On the ‘origins’ of the phrase ‘song mai aw’
Re: Khun Juliana #72
The phrase originated from my writings I published online during the 2006 crises leading up to the coup. In those days I posted almost exclusively on the old webboard of the Midnight University group. Unfortunately that webboard had long been closed and I myself haven’t always kept ‘manuscripts’ of what I wrote (many times I posted ‘instant messages’ online without drafts – as in the case of this one you’re reading).
The first post I can find on my computer in which I used the phrase is the following one. But I’m not sure it’s the first time I used. The file is kept under the name “р╕Ир╕╕р╕Фр╕вр╕╖р╕Щ ‘р╕кр╕нр╕Зр╣Др╕бр╣Ир╣Ар╕нр╕▓’ р╕нр╕╡р╕Бр╕Др╕гр╕▒р╣Йр╕З” (on the stanpoint ‘song mai aw’ again) I think the content of the post pretty much explains what the phrase means. The file was dated 7 April 2006 but I suspect I used the phrase before. Anyway, here it is (TW in the article refered to Thongchai Winichakul)
р╕зр╣Ир╕▓р╕Фр╣Йр╕зр╕вр╕Бр╕▓р╕гр╣Др╕бр╣Ир╕бр╕╡ candidate, р╕Хр╕▒р╕зр╣Ар╕ер╕╖р╕нр╕Бр╕Чр╕╡р╣И 3, Third Term р╣Бр╕ер╕░р╕Бр╕▓р╕г “р╕Др╕│р╕Щр╕зр╕Щр╕Др╕Ур╕┤р╕Хр╕ир╕▓р╕кр╕Хр╕гр╣М” р╣Др╕бр╣Ир╣Ар╕Ыр╣Зр╕Щ
I continued to criticise the ‘song mai aw’ standpoint throughout the crises and after the coup. The post I published on 21 September 2006 just after the coup was titled
I think Khun Republican was the first to write the phrase transliterally as “song mai aw” right here at NM.
The literal translation is, as you say, “don’t want 2” or perhaps “2 don’t wants”. I think a more ‘elegant’ one would be ‘2 (Two) Rejections’
In fact even in Thai the phrase is not quite grammatically correct. But there’s an ‘origin’ or a ‘reason’ of sort for it. I, like a lot of contemporary Thai intellectuals on both sides of the current conflicts, used to belong to the CPT led leftist movement, ispired overwhelmingly by Maoism. The movement ‘literature’ (party directives, analysis, even the “disciplines” of the Thai PLA) was full of such phrases “3 р╕Хр╣Йр╕нр╕З 5 р╣Др╕бр╣И”, “4 р╕Фр╕╡ 5 р╕гр╣Ир╕зр╕б”. That I “invented” such a phrase and it ‘sounds familiar’ among Thai political ears was, I suppose, a kind of consequence of this history.
Since, during the past two and a half years, I’ve spent quite ‘large amount’ of my time and energy on these political writtings on line without getting any pay, I sometimes entertain the idea of ‘patent’ the phrase!
Don Jameson: “When has “constructive dialogue” been tried by western countries? They have rejected this since 1988 despite repeated arguments by the ASEAN nations and other Asian countries that this was the only reasonable approach.”
And things have just got worse and worse.
” In any case it does not have to be dialogue with the generals. The presence of more western organizations of all type, governmental and non-governmental, as well as tourists, in Burma would open doors to the outside world and help to stimulate gradual change.”
Sanctions have actually punished all the citizens of Burma by denying them these shared interests with the world outside Burma: business, education, and cultural.
After 46 years of isolation the contrast with Thailand which is thoroughly connected with the world is just amazing.
“Instead the international community somehow thinks that isolating Burma will have a beneficial effect. Isolation is what the ruling generals want so this just plays into their hands, especially in a natural resource rich country which is self sufficient in basic necessities. ”
Again look at the so called fortified Green Zone under Bremer in Iraq. Complete lack of any imagination and engagement with the people of Iraq and complete failure.
“In my view this sort of approach represents a poverty of imaginative thinking and a resort to tired old methods that have never worked well anywhere.”
Poverty of imagination, or in actuality western governments just don’t care, not strategically important, deprioritized to the point of handing it all over to the activists. Policymakers don’t even devote enough mental bandwidth to really find out about the country (except for that ANU conference). Supposedly, one or two meetings by Bush with a couple of activists set the whole course of America’s Myanmar policy.
True believer activists have filled in the vacuum and dictated policy for the last 20 years. And they have achieved absolutely nothing.
Let’s have another Burma protest, is the biggest non-news event there could be.
Don, why do I get the feeling you have no alternative to offer but a long and uneven evolutionary process, in other words muddling through? Reality certainly won’t fit into your view or mine. Events have a habit of overtaking us, and we like most experts then spout wisdom with the benefit of hindsight after the event.
I’m all ears for any deep thoughts and strategies for the way ahead.
Moe Aung: Just because a lot of people believe something does not make it correct. In the Burma case much of the so called analysis of the situation is based more on hope rather than deep thought about the problem. That is one reason why nothing changes. In most cases people adjust their views to fit reality at some point when there are no results. For some reason when dealing with Burma there is a tendency by many to believe that if you just cling to the same approach it will eventually work. I don’t think so. Clearly I am in a minority on this but after long experience and study of Burma I think there has to be a better way. If not there is not much hope at all.
Don, when I said a mutiny in the Tatmadaw will add a new dimension to the civil war, it’s not strictly speaking true. Three Burma Rifle regiments rebelled in 1948 calling themselves the Revolutionary Burma Army (RBA) and they joined the communists later. True, at the time there were communists, socialists and nationalists in the army re-organised after the British returned.
I have said in another thread only the ultimate overthrow of the junta in its current or future incarnations, that means any hardline successor of Than Shwe too, will guarantee peace and prosperity for the many and diverse peoples of Burma. Someone has said Burma’s problem is not the cyclone but the generals.
As for patron-client and family based clannism, that can certainly follow your cherished evolutionary process, although I do recognise that very important element in the army’s loyalty to the junta so far.
Burma’s urgent and immediate problem, as universally acknowledged by the people and most outsiders, remains the entrenched and intransigent military dictatorship.
27 June 2008
A couple of excerpts from Chotisak’s Thammasart teacher I found interesting but which others may or may not:
“If he was still studying with me I would probably rebuke, argue with, censure and warn him but Khun Chotisak has already committed this act. And as a responsible adult, knowing the difference between right and wrong, he will have to accept responsibility for what he has done following the course the law takes through the judicial process.”
“Use of a kangaroo court to harass him by going through the lips of some sectors of the press is not that much different from a sinful anti-drug war ideology to fight [at all costs] to win during the Thaksin government’s term, …”
“By way of lessons we have from the past Thais must mutually restrain themselves and stop proceeding down the same old path to run into another situation like 6 October 1976 such is now being paved. People like Chotisak, the Prachatai website and magazines like Same Sky are merely edge of the road decoys for objectives ending at government house, where Jakrabhop Penkhair and Samak Sundaravej are the goals, and Thai lives, flesh and blood are the offerings.”
One of the points he makes, is developing rich contexts for words, many hooks to hang them on, so to speak. Different word lists provide different kinds of rich contexts. In case you haven’t seen this handy little word list: http://jonfernquest.googlepages.com/gedneywordlist.pdf
Also for historical Tibeto-Burman linguistics, and relating Burmese words to ancient lithic inscriptions: http://archives.sealang.net/luce
Which seems to be basically the same as: A comparative word-list of Old Burmese, Chinese, and Tibetan Luce, G. H. (Gordon Hannington), 1889-1979 School of Oriental and African Studies, University of London, London, 1983
“Protestants, Catholics, and indeed countless other branches of Christianity, share the same textual tradition, but for centuries have argued over the iterpretation of it.”
Shared language + shared religious tradition + a long time = community with solidarity. That’s my hypothesis.
The Akha and the Chin who I knew were only interacting almost entirely with the Buddhist world around them in Burma. They had some connections to the Christian west outside but not a lot. Perhaps you could think of their adopted religious traditions as a well-armed intellectual fortification or stockade.
“in the case of the religious ‘imagined communities’ …created by missionaries, one wonders how far this sense of solidarity extends”
My point was that whether it was introduced by missionaries or not, if it has been around for a long time, then the result has been solidarity (and the formation of an inherently new kind of society). The group has adopted the tradition as their own.
To see dysfunctional missionary efforts that fragment communities, one doesn’t have to go far. Chiang Rai has many examples, since this sort of activity is not regulated. There’s a very aggressive ex-biker with his school for orphan hilltribe girls. There’s a hodgepodge of Korean and Chinese missions which take over villages and impose their ideas upon the locals with the aid of their wealth. These are only the most obvious examples.
