I’ve run the New York City Marathon, and more than that I did it in a time I can be proud of and I managed to enjoy myself for about 90% of the time.  So let’s get the time out of the way, final official time was 04:30:22. We ran a very even race up to around 30km or where admittedly we “crashed and burned”.  I’m just glad for all the moments I had along the way, the sights, the shouts, the words of encouragement and countless high fives.

So, what was it like? I can safely say it was one of the best experiences of my life. It’s a magic mix, the perfect race cocktail. You have the backdrop of one of the most famous sceneries in the western world coupled with amazing fans, who don’t just stand there, but shout, encourage call your name (even if they can’t say it right) and finally it’s hard,  as cocktails go New York is a stiff one, the course sneaky, it’s up and down but not in not great steep slopes but gently drags up so by the time you’re halfway up you’re thinking,”oh crap this is a hill and we’ve been running up it too fast for a while now”.

We started off from Fort Wadsworth on Staten Island, after a very early rise of 5am. I wasn’t tired, the adrenaline was already pumping. The rain held off and I enjoyed just sitting at the start area in my pre-race warm clothes and watching everyone getting ready. The area had a strange atmosphere, grown men looking very nervous, people alone, others in groups.  The air was cold and now and then I caught a whiff of things that smelled like Vapo rub and Deep Heat, people rubbing potions vigorously into still sleeping muscles. I’d never seen so many men rub all kinds of things into all kinds of places in all my life. I  ended up looking at my shoes.  A man sat next to me and he had printed all his (ambitious) split times on a strip of paper which he planned  to put around his wrist. The funny thing was he was so nervous and cold his hands were shaking and he couldn’t manage to get the ends of the strip to meet so he could tape them. I helped him out and he managed a “thank you” and” good luck” in very broken English. That made me feel much better, in a strange way this encounter was enough to signal that the day would be a good one.

Finally, after an eternity of waiting,we made our way to our corral at 10am.  Full of adrenaline, people were inpatient to get into the start, feeling that they would be late, they became frustrated and more aggressive.  A man controlling entry into our corral was shouting “stand back” and I got a whole Titanic feeling, expecting that we be called dogs at any moment. He needed to be like this though, it seemed people who are so wound up are really difficult to control and this firmness was just another aspect of how wonderfully prepared and organised the whole race was. I hadn’t queued at a toilet for more than five minutes and each question asked was answered in a polite way. Thanks to the volunteers and great race direction we managed to get to the start safely and on time.

Americans are unafraid to embrace the  moment and indulge in the cliche, I was happy to have stood at the start and heard Sinatra’s “New York” blasted out over the speakers. This was followed by the Star Spangled Banner, and with another blast we were off. At last the towering Verrazano Narrows bridge was bearing down over us, thousands of heads bobbing, a sea of color stretching out ahead of us into a grey New York morning, a helicopter hovering snapping shots. For once, I thought I’m in the photo of something great, not looking at it from the outside. Crossing that bridge is a moment which much is made of but, take my word, this one is all that they say it is. I snapped this image with my phone, all I can think when I see it is how poorly pictures communicate the experience. If you stood still, you could feel the bridge bounce under the weight of thousands of runners passing over it.

We kept a steady pace, around 5:30 and as we crossed from Staten Island, dodging the discarded jackets strewn along the way, we were welcomed by a crowd much bigger than I expected. The shouts and cheers were loud, and I thought, they must have already been shouting for a while already-nice that they keep at it for us. For the entire course, the support along the sides of the route was staggering. People clapped, shouted and encouraged. In Europe we often complain that Americans are loud, but I wouldn’t have them any other way for this day. They are the best running supporters I’ve ever seen.

I cannot recollect all the faces, scenes and moment I had. I can only think that I liked the children along the way, who saw our race as a big game for them to get high fives, even the five Jewish girls dressed in matching navy coats and black ribbons in their hair, who we passed as we ran through the Orthodox Jewish part of Brooklyn. They were the only real supporters in that area, though I noticed they had drawn their sleeves over their hands so as to touch and not be touched.

