprehension tough at times, our meeting with the Shwe Gas Movement was a powerful lesson in what the junta will do for money and the complete disregard it harbors for the people it supposedly serves.
The movement’s representative, aided by a PowerPoint presentation, explained to us the Burmese government’s proposal for a new natural gas pipeline that would run through the
1. The Exploitation of the Voiceless – The government has not consulted the people during planning and revenue will go straight to military coffers, by-passing the local population.
2. Human Rights Abuses and Militarization – The project has given the government reason to expand the number of troops in the Arakan region to more than ever before. With the construction of similar projects – the Yadana and Yetagun pipelines – villagers were asked to leave their homes without compensation, agricultural lands were forcibly reallocated to feed the troops, and many locals were conscripted as porters and forced laborers to build military infrastructure and roads. The people of
3. Environmental and Cultural Destruction – Proper social and environmental impact assessments have not been carried out, but risks include the destruction of rainforests and endangered species, environmental contamination, and the loss of local fishing industries which are so integral to their economy.
4. The Entrenchment of the Burmese Military Regime – The regime used the Yadana and Yetagun projects as an excuse to extend its control into minority and opposition areas. Likewise, the Shwe project will allow the government to further militarize and exploit the Arakan and Chin state.
The Shwe Gas Movement, a grassroots organization begun in 2002, secretly collects and distributes information inside
“Shwe” is the Burmese word meaning gold, referring to the SPDC’s hopes of glorious profits. The tremendous human price, however, pales in comparison with the regime’s greed and it must be stopped. Our group feels strongly that we must help them in their mission and we encourage you to do the same.
Action Steps:
- Endorse their position paper and sign their petition
- Join in the Global Days of Action
- Research firms that are investing (and their insurance companies) and pressure them to stop
- Raise awareness
- For more information, please go to http://www.shwe.org/
EarthRights International
By Ryan D.
Rachel, the EarthRights representative who spoke to us, gave a very revealing presentation. The organization has two schools in Chiang Mai, where students study English, human rights, public speaking, government, and, perhaps most importantly, critical thinking. One of the two schools is comprised predominantly of Burmese students. The multi-ethnic dynamic present there provides an atmosphere that helps the students (and, hopefully, subsequently their communities) overcome the military junta's divide-and-conquer-style rule. Rachel was also very accutely aware of the atrocities in Burma, including the military's use of human land mines, the slaughtering of monks with machetes, and the pummelling of protestors with trucks. She also illustrated the pros and cons of the Thai government turning a blind eye to some activities on the border. Though EarthRights is not registered to operate in Thailand, the government ignores its presence -- it also ignores the Burmese military's cross-border attacks on refugees.
The most personally significant aspect of the presentation was that of corporate social responsibility. On top of its actions on behalf of Burma, EarthRights is involved in lawsuits against corporations in countries ranging from Nigeria to Colombia. Rachel introduced ATCA, a U.S. act previously unknown to me, which allows non-U.S. citizens to sue American corporations. As a political activist who holds western corporations responsible for having helped establish and perpetuate in an unjust, exploitative world economy and in many cases sacrificing democracy and human rights for industrial success, discovering the ATCA was monumental.
Action Steps:
- Boycott goods drawn from/produced in Burma, or sold by corporations in business with the junta.
- Intern with EarthRights. They have internships available in Washington, D.C.
Meeting with SWAN
By Aneta and Lauren
We learned a lot about the organization through the crunching of banana chips and shuffling of plates. They run several programs in areas of health, education, promoting funds for health care, and running three small clinics. Transportation to hospitals is free. They have support services for women suffering crises and empowerment programs for rape victims to change the perception that rape is the victim’s fault. Over 5,000 people ask for help each year. Many of the women are not only faced with domestic violence, but also violence from the military. The SPDC uses rape as a strategic weapon of war. Based on SWAN’s 2002 report, “License to Rape,” there were a reported 625 cases of rape.
