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Originally from the Shan State in Burma, approximately 2,000 people of the Palaung , or Da-ang tribe migrated from Burma to Thailand aro...
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ပေလာင္လူမ်ိဳးမ်ားဆငး္သက္ပုံ
ပေလာင္လူမ်ိဳးတို႔ ဆင္းသက္လာပံု
မႏုႆပညာရွင္တို႔က မြန္၊ ၀၊ ပေလာင္လူမ်ဳိးတို႔သည္ ‘မြန္-ခမာ‘ အႏြယ္ျဖစ္ၿပီး ျမန္မာေျမေပၚတို႔ အဦးေစာဆံုး ၀င္ေရာက္လာၾကသည္ဟု လက္ခံၾကပါသည္။ မြန္-ခမာအႏြယ္သည္ ‘ေမာင္းဂုတ္‘ လူမ်ဳိးႏြယ္ႀကီးမွ ဆင္းသက္လာသည္ဟု ဆုိသည္။ ေမာင္းဂုတ္ လူမ်ဳိးႏြယ္ႀကီးမွ ‘ၾသစၾတစ္‘ ႏွင့္ ‘တီဗက္တိုတရုတ္‘ ဟု ကြဲျပားေလသည္။
၄င္းတို႔သည္ ေမာင္းဂုတ္ အႏြယ္၀င္မ်ားျဖစ္ၾကေသာ္လည္း ေဒသတခုအတြင္း ေနထုိင္ၾကရာမွ လူဦးေရ တိုးတက္မ်ားျပားလာျခင္းေၾကာင့္ မိမိတို႔၏ အသက္ရွင္ ေနႏုိင္ေရးအတြက္ ေနရာေဒသတခုမွ အျခားတခုသို႔ ေရၾကည္ရာ ျမက္ႏုရာကို ရွာေဖြေနထိုင္လုပ္ကိုင္ စားေသာက္ၾကသည္။ ဤသို႔အခ်ိန္ကာလ ၾကာေညာင္းလာေသာအခါ ေနထုိင္ရာေနရာေဒသတို႔လည္း တခုႏွင့္ တခု မတူညီေသာေၾကာင့္ ၾသစၾတစ္ႏွင့္ တိဗက္တရုတ္ဟူ၍ ကြဲျပားၾကျခင္းျဖစ္၏။ ၄င္း ေမာင္းဂုတ္လူမ်ုိးတို႔သည္ ေရၾကည္ရာ ျမက္ႏုရာရွာႀကံ၍ နယ္ေျမဒသတခုမွ တျခားတခုသို႔ ေျပာင္းေရြ႕ေနၾကရာတြင္ ေနကရိြဳတ္လူမ်ဳိးႏွင့္ အထူးသျဖင့္ ပရိုတိုၾသစလိြဳက္လူမ်ဳိးမ်ားႏွင့္ ေသြးေႏွာ္ၾကသည္ဟု ဆုိ၏။ ထိုေၾကာင့္ ၾသစၾတစ္ လူမ်ဳိးတို႔သည္ ၾသစၾတိဳနီးရွန္ႏွင့္ ၾသစႀတိဳေအရွတစ္ ဟူ၍ ယင္းတို႔၏ သာသာစကားျဖင့္ ခြဲျခားျခင္းဟုဆိုသည္။ ၾသစႀတိဳေအရွတစ္တြင္ အိႏၵိယႏုိင္ငံ (အာသံ၊ မဏိပူရ) ရွိခါဆီလူမ်ဳိး။ မု႑လူမ်ဳိး (ကိုလ္)၊ ဆန္သာလ္လူမ်ဳိး၊ နာဂဗာရီကၽြန္းရွိ နာဂဗာရီလူမ်ဳိးႏွင့္ အာသံ၊ ျမန္မာ၊ အင္ဒိုခ်ဳိင္းနားရွိ မြန္ခမာအႏြယ္ရွိတုိ႔ ေျပာဆုိေသာ စကားပါ၀င္သည္။
(ေမာင္းဂုတ္) မြန္ဂိုလိြဳလ္လူမ်ဳိးႏြယ္ႀကီး၏ မူရင္းေဒသမွ အာရွတိုက္တြင္ အမ်ားဆံုး ေနထိုင္ၾကၿပီး အထူးသျဖင့္ အရွတိုင္ေျမာက္ပိုင္း၊ အလယ္ပိုင္း၊ အေရွ႕ပိုင္းႏွင့္ အေရွ႕ ေတာင္ပိုင္းတို႔၌ ျပန္ႏွ႔ံေနထိုင္ၾကသည္။ ထိုေၾကာင့္ ဗီယက္နမ္၊ ခမာ၊ မြန္၊ ၀၊ ပေလာင္(ရိအာန္) မု႑၊ ဆန္သာလ္၊ ခါဆီစေသာ လူမ်ဳိးတို႔သည္ မြန္ခမာအႏြယ္မွ ေပါက္ဖြားလာေသာ အလြန္ေသြးနီးစပ္ၾကသည္ ညီရင္းအစ္ကို ေမာင္ႏွမရင္းသားခ်င္းဟုဆုိရေပမည္။
ထိုနည္းတူ ေမာင္းဂုတ္ (မြန္ရိုလြိဳက္လူမ်ဳိးႏြယ္ႀကီး) မွ တီဗက္တိုဘားမင္းအုပ္စုတြင္ ပ်ဳ၊ ကမ္းယံ၊ သက္၊ ခ်င္း၊ ကခ်င္း၊ ဗမာ၊ ကရင္လူမ်ဳိးျဖစ္သို႔လည္းေကာင္း ထုိင္းတရုတ္အုပ္စုမွ ရွမ္း၊ ရွမ္းတရုတ္၊ တရုတ္လူမ်ဳိးအျဖစ္သို႔လည္းေကာင္း ဆင္းသက္လာၾကသည္ဟုဆို၏။
ၾသစႀတိဳေအရွတစ္ အရွေတာင္ပိုင္းသို႔ မဆင္းသက္မီ တရုတ္ျပည္ယန္စီ ကန္ျမစ္၀ွမ္း ေဒသတြင္ မြန္ခမာ လူမ်ဳိးႏြယ္အျဖစ္ တခုတရံုးတည္း အေျခခ် ေနထိုင္လာၾက သည္ဟု ဆိုသည္။ ထိုေၾကာင့္ ယန္စီက်န္ျမစ္၀ွမ္းေဒသသည္ မြန္ခမာတို႔၏ ေဒသေဟာင္း ျဖစ္သည္ဟု ဆိုရေပမည္။ ၄င္းျမစ္၀ွမ္းေဒသသည္ ရာသီဥတု သင့္တင့္မွ်တမႈရွိၿပီး ေျမဆီၾသဇာ ေကာင္းမြန္ျခင္းေၾကာင့္ စုိက္ပ်ဳိးေရးလုပ္ငန္းကို စနစ္တက်လုပ္ကိုင္ႏုိင္ေသာ လူမ်ဳိးဟု ယူဆရသည္။ ႏွစ္ေပါင္းရွည္ၾကာစြာ တစုတရံုးတည္း စနစ္တက်အေျခခ်ေနထိုင္ၾကရာတြင္ စိုက္ပ်ဳိးေရးကုန္ထုတ္လုပ္ငန္းၾကီးျဖင့္ စနစ္က်ေသာ လူအဖြဲ႔အစည္း ဖြဲ႔စည္းၾကကာ ေက်းျပည္၊ ေက်းနယ္ထူးေထာင္ၾကသည္။ ၄င္း၌ မိမိတို႔လူမ်ဳိးမ်ား၏ လူဦးေရမ်ားျပား လာျခင္းေၾကာင့္ လည္းေကာင္း အာရွေျမာက္ပိုင္းေဒသ၌ ရာသီဥတုဆိုး၀ါးမႈ ေၾကာင့္လည္းေကာင္းေျမာက္ပုိင္း လူမ်ဳိးႏြယ္စုမ်ားအစုအၿပံဳ တိုး၀င္ဆင္းသက္လာျခင္း ေၾကာင့္လည္းေကာင္း အက်ပ္ အတည္းႏွင့္ေတြ႔ရေသာေၾကာင့္ ေတာင္ဖက္ပိုင္းသို႔ ေျပာင္းေရႊ႕လာၾကရသည္ဟုဆုိသည္။ ထိုသုိ႔ေျပာင္းေရႊ႕ၾကရာတြင္ အင္ဒိုခ်ဳိင္းနားဘက္သို႔ ဗက္ယက္နမ္ေဒသတြင္ ဗီယက္နမ္လူမ်ဳိး၊ ကေမာၻဒီးယားေဒသတြင္ ခမာလူမ်ဳိး၊ ယိုးဒယားႏွင့္ ျမန္မာျပည္ေတာင္ပိုင္းေဒသတြင္ မြန္၊ ၀၊ ပေလာင္အုပ္စုတို႔သည္လည္းေကာင္း၊ ျဗဟၼပုတၱရျမစ္ေၾကာင္းအတုိင္း အိႏိၵယျ့ပည္ ဒကီၡဏ ကုန္းေဒသတြင္ မု႑လူမ်ဳိး၊ ဘဂၤလားနယ္တြင္ ဆန္သာလ္လူမ်ဳိးႏွင့္ အာသံနယ္တြင္ ခါဆီလူမ်ဳိးတို႔ကိုလည္းေကာင္း အေျခခ်ေနထုိင္သည္ကို ေတြ႕ရသည္။
မြန္ခမာအႏြယ္ဘြား လူမ်ဳိးတို႔သည္ ဘာသာစကားတမ်ဳိးတည္ျဖစ္ေသာ္လည္း အျခား ေဒသမ်ားသို႔ ေျပာင္းေရႊ႕ေနထိုင္အေျခခ်ၿပီး ကာလၾကာျမင့္စြာခြဲခြါၾကျခင္း၊ မူရင္းဘာသာ စကားအျပင္ ေ၀ါဟာရအသစ္မ်ား တိုးတက္မ်ားျပားသံုးစြဲ၍ မိမိတို႔အႏြယ္ႏွင့္ မတူေသာ ေ၀ါဟာရမ်ားထည့္သြင္းေျပာဆုိျခင္းရွိေသာ္လည္း မူလ မြန္ခမာေ၀ါဟာရကို သံုးစြဲလ်က္ ရွိသည္ကို ေတြ႔ရွိရသည္။ ဤအေျခအေနေပၚမူတည္၍ ဘာသာေဗဒပညာရွင္တို႔က လူမ်ဳိးမ်ား ဆင္းသက္လာပံုကို ေဖာ္ထုတ္ႏုိင္ျခင္းျဖစ္သည္။
လြန္ခဲ့ေသာ ႏွစ္ေပါင္း (၁၀၀၀)ခန္႔ကပင္ မြန္ခမာအႏြယ္၀င္ မြန္၊ ၀၊ ပေလာင္ (ရိအာန္)လူမ်ဳိးတို႔သည္ တရုတ္ျပည္ေတာင္ပိုင္း ‘ ယန္စီက်န္ျမစ္၀ွမ္းေဒသ‘ ဆီမွာ ေတာင္ဖက္ သို႔ ဆင္းသက္လာၾကၿပီးလွ်င္ သံလြင္ျမစ္ေၾကာင္းႏွင့္ မဲေခါင္ျမစ္၀ွမ္းဆီသို႔ ဆင္းသက္ၾကၿပီး တုိင္းျပည္ေတာင္ပိုင္းမဲနမ္ျမစ္၀ွမ္း၌ မြန္လူမ်ဳိးစုဦးေဆာင္၍ ဒါြရာ၀တီျပည္ကို ထူေထာင္ၾက သည္။ မြန္၊ ၀၊ ပေလာင္အႏြယ္ဘြား လူမ်ဳိးတို႔ကို ေယာနက (ယူနန္) ေယာန၊ ေယာန္း(ယြန္း)၊ ေၾကာမ္း (ၾကြမ္း) ဟု ျဖစ္ေၾကာင္းဆုိပါသည္။ ‘ပေလာင္္‘ ေတာတိုး ‘ေယာလူမ်ဳိး‘ ဟု အဆိုစာရွိေလရာ ေယာနတိုင္း (ယူနန္ေဒသ)က ဆင္းသက္စီးပြားလာေသာ လူမ်ဳိးဟုဆုိသည္။ ပေလာင္တို႔သည္ မြန္တို႔ႏွင့္အတူ ျမန္မာျပည္ေအာက္ပိုင္းေဒသ၊ သထံုေဒသ၊ ပဲခူး-ေတာ္ငူေဒသတို႔တြင္ အေျခခ်ေနထိုင္ခဲ့ေၾကာင္း ပေလာင္လူမ်ဳိးႏြယ္စုတခုျဖစ္သည့္ (ရူမုိင္း)တို႔ အေျခခ်ေၾကာင္း ရမၼ၀တီဟုအည္တြင္ေၾကာင္း သေရေခတၱရာ (ျပည္)ပန္းေတာင္းအရပ္ ေဒသသို႔ ေျပာင္းေရႊ႕လာၾကေၾကာင္း၊ ရူမုိင္း (ရူမာည္း) ေရွ႕ေဟာင္းရာဇ၀င္တြင္ရွိပါသည္။ က်န္အစုမွာ ေတာင္ငူ-ရမည္သင္းေဒသမွ ရွမ္းျပည္ေတာင္းပိုင္းသို႔ ေရႊ႕ေျပာင္းေၾကာင္း ေဖာ္ျပသည္။ ၀၊ ပေလာင္အုပ္စုတစုသည္ တရုတ္ျပည္ေတာင္ပိုင္းဆီမွ ျမန္္မာျပည္သို႔ ေရႊလီျမစ္ေၾကာင္းႏွင့္ တပိန္ျမစ္ေၾကာင္းအတိုင္း ျမန္မာျပည္အထက္ပိုင္းတကာင္းေဒသ၊ ျမန္မာျပည္အလယ္ပိုင္းေဒသျဖစ္သည့္ ေရွ႕ပုဂံ(ေပါကၠံ) ေဒသ။ မင္းဘူး (၆)ခရိုင္ေဒသ၊ ပခုကၠဴ (ေယာနယ္)ေဒသ ဗိသာႏိုးေဒသတို႔၌ ၀၊ ပေလာင္လူမ်ဳိးအႏြယ္တစုတို႔သည္ ဧရာ၀တီျမစ္ ေၾကာင္းအတုိင္း ဆင္းသက္လာၿပီး အေျခခ်ခဲ့ၾကသည္ဟု ဆိုပါသည္။ ေနာက္တြင္ကား မေရွးမေႏွာင္းပင္ ေရာက္ရွိလာၾကေသာ ေရွးပ်ဴႏွင့္အႏြယ္တူလူမ်ဳိးမ်ားတို႔ ေရာေႏွာအေျခခ် ၾကေၾကာင္း သိရွိရ၏။ ေနာက္တြင္ ပုဂံျပည္ႀကီးကိုထူေထာင္ၾကရာတြင္ မြန္၊ ၀၊ ပေလာင္ အႏြယ္လူမ်ဳိးမွာ ပါ၀င္ေၾကာင္း ပုဂံေက်ာက္စာအရ သိရေၾကာင္း သိရပါ၏။
ပေလာင္လူမ်ဳိးတို႔သည္ ေရွးဦးပ်ဴလူမ်ဳိးတို႔ႏွင့္ နီးကပ္စြာအတူ ယွဥ္တြဲေနထိုင္ၿပီး ယဥ္ေက်းမႈ ဓေလ့ထံုးတမ္းအစဥ္အလာ၊ ေရွးေဟာင္းယံုၾကည္မႈ၊ ရိုးရာပံုျပင္မ်ား။ မ်ဳိးရိုးစဥ္လာခံယူမႈ၊ အုပ္ခ်ဳပ္မႈစနစ္ကို တူညီစြာ ခံယူက်င့္ သံုးလာခဲ့၍လည္း ပ်ဴလူမ်ဳိးမွ “ျပဴ” “ ပလူ” ၎မွ ပေလာင္ လူမ်ိဳးဟု အဆိုရွိေလသည္။ ပေလာင္၊ ၀ ႏြယ္တူလူမ်ိဳးတစ္စုတို႕သည္ တေကာင္း ေဒသဆီမွ ဧရာ၀တီျမစ္ေၾကာင္းအတိုင္း ဆင္းသက္လာၾကၿပီး ေျမျပန္႕ေဒသျဖစ္သည့္ မတၱရာ၊ ေအာင္ပင္လယ္ (မႏၱေလး) အင္း၀၊ ေတာင္ျပဳန္း၊ ေက်ာက္ဆည္ေဒသသို႕ ျပန္႕နွံ႕အေျခခ်လာၿပီး မြန္ခမာအႏြယ္ မြန္၊ ၀၊ ပေလာင္တို႕ႏွင့္ ျပန္ဆံုစည္းၾက၍ ေက်ာက္ဆည္ (၁၁)ခရုိင္ေဒသတြင္ အင္အားႀကီးထြားျပန္႕နွံ႔ေနထိုင္ခဲ့ၾကသည္။ ပန္းေလာင္ျမစ္၊ ေဇာ္ဂ်ီျမစ္ေဒ သတို႕တြင္ ျပန္႕ႏွံ႕စြာ အေျခခ်ေနထိုင္သည္ကို သိရွိရ၏။ ထို႕ေၾကာင့္ ၀၊ ပေလာင္လူမ်ိဳးမ်ား (ေရွးဦး ၀၊ ပေလာင္) တို႔သည္ ေျမျပန္႕ေဒသမ်ားတြင္ အေျခခ်ေနထိုင္ခဲ့ၾကေၾကာင္း မြန္ဂိုတာတာလူမ်ိဳးအုပ္စုတို႕ႏွင့္ မၾကာခဏ တိုက္ခို္က္ၾကရေၾကာင္း ရန္သူတို၏ ေႏွာက္ယွက္ တိုက္ခိုက္ျခင္းကို ရင္ဆိုင္ၾကရေၾကာင္း၊ ျမန္မာအုပ္စု၀င္တို႕ အလံုးအရင္းအင္အားၾကီးစြာ ၀င္ေရာက္လာၾကေၾကာင္း၊ မြန္ဂိုတာတာႏွင့္အတူ ျမန္မာအုပ္စု၀င္အႏြယ္တို႕၏ တိုက္ခိုက္ျခင္း ေၾကာင္း မြန္ခမာအႏြယ္၀င္ မြန္၊ ၀၊ ပေလာင္လူ႔အဖြဲ႕အစည္းၿဖိဳကြဲ၍ မြန္အုပ္စုတို႕ ျမန္မာျပည္ ေအာက္ပိုင္းေဒသတို႔၌ အေျခတည္ၾကေၾကာင္း၊ ၀၊ ပေလာင္အုပ္စုအႏြယ္တို႔ ရွမ္းကုန္းျပင္ ျမင့္(ေတာင္ေပၚေဒသ) ရွမ္းျပည္ေတာင္ပိုင္းႏွင့္ အေရွ႕ပိုင္းတို႔ ၀င္ေရာက္အေျခခ်ၾကေၾကာင္း သိရွိရ၏။
မြန္ခမာအႏြယ္၀င္ ၀၊ ပေလာင္လူမ်ိဳးတို႕သည္ တရုတ္ျပည္ေတာင္ပို္င္း ယန္ဆီက်န္ ျမစ္၀ွမ္းေဒသမွ တစ္စုအျဖစ္ ထြက္လာၾကၿပီး တရုတ္ျပည္ေတာင္ပိုင္း (တာလီေဒသ) ထန္ခ်ဳန္းေဒသႏွင့္ ယုန္ခ်န္ေဒသတို႕တြင္ အေျခခ်၍ ၿမိဳ႕ျပျပည္နယ္ငယ္မ်ား ထူေထာင္ၾက သည္။ မြန္ဂိုတရုတ္အႏြယ္တို႕၏ အဆက္မျပတ္ ေႏွာက္ယွက္တိုက္ခိုက္မွဳ ဒဏ္ေၾကာင့္ “ တာလီဖူးႏိုင္ငံေတာ္(ေကာသမၻီျပည္) “ ပ်က္ဆီးခဲ့ရသျဖင့္္ “ ၀ ” အႏြယ္၀င္သည္ သံလြင္ျမစ္ ေၾကာင္းအတိုင္း ဆင္းသက္ၾကၿပီး ျမန္မာျပည္သံလြင္အေရွ႕ျခမ္းေဒသႏွင့္ အေနာက္ျခမ္းေဒ တြင္အေျခခ် ေနထိုင္ၾကေၾကာင္း ေတြ႕ရ၏။
တာလီဖူးၿမိဳ႕ျပႏိုင္ငံေတာ္ (ေကာသမၻီျပည္) ၿပိဳကြဲခဲ့ရျခင္းေၾကာင့္ ၀ ႏွင့္ ပေလာင္အႏြယ္စု ကြဲထြက္ခဲ့ရၿပီး ပေလာင္အႏြယ္စုမွာ ေရႊလီျမစ္၀ွမ္းႏွင့္ သံလြင္ျမစ္အၾကား ေတာင္တန္းၾကီး မ်ားကို ျဖတ္ေက်ာ္၍ မံုးကိုး – ၾကဴကုတ္လမ္းေၾကာင္းမွ ကြက္ခိုင္၊ သိႏၷီ၊ လားရွုဳိး – မိုင္းရယ္သို႕ ၀င္ေရာက္လာၾကသည္။ AD ၁၀ရာစုတြင္ ပေလာင္အႏြယ္စုတစ္ခုမွာ ေရႊလီျမစ္ေၾကာင္းအနီး က်ယ္လန္႕ (နမ့္ခမ္း – မူဆယ္) တြင္ ျပန္လည္စုစည္းၾကၿပီး ၿမိဳ႕့ျပေက်းျပည္ (ဒုတိယ ေကာသမီၻျပည္) အျဖစ္ ထူေထာင္ၾကျပန္သည္။ ထို႕ေနာက္တြင္ “ က်ယ္လန္႕ေက်းျပည္ထြန္း ကားစဥ္တြင္ ပဲခူး – ေတာင္ငူ – ေက်ာက္ဆည္ ေဒသတို႕မွ အင္အားၿပိဳကြဲလာသည့္ မြန္၊ ၀၊ ပေလာင္အႏြယ္စုအနက္မွ ပေလာင္အႏြယ္စုသည္ ျမန္မာျပည္ေျမာက္ပိုင္းသို႕ ဆန္တက္လာ ၾကၿပီး ေရႊလီခ်ဳိင့္၀ွမ္းေဒသရွိ အႏြယ္စုတို႔ႏွင့္ ပူးေပါင္း၍ ေတာင္ေပၚေဒသ၌ ၿမိဳ႔ ျပေက်းျပည္စုစည္း တည္ေထာင္ၾကျပန္သည္။ ရာမ၀တီဟုပင္ အမည္တြင္၍ ၿမိဳ႕ေတာ္ကို “က်ေကာင္း” (မိန္းေကာင္း)ျဖစ္သည္။ ခရုိင္ (၂၉)ခုဖြဲ႕စည္း ထားေၾကာင္းႏွင့္ ပေလာင္ မ်ဳိးႏြယ္စုမ်ားျဖစ္ၾကသည္။ (ရူမည္း၊ ရူလ်ဲန္္း၊ ရူေကာ) တို႔၏ ၿမိဳ႕ျပေက်းျပည္ျဖစ္ၿပီး စည္ပင္ ထြန္းကားခဲ့၏။ ေတာင္ေပၚကုန္းျမင့္၌ တည္ထားျခင္းေၾကာင့္ ရန္အႏၱရာယ္မ်ားကို ခုခံႏိုင္ ကာကြယ္ႏိုင္ရန္ႏွင့္ ရန္သူ၏ တိုက္ခိုက္မွဳ မလြယ္ကူေစရန္ျဖစ္ဟန္ ရွိသည္ဟုရွိသည္။
ေနနဂါးမ်ဳိးႏြယ္
ပေလာင္လူမ်ဳိးတို႔သည္ အဖ ေနနတ္သား အမိ နဂါးမတို႔မွ ဆင္းသက္လာသည္ဟု သတ္မွတ္ ယံုၾကည္ ကိုးကြယ္ၾကပါသည္။
ေရွးပေလာင္အလံ
ေရွးပေလာင္လူမ်ဳိးတို႔ အထိမ္းအမွတ္အလံမွာ အျပာေရာင္ေအာက္ခံ၍ ဗဟုိအလယ္တြင္ ေန၀န္းနီလံုးရွိထားပါသည္။
ကိုးကြယ္ယံုၾကည္မႈ
ပေလာင္လူမ်ဳိးတို႔ ၉၉ ရာခိုင္းႏႈန္းက ဗုဒဘာသာ၀င္ကို ကိုးကြယ္ယံုၾကည္ၾကပါသည္။ နတ္ကို အနည္းအက်ဥ္း၊ ခရစ္ယာန္ အနည္းအက်ဥ္းကိုးကြယ္ၾကၿပီး ေတာေစာင့္နတ္၊ ရြာေစာင့္နတ္၊ လယ္ေစာင့္နတ္တို႔ကို ပသပူေဇာ္သည့္ ဓေလ့ရွိပါသည္။
ပေလာင္တို႔၏ လအလိုက္ ပြဲေတာ္မ်ား
တပို႕တြဲလ ။ ။ ပေလာင္လူမ်ဳိးမ်ားသည္ တပို႔တြဲလတြင္ မ်ားေသာအားျဖင့္ မုန္႔လုပ္စား တတ္ပါတယ္။ အဓိကမုန္႔မ်ားမွာ မုန္႔ဖက္ထုပ္ (ေကာက္ၫွင္းဆန္ကို အမုန္႔ႀကိတ္ၿပီး ႀကံသကာ၊ အုန္းသီး၊ ႏွမ္း၊ ဖတ္ရြက္ ႏွင့္ ထုပ္ထား) မုန္႔လက္ေကာက္၊ ေခါပုတ္၊ ေခါင္ယာဂု စအရွိသည္ကို ျပဳလုပ္ပါတယ္။ ေျခာက္ေသြ႕တဲ့ရာသီျဖစ္သလို အစားအေသာက္ဆင္းရဲတဲ့အခ်ိန္ျဖစ္ပါတယ္။
ၾကမ္းတမ္းစြာအလုပ္လုပ္ရတဲ့ အခ်ိန္ျဖစ္တာေၾကာင့္ တပို႔တြဲ မတိုင္ခင္ (၃-၄)အလုိမွာ အနားယူပါတယ္။ ေကာက္ၫွင္းဆန္၊ ႀကံသကာတို႔ လုယက္၀ယ္ယူထားၾကပါတယ္။ ၿပီးေတာ့ မ်ားေသာအားျဖင့္ ေန႔ခင္း (သို႔) ညဆုိရင္ လူပ်ဳိ၊ အပ်ဳိမ်ားက အခ်ိန္ယူၿပီး မုန္႔ ႀကိတ္ၾကပါတယ္။ လူငယ္မ်ားက တအိမ္တက္ တအိမ္ဆင္း ကူညီေလ့ရွိပါတယ္။
မုန္႔ရတဲ့အခ်ိန္မွာ အိမ္တြင္းရွိ ဘုရားကို အထြဏ္ထိပ္ထားၿပီး အရင္လွဴသလို ဘုန္းႀကီးေက်ာင္းမွာရွိေသာ ဘုရားကိုလည္း သြားေရာက္လွဴဒါန္းခဲ့ပါတယ္။ ၿပီးေတာ့ ေဆြမ်ဳိးအိမ္မ်ားကို မုန္႔လိုက္ေပးပါတယ္။ သူအိမ္လည္းလုပ္ ကိုယ္အိမ္လည္းလုပ္ မုန္႔မ်ားကို ဖလွယ္ ေပးၾကပါတယ္။ အရမ္းကို ေပ်ာ္စရာ ေကာင္းပါတယ္။ အိမ္တိုင္းလိုလို အလုပ္နားၿပီး အခ်ိန္ေပး မုန္႔လုပ္ေလ့ရိွပါတယ္။
ၿပီးေတာ့ ထင္ျဖဴ (မိုင္လို)ကို ေစတီပံုေဆာက္ပါတယ္။ တပို႔လျပည့္ေရာက္ တယ္ဆိုရင္ ထင္ျဖဴ မီးပံုပြဲကို ဗံုေမာင္းတီးၿပီး မီးရႈၾကပါတယ္။ ဒါဟာလဲ ပေလာင္တို႔ရဲ့ ရိုးရာျဖစ္ပါတယ္။
တေပါင္းလ ။ ။ တေပါင္းလဟာ ပေလာင္တို႕အတြက္ အေပ်ာ္ရႊင္ဆံုးအခ်ိန္ျဖစ္ပါတယ္။ နယ္အရပ္ရပ္က ပေလာင္ လူမ်ဳိးမ်ား စုေပါင္း၍ ပြဲေတာ္ ဆင္ႏြဲတဲ့ အခ်ိန္ျဖစ္ပါတယ္။ နမ့္ဆန္ၿမိဳ႔မွာဆိုရင္ ဘုရားႀကီးရွိပါတယ္။ ဘုရာၾကီးေပၚမွာ ဆုိင္ခင္းအတြက္ သဲကေလးေတြ ေဆာက္လုပ္ထားပါတယ္။ နမ့္ခမ္းဘက္ဆိုရင္ နမ့္ခမ္းၿမိဳ႔မွာျဖစ္ျဖစ္ ေက်းရြာအုပ္စုပဲျဖစ္ျဖစ္ စုေပါင္းၿပီး လုပ္ေဆာင္ၾကပါတယ္။ မန္တုန္မွာဆုိရင္ လည္း ထိုနည္းတူစြာျဖင့္ ျပဳလုပ္သလို တျခားေသာ ၿမိဳ႔နယ္ေတြမွာ လည္း ျပဳလုပ္ပါတယ္။
ေနာက္ တျခားေသာ သီေပါ၊ လားရိႈး၊ ေက်ာက္မဲ ရွမ္းလူမ်ဳိးက လာေရာက္၍ စားစရာ ငါးခ်ဥ္ေကာင္း၊ ၀က္သခ်ဥ္းေကာင္း၊ မုန္ညင္းခ်ဥ္းေျခာက္၊ မုန္ညင္းေျခာက္၊ မုန္႔မ်ဳိးစံုတို႔ အစရွိတဲ့ ေရႊဖီခ်ိန္ သံုးဖို႔ ခေမာက္ ေတြကို လည္း ေရာင္းခ်ပါတယ္။ ဘုရားႀကီး၊ ဘုန္းႀကီးေက်ာင္းေတြမွာလည္း လူေတြ စည္းကားတဲ့ အခ်ိန္ျဖစ္ပါတယ္။ စည္းကားလြန္းလို႔ လူရပ္တဲ့ေနရာေတာင္ တခါတေလ မရွိဘူး။ ေပ်ာ္စရာလဲ အရမ္းေကာင္းပါတယ္။ ငါးခ်ဥ္ကို ၀ယ္စား ခ်င္ရင္ တဆုိင္၀င္ တဆိုင္ထြက္ လိုက္ၿမီးၿပီးမွ ေကာင္းတဲ့ဆုိင္ေတြ႔ရင္ ၀ယ္ပါ တယ္။ ဘုရားကို ေရႊဖီခ်ိန္ စစထြက္တဲ့ မိုးလြတ္၊ ေလလြတ္ လက္ဖက္ ေျခာက္ကို သြားေရာက္ လွဴဒါန္းတဲ့ အခ်ိန္လဲျဖစ္ပါတယ္။
တန္ခူးလ ။ ။ သႀကၤန္ပြဲေတာ္ဆိုရင္လည္း အေပ်ာ္ဆံုးအခ်ိန္ျဖစ္ပါတယ္။ ေရႊဖီခ်ိန္ အလုပ္နားတဲ့ အခ်ိန္ျဖစ္ပါတယ္။ လူေပါင္းစံုနဲ႔ ရြာကို လက္ဖက္လာခူးတဲ့အခ်ိန္ျဖစ္ေတာ့ လူေပါင္းစံု စည္းကားတဲ့ အခ်ိန္ျဖစ္ပါတယ္။ သႀကၤန္ပြဲေတာ္မွာဆုိရင္ ဘုရားကို ေရသပၸါယ္္ေပးတယ္။ လူႀကီးေတြကို လုိက္ၿပီး ေရခ်ဳိးေပး အစရွိသည့္တို႔ကို လိုက္လုပ္ေလ့ရွိပါတယ္။
တခ်ဳိ႕ေသာ ၿမိဳ႕မွာဆုိရင္ မုန္႔ဖတ္ထုပ္ေတြ လုပ္စား၊ ေရစိမ္းေခါက္၊ မုန္႔ဟင္းခါး၊ ေရႊရည္ေအး အစရွိတဲ့ မုန္႔မ်ဳိးစံုကို လုပ္တတ္ၾကပါတယ္။ ကိုယ့္နဲ႔ရင္းႏွီးေသာ မိတ္ေဆြအေပါင္းအသင္းမ်ားကို ဖိတ္ေကၽြးပါတယ္။ ကိုယ့္နဲ႔အသိမိတ္ေဆြမ်ား တယ္ဆိုရင္ တအိမ္ၿပီး တအိမ္လုိက္ ဖိတ္ၾကပါတယ္။ တခ်ဳိ႕က်ေတာ့ လူပ်ဳိ၊ အပ်ဳိေတြေပါင္းၿပီး ၀င္ေငြရွာ စုေဆာင္း လာသမွ် ဧည့္သည္မ်ားကို ေကၽြးေမြး ပါတယ္။
ကဆုန္လ ။ ။ ကဆုန္လဆိုရင္ မ်ားေသာအားျဖင့္ ပိုက္ဆံတတ္ႏုိင္ေသာ ရြာဆုိရင္ ပါဌာန္းပြဲ (ဘုန္းႀကီးတရားေဟာ္ပြဲ) ကို ျပဳလုပ္ေလ့ရွိပါတယ္။
၀ါတြင္းသံုးလ ဆုိရင္ သက္ႀကီး ရြယ္အိုးေတြက ဥပုဒ္အဖိတ္တုိင္းတြင္ ဇရပ္မွာ သြားေစာင့္ပါတယ္။ ဥပုဒ္သြားေစာင့္တဲ့အခ်ိန္ဆိုရင္ ရြာမွာႀကီးတဲ့ လူပ်ဳိ၊ အပ်ဳိေတြ၊ အသက္ ၃၀-၄၀ရွိတဲ့အမ်ဳိးသမီးေတြက ညေရာက္ရင္ အခ်ဳိပြဲတခုခု သြားေကၽြးပါတယ္။ တခ်ဳိ႕ေသာ လူငယ္ေတြက အဖြဲ႕ ဖြဲ႕ၿပီး ၀င္ေငြရွာပါတယ္။ အဘိုး၊ အဘြားေတြကို ေကၽြးေမြးဖို႔ျဖစ္ပါတယ္။
အဖိတ္ညေနဆုိရင္ ကုမၼာရီအဖြဲ႕မ်ားက လျပည့္ေန မနက္ဆြမ္းေတာ္ တင္ရန္အတြက္ အသီးအႏွံကို ပံုစံအမ်ဳိးမ်ဳိးနဲ႔ ပန္းပံုေဖာ္ပါတယ္။ ျပင္ဆင္ ထားပါတယ္။ ဘုန္းႀကီးနဲ႔ ဥပုဒ္ေစာင့္ေသာ အဘိုးအဘြားေတြအတြက္ ထမင္းဟင္းကို ျပင္ဆင္ထားပါတယ္။ တခါတေလ တ–ခံေပးတဲ့လူရွိတယ္။
