Kenyas dirty groups

My own experience has been more intimate with this tribe, though I have known many of the other groups. Among the many Karen members of the mission staff who have helped in the gathering of materials, I can only mention Thras San Gyi San Kwe, Po Myaing, and Shwe Thee, of Tharrawaddy; Thra Pan Ya Se, of Shwegyin; and Thra Aung Gaing, of Insein, who gave me a full account of the Karen of Siam. P." are the work of a Karen schoolboy from Tavoy, Saw Day Po, who, to his credit it should be said, drew them without having had any instruction in drawing whatever. The necessity for careful observation and thorough investigation has not been without its benefits to me. After a while the Chinese came along and told them how to open the shells to get out the meat; and then, having eaten, they followed the old man, only to find that the plantain stalks he had cut off had shot up so high that it seemed impossible to overtake him. The patriarch went on, taking with him the magic comb which has never been discovered to this day.This circumstance, together with the fact that the Bwe and Taungthu peoples have already been described in the Upper Burma Gazetteer, as well as the limitations of space, has led me to limit my discussion to brief references to the other tribes. The undertaking has been exacting and quite instructive, even if it had benefited no one but myself. While this tradition is not confined to the Karen,[2-1] it has a bearing, I believe, on their origin.What is it made of and what is the typical wall thickness of this amazing auger?

This e Book is made available at no cost and with almost no restrictions whatsoever. (1878-) Missionary of the American Baptist Foreign Mission Society, Member of the Royal Asiatic Society of Great Britain and Ireland, and of the American Oriental Society PUBLISHED BY THE UNIVERSITY AT COLUMBUS Entered as second-class matter November 17, 1905, at the postoffice at Columbus, Ohio. Acceptance for mailing at special rate of postage provided for in Section 1103, Act of October 3, 1917. To many a visitor to Burma, who views the country from the deck of an Irrawaddy River streamer or from the window of a railway carriage, there appears to be little difference between the Karen and the Burman. The most striking story is that of "Htaw Meh Pa," the mythical founder of the Karen race, who lived with his numerous family in some unknown land to the North, where their fields were ravaged by a great boar.The reader may notice that I have used the term "Karen," instead of the more usual plural form "Karens," when referring to the tribal name. However, the Karen name of the river means not only "flowing sand," but also a "river of water flowing with sand."[2-3] The reference to the Gobi Desert seems rather far-fetched and has, therefore, been abandoned by scholars, Dr. Vinton's version of the story, from which he quotes.[2-4] This reference is not found in other versions of the story and was probably not a part of it in its earliest form.This is more accurate, for to add the "s" is as misleading in this case as in that of the Lao, who are often mistakenly spoken of as the "Laos." In the transliteration of Karen words I have followed the continental system of spelling, adopting "x" for the guttural which is pronounced like the "ch" in the Scotch "loch," and the dipthong "eu" for the sound which closely resembles the common pronunciation of "er" as in "her." I have accepted the simplified spelling for the tribal names, Pwo and Bwe, in place of the more cumbersome "Pgho" and "Bghai." It is not without some misgivings that I allow these sheets to go to the publisher. It seems reasonable, therefore, to look further for the sandy river. Laufer[2-5] asserts that the early home of the peoples of eastern Asia was in the upper reaches of the Hoang-ho or Yellow River, of China, and that from this center the Tibetans migrated westward; the early tribes of Indo-China, southward; and the Chinese, southeastward.But I am convinced that in the main the Sgaw exhibit the general characteristics that are truly Karen in the broadest sense of the term. D., who was first to ask me to undertake the preparation of this work, and Rev. This book is, after all, but another by-product of the great missionary enterprise, which seeks to lift the less fortunate peoples of the world to a higher plane of life and enjoyment, and to bring to them the best of our Christian civilization. A great deal has been written about the "Hti Seh Meh Ywa" or, as Dr.I have also omitted any detailed study of the large mass of Karen folklore, which may possibly be incorporated in some future study. If this work should help to make the Karen better known and understood and in any way assist them along their upward path, the writer will feel that it has all been a part of the great task to which he has dedicated his life. Mason called it, the "River of Running Sand,"[2-2] which is, as he thinks, the Gobi Desert. Mason is derived from Fa Hien's description of his travels across that desert. Gilmore suggests the Salwen as being a river that fulfils the requirements of the tradition, but bases his conclusions largely on the reference to the early home of "Htaw Meh Pa" as located on Mount "Thaw Thi," the Olympus of the Karen, which is mentioned in Dr.

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