Action Steps:
- Purchase SWAN paper doll books which help to explain in pictures the various ethnic groups within
Tuesday, January 1, 2008
January 1, Thai/Burma Border Trip, Winter 2007-08
by Jodi, Carl, and Lauren
Of Souls and Skins
OR
Still Life with Peacock
A Peaceful Beginning
January 1st, 2008, was a holy day for most of us. We decided to visit a temple in the forest known for its meditation tunnels. After our Riverside Guesthouse breakfast of white toast with butter and jam, tangerines, and tea, we caught a sangtow and the driver wound his way out of the teeming city and straight into the jungle. Welcome to Wat U Mong.
Once there, we split into smaller groups and meandered across the extensive grounds, which included a museum, library, a hall of images, a 14th century stupa, zoo, a lake, the monks' humble huts and cottages, and an island filled with pigeons and people throwing bread to catfish.
At the top of the ground, a black starved Buddha, veins and ribs bulging, sits enlightened. (We will ask at a monk chat how, in his ascetic state, he could be enlightened.)
As a monk taught some of us proper postures for Buddhist meditation, others met Note (Phakhinai Phootron), a 20-year-old young monk who has been at the wat four years and studies Buddhism and the Thai way of life, Buddhist history, Sanskrit, Pali (one of the original Buddhist languages), and Buddhist teachings at a nearby university. At some point, everyone wandered through the famed meditation tunnels -- the dim air rich with the fragrance of incense. Within the tunnels, people kneeled in prayer to Buddha statues tucked into nooks and offered flowers and bottles of water (complete with straws).
Still Life with Peacock
While most of the group went on to lunch, a couple could not yet tear themselves away from this holy spot. Wandering back into the grounds, we found a fifty year-old monk who directed us towards "Animals," informing us that there was "No danger." "Deer, bull, peacocks.." We followed the path he'd shown us for several meters, realizing that we'd already been here once and seen nothing...we found ourselves at the same barbed fence and stoof there for a moment, unsure of where to go. Suddenly, the now-grinning monk (now carrying two baskets full of cabbage) called us over to other "path" (it was hardly more than a bit of dust on the forest floor). We followed him for several minutes deper into the woods, until we came to his hut, isolated in the forest. He started to make the strangest noises: "Maa-maa"and "leo-leo". We stood there, still puzzled, for a moment, before was saw several deer moving towards him. He tossed cabbage leaves and bananas to them, keeping up his calls of "maa-maa" before handing us a basket and several bunches of bananas so that we could follow his example. (Jodi managed to avoid hitting too many deer.)
After feeding the deer (and several wild kittens), we asked to see the peacocks. The monk motioned toward the forest and told us that the peacock was 100 meters away. Carl went off not asking for directions like a true guy, until this path, like the others we had been following, ended in a tree. Jodi went back and asked directions, at which point Mantana the Monk led us deeper into the woods, where we met with his other charges: four peacocks in a cage. "Maa-maa," "leo-leo," and the peacocks came for his bananas. After feeding the peacocks and watching one of the males display his plumage (absolutely gorgeous!), we spent several minutes talking to Mantana. On our way back, he tried to give us his sandals (he had already given us his towels, water, and fruit), and gave each of us a signed copy of his writings. The writings spanned four pages and helped to explain Buddhist perspectives on life, rather than prescribing some particular ethic or way of living.
We took a quick Took-Took ride back to the guesthouse.
More Heavenly Sensations
Meanwhile, others shopped or got real Thai massages. After an already relaxing time at Wat U Mong, the massage nearly made us melt away, or (as Anna says) took us to our "happy place." The ladies at Glow Thai first gave us tea as we waited. After they washed our feet and slipped on cloth sandals that were either too small for our big male American feet or too big for the ladies, we were directed upstairs to change into fresh linens and get comfortable on the massage beds. For an hour or two (for our well-deserving student leaders), the ladies skillfully rubbed, beat, pulled, and stretched until we felt as light and flexible as a rag doll.
The rest of the night included dinner with the much-anticipated mango with sticky rice and more shopping at the Night Bazaar. Our last free day came to a delightful close and tomorrow we get down to business with our first meeting.
