• Journal of Information Processing Systems
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• v.18 no.4
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• pp.535-548
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• 2022

Using a rich resource language to classify sentiments in a language with few resources is a popular subject of research in natural language processing. Burmese is a low-resource language. In light of the scarcity of labeled training data for sentiment classification in Burmese, in this study, we propose a method of transfer learning for sentiment analysis of a language that uses the feature transfer technique on sentiments in English. This method generates a cross-language word-embedding representation of Burmese vocabulary to map Burmese text to the semantic space of English text. A model to classify sentiments in English is then pre-trained using a convolutional neural network and an attention mechanism, where the network shares the model for sentiment analysis of English. The parameters of the network layer are used to learn the cross-language features of the sentiments, which are then transferred to the model to classify sentiments in Burmese. Finally, the model was tuned using the labeled Burmese data. The results of the experiments show that the proposed method can significantly improve the classification of sentiments in Burmese compared to a model trained using only a Burmese corpus.

• SUVANNABHUMI
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• v.1 no.1
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• pp.51-74
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• 2009

It has often been said that Myanmar is the most profound Buddhist country in the world. That may well be true, but the brand of Buddhism practised in this isolated land is unique on the face of the globe. Myanmar Buddhism is theoretically Theravada Buddhism, a sect of Buddhism adhering most closely to the Buddha's teachings, and is the dominant form of Buddhism throughout Southeast Asia. The customary law also has an indissoluble connection with Buddhism in the Burmese society. The family customs and law have been put in statutory form with Damathat. And Damathat which is a statute law plays a important role as a mirror of the popular society. In Burmese society, the network which connects an individual and an individual fulfills its more function than the relatives and families act with group. The human relation which is generally completed within home, for example, parents and children, brothers and sisters, husband and wife and so on is situated as a center of the network which spreads outside home also in Burmese society. And Burmese society is 'khin' and 'ana' society. Burmese people positively extend the human relation through the way of thinking of Myanmar language 'khin' translated 'intimate', but they also put on the brakes the extending human relation without ending by keeping its distance through the way of thinking of Myanmar language 'ana' translated 'refuse courteously.'

• Archives of Plastic Surgery
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• v.50 no.5
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• pp.468-477
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• 2023

Background This article describes the development of the Myanmar Articulation, Resonation, Nasal Emission, and Nasal Turbulence test for children with cleft lip and palate (CLP), and evaluation of its validity and reliability. Methods It was created by three Thai researchers and a Burmese research assistant based on Burmese phonology. The content validity was evaluated by six Burmese language experts. All test items were divided into three groups: high-pressure oral consonants, low-pressure oral consonants, and nasal consonants. Results All items (58-word and 32-phrase/sentence) gave an excellent level of the expert agreement (item-level content validity indexes = 1.00). The target items were illustrated as color pictures. Each picture was clearly drawn and easy to identify. As a pilot study of face validity, all pictures were administered to 10 typical-developing children. The actual testing was assessed by 10 CLP children, and the developed test was analyzed through consultation of the Burmese teachers and interpreters from a speech camp. Testing scores for a total including three groups of target items were shown acceptable for internal consistency reliability (ranged from 0.4 to 0.88). Conclusion The constructed test is valid in terms of its content.

• The Southeast Asian review
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• v.24 no.2
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• pp.127-165
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• 2014

This article regards the phase of political confrontations in Thailand and Burma as a prolonged and inconclusive political struggle between national revolution forces and civil revolution forces. It argues that in Thai case, anti-monarchy constitutional revolution has led to a right-wing national revolution based on state nationalism consolidating capitalist economic system by Sarit's military coup, while in Burmese case, anti-British imperialism movement in colonial era has resulted in a left-wing national revolution grounded on state nationalism associating with socialist economic system by Ne Win's military coup. It is also interesting to note that the two cases experienced state nationalism denying autonomous civil society as a process of nation-building in spite of their contrasting ideologies. In both cases, it became inevitable to have national revolution forces clinging to official nationalism and state nationalism confronting with civil revolution forces seeking popular nationalism and liberal nationalism. In particular, unlike Burmese society, Thai society, without colonial history has never experienced a civil war mobilizing anti-colonial popular nationalism including ethnic revolt. This article considers Dankwart Rustow's argument that national unity as a background condition must precede all the other phases of democratization, but that otherwise its timing is irrelevant. In this context, Thai democratization without national unity which began earlier than Burmese is taking a backward step. For the time being, there would be no solution map to overcome severe political polarization between the right-wing national revolution forces defending official nationalism cum state nationalism and the civil revolution forces trying to go beyond official nationalism towards popular nationalism cum liberal nationalism. In contrast, paradoxically belated Burmese democratization has just taken a big leap in escaping from serious and inconclusive nature of political struggle between the left-wing national revolution forces to defend official nationalism cum state nationalism and civil revolution based on popular nationalism cum liberal nationalism towards a reconciliation phase in order to seek solutions for internal conflicts. The two case studies imply that national unity is not a background condition, but a consequence of the process of political polarization and reconciliation between national revolution forces and civil revolution forces.

