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Burma Quotes

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“Mapema, kabla ndege haijaondoka na baada ya kuagana na maafisa waliomsindikiza, Nanda aliingia katika ndege na kutafuta namba ya kiti chake. Alivyoiona, alishtuka. Msichana mrembo alikaa kando ya kiti (cha Nanda) akiongea na simu, mara ya mwisho kabla ya kuondoka. Alivyofika, Nanda hakujizuia kuchangamka – alitupa tabasamu. Alivyoliona, kupitia miwani myeusi, binti alitabasamu pia, meno yake yakimchanganya kamishna. Alimsalimia Nanda, harakaharaka, na kurudi katika simu huku Nanda akikaa (vizuri) na kumsubiri. Alivyokata simu, alitoa miwani na kumwomba radhi Kamishna Nanda. Nanda akamwambia asijali, huku akitabasamu. Alikuwa na safari ya Bama kupitia Tailandi, kwa ndege ya Shirika la Ndege la Skandinavia na Maxair kutokea Bangkok; sawa kabisa na safari ya kamishna.”

“By the old Moulmein Pagoda, lookin' lazy at the sea, There's a Burma girl a-settin', and I know she thinks o' me; For the wind is in the palm-trees, and the temple-bells they say: "Come you back, you British soldier; come you back to Mandalay!" Come you back to Mandalay, Where the old Flotilla lay: Can't you 'ear their paddles chunkin' from Rangoon to Mandalay ? On the road to Mandalay, Where the flyin'-fishes play, An' the dawn comes up like thunder outer China 'crost the Bay! 'Er petticoat was yaller an' 'er little cap was green, An' 'er name was Supi-yaw-lat - jes' the same as Theebaw's Queen, An' I seed her first a-smokin' of a whackin' white cheroot, An' a-wastin' Christian kisses on an 'eathen idol's foot: Bloomin' idol made o' mud Wot they called the Great Gawd Budd Plucky lot she cared for idols when I kissed 'er where she stud! On the road to Mandalay... When the mist was on the rice-fields an' the sun was droppin' slow, She'd git 'er little banjo an' she'd sing "Kulla-lo-lo! With 'er arm upon my shoulder an' 'er cheek agin my cheek We useter watch the steamers an' the hathis pilin' teak. Elephints a-pilin' teak In the sludgy, squdgy creek, Where the silence 'ung that 'eavy you was 'arf afraid to speak! On the road to Mandalay... But that's all shove be'ind me - long ago an' fur away An' there ain't no 'busses runnin' from the Bank to Mandalay; An' I'm learnin' 'ere in London what the ten-year soldier tells: "If you've 'eard the East a-callin', you won't never 'eed naught else." No! you won't 'eed nothin' else But them spicy garlic smells, An' the sunshine an' the palm-trees an' the tinkly temple-bells; On the road to Mandalay... I am sick o' wastin' leather on these gritty pavin'-stones, An' the blasted English drizzle wakes the fever in my bones; Tho' I walks with fifty 'ousemaids outer Chelsea to the Strand, An' they talks a lot o' lovin', but wot do they understand? Beefy face an' grubby 'and - Law! wot do they understand? I've a neater, sweeter maiden in a cleaner, greener land! On the road to Mandalay... Ship me somewheres east of Suez, where the best is like the worst, Where there aren't no Ten Commandments an' a man can raise a thirst; For the temple-bells are callin', an' it's there that I would be By the old Moulmein Pagoda, looking lazy at the sea; On the road to Mandalay, Where the old Flotilla lay, With our sick beneath the awnings when we went to Mandalay! O the road to Mandalay, Where the flyin'-fishes play, An' the dawn comes up like thunder outer China 'crost the Bay !”

“People wonder why so many writers come to live in Paris. I’ve been living ten years in Paris and the answer seems simple to me: because it’s the best place to pick ideas. Just like Italy, Spain.. or Iran are the best places to pick saffron. If you want to pick opium poppies you go to Burma or South-East Asia. And if you want to pick novel ideas, you go to Paris.”

“The Eric Blair who finished Eton in 1921 was a naive young snob, with little knowledge of the world beyond the confines of the British middle class. His experiences in Burma, in Paris’s Latin Quarter, among England’s destitute in London and Wigan, and particularly in Catalonia developed his social conscience and honed his commitment to the twin ideals of liberty and social justice with which he remains indelibly associated.”

