Tuesday, September 23, 2008

The End of Intervention


The End of Intervention
By MADELEINE K. ALBRIGHT
Published: June 11, 2008
Washington
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Enric Jardi
THE Burmese government’s criminally neglectful response to last month’s cyclone, and the world’s response to that response, illustrate three grim realities today: totalitarian governments are alive and well; their neighbors are reluctant to pressure them to change; and the notion of national sovereignty as sacred is gaining ground, helped in no small part by the disastrous results of the American invasion of Iraq. Indeed, many of the world’s necessary interventions in the decade before the invasion — in places like Haiti and the Balkans — would seem impossible in today’s climate.
The first and most obvious reality is the survival of totalitarian government in an age of global communications and democratic progress. Myanmar’s military junta employs the same set of tools used by the likes of Stalin to crush dissent and monitor the lives of citizens. The needs of the victims of Cyclone Nargis mean nothing to a regime focused solely on preserving its own authority.
Second is the unwillingness of Myanmar’s neighbors to use their collective leverage on behalf of change. A decade ago, when Myanmar was allowed to join the Association of Southeast Asian Nations, I was assured by leaders in the region that they would push the junta to open its economy and move in the direction of democracy. With a few honorable exceptions, this hasn’t happened.
A third reality is that the concept of national sovereignty as an inviolable and overriding principle of global law is once again gaining ground. Many diplomats and foreign policy experts had hoped that the fall of the Berlin Wall would lead to the creation of an integrated world system free from spheres of influence, in which the wounds created by colonial and cold war empires would heal.
In such a world, the international community would recognize a responsibility to override sovereignty in emergency situations — to prevent ethnic cleansing or genocide, arrest war criminals, restore democracy or provide disaster relief when national governments were either unable or unwilling to do so.
During the 1990s, certain precedents were created. The administration of George H. W. Bush intervened to prevent famine in Somalia and to aid Kurds in northern Iraq; the Clinton administration returned an elected leader to power in Haiti; NATO ended the war in Bosnia and stopped Slobodan Milosevic’s campaign of terror in Kosovo; the British halted a civil war in Sierra Leone; and the United Nations authorized life-saving missions in East Timor and elsewhere.
These actions were not steps toward a world government. They did reflect the view that the international system exists to advance certain core values, including development, justice and respect for human rights. In this view, sovereignty is still a central consideration, but cases may arise in which there is a responsibility to intervene — through sanctions or, in extreme cases, by force — to save lives.
The Bush administration’s decision to fight in Afghanistan after 9/11 did nothing to weaken this view because it was clearly motivated by self-defense. The invasion of Iraq, with the administration’s grandiose rhetoric about pre-emption, was another matter, however. It generated a negative reaction that has weakened support for cross-border interventions even for worthy purposes. Governments, especially in the developing world, are now determined to preserve the principle of sovereignty, even when the human costs of doing so are high.
Thus, Myanmar’s leaders have been shielded from the repercussions of their outrageous actions. Sudan has been able to dictate the terms of multinational operations inside Darfur. The government of Zimbabwe may yet succeed in stealing a presidential election.
Political leaders in Pakistan have told the Bush administration to back off, despite the growth of Al Qaeda and Taliban cells in the country’s wild northwest. African leaders (understandably perhaps) have said no to the creation of a regional American military command. And despite recent efforts to enshrine the doctrine of a “responsibility to protect” in international law, the concept of humanitarian intervention has lost momentum.
The global conscience is not asleep, but after the turbulence of recent years, it is profoundly confused. Some governments will oppose any exceptions to the principle of sovereignty because they fear criticism of their own policies. Others will defend the sanctity of sovereignty unless and until they again have confidence in the judgment of those proposing exceptions.
At the heart of the debate is the question of what the international system is. Is it just a collection of legal nuts and bolts cobbled together by governments to protect governments? Or is it a living framework of rules intended to make the world a more humane place?
We know how the government of Myanmar would answer that question, but what we need to listen to is the voice — and cry — of the Burmese people.
Madeleine K. Albright was the United States secretary of state from 1997 to 2001.

Ga Sadi

"Promise" Ga Sadi

Ndai Ga si gaw hpa a matu rai nga a ta?
Mungkan masha ni yawng gaw shani shagu lang nga ai ga si rai na re ngu kam ai . Hpa na nga jang Ga Sadi jaw sai ngu ai kaw na gaw dai hpe hkrak galaw hkawm sa ra ai. Raitim ya na mung kam masha ni gaw n gup grai law nna manang wa hpe myit mada lam grai chye jaw ai.