I also  have the distinct memory of a very old man playing Sinne Fianna Fáil (the national anthem of Ireland) on the accordion as we passed through Queens. At once he represented the old Irish of New York, the emigrants of the 50’s and indeed the many generations before, whose old territories are now filled with Spanish and Irish accents are few and far between. He was alone, faltering on his instrument and though I was at the other side of the road, and his song drifted away as I ran  on, I was touched and sad for him. But everything passes in running.

The way out of Queens is the Queensboro bridge, it is something I had read about it, a place where marathons went to die. I thought of  it as a danger point, something to be treated with respect and approached with a plan. It has a slope up into it that you have to take your time at and this whole challenge comes at a part of the race where the body starts to tire.

In fact what made the Queensboro bridge so hard was not the incline, the concrete surface, length or closed in feeling created by the low celing- but it’s silence. At this point we had been lavished with support through Queens and Brooklyn and suddenly I had the feeling that we, all of us runners, were alone. With no crowds to shout, cheer and distract us, the Queensboro bridge allowed us all to look inward, to feel our legs, to note our fatigue to think and worst of all to doubt ourselves. Many walked this section, and though the Man mentioned discomfort in his calves here I knew we could run it, I felt the bridge would have won if we walked. I guess I was just stubborn.  The surface of the bridge is concrete and running it was draining. It seemed like the ground just absorbed our energy like a sponge taking everything out of us and giving nothing back. We were relieved to reach the steep decline at the end of it and run into the what only can be called a festival. First Avenue, was filled with cheering and sound all the way up to it’s sky ceiling.

It was tempting here to speed up, to be carried away on a tide of cheers, but I kept an eye on the watch and we kept pace. We had taken two gels already water at every second station. I felt happy here, not as fresh of course as in Queens and Brooklyn but good, strong enough to tell myself I was going to finish this race.But again, the crowds thinned and we made our way off the island of Manhattan by way of the Williams Avenue Bridge. The Bronx, a place famous for being bad was welcoming. The people were bemused and yet supportive, and I had the chance to steady myself, to ready myself. It was quieter here, and it was good because I wanted to get my mind in order, that I still had a long way to go, and there was no stopping.

For that time in the Bronx I want to thank whoever put on that Jay Z / Alicia Keyes song Empire State of Mind at a tight corner, just before we made our way out. It lifted me so much I couldn’t believe it. At that moment it was the best thing for me. I was back running on air. I think it will be my marathon song…

Concrete jungle where dreams are made of,
There’s nothing you can’t do,
Now you’re in New York!!!
These streets will make you feel brand new,
the lights will inspire you,
Let’s hear it for New York, New York, New York

From the leaving of the Bronx I cannot really remember alot of details, I know there were crowds but I all can remember is that someone at the side near the rail said “I can’t believe how many are walking” we kept running. I was afraid at this point if I changed anything, if I didn’t just keep running I would just drop.  Finally we made it to the entrance of Central Park and I strangely though, we are nearly there.  That road to the line, seemed to go on forever.  Slight inclines and declines, crowds, bends, I just kept  looking for a finish line, the Man asked how I was and I honestly could not muster the energy to answer. My stomach wretched, either from having too much or too little of something and I didn’t care anymore what it wanted. I was aware that I was cold and that my lips felt hard. We kept seeing signs saying miles, and I wanted to argue with someone everytime I saw one-how can it still be that far? Finally a sign saying 800 meters, and I thought oh god, twice around a track. So I tried to imagine being back at the track in the club I used to go to and to run it twice. To not be in New York , to just run around the track twice.

The finish came, and my tired hand found the Man’s as we passed over the line in 04:30:23. I was so tired. I felt so sick but strangely my legs didn’t burn like the times they had when I trained with 30km.  I had felt worse after training than I did after the marathon. I was sad that the woman  at the end matter-of-factly handed me my medal. I wanted her to put it on me. I took it and held it like nobody would get it out of my hand again. After a while I put it on- I ran it myself, I gave myself my own medal.