ရြာသူရြာသားေတြလည္း အဖိတ္၊ ဥပုဒ္ဆိုရင္ အလုပ္နားၾကပါတယ္။ အဘိုး၊ အဘြားေတြလည္း လျပည့္ေန႔မတုိင္းခင္ (၈)ရက္မွာ ဘုန္းႀကီးေက်ာင္း၊ ေစတီမွာ ရွိတဲ့ ျမက္ပင္ေတြကို သြားေရာက္ရွင္းလင္းၾကပါတယ္။ ၀ါတြင္းသံုးလဆိုရင္ လူငယ္ေတြ၊ သက္ႀကီး ရြယ္အိုးေတြက အရမ္းေပ်ာ္ရႊင္ၾကပါတယ္။
သီတင္းကၽြတ္လ ။ ။ သီတင္းကၽြတ္၀ါဆိုပြဲေတာ္ ဆုိရင္ေတာ့ တရြာၿပီး တရြာ လိုက္လံ လွဴဒါန္းၾကပါတယ္။ က်မတို႔နဲ႔ ရင္းႏွီးတဲ့ရြာျဖစ္သလို က်မတို႔နဲ႔ အလွဴအဒါန္း လုပ္ခ်င္ေသာရြာလည္းျဖစ္ရမယ္္။ က်မတို႔ ဘုန္းႀကီးက ၀ါႀကီးတယ္ဆုိရင္ က်မတို႔ဆီ အရင္လွဴရပါတယ္။ တျခားရြာ ဘုန္းႀကီး ၀ါႀကီးတယ္ဆုိရင္ တျခားရြာကို သြားလွဴရပါတယ္။
သီတင္းကၽြတ္၀ါဆိုပြဲဆုိရင္ လူဦးေရကို မသတ္မွတ္ထားပါဘူး။ လာခ်င္ သေလာက္ လာလို႔ရပါတယ္။ မလာခင္ဆုိရင္ေတာ့ လူဦးေရ ဘယ္ေလာက္လာ မလဲဆုိတာ ခန္႔မွန္းၿပီး ေျပာေပးရပါတယ္။ ဒါမွ ရြာအိုးသူႀကီးေတြ ဟင္းခ်က္၊ ထမင္းခ်က္ဖို႔ ခန္႔မွန္းႏုိင္ပါတယ္။ ဟင္းေတြက မ်ားေသာအားျဖင့္ ရြာမွာရွိေသာ ဖရံုသီး၊ ဗူးသီး၊ မ်ဥ္းခ်ဥ္နဲ႔ ဟင္းခ်က္ဖို႔ ထင္း အစရွိသည္တို႔ကို ရြာအိုးသူႀကီးထံ ေစတနာရွိသေလာက္ ေပးရပါတယ္။ ထမင္းကို ရပ္ကြက္အလိုက္ သတ္မွတ္ၿပီး ခ်က္ခိုင္းပါတယ္။ က်န္ရွိေသာ လုိအပ္ေသာ အသံုးစရိတ္ မ်ားကိုရြာမ်ားက ေစတနာရွိသေလာက္ လွဴဒါန္းၾကပါတယ္။
တခ်ဳိ႕ရြာေတြဆိုရင္ ပိုက္ဆံတတ္ႏုိင္ေသာ လူငယ္အဖြဲ႕ရွိတယ္ဆုိရင္ စတိတ္ရွဳိးပြဲ ေထာင္ပါတယ္။ မ်ားေသာအားျဖင့္ စတိတ္ရႈိးရွိေသာ ရြာကို လူေတြက စည္းကားေလ့ရွိပါတယ္။
တရြာၿပီးတရြာလိုက္လွဴဒါန္းတဲ့အခ်ိန္မွာ ေပ်ာ္စရာ အလြန္ေကာင္းပါတယ္။ ကိုယ့္ရြာအလွည့္ေရာက္ရင္ တျခားရြာကို ႀကိဳဆုိဖို႔အတြက္ အိုးစည္းေမာင္းသံနဲ႔၊ ဗံုေမာင္းသံနဲ႔ ႀကိဳဆုိပါတယ္။ လူပ်ဳိေခါင္းေဆာင္၊ အပ်ဳိေခါင္းေဆာင္နဲ႔အတူ လူပ်ဳိ၊ အပ်ဳိနဲ႔ ေပါင္းၿပီး ႀကိဳဆုိေပးရပါတယ္။ တခ်ဳိ႕ရြာဆုိရင္ အရမ္းကို ေ၀းလြန္ လွၿပီး တညေစာၿပီး လာအိပ္ပါတယ္။ သတင္းကၽြတ္ပြဲေတာ္သည္ ပေလာင္ေတြရဲ့ တန္ဖိုးထားေသာ အရာျဖစ္ပါတယ္။
တန္ေဆာင္မုန္း ။ ။ တန္ေဆာင္မုန္းလ ဆိုရင္ ဆီးမီးခြက္ထြန္းပြဲ ျပဳလုပ္ေလ့ရွိပါတယ္။ အဖိတ္ေန႔ဆုိရင္ လူပ်ဳိ၊ လူပ်ဳိေခါင္းေဆာင္မ်ားက ဗံုေမာင္းနဲ႔အတူ သို္င္းအကကို ကပါတယ္။ အပ်ဳိေခါင္းေဆာင္ေတြ အပ်ဳိေခ်ာေလးႏွစ္ေယာက္ကို ေရြးခ်ယ္ၿပီး လက္ကိုင္ပ၀ါ ခါးၾကားမွာ ထုိးခိုင္းပါတယ္။ တခ်ဳိ႕ေသာလူပ်ဳိေတြက အပ်ဳိေလးကို စေနာက္ခ်င္တာနဲ႔ ဟိုေရွာင္ ဒီေရွာင္ လိုက္ေနာက္ေနပါတယ္။ အခ်ိန္ ၅-၁၀မိနစ္ေလာက္ၾကားမွ လက္ကိုင္ပါ၀ါ ထိုးရပါတယ္။ တခ်ဳိ႕အပ်ဳိေလးက ၾကမ္းတမ္းတယ္။ အိတ္ေထာင္ထဲကိုရေအာင္ထည့္သလို တခါတေလ အိတ္ ေထာင္္ၿပဲတဲ့အထိ ျဖစ္ပါတယ္။ ညေန (၈)နာရီမွ (၁၂)နာရီအထိ သိုင္းအက ကေလ့ရွိပါတယ္။ အဖိတ္ေန႔နဲ႔လျပည့္ေန႔ဆုိရင္ ဖေယာင္တုိင္းကို အိမ္တုိင္းလိုလို ထြန္းၾကပါတယ္။
လျပည့္ေန႔ဆုိရင္ ထင္းရႈမီးပံုနဲ႔ ဆီးမီးထြန္းပံုပြဲကို ေစတီမွာ ထြန္းပါတယ္။ ေစတီေတာ္မွာ အဘြားႀကီးေတြရဲ့အလွည့္ျဖစ္ၿပီး ဗံုေမာင္းအႀကီးကို တီးခတ္ရင္း ကပါတယ္။ မီးပံုပြဲကို ႀကိဳဆုိတဲ့အေနနဲ႔ျဖစ္ပါတယ္။ ဒီေန႔ထူး၊ ေနမွ်ေတြဟာ က်မတုိ႔ ပေလာင္လူမ်ဳိးေတြရဲ့ တန္ဖိုးမျဖတ္ႏုိင္တဲ့ ေန႔ေတြျဖစ္ပါတယ္။
ပေလာင္လူမ်ိဳးတို႕၏ ရိုးရာဓေလ့ထံုးစံ
ပေလာင္ရပ္ရြာတို႔၏ ေနထိုင္ပံု
ပေလာင္လူမ်ဳိးတို႔သည္ မိသားစု အိမ္ေထာင္စုမ်ား အေဆာက္အဦးတခုတည္းတြင္ စုေပါင္းေနထိုင္ေလ့ရွိသည္။ တခ်ဳိ႕ေသာ ပေလာင္လူမ်ဳိးတို႔သည္ အိမ္လ်ားႀကီး ေဆာက္ၿပီး အိမ္ေထာင္စုေပါင္း ၄-၅အိမ္ေထာင္စုမွ ၁၂အိမ္ေထာင္စုအထိ တစည္းတလံုးတည္ိစုေပါင္းေနထုိင္ၾကပါသည္။ ဤတြင္ မိသားစု၀င္မ်ားအားလံုး စည္းလံုးျခင္းကို ျပသျခင္းလည္းျဖစ္ပါသည္။ မ်ားေသာအားျဖင့္ ပေလာင္လူမ်ဳိးတို႔ ေအးခ်မ္းတည္ၾကည္ေသာ ေတာင္ေပၚေနရာတြင္ ေနထိုင္ေလ့ရွိပါသည္။
တခ်ဳိ႔ေသာ ရြာတြင္ ေခတ္မွီ ဖြံ႕ၿဖိဳးတိုးတက္မႈေၾကာင့္ေသာ္လည္းေကာင္း၊ အဆင္ေျပေသာ မိသားစုျဖစ္၍ ေသာ္လည္္းေကာင္း၊ သူမိသားစု ကိုယ္မိသားစု လြတ္လြတ္လပ္လပ္ ေနလိုစိတ္ေၾကာင့္ေသာ္လည္းေကာင္း တအိမ္လွ်င္ တမိသားစုျဖင့္ သီးျခားေနထိုင္ေလ့ရွိသည္။
အိမ္တအိမ္တြင္ မ်ားေသာအားျဖင့္ ဖခင္က အိမ္ေထာင္ဦးစီးျဖစ္ပါသည္။ အိမ္ေထာင္စုေပါင္းအားလုံးေနေသာ အိမ္ၾကီးတခုလံုးအား အသက္အရြယ္ အၾကီးဆံုး၊ ၀ါအရင့္ဆံုး ေယာက်္ားႀကီး အႀကီးအကဲအျဖစ္ ေဆာင္ရြက္ သည္။
ရြာ၏ တိုးတက္ဖြံ႕ၿဖိဳးေရးအတြက္ ရြာဥကၠဌကို အမ်ဳိးသားမ်ားျဖင့္ ခန္႔အပ္ေလ့ရွိၿပီး ဆံုးျဖတ္ပိုင္ခြင့္ အျပည့္အ၀ ေပးထားပါသည္။ အမ်ဳိးသမီးမ်ားကို ရပ္ရြာ၏ သာေရး၊ နာေရးေလာက္တြင္ ပါ၀င္ေလ့ရွိပါသည္ အေမြဆက္ခံခြင့္
ပေလာင္လူမ်ဳိးမ်ားသည္ မ်ားေသာအားျဖင့္ မိဘ၏ အရိုက္အရာကို သားအႀကီးဆံုးက ဆက္ခံပိုင္ခြင့္ရွိပါသည္။ တျခားေသာ လက္ဖက္ၿခံ၊ ေတာင္ယာ၊ လယ္ယာတို႔ကို ညီတို႔ကို ခြဲေ၀ေပးေလ့ရွိသည္။
တခ်ဳိ႕ေသာ ၿမိဳ႕နယ္တြင္ မ်ားေသာအားျဖင့္ သားအငယ္ဆံုးကို မိဘအရိုက္အရာ ဆက္ခံခြင့္ေပးထားပါသည္။ သားအႀကီးဆံုးက အရင္အိမ္ေထာင္က်ၿပီး အိုးခြဲေပးထားေလ့ရွိပါသည္။ တခ်ဳိ႕ေသာ ေခတ္ပညာတတ္ေသာ မိဘမ်ားက သမီး မိန္းကေလးမ်ားကို သားေယာက်္ားႏွင့္ တန္းတူ အေမြးခြဲေပးပါသည္။
တခ်ဳိ႕ေသာရြာတြင္ “သားကိုသခင္ လင္မယားကို ဘုရား” ဆိုတဲ့ စကားပံုအတိုင္း သားကို ကိုးကြယ္၊ လင္ကို ကုိးကြယ္ၿပီး သမီး မိန္းကေလးမ်ားကို လံုး၀ အေမြးခြဲေ၀ေပးေလ့မရွိပါ။ သမီး မိန္းကေလးသာမက ကိုယ့္ေမြးထားေသာ ေမြးမိခင္ပါ အေမြးရပိုင္ခြင့္မရွိေခ်။ ဥပမာ မိသားစု တစုသည္ သမီးမိန္းကေလးမ်ားျဖင့္ ေမြးထားၿပီး အေဖက အေမထက္ေစာစြာ ေသဆံုးလွ်င္ အေမြးမ်ားကို အေဖဘက္ အမ်ဳိးေတာ္စပ္သူ ဦးႀကီး၊ ဦးေလးတို႔ကို အေမြးထိန္းသိမ္းထားပိုင္ခြင့္ရွိပါသည္။
အပ်ဳိ၊ လူပ်ဳိ ဘိသိက္သြန္းျခင္း
နမ့္ဆန္ၿမိဳ႕နယ္ အေနာက္ကင္းႏွင့္ ဇယန္းႀကီးတို႔တြင္ ေရွးအခါက အမ်ဳိးသမီး၊ အမ်ဳိးသား ၁၁-၁၂ႏွစ္ခန္႔ အပ်ဳိ၊ လူပ်ဳိေဘာင္၀င္စျပဳလာလွ်င္ ရပ္ရြာရွိ ဇရပ္တေဆာင္တြင္ စုေ၀း၍ အပ်ဳိးႀကီး၊ လူပ်ဳိႀကီးမ်ားက ဦးေဆာင္ကာ ဘိသိက္သြန္းေလ့ရွိၾကသည္။ ဘိသိက္သြန္းျခင္းမွာ အပ်ဳိ၊ လူပ်ဳိအဖြဲ႔ စာရင္း၀င္အျဖစ္ အသိအမွတ္ျပဳျခင္း တမ်ဳိးပင္ျဖစ္ေပသည္။
ထိုအခ်ိန္အခါမွစ၍ ရပ္ရြာအတြင္းရွိ အပ်ဳိ၊ လူပ်ဳိမ်ားမွာ အစည္းအရံုးတြင္ သေဘာမ်ဳိးျဖစ္သြားၿပီး သာေရး၊ နာေရး ကိစၥေပၚလွ်င္ စုေပါင္းလုပ္ကိုင္ေလ့ရွိၾကသည္။ ဥပမာ အပ်ဳိမ်ားက လက္ဖက္ရည္အိုးလွဴလွ်င္ လူပ်ဳိမ်ားက ပန္းကန္မ်ားလွဴၾကသည္။ အပ်ဳိ၊ လူပ်ဳိမ်ား စုေပါင္း ေကာင္းမႈျဖစ္သည့္ အပ်ဳိ၊ လူပ်ဳိ ဘုရားကို ယခုတုိင္ ယခုတုိင္ ဇယန္းႀကီးရြာ ေတာင္ကုန္းေပၚတါင္ ေတြ႔ႏုိင္ေပသည္။
အပ်ဳိ၊ လူပ်ဳိ ဘိသိက္သြန္းသည့္စံနစ္ကို ယခုအခါ အခ်ဳိ႕က ဖ်က္လိုၾကေပသည္။ သို႔ေသာ္ လံုး၀ မေအာင္ျမင္ေသးေပ။ အပ်ဳိ၊ လူပ်ဳိမ်ားကို အသင္းသေဘာမ်ဳိး စုေပါင္းဖြဲ႔စည္းထားျခင္းျဖင့္ စည္းရံုးမႈ အလိုအေလ်ာက္ ရရွိလာႏုိင္ေပသည္။ အခ်င္းခ်င္းလည္း စည္းေစာင့္ၾကသည့္အတြက္ ေျပာပေလာက္သည့္ မွားယြင္းမႈမ်ဳိး မေတြ႔ရေပ။
မယ္တို႔ပေလာင္စာအုပ္မွ ကိုးကားၿပီး ေရးသားထားပါသည္။
လူပ်ဳိလွည့္ရေသာည
ပေလာင္လူမ်ဳိးတို႔သည္ မ်ားေသာအားျဖင့္ ေခတ္မွီေသာ စာေပစာယူ စနစ္ က်င့္သံုးျခင္း အလြန္နည္းပါးသည္။ လူပ်ဳိမ်ားသည္ အပ်ဳိအိမ္တြင္ လြတ္လြတ္လပ္လပ္ အိမ္ေပၚတက္၍ စကားေျပာခြင့္ရွိပါသည္။ မိဘမ်ားသည္ နားလည္မႈ ေပးၿပီး အခ်ိန္အေစာႀကီး အိပ္ေလ့ရွိၿပီး ေရွာင္ေပးထားပါသည္။
တခါတေလ လူပ်ဳိ (၃-၅)ေယာက္ အထိ အပ်ဳိအိမ္ကို လာေရာက္ခြင့္ရွိပါသည္။ ပထမဦးဆံုးေရာက္ရွိလာေသာ လူပ်ဳိသည္ အပ်ဳိမေလးႏွင့္ ပထမ ဦးဆံုးစကား ေျပာပိုင္ခြင့္ရွိပါသည္။ အစဥ္လုိက္အတုိင္း စကားေျပာရပါတယ္။ တခ်ဳိ႕ေသာ လူပ်ဳိမ်ားသည္ တျခားေသာ လူပ်ဳိကို ငဲ့တဲ့အေနနဲ႔ နာရီပိုင္းအနည္းငယ္သား စကားေျပာၿပီး ထျပန္သြားတတ္သည္။ တခ်ဳိ႕ေသာ လူပ်ဳိသည္ ညစ္ပတ္ၿပီး ကိုယ့္သူငယ္ခ်င္းကို အလွည့္မေပးခ်င္၍ သူတစ္ေယာက္ထဲ အခ်ိန္အၾကာႀကီး ထိုင္ေျပာေလ့ရွိပါသည္။
စကားေျပာသည့္အခါတြင္ အပ်ဳိမ်ားက တခါတေလ ညေနစား မစားေသးဘဲ လူပ်ဳိမ်ားက ေရာက္ခ်တတ္ပါသည္။ အဖိတ္၊ ဥပုဒ္ေန႔ညဆုိလွ်င္ အခ်ိန္ကို ပို၍ ထုိင္ေျပာေလ့ရွိပါသည္။ အဘယ္ေၾကာင့္ဆုိေသာ္ အဖိတ္၊ ဥပုဒ္တြင္ွ အလုပ္နားေလ့ရွိပါသည္။ မိုးလင္းေပါက္အထိ ထုိင္တတ္ပါသည္။ တခ်ဳိ႕ေသာ အပ်ဳိေလးမ်ားသည္ မနက္မိုးလင္း တာနဲ႔ မအိပ္ဘဲ ထမင္းဟင္း တခါထဲ ခ်က္ထားပါသည္။
တခ်ဳိ႔ေသာ မိဘမ်ားသည္ သားသမီးကို နားလည္ၿပီး ဘာမွ မေျပာဘဲ စကား ေကာင္းေကာင္း မြန္မြန္ေပး ေျပာပါသည္။ တခ်ဳိ႕ေသာ မိဘမ်ားသည္ လူပ်ဳိကို သိပ္ၿပီး သေဘာမက်ဘူးဆုိရင္ လံုး၀ မေရွာင္ေပးေပ။ သမီးမိန္းကေလးႏွင့္အတူ လူပ်ဳိႏွင့္ ၀ုိင္းဖြဲ႕၍ စကားထုိင္ေျပာပါသည္။
စကားေျပာသည့္ေနရာတြင္ ပေလာင္အိမ္သည္ မီးပံု၀ုိင္းတခု အိမ္တိုင္းလိုလို ရွိထားပါသည္။ မီးပံု၀ုိင္းတြင္ ထိုင္ၿပီး စကားေျပာရပါသည္။ ေခ်ာင္ႀကိဳ ေခ်ာင္ၾကားတြင္ စကားေျပာခြင့္မရွိေပ။ စကားေျပာရင္ အခါရည္ၾကမ္းကို ေသာက္တတ္သလို တခါတေလ ကြမ္း၊ေဆးစားတတ္ေသာ အမ်ဳိးသားရွိလွ်င္ ကြမ္း၊ေဆးႏွင့္ ဧည့္ခံထားပါသည္။
လူပ်ဳိလွည့္နည္းမွာ တေနရာႏွင့္ တေနရာ မတူၾကေပ။ လြန္ခဲ့ေသာ ႏွစ္ေပါင္း ၄၀ေက်ာ္တုန္းကဆုိရင္ လူပ်ဳိမ်ားက (၄-၅)ေယာက္လာၿပီးဆုိလွ်င္ တခ်ဳိ႕ေသာ လူပ်ဳိမ်ားက အက်င့္ပုတ္ၿပီး အပ်ဳိအိမ္ ေလွကား (သို႔) ပစၥည္းတခုခု ယူသြားေလ့ရွိပါသည္။ မိဘမ်ားက ေတာင္းပန္ၿပီး ပစၥည္းကို သြားယူရပါသည္။ အေပါက္ႏွင့္ စကားေျပာဓေလ့လည္းရွိပါသည္။ အခုေတာ့ အေပါက္ႏွင့္ စကားေျပာေသာ ဓေလ့တြင္ တျဖည္းျဖည္း ေပ်ာက္ကြယ္သြားပါသည္။
သတို႔သမီးခိုးယူနည္း
ႏွစ္ဘက္မိဘ မည္မွ်ပင္ သေဘာက်ေစကာမူ၊ မဂၤလာမေဆာင္မီ သတို႔သမီးကို သတို႔သားက ပဌမ ခုိးယူရေသာ ထံုစံရွိသည္။ သတို႔သမီး ခုိးယူနည္းမ်ာ သတို႔သားကိုယ္တုိင္သြား၍ မခုိးရဘဲ၊ သတိုးသားႏွင့္ ခင္မင္ရင္းႏွီးသူ ကာလသား၊ ကာလသမီး (၄-၅) ေယာက်္ကို လြတ္ၿပီး ခိုးယူရသည္။ သတို႔သမီးသည္ ခ်စ္သူ သတို႔သားေနာက္သို႔ လုိက္ရန္ အသင့္ျဖစ္ေသာအခါ မိဘမာ်းအား အသိေပးသည့္အေနျဖင့္ ျခင္းကေလးတခုအတြင္း “တြယ္” ကြမ္းသီးေတာင့္ ကြမ္းစားေဆး (ဓါးလွီးေဆး) ရွားေစးႏွင့္ ကြမ္းသီးစိတ္ အနည္းငယ္ကို ထည့္ၿပီး မိဘ (သို႔) အုပ္ထိန္းသူတဦးဦး အိပ္ရာမွ ႏိုးလွ်င္ ခ်က္ျခင္းေတြ႔ျမင္ေလာက္သည့္ ေနရာတြင္ ခ်ထားေလ့ရွိသည္။ ၄င္းျခင္းကေလးႏွင့္အတူ မိဘႏွစ္ပါးအား ကန္ေတာ့ပန္းအျဖစ္ ပန္းတမ်ဳိးမ်ဳိးႏွင့္ သတို႔သား၏ အင္အားအေလ်ာက္ မိဘကို ကန္ေတာ့ေၾကးေငြအျဖစ္ ပူးတြဲခ်ထားေလ့ရွိၾကပါသည္။ ထိုသို႔ခ်ထားၿပီး လာေရာက္ခိုးသူကာလသား ကာလသမီးႏွင့္ သတို႔အိမ္သို႔ လိုက္သြားရရိုး ထံုစံရွိေပသည္။(ပေလာင္ေက်းလက္ေဒသ၌ အပ်ဳိတုိင္းလိုလို ျခင္းၾကားငယ္ကေလးမ်ားကို ေဆာင္ထားေလ့ရွိၾကသည္။ ၄င္းျခင္းကေလးမ်ားကို ျမက္တမ်ဳိးျဖင္ည ေန႔ေကာင္းရက္သာတြင္ ရက္လုပ္ေလ့ရွိသည္။ အရြယ္မွာ လက္သန္းခန္႔ ရွည္းလ်ားလ်ားျဖစ္သည္။)
သတို႔သမီး ေရာက္လာေသာ္လည္း သတို႔သားက ဆုိင္ရံုသာဆုိင္ၿပီး မပို္င္ေသးေပ။ သတို႔သမီးက ခိုးေပးသူ အပ်ဳိေဖာ္မ်ားႏွင့္အတူ အခန္းတခန္းမွာ အိပ္ရၿပီး သတို႔သားက ခိုးေပးသူ လူပ်ဳိေပးမ်ားႏွင့္အတူ အျပင္ခန္းမ် အိပ္ရသည္။ သတို႔သမီး လူႀကီးမိဘမ်ား အိပ္ရာမွ ႏုိးေသာအခါ၊ ျခင္းၾကားရွည္ကေလးႏွင့္ ပန္း၊ ေငြတို႔ကို ေတြ႕ျမင္လွ်င္ မိမိတို႔သမီး ခ်စ္သူေနာက္ လုိက္သြားေၾကာင္းကိုသိၾကသည္။
အကယ္၍ ၄င္းပစၥည္းမ်ား မေတြ႔လွ်င္ မိမိတို႔သမီးအား မသူေတာ္ အဓမၼသား လူဆိုးမ်ားေခၚေဆာင္သြားေလမည္လား (သို႔) ေတာရဲက်ားသစ္မ်ား ခ်ီေဆာင္သြားေလသလားဟု စိုးရိမ္မကာင္းျဖစ္ကာ ဆုိင္ရာ အႀကီးအကဲတို႔ကို တုိင္ၾကားျခင္းျပဳၾကသည္ ဆုိင္ရာတို႔ကလည္းလူေပ်ာက္ကို ရွာေဖြၾကရသည္။
သတိုသားအိမ္တြင္ လူပ်ဳိ၊ အပ်ဳိတို႔ ေပ်ာ္ေပ်ာ္ပါးပါးႏွင့္ စုရံုးစားေသာက္ေနၾကသည္မွာ အလွဴကေလး သဖြယ္ျဖစ္ေန၏။ သတို႔သားႏွင့္ သတိုးသမီးတို႔အား အုပ္ထိန္းသူ လူႀကီးမိဘမ်ား စံုရာေရွ႕တြင္ လက္ထပ္ထိမ္းျမာ္းေပးမႈ မရွိေသးေသာေၾကာင့္ ျမင္ရံုသာျမင္ရ မၾကင္ရတဲ့ဘ၀ႏွင့္ပင္ ေနရေသးသည္။
သတို႔သမီး မိဘမ်ားက တရက္၊ ႏွစ္ရက္ၾကာေသာအခါ သတို႔သမီးကို ျပန္၍ေခၚသြားၾကသည္။ သတို႔သားဘက္မွ အေဖာ္မ်ားကလည္း ဒုတိယႀကိမ္ ျပန္၍ ခိုးယူရျပန္သည္။ သတို႔သမီးဘက္ကလည္း တရက္၊ ႏွစ္ရက္ၾကာလွ်င္ ျပန္ေခၚၾကျပန္သည္။ သတို႔သားဘက္ကလည္း တတိယအႀကိမ္ ျပန္ခိုးယူရျပန္သည္။ ဒုတိယ၊ တတိယ ခိုးယူေသာအႀကိမ္မ်ား၌ ျခင္းၾကားရွည္ကေလးႏွင့္ ပန္း၊ ေငြတုိ႔ကို မထားရေတာ့ေပ။သတို႔သမီးဘက္က အႀကိမ္ႀကိမ္ျပန္ေခၚယူၾကသည္မွာ သတို႔သားႏွင့္ သေဘာမတူ၍ မဟုတ္ေပ။ မိမိတို႔သမီးကေလးကို ခ်စ္လြန္းလွ၍ အိမ္ေထာင္မျပဳေစလိုေသးေသာ သေဘာရသည္ဟု အယူအၾကသည္။ ဤဓေလ့ထံုးတမ္းမွာ ၿမိဳ႕ႀကီးအရပ္ႀကီးမ်ား၌ ပေပ်ာက္လုနီးၿပီးဟု ဆိုၾကသည္။သံုးႀကိမ္ေလာက္ အျပန္လွန္ခိုးယူၿပီးမွ “ တာက်ဳိက္” မဂၤလာေဆာင္အခမ္းအနားေခါင္းေဆာင္လုပ္သူကို သတို႔သမီးကေလး မိဘမ်ားထံလြတ္ၿပီး မဂၤလာေဆာင္ႏွင္းရန္ ကိစၥ စီမံၾကရသည္။ သတို႔သမီး မိဘမ်ားက သတို႔သား အဆင့္အတန္း၊ မ်ဳိးရိုး၊ ဂုဏ္သိကၡာ၊ အေျခအေနကို ၾကည့္ၿပီး သင့္ေတာ္ေသာ ခန္း၀င္ပစၥည္းမ်ားကို တင္ေစသည္။
တန္ေဆာင္မုန္းလ၊ တပို႔တြဲလ၊ တေပါင္းလ၊ နယုန္လ၊ ေလးလကိုသာ လက္ထပ္ မဂၤလာေဆာင္ျပဳေကာင္းေသာ လအျဖစ္သတ္မွတ္ထားၾကသည္။ က်န္ ၈ လကို ေရွာင္ၾကဥ္ၾကသည္။ သို႔ေသာ္ အေရးႀကီးသလို၊ အေၾကာင္းေပၚလောသာ္လ ေလာကီပညာ ကၽြမ္းက်င္ေသာ ပုဂၢိဳလ္မ်ားက အေသးစိတ္ ေန႔ေကာင္းရက္သာ အခ်ိန္ မဂၤလာကို စီစစ္ေရြးထုတ္ကာ လက္ထပ္ေပးတတ္ၾကေပသည္။
မယ္တို႔ပေလာင္စာအုပ္မွ ကိုးကားၿပီး ေရးသားထားပါသည္။
ကိုယ္၀န္ေဆာင္ခ်ိန္ႏွင့္ မီးဖြားခ်ိန္
ကိုယ္၀န္ေဆာင္အမ်ဳိးသမီးတေယာက္ျဖစ္လွ်င္ ေရွာင္ရမည့္ အခ်က္ရွိပါသည္။ အ၀င္ထြက္ တခါးေပါက္တြင္ လံုး၀ မထိုင္ရပါ။ အေလးပင္ မသယ္ရ။ မ်ားေသာအားျဖင့္ သူမ်ားႏုိင္ငံက မီးမဖြားမီ (၃)လအတြင္း ဦးေႏွာက္ကို အနားေပး၊ ကိုယ္၀န္ကို ေစာင့္ေရွာက္ဖို႔အတြက္ ခြင့္(၃)လ ယူထားပါသည္။သို႔ေသာ္ ပေလာင္လူမ်ဳိးမ်ားသည္ မ်ားေသာအားျဖင့္ မေမြးမခ်င္း အလုပ္ကို ပင္ပင္ပန္းပန္း အလုပ္လုပ္ရပါသည္။မီးဖြားၿပီးတဲ့အခ်ိန္ဆိုရင္ မ်ားေသာအားျဖင့္ ပေလာင္ေဒသတြင္ အရပ္လက္သည္ႏွင့္ မီးဖြားးရပါသည္။ ၿမိဳ႕ႏွင့္နီးကပ္ၿပီး စီးပါြးေရးအဆင္ေျပေသာ မိသားစုေလာက္တြင္ ေဆးရံုးသို႔ သြားဖြားပါသည္။ တခ်ဳိ႕ေသာ အမ်ဳိးသမီးသည္ မီးဖြားခါးနီးတြင္ အလုပ္သြားလုပ္၍ ေတာင္ယာ၊ လက္ဖက္ၿခံတို႔ ကေလးေမြးလိုက္ပါသည္။ မီးဖြားသည့္ အခ်ိန္တြင္ ကေလးႏွင့္ေယာက်္ားေလး လံုး၀ ၀င္ၾကည့္ခြင့္မရွိေပ။ ပေလာင္အိမ္တြင္ မ်ားေသာအားျဖင့္ မီးတြင္း၀ုိင္းရွိပါသည္။ မီးဖြားသည့္ အမ်ဳိးသမီးတေယာက္ျဖစ္လွ်င္ ပူေသာအရာသီျဖစ္ျဖစ္ မီးတြင္းနား ၄၅ရက္ အထိ ေနေပးရပါသည္။ (၇) မျပည့္မခ်င္း တျခားေသာ ေဆြမ်ဳိးအိမ္သို႔ သြားလည္ခြင့္မရွိပါ။ တခ်ဳိ႕ အဆင္မေျပေသာ မိသားစုသည္ မီးဖြားၿပီး ၁၅-၂၀ရက္တြင္ မီးတြင္းမွ ထြက္၍ အလုပ္လုပ္ရသည္။ မီးဖြားေပးေသာ အရပ္လက္သည္ကို လက္ေဆးခ ေစနာရွိသေလာက္ ပိုက္ဆံထည့္ၿပီး ကင္းပြန္ရည္ႏွင့္ ဆပ္ျပာေမႊးကို ပူေဇာ္ေပးေလ့ရွိပါသည္။ http://www.palaungwomen.com/ ပေလာင္ျပည္နယ္လြတ္ေျမာက္ေရးအဖြဲ႔ ဌာနခ်ဳပ္ စာအုပ္မွ ေကာက္ႏုတ္ေရးသားထားသည္။
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v • d • e
ျမန္မာ အစိုးရသတ္မွတ္သည့္ လူမ်ိဳးနွင့္ တိုင္းရင္းသားမ်ား
ကခ်င္
ကခ်င္ - တရုမ္း - ဒေလာင္ - ဂ်ိမ္းေဖာလူမ်ိဳး(သိန္းေပၚ၊ ဂ်င္းေဖာ) - ေလာ္ေ၀ၚ(မ႐ူလူမ်ိဳး) -ရဝမ္လူမ်ိဳး- လာခ်ိဒ္- လီဆူလူမ်ိဳး- ဇိုင္၀ါး- ေဂၚရစ္ - ခါ႔ခူးလူမ်ိဳး - ဒုရင္ - လရွီလူမ်ိဳး - အဇီး
ကယား
ကယား(သို႔)ကယန္း - ဇယိန္လူမ်ိဳး - ပေဒါင္လူမ်ိဳး - ေဂခို - ေဂဘား - ပရဲလူမ်ိဳး - မႏူမေနာ္ - ယင္းတလဲ - ယင္းေဗာ္လူမ်ိဳး
ကရင္