Dai gaw manang wa a myit masin ni, yaw shada ai lam ni yawng hpe jahkrat kau ya ai hte bung ai. Dai majaw Ga Sadi dung hkra anhte ni yawng grai shakut ra ai.

Chyum laika hta rawng ai hte maren teng ai hpe galaw u. Tinang n lu galaw yang manang wa hpe Ga sadi hkum jaw nga tsun da ai hte maren anhte ni yawng mung jawm shakut sa wa ga ngu tsun mayu ai.

Wednesday, September 17, 2008

Shawng Na Masha Ni


Yi Wa







Shan pyi Palawng Chywi nga ai







Shat Gawk N tawt



Shat Shadu nga ai Ding Gai














































Tuesday, September 16, 2008

Do You have Feelings of inadequancy?

Do you have feelings of inadequacy?
Do you suffer from shyness?
Do you sometimes wish you were more assertive?
If you answered yes to any of these questions, ask your doctor or pharmacist about White Wine.
White Wine is the safe, natural way to feel better and more confidentabout yourself and your actions. White Wine can help ease you out ofyour shyness and let you tell the world that you're ready and willing to dojust about anything.
You will notice the benefits of White Wine almost immediately and witha regimen of regular doses you can overcome any obstacles that preventyou from living the life you want to live.
Shyness and awkwardness will be a thing of the past and you willdiscover many talents you never knew you had. Stop hiding and start living, withWhite Wine. White Wine may not be right for everyone. Women who arepregnant or nursing should not use White Wine. However, women whowouldn't mind nursing or becoming pregnant are encouraged to try it.
Side effects may include dizziness, nausea, vomiting, incarceration,erotic lustfulness, loss of motor control, loss of clothing, loss ofmoney, loss of virginity, delusions of grandeur, table dancing,headache, dehydration, dry mouth, and a desire to sing Karaoke and play all-nightrounds of Strip Poker, Truth Or Dare, and Naked Twister.
WARNING:
The consumption of White Wine may make you think you are whisperingwhen you are not.
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WARNING:
The consumption of White Wine may cause you to tell your friends overand over again that you love them.
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WARNING:
The consumption of White Wine may cause you to think you can sing.
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WARNING:
The consumption of White Wine may lead you to believe that ex-loversare really dying for you to telephone them at four in the morning.
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WARNING:
The consumption of White Wine may make you think you can logicallyconverse with members of the opposite sex without spitting.
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WARNING:
The consumption of White Wine may create the illusion that you aretougher, smarter, faster and better looking than most people
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NOW JUST IMAGINE WHAT YOU COULD ACHIEVE WITH RED WINE!!!

Kachin State

The KachinState
WHO ARE THE KACHINS?
Kachins are Jinghpaw, Maru (Lawngwaw), Lashi (Lachit), Zaiwa (Azi), Rawang, Lisu (some books mention Yodwin) and five other sub-groups. These six major groups, including five other different sub-groups, are together known as Kachins. They have same traditions, customs, dialects and practices. Kachins originated from Central Asia (Ka-ang Shingra). They migrated from Central Asia via Persia; Tashkent and Sarmakand (Southern Russia); Mongolia; Huhethot, Kan Su, Tsing Hai Districts, Yalo Tsangpo of Republic of China. Then they were back to the Tsing Hai District (China) and landed to the place called: Chengtu (China). Then they finally migrated to the present occupied land called: The Kachinland. After migrating to the land, some of them strayed away to India (Singphos), China (Jingpos or Jinghpos, most of them in China speak Zaiwa) and most of the Kachins migrated to the Northern Burma: Kachinland. It is only about 2662 years old that the Kachins live in the present land. They were explorers, and were moving along the riverbanks where they could find fertile lands.
WHERE DO THE KACHINS LIVE?