In the long run (50-100 years perhaps), the separate identity and community that Christianity has provided so-called “hilltribes” seems to have helped many of them immensely.
“Moreover, to argue that the adoption of a textual tradition creates solidarity is surely to ignore the solidarity achieved in many non-literate societies, whose oral tradition may be as rich as the textual tradition of literate ones.”
Hill dwelling tribal swidden agriculturalists like the Akha seem to lack solidarity in their social organisation. See: Johnson, Allen W. and Timothy Earle (2000). The Evolution of Human Societies: From Foraging Group to Agrarian State. Second Edition.Stanford, CA: Stanford University Press.
Looking forward to read this: An Iu Mien – English Dictionary, with Cultural Notes, that lists Herbert C. Purnell as Complier and General Editor (he lists other contributors in the preface. SIL has some very nice dictionary making software and publications, with some of the best advice on the more practical aspects of translation. Their stress on lexical relations humanizes the linguistics a bit.
If I remember correctly, the Protestant, Baptist if I remember correctly, and Catholic missionaries developed different orthographies for Karenni, so like Leif Jonsson’s earlier Mien example, there are conflicts regarding the which text to use that undercut ethnic solidarity.
Furthermore, Hanson’s Kachin writing system fails to take into account the tonal nature of Jinghpaw; “wa” can mean either father or pig. In the spoken language you can hear the difference (provided you’ve got a grasp of the tones) but in the written form you can’t. There have been some suggestions within the Kachin community to revise Hanson’s system, but hey, you can’t do that because that’s how Hanson translated the Bible! So now you have conflict because of how some long dead white guy reduced your language to writing. Of course, the Maru, Lashi and Atsi have to use the Jinghpaw text. The Rawang have their own translation, but it’s Matwang, so the, say Lungmi are out of luck.
I also am a bit edgy with the suggestion, even if unintentional, of any sort of superiority arising from dealing in text. The oral traditon and written tradition are two different things, with their own strengths and weakness. Saddly, the oral tradition is going away, which is a great tragedy. Jon’s Akha mushroom gathering would have been a much different experience- probably much poorer- if instead he had done it with a field guide book to mushrooms written in Akha.
Bret Johnston, why did he say the Great Plains was so linguistically diverse? I thought California had that honor. And why prior to European contact? Things got really interesting post-Contatct? Not to derail the thread, but I am interested since this is literally and figuratively close to home for me.
But I have not come across any Finnish soldiers out there.
In fact I’ve only seen one other foreigner.
There’s very little fighting at the moment because you can hardly stand up because it’s the wet season and no one wants to fight because it’s hard enough to stand up.
But if there’s any hot female mercs out there that like sliding around in the mud, I don’t really care what country they come from, they’re welcome.
I’ll share my mosquito net.
Yes that’s me, I’ve been covering this war for eight years and sorry if I seemed a little abrupt on the last posts but I’d spent all day walking up and down mountains in Karen state.
I don’t byline the pieces anymore.
To chime in with regard to illiterate cosmopolitians; some of the Tampuan people in Ratanakiri province, in the NE corner of Cambodia, are conversant in Khmer, Lao, Vietnamese, and Jarai. Their own language is classified as Mon-Khmer, as is Khmer, but the other three are each from a different language family. This is comparable to what aiontay mentions for Lashio when he puts Hanson’s accomplishments in perspective. “It’s a little different though to thoroughly document a language, in the form of a dictionary, and then translate the bible into it. Seems more difficult, than just learning the language” (jonfernquest, above). I am a bit edgy about this statement, since it reads (to me) like Hanson (and other whites like him) are more accomplished than mere highland people because they traffic in texts. But with regard to stellar dictionaries, there is one coming out that I encourage all of you to get a peek at once it is available (even if you don’t care to learn to speak Iu Mien): An Iu Mien — English Dictionary, with Cultural Notes, that lists Herbert C. Purnell as Complier and General Editor (he lists other contibutors in the preface). It is a really amazing work, and has been in process since the 1980s — it takes over an earlier dictionary that was published in the 1960s. In part, it is meant as a sourcebook (on cultural stuff, on top of the language) for the many Iu Mien who arrived in the USA after the war in Laos (and now speak and read English on top of their own Mien, and Lao, Thai, Chinese — variously Cantonese, Yunnanese, and putongwa — etc). My final note here relates to the Mien who were in refugee camps in Thailand’s north and then in holding stations in Bangkok and elsewhere. I know one man who was an all-around translator and facilitator for the Mien, and who had a pass that allowed him to come and go from the Lumphini Center in Bkk (I would love to hear from anyone who knows about that place). The Thai guards did not aim for any awards for cultural or other sensitivity. Once when the Mien man was passing through the gate, he overheard one of the Thai guards comment to another; ai maleng ni phut lai phasa, “this insect speaks many languages”.
I have to confess that I take issue with Jonfernquest’s assumption that turning non-literate societies into literate ones necessarily creates solidarity. Surely his example of Protestants and Catholics exposes the fallacy of this argument – Protestants, Catholics, and indeed countless other branches of Christianity, share the same textual tradition, but for centuries have argued over the iterpretation of it. Indeed, that is the very reason why the clergy and ruling classes were always so suspicious of translating the Bible into the vernacular and allowing the masses to read it; they knew full well that once they did so, the legitimacy of their rule was inevitably going to be questioned. While a shared textual tradition can create a sense of shared solidarity, it can do so only when the ruling or religious classes are able to retain hegemonic power the interpretation of such texts. Moreover, in the case of the religious ‘imagined communities’ (to use Benedict Anderson’s phrase) created by missionaries, one wonders how far this sense of solidarity extends. Would the member of one ethnic or linguistic group share a sense of solidarity with a member of another group simply on the basis of shared religion, or would the religious identity (Christianity) simply serve to cement the insular idendity of the minority ethnic group in the face of the wider (Buddhist) society without necessarily creating a feeling of solidarity among minority groups?
Moreover, to argue that the adoption of a textual tradition creates solidarity is surely to ignore the solidarity achieved in many non-literate societies, whose oral tradition may be as rich as the textual tradition of literate ones.
Moe Aung: Good comments. Disunity has been the bane of Burmese political movements of all types, both Burman and ethnic miniority insurgencies, from the outset. Only the Tatmadaw has managed to overcome this problem, which is why they are in power and have stayed there so long. Unfortuately there is no end to this in sight as far as I can see because patron-client and family based clannism is a basic element of Burmese culture. This is one of the issues that must be addressed in order to create an environment hospitable to democracy in Burma. To date most people have been concentrating on the military leadership but the genereals are mostly a symptom rather than a cause of the problem. That is why, in my view, a much more sophsisticated approach to change in Burma is needed. If this does not happen nothing much will change. And when the Buddhist law of impermanence eventually catches up with Than Shwe there is no guarantee that his successor will be much better, given the existing conditions in Burma.
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On the ‘origins’ of the phrase ‘song mai aw’
Re: Khun Juliana #72
The phrase originated from my writings I published online during the 2006 crises leading up to the coup. In those days I posted almost exclusively on the old webboard of the Midnight University group. Unfortunately that webboard had long been closed and I myself haven’t always kept ‘manuscripts’ of what I wrote (many times I posted ‘instant messages’ online without drafts – as in the case of this one you’re reading).
The first post I can find on my computer in which I used the phrase is the following one. But I’m not sure it’s the first time I used. The file is kept under the name “р╕Ир╕╕р╕Фр╕вр╕╖р╕Щ ‘р╕кр╕нр╕Зр╣Др╕бр╣Ир╣Ар╕нр╕▓’ р╕нр╕╡р╕Бр╕Др╕гр╕▒р╣Йр╕З” (on the stanpoint ‘song mai aw’ again) I think the content of the post pretty much explains what the phrase means. The file was dated 7 April 2006 but I suspect I used the phrase before. Anyway, here it is (TW in the article refered to Thongchai Winichakul)
р╕зр╣Ир╕▓р╕Фр╣Йр╕зр╕вр╕Ир╕╕р╕Фр╕вр╕╖р╕Щ “р╣Др╕бр╣Ир╣Ар╕нр╕▓р╕Чр╕▒р╕Бр╕йр╕┤р╕У р╣Др╕бр╣Ир╣Ар╕нр╕▓р╕Щр╕▓р╕вр╕Бр╕пр╕Юр╕гр╕░р╕гр╕▓р╕Кр╕Чр╕▓р╕Щ” р╕нр╕╡р╕Бр╕Др╕гр╕▒р╣Йр╕З
р╕кр╕бр╕ир╕▒р╕Бр╕Фр╕┤р╣М
р╕лр╕бр╕▓р╕вр╣Ар╕лр╕Хр╕╕ р╕Цр╣Йр╕▓р╕Вр╕╡р╣Йр╣Ар╕Бр╕╡р╕вр╕Ир╕нр╣Ир╕▓р╕Щ р╣Др╕бр╣Ир╣Ар╕Ыр╣Зр╕Щр╣Др╕г р╣Др╕бр╣Ир╕бр╕╡р╕нр╕░р╣Др╕гр╣Гр╕лр╕бр╣Ир╕Щр╕▒р╕Б р╣Бр╕Др╣Ир╕ер╕нр╕Зр╕нр╣Ир╕▓р╕Щ 3-4 р╕вр╣Ир╕нр╕лр╕Щр╣Йр╕▓р╣Бр╕гр╕Б р╣Бр╕ер╣Йр╕зр╕Вр╣Йр╕▓р╕бр╣Др╕Ыр╕Хр╕нр╕Ър╕Др╕│р╕Цр╕▓р╕бр╕Чр╕╡р╣И 2-3 р╕Ър╕гр╕гр╕Чр╕▒р╕Фр╕кр╕╕р╕Фр╕Чр╣Йр╕▓р╕в
………………………………………….