ကရင္ - ကရင္ျဖဴ - ပေလကီး (ပေလခ်ီ) - မြန္ကရင္ - စေကာကရင္ - တေလွပြာ - ပကူး - ဘြဲ - ေမာေနပြား - မိုးပြ - ပိုးကရင္
ခ်င္း
ခ်င္း - ကသည္း - မယ္တိုင္ (ကသဲ) - ဆလိုင္း - ကလင္ေကာ (လူေရွ) - ခမီ - ေအာဝခမီ - ေခါႏိုး - ေခါင္စို - ေခါင္ဆိုင္ခ်င္း - ခြာဆင္းမ္ - ခြန္လီ (ဆင္မ္) - ဂန္တဲ့ (လင္တဲ) - ေဂြးတဲ - ငြန္း - ဆီစာန္ - ဆင္တန္ - ဆိုင္းဇန္ - အရွိုခ်င္း - ခ်ိဳး - ခမီ - လိုင္မီး - - ဇိုမီး - မီဇိုး - ဇာေဟာင္ - ဆိုင္းတန္လူမ်ိဳး - ဇိုေဖ - ဇို - ဇန္ညွပ္ - တေပါင္ - တီးတိန္ (တဲဒင္မ္) - ေတဇန္ - တိုင္ခ်ြန္း - တာ့ဒိုး - ေတာရ္ - ဒင္မ္ - ဒိုင္လူမ်ိဳး - နာဂ - မာရင္ - ပနမ္း - Magun - မတူ - မီရမ္ (မရာ) - မီအဲ - မကန္း - လူရလူမ်ိဳး၊လူရွိုင္း (လူေရွ) - ေလးၿမိဳ - လ်င္းတု - ေလာက္ထူ - လိုင္ - လိုင္ဇို - ပါကင္းမ္ - ဟြာလ္ငို - အနူး - အနန္ - အူပူ (မရို) - လ်င္းတု - အရွိုခ်င္း - ေရာင္ထု
ဗမာ
ဗမာ - ထားဝယ္ - ျမိတ္ - ေယာ - ရဘိန္း - ကတူး - ကနန္း - ဆလုံလူမ်ိဳး - ဖြန္း (ဖုန္း)
မြန္
မြန္ လူမ်ဳိး
ရခိုင္
ရခိုင္ - ကမန္ - ခါမီ - ဒိုင္းနက္ - ျမိဳ - သက္
ရွမ္း
ရွမ္း - ဓေနာလူမ်ိဳး - ဓနုလူမ်ိဳး - အိုက္ဆြယ္ - အင္ - ဂုံလူမ်ိဳး(ခြန္) - အင္းသား - ေကာ္ (အခါအိေကာ) - ခန္တီးရွမ္း - ခမူ - ကိုးကန့္ - ကြီ - လားဟူ - မိုင္းသာ - ေျမာင္ဇီး - ေမာရွမ္း - ပေလာင္ - ပေလး - ပအို၀္း(ေတာင္သူ) - ဖ်င္ - ရွမ္းကေလး - ရွမ္းျကီး - မံုလူမ်ိဳး - တိုင္းလြယ္ - တိုင္းလ်မ္ - တိုင္းလုံ - တိုင္းေလ့ - ေတာင္ရိုး - ဝ - ေယာင္ - ယင္က်ား - ယင္းနက္လူမ်ိဳး - ယြန္ ။
မွတ္ခ်က္။ ။ မူရင္း "http://wikimyanmar.co.cc/wiki/index.php?title=%E1%80%95%E1%80%B1%E1%80%9C%E1%80%AC%E1%80%84%E1%80%B9" မွ ထပ္ဆင့္ကူးယူ၍ တင္ျပပါသည္။
မႏုႆပညာရွင္တို႔က မြန္၊ ၀၊ ပေလာင္လူမ်ဳိးတို႔သည္ ‘မြန္-ခမာ‘ အႏြယ္ျဖစ္ၿပီး ျမန္မာေျမေပၚတို႔ အဦးေစာဆံုး ၀င္ေရာက္လာၾကသည္ဟု လက္ခံၾကပါသည္။ မြန္-ခမာအႏြယ္သည္ ‘ေမာင္းဂုတ္‘ လူမ်ဳိးႏြယ္ႀကီးမွ ဆင္းသက္လာသည္ဟု ဆုိသည္။ ေမာင္းဂုတ္ လူမ်ဳိးႏြယ္ႀကီးမွ ‘ၾသစၾတစ္‘ ႏွင့္ ‘တီဗက္တိုတရုတ္‘ ဟု ကြဲျပားေလသည္။
၄င္းတို႔သည္ ေမာင္းဂုတ္ အႏြယ္၀င္မ်ားျဖစ္ၾကေသာ္လည္း ေဒသတခုအတြင္း ေနထုိင္ၾကရာမွ လူဦးေရ တိုးတက္မ်ားျပားလာျခင္းေၾကာင့္ မိမိတို႔၏ အသက္ရွင္ ေနႏုိင္ေရးအတြက္ ေနရာေဒသတခုမွ အျခားတခုသို႔ ေရၾကည္ရာ ျမက္ႏုရာကို ရွာေဖြေနထိုင္လုပ္ကိုင္ စားေသာက္ၾကသည္။ ဤသို႔အခ်ိန္ကာလ ၾကာေညာင္းလာေသာအခါ ေနထုိင္ရာေနရာေဒသတို႔လည္း တခုႏွင့္ တခု မတူညီေသာေၾကာင့္ ၾသစၾတစ္ႏွင့္ တိဗက္တရုတ္ဟူ၍ ကြဲျပားၾကျခင္းျဖစ္၏။ ၄င္း ေမာင္းဂုတ္လူမ်ုိးတို႔သည္ ေရၾကည္ရာ ျမက္ႏုရာရွာႀကံ၍ နယ္ေျမဒသတခုမွ တျခားတခုသို႔ ေျပာင္းေရြ႕ေနၾကရာတြင္ ေနကရိြဳတ္လူမ်ဳိးႏွင့္ အထူးသျဖင့္ ပရိုတိုၾသစလိြဳက္လူမ်ဳိးမ်ားႏွင့္ ေသြးေႏွာ္ၾကသည္ဟု ဆုိ၏။ ထိုေၾကာင့္ ၾသစၾတစ္ လူမ်ဳိးတို႔သည္ ၾသစၾတိဳနီးရွန္ႏွင့္ ၾသစႀတိဳေအရွတစ္ ဟူ၍ ယင္းတို႔၏ သာသာစကားျဖင့္ ခြဲျခားျခင္းဟုဆိုသည္။ ၾသစႀတိဳေအရွတစ္တြင္ အိႏၵိယႏုိင္ငံ (အာသံ၊ မဏိပူရ) ရွိခါဆီလူမ်ဳိး။ မု႑လူမ်ဳိး (ကိုလ္)၊ ဆန္သာလ္လူမ်ဳိး၊ နာဂဗာရီကၽြန္းရွိ နာဂဗာရီလူမ်ဳိးႏွင့္ အာသံ၊ ျမန္မာ၊ အင္ဒိုခ်ဳိင္းနားရွိ မြန္ခမာအႏြယ္ရွိတုိ႔ ေျပာဆုိေသာ စကားပါ၀င္သည္။
(ေမာင္းဂုတ္) မြန္ဂိုလိြဳလ္လူမ်ဳိးႏြယ္ႀကီး၏ မူရင္းေဒသမွ အာရွတိုက္တြင္ အမ်ားဆံုး ေနထိုင္ၾကၿပီး အထူးသျဖင့္ အရွတိုင္ေျမာက္ပိုင္း၊ အလယ္ပိုင္း၊ အေရွ႕ပိုင္းႏွင့္ အေရွ႕ ေတာင္ပိုင္းတို႔၌ ျပန္ႏွ႔ံေနထိုင္ၾကသည္။ ထိုေၾကာင့္ ဗီယက္နမ္၊ ခမာ၊ မြန္၊ ၀၊ ပေလာင္(ရိအာန္) မု႑၊ ဆန္သာလ္၊ ခါဆီစေသာ လူမ်ဳိးတို႔သည္ မြန္ခမာအႏြယ္မွ ေပါက္ဖြားလာေသာ အလြန္ေသြးနီးစပ္ၾကသည္ ညီရင္းအစ္ကို ေမာင္ႏွမရင္းသားခ်င္းဟုဆုိရေပမည္။
ထိုနည္းတူ ေမာင္းဂုတ္ (မြန္ရိုလြိဳက္လူမ်ဳိးႏြယ္ႀကီး) မွ တီဗက္တိုဘားမင္းအုပ္စုတြင္ ပ်ဳ၊ ကမ္းယံ၊ သက္၊ ခ်င္း၊ ကခ်င္း၊ ဗမာ၊ ကရင္လူမ်ဳိးျဖစ္သို႔လည္းေကာင္း ထုိင္းတရုတ္အုပ္စုမွ ရွမ္း၊ ရွမ္းတရုတ္၊ တရုတ္လူမ်ဳိးအျဖစ္သို႔လည္းေကာင္း ဆင္းသက္လာၾကသည္ဟုဆို၏။
ၾသစႀတိဳေအရွတစ္ အရွေတာင္ပိုင္းသို႔ မဆင္းသက္မီ တရုတ္ျပည္ယန္စီ ကန္ျမစ္၀ွမ္း ေဒသတြင္ မြန္ခမာ လူမ်ဳိးႏြယ္အျဖစ္ တခုတရံုးတည္း အေျခခ် ေနထိုင္လာၾက သည္ဟု ဆိုသည္။ ထိုေၾကာင့္ ယန္စီက်န္ျမစ္၀ွမ္းေဒသသည္ မြန္ခမာတို႔၏ ေဒသေဟာင္း ျဖစ္သည္ဟု ဆိုရေပမည္။ ၄င္းျမစ္၀ွမ္းေဒသသည္ ရာသီဥတု သင့္တင့္မွ်တမႈရွိၿပီး ေျမဆီၾသဇာ ေကာင္းမြန္ျခင္းေၾကာင့္ စုိက္ပ်ဳိးေရးလုပ္ငန္းကို စနစ္တက်လုပ္ကိုင္ႏုိင္ေသာ လူမ်ဳိးဟု ယူဆရသည္။ ႏွစ္ေပါင္းရွည္ၾကာစြာ တစုတရံုးတည္း စနစ္တက်အေျခခ်ေနထိုင္ၾကရာတြင္ စိုက္ပ်ဳိးေရးကုန္ထုတ္လုပ္ငန္းၾကီးျဖင့္ စနစ္က်ေသာ လူအဖြဲ႔အစည္း ဖြဲ႔စည္းၾကကာ ေက်းျပည္၊ ေက်းနယ္ထူးေထာင္ၾကသည္။ ၄င္း၌ မိမိတို႔လူမ်ဳိးမ်ား၏ လူဦးေရမ်ားျပား လာျခင္းေၾကာင့္ လည္းေကာင္း အာရွေျမာက္ပိုင္းေဒသ၌ ရာသီဥတုဆိုး၀ါးမႈ ေၾကာင့္လည္းေကာင္းေျမာက္ပုိင္း လူမ်ဳိးႏြယ္စုမ်ားအစုအၿပံဳ တိုး၀င္ဆင္းသက္လာျခင္း ေၾကာင့္လည္းေကာင္း အက်ပ္ အတည္းႏွင့္ေတြ႔ရေသာေၾကာင့္ ေတာင္ဖက္ပိုင္းသို႔ ေျပာင္းေရႊ႕လာၾကရသည္ဟုဆုိသည္။ ထိုသုိ႔ေျပာင္းေရႊ႕ၾကရာတြင္ အင္ဒိုခ်ဳိင္းနားဘက္သို႔ ဗက္ယက္နမ္ေဒသတြင္ ဗီယက္နမ္လူမ်ဳိး၊ ကေမာၻဒီးယားေဒသတြင္ ခမာလူမ်ဳိး၊ ယိုးဒယားႏွင့္ ျမန္မာျပည္ေတာင္ပိုင္းေဒသတြင္ မြန္၊ ၀၊ ပေလာင္အုပ္စုတို႔သည္လည္းေကာင္း၊ ျဗဟၼပုတၱရျမစ္ေၾကာင္းအတုိင္း အိႏိၵယျ့ပည္ ဒကီၡဏ ကုန္းေဒသတြင္ မု႑လူမ်ဳိး၊ ဘဂၤလားနယ္တြင္ ဆန္သာလ္လူမ်ဳိးႏွင့္ အာသံနယ္တြင္ ခါဆီလူမ်ဳိးတို႔ကိုလည္းေကာင္း အေျခခ်ေနထုိင္သည္ကို ေတြ႕ရသည္။
မြန္ခမာအႏြယ္ဘြား လူမ်ဳိးတို႔သည္ ဘာသာစကားတမ်ဳိးတည္ျဖစ္ေသာ္လည္း အျခား ေဒသမ်ားသို႔ ေျပာင္းေရႊ႕ေနထိုင္အေျခခ်ၿပီး ကာလၾကာျမင့္စြာခြဲခြါၾကျခင္း၊ မူရင္းဘာသာ စကားအျပင္ ေ၀ါဟာရအသစ္မ်ား တိုးတက္မ်ားျပားသံုးစြဲ၍ မိမိတို႔အႏြယ္ႏွင့္ မတူေသာ ေ၀ါဟာရမ်ားထည့္သြင္းေျပာဆုိျခင္းရွိေသာ္လည္း မူလ မြန္ခမာေ၀ါဟာရကို သံုးစြဲလ်က္ ရွိသည္ကို ေတြ႔ရွိရသည္။ ဤအေျခအေနေပၚမူတည္၍ ဘာသာေဗဒပညာရွင္တို႔က လူမ်ဳိးမ်ား ဆင္းသက္လာပံုကို ေဖာ္ထုတ္ႏုိင္ျခင္းျဖစ္သည္။
လြန္ခဲ့ေသာ ႏွစ္ေပါင္း (၁၀၀၀)ခန္႔ကပင္ မြန္ခမာအႏြယ္၀င္ မြန္၊ ၀၊ ပေလာင္ (ရိအာန္)လူမ်ဳိးတို႔သည္ တရုတ္ျပည္ေတာင္ပိုင္း ‘ ယန္စီက်န္ျမစ္၀ွမ္းေဒသ‘ ဆီမွာ ေတာင္ဖက္ သို႔ ဆင္းသက္လာၾကၿပီးလွ်င္ သံလြင္ျမစ္ေၾကာင္းႏွင့္ မဲေခါင္ျမစ္၀ွမ္းဆီသို႔ ဆင္းသက္ၾကၿပီး တုိင္းျပည္ေတာင္ပိုင္းမဲနမ္ျမစ္၀ွမ္း၌ မြန္လူမ်ဳိးစုဦးေဆာင္၍ ဒါြရာ၀တီျပည္ကို ထူေထာင္ၾက သည္။ မြန္၊ ၀၊ ပေလာင္အႏြယ္ဘြား လူမ်ဳိးတို႔ကို ေယာနက (ယူနန္) ေယာန၊ ေယာန္း(ယြန္း)၊ ေၾကာမ္း (ၾကြမ္း) ဟု ျဖစ္ေၾကာင္းဆုိပါသည္။ ‘ပေလာင္္‘ ေတာတိုး ‘ေယာလူမ်ဳိး‘ ဟု အဆိုစာရွိေလရာ ေယာနတိုင္း (ယူနန္ေဒသ)က ဆင္းသက္စီးပြားလာေသာ လူမ်ဳိးဟုဆုိသည္။ ပေလာင္တို႔သည္ မြန္တို႔ႏွင့္အတူ ျမန္မာျပည္ေအာက္ပိုင္းေဒသ၊ သထံုေဒသ၊ ပဲခူး-ေတာ္ငူေဒသတို႔တြင္ အေျခခ်ေနထိုင္ခဲ့ေၾကာင္း ပေလာင္လူမ်ဳိးႏြယ္စုတခုျဖစ္သည့္ (ရူမုိင္း)တို႔ အေျခခ်ေၾကာင္း ရမၼ၀တီဟုအည္တြင္ေၾကာင္း သေရေခတၱရာ (ျပည္)ပန္းေတာင္းအရပ္ ေဒသသို႔ ေျပာင္းေရႊ႕လာၾကေၾကာင္း၊ ရူမုိင္း (ရူမာည္း) ေရွ႕ေဟာင္းရာဇ၀င္တြင္ရွိပါသည္။ က်န္အစုမွာ ေတာင္ငူ-ရမည္သင္းေဒသမွ ရွမ္းျပည္ေတာင္းပိုင္းသို႔ ေရႊ႕ေျပာင္းေၾကာင္း ေဖာ္ျပသည္။ ၀၊ ပေလာင္အုပ္စုတစုသည္ တရုတ္ျပည္ေတာင္ပိုင္းဆီမွ ျမန္္မာျပည္သို႔ ေရႊလီျမစ္ေၾကာင္းႏွင့္ တပိန္ျမစ္ေၾကာင္းအတိုင္း ျမန္မာျပည္အထက္ပိုင္းတကာင္းေဒသ၊ ျမန္မာျပည္အလယ္ပိုင္းေဒသျဖစ္သည့္ ေရွ႕ပုဂံ(ေပါကၠံ) ေဒသ။ မင္းဘူး (၆)ခရိုင္ေဒသ၊ ပခုကၠဴ (ေယာနယ္)ေဒသ ဗိသာႏိုးေဒသတို႔၌ ၀၊ ပေလာင္လူမ်ဳိးအႏြယ္တစုတို႔သည္ ဧရာ၀တီျမစ္ ေၾကာင္းအတုိင္း ဆင္းသက္လာၿပီး အေျခခ်ခဲ့ၾကသည္ဟု ဆိုပါသည္။ ေနာက္တြင္ကား မေရွးမေႏွာင္းပင္ ေရာက္ရွိလာၾကေသာ ေရွးပ်ဴႏွင့္အႏြယ္တူလူမ်ဳိးမ်ားတို႔ ေရာေႏွာအေျခခ် ၾကေၾကာင္း သိရွိရ၏။ ေနာက္တြင္ ပုဂံျပည္ႀကီးကိုထူေထာင္ၾကရာတြင္ မြန္၊ ၀၊ ပေလာင္ အႏြယ္လူမ်ဳိးမွာ ပါ၀င္ေၾကာင္း ပုဂံေက်ာက္စာအရ သိရေၾကာင္း သိရပါ၏။
ပေလာင္လူမ်ဳိးတို႔သည္ ေရွးဦးပ်ဴလူမ်ဳိးတို႔ႏွင့္ နီးကပ္စြာအတူ ယွဥ္တြဲေနထိုင္ၿပီး ယဥ္ေက်းမႈ ဓေလ့ထံုးတမ္းအစဥ္အလာ၊ ေရွးေဟာင္းယံုၾကည္မႈ၊ ရိုးရာပံုျပင္မ်ား။ မ်ဳိးရိုးစဥ္လာခံယူမႈ၊ အုပ္ခ်ဳပ္မႈစနစ္ကို တူညီစြာ ခံယူက်င့္ သံုးလာခဲ့၍လည္း ပ်ဴလူမ်ဳိးမွ “ျပဴ” “ ပလူ” ၎မွ ပေလာင္ လူမ်ိဳးဟု အဆိုရွိေလသည္။ ပေလာင္၊ ၀ ႏြယ္တူလူမ်ိဳးတစ္စုတို႕သည္ တေကာင္း ေဒသဆီမွ ဧရာ၀တီျမစ္ေၾကာင္းအတိုင္း ဆင္းသက္လာၾကၿပီး ေျမျပန္႕ေဒသျဖစ္သည့္ မတၱရာ၊ ေအာင္ပင္လယ္ (မႏၱေလး) အင္း၀၊ ေတာင္ျပဳန္း၊ ေက်ာက္ဆည္ေဒသသို႕ ျပန္႕နွံ႕အေျခခ်လာၿပီး မြန္ခမာအႏြယ္ မြန္၊ ၀၊ ပေလာင္တို႕ႏွင့္ ျပန္ဆံုစည္းၾက၍ ေက်ာက္ဆည္ (၁၁)ခရုိင္ေဒသတြင္ အင္အားႀကီးထြားျပန္႕နွံ႔ေနထိုင္ခဲ့ၾကသည္။ ပန္းေလာင္ျမစ္၊ ေဇာ္ဂ်ီျမစ္ေဒ သတို႕တြင္ ျပန္႕ႏွံ႕စြာ အေျခခ်ေနထိုင္သည္ကို သိရွိရ၏။ ထို႕ေၾကာင့္ ၀၊ ပေလာင္လူမ်ိဳးမ်ား (ေရွးဦး ၀၊ ပေလာင္) တို႔သည္ ေျမျပန္႕ေဒသမ်ားတြင္ အေျခခ်ေနထိုင္ခဲ့ၾကေၾကာင္း မြန္ဂိုတာတာလူမ်ိဳးအုပ္စုတို႕ႏွင့္ မၾကာခဏ တိုက္ခို္က္ၾကရေၾကာင္း ရန္သူတို၏ ေႏွာက္ယွက္ တိုက္ခိုက္ျခင္းကို ရင္ဆိုင္ၾကရေၾကာင္း၊ ျမန္မာအုပ္စု၀င္တို႕ အလံုးအရင္းအင္အားၾကီးစြာ ၀င္ေရာက္လာၾကေၾကာင္း၊ မြန္ဂိုတာတာႏွင့္အတူ ျမန္မာအုပ္စု၀င္အႏြယ္တို႕၏ တိုက္ခိုက္ျခင္း ေၾကာင္း မြန္ခမာအႏြယ္၀င္ မြန္၊ ၀၊ ပေလာင္လူ႔အဖြဲ႕အစည္းၿဖိဳကြဲ၍ မြန္အုပ္စုတို႕ ျမန္မာျပည္ ေအာက္ပိုင္းေဒသတို႔၌ အေျခတည္ၾကေၾကာင္း၊ ၀၊ ပေလာင္အုပ္စုအႏြယ္တို႔ ရွမ္းကုန္းျပင္ ျမင့္(ေတာင္ေပၚေဒသ) ရွမ္းျပည္ေတာင္ပိုင္းႏွင့္ အေရွ႕ပိုင္းတို႔ ၀င္ေရာက္အေျခခ်ၾကေၾကာင္း သိရွိရ၏။
မြန္ခမာအႏြယ္၀င္ ၀၊ ပေလာင္လူမ်ိဳးတို႕သည္ တရုတ္ျပည္ေတာင္ပို္င္း ယန္ဆီက်န္ ျမစ္၀ွမ္းေဒသမွ တစ္စုအျဖစ္ ထြက္လာၾကၿပီး တရုတ္ျပည္ေတာင္ပိုင္း (တာလီေဒသ) ထန္ခ်ဳန္းေဒသႏွင့္ ယုန္ခ်န္ေဒသတို႕တြင္ အေျခခ်၍ ၿမိဳ႕ျပျပည္နယ္ငယ္မ်ား ထူေထာင္ၾက သည္။ မြန္ဂိုတရုတ္အႏြယ္တို႕၏ အဆက္မျပတ္ ေႏွာက္ယွက္တိုက္ခိုက္မွဳ ဒဏ္ေၾကာင့္ “ တာလီဖူးႏိုင္ငံေတာ္(ေကာသမၻီျပည္) “ ပ်က္ဆီးခဲ့ရသျဖင့္္ “ ၀ ” အႏြယ္၀င္သည္ သံလြင္ျမစ္ ေၾကာင္းအတိုင္း ဆင္းသက္ၾကၿပီး ျမန္မာျပည္သံလြင္အေရွ႕ျခမ္းေဒသႏွင့္ အေနာက္ျခမ္းေဒ တြင္အေျခခ် ေနထိုင္ၾကေၾကာင္း ေတြ႕ရ၏။
တာလီဖူးၿမိဳ႕ျပႏိုင္ငံေတာ္ (ေကာသမၻီျပည္) ၿပိဳကြဲခဲ့ရျခင္းေၾကာင့္ ၀ ႏွင့္ ပေလာင္အႏြယ္စု ကြဲထြက္ခဲ့ရၿပီး ပေလာင္အႏြယ္စုမွာ ေရႊလီျမစ္၀ွမ္းႏွင့္ သံလြင္ျမစ္အၾကား ေတာင္တန္းၾကီး မ်ားကို ျဖတ္ေက်ာ္၍ မံုးကိုး – ၾကဴကုတ္လမ္းေၾကာင္းမွ ကြက္ခိုင္၊ သိႏၷီ၊ လားရွုဳိး – မိုင္းရယ္သို႕ ၀င္ေရာက္လာၾကသည္။ AD ၁၀ရာစုတြင္ ပေလာင္အႏြယ္စုတစ္ခုမွာ ေရႊလီျမစ္ေၾကာင္းအနီး က်ယ္လန္႕ (နမ့္ခမ္း – မူဆယ္) တြင္ ျပန္လည္စုစည္းၾကၿပီး ၿမိဳ႕့ျပေက်းျပည္ (ဒုတိယ ေကာသမီၻျပည္) အျဖစ္ ထူေထာင္ၾကျပန္သည္။ ထို႕ေနာက္တြင္ “ က်ယ္လန္႕ေက်းျပည္ထြန္း ကားစဥ္တြင္ ပဲခူး – ေတာင္ငူ – ေက်ာက္ဆည္ ေဒသတို႕မွ အင္အားၿပိဳကြဲလာသည့္ မြန္၊ ၀၊ ပေလာင္အႏြယ္စုအနက္မွ ပေလာင္အႏြယ္စုသည္ ျမန္မာျပည္ေျမာက္ပိုင္းသို႕ ဆန္တက္လာ ၾကၿပီး ေရႊလီခ်ဳိင့္၀ွမ္းေဒသရွိ အႏြယ္စုတို႔ႏွင့္ ပူးေပါင္း၍ ေတာင္ေပၚေဒသ၌ ၿမိဳ႔ ျပေက်းျပည္စုစည္း တည္ေထာင္ၾကျပန္သည္။ ရာမ၀တီဟုပင္ အမည္တြင္၍ ၿမိဳ႕ေတာ္ကို “က်ေကာင္း” (မိန္းေကာင္း)ျဖစ္သည္။ ခရုိင္ (၂၉)ခုဖြဲ႕စည္း ထားေၾကာင္းႏွင့္ ပေလာင္ မ်ဳိးႏြယ္စုမ်ားျဖစ္ၾကသည္။ (ရူမည္း၊ ရူလ်ဲန္္း၊ ရူေကာ) တို႔၏ ၿမိဳ႕ျပေက်းျပည္ျဖစ္ၿပီး စည္ပင္ ထြန္းကားခဲ့၏။ ေတာင္ေပၚကုန္းျမင့္၌ တည္ထားျခင္းေၾကာင့္ ရန္အႏၱရာယ္မ်ားကို ခုခံႏိုင္ ကာကြယ္ႏိုင္ရန္ႏွင့္ ရန္သူ၏ တိုက္ခိုက္မွဳ မလြယ္ကူေစရန္ျဖစ္ဟန္ ရွိသည္ဟုရွိသည္။
ေနနဂါးမ်ဳိးႏြယ္
ပေလာင္လူမ်ဳိးတို႔သည္ အဖ ေနနတ္သား အမိ နဂါးမတို႔မွ ဆင္းသက္လာသည္ဟု သတ္မွတ္ ယံုၾကည္ ကိုးကြယ္ၾကပါသည္။
ေရွးပေလာင္အလံ
ေရွးပေလာင္လူမ်ဳိးတို႔ အထိမ္းအမွတ္အလံမွာ အျပာေရာင္ေအာက္ခံ၍ ဗဟုိအလယ္တြင္ ေန၀န္းနီလံုးရွိထားပါသည္။
ကိုးကြယ္ယံုၾကည္မႈ
ပေလာင္လူမ်ဳိးတို႔ ၉၉ ရာခိုင္းႏႈန္းက ဗုဒဘာသာ၀င္ကို ကိုးကြယ္ယံုၾကည္ၾကပါသည္။ နတ္ကို အနည္းအက်ဥ္း၊ ခရစ္ယာန္ အနည္းအက်ဥ္းကိုးကြယ္ၾကၿပီး ေတာေစာင့္နတ္၊ ရြာေစာင့္နတ္၊ လယ္ေစာင့္နတ္တို႔ကို ပသပူေဇာ္သည့္ ဓေလ့ရွိပါသည္။
ပေလာင္တို႔၏ လအလိုက္ ပြဲေတာ္မ်ား
တပို႕တြဲလ ။ ။ ပေလာင္လူမ်ဳိးမ်ားသည္ တပို႔တြဲလတြင္ မ်ားေသာအားျဖင့္ မုန္႔လုပ္စား တတ္ပါတယ္။ အဓိကမုန္႔မ်ားမွာ မုန္႔ဖက္ထုပ္ (ေကာက္ၫွင္းဆန္ကို အမုန္႔ႀကိတ္ၿပီး ႀကံသကာ၊ အုန္းသီး၊ ႏွမ္း၊ ဖတ္ရြက္ ႏွင့္ ထုပ္ထား) မုန္႔လက္ေကာက္၊ ေခါပုတ္၊ ေခါင္ယာဂု စအရွိသည္ကို ျပဳလုပ္ပါတယ္။ ေျခာက္ေသြ႕တဲ့ရာသီျဖစ္သလို အစားအေသာက္ဆင္းရဲတဲ့အခ်ိန္ျဖစ္ပါတယ္။
ၾကမ္းတမ္းစြာအလုပ္လုပ္ရတဲ့ အခ်ိန္ျဖစ္တာေၾကာင့္ တပို႔တြဲ မတိုင္ခင္ (၃-၄)အလုိမွာ အနားယူပါတယ္။ ေကာက္ၫွင္းဆန္၊ ႀကံသကာတို႔ လုယက္၀ယ္ယူထားၾကပါတယ္။ ၿပီးေတာ့ မ်ားေသာအားျဖင့္ ေန႔ခင္း (သို႔) ညဆုိရင္ လူပ်ဳိ၊ အပ်ဳိမ်ားက အခ်ိန္ယူၿပီး မုန္႔ ႀကိတ္ၾကပါတယ္။ လူငယ္မ်ားက တအိမ္တက္ တအိမ္ဆင္း ကူညီေလ့ရွိပါတယ္။
မုန္႔ရတဲ့အခ်ိန္မွာ အိမ္တြင္းရွိ ဘုရားကို အထြဏ္ထိပ္ထားၿပီး အရင္လွဴသလို ဘုန္းႀကီးေက်ာင္းမွာရွိေသာ ဘုရားကိုလည္း သြားေရာက္လွဴဒါန္းခဲ့ပါတယ္။ ၿပီးေတာ့ ေဆြမ်ဳိးအိမ္မ်ားကို မုန္႔လိုက္ေပးပါတယ္။ သူအိမ္လည္းလုပ္ ကိုယ္အိမ္လည္းလုပ္ မုန္႔မ်ားကို ဖလွယ္ ေပးၾကပါတယ္။ အရမ္းကို ေပ်ာ္စရာ ေကာင္းပါတယ္။ အိမ္တိုင္းလိုလို အလုပ္နားၿပီး အခ်ိန္ေပး မုန္႔လုပ္ေလ့ရိွပါတယ္။
ၿပီးေတာ့ ထင္ျဖဴ (မိုင္လို)ကို ေစတီပံုေဆာက္ပါတယ္။ တပို႔လျပည့္ေရာက္ တယ္ဆိုရင္ ထင္ျဖဴ မီးပံုပြဲကို ဗံုေမာင္းတီးၿပီး မီးရႈၾကပါတယ္။ ဒါဟာလဲ ပေလာင္တို႔ရဲ့ ရိုးရာျဖစ္ပါတယ္။
တေပါင္းလ ။ ။ တေပါင္းလဟာ ပေလာင္တို႕အတြက္ အေပ်ာ္ရႊင္ဆံုးအခ်ိန္ျဖစ္ပါတယ္။ နယ္အရပ္ရပ္က ပေလာင္ လူမ်ဳိးမ်ား စုေပါင္း၍ ပြဲေတာ္ ဆင္ႏြဲတဲ့ အခ်ိန္ျဖစ္ပါတယ္။ နမ့္ဆန္ၿမိဳ႔မွာဆိုရင္ ဘုရားႀကီးရွိပါတယ္။ ဘုရာၾကီးေပၚမွာ ဆုိင္ခင္းအတြက္ သဲကေလးေတြ ေဆာက္လုပ္ထားပါတယ္။ နမ့္ခမ္းဘက္ဆိုရင္ နမ့္ခမ္းၿမိဳ႔မွာျဖစ္ျဖစ္ ေက်းရြာအုပ္စုပဲျဖစ္ျဖစ္ စုေပါင္းၿပီး လုပ္ေဆာင္ၾကပါတယ္။ မန္တုန္မွာဆုိရင္ လည္း ထိုနည္းတူစြာျဖင့္ ျပဳလုပ္သလို တျခားေသာ ၿမိဳ႔နယ္ေတြမွာ လည္း ျပဳလုပ္ပါတယ္။
ေနာက္ တျခားေသာ သီေပါ၊ လားရိႈး၊ ေက်ာက္မဲ ရွမ္းလူမ်ဳိးက လာေရာက္၍ စားစရာ ငါးခ်ဥ္ေကာင္း၊ ၀က္သခ်ဥ္းေကာင္း၊ မုန္ညင္းခ်ဥ္းေျခာက္၊ မုန္ညင္းေျခာက္၊ မုန္႔မ်ဳိးစံုတို႔ အစရွိတဲ့ ေရႊဖီခ်ိန္ သံုးဖို႔ ခေမာက္ ေတြကို လည္း ေရာင္းခ်ပါတယ္။ ဘုရားႀကီး၊ ဘုန္းႀကီးေက်ာင္းေတြမွာလည္း လူေတြ စည္းကားတဲ့ အခ်ိန္ျဖစ္ပါတယ္။ စည္းကားလြန္းလို႔ လူရပ္တဲ့ေနရာေတာင္ တခါတေလ မရွိဘူး။ ေပ်ာ္စရာလဲ အရမ္းေကာင္းပါတယ္။ ငါးခ်ဥ္ကို ၀ယ္စား ခ်င္ရင္ တဆုိင္၀င္ တဆိုင္ထြက္ လိုက္ၿမီးၿပီးမွ ေကာင္းတဲ့ဆုိင္ေတြ႔ရင္ ၀ယ္ပါ တယ္။ ဘုရားကို ေရႊဖီခ်ိန္ စစထြက္တဲ့ မိုးလြတ္၊ ေလလြတ္ လက္ဖက္ ေျခာက္ကို သြားေရာက္ လွဴဒါန္းတဲ့ အခ်ိန္လဲျဖစ္ပါတယ္။
တန္ခူးလ ။ ။ သႀကၤန္ပြဲေတာ္ဆိုရင္လည္း အေပ်ာ္ဆံုးအခ်ိန္ျဖစ္ပါတယ္။ ေရႊဖီခ်ိန္ အလုပ္နားတဲ့ အခ်ိန္ျဖစ္ပါတယ္။ လူေပါင္းစံုနဲ႔ ရြာကို လက္ဖက္လာခူးတဲ့အခ်ိန္ျဖစ္ေတာ့ လူေပါင္းစံု စည္းကားတဲ့ အခ်ိန္ျဖစ္ပါတယ္။ သႀကၤန္ပြဲေတာ္မွာဆုိရင္ ဘုရားကို ေရသပၸါယ္္ေပးတယ္။ လူႀကီးေတြကို လုိက္ၿပီး ေရခ်ဳိးေပး အစရွိသည့္တို႔ကို လိုက္လုပ္ေလ့ရွိပါတယ္။