A wave of emotion and nausea came and went. We eventually left the park to search for a cab home- we never found one. Having walked for over an  hour, we got a subway back to our friends’ place. The walk had done us good and loosened our legs. As we sat on the subway on the way home, people stared at us, probably wondering what madness we suffered from to make us run that far, and I wished each one of them could know that feeling- to have worked so hard so long for something and for it all to come right on the day. To have a dream come true.

For days afterwards, a slow motion to sit down, a grandma pace down the subway stairs or a need to grab the handrail to stand up,  marked out the marathoners from the common folk. I exchanged a knowing smile with many, we looked only broken, inside we knew we were stronger.

The cherry on the cake was seeing my name listed in the New York Times November 2nd, if you finish within a certain time they print your name and finishing time. I bought two copies and boy, that was nice to see.

Running Stats: New York City Marathon

Shoes: GEL-KAYANO 15, ASICS short sleeve t-shirt and 3/4 tight and invaluable KAYANO socks. (My feet finished perfectly intact)

3.5 Power gel packets and lots of water. Should have had more water I think.

Distance: 42.195km

Time: 04:30:22

Avg Pace: 6:05

Calories Burned: 4,850

Splits were:
——————————

Location:   10 Kilometers
Time:       01:01:44.00
Pace/mile:  00:09:56.42
——————————

September 7th marked a special day for FAR’s education initiatives:  the 100-year anniversary of the Hovhaness Hintlian School.  The school, founded by Mr. Hintlian in 1909 in Constantinople, was opened with a mission to introduce the new European teaching models of the time into the Armenian educational system.  The Hintlian School was closed in 1988.  However, thanks to the support of the Constantinople Armenians Relief Society (CARS), a secondary school in the Gayan community in the Tavush region of Armenia was named after Hovhannes Hintlian, and his legacy therefore continues.   FAR is responsible for the administration and execution of the day-to-day operations of the school.

Credit: FAR Staff

Today, the school has 110 pupils, and employs nearly 30 teachers. Encouraged by the financial and moral support of CARS, the Hintlian school children have shown strong academic progress, and most of the graduates continue their education at higher educational institutions.

In celebration of the 100^th anniversary of this school, CARS members and other supporters from across the globe visited Armenia.   On September 7, they gathered at the school and held a solemn ceremony dedicated to the 100^th anniversary of the school.  The Hintlian spirit was apparent in the students’ their poetry recitals and dance performances.

The guests were hosted by Mr. Armen Ghularyan, Tavush Regional Governor and Ms. Hranush Hakobyan, Armenian Diaspora Minister.  Both officials expressed their gratitude towards the Hintlian graduates and CARS in providing support to the border zone school. They noted that though the school lies in a troubled region, the Hovhannes Hintlian School has invigorated the region with a new life.

Mr. Ghularyan recognized Berge Araz, and also recognized the efforts of all delegation members of the CARS, including President Tamar Kayserian and vise-president Levon Andreasian, among others.  All guests were happy to see the survival of the Hintlian spirit in Armenia.  With the support of CARS and a dedicated FAR team, we hope that the name of the great teacher will live forever.

Credit: FAR Staff

]]> http://armigatus.wordpress.com/2009/10/11/smoke-free-night-2-in-gemmayzeh/ Sun, 11 Oct 2009 18:20:36 +0000 Armigatus http://armigatus.wordpress.com/2009/10/11/smoke-free-night-2-in-gemmayzeh/ http://farusa.wordpress.com/2009/06/05/hovhannes-hintliyan-school-verjin-zang-congratulations-to-graduates/ Fri, 05 Jun 2009 14:28:30 +0000 Levon http://farusa.wordpress.com/2009/06/05/hovhannes-hintliyan-school-verjin-zang-congratulations-to-graduates/

For Armenian school children, “Verjin Zang”, meaning last bell, signifies the end of the school year.  May 23rd this year marked the “Verjin Zang” for graduates of the Hovhannes Hintliyan School, in the remote Armenian town of Kayan on the Azerbaijan border.  The school is sponsored by CARS (Constantinople Armenian Relief Society), which partners with FAR in order to gain access to expert program implementation.