р╕Бр╕ер╕╕р╣Ир╕бр╕Щр╕▒р╕Бр╕зр╕┤р╕Кр╕▓р╕Бр╕▓р╕г р╕б.р╣Ар╕Чр╕╡р╣Ир╕вр╕Зр╕Др╕╖р╕Щ р╕Ыр╕гр╕░р╕Кр╕▓р╣Др╕Ч р╕Бр╕ер╕╕р╣Ир╕бр╕Др╕╕р╕Ур╣Вр╕Кр╕Хр╕┤р╕ир╕▒р╕Бр╕Фр╕┤р╣М р╕Др╕╕р╕Ур╕нр╕╕р╕Кр╣Ар╕Кр╕Щр╕Чр╕гр╣М р╕Др╕╕р╕Ур╕Бр╕▓р╕Щр╕Хр╣М ….. р╕пр╕ер╕п р╕Др╕зр╕▓р╕бр╕Ир╕гр╕┤р╕З р╕Ьр╕бр╕зр╣Ир╕▓ р╕Др╕Щр╣Бр╕Цр╕зр╕Щр╕╡р╣Йр╣Бр╕кр╣Ир╕зр╕Щр╣Гр╕лр╕Нр╣И р╣Бр╕ер╕░р╣Др╕бр╣Ир╣Ар╕Йр╕Юр╕▓р╕░р╣Бр╕Цр╕зр╕Щр╕╡р╣Й (р╕Др╕╖р╕нр╕гр╕зр╕бр╕Цр╕╢р╕Зр╣Бр╕Цр╕зр╕Чр╣Ир╕▓р╕Юр╕гр╕░р╕Ир╕▒р╕Щр╕Чр╕гр╣М р╣Ар╕Кр╕╡р╕вр╕Зр╣Гр╕лр╕бр╣И р╕пр╕ер╕п) р╕Ыр╕гр╕░р╕Бр╕▓р╕ир╕Ир╕╕р╕Фр╕вр╕╖р╕Щ “р╕кр╕нр╕Зр╣Др╕бр╣Ир╣Ар╕нр╕▓” р╕Бр╕▒р╕Щр╕Чр╕▒р╣Йр╕Зр╕Щр╕▒р╣Йр╕Щ р╕Бр╣Зр╣Др╕бр╣Ир╕Чр╕гр╕▓р╕Ър╕зр╣Ир╕▓р╕нр╕вр╣Ир╕▓р╕З TW р╕Юр╕╣р╕Фр╕Цр╕╢р╕З fan club р╕Вр╕нр╕Зр╕Ьр╕бр╣Др╕Фр╣Йр╕вр╕▒р╕Зр╣Др╕З
р╕Ьр╕бр╕Щр╕╢р╕Бр╕зр╣Ир╕▓ р╣Ар╕лр╕Хр╕╕р╕Бр╕▓р╕гр╕Ур╣Мр╕ер╣Ир╕▓р╕кр╕╕р╕Фр╕лр╕ер╕▒р╕Зр╣Ар╕ер╕╖р╕нр╕Бр╕Хр╕▒р╣Йр╕Зр╕Щр╣Ир╕▓р╕Ир╕░р╕Чр╕│р╣Гр╕лр╣Йр╣Ар╕лр╣Зр╕Щр╕зр╣Ир╕▓ р╕Ир╕╕р╕Фр╕вр╕╖р╕Щр╕Щр╕╡р╣Йр╣Др╕бр╣И viable р╕Ьр╕бр╣Др╕бр╣Ир╣Гр╕Кр╣Йр╕Др╕│р╕зр╣Ир╕▓ р╕Цр╕╣р╕Б р╕лр╕гр╕╖р╕н р╕Ьр╕┤р╕Ф р╕ер╣Ир╕░ р╣Бр╕Хр╣Ир╕бр╕▒р╕Щр╣Др╕бр╣И viable р╣Др╕бр╣Ир╕бр╕╡р╕Ыр╕гр╕░р╣Вр╕вр╕Кр╕Щр╣М useless р╕нр╕▒р╕Щр╕Чр╕╡р╣Ир╕Ир╕гр╕┤р╕З р╕Ьр╕бр╕зр╣Ир╕▓ “р╕Ир╕╕р╕Фр╕вр╕╖р╕Щ” р╕Щр╕╡р╣Йр╣Др╕бр╣Ир╕бр╕╡р╣Ар╕кр╕╡р╕вр╕Фр╣Йр╕зр╕вр╕Лр╣Йр╕│ р╣Ар╕Юр╕гр╕▓р╕░р╣Гр╕Щр╕Чр╕▓р╕Зр╕Ыр╕Пр╕┤р╕Ър╕▒р╕Хр╕┤р╕Ир╕гр╕┤р╕Зр╣Ж р╕Бр╣Зр╕бр╕╡р╣Бр╕Хр╣Ир╕Ир╕╕р╕Фр╕вр╕╖р╕Щ “р╣Др╕бр╣Ир╣Ар╕нр╕▓р╕Чр╕▒р╕Бр╕йр╕┤р╕У” р╣Ар╕Чр╣Ир╕▓р╕Щр╕▒р╣Йр╕Щ (р╣Гр╕Щр╕лр╕бр╕╣р╣Ир╕Юр╕зр╕Бр╕Др╕╕р╕У) р╕Ьр╕бр╕Щр╕╢р╕Бр╕зр╣Ир╕▓ р╣Ар╕гр╕╖р╣Ир╕нр╕Зр╕Щр╕╡р╣Йр╕Щр╣Ир╕▓р╕Ир╕░р╣Ар╕лр╣Зр╕Щр╣Жр╕Бр╕▒р╕Щр╕Ир╕▓р╕Бр╣Ар╕лр╕Хр╕╕р╕Бр╕▓р╕гр╕Ур╣Мр╕лр╕ер╕▒р╕Зр╕кр╕╕р╕Ф р╣Бр╕Хр╣Ир╣Ар╕лр╣Зр╕Щ TW р╕Бр╣Зр╕вр╕▒р╕Зр╕вр╕╖р╕Щр╕Бр╕гр╕▓р╕Щр╕нр╕вр╕╣р╣И р╣Бр╕ер╕░р╣Ар╕Юр╕╖р╣Ир╕нр╕Ыр╕гр╕░р╣Вр╕вр╕Кр╕Щр╣Мр╣Гр╕Щр╕Бр╕▓р╕гр╕Чр╕Ър╕Чр╕зр╕Щ р╕Ьр╕бр╕Ир╕░р╕Вр╕нр╣Ар╕кр╕Щр╕нр╕зр╣Ир╕▓ р╕Чр╕│р╣Др╕бр╕Ьр╕бр╣Ар╕нр╕Зр╕Ир╕╢р╕Зр╕вр╕╖р╕Щр╕вр╕▒р╕Щ р╣Бр╕ер╕░р╕вр╕┤р╣Ир╕Зр╕вр╕╖р╕Щр╕вр╕▒р╕Щ р╣Гр╕Щр╕Др╕│р╕зр╕┤р╕Ир╕▓р╕гр╕Ур╣Мр╕Бр╣Ир╕нр╕Щр╕лр╕Щр╣Йр╕▓р╕Щр╕╡р╣Й р╣Вр╕Фр╕вр╣Ар╕нр╕▓р╣Ар╕лр╕Хр╕╕р╕Бр╕▓р╕гр╕Ур╣Мр╕лр╕ер╕▒р╕Зр╕кр╕╕р╕Фр╕бр╕▓р╣Ар╕Ыр╕гр╕╡р╕вр╕Ър╣Ар╕Чр╕╡р╕вр╕Ъ
