To the FutureDictionaries
August went past so fast for me working with four dictionaries. Sigh..... Finally, here they are:
Burmese dictionary
Burmese dictionary is mainly based on the Myanmar-English dictionary published in 1993 by the Myanmar Language Commission and republished in 1996 by Dunwoody Press (ISBN 1-881265-47-1)
Mon dictionary
Mon dictionary is based on the Dictionary of Modern Spoken Mon by H.L. Shorto (1962, Oxford University Press)
Shan dictionary
Shan dictionary is based on the Shan-English dictionary by Sao Tern Moeng (ISBN 0-931745-92-6)
Karen dictionary
Karen dictionary is based on the Drum Karen-English Student dictionary published by the Drum Publication Group in 2008.
If you do use them and find any errors or mistakes, please let me know.
Harry Shorto
From http://sealang.net/archives/shorto/:Harry Leonard Shorto (1919-1995) was the world's acknowledged expert on the development of the Mon language over the last two millennia, and a leading scholar on Mon-Khmer and Austroasiatic linguistics in general. This site is devoted to presenting Shorto's published and unpublished work, as well as photographs taken by him in Burma in the mid-1950's.
See here for Harry Shorto's pictures taken in Burma in the mid fifties.
Mon-Khmer Comparative Dictionary
The following is from Amazon:
A Mon-Khmer Comparative Dictionary (MKCD) is the magnum opus of Professor Harry L. Shorto (1919-1995), formerly Professor of Mon-Khmer Studies in the University of London, School of Oriental and African Studies, until his retirement in 1984. He is the author of two standard reference works, A Dictionary of Modern Spoken Mon (1962) and the highly respected author of the standard reference to epigraphic Mon: A Dictionary of the Mon Inscriptions (1971) as well as the classic dictionary. Shorto held the Chair in Mon-Khmer Studies. The MKCD is Shorto's grand synthesis of seventy years of historical and comparative research on the Mon-Khmer languages. Meant to be published in the early 1980s, Shorto's manuscript was rediscovered by his daughter Anna, and has been carefully edited in line with the author's intentions. The MKCD presents 2,246 etymologies with almost 30,000 lexical citations; even today, it is the most extensive analysis of Mon-Khmer to appear since Wilhelm Schmidt laid the foundations of comparative Mon-Khmer exactly 100 years ago with the Grundzüge einer Lautlehre der Mon-Khmer-Sprachen (1905) and Die Mon-Khmer-Völker (1906). A Mon-Khmer Comparative Dictionary includes numerous Munda, Austronesian, Thai, Burmese and Chinese lexical comparisons. It is an incomparable resource for studying Southeast Asia's rich legacy of language contact, and for investigating distant genetic relations with its largest, oldest language family. Clearly establishing the terms of reference for future discussion of Mon-Khmer etymology, Shorto's MKCD joins such defining works as Emeneau and Burrow's A Dravidian Etymological Dictionary (1961) and Turner's A Comparative Dictionary of the Indo-Aryan Languages (1966-85) in the canon of 20th century comparative linguistics.
Hope
From New York Times regarding Barack Obama's victory for the Democratic nomination:
"We as black people now have hope that we have never, ever had," Mr. Sam-Brew [an immigrant from Ghana] said. "I have new goals for my little girl. She can't give me any excuses because she's black."
Emma Lazarus's The New Colossus
Emma Lazarus (July 22, 1849 – November 19, 1887) was an American poet. She wrote "The New Colossus" in 1883, that is now engraved on a bronze plaque on a wall in the base of the Statue of Liberty.
The New Colossus
Not like the brazen giant of Greek fame, With conquering limbs astride from land to land; Here at our sea-washed, sunset gates shall stand A mighty woman with a torch, whose flame Is the imprisoned lightning, and her name Mother of Exiles. From her beacon-hand Glows world-wide welcome; her mild eyes command The air-bridged harbor that twin cities frame. "Keep, ancient lands, your storied pomp!" cries she With silent lips. "Give me your tired, your poor, Your huddled masses yearning to breathe free, The wretched refuse of your teeming shore. Send these, the homeless, tempest-tost to me, I lift my lamp beside the golden door!"
Paul Auster wrote that "Bartholdi's gigantic effigy was originally intended as a monument to the principles of international republicanism, but 'The New Colossus' reinvented the statue's purpose, turning Liberty into a welcoming mother, a symbol of hope to the outcasts and downtrodden of the world".
At the Statue of Liberty in New York
Burmese-English dictionary
I have been busy working with the visual input system for our dictionaries. Check out the beta version for Burmese.
Go to http://burmese.sealang.net
Click on the keyboard icon (on your left panel) as shown in the following picture.
Click on the input characters so you can see the prediction. Please wait for a fraction of a second (because of the server delay) after you click on the characters. You will see the predicted Burmese words based on the dictionary order as in the following picture.
Warning about fonts
- If you use Zawgyi font, you won't see the correct rendering of some characters, especially subscript forms. Zawgyi is incompatible with the Unicode standard.
- Our dictionary uses the old Unicode standard with UTN #11 (the documentations are listed below)
- Representing Myanmar In Unicode, Details and Examples by Martin Hosken and Maung Tun Tun Lwin
- Myanmar Unicode Standard
- The old unicode standard was implemented in some fonts, such as Padauk, Myanmar1 and MyMyanmar. Get MyMyanmar here.