“Page 178-179: It was not only unnecessary but imprudent to recruit Burmese [during the time Burma was part of the British Empire]. There could be little reliance on troops raised from among a people with no divisions of caste but united in religion, race and national sentiment … Obviously security required that the Burmese should be disarmed and debarred from military service. The Karens and other minor tribes, however, might be expected to side with the British, and these have been recruited, even when an initial reluctance had to be dispelled, but it has always been easy to find reasons for withholding military training, even as volunteer cadets, from the great mass of the people.”

“Colonial Policy and Practice: A Comparative Study of Burma and Netherlands India by J. S. Furnivall Quoting page 85-87: Lower Burma when first occupied … was a vast deltaic plain of swamp and jungle, with a secure rainfall; when the opening of the canal created a market for rice, this wide expanse of land was rapidly reclaimed by small cultivators … Formerly, the villager in Lower Burma, like peasants in general, cultivated primarily for home consumption, and it has always been the express policy of the Government to encourage peasant proprietorship. Land in the delta was abundant … The opening of the canal provided a certain and profitable market for as much rice as people could grow. … men from Upper Burma crowded down to join in the scramble for land. In two or three years a labourer could save out of his wages enough money to buy cattle and make a start on a modest scale as a landowner. … The land had to be cleared rapidly and hired labour was needed to fell the heavy jungle. In these circumstances newly reclaimed land did not pay the cost of cultivation, and there was a general demand for capital. Burmans, however, lacked the necessary funds, and had no access to capital. They did not know English or English banking methods, and English bankers knew nothing of Burmans or cultivation. … in the ports there were Indian moneylenders of the chettyar caste, amply provided with capital and long accustomed to dealing with European banks in India. About 1880 they began to send out agents into the villages, and supplied the people with all the necessary capital, usually at reasonable rates and, with some qualifications, on sound business principles. … now the chettyars readily supplied the cultivators with all the money that they needed, and with more than all they needed. On business principles the money lender preferred large transactions, and would advance not merely what the cultivator might require but as much as the security would stand. Naturally, the cultivator took all that he could get, and spent the surplus on imported goods. The working of economic forces pressed money on the cultivator; to his own discomfiture, but to the profit of the moneylenders, of European exporters who could ensure supplies by giving out advances, of European importers whose cotton goods and other wares the cultivator could purchase with the surplus of his borrowings, and of the banks which financed the whole economic structure. But at the first reverse, with any failure of the crop, the death of cattle, the illness of the cultivator, or a fall of prices, due either to fluctuations in world prices or to manipulation of the market by the merchants, the cultivator was sold up, and the land passed to the moneylender, who found some other thrifty labourer to take it, leaving part of the purchase price on mortgage, and with two or three years the process was repeated. … As time went on, the purchasers came more and more to be men who looked to making a livelihood from rent, or who wished to make certain of supplies of paddy for their business. … Others also, merchants and shopkeepers, bought land, because they had no other investment for their profits. These trading classes were mainly townsfolk, and for the most part Indians or Chinese. Thus, there was a steady growth of absentee ownership, with the land passing into the hands of foreigners. Usually, however, as soon as one cultivator went bankrupt, his land was taken over by another cultivator, who in turn lost with two or three years his land and cattle and all that he had saved. [By the 1930s] it appeared that practically half the land in Lower Burma was owned by absentees, and in the chief rice-producing districts from two-thirds to nearly three-quarters. … The policy of conserving a peasant proprietary was of no avail against the hard reality of economic forces…”

“Established Sino-Burmese businessmen continue to remain at the helm of Myanmar's economy, where the Chinese minority have been transformed almost overnight into a garishly distinctive prosperous business community. Much of the foreign investment capital into the Burmese economy has been from Mainland Chinese investors and channeled through Burmese Chinese business networks for new startup businesses or foreign acquisitions. Many members of the Burmese Chinese business community act as agents for Mainland and overseas Chinese investors outside of Myanmar. In 1988, the State Law and Order Restoration Council (SLORC) came to power, and gradually loosened the government's role in the economy, encouraging private sector growth and foreign investment. This liberalization of state's role in the economy, if slight and uneven, nonetheless gave Burmese Chinese-led businesses extra space to expand and reassert their economic clout. Today, virtually all of Myanmar's retail, wholesale and shipping firms are in Chinese hands. For example, Sein Gayha, a major Burmese retailer that began in Yangon's Chinatown in 1985, is owned by a Burmese Hakka family. Moreover, ethnic Chinese control the nations four of the five largest commercial banks, Myanmar Universal Bank, Yoma Bank, Myanmar Mayflower Bank, and the Asia Wealth Bank. Today, Myanmar's ethnic Chinese community are now at the forefront of opening up the country's economy, especially towards Mainland China as an international overseas Chinese economic outpost. The Chinese government has been very proactive in engaging with the overseas Chinese diaspora and using China's soft power to help the Burmese Chinese community stay close to their roots in order to foster business ties.[9] Much of the foreign investment from Mainland China now entering Myanmar is being channeled through overseas Chinese bamboo networks. Many members of the Burmese Chinese business community often act as agents for expatriate and overseas Chinese investors outside of Myanmar.”