р╕Ьр╕бр╕лр╕бр╕▓р╕вр╕Цр╕╢р╕З р╕Ир╕▓р╕Бр╣Ар╕ер╕╖р╕нр╕Бр╕Хр╕▒р╣Йр╕З 2 р╣Ар╕бр╕йр╕▓ р╕Цр╕╢р╕Зр╕Бр╕▓р╕гр╕Ыр╕гр╕░р╕Бр╕▓р╕ир╣Др╕бр╣Ир╕гр╕▒р╕Ър╕Хр╕│р╣Бр╕лр╕Щр╣Ир╕Зр╕Вр╕нр╕Зр╕Чр╕▒р╕Бр╕йр╕┤р╕У р╕лр╕ер╕▒р╕Зр╣Ар╕Вр╣Йр╕▓р╣Ар╕Эр╣Йр╕▓р╕Чр╕╡р╣Ир╕лр╕▒р╕зр╕лр╕┤р╕Щ
р╕Ир╕╕р╕Фр╕вр╕╖р╕Щр╕Вр╕нр╕Зр╕Юр╕зр╕Бр╕Др╕╕р╕Ур╕Др╕╖р╕н
(1) р╕Чр╕▒р╕Бр╕йр╕┤р╕Ур╕Хр╣Йр╕нр╕Зр╕нр╕нр╕Бр╣Др╕Ы р╕Вр╕▓р╕Фр╕Др╕зр╕▓р╕бр╕Кр╕нр╕Ър╕Шр╕гр╕гр╕б (“р╣Др╕бр╣Ир╣Ар╕нр╕▓р╕Чр╕▒р╕Бр╕йр╕┤р╕У”)
(2) р╕Щр╕▓р╕вр╕Бр╕пр╕Хр╣Йр╕нр╕Зр╕бр╕▓р╕Ир╕▓р╕Бр╕Бр╕▓р╕гр╣Ар╕ер╕╖р╕нр╕Бр╕Хр╕▒р╣Йр╕З р╕Др╕▒р╕Фр╕Др╣Йр╕▓р╕Щр╕Щр╕▓р╕вр╕Бр╕пр╕Юр╕гр╕░р╕гр╕▓р╕Кр╕Чр╕▓р╕Щ
р╣Ар╕нр╕▓р╕ер╕░ р╕Чр╕╡р╕Щр╕╡р╣Йр╕ер╕нр╕Зр╕бр╕▓р╕Фр╕╣р╕Бр╕▒р╕Щ
р╕Цр╣Йр╕▓р╕Юр╕зр╕Бр╕Др╕╕р╕Ур╕вр╕╖р╕Щр╕вр╕▒р╕Щ р╕вр╕╢р╕Фр╕бр╕▒р╣Ир╕Щр╣Гр╕Щ (2) р╕Ир╕гр╕┤р╕Зр╣Ж р╕Юр╕зр╕Бр╕Др╕╕р╕Ур╕Бр╣Зр╕кр╕бр╕Др╕зр╕гр╕Чр╕╡р╣Ир╕Ир╕░р╕Хр╣Йр╕нр╕Зр╕Ыр╕гр╕░р╕Бр╕▓р╕ир╕кр╕Щр╕▒р╕Ър╕кр╕Щр╕╕р╕Щ р╕лр╕гр╕╖р╕нр╕нр╕вр╣Ир╕▓р╕Зр╕Щр╣Йр╕нр╕в р╕вр╕нр╕бр╕гр╕▒р╕Ъ р╕кр╕┤р╕Чр╕Шр╕┤ р╕Вр╕нр╕Зр╕Чр╕▒р╕Бр╕йр╕┤р╕Ур╕Чр╕╡р╣Ир╕Ир╕░р╣Ар╕Ыр╣Зр╕Щр╕Щр╕▓р╕вр╕Бр╕пр╣Гр╕Кр╣Ир╣Др╕лр╕б? р╣Бр╕ер╕░р╕Хр╣Йр╕нр╕Зр╕Ыр╕гр╕░р╕Щр╕▓р╕б р╕Др╕▒р╕Фр╕Др╣Йр╕▓р╕Щр╣Гр╕Др╕гр╕Бр╣Зр╕Хр╕▓р╕б р╕Чр╕╡р╣Ир╕Ыр╕Пр╕┤р╣Ар╕кр╕Ш р╣Др╕бр╣Ир╣Гр╕лр╣Йр╣Ар╕Вр╕▓р╣Ар╕Ыр╣Зр╕Щ
р╕Др╕╖р╕нр╕Ир╕░р╕нр╣Йр╕▓р╕Зр╕зр╣Ир╕▓ р╣Ар╕Вр╕▓р╣Др╕бр╣Ир╣Др╕Фр╣Йр╕гр╕▒р╕Ър╣Ар╕ер╕╖р╕нр╕Бр╕бр╕▓р╣Др╕бр╣Ир╣Др╕Фр╣Й р╕Цр╣Йр╕▓р╕Др╕╕р╕Ур╕лр╕Щр╕╕р╕Щр╕Щр╕▓р╕вр╕Бр╕пр╕Ир╕▓р╕Бр╕Бр╕▓р╕гр╣Ар╕ер╕╖р╕нр╕Бр╕Хр╕▒р╣Йр╕З р╕Бр╣Зр╕Др╕Щр╕Щр╕╡р╣Йр╣Бр╕лр╕ер╕░ р╣Др╕Фр╣Йр╕бр╕▓р╕Ир╕▓р╕Бр╕Бр╕▓р╕гр╣Ар╕ер╕╖р╕нр╕Бр╕Хр╕▒р╣Йр╕Зр╣Бр╕Щр╣Ир╣Ж р╣Бр╕ер╕░р╕Бр╕▓р╕гр╕Ыр╕Пр╕┤р╣Ар╕кр╕Ш р╣Ар╕Вр╕▓р╕Чр╕╡р╣Ир╣Ар╕Бр╕┤р╕Фр╕Вр╕╢р╣Йр╕Щ р╕Бр╣Зр╕Хр╣Йр╕нр╕Зр╕Др╕зр╕гр╣Др╕Фр╣Йр╕гр╕▒р╕Ър╕Бр╕▓р╕гр╕Ыр╕гр╕░р╕Щр╕▓р╕б
р╣Бр╕Хр╣Ир╕Ир╕Щр╕Ыр╣Ир╕▓р╕Щр╕Щр╕╡р╣Й р╕Ьр╣Ир╕▓р╕Щр╕бр╕▓р╕лр╕ер╕▓р╕вр╕зр╕▒р╕Щ р╕Ьр╕бр╕Бр╣Зр╣Др╕бр╣Ир╣Ар╕лр╣Зр╕Щр╣Гр╕Др╕гр╕нр╕нр╕Бр╕бр╕▓р╣Бр╕кр╕Фр╕Зр╕Чр╣Ир╕▓р╕Чр╕╡р╣Бр╕Ър╕Ър╕Щр╕╡р╣Йр╕кр╕▒р╕Бр╕Др╕Щ р╣Гр╕Щр╕лр╕бр╕╣р╣Ир╕Бр╕ер╕╕р╣Ир╕бр╕Др╕Щр╕Чр╕╡р╣Ир╣Ар╕нр╣Ир╕вр╕Щр╕▓р╕бр╕Вр╣Йр╕▓р╕Зр╕Хр╣Йр╕Щ р╕гр╕зр╕бр╕Чр╕▒р╣Йр╕З TW
р╕Чр╕│р╣Др╕б?
р╕лр╕гр╕╖р╕нр╕Юр╕зр╕Бр╕Др╕╕р╕Ур╕Ыр╕гр╕░р╕Бр╕▓р╕ир╕лр╕ер╕▒р╕Бр╕Бр╕▓р╕г (2) р╣Др╕Ыр╕вр╕▒р╕Зр╕Зр╕▒р╣Йр╕Щр╣Ар╕нр╕З?