တခ်ဳိ႕ေသာ ၿမိဳ႕မွာဆုိရင္ မုန္႔ဖတ္ထုပ္ေတြ လုပ္စား၊ ေရစိမ္းေခါက္၊ မုန္႔ဟင္းခါး၊ ေရႊရည္ေအး အစရွိတဲ့ မုန္႔မ်ဳိးစံုကို လုပ္တတ္ၾကပါတယ္။ ကိုယ့္နဲ႔ရင္းႏွီးေသာ မိတ္ေဆြအေပါင္းအသင္းမ်ားကို ဖိတ္ေကၽြးပါတယ္။ ကိုယ့္နဲ႔အသိမိတ္ေဆြမ်ား တယ္ဆိုရင္ တအိမ္ၿပီး တအိမ္လုိက္ ဖိတ္ၾကပါတယ္။ တခ်ဳိ႕က်ေတာ့ လူပ်ဳိ၊ အပ်ဳိေတြေပါင္းၿပီး ၀င္ေငြရွာ စုေဆာင္း လာသမွ် ဧည့္သည္မ်ားကို ေကၽြးေမြး ပါတယ္။
ကဆုန္လ ။ ။ ကဆုန္လဆိုရင္ မ်ားေသာအားျဖင့္ ပိုက္ဆံတတ္ႏုိင္ေသာ ရြာဆုိရင္ ပါဌာန္းပြဲ (ဘုန္းႀကီးတရားေဟာ္ပြဲ) ကို ျပဳလုပ္ေလ့ရွိပါတယ္။
၀ါတြင္းသံုးလ ဆုိရင္ သက္ႀကီး ရြယ္အိုးေတြက ဥပုဒ္အဖိတ္တုိင္းတြင္ ဇရပ္မွာ သြားေစာင့္ပါတယ္။ ဥပုဒ္သြားေစာင့္တဲ့အခ်ိန္ဆိုရင္ ရြာမွာႀကီးတဲ့ လူပ်ဳိ၊ အပ်ဳိေတြ၊ အသက္ ၃၀-၄၀ရွိတဲ့အမ်ဳိးသမီးေတြက ညေရာက္ရင္ အခ်ဳိပြဲတခုခု သြားေကၽြးပါတယ္။ တခ်ဳိ႕ေသာ လူငယ္ေတြက အဖြဲ႕ ဖြဲ႕ၿပီး ၀င္ေငြရွာပါတယ္။ အဘိုး၊ အဘြားေတြကို ေကၽြးေမြးဖို႔ျဖစ္ပါတယ္။
အဖိတ္ညေနဆုိရင္ ကုမၼာရီအဖြဲ႕မ်ားက လျပည့္ေန မနက္ဆြမ္းေတာ္ တင္ရန္အတြက္ အသီးအႏွံကို ပံုစံအမ်ဳိးမ်ဳိးနဲ႔ ပန္းပံုေဖာ္ပါတယ္။ ျပင္ဆင္ ထားပါတယ္။ ဘုန္းႀကီးနဲ႔ ဥပုဒ္ေစာင့္ေသာ အဘိုးအဘြားေတြအတြက္ ထမင္းဟင္းကို ျပင္ဆင္ထားပါတယ္။ တခါတေလ တ–ခံေပးတဲ့လူရွိတယ္။
ရြာသူရြာသားေတြလည္း အဖိတ္၊ ဥပုဒ္ဆိုရင္ အလုပ္နားၾကပါတယ္။ အဘိုး၊ အဘြားေတြလည္း လျပည့္ေန႔မတုိင္းခင္ (၈)ရက္မွာ ဘုန္းႀကီးေက်ာင္း၊ ေစတီမွာ ရွိတဲ့ ျမက္ပင္ေတြကို သြားေရာက္ရွင္းလင္းၾကပါတယ္။ ၀ါတြင္းသံုးလဆိုရင္ လူငယ္ေတြ၊ သက္ႀကီး ရြယ္အိုးေတြက အရမ္းေပ်ာ္ရႊင္ၾကပါတယ္။
သီတင္းကၽြတ္လ ။ ။ သီတင္းကၽြတ္၀ါဆိုပြဲေတာ္ ဆုိရင္ေတာ့ တရြာၿပီး တရြာ လိုက္လံ လွဴဒါန္းၾကပါတယ္။ က်မတို႔နဲ႔ ရင္းႏွီးတဲ့ရြာျဖစ္သလို က်မတို႔နဲ႔ အလွဴအဒါန္း လုပ္ခ်င္ေသာရြာလည္းျဖစ္ရမယ္္။ က်မတို႔ ဘုန္းႀကီးက ၀ါႀကီးတယ္ဆုိရင္ က်မတို႔ဆီ အရင္လွဴရပါတယ္။ တျခားရြာ ဘုန္းႀကီး ၀ါႀကီးတယ္ဆုိရင္ တျခားရြာကို သြားလွဴရပါတယ္။
သီတင္းကၽြတ္၀ါဆိုပြဲဆုိရင္ လူဦးေရကို မသတ္မွတ္ထားပါဘူး။ လာခ်င္ သေလာက္ လာလို႔ရပါတယ္။ မလာခင္ဆုိရင္ေတာ့ လူဦးေရ ဘယ္ေလာက္လာ မလဲဆုိတာ ခန္႔မွန္းၿပီး ေျပာေပးရပါတယ္။ ဒါမွ ရြာအိုးသူႀကီးေတြ ဟင္းခ်က္၊ ထမင္းခ်က္ဖို႔ ခန္႔မွန္းႏုိင္ပါတယ္။ ဟင္းေတြက မ်ားေသာအားျဖင့္ ရြာမွာရွိေသာ ဖရံုသီး၊ ဗူးသီး၊ မ်ဥ္းခ်ဥ္နဲ႔ ဟင္းခ်က္ဖို႔ ထင္း အစရွိသည္တို႔ကို ရြာအိုးသူႀကီးထံ ေစတနာရွိသေလာက္ ေပးရပါတယ္။ ထမင္းကို ရပ္ကြက္အလိုက္ သတ္မွတ္ၿပီး ခ်က္ခိုင္းပါတယ္။ က်န္ရွိေသာ လုိအပ္ေသာ အသံုးစရိတ္ မ်ားကိုရြာမ်ားက ေစတနာရွိသေလာက္ လွဴဒါန္းၾကပါတယ္။
တခ်ဳိ႕ရြာေတြဆိုရင္ ပိုက္ဆံတတ္ႏုိင္ေသာ လူငယ္အဖြဲ႕ရွိတယ္ဆုိရင္ စတိတ္ရွဳိးပြဲ ေထာင္ပါတယ္။ မ်ားေသာအားျဖင့္ စတိတ္ရႈိးရွိေသာ ရြာကို လူေတြက စည္းကားေလ့ရွိပါတယ္။
တရြာၿပီးတရြာလိုက္လွဴဒါန္းတဲ့အခ်ိန္မွာ ေပ်ာ္စရာ အလြန္ေကာင္းပါတယ္။ ကိုယ့္ရြာအလွည့္ေရာက္ရင္ တျခားရြာကို ႀကိဳဆုိဖို႔အတြက္ အိုးစည္းေမာင္းသံနဲ႔၊ ဗံုေမာင္းသံနဲ႔ ႀကိဳဆုိပါတယ္။ လူပ်ဳိေခါင္းေဆာင္၊ အပ်ဳိေခါင္းေဆာင္နဲ႔အတူ လူပ်ဳိ၊ အပ်ဳိနဲ႔ ေပါင္းၿပီး ႀကိဳဆုိေပးရပါတယ္။ တခ်ဳိ႕ရြာဆုိရင္ အရမ္းကို ေ၀းလြန္ လွၿပီး တညေစာၿပီး လာအိပ္ပါတယ္။ သတင္းကၽြတ္ပြဲေတာ္သည္ ပေလာင္ေတြရဲ့ တန္ဖိုးထားေသာ အရာျဖစ္ပါတယ္။
တန္ေဆာင္မုန္း ။ ။ တန္ေဆာင္မုန္းလ ဆိုရင္ ဆီးမီးခြက္ထြန္းပြဲ ျပဳလုပ္ေလ့ရွိပါတယ္။ အဖိတ္ေန႔ဆုိရင္ လူပ်ဳိ၊ လူပ်ဳိေခါင္းေဆာင္မ်ားက ဗံုေမာင္းနဲ႔အတူ သို္င္းအကကို ကပါတယ္။ အပ်ဳိေခါင္းေဆာင္ေတြ အပ်ဳိေခ်ာေလးႏွစ္ေယာက္ကို ေရြးခ်ယ္ၿပီး လက္ကိုင္ပ၀ါ ခါးၾကားမွာ ထုိးခိုင္းပါတယ္။ တခ်ဳိ႕ေသာလူပ်ဳိေတြက အပ်ဳိေလးကို စေနာက္ခ်င္တာနဲ႔ ဟိုေရွာင္ ဒီေရွာင္ လိုက္ေနာက္ေနပါတယ္။ အခ်ိန္ ၅-၁၀မိနစ္ေလာက္ၾကားမွ လက္ကိုင္ပါ၀ါ ထိုးရပါတယ္။ တခ်ဳိ႕အပ်ဳိေလးက ၾကမ္းတမ္းတယ္။ အိတ္ေထာင္ထဲကိုရေအာင္ထည့္သလို တခါတေလ အိတ္ ေထာင္္ၿပဲတဲ့အထိ ျဖစ္ပါတယ္။ ညေန (၈)နာရီမွ (၁၂)နာရီအထိ သိုင္းအက ကေလ့ရွိပါတယ္။ အဖိတ္ေန႔နဲ႔လျပည့္ေန႔ဆုိရင္ ဖေယာင္တုိင္းကို အိမ္တုိင္းလိုလို ထြန္းၾကပါတယ္။
လျပည့္ေန႔ဆုိရင္ ထင္းရႈမီးပံုနဲ႔ ဆီးမီးထြန္းပံုပြဲကို ေစတီမွာ ထြန္းပါတယ္။ ေစတီေတာ္မွာ အဘြားႀကီးေတြရဲ့အလွည့္ျဖစ္ၿပီး ဗံုေမာင္းအႀကီးကို တီးခတ္ရင္း ကပါတယ္။ မီးပံုပြဲကို ႀကိဳဆုိတဲ့အေနနဲ႔ျဖစ္ပါတယ္။ ဒီေန႔ထူး၊ ေနမွ်ေတြဟာ က်မတုိ႔ ပေလာင္လူမ်ဳိးေတြရဲ့ တန္ဖိုးမျဖတ္ႏုိင္တဲ့ ေန႔ေတြျဖစ္ပါတယ္။
ပေလာင္လူမ်ိဳးတို႕၏ ရိုးရာဓေလ့ထံုးစံ
ပေလာင္ရပ္ရြာတို႔၏ ေနထိုင္ပံု
ပေလာင္လူမ်ဳိးတို႔သည္ မိသားစု အိမ္ေထာင္စုမ်ား အေဆာက္အဦးတခုတည္းတြင္ စုေပါင္းေနထိုင္ေလ့ရွိသည္။ တခ်ဳိ႕ေသာ ပေလာင္လူမ်ဳိးတို႔သည္ အိမ္လ်ားႀကီး ေဆာက္ၿပီး အိမ္ေထာင္စုေပါင္း ၄-၅အိမ္ေထာင္စုမွ ၁၂အိမ္ေထာင္စုအထိ တစည္းတလံုးတည္ိစုေပါင္းေနထုိင္ၾကပါသည္။ ဤတြင္ မိသားစု၀င္မ်ားအားလံုး စည္းလံုးျခင္းကို ျပသျခင္းလည္းျဖစ္ပါသည္။ မ်ားေသာအားျဖင့္ ပေလာင္လူမ်ဳိးတို႔ ေအးခ်မ္းတည္ၾကည္ေသာ ေတာင္ေပၚေနရာတြင္ ေနထိုင္ေလ့ရွိပါသည္။
တခ်ဳိ႔ေသာ ရြာတြင္ ေခတ္မွီ ဖြံ႕ၿဖိဳးတိုးတက္မႈေၾကာင့္ေသာ္လည္းေကာင္း၊ အဆင္ေျပေသာ မိသားစုျဖစ္၍ ေသာ္လည္္းေကာင္း၊ သူမိသားစု ကိုယ္မိသားစု လြတ္လြတ္လပ္လပ္ ေနလိုစိတ္ေၾကာင့္ေသာ္လည္းေကာင္း တအိမ္လွ်င္ တမိသားစုျဖင့္ သီးျခားေနထိုင္ေလ့ရွိသည္။
အိမ္တအိမ္တြင္ မ်ားေသာအားျဖင့္ ဖခင္က အိမ္ေထာင္ဦးစီးျဖစ္ပါသည္။ အိမ္ေထာင္စုေပါင္းအားလုံးေနေသာ အိမ္ၾကီးတခုလံုးအား အသက္အရြယ္ အၾကီးဆံုး၊ ၀ါအရင့္ဆံုး ေယာက်္ားႀကီး အႀကီးအကဲအျဖစ္ ေဆာင္ရြက္ သည္။
ရြာ၏ တိုးတက္ဖြံ႕ၿဖိဳးေရးအတြက္ ရြာဥကၠဌကို အမ်ဳိးသားမ်ားျဖင့္ ခန္႔အပ္ေလ့ရွိၿပီး ဆံုးျဖတ္ပိုင္ခြင့္ အျပည့္အ၀ ေပးထားပါသည္။ အမ်ဳိးသမီးမ်ားကို ရပ္ရြာ၏ သာေရး၊ နာေရးေလာက္တြင္ ပါ၀င္ေလ့ရွိပါသည္ အေမြဆက္ခံခြင့္
ပေလာင္လူမ်ဳိးမ်ားသည္ မ်ားေသာအားျဖင့္ မိဘ၏ အရိုက္အရာကို သားအႀကီးဆံုးက ဆက္ခံပိုင္ခြင့္ရွိပါသည္။ တျခားေသာ လက္ဖက္ၿခံ၊ ေတာင္ယာ၊ လယ္ယာတို႔ကို ညီတို႔ကို ခြဲေ၀ေပးေလ့ရွိသည္။
တခ်ဳိ႕ေသာ ၿမိဳ႕နယ္တြင္ မ်ားေသာအားျဖင့္ သားအငယ္ဆံုးကို မိဘအရိုက္အရာ ဆက္ခံခြင့္ေပးထားပါသည္။ သားအႀကီးဆံုးက အရင္အိမ္ေထာင္က်ၿပီး အိုးခြဲေပးထားေလ့ရွိပါသည္။ တခ်ဳိ႕ေသာ ေခတ္ပညာတတ္ေသာ မိဘမ်ားက သမီး မိန္းကေလးမ်ားကို သားေယာက်္ားႏွင့္ တန္းတူ အေမြးခြဲေပးပါသည္။
တခ်ဳိ႕ေသာရြာတြင္ “သားကိုသခင္ လင္မယားကို ဘုရား” ဆိုတဲ့ စကားပံုအတိုင္း သားကို ကိုးကြယ္၊ လင္ကို ကုိးကြယ္ၿပီး သမီး မိန္းကေလးမ်ားကို လံုး၀ အေမြးခြဲေ၀ေပးေလ့မရွိပါ။ သမီး မိန္းကေလးသာမက ကိုယ့္ေမြးထားေသာ ေမြးမိခင္ပါ အေမြးရပိုင္ခြင့္မရွိေခ်။ ဥပမာ မိသားစု တစုသည္ သမီးမိန္းကေလးမ်ားျဖင့္ ေမြးထားၿပီး အေဖက အေမထက္ေစာစြာ ေသဆံုးလွ်င္ အေမြးမ်ားကို အေဖဘက္ အမ်ဳိးေတာ္စပ္သူ ဦးႀကီး၊ ဦးေလးတို႔ကို အေမြးထိန္းသိမ္းထားပိုင္ခြင့္ရွိပါသည္။
အပ်ဳိ၊ လူပ်ဳိ ဘိသိက္သြန္းျခင္း
နမ့္ဆန္ၿမိဳ႕နယ္ အေနာက္ကင္းႏွင့္ ဇယန္းႀကီးတို႔တြင္ ေရွးအခါက အမ်ဳိးသမီး၊ အမ်ဳိးသား ၁၁-၁၂ႏွစ္ခန္႔ အပ်ဳိ၊ လူပ်ဳိေဘာင္၀င္စျပဳလာလွ်င္ ရပ္ရြာရွိ ဇရပ္တေဆာင္တြင္ စုေ၀း၍ အပ်ဳိးႀကီး၊ လူပ်ဳိႀကီးမ်ားက ဦးေဆာင္ကာ ဘိသိက္သြန္းေလ့ရွိၾကသည္။ ဘိသိက္သြန္းျခင္းမွာ အပ်ဳိ၊ လူပ်ဳိအဖြဲ႔ စာရင္း၀င္အျဖစ္ အသိအမွတ္ျပဳျခင္း တမ်ဳိးပင္ျဖစ္ေပသည္။
ထိုအခ်ိန္အခါမွစ၍ ရပ္ရြာအတြင္းရွိ အပ်ဳိ၊ လူပ်ဳိမ်ားမွာ အစည္းအရံုးတြင္ သေဘာမ်ဳိးျဖစ္သြားၿပီး သာေရး၊ နာေရး ကိစၥေပၚလွ်င္ စုေပါင္းလုပ္ကိုင္ေလ့ရွိၾကသည္။ ဥပမာ အပ်ဳိမ်ားက လက္ဖက္ရည္အိုးလွဴလွ်င္ လူပ်ဳိမ်ားက ပန္းကန္မ်ားလွဴၾကသည္။ အပ်ဳိ၊ လူပ်ဳိမ်ား စုေပါင္း ေကာင္းမႈျဖစ္သည့္ အပ်ဳိ၊ လူပ်ဳိ ဘုရားကို ယခုတုိင္ ယခုတုိင္ ဇယန္းႀကီးရြာ ေတာင္ကုန္းေပၚတါင္ ေတြ႔ႏုိင္ေပသည္။
အပ်ဳိ၊ လူပ်ဳိ ဘိသိက္သြန္းသည့္စံနစ္ကို ယခုအခါ အခ်ဳိ႕က ဖ်က္လိုၾကေပသည္။ သို႔ေသာ္ လံုး၀ မေအာင္ျမင္ေသးေပ။ အပ်ဳိ၊ လူပ်ဳိမ်ားကို အသင္းသေဘာမ်ဳိး စုေပါင္းဖြဲ႔စည္းထားျခင္းျဖင့္ စည္းရံုးမႈ အလိုအေလ်ာက္ ရရွိလာႏုိင္ေပသည္။ အခ်င္းခ်င္းလည္း စည္းေစာင့္ၾကသည့္အတြက္ ေျပာပေလာက္သည့္ မွားယြင္းမႈမ်ဳိး မေတြ႔ရေပ။
မယ္တို႔ပေလာင္စာအုပ္မွ ကိုးကားၿပီး ေရးသားထားပါသည္။
လူပ်ဳိလွည့္ရေသာည
ပေလာင္လူမ်ဳိးတို႔သည္ မ်ားေသာအားျဖင့္ ေခတ္မွီေသာ စာေပစာယူ စနစ္ က်င့္သံုးျခင္း အလြန္နည္းပါးသည္။ လူပ်ဳိမ်ားသည္ အပ်ဳိအိမ္တြင္ လြတ္လြတ္လပ္လပ္ အိမ္ေပၚတက္၍ စကားေျပာခြင့္ရွိပါသည္။ မိဘမ်ားသည္ နားလည္မႈ ေပးၿပီး အခ်ိန္အေစာႀကီး အိပ္ေလ့ရွိၿပီး ေရွာင္ေပးထားပါသည္။
တခါတေလ လူပ်ဳိ (၃-၅)ေယာက္ အထိ အပ်ဳိအိမ္ကို လာေရာက္ခြင့္ရွိပါသည္။ ပထမဦးဆံုးေရာက္ရွိလာေသာ လူပ်ဳိသည္ အပ်ဳိမေလးႏွင့္ ပထမ ဦးဆံုးစကား ေျပာပိုင္ခြင့္ရွိပါသည္။ အစဥ္လုိက္အတုိင္း စကားေျပာရပါတယ္။ တခ်ဳိ႕ေသာ လူပ်ဳိမ်ားသည္ တျခားေသာ လူပ်ဳိကို ငဲ့တဲ့အေနနဲ႔ နာရီပိုင္းအနည္းငယ္သား စကားေျပာၿပီး ထျပန္သြားတတ္သည္။ တခ်ဳိ႕ေသာ လူပ်ဳိသည္ ညစ္ပတ္ၿပီး ကိုယ့္သူငယ္ခ်င္းကို အလွည့္မေပးခ်င္၍ သူတစ္ေယာက္ထဲ အခ်ိန္အၾကာႀကီး ထိုင္ေျပာေလ့ရွိပါသည္။
စကားေျပာသည့္အခါတြင္ အပ်ဳိမ်ားက တခါတေလ ညေနစား မစားေသးဘဲ လူပ်ဳိမ်ားက ေရာက္ခ်တတ္ပါသည္။ အဖိတ္၊ ဥပုဒ္ေန႔ညဆုိလွ်င္ အခ်ိန္ကို ပို၍ ထုိင္ေျပာေလ့ရွိပါသည္။ အဘယ္ေၾကာင့္ဆုိေသာ္ အဖိတ္၊ ဥပုဒ္တြင္ွ အလုပ္နားေလ့ရွိပါသည္။ မိုးလင္းေပါက္အထိ ထုိင္တတ္ပါသည္။ တခ်ဳိ႕ေသာ အပ်ဳိေလးမ်ားသည္ မနက္မိုးလင္း တာနဲ႔ မအိပ္ဘဲ ထမင္းဟင္း တခါထဲ ခ်က္ထားပါသည္။
တခ်ဳိ႔ေသာ မိဘမ်ားသည္ သားသမီးကို နားလည္ၿပီး ဘာမွ မေျပာဘဲ စကား ေကာင္းေကာင္း မြန္မြန္ေပး ေျပာပါသည္။ တခ်ဳိ႕ေသာ မိဘမ်ားသည္ လူပ်ဳိကို သိပ္ၿပီး သေဘာမက်ဘူးဆုိရင္ လံုး၀ မေရွာင္ေပးေပ။ သမီးမိန္းကေလးႏွင့္အတူ လူပ်ဳိႏွင့္ ၀ုိင္းဖြဲ႕၍ စကားထုိင္ေျပာပါသည္။
စကားေျပာသည့္ေနရာတြင္ ပေလာင္အိမ္သည္ မီးပံု၀ုိင္းတခု အိမ္တိုင္းလိုလို ရွိထားပါသည္။ မီးပံု၀ုိင္းတြင္ ထိုင္ၿပီး စကားေျပာရပါသည္။ ေခ်ာင္ႀကိဳ ေခ်ာင္ၾကားတြင္ စကားေျပာခြင့္မရွိေပ။ စကားေျပာရင္ အခါရည္ၾကမ္းကို ေသာက္တတ္သလို တခါတေလ ကြမ္း၊ေဆးစားတတ္ေသာ အမ်ဳိးသားရွိလွ်င္ ကြမ္း၊ေဆးႏွင့္ ဧည့္ခံထားပါသည္။
လူပ်ဳိလွည့္နည္းမွာ တေနရာႏွင့္ တေနရာ မတူၾကေပ။ လြန္ခဲ့ေသာ ႏွစ္ေပါင္း ၄၀ေက်ာ္တုန္းကဆုိရင္ လူပ်ဳိမ်ားက (၄-၅)ေယာက္လာၿပီးဆုိလွ်င္ တခ်ဳိ႕ေသာ လူပ်ဳိမ်ားက အက်င့္ပုတ္ၿပီး အပ်ဳိအိမ္ ေလွကား (သို႔) ပစၥည္းတခုခု ယူသြားေလ့ရွိပါသည္။ မိဘမ်ားက ေတာင္းပန္ၿပီး ပစၥည္းကို သြားယူရပါသည္။ အေပါက္ႏွင့္ စကားေျပာဓေလ့လည္းရွိပါသည္။ အခုေတာ့ အေပါက္ႏွင့္ စကားေျပာေသာ ဓေလ့တြင္ တျဖည္းျဖည္း ေပ်ာက္ကြယ္သြားပါသည္။
သတို႔သမီးခိုးယူနည္း
ႏွစ္ဘက္မိဘ မည္မွ်ပင္ သေဘာက်ေစကာမူ၊ မဂၤလာမေဆာင္မီ သတို႔သမီးကို သတို႔သားက ပဌမ ခုိးယူရေသာ ထံုစံရွိသည္။ သတို႔သမီး ခုိးယူနည္းမ်ာ သတို႔သားကိုယ္တုိင္သြား၍ မခုိးရဘဲ၊ သတိုးသားႏွင့္ ခင္မင္ရင္းႏွီးသူ ကာလသား၊ ကာလသမီး (၄-၅) ေယာက်္ကို လြတ္ၿပီး ခိုးယူရသည္။ သတို႔သမီးသည္ ခ်စ္သူ သတို႔သားေနာက္သို႔ လုိက္ရန္ အသင့္ျဖစ္ေသာအခါ မိဘမာ်းအား အသိေပးသည့္အေနျဖင့္ ျခင္းကေလးတခုအတြင္း “တြယ္” ကြမ္းသီးေတာင့္ ကြမ္းစားေဆး (ဓါးလွီးေဆး) ရွားေစးႏွင့္ ကြမ္းသီးစိတ္ အနည္းငယ္ကို ထည့္ၿပီး မိဘ (သို႔) အုပ္ထိန္းသူတဦးဦး အိပ္ရာမွ ႏိုးလွ်င္ ခ်က္ျခင္းေတြ႔ျမင္ေလာက္သည့္ ေနရာတြင္ ခ်ထားေလ့ရွိသည္။ ၄င္းျခင္းကေလးႏွင့္အတူ မိဘႏွစ္ပါးအား ကန္ေတာ့ပန္းအျဖစ္ ပန္းတမ်ဳိးမ်ဳိးႏွင့္ သတို႔သား၏ အင္အားအေလ်ာက္ မိဘကို ကန္ေတာ့ေၾကးေငြအျဖစ္ ပူးတြဲခ်ထားေလ့ရွိၾကပါသည္။ ထိုသို႔ခ်ထားၿပီး လာေရာက္ခိုးသူကာလသား ကာလသမီးႏွင့္ သတို႔အိမ္သို႔ လိုက္သြားရရိုး ထံုစံရွိေပသည္။(ပေလာင္ေက်းလက္ေဒသ၌ အပ်ဳိတုိင္းလိုလို ျခင္းၾကားငယ္ကေလးမ်ားကို ေဆာင္ထားေလ့ရွိၾကသည္။ ၄င္းျခင္းကေလးမ်ားကို ျမက္တမ်ဳိးျဖင္ည ေန႔ေကာင္းရက္သာတြင္ ရက္လုပ္ေလ့ရွိသည္။ အရြယ္မွာ လက္သန္းခန္႔ ရွည္းလ်ားလ်ားျဖစ္သည္။)
သတို႔သမီး ေရာက္လာေသာ္လည္း သတို႔သားက ဆုိင္ရံုသာဆုိင္ၿပီး မပို္င္ေသးေပ။ သတို႔သမီးက ခိုးေပးသူ အပ်ဳိေဖာ္မ်ားႏွင့္အတူ အခန္းတခန္းမွာ အိပ္ရၿပီး သတို႔သားက ခိုးေပးသူ လူပ်ဳိေပးမ်ားႏွင့္အတူ အျပင္ခန္းမ် အိပ္ရသည္။ သတို႔သမီး လူႀကီးမိဘမ်ား အိပ္ရာမွ ႏုိးေသာအခါ၊ ျခင္းၾကားရွည္ကေလးႏွင့္ ပန္း၊ ေငြတို႔ကို ေတြ႕ျမင္လွ်င္ မိမိတို႔သမီး ခ်စ္သူေနာက္ လုိက္သြားေၾကာင္းကိုသိၾကသည္။
အကယ္၍ ၄င္းပစၥည္းမ်ား မေတြ႔လွ်င္ မိမိတို႔သမီးအား မသူေတာ္ အဓမၼသား လူဆိုးမ်ားေခၚေဆာင္သြားေလမည္လား (သို႔) ေတာရဲက်ားသစ္မ်ား ခ်ီေဆာင္သြားေလသလားဟု စိုးရိမ္မကာင္းျဖစ္ကာ ဆုိင္ရာ အႀကီးအကဲတို႔ကို တုိင္ၾကားျခင္းျပဳၾကသည္ ဆုိင္ရာတို႔ကလည္းလူေပ်ာက္ကို ရွာေဖြၾကရသည္။
သတိုသားအိမ္တြင္ လူပ်ဳိ၊ အပ်ဳိတို႔ ေပ်ာ္ေပ်ာ္ပါးပါးႏွင့္ စုရံုးစားေသာက္ေနၾကသည္မွာ အလွဴကေလး သဖြယ္ျဖစ္ေန၏။ သတို႔သားႏွင့္ သတိုးသမီးတို႔အား အုပ္ထိန္းသူ လူႀကီးမိဘမ်ား စံုရာေရွ႕တြင္ လက္ထပ္ထိမ္းျမာ္းေပးမႈ မရွိေသးေသာေၾကာင့္ ျမင္ရံုသာျမင္ရ မၾကင္ရတဲ့ဘ၀ႏွင့္ပင္ ေနရေသးသည္။
သတို႔သမီး မိဘမ်ားက တရက္၊ ႏွစ္ရက္ၾကာေသာအခါ သတို႔သမီးကို ျပန္၍ေခၚသြားၾကသည္။ သတို႔သားဘက္မွ အေဖာ္မ်ားကလည္း ဒုတိယႀကိမ္ ျပန္၍ ခိုးယူရျပန္သည္။ သတို႔သမီးဘက္ကလည္း တရက္၊ ႏွစ္ရက္ၾကာလွ်င္ ျပန္ေခၚၾကျပန္သည္။ သတို႔သားဘက္ကလည္း တတိယအႀကိမ္ ျပန္ခိုးယူရျပန္သည္။ ဒုတိယ၊ တတိယ ခိုးယူေသာအႀကိမ္မ်ား၌ ျခင္းၾကားရွည္ကေလးႏွင့္ ပန္း၊ ေငြတုိ႔ကို မထားရေတာ့ေပ။သတို႔သမီးဘက္က အႀကိမ္ႀကိမ္ျပန္ေခၚယူၾကသည္မွာ သတို႔သားႏွင့္ သေဘာမတူ၍ မဟုတ္ေပ။ မိမိတို႔သမီးကေလးကို ခ်စ္လြန္းလွ၍ အိမ္ေထာင္မျပဳေစလိုေသးေသာ သေဘာရသည္ဟု အယူအၾကသည္။ ဤဓေလ့ထံုးတမ္းမွာ ၿမိဳ႕ႀကီးအရပ္ႀကီးမ်ား၌ ပေပ်ာက္လုနီးၿပီးဟု ဆိုၾကသည္။သံုးႀကိမ္ေလာက္ အျပန္လွန္ခိုးယူၿပီးမွ “ တာက်ဳိက္” မဂၤလာေဆာင္အခမ္းအနားေခါင္းေဆာင္လုပ္သူကို သတို႔သမီးကေလး မိဘမ်ားထံလြတ္ၿပီး မဂၤလာေဆာင္ႏွင္းရန္ ကိစၥ စီမံၾကရသည္။ သတို႔သမီး မိဘမ်ားက သတို႔သား အဆင့္အတန္း၊ မ်ဳိးရိုး၊ ဂုဏ္သိကၡာ၊ အေျခအေနကို ၾကည့္ၿပီး သင့္ေတာ္ေသာ ခန္း၀င္ပစၥည္းမ်ားကို တင္ေစသည္။
တန္ေဆာင္မုန္းလ၊ တပို႔တြဲလ၊ တေပါင္းလ၊ နယုန္လ၊ ေလးလကိုသာ လက္ထပ္ မဂၤလာေဆာင္ျပဳေကာင္းေသာ လအျဖစ္သတ္မွတ္ထားၾကသည္။ က်န္ ၈ လကို ေရွာင္ၾကဥ္ၾကသည္။ သို႔ေသာ္ အေရးႀကီးသလို၊ အေၾကာင္းေပၚလောသာ္လ ေလာကီပညာ ကၽြမ္းက်င္ေသာ ပုဂၢိဳလ္မ်ားက အေသးစိတ္ ေန႔ေကာင္းရက္သာ အခ်ိန္ မဂၤလာကို စီစစ္ေရြးထုတ္ကာ လက္ထပ္ေပးတတ္ၾကေပသည္။
မယ္တို႔ပေလာင္စာအုပ္မွ ကိုးကားၿပီး ေရးသားထားပါသည္။
ကိုယ္၀န္ေဆာင္ခ်ိန္ႏွင့္ မီးဖြားခ်ိန္