“Colonial Policy and Practice: A Comparative Study of Burma and Netherlands India by J. S. Furnivall Page 178-179: It was not only unnecessary but imprudent to recruit Burmese [during the time Burma was part of the British Empire]. There could be little reliance on troops raised from among a people with no divisions of caste but united in religion, race and national sentiment … Obviously security required that the Burmese should be disarmed and debarred from military service. The Karens and other minor tribes, however, might be expected to side with the British, and these have been recruited, even when an initial reluctance had to be dispelled, but it has always been easy to find reasons for withholding military training, even as volunteer cadets, from the great mass of the people.”

“Mpelelezi wa Tume ya Dunia kutoka Israeli Daniel Yehuda Ben-Asher Ebenezer, Mhebrania aliyeishi Givat Ram, Jerusalem, na mke wake mrembo Hadara na mtoto wake mzuri Navah Ebenezer, alikuwa Ukanda wa Gaza siku alipopigiwa simu na Kiongozi wa Kanda ya Asia-Australia ya Tume ya Dunia U Nanda – kutoka Copenhagen kuhusiana na wito wa haraka wa kuonana na Rais wa Tume ya Dunia. Yehuda aliondoka usiku kwenda Yangon, Myama, ambapo alionana na U Nanda na kupewa maelekezo yote ya kikazi aliyotakiwa kuyafuata. Mbali na maelekezo yote ya kikazi aliyotakiwa kuyafuata, Nanda alimkabidhi Yehuda kachero wa Kolonia Santita Mandi Dickson Santana (bila kujua kama Mandi ni kachero wa Kolonia Santita) ili amsindikize mpaka stendi ya mabasi ya Maubin, nje ya Yangon. Baada ya hapo Yehuda alisafiri mpaka Copenhagen ambapo yeye na wenzake walikabidhiwa Operation Devil Cross, ya kung’oa mizizi ya Kolonia Santita duniani kote. Yehuda alifanya kosa kubwa kuonana na kachero wa Kolonia Santita Mandi Santana! Kwa sababu hiyo, sauti na picha ya Yehuda vilichukuliwa, watu wengi walikufa katika miji ya Copenhagen na Mexico City.”

“After a year or two, the long term expats won’t see the beggars the same way. After a year or two, the cheeky young monks won’t make them smile. After a year or two, the newest restaurant opening won’t pull them in. To preserve they will withdraw and settle. They will come to accept the limits of it all. The hype won’t bother them. The promise won’t motivate them. They will have accepted their odd expat life, their awkward place in the chimera that is Myanmar today.”

“Life was good until the purges came. After that, there was nothing to do except flee into the jungle, high up, where it was so thick only wild things grew. When the purges stopped Black Spot and his friends and cousin went quietly to the town of Nyang Shwe, where they were not known. They procured black-market identity cards of dead people with good reputations. After that they lived two ways: in the open life of the dead, and in the hidden life of the living.”

“Anyway, here I am still waiting for troops, with everybody in the highest places issuing orders that I am to have them and no one in the lower quarters taking the slightest step to obey. The result is that we are months and months back on our programme and God knows when we will begin to do anything. Once patience gets frayed to tatters, and the loathing that one engenders for this country and its unbelievable military system reaches a stage impossible to describe. I am due for repatriation and often feel like applying. The only thing holding me back, and will no keep me here in spite of everything, the feeling that one hates to go home a failure, and secondly, the knowledge that if I got back home I would not be able to contribute one iota to the defeat of the enemy, whereas here I do know him and given the tools I can do something to finish him off. It's often so difficult though to fight (very metaphorically speaking), with one bare hands, and physically one gets exhaust. And one feels that one will never forgive or forget the stupid people who stood in the way, all the time wondering how one can be so petty, for they are certainly not worth remembering for their own sakes and not to forgive them is to take them far too seriously. I suppose really that war, especially when it is waged far away from public criticism and almost out of the public mind, is the highest form of inefficiency known to man. Hundreds more, thousands of gentlemen, in fact, who would be failures in any normal business and in peacetime would be kept in their places commercial travellers, et cetera, are now in positions of responsibility and yet sabotage anybody who has energy and ideas, and in spite of it all, I think that I still have a bit of both, and that no number of years in India will knock or dry them out of me.”