р╕Ьр╕бр╕зр╣Ир╕▓р╕Щр╕▒р╣Ир╕Щр╣Бр╕лр╕ер╕░р╕Ыр╕▒р╕Нр╕лр╕▓р╣Бр╕лр╕ер╕░ р╣Ар╕Юр╕гр╕▓р╕░р╕Чр╕╡р╣Ир╕Ир╕гр╕┤р╕З р╕Юр╕зр╕Бр╕Др╕╕р╕У locked р╕Хр╕▒р╕зр╣Ар╕нр╕З р╕нр╕вр╕╣р╣Ир╕Бр╕▒р╕Ъ (1) р╕бр╕▓р╕Бр╕Бр╕зр╣Ир╕▓ р╕бр╕▓р╣Бр╕Хр╣Ир╣Др╕лр╕Щр╣Бр╕Хр╣Ир╣Др╕г р╕Др╕гр╕▒р╣Йр╕Щр╕Чр╕▒р╕Бр╕йр╕┤р╕У р╣Др╕Фр╣Йр╕гр╕▒р╕Ър╣Ар╕ер╕╖р╕нр╕Бр╕Хр╕▒р╣Йр╕Зр╕Ир╕гр╕┤р╕Зр╣Ж р╕Бр╣Зр╣Ар╕ер╕вр╣Др╕бр╣Ир╕гр╕╣р╣Йр╕Ир╕░р╕Чр╕│р╕вр╕▒р╕Зр╣Др╕З р╕Ыр╕▓р╕Бр╕Бр╣Зр╕Ыр╕гр╕░р╕Бр╕▓р╕ир╕Бр╣Ир╕нр╕Щр╣Ар╕ер╕╖р╕нр╕Бр╕Хр╕▒р╣Йр╕Зр╣Бр╕лр╕ер╕░р╕зр╣Ир╕▓ “р╕Щр╕▓р╕вр╕Бр╕пр╕Хр╣Йр╕нр╕Зр╕бр╕▓р╕Ир╕▓р╕Бр╕Бр╕▓р╕гр╣Ар╕ер╕╖р╕нр╕Бр╕Хр╕▒р╣Йр╕З” р╣Бр╕Хр╣Ир╕Юр╕нр╕бр╕╡ р╕Щр╕▓р╕вр╕Бр╕пр╕Ир╕▓р╕Бр╕Бр╕▓р╕гр╣Ар╕ер╕╖р╕нр╕Бр╕Хр╕▒р╣Йр╕З (р╕Др╕╖р╕нр╕Чр╕▒р╕Бр╕йр╕┤р╕У) р╕Ир╕гр╕┤р╕Зр╣Ж р╕Бр╣Зр╣Ар╕Зр╕╡р╕вр╕Ър╕Бр╕▒р╕Щр╣Ар╕Ыр╣Зр╕Щр╣Ар╕Ыр╣Ир╕▓р╕кр╕▓р╕Бр╕лр╕бр╕Ф р╕бр╕┤р╕лр╕Щр╕│р╕Лр╣Йр╕│ р╣Ар╕бр╕╖р╣Ир╕нр╣Ар╕Бр╕┤р╕Фр╕Бр╕▓р╕гр╕Ыр╕Пр╕┤р╣Ар╕кр╕Шр╕Щр╕▓р╕вр╕Бр╕пр╕Ир╕▓р╕Бр╕Бр╕▓р╕гр╣Ар╕ер╕╖р╕нр╕Бр╕Хр╕▒р╣Йр╕З р╣Вр╕Фр╕вр╕нр╕│р╕Щр╕▓р╕И р╕Чр╕╡р╣Ир╣Гр╕Щр╕Чр╕▓р╕Зр╕Ыр╕Пр╕┤р╕Ър╕▒р╕Хр╕┤ р╕Др╕╖р╕нр╕нр╕│р╕Щр╕▓р╕Ир╣Ар╕Фр╕╡р╕вр╕зр╕Бр╕▒р╕Ър╣Ар╕гр╕╖р╣Ир╕нр╕З р╕Щр╕▓р╕вр╕Бр╕пр╕Юр╕гр╕░р╕гр╕▓р╕Кр╕Чр╕▓р╕Щ р╕Юр╕зр╕Бр╕Др╕╕р╕Ур╕Бр╣Зр╕вр╕▒р╕Зр╣Ар╕Зр╕╡р╕вр╕Ър╕нр╕╡р╕Б
р╕Ьр╕бр╕Ир╕╢р╕Зр╕Ър╕нр╕Бр╕зр╣Ир╕▓ р╕Ир╕гр╕┤р╕Зр╣Жр╣Бр╕ер╣Йр╕з р╣Др╕бр╣Ир╕бр╕╡р╕лр╕ер╕нр╕Б р╕Ир╕╕р╕Фр╕вр╕╖р╕Щ “р╕кр╕нр╕Зр╣Др╕бр╣Ир╣Ар╕нр╕▓” р╕Ир╕гр╕┤р╕Зр╣Ж р╕Др╕╖р╕нр╕Ир╕╕р╕Фр╕вр╕╖р╕Щ (1) р╣Бр╕Др╣Ир╕Щр╕▒р╣Йр╕Щр╣Бр╕лр╕ер╕░
р╕зр╣Ир╕▓р╕Фр╣Йр╕зр╕вр╕Бр╕▓р╕гр╣Др╕бр╣Ир╕бр╕╡ candidate, р╕Хр╕▒р╕зр╣Ар╕ер╕╖р╕нр╕Бр╕Чр╕╡р╣И 3, Third Term р╣Бр╕ер╕░р╕Бр╕▓р╕г “р╕Др╕│р╕Щр╕зр╕Щр╕Др╕Ур╕┤р╕Хр╕ир╕▓р╕кр╕Хр╕гр╣М” р╣Др╕бр╣Ир╣Ар╕Ыр╣Зр╕Щ
TW р╕лр╕▓р╕зр╣Ир╕▓р╕Ьр╕б arrowgance р╕Чр╕╡р╣Ир╕зр╕┤р╕Ир╕▓р╕гр╕Ур╣Мр╣Бр╕Ър╕Ър╕Щр╕╡р╣Й р╕Ьр╕бр╕зр╣Ир╕▓ р╕Ир╕▓р╕Бр╕вр╣Ир╕нр╕лр╕Щр╣Йр╕▓р╣Ар╕бр╕╖р╣Ир╕нр╕Др╕гр╕╣р╣И р╕Чр╕╡р╣Ир╣Ар╕лр╣Зр╕Щр╣Др╕Фр╣Йр╕Кр╕▒р╕Фр╕зр╣Ир╕▓ р╕Юр╕зр╕Бр╕Др╕╕р╕У р╣Др╕бр╣Ир╕вр╕нр╕бр╕Чр╕│р╕Хр╕▓р╕бр╕кр╕┤р╣Ир╕Зр╕Чр╕╡р╣Ир╕Хр╕▒р╕зр╣Ар╕нр╕Зр╕Ыр╕гр╕░р╕Бр╕▓р╕ир╣Др╕зр╣Йр╣Ар╕нр╕З (2) р╣Ар╕Юр╕гр╕▓р╕░ р╕Ир╕гр╕┤р╕Зр╣Жр╕Юр╕зр╕Бр╕Др╕╕р╕У locked р╕нр╕вр╕╣р╣Ир╕Бр╕▒р╕Ъ (1) р╕Щр╕нр╕Бр╕Ир╕▓р╕Бр╣Ар╕кр╕╡р╣Ир╕вр╕Зр╕Хр╣Ир╕нр╕Бр╕▓р╕гр╣Ар╕Ыр╣Зр╕Щ р╕Юр╕╣р╕Фр╕нр╕вр╣Ир╕▓р╕Зр╕Чр╕│р╕нр╕вр╣Ир╕▓р╕З hypocrite р╣Бр╕ер╣Йр╕з р╣Гр╕Щр╕Др╕зр╕▓р╕бр╣Ар╕Ыр╣Зр╕Щр╕Ир╕гр╕┤р╕З р╕вр╕╖р╕Щр╕вр╕▒р╕Щр╣Гр╕лр╣Йр╣Ар╕лр╣Зр╕Щр╕Кр╕▒р╕Фр╣Жр╣Ар╕гр╕╖р╣Ир╕нр╕Зр╕Бр╕▓р╕г р╣Др╕бр╣Ир╕бр╕╡ candidate р╕Бр╕▓р╕г “р╕Др╕│р╕Щр╕зр╕Щр╣Др╕бр╣Ир╣Ар╕Ыр╣Зр╕Щ” р╕лр╕гр╕╖р╕нр╕Чр╕╡р╣Ир╕Ир╕гр╕┤р╕Зр╕Др╕╖р╕н р╣Др╕бр╣Ир╕вр╕нр╕бр╕Др╕│р╕Щр╕зр╕Щ р╕Вр╕нр╕Зр╕Юр╕зр╕Бр╕Др╕╕р╕Ур╕бр╕▓р╕Бр╕Бр╕зр╣Ир╕▓ р╕Лр╕╢р╣Ир╕Зр╣Вр╕Фр╕вр╕кр╕гр╕╕р╕Ыр╕Др╕╖р╕нр╕ер╕▒р╕Бр╕йр╕Ур╕░ arrogance р╣Гр╕Щр╕Чр╕▓р╕Зр╕Бр╕▓р╕гр╣Ар╕бр╕╖р╕нр╕Зр╕Щр╕▒р╣Ир╕Щр╣Бр╕лр╕ер╕░ р╕Др╕╖р╕н р╕Др╕┤р╕Фр╕зр╣Ир╕▓ р╕Хр╕▒р╕зр╣Ар╕нр╕З “р╕кр╕╣р╕Зр╕кр╣Ир╕З” р╕Юр╕нр╕Чр╕╡р╣Ир╕Ир╕░ р╕Ыр╕Пр╕┤р╣Ар╕кр╕Ш р╕Чр╕▒р╣Йр╕З 2 р╕Юр╕зр╕Б (р╕Чр╕▒р╣Йр╕Зр╣Жр╕Чр╕╡р╣Ир╕Др╕зр╕▓р╕бр╕Ир╕гр╕┤р╕Зр╣Др╕бр╣Ир╕бр╕╡р╕нр╕░р╣Др╕гр╕Вр╕нр╕Зр╕Хр╕▒р╕зр╣Ар╕нр╕Зр╕Юр╕нр╕Ир╕░р╕Чр╕│р╕нр╕вр╣Ир╕▓р╕Зр╕Щр╕▒р╣Йр╕Щр╣Др╕Фр╣Й)
р╕Др╕зр╕▓р╕бр╕Ир╕гр╕┤р╕З р╣Ар╕гр╕╖р╣Ир╕нр╕З р╣Др╕бр╣Ир╕бр╕╡ candidate р╕Вр╕нр╕Зр╕Хр╕▒р╕зр╣Ар╕нр╕З р╕Лр╕╢р╣Ир╕Зр╕Чр╕│р╣Гр╕лр╣Йр╣Др╕бр╣Ир╕бр╕╡р╕Др╕зр╕▓р╕бр╕лр╕бр╕▓р╕в (р╣Др╕бр╣И make sense) р╕Чр╕╡р╣Ир╕Ир╕░р╕Чр╕│р╕Хр╕▒р╕з “р╕кр╕╣р╕Зр╕кр╣Ир╕З” р╕Ыр╕Пр╕┤р╣Ар╕кр╕Шр╕зр╣Ир╕▓ “р╣Др╕бр╣Ир╣Ар╕нр╕▓р╕Чр╕▒р╣Йр╕Зр╕кр╕нр╕Зр╕нр╕вр╣Ир╕▓р╕З” р╕Щр╕╡р╣И р╣Ар╕лр╣Зр╕Щр╣Жр╕Бр╕▒р╕Щр╕нр╕вр╕╣р╣Ир╕Щр╕░ р╕Бр╕гр╕Ур╕╡р╕нр╕вр╣Ир╕▓р╕З TW р╣Ар╕нр╕З р╕Кр╣Ир╕зр╕Зр╕лр╕Щр╕╢р╣Ир╕Зр╕Чр╕╡р╣Ир╣Ар╕Др╕вр╣Ар╕кр╕Щр╕нр╕зр╣Ир╕▓р╣Гр╕лр╣Й р╕кр╕к.р╕бр╕лр╕▓р╕Кр╕Щ р╣Ар╕Ыр╣Зр╕Щр╕Щр╕▓р╕вр╕Бр╕п р╕Лр╕╢р╣Ир╕Зр╕Цр╣Йр╕▓р╕Юр╕╣р╕Фр╣Бр╕Ър╕Ъ charitable р╕Бр╣Зр╕Хр╣Йр╕нр╕Зр╕Ър╕нр╕Бр╕зр╣Ир╕▓р╣Ар╕Ыр╣Зр╕Щр╕Вр╣Йр╕нр╣Ар╕кр╕Щр╕нр╣Бр╕Ър╕Ъ weird р╕Цр╣Йр╕▓р╕Юр╕╣р╕Фр╣Бр╕Ър╕Ъ bluntly р╕Бр╣Зр╕Хр╣Йр╕нр╕Зр╕зр╣Ир╕▓ ridiculous
р╕Ир╕╕р╕Фр╕вр╕╖р╕Щ “р╕кр╕нр╕Зр╣Др╕бр╣Ир╣Ар╕нр╕▓” р╕Щр╕╡р╣Й р╕Др╕зр╕▓р╕бр╕Ир╕гр╕┤р╕Зр╣Др╕бр╣Ир╣Ар╕Др╕вр╕бр╕╡ р╕лр╕гр╕╖р╕нр╕Цр╣Йр╕▓р╕Юр╕╣р╕Фр╣Бр╕Ър╕Ъ charitable р╕нр╕╡р╕Б р╕Бр╣Зр╕зр╣Ир╕▓ р╣Др╕бр╣Ир╣Ар╕Др╕в viable р╣Др╕бр╣Ир╣Ар╕Др╕вр╕Чр╕│р╣Др╕Фр╣Йр╕Ир╕гр╕┤р╕Зр╣Ж р╣Ар╕лр╕Хр╕╕р╕Бр╕▓р╕гр╕Ур╣Мр╕гр╕░р╕лр╕зр╣Ир╕▓р╕Зр╕лр╕ер╕▒р╕Зр╣Ар╕ер╕╖р╕нр╕Бр╕Хр╕▒р╣Йр╕З р╕Цр╕╢р╕З р╕Чр╕▒р╕Бр╕йр╕┤р╕Ур╕Цр╕╣р╕Бр╕Чр╕│р╣Гр╕лр╣Йр╣Др╕бр╣Ир╕гр╕▒р╕Ър╕Хр╕│р╣Бр╕лр╕Щр╣Ир╕З р╣Др╕Фр╣Йр╕Юр╕┤р╕кр╕╣р╕Ир╕Щр╣Мр╣Гр╕лр╣Йр╣Ар╕лр╣Зр╕Щ
р╕Ир╕Щр╕Ър╕▒р╕Фр╕Щр╕╡р╣Й р╕Ьр╕бр╕Бр╣Зр╣Др╕бр╣Ир╣Ар╕лр╣Зр╕Щр╣Гр╕Др╕гр╣Гр╕Щр╕Др╣Ир╕▓р╕в “р╕кр╕нр╕Зр╣Др╕бр╣Ир╣Ар╕нр╕▓” р╕нр╕нр╕Бр╕бр╕▓р╕Др╕▒р╕Фр╕Др╣Йр╕▓р╕Щ р╕Бр╕▓р╕гр╕Чр╕╡р╣И “р╕Щр╕▓р╕вр╕Бр╕пр╕Ир╕▓р╕Бр╕Бр╕▓р╕гр╣Ар╕ер╕╖р╕нр╕Бр╕Хр╕▒р╣Йр╕З” р╣Др╕бр╣Ир╣Др╕Фр╣Йр╣Ар╕Ыр╣Зр╕Щр╕Щр╕▓р╕вр╕Бр╕п р╣Ар╕ер╕в
(р╕Бр╣Зр╣Ар╕Юр╕гр╕▓р╕░ р╕бр╕╡р╣Бр╕Хр╣И (1) р╕Вр╣Йр╕▓р╕Зр╕Хр╣Йр╕Щ р╕Щр╕▒р╣Ир╕Щр╣Бр╕лр╕ер╕░)
р╣Ар╕нр╕▓р╕Щр╕░ р╕кр╕гр╕╕р╕Ыр╣Ар╕Ыр╣Зр╕Щр╕Др╕│р╕Цр╕▓р╕бр╕нр╕╡р╕Бр╕Чр╕╡
р╕Цр╣Йр╕▓р╕Юр╕зр╕Бр╕Др╕╕р╕Ур╣Ар╕Кр╕╖р╣Ир╕нр╕бр╕▒р╣Ир╕Щр╣Гр╕Щр╕лр╕ер╕▒р╕Бр╕Бр╕▓р╕г (2) р╕Вр╣Йр╕▓р╕Зр╕Хр╣Йр╕Щр╕Ир╕гр╕┤р╕Зр╣Ж
р╕Чр╕│р╣Др╕бр╕лр╕ер╕▒р╕Зр╣Ар╕ер╕╖р╕нр╕Бр╕Хр╕▒р╣Йр╕Зр╕Ир╕╢р╕Зр╣Др╕бр╣Ир╕нр╕нр╕Бр╕бр╕▓р╕кр╕Щр╕▒р╕Ър╕кр╕Щр╕╕р╕Щ (р╕лр╕гр╕╖р╕нр╕нр╕вр╣Ир╕▓р╕Зр╕Щр╣Йр╕нр╕вр╕Бр╣З defend р╕кр╕┤р╕Чр╕Шр╕┤) р╕Бр╕▓р╕гр╣Ар╕Ыр╣Зр╕Щр╕Щр╕▓р╕вр╕Бр╕пр╕Вр╕нр╕Зр╕Чр╕▒р╕Бр╕йр╕┤р╕У?