ကိုယ္၀န္ေဆာင္အမ်ဳိးသမီးတေယာက္ျဖစ္လွ်င္ ေရွာင္ရမည့္ အခ်က္ရွိပါသည္။ အ၀င္ထြက္ တခါးေပါက္တြင္ လံုး၀ မထိုင္ရပါ။ အေလးပင္ မသယ္ရ။ မ်ားေသာအားျဖင့္ သူမ်ားႏုိင္ငံက မီးမဖြားမီ (၃)လအတြင္း ဦးေႏွာက္ကို အနားေပး၊ ကိုယ္၀န္ကို ေစာင့္ေရွာက္ဖို႔အတြက္ ခြင့္(၃)လ ယူထားပါသည္။သို႔ေသာ္ ပေလာင္လူမ်ဳိးမ်ားသည္ မ်ားေသာအားျဖင့္ မေမြးမခ်င္း အလုပ္ကို ပင္ပင္ပန္းပန္း အလုပ္လုပ္ရပါသည္။မီးဖြားၿပီးတဲ့အခ်ိန္ဆိုရင္ မ်ားေသာအားျဖင့္ ပေလာင္ေဒသတြင္ အရပ္လက္သည္ႏွင့္ မီးဖြားးရပါသည္။ ၿမိဳ႕ႏွင့္နီးကပ္ၿပီး စီးပါြးေရးအဆင္ေျပေသာ မိသားစုေလာက္တြင္ ေဆးရံုးသို႔ သြားဖြားပါသည္။ တခ်ဳိ႕ေသာ အမ်ဳိးသမီးသည္ မီးဖြားခါးနီးတြင္ အလုပ္သြားလုပ္၍ ေတာင္ယာ၊ လက္ဖက္ၿခံတို႔ ကေလးေမြးလိုက္ပါသည္။ မီးဖြားသည့္ အခ်ိန္တြင္ ကေလးႏွင့္ေယာက်္ားေလး လံုး၀ ၀င္ၾကည့္ခြင့္မရွိေပ။ ပေလာင္အိမ္တြင္ မ်ားေသာအားျဖင့္ မီးတြင္း၀ုိင္းရွိပါသည္။ မီးဖြားသည့္ အမ်ဳိးသမီးတေယာက္ျဖစ္လွ်င္ ပူေသာအရာသီျဖစ္ျဖစ္ မီးတြင္းနား ၄၅ရက္ အထိ ေနေပးရပါသည္။ (၇) မျပည့္မခ်င္း တျခားေသာ ေဆြမ်ဳိးအိမ္သို႔ သြားလည္ခြင့္မရွိပါ။ တခ်ဳိ႕ အဆင္မေျပေသာ မိသားစုသည္ မီးဖြားၿပီး ၁၅-၂၀ရက္တြင္ မီးတြင္းမွ ထြက္၍ အလုပ္လုပ္ရသည္။ မီးဖြားေပးေသာ အရပ္လက္သည္ကို လက္ေဆးခ ေစနာရွိသေလာက္ ပိုက္ဆံထည့္ၿပီး ကင္းပြန္ရည္ႏွင့္ ဆပ္ျပာေမႊးကို ပူေဇာ္ေပးေလ့ရွိပါသည္။ http://www.palaungwomen.com/ ပေလာင္ျပည္နယ္လြတ္ေျမာက္ေရးအဖြဲ႔ ဌာနခ်ဳပ္ စာအုပ္မွ ေကာက္ႏုတ္ေရးသားထားသည္။
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v • d • e
ျမန္မာ အစိုးရသတ္မွတ္သည့္ လူမ်ိဳးနွင့္ တိုင္းရင္းသားမ်ား
ကခ်င္
ကခ်င္ - တရုမ္း - ဒေလာင္ - ဂ်ိမ္းေဖာလူမ်ိဳး(သိန္းေပၚ၊ ဂ်င္းေဖာ) - ေလာ္ေ၀ၚ(မ႐ူလူမ်ိဳး) -ရဝမ္လူမ်ိဳး- လာခ်ိဒ္- လီဆူလူမ်ိဳး- ဇိုင္၀ါး- ေဂၚရစ္ - ခါ႔ခူးလူမ်ိဳး - ဒုရင္ - လရွီလူမ်ိဳး - အဇီး
ကယား
ကယား(သို႔)ကယန္း - ဇယိန္လူမ်ိဳး - ပေဒါင္လူမ်ိဳး - ေဂခို - ေဂဘား - ပရဲလူမ်ိဳး - မႏူမေနာ္ - ယင္းတလဲ - ယင္းေဗာ္လူမ်ိဳး
ကရင္
ကရင္ - ကရင္ျဖဴ - ပေလကီး (ပေလခ်ီ) - မြန္ကရင္ - စေကာကရင္ - တေလွပြာ - ပကူး - ဘြဲ - ေမာေနပြား - မိုးပြ - ပိုးကရင္
ခ်င္း
ခ်င္း - ကသည္း - မယ္တိုင္ (ကသဲ) - ဆလိုင္း - ကလင္ေကာ (လူေရွ) - ခမီ - ေအာဝခမီ - ေခါႏိုး - ေခါင္စို - ေခါင္ဆိုင္ခ်င္း - ခြာဆင္းမ္ - ခြန္လီ (ဆင္မ္) - ဂန္တဲ့ (လင္တဲ) - ေဂြးတဲ - ငြန္း - ဆီစာန္ - ဆင္တန္ - ဆိုင္းဇန္ - အရွိုခ်င္း - ခ်ိဳး - ခမီ - လိုင္မီး - - ဇိုမီး - မီဇိုး - ဇာေဟာင္ - ဆိုင္းတန္လူမ်ိဳး - ဇိုေဖ - ဇို - ဇန္ညွပ္ - တေပါင္ - တီးတိန္ (တဲဒင္မ္) - ေတဇန္ - တိုင္ခ်ြန္း - တာ့ဒိုး - ေတာရ္ - ဒင္မ္ - ဒိုင္လူမ်ိဳး - နာဂ - မာရင္ - ပနမ္း - Magun - မတူ - မီရမ္ (မရာ) - မီအဲ - မကန္း - လူရလူမ်ိဳး၊လူရွိုင္း (လူေရွ) - ေလးၿမိဳ - လ်င္းတု - ေလာက္ထူ - လိုင္ - လိုင္ဇို - ပါကင္းမ္ - ဟြာလ္ငို - အနူး - အနန္ - အူပူ (မရို) - လ်င္းတု - အရွိုခ်င္း - ေရာင္ထု
ဗမာ
ဗမာ - ထားဝယ္ - ျမိတ္ - ေယာ - ရဘိန္း - ကတူး - ကနန္း - ဆလုံလူမ်ိဳး - ဖြန္း (ဖုန္း)
မြန္
မြန္ လူမ်ဳိး
ရခိုင္
ရခိုင္ - ကမန္ - ခါမီ - ဒိုင္းနက္ - ျမိဳ - သက္
ရွမ္း
ရွမ္း - ဓေနာလူမ်ိဳး - ဓနုလူမ်ိဳး - အိုက္ဆြယ္ - အင္ - ဂုံလူမ်ိဳး(ခြန္) - အင္းသား - ေကာ္ (အခါအိေကာ) - ခန္တီးရွမ္း - ခမူ - ကိုးကန့္ - ကြီ - လားဟူ - မိုင္းသာ - ေျမာင္ဇီး - ေမာရွမ္း - ပေလာင္ - ပေလး - ပအို၀္း(ေတာင္သူ) - ဖ်င္ - ရွမ္းကေလး - ရွမ္းျကီး - မံုလူမ်ိဳး - တိုင္းလြယ္ - တိုင္းလ်မ္ - တိုင္းလုံ - တိုင္းေလ့ - ေတာင္ရိုး - ဝ - ေယာင္ - ယင္က်ား - ယင္းနက္လူမ်ိဳး - ယြန္ ။
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ပေလာင္လူမ်ိဳးမ်ား(တရုပ္)
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တရုပ္ျပည္ရွိ ပေလာင္တုိင္းရင္းသားမ်ား ရုိးရာယဥ္ေက်းမွဳအကမ်ားျဖစ္ပါသည္။
The De'ang ethnic minority in China
The number of De'ang people in China totals 17,935. Small as their population is, the people of this ethnic group are quite widely distributed over Yunnan Province. Most of them dwell in Santai Township in Luxi County of the Dehong Dai-Jingpo Autonomous Prefecture and in Junnong Township in Zhenkang County of the Lincang Prefecture. The others live scattered in Yingjiang, Ruili, Longchuan, Baoshan, Lianghe and Gengma counties. Some De'angs live together with the Jingpo, Han, Lisu and Va nationalities in the mountainous areas. And a small number of them have their homes in villages on flatland peopled by the Dais The De'ang language belongs to the South Asian family of languages. The De'angs have no written script of their own, and many of them have learned to speak the Dai, Han or Jingpo languages, and some can read and write in the Dai language. An increasing number of them have picked up the Han language in years after the mid-20th century.
In the mountainous areas of Gaoligong and Nushan ranges in western Yunnan Province, the De'ang people have been living there for generations. The climate here is subtropical, and there is fertile soil, abundant rainfall, rich mineral resources and dense forests. The dragon bamboo here grows very long and has a stem with a diameter of 10 cm to 13 cm. The Zhenkang area has been famed for this kind of bamboo for the past 2,000 years. It is used to build houses and make household utensils and farm implements. Bamboo shoots are a famed delicacy.
The De'angs, who took to farming since very ancient times, grow both wet and upland rice, corn, buckwheat and tuber crops as well as walnut and jute. And they have learned to cultivate tea, cotton, coffee, and rubber after the founding of the People's Republic in 1949.
The De'angs have been great tea drinkers since very early times, and now every family has tea bushes growing among vegetables, banana, mango, jack fruit, papaya, pear and pomegranate trees in a garden around the house.
History
De'ang was a name given to this ethnic group in the Qing Dynasty (1644-1911). Before that time the De'angs along with the Blang and Va ethnic minorities speaking a south Asian language inside Yunnan Province were called "Pu people," according to historical records. In those bygone times the "Pu people" were distributed mainly in the southwestern part of Yunnan Province, which was called Yongchang Prefecture in the Han Dynasty (206 B.C.-A.D. 220). Their forefathers settled on the banks of the Nujiang River (upper reaches of the Salween that flows across Burma) long before the arrival of the Achang and Jingpo ethnic minorities.
Development of De'ang society has been uneven. Since the De'angs have lived in widely scattered localities together with the Han, Dai, Jingpo, Va and other nationalities, who are at different stages of development, they have been influenced by these ethnic groups politically, economically and culturally. Dai influence is particularly strong since the De'angs had for a long period lived in servitude under Dai headmen in feudal times. However, some traces of the ancient clan and village commune of the De'ang ethnic minority are still to be found in the Zhenkang area.
The production unit of the De'ang ethnic group is the family, and there is marked division of labor according to sex and age. The farm tools used are bought from Han and Dai regions. Generally speaking, the De'angs practice intensive farming on flatland and on farms near the Han and Dai regions or in paddy fields. Dry land is not cultivated meticulously.
In De'ang villages in the Dehong area, the cultivated land used to be communally owned. The wasteland around each village was also communally owned, but people could freely open up the land for cultivating crops. If the land was left uncultivated, it automatically reverted to communal ownership again. In later times, the selling or mortgaging of paddy fields and gardens led to the emergence of private ownership. As a result, most of the paddy fields came into the possession of Han landlords, rich peasants and Dai headmen.
Without either draught animals or funds, and burdened down with taxes and debts, the De'angs could not open up hillside land and gradually became the tenants or farmhands of the landlords, rich peasants and headmen. Many cut firewood, burned charcoal and wove in the off-hours to make ends meet.
In the Zhenkang Prefecture, which had plenty of dry land and little paddy land, private ownership of land and usury had been uncommon. Yet feudal ownership and tenancy show such traces of communal ownership of land as strict demarcation lines between the land of different villages and clearly-marked signs between communally owned land, woods and small privately owned plots. Communal land in each village was managed by headmen. And anyone, from other villages who wanted to rent the communal or private plots, had to get the permission of village headmen.
Some De'ang people still retain some traces of the communal system in the way they live. A clan commune was formed by many small families with blood relations. Usually thirty to forty people shared one outsized communal house, but each individual family had its own fireplace and kept its own account. Primitive distribution on an equal basis was practiced in farming. But exploitation had appeared with some families owning more cows and working less.
The De'ang people everywhere used to live under the sway of the feudal lords of the Dai ethnic group. De'ang headmen in the Dehong region were either appointed by Dai chieftains or were hereditary. To control and exploit the De'ang people, Dai chieftains granted official titles to De'ang headmen and let them run the villages, impose levies, and collect tributes. Some De'ang people who lived in or near areas under the Jingpo's jurisdiction had to pay "head taxes." This constituted another burden for the De'angs who were bled white by heavy taxes and rents collected by Dai chiefs or the Kuomintang government.
Landlords and rich peasants of the De'ang ethnic group made up only two per cent of the population. Many of them were appointed headmen of Dai chiefs. Being tenants or farmhands of either Han landlords and rich peasants or Dai headmen, most De'angs lived in dire poverty.
Post-1949 Development
A new day dawned for the De'ang people when Yunnan Province was liberated in 1951. The first thing the De'angs did was to restore social order and develop farm production after helping the government round up remnant KMT troops who had turned bandits. In 1955 land was distributed to the De'ang people who made up half of the population on the flatland and in the semi-hilly areas of Zhenkang, Gengma, Baoshan and Dehong in an agrarian reform in which both the De'ang and Dai people participated. Not long afterwards, the De'angs set up agricultural cooperatives. At the same time, the rest of the De'ang people living in the mountainous areas of Dehong, like the Jingpos dwelling there, formed mutual aid groups to till the land, carried out democratic reforms and gradually embarked on the socialist road.
The De'ang people, who lived in compact communities in Santaishan in Luxi County and Junnong in Zhenkang County, established two ethnic township governments. In July 1953, the Dehong Dai-Jingpo Autonomous Prefecture was established, and the De'angs had 12 representatives in the government. Many functionaries of the De'ang people are now serving in government offices at various levels. Some De'angs in Yunnan Province have been elected deputies to local people's congresses and the National People's Congress.
The economy in the De'ang areas has been developing apace. Take Santaishan in Luxi County for example. People here started farmland construction on a big scale with their Han and Jingpo neighbors in the wake of agricultural cooperation. Today, the land here is studded with reservoirs and crisscrossed by canals, and hill slopes have been transformed into terraced plots. Tea and fruit are grown, and large numbers of goats, cows and hogs are raised. The cropped area has increased enormously, and grain production is four times the 1951 level.
As the people of this minority group could scarcely make enough to keep body and soul together, no De'angs went to school in pre-liberation days. Those who could read some Dai words in those days were a few Buddhist monks. Pestilence and diseases due to poor living conditions were rampant, and there were no doctors. People had but to ask "gods" to cure them when falling sick.
Today De'ang children can attend primary schools established in villages where the De'angs live. Priority is given to enrolling De'ang children in other local schools. Large numbers of illiterate adults have learned to read and write, and the De'ang people now have even their own college students, teachers and doctors.
Smallpox which had a very high incidence in localities peopled by the De'ang people has been eradicated with the assistance of medical teams dispatched by the government. Malaria, diarrhea and other tropical diseases have been put under control.
Life Style
Like most people in the sub-tropical regions, the De'angs live in houses made of bamboo. While some dwell in large communal houses, those in the Dehong area have a two-story house to every family. The upper floor serves as living quarters, kitchen and storeroom, and beneath it is a stable for animals and poultry. There are also outhouses in which are stored firewood and foot-pedaled mortars used in husking rice.
