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In BURMA BANYAN, A Daughter’s Odyssey, the reader is invited on an intimate set of travels as the author overcomes qualms about returning to Burma after a life span. Memories of Dawnie, her child self, besiege her. These memories are not set in the peaceful, civilized atmosphere of Dehra Dun, nestled in the hills north of Delhi, the setting of her notable first memoir–Jackals’ Wedding, A Memoir of a Childhood in British India–but in remote areas of northern Burma and in Mandalay, the capital of “Upper Burmah,” in an unstable atmosphere and generally unsafe surroundings. The Burma sojourn of the author’s immediate family following Japanese occupation during World War II begins with a replay of their last days in India, continuing the compelling true story within a family story. Counterpoint with modern-day travels, the author once again revisits a long-locked past to probe the truth of romanticized early life. She reveals how she and her sister coped with expectations and warnings and absorbed the fears and insecurity of their parents in the aftermath of war to compound their own secret worries, how they became adept at assessing their grownups’ mood swings, and chameleonic in adapting themselves accordingly. Entertaining stories of the generations before, ancestors who settled in India and Burma from faraway lands, flow naturally as the daughters’ parents, Pansy and William, return to live for a time in the country of their birth. Their resulting storm-and-sun relationship, the nucleus of the symbolic “jackals’ wedding,” continues as such in BURMA BANYAN. Kawahara’s odyssey, which completes in an unexpected way, also takes readers from Hawai`i to the British Isles, and forays to Australia and New Zealand in search of “lost” family members. The search for a missing father–and a home–is the taproot of these journeys.
This handbook is the first in-depth overview of the fascinating world of Burmese folk-tales. Part one provides a wide-ranging and multi-disciplinary survey of folk-tale studies, together with a broad functional classification of Burma’s tales. Part two presents, mostly for the first time in a European language, the categorized actual tales themselves. With commentaries on plots and cross-cultural motifs - past and present. With index, substantial bibliography, and suggestions for further research.
Burmese has two styles of speaking and writing: the colloquial style, which is used for talking to friends and for writing letters, and the literary style, which is used in more formal contexts, such as academic articles, newspaper reports, and narrative passages in fiction. This volume, the final book in a four-part Burmese language course, introduces learners to the literary style. It assumes a prior knowledge of Burmese script and a grounding in the colloquial style.Okell starts with simple sentences, and, over a series of short lessons, gradually increases the range of vocabulary and the level of complexity. The texts Okell uses for study are excerpts from Burmese childrenÆs schoolbooks highlighting themes of home- and school-life and Burmese nationalism and independence. Each passage is accompanied by a full translation and is followed by a set of exercises designed to familiarize the reader with the new vocabulary and sentence structures. Accompanying audio files allow students to hear the texts read aloud. Language professors, their students, or those learning Burmese on their own will appreciate the accessible approach and the manageable size of the lessons of the very practical textbooks in this series.
Shortlisted, 2024 EuroSEAS Book Prize in the Humanities, European Association for Southeast Asian Studies In July 1813, a young American couple from Boston arrived in Rangoon to preach the gospel. Celebrated in the Protestant press, which ran dramatic accounts of exotic adventures, the attempt to convert the Burmese met with mixed results. Although Burmese Buddhists resisted Christian evangelism, people from minority communities were baptized in large numbers throughout the nineteenth century. American Baptist Christianity was itself transformed in the Buddhist kingdom. Missionaries who were initially horrified by what they saw as the idolatry of Buddha statues found themselves creating tree shrines and their converts hanging colorful Jesus paintings in their churches. Baptizing Burma explores the history of how the American Baptist mission to Burma failed to convert the country yet succeeded in transforming its religious landscape. Alexandra Kaloyanides examines how the Burmese majority positioned Buddhism to counter Christianity, how marginalized groups took on Baptist identities, and how Protestantism was reimagined as a Southeast Asian religion. She considers a series of holy objects to reveal the mechanics of religious practice in a period of entangled empires—British, Burmese, and American. By telling stories of four key things—the sacred book, the school house, the pagoda, and the portrait—this book illuminates the histories of Burma’s last kingdom and the unexpected consequences of America’s first overseas mission.
Though the people of Burma, now called Myanmar, are formally Buddhist, their folk religion a type of animism or supernaturalism is so unlike classical Buddhism that it seems contradictory. For years scholars of religion and anthropology have debated the questions: Do these folk beliefs make up a separate religious system? Or is there a subtle merging of supernaturalism and Buddhism, a kind of syncretism? In either case, how exactly does folk religion fit into the overall religious pattern? Melford Spiro's Burmese Supernaturalism has been one of the major works in this debate, both for its position on the "two religions" question and for its arguments concerning the psychological basis of religion. The book begins with an introduction to the study of supernaturalism. The next section of the work covers various types of supernaturalism, including witches, ghost, and demons. Other areas of discussion include supernaturally caused illness and its treatment, the shaman, the exorcist, and the relationship between supernaturalism and Buddhism. In the introduction to this expanded edition Spiro further develops the underlying logic of his argument and evaluates the most recent contributions to the field of the anthropology of religion. Burmese Supernaturalism is an intriguing study and will provide insightful reading for anthropologists, sociologists, theologians, as well as those interested in supernaturalism in Burma (Myanmar) and other cultures.
Orange Prize–winner Karen Connelly’s compelling memoir about her journey to Burma, where she fell in love with a leader of the Burmese rebel army. When Karen Connelly goes to Burma in 1996 to gather information for a series of articles, she discovers a place of unexpected beauty and generosity. She also encounters a country ruled by a brutal military dictatorship that imposes a code of censorship and terror. Carefully seeking out the regime’s critics, she witnesses mass demonstrations, attends protests, interviews detained opposition leader Aung San Suu Kyi and flees from police. When it gets too risky for her to stay, Connelly flies back to Thailand, but she cannot leave Burma behind. Connelly’s interest in the political turns more personal on the Thai-Burmese border, where she falls in love with Maung, the handsome and charismatic leader of one of Burma’s many resistance groups. After visiting Maung’s military camp in the jungle, she faces an agonizing decision: Maung wants to marry Connelly and have a family with her, but if she marries this man she also weds his world and his lifelong cause. Struggling to weigh the idealism of her convictions against the harsh realities of life on the border, Connelly transports the reader into a world as dangerous as it is enchanting. In radiant prose layered with passion, regret, sensuality and wry humor, Burmese Lessons tells the captivating story of how one woman came to love a wounded, beautiful country and a gifted man who has given his life to the struggle for political change.