р╕Чр╕│р╣Др╕бр╣Др╕бр╣Ир╕Бр╕╡р╣Ир╕зр╕▒р╕Щр╕Чр╕╡р╣Ир╕Ьр╣Ир╕▓р╕Щр╕бр╕▓ р╕Ир╕╢р╕Зр╣Др╕бр╣Ир╕нр╕нр╕Бр╕бр╕▓ р╕Ыр╕гр╕░р╕Ур╕▓р╕б р╕Бр╕▓р╕гр╕Ыр╕Пр╕┤р╣Ар╕кр╕Ш р╣Др╕бр╣Ир╣Гр╕лр╣Йр╕Чр╕▒р╕Бр╕йр╕┤р╕У р╣Ар╕Ыр╣Зр╕Щр╕Щр╕▓р╕вр╕Бр╕п?
I continued to criticise the ‘song mai aw’ standpoint throughout the crises and after the coup. The post I published on 21 September 2006 just after the coup was titled
“р╕Щр╕▒р╕Бр╕зр╕┤р╕Кр╕▓р╕Бр╕▓р╕г р╣Бр╕нр╣Кр╕Бр╕Хр╕┤р╕зр╕┤р╕кр╕Хр╣М “2 р╣Др╕бр╣Ир╣Ар╕нр╕▓” р╕бр╕╡р╕кр╣Ир╕зр╕Щр╕гр╕▒р╕Ър╕Ьр╕┤р╕Фр╕Кр╕нр╕Ър╕Чр╕▓р╕Зр╕Бр╕▓р╕гр╣Ар╕бр╕╖р╕нр╕З-р╕ир╕╡р╕ер╕Шр╕гр╕гр╕бр╕Хр╣Ир╕нр╕Бр╕▓р╕гр╕гр╕▒р╕Рр╕Ыр╕гр╕░р╕лр╕▓р╕гр╕Др╕гр╕▒р╣Йр╕Зр╕Щр╕╡р╣Йр╣Ар╕Юр╕╡р╕вр╕Зр╣Гр╕Ф?”
You can read it on my block at
http://somsakcouppostings.blogspot.com/2006/09/2-1-1-2-half-hearted-10-3.html
How to translate the phrase?
I think Khun Republican was the first to write the phrase transliterally as “song mai aw” right here at NM.
The literal translation is, as you say, “don’t want 2” or perhaps “2 don’t wants”. I think a more ‘elegant’ one would be ‘2 (Two) Rejections’
In fact even in Thai the phrase is not quite grammatically correct. But there’s an ‘origin’ or a ‘reason’ of sort for it. I, like a lot of contemporary Thai intellectuals on both sides of the current conflicts, used to belong to the CPT led leftist movement, ispired overwhelmingly by Maoism. The movement ‘literature’ (party directives, analysis, even the “disciplines” of the Thai PLA) was full of such phrases “3 р╕Хр╣Йр╕нр╕З 5 р╣Др╕бр╣И”, “4 р╕Фр╕╡ 5 р╕гр╣Ир╕зр╕б”. That I “invented” such a phrase and it ‘sounds familiar’ among Thai political ears was, I suppose, a kind of consequence of this history.
Since, during the past two and a half years, I’ve spent quite ‘large amount’ of my time and energy on these political writtings on line without getting any pay, I sometimes entertain the idea of ‘patent’ the phrase!
Volunteering to fight in Burma
We were together when I wrote that last piece and spent a lot of time talking.
He wanted to know more so we sat late into the nights talking.
Volunteering to fight in Burma
Good.
He’s a good bloke and I like him.
JSEAS special issue on Burma is out now
Don Jameson: “When has “constructive dialogue” been tried by western countries? They have rejected this since 1988 despite repeated arguments by the ASEAN nations and other Asian countries that this was the only reasonable approach.”
And things have just got worse and worse.
” In any case it does not have to be dialogue with the generals. The presence of more western organizations of all type, governmental and non-governmental, as well as tourists, in Burma would open doors to the outside world and help to stimulate gradual change.”
Sanctions have actually punished all the citizens of Burma by denying them these shared interests with the world outside Burma: business, education, and cultural.
After 46 years of isolation the contrast with Thailand which is thoroughly connected with the world is just amazing.
“Instead the international community somehow thinks that isolating Burma will have a beneficial effect. Isolation is what the ruling generals want so this just plays into their hands, especially in a natural resource rich country which is self sufficient in basic necessities. ”
Again look at the so called fortified Green Zone under Bremer in Iraq. Complete lack of any imagination and engagement with the people of Iraq and complete failure.
“In my view this sort of approach represents a poverty of imaginative thinking and a resort to tired old methods that have never worked well anywhere.”
Poverty of imagination, or in actuality western governments just don’t care, not strategically important, deprioritized to the point of handing it all over to the activists. Policymakers don’t even devote enough mental bandwidth to really find out about the country (except for that ANU conference). Supposedly, one or two meetings by Bush with a couple of activists set the whole course of America’s Myanmar policy.
True believer activists have filled in the vacuum and dictated policy for the last 20 years. And they have achieved absolutely nothing.
Let’s have another Burma protest, is the biggest non-news event there could be.
JSEAS special issue on Burma is out now
Don, why do I get the feeling you have no alternative to offer but a long and uneven evolutionary process, in other words muddling through? Reality certainly won’t fit into your view or mine. Events have a habit of overtaking us, and we like most experts then spout wisdom with the benefit of hindsight after the event.
I’m all ears for any deep thoughts and strategies for the way ahead.
JSEAS special issue on Burma is out now
Moe Aung: Just because a lot of people believe something does not make it correct. In the Burma case much of the so called analysis of the situation is based more on hope rather than deep thought about the problem. That is one reason why nothing changes. In most cases people adjust their views to fit reality at some point when there are no results. For some reason when dealing with Burma there is a tendency by many to believe that if you just cling to the same approach it will eventually work. I don’t think so. Clearly I am in a minority on this but after long experience and study of Burma I think there has to be a better way. If not there is not much hope at all.
Leave the PA(S)D alone!
Thank you Nganadeeleg #73.
JSEAS special issue on Burma is out now
Don, when I said a mutiny in the Tatmadaw will add a new dimension to the civil war, it’s not strictly speaking true. Three Burma Rifle regiments rebelled in 1948 calling themselves the Revolutionary Burma Army (RBA) and they joined the communists later. True, at the time there were communists, socialists and nationalists in the army re-organised after the British returned.
I have said in another thread only the ultimate overthrow of the junta in its current or future incarnations, that means any hardline successor of Than Shwe too, will guarantee peace and prosperity for the many and diverse peoples of Burma. Someone has said Burma’s problem is not the cyclone but the generals.
As for patron-client and family based clannism, that can certainly follow your cherished evolutionary process, although I do recognise that very important element in the army’s loyalty to the junta so far.
Burma’s urgent and immediate problem, as universally acknowledged by the people and most outsiders, remains the entrenched and intransigent military dictatorship.
Leave the PA(S)D alone!
27 June 2008
A couple of excerpts from Chotisak’s Thammasart teacher I found interesting but which others may or may not:
“If he was still studying with me I would probably rebuke, argue with, censure and warn him but Khun Chotisak has already committed this act. And as a responsible adult, knowing the difference between right and wrong, he will have to accept responsibility for what he has done following the course the law takes through the judicial process.”
“Use of a kangaroo court to harass him by going through the lips of some sectors of the press is not that much different from a sinful anti-drug war ideology to fight [at all costs] to win during the Thaksin government’s term, …”
“By way of lessons we have from the past Thais must mutually restrain themselves and stop proceeding down the same old path to run into another situation like 6 October 1976 such is now being paved. People like Chotisak, the Prachatai website and magazines like Same Sky are merely edge of the road decoys for objectives ending at government house, where Jakrabhop Penkhair and Samak Sundaravej are the goals, and Thai lives, flesh and blood are the offerings.”
Ola Hanson from the archive on vocabulary size
“It would be nice to hear from readers who have their own ideas about how much language is enough. ”
In case you haven’t seen it, the definitive volume on vocabulary acquisition: Paul Nation, Learning Vocabulary in Another Language (Cambridge University Press, 2001)
http://www.victoria.ac.nz/lals/staff/paul-nation/nation.aspx
One of the points he makes, is developing rich contexts for words, many hooks to hang them on, so to speak. Different word lists provide different kinds of rich contexts. In case you haven’t seen this handy little word list:
http://jonfernquest.googlepages.com/gedneywordlist.pdf
Also for historical Tibeto-Burman linguistics, and relating Burmese words to ancient lithic inscriptions:
http://archives.sealang.net/luce
Which seems to be basically the same as: A comparative word-list of Old Burmese, Chinese, and Tibetan Luce, G. H. (Gordon Hannington), 1889-1979 School of Oriental and African Studies, University of London, London, 1983
Ola Hanson from the archive on vocabulary size
“Protestants, Catholics, and indeed countless other branches of Christianity, share the same textual tradition, but for centuries have argued over the iterpretation of it.”