People dress in traditional costumes studded with silver ornaments. Men wear turbans. Boys look handsome with their silver necklaces. Most women wear dark dresses lined with extra large silver buttons at the front, and skirts with red and black flower patterns. Rattan waistbands and silver earrings add grace and harm. Nowadays, De'ang boys have the same hairstyle as the Hans and do not like to burden their bodies with heavy ornaments. Men have the custom of tattooing their bodies with designs of tiger, deer, bird and flower.
Monogamy is practiced. People of the same clan do not marry with one another. Intermarriage is rare with people of other ethnic groups.
Young people have the freedom to choose their own partners, and courtship lasts for a long time. When a girl hears a love song under her window, she either ignores it or responds. If she likes the boy singer, she tosses a small blanket down to him. Then she opens the door and lets him in. The boy covers his face with the blanket, enters her room, and meets the girl by the side of the fire. The parents are happy and do not interfere.
The lovers often meet and chat until midnight or dawn. After a few dates, the boy gives her a necklace or waistband as a token of his love. The more waistbands a girl gets, the more honored she is. To show his devotion, the boy wears earrings. The number she gives him is a mark of her love.
If the courtship goes well, the boy would offer gifts to the girl's family and send people to propose marriage. Even if the girl's parents disagree, the girl can decide for herself and go to live in the boy's house.
A De'ang wedding party is gay and interesting. Each guest is sent two packages, one containing tea and the other cigarettes. This is an invitation. They bring gifts and firecrackers to the bride and groom.
The new couple first enter the kitchen and put some money in a wooden rice tub. This means they have been nurtured by the cereal, and now show their gratitude. Water-drum dancing is an important part of the wedding ceremony. The drums are made of hollowed trunks into which water is poured to wet the skin and center to determine its tone. Water-drum dancing has a legend behind it. In ancient times a young De'ang man's beautiful fiancee was snatched away by a crab monster. He fought the crab, vanquished it, ate it, and made a drum of its shell. At today's wedding ceremonies, water-drum dancing symbolizes true love.
The De'angs bury their dead in public cemeteries but those who die of long illness or difficult labor are cremated.
The De'angs are Hinayana Buddhists. Most villages have a temple. The monks live on the offerings of their followers. Their daily needs are provided by the villagers in turn. Formerly the De'angs did not raise pigs or chickens. A rooster was kept in each village to herald the break of day. Today this old custom has died, and chickens are raised. People do not work during religious holidays or sacrificial days. Being Buddhists, the De'angs in some localities do not kill living creatures. This has its minus side -- wild boars that come to devour their crops are left unmolested. This at times results in quite serious crop losses .
Palaung History (4) Timeline
1885
1885 - All of what is now Burma became a British colony in 1885. The borders of this colony included many ethnic groups other than Burmese. The country of Burma includes Shan, Wa, Chin, Kachin, Lisu, Lahu, Palaung, Akha, Mien, Karen, Karenni and many others.All of what is now Burma became a British colony in 1885. The borders of this colony included many ethnic groups other than Burmese. The country of Burma includes Shan, Wa, Chin, Kachin, Lisu, Lahu, Palaung, Akha, Mien, Karen, Karenni and many others. Each of these ethnic groups have their own language, culture, way of dress, etc. Ethnically, they are as different as the British are from the Germans and French. Many of these ethnic groups had their own governing systems ...
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Show lessFrom Karen Konnection Where are the Karen refugees? - Related web pageswww.karenkonnection.org/Why%20are%20the ...
1892
1892 - In 1892 it contained fifteen houses its population was not known. The headman of the village has no others subordinate to him. The inhabitants are of the Palaung tribe. There is a ferry across the Shweli here. O-YIN.—A-village in the O-yin circle, Myaing ...In 1892 it contained fifteen houses its population was not known. The headman of the village has no others subordinate to him. The inhabitants are of the Palaung tribe. There is a ferry across the Shweli here. O-YIN.—A-village in the O-yin circle, Myaing township, Pakokku subdivision and district, with a population of four hundred and eighty-three persons, according to the census of and a revenue of Rs. 940, included in that of Padaingdaw.
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Show lessFrom Gazetteer of Upper Burma and the Shan States - Related web pagesbooks.google.com/books?id=4HgTAAAAYAAJ&pg ...
1892 - KAWNG HSANG.—A Palaung village in the Mong Sit circle of the Northern Shan State of South Hsen Wi. It is situated in the rolling country west of Loi Ngiin, the chief village of the circle. In 1892, in March, there were five houses with seven families ...KAWNG HSANG.—A Palaung village in the Mong Sit circle of the Northern Shan State of South Hsen Wi. It is situated in the rolling country west of Loi Ngiin, the chief village of the circle. In 1892, in March, there were five houses with seven families and sixty-seven inhabitants. The villagers were Humai Palaungs and had been settled here many years. They cultivated upland rice.
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Show lessFrom Gazetteer of Upper Burma and the Shan States - Related web pagesbooks.google.com/books?id=EnkTAAAAYAAJ&pg ...
1892 - LOI HPANG.—A Kachin village in Tract No. 3, Bhamo district, situated in 230 46' north latitude and 970 25' east longitude. In 1892 it contained fifteen houses ( eight Palaung and seven Lahtawng). The population was not known. The headman has two ...LOI HPANG.—A Kachin village in Tract No. 3, Bhamo district, situated in 230 46' north latitude and 970 25' east longitude. In 1892 it contained fifteen houses ( eight Palaung and seven Lahtawng). The population was not known. The headman has two other villages subordinate to him. There are no cattle in the village. Water can be had from a small stream close by and from Namhkat, three quarters of a mile distant. There is good camping-ground in the village.
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Show lessFrom Gazetteer of Upper Burma and the Shan States - Related web pagesbooks.google.com/books?id=4HgTAAAAYAAJ&pg=PA71 ...
Feb 1892 - The inhabitants, who belong to the Humai branch of the Palaung race, numbered eighty-seven persons in February 1892 and occupied ten houses. They cultivated chiefly hill-rice, but also worked some irrigated land. PANG KA.Palaung village in the Nam Hkam ...The inhabitants, who belong to the Humai branch of the Palaung race, numbered eighty-seven persons in February 1892 and occupied ten houses. They cultivated chiefly hill-rice, but also worked some irrigated land. PANG KA.Palaung village in the Nam Hkam circle of the Northern Shan State of North Hsen Wi, situated in a hollow in the hills to the left of the Ning Lorn road, at a height of three thousand seven hundred feet.
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Show lessFrom Gazetteer of Upper Burma and the Shan States - Related web pagesbooks.google.com/books?id=UroMAAAAIAAJ&pg ...
Mar 1892 - A Palaung village in the Na Wa or North Mong Ha circle of the Northern Shan State of South Hsen Wi. It contained in March 1892 eleven houses, with a population of one hundred and fifteen persons. The villagers belonged to the Man Tong branch of Palaungs ...KUNG KA.—A Palaung village in the Na Wa or North Mong Ha circle of the Northern Shan State of South Hsen Wi. It contained in March 1892 eleven houses, with a population of one hundred and fifteen persons. The villagers belonged to the Man Tong branch of Palaungs and had been settled here for over a generation. They were engaged in lowland paddy cultivation.
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Show lessFrom Gazetteer of Upper Burma and the Shan States - Related web pagesbooks.google.com/books?id=EnkTAAAAYAAJ&pg ...
Apr 1892 - It is in the Ho Kga township and had ten houses in April 1892, with fifty- eight inhabitants, all of them Shans. They cultivated upland and lowland rice. PANG HSO I.ENG— A Palaung village in the Nam Hkani circle of the Northern Shan State of North ...It is in the Ho Kga township and had ten houses in April 1892, with fifty- eight inhabitants, all of them Shans. They cultivated upland and lowland rice. PANG HSO I.ENG— A Palaung village in the Nam Hkani circle of the Northern Shan State of North MsGn \Vi, about two miles from the Myoza's town, on a knoll at the foot of the range which bounds the Nam Mao tShweli) plain on the south. The village is traversecl by the road to Ning Lom. The inhabitants, who belong ...
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Show lessFrom Full text of "Gazetteer of Upper Burma and the Shan states" - Related web pageswww.archive.org/stream ...
Apr 1892 - It is in charge of a Kin Along, who also holds the adjacent village of Nga Kang. In April 1892 there were thirteen houses, with a population of 70 persons, all Shans. They cultivated some narrow paddy-fields along the Nam Hsa, but trusted to their taungya ...It is in charge of a Kin Along, who also holds the adjacent village of Nga Kang. In April 1892 there were thirteen houses, with a population of 70 persons, all Shans. They cultivated some narrow paddy-fields along the Nam Hsa, but trusted to their taungya crops for their chief harvest. The village is situated at a height of two thousand nine hundred feet, on the ridge over the Salween. NA HSAI .Palaung village in the Ko Kang trans-Salween circle of the Northern Shan ...
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Show lessFrom Gazetteer of Upper Burma and the Shan States - Related web pagesbooks.google.com/books?id=UroMAAAAIAAJ&pg ...
1893
Feb 1893 - A Palaung village in the Mong Yu circle of the Northern Shan State of North Hsen Wi, situated in the hills west of Mong Yu village. There were six houses in February 1893, with forty-four inhabitants, all Palaungs of the Humai branch. They cultivated hill ...A Palaung village in the Mong Yu circle of the Northern Shan State of North Hsen Wi, situated in the hills west of Mong Yu village. There were six houses in February 1893, with forty-four inhabitants, all Palaungs of the Humai branch. They cultivated hill-rice and a little cotton, besides tobacco and vegetables. SA-LIN.- A subdivision of the Minbu district, is bounded on the north by PakAkku district, on the east by the Irrawaddy river, separating it from dbyGooc^Ic ...
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Show lessFrom Full text of "Gazetteer of Upper Burma and the Shan States" - Related web pageswww.archive.org/stream ...
1894
1894 - A Palaung village in North Hsen Wi Northern Shan State, in M6ng Hawm circle: it contained fifteen houses in 1894, with a population of fifty persons. The revenue paid was two rupees per household: the people were paddy and opium cultivators by occupation, and ...PANG LONG.—A Palaung village in North Hsen Wi Northern Shan State, in M6ng Hawm circle: it contained fifteen houses in 1894, with a population of fifty persons. The revenue paid was two rupees per household: the people were paddy and opium cultivators by occupation, and owned sixteen bullocks and thirteen buffaloes. The price of paddy was six annas the basket. PANGLUM.—A Kachin village in Tract No. 3, Bhamo district, situated in 930 37' north latitude and 970 ...
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Show lessFrom Gazetteer of Upper Burma and the Shan States - Related web pagesbooks.google.com/books?id=4HgTAAAAYAAJ&pg ...