Most of the Kachins live in their own land. They had a separate country before the British Rule, but then it became a part of Burma after the Rule. Total area of the Kachinland measures about 33,903 square miles, located between 23o-3' to 28o - 29' N Latitude and 96o - 99o E Longitudes. Kachinland is adjoining with Peoples Republic of China in the East, Democratic Republic of India in the West, Tibet in the North and Burma in the South. About 50% of the total area of the Kachinland is hills and mountains up to the height of 5,881 metres above the sea level. Kachinland is rich in natural resources. Jades and teak-timbers are the best in quality, and production of gold per unit area is the highest, in the world. The land is covered with undisturbed-natural forests. The rarest natural species like Black Orchids, White Pheasants, and golden fishes in the confluence of Mali and Nmai rivers are observed. There are mainly three seasons in the Kachinland viz., Yinam ta , sometimes also written as Lanam ta (Rainy Season), i.e., middle of May to middle of October; N'lum ta (Summer Season) is from middle of February to middle of May, and N'shung ta (Winter Season) starts from middle of October and ends in February. Annual Mean Daily Temperature ranges from 4 - 36 oC with 60 - 95% Relative Humidity. Hill cities, like Putao, have a very low temperature ranging from -4 to 18oC with low humidity. The uppermost part of Kachinland, including the most beautiful Plateau-city (Putao) falls in temperate zone. The maximum temperature of 40 oC was recorded in 1996. Annual rainfall ranges from 80 to 200 inches. More rainfall has been observed in mountainous parts of the land.
Myitkyina (is the capital city, estimated living about 4-6 million people including Non-Kachins (NKs.), Manmaw (Bhamo), Mukawng (Mogaung), Putau-U (Putao), Mohnyin, and Katha are the major cities of the Kachinland. International airport and the second largest station of Burmese railway are located in Myikyina. Ledo Road (some literature mentioned as Old StilWell Road) is connected to the world via China in the east and via India in the west. The Road is one of the most ever expensive ones in the world spending more than US $ 137 millions in some 1942 - 1944, constructed under the leadership of Gen. Stil Well. Captain E R Leech, Dr Ola Hanson, were some of the famous authors who wrote about the Kachins. Meanwhile, due to envitable circumstances of communication with the people, they could not mention the true to type of the Kachins. This book though not mentions about the Kachins in detail, it gives you true colours and real History of the Kachins in brief.
This is just a brief Introduction about the Kachins. The book: Kachins are Not Tribe, is yet to be completed due to complexity of Five or more Families. The research is done by the author et al with the due effort to support the statement while taking care of the word: Tribe. Strictly speaking, Kachins are not Tribe - they have their own Class with Five Ruling families viz., Lahtaw, Lahpai, Nhkum, Maran and Marip. Kachins originated from Ka-ang shingra and the civilization started in Majoi Shingra. Most of the Kachins and other workers understand that the Word Majoi Shingra as Mount Everest as it pronounces closely to it. The right pronunciation of the word: Majoi Shingra and its meaning for what we want is entirely different from what some of others think. Majoi Shingra for Mount Everest is a bit higher as in majoi tsun ai and Majoi Shingra for what is that not clear to us pronounces a bit lower in Majoi as in Lu Htoi or wan htoi. Thus, original place of the Kachins are not yet clear because of the gap of communication to translate Mungding Ga (Historical Words) spoken by ancestors of the Kachins. Ka-ang itself is clear, meaning: Centre while Shingra is difficult to understand at this time. Shingra, in other words, means nature or melancholy. The word melancholy is not applicable in terms of Anthropological view. Yet, there is another Mungding Ga: Majoi Shingra, to be translated. If the Word Ka-ang Shingra and Majoi Shingra is clear, the original place of the Kachins will be clear accordingly.

September 16,2008 shani hta lu hti ai laika

Ndai Sumla hpe yu yu ga


N dai Sumla gaw Shawng Nnan na shanhte a Htunghking rai ni hpe galaw ai re. N dai ni yawng hpe shanhte a madun gawk rai nga ai Africa Museum kaw madun da ai.

Lion's mountain



N dai kaw South Africa mungdan Cape Town ngu ai Myo kaba kaw na mying gumhkawng ai Lion's Bum langai mi re. N dai Cape Town kaw sa chyai ai Maigan masha kadai mung n dai Bum kaw du hkra sa chyai lung ma ai.Dai Bum gaw anhte Jinghpaw mung a Bum ni hte gaw shai ai,, hpa na nga jang n lung Bum re. Raitim grai lung pyaw hkra galaw da ai shara re. Shanhte ni gaw n dai Bum hpe Hkamja lam a matu shani shagu lam hkawm lung ma ai. Lani mi hta gaw marai 1000 jan hkra lung ma ai re.
Ngai mung anhte a mungdan na Bum ni hpe masha ni chye hkra sa hkawm chyai ai shara byin hkra gara hku galaw na ngu ai hpe myit nga ai. Raitim yawng hkra myithkrum yang she Bum ni, Hka shi ni hpe mai htawt galaw ai. Dai majaw ngai hku nna hpyi nem ai gaw nang ngai yawng Anhte a Bum layang ni Tsawm hkra gara hku galaw yang mai na nga ai hpemyit sa wa ga.

Nye a mahkrum madup

Shani shagu sak hkung hkawm sa ai lam ni yawng hta grai nga yak ai lam ni nga ai
raitim dai ni hpe myit nden shaj alet sha sharang rau nna tinang ra ai hpe sha galaw ai