People as tourist magnets By Christiane Oelrich
The residents of the village of long-necked women in northern Thailand say they feel like prisoners in a human zoo. The government says that is absurd.
Kayan Tayar, Mae Hong Son (dpa) - When Mu La talks, her voice sounds muffled because of the 27 heavy brass rings that the 44-year-old wears around her neck.
But the message from the refugee from Burma - who lives in northern Mae Hong Son province in a mock village purpose-built for tourists - is crystal-clear: "We want to leave here, never mind where to, only away from here. We feel like prisoners."
Visitors call the village a "human zoo," but Thailand's government rejects the term as "absurd."
Mu La is a member of an ethnic group whose women wear brass rings around their necks as status symbols. For them, the longer the neck, the more beautiful the woman.
Their rings can weigh 10 kilogrammes or more, and over the years, the weight pushes down the collar bones and shoulders, making necks appear longer and giving the women their nicknames of "long-necked" or "giraffe" women.
They are part of an ethnic group called the Padung in Thailand, but they reject that term as denigrating and call themselves Kayan and their village Kayan Tayar.
An Italian tourist couple has paid an entrance fee of 250 baht ($8) each to visit Kayan Tayar, which lies at the end of an unpaved road north-west of the provincial capital of Mae Hong Son.
The young woman shoots photos while repeatedly muttering, "Incredible," and getting as close to her subjects as her lens permits.
The village's oldest female resident, Ma Le, 80, was undisturbed. She is used to such intrusions.
"Sometimes we receive three or four, sometimes up to 20 tour groups a day," says Mu La, sitting on her wooden hut's veranda and weaving a scarf.
The village's huts are built on stilts because the dirt track in front of them is regularly flooded in the wet season. There is no electricity.
"The tourists think we are primitive people," 23-year-old Zember says. "The guides say they don't want to see good roads or clean villages or anything modern, so we have to live like this to please the tourists."
When business is good and enough tour groups arrive, each of the 60 women wearing neck rings receives 1,500 baht a month from the village's Thai operators. The children and men get nothing at all, so the money has to support all 260 villagers.
During the off season, they get nothing, the villagers say. They rely heavily on donations from charities to survive.
Like most of her fellow villagers, Mu La fled her home country in the late 1980s to escape its brutal military regime.
"The soldiers came all the time," she says.
They forced the men to become porters on the front lines of the government's war against rebel armies and drove the women ahead of their ranks in case land mines were laid in their path.
She and many like her fled. Initially, she was sent to one of the many refugee camps along the Thai-Burmese border.
But when Thai business people recognized the money-earning potential of the exotic-looking women, they suggested they move to three artificial villages near Mae Hong Son.
Some of the families aren't bothered that they have become "tourism magnets."
The village of Huay Sua Thao is populated mainly by economic migrants who were enticed to settle there to create a tourist attraction. Most of the villagers agree that their current lives are better than in Burma.
There also are people in the village of Huay Pu Keng who don't complain about their lot.
"We hope that more and more tourists will come," 52-year-old Mu Nan says.
She weaves shawls and sells souvenirs in front of her hut. She has worn her neck rings since she was a small child and says she has gotten used to tourists gawking.
She intends to sit it out until "better times arrive" and then return to Burma once peace returns, but Mu La in Kayan Tayar has given up hope after almost 20 years as a refugee.
In 2005, she applied with 20 other people from the three tourist villages for resettlement to New Zealand. The country accepted them and the United Nations agreed to cover the air fare, but her plan to start a new life was shattered when the Thai authorities refused to issue an exit visa.
"Those who don't live in the temporary shelters are not considered as refugees," says Tharit Charungvat, a spokesman for Thailand's Foreign Ministry in Bangkok. To grant the exit visas "would be unfair to those in the camps who are waiting in line for resettlement," he says.
"Apart from that, they voluntarily went to live outside of their camps," he adds. "They are free and earn money."
But the term "free" leaves a bitter taste in the villagers' mouths.
If they are caught outside their villages, they are arrested, they say, because they are not permitted to seek jobs elsewhere.
Kayan Tayar's women are particularly upset. They think the Thai authorities might deny them exit visas so their country doesn't lose a lucrative tourist attraction.
Disillusioned and angry, some of them decided to protest by removing their neck rings. They say they hope this makes it easier to get exit visas.
One of them, Zember, recalls: "After I had learned English, I was shocked when I finally understood the tourists' comments. They said they were disgusted that we displayed ourselves for a little money like animals in a zoo."
That was never the case, she insists. She remembers that she once was proud of her neck rings and that she even wanted to wear more.
"I wanted to be a proud Kayan woman," she says.
Today, Zember looks like any other young woman. "I just want to lead a normal life," she says defiantly.
Only her sloping shoulders belie her past years of wearing the heavy rings.
Mu La, a mother of eight, also contemplates taking off her 27 rings, which give her the longest neck in the village.
"I am proud of our tradition," she says but concedes that she is willing to sacrifice for a ticket to freedom.
"If that is the only way for me to leave here, I will take them all off," she asserts.
Ma Lo, another young woman, is equally frustrated and fed up with living in the village. She took her rings off, too.
There is a picture postcard in circulation that shows her breastfeeding her baby. Nobody asked her permission to publish the photo.
"I was so ashamed when I saw the postcard for the first time, but I couldn't do anything against it," she says. "I don't want to be treated like an exhibit anymore. I want some respect."
Source:
Oelrich, C. (2008, April 28). People as tourist magnets. Bangkok Post.