Feb 1894 - The inhabitants are Palaungs and Kachins, and there were in February 1894 thirty -eight houses in all. The Palaungs, who are the less scattered, are of the Humai branch and numbered one hundred and twelve persons. The Kachins are of the Lawhkum clan, and of ...The inhabitants are Palaungs and Kachins, and there were in February 1894 thirty -eight houses in all. The Palaungs, who are the less scattered, are of the Humai branch and numbered one hundred and twelve persons. The Kachins are of the Lawhkum clan, and of them there were fifty-five altogether. There was a pongyi kyaung in the larger of the two Palaung villages, with two monks. Both races are engaged in hill-rice cultivation, and the Kachins grow also a good many acres of ...
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Show lessFrom Gazetteer of Upper Burma and the Shan States - Related web pagesbooks.google.com/books?id=4HgTAAAAYAAJ&pg ...
1897
1897 - The population of the circle, numbering in 1897 hundred and seventy- seven males , five hundred and fifty-five females, three hundred and twenty- five boys, and three hundred and thirty-five girls, is almost entirely Shan. There are a few Palaung houses, however, besides nine ...From Gazetteer of Upper Burma and the Shan Statesbooks.google.com/books?id=UroMAAAAIAAJ&pg ...
1897 - NAT ME.—Palaung village of 'forty houses in Tawng Peng State, Northern Shan States, with a population of fifty-seven men, sixty-one women, twenty-six girls and twenty-one boys in 1897. It has a large monastery and three zayats. The villagers own one hundred ...NAT ME.—Palaung village of 'forty houses in Tawng Peng State, Northern Shan States, with a population of fifty-seven men, sixty-one women, twenty-six girls and twenty-one boys in 1897. It has a large monastery and three zayats. The villagers own one hundred and fifty cattle and five ponies, and cultivate hill paddy and a little tea. Nat Me is in the Myothit circle. NAT-MYIN.—The Natmyin ckaung, or Namien kha, rises in the Namien- ku Pum, in about latitude 25° 15 ...
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Show lessFrom Gazetteer of Upper Burma and the Shan States - Related web pagesbooks.google.com/books?id=UroMAAAAIAAJ&pg ...
1898
1898 - HAO HKANG.—A circle in the Northern Shan State of North Hsen Wi. It had in 1898 one Palaung and four Kachin villages, with forty houses and a population of about 250. It is situated some fourteen miles north of the Nam Tu opposite the Mong Yin circle ...HAO HKANG.—A circle in the Northern Shan State of North Hsen Wi. It had in 1898 one Palaung and four Kachin villages, with forty houses and a population of about 250. It is situated some fourteen miles north of the Nam Tu opposite the Mong Yin circle, and consists of wooded hills and undulating grassy plains. The main village has fifteen houses with a population of about 75, and is situated on a sort of table-land in the range of hills running east and west, parallel ...
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Show lessFrom Gazetteer of Upper Burma and the Shan States - Related web pagesbooks.google.com/books?id=EnkTAAAAYAAJ&pg ...
1900
1900 - Sakunee referred to a study in Burma which was recorded in James C. Scott's famous “Gazetteer of Upper Burma and the Shan states” written in 1900. In this record, the Dara-ang or Palaung people were said to be the children of the king of the sun. They ...Sakunee referred to a study in Burma which was recorded in James C. Scott's famous “Gazetteer of Upper Burma and the Shan states” written in 1900. In this record, the Dara-ang or Palaung people were said to be the children of the king of the sun. They preferred to live in the uplands in the area of the Sun River, Northern Shan state. In a Dara-ang family, it is common to see different generations living together. They also had a reputation as great travellers.
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Show lessFrom Paluang: forced to run from the land of warwww.prachatai.com/english/node/327
1901
1901 - Palaung was the speech of persons in 1901. Wa is spoken largely to the east of the Salween, but the majority of its speakers were entirely excluded from the census operations and their number is not even approximately known.The remaining languages of the Mon-Khmer family spoken in the Province are the vernaculars of various hill tribes scattered through the Shan States, such as the Was, the Palaungs, the Riangs, and the Danaws. Palaung was the speech of persons in 1901. Wa is spoken largely to the east of the Salween, but the majority of its speakers were entirely excluded from the census operations and their number is not even approximately known.
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Show lessFrom Imperial gazetteer of India ... - Related web pagesbooks.google.com/books?id=Zz8KAQAAIAAJ&pg ...
Mar 1, 1901 - The speakers of Palaung numbered 50504 on the 1st March 1901.From Census of India, 1901 - Related web pagesbooks.google.com/books?id=GSUUAAAAYAAJ&pg=PA90 ...
1903
Apr 1903 - Fire-protection is at present attempted in the Mon West, the Tichaungywa, and the Pasu Reserves, and the protected area is being extended. The gross forest receipts in 1903-4 amounted to about Rs. 43000. Minerals. The District contains no mines of ...It is interesting to note that the pine (Pinus Khasyd) is found on exposed ridges in the Mon West and Palaung Reserves, but that it is not worked either for its timber or its rich supplies of resin. Fire-protection is at present attempted in the Mon West, the Tichaungywa, and the Pasu Reserves, and the protected area is being extended. The gross forest receipts in 1903-4 amounted to about Rs. 43000. Minerals. The District contains no mines of importance.
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Show lessFrom Imperial gazetteer of India - Related web pagesbooks.google.com/books?id=4f-1AAAAIAAJ&pg=PA44 ...
1904
1904 - Akademie) in 1904, and in addition to a very careful study of the phonology of Khasi, the speech of the natives of the Khasia and Jaintia hills around Shillong (only about 177000 in number), has also an appendix on the languages of the Palaung, Wa, and Riang ...The first, entitled Grundzuge einer Lautlehre der Kliasi-Sprache, in ihren Beziehungen zu derjenigen der Hon-Khmer-Sprachen, was published at Munich ( Verlag der k. Akademie) in 1904, and in addition to a very careful study of the phonology of Khasi, the speech of the natives of the Khasia and Jaintia hills around Shillong (only about 177000 in number), has also an appendix on the languages of the Palaung, Wa, and Riang tribes of the Middle Sal ween.
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Show lessFrom Journal of the Royal Asiatic Society of Great Britain and Ireland - Related web pagesbooks.google.com/books?id=f1vJRjCl8HkC&pg ...
1905
1905 - lbs., valued at £1500, in 1905. An interesting report has recently been made by Mr. ECS George, Deputy Commissioner of the district, on the workings for tourmaline round the small Palaung hamlet of Sanka about a mile east of Maingnin , where operations were ...lbs., valued at £1500, in 1905. An interesting report has recently been made by Mr. ECS George, Deputy Commissioner of the district, on the workings for tourmaline round the small Palaung hamlet of Sanka about a mile east of Maingnin , where operations were carried on by the Chinese, according to local tradition, some —200 years ago.
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Show lessFrom Records of the Geological Survey of India - Related web pagesbooks.google.com/books?id=PYERAAAAIAAJ&pg=PA83 ...
1922
1922 - 1922年时，掸联邦(Federated Shan States)由33邦联合组成，分别为：21个掸邦(Shan)、7 个德努邦(Danu)、2个巴欧邦(Pa-O)、1个布朗邦(Palaung)、1个巴东邦(Padaung)、1个果敢邦(Kokang)。From 掸邦 - 维基百科，自由的百科全书 - Related web pageszh.wikipedia.org/zh-hans/掸邦
1924
1924 - This study, which was researched in the 1910s and published in 1924, deals for the most part with the Katur tribe of the Palaungs. They live in or near Namhsan, the capital of Tawngpeng, which was nominally a Shan State but which was governed by a Palaung ...This is a detailed study on all aspects of life and culture of the Palaungs of the Shan States. This study, which was researched in the 1910s and published in 1924, deals for the most part with the Katur tribe of the Palaungs. They live in or near Namhsan, the capital of Tawngpeng, which was nominally a Shan State but which was governed by a Palaung chief then, and inhabited almost entirely by Palaungs. The Palaungs are a Mon-Khmer speaking group (as are the Lamet in ...
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Show lessFrom Burmawww.thailine.com/lotus/catalog/burma.htm
1925
Jan 18, 1925 - ... %%that Irs. Loqll e - has to tell us as one part of her study of tile Palaung clans of the Far Ea.st is not only remarkable in itself as a novelty ill folk mores but may commend itself tO aq a thoroughgoing s very useful a. an adjunct In r- work. Parents are blamed if children are ... From Polite Customs of the Palaungs; A Far Eastern Folk Whose Courteous ... - Related web pagesselect.nytimes.com/gst/abstract.html?res ...
1931
1931 - These ethnic peoples include the Akha, Arakanese, Karen, Kachin, Lahu, Lisu, Mon , Naga, Palaung, Shan, and Wa. There are no accurate figures on the relative size of Burma's ethnic groups; the last census to ask questions about ethnicity was conducted in 1931 ...These ethnic peoples include the Akha, Arakanese, Karen, Kachin, Lahu, Lisu, Mon , Naga, Palaung, Shan, and Wa. There are no accurate figures on the relative size of Burma's ethnic groups; the last census to ask questions about ethnicity was conducted in 1931 by the British colonial government. In subsequent population counts, the Burmese government avoided questions on ethnicity in order to downplay Burma's ethnic diversity.
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Show lessFrom Human Rights, Forgotten Wars, and Survival: Burma's Indigenous … - Related web pageswww.culturalsurvival.org/publications/cultural ...
1937
1937 - 当时掸邦由许多小邦组成，由各族土司统治，与缅甸本部互不隶属。 后英国将阿佤山区并入众掸邦，于是众掸邦由21个掸（Shan）邦、7个德努（Danu）邦、2个巴欧（Pa-O）邦、1 个布朗（Palaung）邦、1个巴东（Padaung）邦、1个果敢（Kokang）邦、1个佤（Wa）邦组成，共计34邦。 1937年印缅分治 ...From 缅北掸邦民族冲突回顾与前瞻_红袍萤火虫_新浪博客 - Related web pagesblog.sina.com.cn/s/blog_56eccef30100gqvc.html
1940
Mar 3, 1940 - On the way they encountered all sorts of people, from Norman Blaguiere, the tall Englishman who knows as much as any white man may of the people of the Northern Shan States, to the Palaung women and the Kachin sword-dancers. And for comedy relief there was always Old Family, ... From In the Footsteps of Marco Polo; Nicol Smith's Account of His ... - Related web pagesselect.nytimes.com/gst/abstract.html?res ...
1941
Dec 27, 1941 - The valleys are filled with heavy rolls of white mist, an orange -pinkish band of sky shows between mauve mountains and equally mauve clouds. Just behind us an ancient Palaung tribesman Is urging his bullocks up a slope to regain road, from which he has been pushed by our driver. ... From Lifeline To .Chungking . - Related web pagesnews.google.com/newspapers?id=opZVAAAAIBAJ ...
1945
Jan 28, 1945 - Both sides of the valley rise in blue jungle-cloaked hills, haunts of Kachin and Palaung tribesmen. The leading town of this part ofthe Shweli Valley, Namkham, is amous as the pre-war home of Dr. Gordon S. Seagrave, author of "Burma Surgeon ," who now is a colonel heading a United ... From Fight on India-China Road - Related web pagesselect.nytimes.com/gst/abstract.html?res ...
1946
Mar 1946 - After the Second World War, in March 1946, the leaders of the Federated Shan States – Shan, Da-nu, Pa-O, Palaung and Wa - met together with representatives of the Chin, Kachin, and Karen peoples in Panglong to discuss the future.From Our Document - Redo 8-8-88 - Related web pageswww.redo8888.com/document.htm
Mar 1946 - 掸邦不隶属缅甸本部。 1946年3月20－28日，掸委员会（Shan Council）召开了第一次彬龙会议。掸邦在英国殖民统治时期（1866-1948）称为掸联邦（Federated Shan States），起先由33 邦联合而成，后发展为34邦： 即21个掸（Shan）邦、7个德努（Danu）邦、2个巴欧（Pa-O ）邦、1个佤（Wa）邦、1个布朗（Palaung）邦、1个巴东（Padaung）邦、1个果敢（Kokang ）邦。 掸邦不隶属缅甸本部。 1946年3月20－28日，掸委员会（Shan Council）召开了第一次彬龙会议。
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Show lessFrom 缅甸“8.08”事件始末 - MLHL的日志 - 网易博客 - Related web pagesnstymswa333.blog.163.com/blog/static ...
1947
1947 - Dans la Constitution de 1947, l'expression Jinghpaw Mungdam, dont le sens est « État Jinghpaw » fut retenue comme l'équivalent de « État Kachin ». Les autres sous-groupes non jinghpaw et non kachin - tels que les Shan, les Palaung et les Naga - ne furent pas ...Dans la Constitution de 1947, l'expression Jinghpaw Mungdam, dont le sens est « État Jinghpaw » fut retenue comme l'équivalent de « État Kachin ». Les autres sous-groupes non jinghpaw et non kachin - tels que les Shan, les Palaung et les Naga - ne furent pas consultés. L'entendement de ce terme par les populations non jinghpaw fut donc réduit à frontière politique d'un État multiethnique.
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Show lessFrom Prêtres et chamanesbooks.google.com/books?id=PeSW9HjG97sC&pg=PA49 ...
Feb 11, 1947 - The tri-colored flag with a white circle in the middle was officially approved and declared as the state flag by the Palaung prince of Tawngpeng Hkun Pan Sing, then the President of the Shan States Council, on 11 February 1947, one day before the signing of ...The tri-colored flag with a white circle in the middle was officially approved and declared as the state flag by the Palaung prince of Tawngpeng Hkun Pan Sing, then the President of the Shan States Council, on 11 February 1947, one day before the signing of the historic Panglong Agreement which banded the British Frontier Areas with Burma. p Shan States flag p National flag as chosen by the military.
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Show lessFrom Tai4Freedom - News & Articles - Related web pageswww.tai4freedom.info/2008/09/29bnu.html
Feb 14, 1947 - One week later, on 14 February 1947, the saopha, along with other ethnic leaders (Kachin, Chin, Palaung, Mon and others), signed an agreement with Burmese leader and hero Bogyoke Aung San to petition the British government for independence, all the while ...One week later, on 14 February 1947, the saopha, along with other ethnic leaders (Kachin, Chin, Palaung, Mon and others), signed an agreement with Burmese leader and hero Bogyoke Aung San to petition the British government for independence, all the while being reassured that their ethnic rights would be protected in the fledgling and predominantly ethnic Burmese nation.
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Show lessFrom All about Shan Studies: February 2007 - Related web pagesall-about-shan.blogspot.com/2007_02_01_archive ...
1948
1948 - He added, “The Mon and Karen peoples first rose up into an armed struggle in the wake of Burma's independence from the British in 1948, revolting against the Burman domination or Burman ethnocentric rule. Later on, many other ethnic non- Burman groups, such as ...He added, “The Mon and Karen peoples first rose up into an armed struggle in the wake of Burma's independence from the British in 1948, revolting against the Burman domination or Burman ethnocentric rule. Later on, many other ethnic non- Burman groups, such as the Wa, Kokang, Karenni, Shan, Palaung etc., joined the revolution and the civil war has grown and dragged on until today.”
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Show lessFrom MON LOSE HOPE - Related web pageswww.bnionline.net/feature/kaowao/8521--mon ...
Jan 4, 1948 - The Union of Burma with an area of about 2, 61610 sq. miles was born on 4 January 1948. It is a multi-national, multi-cultural and multi- religious country collectively owned by various peoples and ethnic races. About 60% of the country's populations are ...The Union of Burma with an area of about 2, 61610 sq. miles was born on 4 January 1948. It is a multi-national, multi-cultural and multi- religious country collectively owned by various peoples and ethnic races. About 60% of the country's populations are non-Burmans mostly in-habiting in the states/provinces . They are Shan, Chin, Kachin, Karen, Kayah, Mon, Pa-o, Palaung, Padaung, Naga. Lahu, Akha, Wa, Rohingya (Arakanese Muslim), Rakhine (Arakanese Buddhist) and ...
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Show lessFrom A Short History of Rohingya and Kamas of Burma - Related web pageswww.kaladanpress.com/v3/index.php?option ...
1949
1949 - Lu and Chinese landowners oppressed the Hu until the Communist takeover of China in 1949. The land redistribution programmes of the 1950s ended their oppression. Because they have no official status, few people except those in their immediate neighbourhood ...Although little is known about the origins of the Hu, they were probably part of a larger collection of Mon-Khmer peoples in the region who later splintered to become groups like today's Wa, Palaung and Bulang. Lu and Chinese landowners oppressed the Hu until the Communist takeover of China in 1949. The land redistribution programmes of the 1950s ended their oppression. Because they have no official status, few people except those in their immediate neighbourhood know of ...
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Show lessFrom Peoples of the Buddhist worldbooks.google.com/books?id=OzEOKNPsv2EC&pg=PA99 ...
1958
Feb 2, 1958 - In 1956, when the Burmese Army learned of an impending visit of distinguished American /military leaders, they visited a !number of jungle villages of the Palaung Tribe to get suitable gifts for the Americans. They got two .45-caliber American pistols, a ring bearing the initials "JPW" ... From BODY OF WAR HERO TO BE BURIED HERE; Remains of Airman Killed in ... - Related web pagesselect.nytimes.com/gst/abstract.html?res ...
1962
Mar 1962 - It was (and still is ) their expressed excuse for their coup in March, 1962, as well as holding onto power today. And just look how the number of ehnic groups taking up arms against them grow since then. We could visit Shan and Palaung villages in the hills, even ...For, how else could they grow and hold the political power? It was (and still is ) their expressed excuse for their coup in March, 1962, as well as holding onto power today. And just look how the number of ehnic groups taking up arms against them grow since then. We could visit Shan and Palaung villages in the hills, even spending over nights there during weekends before that date. We saw no insurgents any where in the Shan or the Kachin state. And no army encampments visible ...
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Show lessFrom UN ignores Burma junta's drugs role Democratic Voice of Burma - Related web pageswww.dvb.no/analysis/un-ignores-burma-juntas ...
1967
Oct 26, 1967 - Test: read the above aloud Women of Palaung tribe of any movement in your lips, and see whether you are aware of Burma are referred to as tongue and jaw. Then, stand in . Wonderfully the biggest picture in Color TV! This magnificent Magnavox, with Brilliant Color 295 sq, ... From Used To Servants ..Lynda Happy, Excited About Wedding, But Scared To … - Related web pagesnews.google.com/newspapers?id=mssfAAAAIBAJ ...
1968
1968 - 1968年克钦族独立组织KIO，首次与缅甸共产党联合对抗缅甸军政府－－在国内方面：培训布朗族（Palaung）军、若开族（Rakhine）军反抗缅甸军政府。 在国际方面：借道给那加（Naga）军、米梭（Mizo）军反抗印度政府。From 缅甸风云：缅甸克钦族反军政府力量 - Related web pageswww.boxun.com/hero/Burma'sChinese/20_1.shtml
1968 - 1968年克欽族獨立組織KIO，首次與緬甸共產黨聯合，擴大對抗緬甸軍政府。 在國內方面： 培訓布朗（Palaung）軍、若開族（Rakhine）軍反抗緬甸軍政府。 在國際方面：借道幫那加軍、米梭軍反抗印度政府。From [大国战略]喋血萨尔温江－看新中国的外交失误_国际观察_天涯社区 - Related web pageswww.tianya.cn/publicforum/content/worldlook/1 ...
1976
1976 - An official history of the country's nationalist movement, published by the government in 1976, stated that ”Myanmar” meant only the old kingdom of Mandalay , while ”Burma” (bama in Burmese) is ”the country where different nationalities such as the Kachin, Karen ...An official history of the country's nationalist movement, published by the government in 1976, stated that ”Myanmar” meant only the old kingdom of Mandalay , while ”Burma” (bama in Burmese) is ”the country where different nationalities such as the Kachin, Karen, Kayah, Chin, Pa-O, Palaung, Mon, Myanma, Rakhine, Shan reside reside.” Significantly, Aung San and his comrades called their movement Dohbama Asiayone, ”Our Burma Association”, and not Dohmyanmar Asiayone.
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Show lessFrom BURMA DIGEST » Article » Behold, beware Myanmar's fourth empire - Related web pagesburmadigest.info/2010/08/31/behold-beware ...
Feb 12, 1976 - The Palaung State Liberation Organization (PSLO) and its armed wing, the Palaung State Liberation Army (PSLA) was established on 12 February 1976.From The Palaung Land Website » LIBERTY - Related web pageswww.palaungland.org/liberty/
Apr 28, 1976 - Le 28 avril 1976, ce FNDF lient son premier congrès, changeant son nom en Front national démocratique (FND), avec cette fois une forte participation. Bo Mya est élu président et les membres en sont: l'AIK, l'Armée de l'État Shan, l'Armée nationale de ...Le 28 avril 1976, ce FNDF lient son premier congrès, changeant son nom en Front national démocratique (FND), avec cette fois une forte participation. Bo Mya est élu président et les membres en sont: l'AIK, l'Armée de l'État Shan, l'Armée nationale de libération des Môn, l'Armée pour l'indépendance de l'Arakan (136), l'Armée nationale Lahu, l'Organisation pour la libération de l'État Palaung et l 'Organisation nationale Pao, qui existaient déjà.
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Show lessFrom Les guérillas en Asie du Sud-Est - Related web pagesbooks.google.com/books?id=fb0DB-Wepv8C&pg ...
May 1976 - The National Democratic Front is an organisational formed in May 1976 with the aim of unifying the various ethnic insurgent armies. Its members include Shan, Karen, Karenni, Pa-o, Palaung, Wa, Mon, Kachin, Arakan and Lahu groups. Rebound 88 Call to action on the ...From Tai4Freedom - Just a normal day - Related web pageswww.tai4freedom.info/articles/nday1.html
May 10, 1976 - The NDF was established in May 10, 1976 at Manerplaw, Kawtoolay by 12 different Ethnic political parties and organizations, such as the Arakan, Chin, Karen, Karenni, Kachin, Lahu, Mon, Pa-O, Palaung, Shan and Wa. The NDF is the first and most ...The Chin National Front is a member of the National Democratic Front, which consists with leadership of political wings in the ethnic groups. The NDF was established in May 10, 1976 at Manerplaw, Kawtoolay by 12 different Ethnic political parties and organizations, such as the Arakan, Chin, Karen, Karenni, Kachin, Lahu, Mon, Pa-O, Palaung, Shan and Wa. The NDF is the first and most successful union of all of the ethnic groups who are working together to develop ...
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Show lessFrom THE CHIN NATIONAL FRONT - The National Democratic Front - Related web pageswww.chinland.org/ndf
May 10, 1976 - 缅甸民族民主阵线NDF(National Democratic Front) 成立于1976年5月10日，目前成员是： 阿拉干解放党ALP（Arakan Liberation Party ）、钦族阵线CNF(Chin National Front) 、 克伦族联盟KNU（Karen National Union）、拉祜民主联盟LDU(Lahu Democratic Union) 、 新孟 ...缅甸民族民主阵线NDF(National Democratic Front) 成立于1976年5月10日，目前成员是： 阿拉干解放党ALP（Arakan Liberation Party ）、钦族阵线CNF(Chin National Front) 、 克伦族联盟KNU（Karen National Union）、拉祜民主联盟LDU(Lahu Democratic Union) 、 新孟邦党NMSP（New Mon State Party）、巴瓯人民解放组织PPLO (Pa_O People's Liberation Organization)、布朗邦解放阵线PSLF（Palaung State Liberation Front）、 佤族组织WNO（Wa National Organization）等。
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Show lessFrom 祝贺缅甸克伦族革命61周年(原創) - 貌貌的日志 - 网易博客 - Related web pagesumm2009.blog.163.com/blog/static ...
Jun 7, 1976 - Weapons The Karen's eight allies In the Front include: — Kayan New Land party: Mostly Roman Catholics, the Kayan are known as the "giraffe people" because they artificially lengthen their necks with stacks of brass rings,— Palaung State Liberation Organization: one of the smaller ... From Uebels Seek Ouster Of Rangoon Regime . - Related web pagesnews.google.com/newspapers?id=Vh0vAAAAIBAJ ...
1983
1983 - They settled in Nor Lae in 1983, having migrated south from the Palaung sub-state of Tawngpeng in the north -west of Burma's Shan State. They are related to the Wa, their language sharing some words with the Wa language. Palaung women wear a predominantly red ...There are only a few hundred of them in the Kingdom, living in half a dozen villages in the Fang area, one of which is Nor Lae. They settled in Nor Lae in 1983, having migrated south from the Palaung sub-state of Tawngpeng in the north -west of Burma's Shan State. They are related to the Wa, their language sharing some words with the Wa language. Palaung women wear a predominantly red costume, which can be seen at Nor Lae. Here the women are used to tourists and are not ...
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Show lessFrom Riverine Triangle - Related web pageswww.geocities.jp/shinji_th/satelthai/projects ...
1983 - In Birmania nel censo del 1983 c'erano 36 milioni e rotti di abitanti. Di questi 85% sono puri birmani, il resto è costituito da razze diverse. Nelle città Indiani e Cinesi, ai monti i Chin, Kachin. Shan, Karen, Kayan, Ka-yan, Kòjò, Pao , Mano, Lisu ...In Birmania nel censo del 1983 c'erano 36 milioni e rotti di abitanti. Di questi 85% sono puri birmani, il resto è costituito da razze diverse. Nelle città Indiani e Cinesi, ai monti i Chin, Kachin. Shan, Karen, Kayan, Ka-yan, Kòjò, Pao , Mano, Lisu, Danu, Palaung, Kariani neri, Lahu, Ikò ecc. Ogni razza colla sua lingua o dialetto. Se uno pitturasse la Birmania secondo le varie razze con colori diversi, ne verrebbe fuori un abito da Arlecchino. I Birmani, Palaung ...
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Show lessFrom Mons. Giovanni Battista Gobbato - Related web pageswww.atma-o-jibon.org/archivio_pime ...
1987
Aug 28, 1987 - Ne Win's Government continues to use the Burmese Army and air force to defeat and incorporate the Shan, Wa, Lisu, Lahu, Kachin, Karen, Pa-O, Karenni, Mon, Palaung and Arakanese. After years of stalemated war, in December 1985 Burma initiated new military offensives against the ... From Drugs-for-Guns Cycle Produces Bitter Ironies - New York Times - Related web pagesselect.nytimes.com/gst/abstract.html?res ...
1989
1989 - En 1989, les premiers accords ont été signés avec le Parti communiste birman ( CPB), et les groupes de moindre importance qui en dépendaient matériellement ( dont une brigade de l'Armée d'indépendance kachin (KIA) et l'armée de l'Etat shan). Les armées rebelles ...En 1989, les premiers accords ont été signés avec le Parti communiste birman ( CPB), et les groupes de moindre importance qui en dépendaient matériellement ( dont une brigade de l'Armée d'indépendance kachin (KIA) et l'armée de l'Etat shan). Les armées rebelles Wa, Pa-0, Palaung, l'Organisation d'indépendance Kachin, le Front de libération nationale des peuples karen, ont signé des accords de cessez-le-feu avec le SLORC, à la condition de conserver leurs armes et ...
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Show lessFrom Le Petit Futé Myanmar - Related web pagesbooks.google.com/books?id=dcFATfUrIdAC&pg=PA62 ...
Mar 1989 - The first nationalities group that returned to the legal fold was Kokang nationalities group that separated from the BCP and made peace in March 1989, and Wa, Shan, Kachin, Palaung, Pa-O, Mon and Rakhine nationalities groups followed suit one after another ...The first nationalities group that returned to the legal fold was Kokang nationalities group that separated from the BCP and made peace in March 1989, and Wa, Shan, Kachin, Palaung, Pa-O, Mon and Rakhine nationalities groups followed suit one after another, and as a result, the entire union is peaceful now.