Of Souls and Skins
OR
Still Life with Peacock
A Peaceful Beginning
January 1st, 2008, was a holy day for most of us. We decided to visit a temple in the forest known for its meditation tunnels. After our Riverside Guesthouse breakfast of white toast with butter and jam, tangerines, and tea, we caught a sangtow and the driver wound his way out of the teeming city and straight into the jungle. Welcome to Wat U Mong.
Once there, we split into smaller groups and meandered across the extensive grounds, which included a museum, library, a hall of images, a 14th century stupa, zoo, a lake, the monks' humble huts and cottages, and an island filled with pigeons and people throwing bread to catfish.
At the top of the ground, a black starved Buddha, veins and ribs bulging, sits enlightened. (We will ask at a monk chat how, in his ascetic state, he could be enlightened.)
As a monk taught some of us proper postures for Buddhist meditation, others met Note (Phakhinai Phootron), a 20-year-old young monk who has been at the wat four years and studies Buddhism and the Thai way of life, Buddhist history, Sanskrit, Pali (one of the original Buddhist languages), and Buddhist teachings at a nearby university. At some point, everyone wandered through the famed meditation tunnels -- the dim air rich with the fragrance of incense. Within the tunnels, people kneeled in prayer to Buddha statues tucked into nooks and offered flowers and bottles of water (complete with straws).
Still Life with Peacock
While most of the group went on to lunch, a couple could not yet tear themselves away from this holy spot. Wandering back into the grounds, we found a fifty year-old monk who directed us towards "Animals," informing us that there was "No danger." "Deer, bull, peacocks.." We followed the path he'd shown us for several meters, realizing that we'd already been here once and seen nothing...we found ourselves at the same barbed fence and stoof there for a moment, unsure of where to go. Suddenly, the now-grinning monk (now carrying two baskets full of cabbage) called us over to other "path" (it was hardly more than a bit of dust on the forest floor). We followed him for several minutes deper into the woods, until we came to his hut, isolated in the forest. He started to make the strangest noises: "Maa-maa"and "leo-leo". We stood there, still puzzled, for a moment, before was saw several deer moving towards him. He tossed cabbage leaves and bananas to them, keeping up his calls of "maa-maa" before handing us a basket and several bunches of bananas so that we could follow his example. (Jodi managed to avoid hitting too many deer.)
After feeding the deer (and several wild kittens), we asked to see the peacocks. The monk motioned toward the forest and told us that the peacock was 100 meters away. Carl went off not asking for directions like a true guy, until this path, like the others we had been following, ended in a tree. Jodi went back and asked directions, at which point Mantana the Monk led us deeper into the woods, where we met with his other charges: four peacocks in a cage. "Maa-maa," "leo-leo," and the peacocks came for his bananas. After feeding the peacocks and watching one of the males display his plumage (absolutely gorgeous!), we spent several minutes talking to Mantana. On our way back, he tried to give us his sandals (he had already given us his towels, water, and fruit), and gave each of us a signed copy of his writings. The writings spanned four pages and helped to explain Buddhist perspectives on life, rather than prescribing some particular ethic or way of living.
We took a quick Took-Took ride back to the guesthouse.
More Heavenly Sensations
Meanwhile, others shopped or got real Thai massages. After an already relaxing time at Wat U Mong, the massage nearly made us melt away, or (as Anna says) took us to our "happy place." The ladies at Glow Thai first gave us tea as we waited. After they washed our feet and slipped on cloth sandals that were either too small for our big male American feet or too big for the ladies, we were directed upstairs to change into fresh linens and get comfortable on the massage beds. For an hour or two (for our well-deserving student leaders), the ladies skillfully rubbed, beat, pulled, and stretched until we felt as light and flexible as a rag doll.
The rest of the night included dinner with the much-anticipated mango with sticky rice and more shopping at the Night Bazaar. Our last free day came to a delightful close and tomorrow we get down to business with our first meeting.
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