Shared language + shared religious tradition + a long time = community with solidarity. That’s my hypothesis.
The Akha and the Chin who I knew were only interacting almost entirely with the Buddhist world around them in Burma. They had some connections to the Christian west outside but not a lot. Perhaps you could think of their adopted religious traditions as a well-armed intellectual fortification or stockade.
“in the case of the religious ‘imagined communities’ …created by missionaries, one wonders how far this sense of solidarity extends”
My point was that whether it was introduced by missionaries or not, if it has been around for a long time, then the result has been solidarity (and the formation of an inherently new kind of society). The group has adopted the tradition as their own.
To see dysfunctional missionary efforts that fragment communities, one doesn’t have to go far. Chiang Rai has many examples, since this sort of activity is not regulated. There’s a very aggressive ex-biker with his school for orphan hilltribe girls. There’s a hodgepodge of Korean and Chinese missions which take over villages and impose their ideas upon the locals with the aid of their wealth. These are only the most obvious examples.
In the long run (50-100 years perhaps), the separate identity and community that Christianity has provided so-called “hilltribes” seems to have helped many of them immensely.
“Moreover, to argue that the adoption of a textual tradition creates solidarity is surely to ignore the solidarity achieved in many non-literate societies, whose oral tradition may be as rich as the textual tradition of literate ones.”
Hill dwelling tribal swidden agriculturalists like the Akha seem to lack solidarity in their social organisation. See: Johnson, Allen W. and Timothy Earle (2000). The Evolution of Human Societies: From Foraging Group to Agrarian State. Second Edition.Stanford, CA: Stanford University Press.
Looking forward to read this: An Iu Mien – English Dictionary, with Cultural Notes, that lists Herbert C. Purnell as Complier and General Editor (he lists other contributors in the preface. SIL has some very nice dictionary making software and publications, with some of the best advice on the more practical aspects of translation. Their stress on lexical relations humanizes the linguistics a bit.
Volunteering to fight in Burma
You must have seen George, the Swiss guy. How’s he doing?
“Samak’s government has no ability to shape public opinion”
Sidh: Oh, I get it now, only those associated with Thaksin were responsible for 1973, 1976, 1992.
Ola Hanson from the archive on vocabulary size
If I remember correctly, the Protestant, Baptist if I remember correctly, and Catholic missionaries developed different orthographies for Karenni, so like Leif Jonsson’s earlier Mien example, there are conflicts regarding the which text to use that undercut ethnic solidarity.
Furthermore, Hanson’s Kachin writing system fails to take into account the tonal nature of Jinghpaw; “wa” can mean either father or pig. In the spoken language you can hear the difference (provided you’ve got a grasp of the tones) but in the written form you can’t. There have been some suggestions within the Kachin community to revise Hanson’s system, but hey, you can’t do that because that’s how Hanson translated the Bible! So now you have conflict because of how some long dead white guy reduced your language to writing. Of course, the Maru, Lashi and Atsi have to use the Jinghpaw text. The Rawang have their own translation, but it’s Matwang, so the, say Lungmi are out of luck.
I also am a bit edgy with the suggestion, even if unintentional, of any sort of superiority arising from dealing in text. The oral traditon and written tradition are two different things, with their own strengths and weakness. Saddly, the oral tradition is going away, which is a great tragedy. Jon’s Akha mushroom gathering would have been a much different experience- probably much poorer- if instead he had done it with a field guide book to mushrooms written in Akha.
Bret Johnston, why did he say the Great Plains was so linguistically diverse? I thought California had that honor. And why prior to European contact? Things got really interesting post-Contatct? Not to derail the thread, but I am interested since this is literally and figuratively close to home for me.
Volunteering to fight in Burma
But I have not come across any Finnish soldiers out there.
In fact I’ve only seen one other foreigner.
There’s very little fighting at the moment because you can hardly stand up because it’s the wet season and no one wants to fight because it’s hard enough to stand up.
But if there’s any hot female mercs out there that like sliding around in the mud, I don’t really care what country they come from, they’re welcome.
I’ll share my mosquito net.
Volunteering to fight in Burma
Yes that’s me, I’ve been covering this war for eight years and sorry if I seemed a little abrupt on the last posts but I’d spent all day walking up and down mountains in Karen state.
I don’t byline the pieces anymore.
Ola Hanson from the archive on vocabulary size
To chime in with regard to illiterate cosmopolitians; some of the Tampuan people in Ratanakiri province, in the NE corner of Cambodia, are conversant in Khmer, Lao, Vietnamese, and Jarai. Their own language is classified as Mon-Khmer, as is Khmer, but the other three are each from a different language family. This is comparable to what aiontay mentions for Lashio when he puts Hanson’s accomplishments in perspective. “It’s a little different though to thoroughly document a language, in the form of a dictionary, and then translate the bible into it. Seems more difficult, than just learning the language” (jonfernquest, above). I am a bit edgy about this statement, since it reads (to me) like Hanson (and other whites like him) are more accomplished than mere highland people because they traffic in texts. But with regard to stellar dictionaries, there is one coming out that I encourage all of you to get a peek at once it is available (even if you don’t care to learn to speak Iu Mien): An Iu Mien — English Dictionary, with Cultural Notes, that lists Herbert C. Purnell as Complier and General Editor (he lists other contibutors in the preface). It is a really amazing work, and has been in process since the 1980s — it takes over an earlier dictionary that was published in the 1960s. In part, it is meant as a sourcebook (on cultural stuff, on top of the language) for the many Iu Mien who arrived in the USA after the war in Laos (and now speak and read English on top of their own Mien, and Lao, Thai, Chinese — variously Cantonese, Yunnanese, and putongwa — etc). My final note here relates to the Mien who were in refugee camps in Thailand’s north and then in holding stations in Bangkok and elsewhere. I know one man who was an all-around translator and facilitator for the Mien, and who had a pass that allowed him to come and go from the Lumphini Center in Bkk (I would love to hear from anyone who knows about that place). The Thai guards did not aim for any awards for cultural or other sensitivity. Once when the Mien man was passing through the gate, he overheard one of the Thai guards comment to another; ai maleng ni phut lai phasa, “this insect speaks many languages”.
Volunteering to fight in Burma
If you’re “the” Daniel Pedersen, I read two articles by you, “The boot or the gun” and “Burma: military force the only way”.
Same guy?
Ola Hanson from the archive on vocabulary size
I have to confess that I take issue with Jonfernquest’s assumption that turning non-literate societies into literate ones necessarily creates solidarity. Surely his example of Protestants and Catholics exposes the fallacy of this argument – Protestants, Catholics, and indeed countless other branches of Christianity, share the same textual tradition, but for centuries have argued over the iterpretation of it. Indeed, that is the very reason why the clergy and ruling classes were always so suspicious of translating the Bible into the vernacular and allowing the masses to read it; they knew full well that once they did so, the legitimacy of their rule was inevitably going to be questioned. While a shared textual tradition can create a sense of shared solidarity, it can do so only when the ruling or religious classes are able to retain hegemonic power the interpretation of such texts. Moreover, in the case of the religious ‘imagined communities’ (to use Benedict Anderson’s phrase) created by missionaries, one wonders how far this sense of solidarity extends. Would the member of one ethnic or linguistic group share a sense of solidarity with a member of another group simply on the basis of shared religion, or would the religious identity (Christianity) simply serve to cement the insular idendity of the minority ethnic group in the face of the wider (Buddhist) society without necessarily creating a feeling of solidarity among minority groups?
Moreover, to argue that the adoption of a textual tradition creates solidarity is surely to ignore the solidarity achieved in many non-literate societies, whose oral tradition may be as rich as the textual tradition of literate ones.
JSEAS special issue on Burma is out now
Moe Aung: Good comments. Disunity has been the bane of Burmese political movements of all types, both Burman and ethnic miniority insurgencies, from the outset. Only the Tatmadaw has managed to overcome this problem, which is why they are in power and have stayed there so long. Unfortuately there is no end to this in sight as far as I can see because patron-client and family based clannism is a basic element of Burmese culture. This is one of the issues that must be addressed in order to create an environment hospitable to democracy in Burma. To date most people have been concentrating on the military leadership but the genereals are mostly a symptom rather than a cause of the problem. That is why, in my view, a much more sophsisticated approach to change in Burma is needed. If this does not happen nothing much will change. And when the Buddhist law of impermanence eventually catches up with Than Shwe there is no guarantee that his successor will be much better, given the existing conditions in Burma.