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Show lessFrom Burmese official on development in Kokang Region - Related web pagesdocs.newsbank.com/g/GooglePM/BBAB/lib00590 ...
Sep 24, 1989 - smaller ethnic armies also gave in. The 2000-strong Shan State Army (SSA), which for decades had waged a war for autonomy for Shan State, made peace with Rangoon on 24 September 1989, and was granted timber concessions in the Hsipaw area in northern Shan ...smaller ethnic armies also gave in. The 2000-strong Shan State Army (SSA), which for decades had waged a war for autonomy for Shan State, made peace with Rangoon on 24 September 1989, and was granted timber concessions in the Hsipaw area in northern Shan State. They were followed by smaller groups of Pa-O and Palaung rebels who also operated in Shan State.
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Show lessFrom Ethnicity in Asia - Related web pagesbooks.google.com/books?id=RKP3_pyjh5kC&pg ...
1990
1990 - Note. In 1990, the State Law and Order Restoration Council (SLORC) made a tactical peace offensive, in some cases with coercion, to members of the NDF to come into ceasefire agreement with retention of arms. The Palaung State Liberation Party, the Pa-O ...In 1990, the State Law and Order Restoration Council (SLORC) made a tactical peace offensive, in some cases with coercion, to members of the NDF to come into ceasefire agreement with retention of arms. The Palaung State Liberation Party, the Pa-O National Organization and a large number of the Shan State Progress Party fell victims to this ploy. New True Federal Union Aimed AT By the NDF 1. There would be Federal Government and State Governments 2. There ...
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Show lessFrom 2/2) THE BRIEF HISTORY OF NDF(1994) - Related web pageswww.burmalibrary.org/reg.burma/archives/199809 ...
1991
1991 - The Inter Mountain Peoples Education and Culture in Thailand Association (IMPECT ) is a private non-governmental organisation that was founded by ethnic minorities in Northern Thailand in 1991. It is acknowledged by the Thai government. Today, the ...The Inter Mountain Peoples Education and Culture in Thailand Association (IMPECT ) is a private non-governmental organisation that was founded by ethnic minorities in Northern Thailand in 1991. It is acknowledged by the Thai government. Today, the organisation is led by the Karen, Hmong, Mien, Lahu, Kisu , Lua, Akha, Palaung and Kachin. Its activities are aimed at supporting ethnic minorities in their daily life and preserving their culture and language, thus ...
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Show lessFrom International Partners : Pestalozzi Children's Foundation - Related web pageswww.pestalozzi.ch/en/development-cooperation ...
1991 - Local villagers were the first to begin mining for rubies in Mongsu in 1991. However, the mining areas. They then auctioned off the best areas to the highest bidders. Various armed organizations that have reached ceasefire agreements with the SLORC, namely the ...Local villagers were the first to begin mining for rubies in Mongsu in 1991. However, the mining areas. They then auctioned off the best areas to the highest bidders. Various armed organizations that have reached ceasefire agreements with the SLORC, namely the Shan State Army, the Kokang, Wa, Force 815, the Pa-O, Palaung and Kachin Defense Army (KDA) have all bid for and been granted different areas. Those who do not belong to a particular group have had to work as ...
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Show lessFrom Monghsu — Shan Herald Agency for News (SHAN) - Related web pageswww.shanland.org/oldversion/index-2573.htm
Apr 1991 - A Palaung armed group, the Palaung State Liberation Organization/Army, operated in northern Shan State, but in April 1991 it signed a cease-fire with the State Law and Order Restoration Council; a small breakaway group, the Palaung State Liberation Front ...They also cultivate tea leaves as a cash crop, used to make pickled tea or let- hpet, which is popular with the Burmans (Bamars). Although their indigenous religion is animist, many Palaungs have become Buddhists. A Palaung armed group, the Palaung State Liberation Organization/Army, operated in northern Shan State, but in April 1991 it signed a cease-fire with the State Law and Order Restoration Council; a small breakaway group, the Palaung State Liberation Front , has ...
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Show lessFrom Historical dictionary of Burma (Myanmar) - Related web pagesbooks.google.com/books?id=zY5F88wiDYYC&pg ...
Apr 21, 1991 - The Palaung State Liberation Army (PSLA) in northern Shan State made peace with Rangoon on April 21, 1991. Its strength is estimated at 700-800 men.From Burma: Prospects For A Democratic Future - Research and Read Books, … - Related web pageswww.questia.com/googleScholar.qst?docId=34651913
Apr 23, 1991 - On 23 April 1991 the 600-member Palaung State Liberation Army made a truce with SLORC. The 500-member Pa-O National Army rebel group also signed a peace treaty with the military regime. Accusations were leveled that the smaller forces were pushed into ...On 23 April 1991 the 600-member Palaung State Liberation Army made a truce with SLORC. The 500-member Pa-O National Army rebel group also signed a peace treaty with the military regime. Accusations were leveled that the smaller forces were pushed into signing accords by the unremitting abuse of their ethnic civilians by SLORC troops. The Tatmadaw, the SLORC's armed force, had increased its own troop strength from approximately 190000 to well over 300000 ...
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Show lessFrom Myanmar Facts, information, pictures Encyclopedia.com articles about … - Related web pageswww.encyclopedia.com/topic/Myanmar.aspx
1992
Jan 12, 1992 - For this reason, some of the Palaung leaders and young Palaung people including Mai Aik Pan were negotiation with the NDF delegation and they agreed to found the Palaung State Liberation front in Jan 12, 1992. Since then, he had been acting as a National ...For this reason, some of the Palaung leaders and young Palaung people including Mai Aik Pan were negotiation with the NDF delegation and they agreed to found the Palaung State Liberation front in Jan 12, 1992. Since then, he had been acting as a National Front Center Executive Committee member. Moreover, he was still a chair member of the NDF center-working group until his arrest.
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Show lessFrom The Palaung Land Website » Generation Father for the Palaung Youth - Related web pageswww.palaungland.org/2008/04/06/generation ...
Apr 1992 - In April 1992, The State Law and Order Restoration Council (SLORC) invited illegal groups to become legal political parties in order that the parties may be a part of development projects. The following groups accepted the invitation to become legal: Kokang ...In April 1992, The State Law and Order Restoration Council (SLORC) invited illegal groups to become legal political parties in order that the parties may be a part of development projects. The following groups accepted the invitation to become legal: Kokang National Group; Wa National Group; Shan State Army (SSA) ; Shan/Ahka National Group; New Democratic Army (Kachin) (NDA); Kachin Defense Army (KDA); Pa-O National Organization (PNO); Palaung State ...
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Show lessFrom UNHCR Refworld Burma [Myanmar]: Chronology Of Burmese Major … - Related web pageswww.unhcr.org/refworld/country,,USCIS,,MMR ...
Nov 1, 1992 - 4 Karenni More than 300000 dependent on Karens for military support 5 Lahu A hill tribe in Shan state. 6 Mon Nearly a half million with a strong military but inner turmoil 7 PaO About 800000 with close ties to Shans and Karens 8 Palaung 700000 in Shan state. From The Atlanta Journal and The Atlanta Constitution: Burma's rebels fear … - Related web pagesdocs.newsbank.com/g/GooglePM/AT/lib00003 ...
1993
Aug 1993 - Every year thousands of civilians and villagers die in Burma 's borderland areas during health emergencies that attract only occasional public attention. In August 1993, for example, Chinese doctors crossed into UWSP-controlled areas of the eastern Shan State ...Every year thousands of civilians and villagers die in Burma 's borderland areas during health emergencies that attract only occasional public attention. In August 1993, for example, Chinese doctors crossed into UWSP-controlled areas of the eastern Shan State after an outbreak of cholera in two displaced persons' camps. Here they diagnosed and treated over 940 cases. In the same period, however, Karen villagers in south-east Burma and Palaung villagers in the northern ...
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Show lessFrom FATAL SILENCE - Related web pageswww.burmalibrary.org/docs/FATAL-SILENCE.htm
1994
Jul 1994 - There is a definite possibility that the various negotiations will be concluded before the Asean meeting in Bangkok in July 1994. At the very least, some `significant' announcement will be made before then.The negotiation period could be very short as was the case with the ex-CPB, Kokang and Wa groups -- or extended, as was the case with the Kachin. There is a definite possibility that the various negotiations will be concluded before the Asean meeting in Bangkok in July 1994. At the very least, some `significant' announcement will be made before then.
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Show lessFrom Article by Harn Yarngwe - Related web pageswww.burmalibrary.org/reg.burma/archives/199403 ...
Nov 1994 - The Wa continued to participate in the PDF (Peace and Democratic Front) which was formed in November, 1994 and includes the Wa, the Kokang and the smaller minorities - the Lahu, the Akha and Palaung. The PDF was created to mobilize military cooperation in ...The Wa continued to participate in the PDF (Peace and Democratic Front) which was formed in November, 1994 and includes the Wa, the Kokang and the smaller minorities - the Lahu, the Akha and Palaung. The PDF was created to mobilize military cooperation in case of a SLORC attack and to press for greater autonomy in Northern Burma. The Rohingyas The Rohingyas continued to be repatriated from Bangladesh under a program run by the UNHCR. In some cases people were ...
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Show lessFrom BURMA 1995: THE YEAR IN REVIEW - Related web pageswww.burmanet.org/bnn_archives/1995/bnn1995.html
1995
Mar 1995 - When the decisions were made for the Naga Self Administered Zone, Danu Self Administered Zone, Pao Self Administered Zone, Palaung Self Administered Zone, Kokant Self Administered Zone and Wa self administered Division in the last secession of the ...When the decisions were made for the Naga Self Administered Zone, Danu Self Administered Zone, Pao Self Administered Zone, Palaung Self Administered Zone, Kokant Self Administered Zone and Wa self administered Division in the last secession of the National Convention of March of 1995 before it was postponed, it could be understood that the SLORC made these decisions without upholding the desire of the ethnic groups concerned. The ethnic groups who were granted ...
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Show lessFrom Lack of Democracy, Lack of Equality - Related web pagesburmalibrary.org/docs/BLC-lack_of_democracy.htm
1996
1996 - elle est un point privilégié pour des trekkings dans des paysages montagneux d' une beauté fraîche et éblouissante. Depuis la venue des touristes en 1996, elle a vite pris le surnom de « suisse du myanmar ». L'activité principale du village tourne essentiellement ...Depuis la venue des touristes en 1996, elle a vite pris le surnom de « suisse du myanmar ». L'activité principale du village tourne essentiellement autour de la rue principale qui est paradée de jolies maisons de bois foncé. C'est principalement des gens originaires de Chine qui l' habitent. on sent en effet très fort cette présence chinoise. Les alentours sont habités par les Palaung et les shan.
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Show lessFrom Le Petit Futé Myanmar, Birmanie - Related web pagesbooks.google.com/books?id=hmnVUpbumRcC&pg ...
1996 - L'opera, nata al ritorno da un viaggio nel 1996 nello stato del Myanmar in Birmania, rappresenta un chicco di riso bollito, simbolo di vita per quelle popolazioni, posato su un ventre. Una famiglia della tribù Shan, in un villaggio Palaung nel Nord del paese li ...From aFantinel.htm - Related web pageswww.fasolimm.it/aFantinel.htm
Jan 1, 1996 - Some refugee settlements have been set up in Thailand for nearly 18 years. Since opium king pin Khun Sa's surrendered on 1st January 1996 to the SLORC, many other Palaung villagers who had lived in areas under Khun Sa's control and whose family members had ...Some refugee settlements have been set up in Thailand for nearly 18 years. Since opium king pin Khun Sa's surrendered on 1st January 1996 to the SLORC, many other Palaung villagers who had lived in areas under Khun Sa's control and whose family members had been forced joining his army have also fled to Thailand. Now there are about 5000 Palaung refugees in the north of Thailand.
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Show lessFrom The Palaung Land Website » BACKGROUND - Related web pageswww.palaungland.org/backgorund/
1998
Sep 1998 - A gallery of photos of Silver Palaung taken at the five day market being held in Kalaw market, southwestern Shan State, Myanmar (Burma) in September 1998. For a description of Silver Palaung clothing click here or follow the same link from the photogallery.From Myanmar (Burma) photogallery and articles - Related web pageswww.tribaltextiles.info/Countries/Myanmar ...
2000
Oct 5, 2000 - The UWSA [United Wa State Army] Wa group, the Kokang group, and the Palaung Liberation group, which have signed peace agreements with the SPDC [State Peace and Development Council], have opened offices in Pa-an, Kawkareik, and Myawadi in Karen State and are engaging in border trade ... From BBC Monitoring International Reports : Burma: Cease-fire groups drug … - Related web pagesdocs.newsbank.com/g/GooglePM/BBAB/lib00590 ...
2001
May 25, 2001 - DVBDemocratic Voice of Burma has learned that poppies are cultivated on a large scale in the Palaung region with approval from LtGen Khin Nyuntsecretary1 of the State Peace and Development Council SPDC AntiInsurgent Organization AIO is also urging the Palaung people to grow poppies DVB ... From … International Reports : Burma: Palaung region reportedly permitted to … - Related web pagesdocs.newsbank.com/g/GooglePM/BBAB/lib00590 ...
2002
Mar 2002 - Human Rights Watch interview with Aung Kyaw, Thailand, March 2002. when they're only four years old they give the boy a rock and pretend it's a grenade; if he can throw it up the hillside he gets food. At age eight or nine they give real military training with ...Human Rights Watch interview with Aung Kyaw, Thailand, March 2002. when they're only four years old they give the boy a rock and pretend it's a grenade; if he can throw it up the hillside he gets food. At age eight or nine they give real military training with real guns. Once they're over ten they're sent to the front line. . . . The Wa also control areas where Akha, Lahu, Palaung and other groups live. These people have to give a tax, and if they can't pay it they have to ...
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Show lessFrom "My gun was as tall as me" - Related web pagesbooks.google.com/books?id=-L6w4UIKge4C&pg ...
2003
Jun 14, 2003 - The Palaung and Wa have expressed their solidarity and trust with the pro- democracy leader who is now being held captive under the guise of ... In an open letter addressed to the Leader of National League for Democracy, it was openly declared: "We Palaung State Liberation Front (PSLF) ... From Burmese ethnic groups openly espress their continued unflinching … - Related web pageswww.asiantribune.com/news/2003/06/14/burmese ...
2004
Feb 2004 - The 10 communities in the Wa Special Region of Eastern Shan States which I visited in February 2004 had similarly been granted tracts of land in arable valleys where rice, fruits and vegetables could be grown as cash crops, and mixed farming could.The Pa-O and Palaung, for example, as officially recognized indigenous ethnic minority groups, have been granted tracts of land in upper Myanmar outside Mandalay, under terms which could be considered to be 'self-determination within the life of the nation-state'. The 10 communities in the Wa Special Region of Eastern Shan States which I visited in February 2004 had similarly been granted tracts of land in arable valleys where rice, fruits and vegetables could be grown as ...
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Show lessFrom Security and sustainable development in Myanmar - Related web pagesbooks.google.com/books?id=KKJRf-s3SikC&pg=PA72 ...
2005
Mar 7, 2005 - The meeting was attended by representatives from the Wa, Pa-O, two from the Shan Nationalities League for Democracy or SNLD, the Palaung group, the Kayan group, the MTA [Mong Tai Army], United Nationalities League for Democracy [UNLD], together with Maung Aye Lwin, Maung Zin Aung, ... From BBC Monitoring International Reports : Burma frees two detained over … - Related web pagesdocs.newsbank.com/g/GooglePM/BBAB/lib00589 ...
Apr 2005 - The political situation in the Palaung region of Shan State has deteriorated in recent months, after members of the Palaung State Liberation Army gave up their arms to the SPDC in April 2005. The SPDC subsequently banned all PSLA battalions and military ...The political situation in the Palaung region of Shan State has deteriorated in recent months, after members of the Palaung State Liberation Army gave up their arms to the SPDC in April 2005. The SPDC subsequently banned all PSLA battalions and military movements in Shan State. Aung Myo Min said that the SPDC targets young and illiterate youths in a systematic way, to insure that they will be more easily controlled and less likely to speak out against the SPDC.
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Show lessFrom SPDC Using Forced Conscription in Shan State - Related web pageswww.irrawaddy.org/article.php?art_id=5307 ...
Apr 12, 2005 - 温和派被整肃后，强硬派以“用武器换和平”向各停战组织施压，先自掸邦北部小军团下手， 2005年4月12日掸邦民族军(Shan State National Army) 被迫缴械；4月29日布朗邦解放军（ Palaung State Liberation Army ）被迫缴械；北掸邦军(Shan State Army-North) 也被迫放弃北掸邦基地 ...温和派被整肃后，强硬派以“用武器换和平”向各停战组织施压，先自掸邦北部小军团下手， 2005年4月12日掸邦民族军(Shan State National Army) 被迫缴械；4月29日布朗邦解放军（ Palaung State Liberation Army ）被迫缴械；北掸邦军(Shan State Army-North) 也被迫放弃北掸邦基地赶往掸邦中部地区。 北掸地区依然顽强不愿降服者仅剩“佤邦联军”及“ 果敢同盟军” ，其中佤军军力最为强大，是“和平民主阵线”四军团中的首席。
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Show lessFrom 缅甸“佤邦联军”何去何从？_红色之城_天涯社区 - Related web pagesgroups.tianya.cn/tribe/showArticle.jsp?groupId ...
Apr 17, 2005 - On April 17, 2005 President Prince Hso-khan-pha of Yawnghwe, under instructions from the Shan Leadership inside occupied Federated Shan States (consisting of Shan, Palaung, Pa-O, Kokang States and other ethnic communities), made a Declaration of ...On April 17, 2005 President Prince Hso-khan-pha of Yawnghwe, under instructions from the Shan Leadership inside occupied Federated Shan States (consisting of Shan, Palaung, Pa-O, Kokang States and other ethnic communities), made a Declaration of Independence and the Shan Government is now working to fulfill its Mandate for Independence and to deliver humanitarian relief to the victims of Burmese SPDC atrocities and war crimes.
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Show lessFrom About Tai(Shan)www.shaninform.org/About/about_tai.php
May 22, 2005 - It is rather strange to know that the cease-fire groups that attended the ceremony were Shan cease-fire group representative Maj-Gen Loi Mao, U Mahtu Naw from remnant Kachin group, and U Aik Mone from the Palaung peace group with the major cease-fire groups - the Wa and Kokang, ... From BBC Monitoring International Reports: Wa forces to "consider" arms … - Related web pagesdocs.newsbank.com/g/GooglePM/BBAB/lib00589 ...
Jun 3, 2005 - Never has there been such a perilous moment in our history. We need to reverse that trend by building national reconciliation through dialogue and ... As a result small cease-fire groups like the Palaung State Liberation Army and the Shan State Northern Army Brigades (11) and (19) were ... From Dr. Sein Win's Discourse on TV Conference Boxun News - Related web pageswww.peacehall.com/news/gb/english/2005/06 ...
Jun 4, 2005 - by admin — last modified 2005-06-04 05:00 According to a newsletter recently published, a Palaung ceasefire group in northern Shan State had issued a ... The Palaung State Liberation Organization, a group that has a ceasefire pact with Rangoon and is active mainly in Namhsan Township, ... From Palaungs Declare War on Drugs — Shan Herald Agency f - Related web pageswww.shanland.org/oldversion/index-1537.htm
Jun 4, 2005 - Namkham, unlike other areas under the control of the SSA "North" further south, is effectively under three governing powers: State Peace and Restoration Council , Shan State Army "North" and Palaung State Liberation Army, he explains. "As a result, our authority here is somewhat ... From Junta officials accused of aiding and abetting gambling — - Related web pageswww.shanland.org/oldversion/index-2311.htm
Jun 4, 2005 - In the beginning of 1999, there were around 2000 households of Shans, Akha, Palaung, Lisaw and Lahu living in the area. Rice was plentiful because the soil was fertile and water from the Maesai and its tributaries was ample. "The Wa came and took possession of fresh land and abandoned ... From Shan refugee — Shan Herald Agency for News (SHAN - Related web pageswww.shanland.org/oldversion/index-1462.htm
Jun 4, 2005 - The Burmese King, Tarok pyay Min [the King who fled the Chinese as he is known in Burmese history] deserted his capital and one of his sons later poisoned him to death. .... The region was also sparsely populated, inhabited by hill tribesmen, mostly Lahus and a few Palaung tribemens. ... From Memoirs of Khun Thawda — Shan Herald Agency for News - Related web pageswww.shanland.org/oldversion/index-2328.htm
Jun 26, 2005 - The revised project will address the needs of the peoples of the Wa Region where a ban on opium poppy cultivation goes into effect as of 26 June 2005 ( International Day Against Drug Abuse and Illicit Trafficking). Over 90 percent of the 400000 people in ...The revised project will address the needs of the peoples of the Wa Region where a ban on opium poppy cultivation goes into effect as of 26 June 2005 ( International Day Against Drug Abuse and Illicit Trafficking). Over 90 percent of the 400000 people in the region depend on opium income to offset rice shortages. Because few alternative income sources exist, the growers, mainly Wa but also including Lahu, Akha, Shan, Palaung, and Kachin face a difficult situation ...
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Show lessFrom Chiangmai Mail - Vol. III No.34 - Saturday August 21 - August 27 2004 … - Related web pageswww.chiangmai-mail.com/096/tours.shtml
Sep 20, 2005 - Some local Shans have commented that the recent pressures from Rangoon and Beijing might be not just part of the campaign to force the NDAA-ESS to surrender like two other groups, the Shan State National Army and the Palaung State Liberation Army in April, but also part of the two ... From Mongla under double heat - Related web pageswww.shanland.org/index.php?option=com_content ...
Nov 2, 2005 - But people argue that the Palaung (State Liberation Army)that had attended the last session, was still forced to surrender last April. The UN special rapporteur on the situation of human rights in Burma, Professor Paulo Sergio Pinheiro of Brazil, faulted Asian and Western nations for ... From Burma's Situation and Taiji's Yin&Yang Boxun News - Related web pageswww.peacehall.com/news/gb/english/2005/11 ...
Nov 11, 2005 - In April, 170 soldiers of the Shan State National Army turned in their arms and 843 rebels of the Palaung State Liberation Army surrendered to the Burmese Army. The following month, the leader of the SSNA, Col Sai Yi, and several of his troops abandoned their base in northern Shan ... From Uncertainty Reigns in Shan State - Related web pageswww.irrawaddy.org/cartoon.php?art_id=5169
2006
Apr 2006 - At the same time, abuses by the regime’s troops have been continuing in other parts of Burma. Between January and April 2006, in six Palaung villages in Murng Kerng township, central Shan State, at least 29 Palaung women suffered sexual violence, including ...At the same time, abuses by the regime’s troops have been continuing in other parts of Burma. Between January and April 2006, in six Palaung villages in Murng Kerng township, central Shan State, at least 29 Palaung women suffered sexual violence, including gang-rape, sexual slavery and torture to death, committed by SPDC officers and soldiers from LIB 514, 515 and IB 64. Women were seized by patrolling troops and kept for sexual abuse for up to five nights.
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Show lessFrom Women's testimonies of ongoing abuses, including sexual violence, belie … - Related web pageswww.asiantribune.com/node/989
2007
Sep 27, 2007 - Here's a snip from an blog post they just published: On September 27, 2007 hundreds of Shan, Pa'O, Palaung, and Lahu villagers gathered in a internally displaced persons site in Shan State, Eastern Burma as an act of solidarity with those demonstrating in ...Here's a snip from an blog post they just published: On September 27, 2007 hundreds of Shan, Pa'O, Palaung, and Lahu villagers gathered in a internally displaced persons site in Shan State, Eastern Burma as an act of solidarity with those demonstrating in the larger cities of Burma. Villagers expressed their common desire for the restoration of a free and democratic Burma, in which people of every ethnicity are guaranteed fundamental rights.
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Show lessFrom - Boing Boing - Related web pagesboingboing.net/2007/09/23-week/
2008
Dec 2008 - In 2008 December, the second congress of PYNG decided to change the name of the organization to the Ta'ang Students and Youth Organization (TSYO) to reflect that although we are called the Palaung in the Burmese language, we will start to call ourselves ...In 2008 December, the second congress of PYNG decided to change the name of the organization to the Ta'ang Students and Youth Organization (TSYO) to reflect that although we are called the Palaung in the Burmese language, we will start to call ourselves “Ta'ang” as per our own language. We also changed the structure of our organization during our second Congress, from a Coordinator system to a Secretary system. The congress elected 7 Executive Committee Members to ...
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Show lessFrom The Palaung Land Website » TSYO - Related web pageswww.palaungland.org/tsyo/
2009
Aug 8, 2009 - ... ... Mon, Karen, Palaung and Chin ethnic groups by members of the armed forces and at the apparent impunity of the perpetrators. .... The sad and wretched history of Burma is relentless. Its civil war the world's longest rages on. Cease-fires between the junta and other insurgent groups ... From OpEdNews - Diary: Hope Now for Burmese People's Justice - Related web pageswww.opednews.com/populum/diarypage.php?did=14011
2010
Jan 26, 2010 - 2010 Jan 26, In Myanmar the Palaung Women's Organization reported that opium cultivation in Shan State has tripled in certain areas over the past three years . The Palaung are an ethnic minority in the northern state.From Timeline Myanmar (Burma) - Related web pagestimelines.ws/countries/BURMA.HTML
Jan 26, 2010 - The Palaung are an ethnic minority in the northern state. Researchers found cultivation in two townships under government control rose from 2380 ... The areas had been under the authority of the rebel Palaung State Liberation Army, but the insurgent group ceded control in 2005 after ... From Opium farming surges in northern Burma - USATODAY.com - Related web pageswww.usatoday.com/news/world/2010-01-26 ...
Jan 28, 2010 - The amount of land being used to grow opium poppy in Burma's northern Shan State has jumped five-fold in the past three years to more than 4500 hectares, according to the report released by the Palaung Women's Organization (PWO), a rights group based in Thailand. ... From Opium production rending the fabric of ethnic communities - Related web pageswww.mizzima.com/news/inside-burma/3449-opium ...
Feb 3, 2010 - Some 30 women from the Palaung ethnic community, who live close to the border that Burma shares with China, were involved in the report ... The Palaung are one of some 130 ethnic communities who live in Burma, also known as Myanmar. These include the Shan, the Karen and the Kachin. ... From Burma: Ethnic Women Expose Opium Fields in Junta Strongholds - NAM - Related web pagesnews.newamericamedia.org/news/view_article ...
Apr 26, 2010 - By KO HTWE Monday, April 26, 2010. Burma's Election Commission approves the registration of three pro-junta political parties for this year's election, bringing the total number of approved parties to five. Burma's Election Commission (EC) on Friday ...By KO HTWE Monday, April 26, 2010. Burma's Election Commission approves the registration of three pro-junta political parties for this year's election, bringing the total number of approved parties to five. Burma's Election Commission (EC) on Friday approved three applications to register as political parties: the Wunthanu NLD (the Union of Myanmar); the Pa-O National Organization (PNO); and the Taaung (Palaung) National Party.
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Show lessFrom EC Approves Three More Party Registrations - Related web pageswww.irrawaddy.org/election/news/273-ec ...
Aug 20, 2010 - [1] Its official name was announced by decree on 20 August 2010. [2] [3] The zone is to be self-administered by the Palaung people. Its capital is the town of Namhsan.From Pa Laung Self-Administered Zone - Wikipedia, the free encyclopedia - Related web pagesen.wikipedia.org/wiki/Pa_Laung_Self ...
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