“For the past 10 years I have had the interesting experience of observing the development of Parkinson's syndrome on myself. As a matter of fact, this condition does not come under my special medical interests or I would have had it solved long ago. … The condition has its compensations: one is not yanked from interesting work to go to the jungles of Burma ... one avoids all kinds of deadly committee meetings, etc.”

“But you'll notice, you will notice that Russia and China, invariably at the United Nations, move to block American action, to repress or hem in or punish other kinds of outlaw. Who stands behind Mugabi at the United Nations? Russia and China do. Who tried successfully to prevent the United Nations from speaking with one voice on its most signal violation of its resolutions, Iraq? Russia and China, again. North Korea the same. Burma the same.”

“I think corporations should give more attention to this suffering and should wait to invest until there is a responsible government in Burma. I do not think it is a good idea to separate economics from politics; in fact, I do not think economics can be separated from politics It's quite understandable that many business concerns think only about their own profits It's up to the public to put as much pressure as it can on these companies, through shareholder resolutions and public actions.”

“Unless there is free and fair competition, there can't be healthy economic development. And what we have in Burma now is not an open-market economy that allows free and fair competition, but a form of colonialism makes a few people very, very wealthy. It's what you would crony capitalism.”

“We have been making constant efforts, all the time, to start dialogue with the SLORC, but you know it takes two. We don't want a monologue. We would like a substantive political dialogue among the SLORC, political leaders including myself, and leaders of ethnic groups-exactly as stipulated in the U.N. General Assembly resolution on Burma.”

“I can say with absolute confidence that the general public of Burma would be very little affected, if at all, by sanctions. So far, the kind of investments that have come in have benefited the public very little indeed. If you have been in Burma long enough, you will be aware of the fact that a small elite has developed that is extremely wealthy. Perhaps they would be affected, but my concern is not with them but with the general public.”

“I still oppose "Visit Myanmar Year," and I would ask tourists to stay away. Burma is not going to run away. They should come back to Burma at a time when it is a democratic society where people are secure - where there is justice, where there is rule of law. They'll have a much better time. And they can travel around Burma with a clear conscience.”

“The best way to deal with AIDS is through education. So we need a really widespread AIDS education program. In fact, what we need in Burma is education of all kinds - political, economic, and medical. AIDS education would be just part of a whole program for education, which is so badly needed in our country.”

“In the last thirty years we have gained enormous amount of freedom (everywhere, except perhaps in places like Burma or North Korea), but we lost quite a large amount of security. Because of all sorts of reasons, because of globalization which stripped the nation state of a large part of its sovereignty away, because of the dismantling of the so-called welfare state. As a result, people feel simultaneously much freer and much more insecure.”

“In Burma, we have only about four percent of the people in our country who are (college) graduates. So can we not value the majority? No, we must. If we just value the graduates, then does that mean our people are not valuable? I don't believe that. What is important is we need right people in right positions.”

“There have been many claims that [U.S.] sanctions have hurt Burma economically, but I did not agree with that point of view. If you look at reports by the IMF, for example, they make quite clear that the economic impact on Burma has not been that great. But I think the political impact has been very great and that has helped us in our struggle for democracy.”

“In Burma, under the present Constitution, the Army can always take over all parts of government if they think this is necessary. so until the Army comes out clearly and consistently in support of the democratic process we cannot say that it's irreversible. But I don't think we need fear a reversal too much either.”

“In Burma, we need to improve education in the country - not only primary education, but secondary and tertiary education. Our education system is very very bad. But, of course, if you look at primary education, we have to think in terms of early childhood development that's going back to before the child is born - making sure the mother is well nourished and the child is properly nurtured.”

“At the moment I would like to emphasize the need for vocational training, for non-formal education in Burma to help all those young people who have suffered from a bad education. They have to be trained to earn their living. They have to have enough education vocational training to be able to set up respectable lives for themselves.”