• Journal of Veterinary Clinics
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• v.28 no.4
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• pp.446-448
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• 2011

A 1-year-old, male, captive born Burmese Python (Python molurus bivittatus) presented with cloudiness of the left eye after ecdysis. Based on physical examination and history, subspectacular abscess was diagnosed. The causative microorganism was identified as a methicillin-resistant Staphylococcus aureus (MRSA). MRSA is a zoonotic problem of high concern and is a risk in public health and veterinary medicine. To our limited knowledge, this is the first reported case of MRSA infection in snakes.

• Journal of Arbitration Studies
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• v.28 no.4
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• pp.61-88
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• 2018

Myanmar has witnessed rapid economic growth in the 21st century. The cultural heritage of Myanmar (Burma) inherited from ancestors is law literature such as Dhammathat and Rajathat. Burma is a unique country in Southeast Asia in a sense that it already had a modern law system. For example, there has been a legal profession even in 12th century AD. According to Rajathat, lawyers were required to wear a uniform in court. Furthermore, lawyers and Judges participated in legal proceedings from the 15th century. As to the role of Dhammathat, there are conflicting views in the academic community. According to Professor Andrew Huxley, the profound literatures of Dhammathat had played an important role as a source of law in Burmese court in ancient times. Dhammathats have flourished in the struggle among the King, lawyers, and monks in old Burmese society. This customary law combined with Rajathat provided a guidance of legal proceedings in Burmese court, as well as village settlement. This traditional dispute resolution system reaches modern times in the form of Buddhist family law in Myanmar. Nowadays, the law system of Myanmar looks like a legal pluralism since the customary laws of Burma, as well as Shan and Arakan, are effective and co-exist with common law adopted at the colonial period. In recent times, Myanmar has enacted new arbitration laws (2016) in order to attract foreign direct investment.

• Journal of English Language & Literature
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• v.56 no.5
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• pp.907-930
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• 2010

Most previous studies on A Gesture Life focused on illuminating the role and significance of Kkutaeh, the Korean comfort woman, whom Hata runs across at a military camp in the Burmese jungle. For instance, Carroll Hamilton argues that the return of Kkutaeh as a traumatic subject disrupts Hata's nationalist narrative, causing the protagonist's eventual failure at national enfranchisement. However, this paper focuses on Hata's relationship with Bedley Run, the sleepy suburban white town, in which the protagonist settles down right after immigration to the US. The racial/racist nature of Bedley Run has not received due critical attention, although a few studies on the novel saw Hata's gestures as a survival tactic deployed against the hostile environment of his new host society. This paper, resorting to Pierre Macherey's thesis on symptomatic reading, exposes what Hata, the narrator/protagonist, hides from his readers concerning his status in his muchbeloved town; and it also explores the subversive significance of Hata's ethnic memories. The aim of this study is, after all, to map both the subversive possibilities and the limitations of Hata's immigrant narrative as a bildungsroman.

• The Southeast Asian review
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• v.27 no.4
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• pp.77-115
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• 2017

This study examines how a Burmese migrant clinic in a Thai border town cares for migrant patients and activates cross-border health care mobility. Established in 1989, the clinic has developed its capacity and serves as a prominent healthcare institution across the border. Despite its illegality, Thai authorities recognize its importance and collaborate with the clinic. The study reveals that collaborations with various partners play important roles in the constitution of the clinic. Unlike existing literature on the health of migrants, which concerns structural constraints, the study emphasizes migrants' agency in creating their own health care institution through collective partnerships, shedding light on the cross-border health care mobility of underprivileged patients. The legitimate presence of the migrant clinic in the border town mediates and strengthens their transnational mobility across the border. Partnerships with various individuals and organizations have empowered the clinic to undertake a unique role in the border society.

• SUVANNABHUMI
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• v.1 no.2
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• pp.1-20
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• 2009

This research tries to review the history and concepts of Thai temple mural painting. According to the research results, the history of Thai mural painting dates back to the late 14th century when Wat Chedi Chet Taeo in Si Satchanalai was built. The Sinhalese elements embedded in the Sukhothai murals are also found in the Ayuthayan stupa murals made in the early 15th century. The mid 18th century's Burmese invasion into Ayuthaya destroyed most of Buddhist temples in the Kingdom of Ayuthaya and as a result, Buddhist murals of the late Ayuthayan age are hardly found except for some temple murals located outside of the capital. The late Ayuthayan murals are much different from the early Ayuthayan murals in that they are narrative in depicting Jataka and the life of Lord Buddha. This classical mural painting culminated in the age of Rama III of Bangkok Dynasty. His successor Rama IV undertook westernized reforms which influenced the area of traditional mural painting. Consequently, new western style Buddhist mural paintings were produced while themes of mural painting were enlarged to the other subjects such as historical recording of royal and social events. This trend continued in the age of Rama V but the development of Thai Buddhist mural painting discontinued after the death of Rama V due to the rapid westernization and decrease of illiteracy. The existing Buddhist murals produced on or before the reign of Rama V are deteriorating and disappearing. The reasons for this are partly because of Thailand's humid climate. However, some social backgrounds such as the lack of concern for preserving old Buddhist murals can not be disregarded. Considering the substantial value of Thai Buddhist murals as a cultural resource in Thai society, it is very urgent to establish appropriate conservation policy for them.