Hovhannes Hintliyan School Graduates

Credit : FAR Staff

FAR Press Secretary Levon Lachikyan attended the graduation ceremony, and awarded graduates with financial stipends sponsored by CARS.  Mr. Lachikyan congratulated the 12 graduates, and wished them success in all future endeavors.  This year marks the 100th Anniversary of the “Nor Dprots” (New School) founded by Hovhannes Hintlian in Constantinople (Istanbul).  In commemoration of this occasion, Mr. Lachikian distributed financial aid to eight Kayan children in need, henceforth to be provided by CARS on monthly basis.  FAR’s ability to partner with other relief organizations is helping improve the lives of children in the most remote regions of Armenia.

By Sim Kwang Yang

All my co-writers on this communal blog seem preoccupied with their daily professional and extra-curricular chores, so I am compelled to hold the fort again. After all, I am retired and have all the time in the world, in my hermitage at the top of a hill in Cheras in Selangor, to read, write, eat, and sleep. It seems fair that I should contribute more. I hope not to bore you.

I am grateful for those visitors who have left their comments on this blog, making this a site for a different kind of political and philosophical conversation. Life in Malaysia can be lonely, and so the echoes from the cyber sphere are an affirmation of our common humanity.

The responses to my take on racism are few but enigmatic, which seems to suggest the respondents are deep in thought. God knows we need more people deep in thought like mad in this mad mad world!

There are many faces to racism in the world and in Malaysia. We can, and we ought to stimulate one another on this sensitive subject, responsibly, reasonably, critically, and courteously, just to prove that the Sedition Act is a stupid law, if nothing else.

Having lived all our lives in a country of racial politics, it is natural that we are the victims and perhaps the sometime perpetrators of racist language.

Many of my Chinese friends still like to refer to “Zi Sek Lang”, Kuching Hockien for people whose skin colours are of a different tone from the Chinese light brown.

Some of my Chinese educated friends are also never tired of blowing the horn for their “5000 year great Chinese cultural heritage.”

I can attest to that great and deep achievement of the Chinese civilisation, since I am better read in Chinese literature and Chinese philosophy than most Sarawak Chinese. Still, I cannot see how the greatness of the Chinese civilisation can rub greatness on me or any Chinese person in Malaysia, since we have contributed little to that greatness!

Indeed, there is this phenomenon called “Reverse Racism”.

When members of an oppressed race have suffered from discrimination for a long time, they tend to react to the members of the oppressing race in like racist manner. Racism begets racism in a vicious cycle of prejudice, stereotyping, and even hatred.

It is far worse in West Malaysia than in Sabah and Sarawak. My friends in KL seldom have friends from another ethnic community. Cross racial marriages are the exceptions rather than the norm.

Even in KL though, the reality is not as bad as politicians make it to be.

For instance, if I jump onto a taxi driven by middle-aged Malay, especially one wearing a skull cap, I can expect very courteous and comfortable ride. It is still a mark of Malay culture for them to be gracefully courteous to strangers, especially to an old man like me. Invariably, he will not overcharge me for the ride.

Once, I was driven to the KLIA by a young Malay taxi driver. On such a long journey, the taxi driver would sometimes try to engage their passenger in a friendly conversation. Somehow, our conversation meandered towards politics, and he started to rave and rile against the BN government, while I kept a discreet silence. He turned out to be a PKR and PAS supporter. There are many Malay taxi drivers like him in the Klang Valley.

Those Chinese drivers who try to engage me in a conversation are mostly friendly and anti-government as well. You listen to their woes and you will understand why using the meter is not really an option to make a decent living. The whole system of licensing of taxi permits and the rate of charge has to be reviewed.

The unfortunate thing with talking to the KL Chinese taxi drivers is that they insist on conversing in Cantonese, a dialect with which I am still struggling. In their eyes, I am a Chinese I suppose, and to them, all Chinese speak Cantonese. They make me feel like a non-Chinese!

Then, to my delight, I have met more than a few Indians who speak perfect mandarin! Then there are those young Indians who can speak Cantonese far better than I. If language is an identity marker, these Cantonese speaking Indians are more Chinese than I.

In short, in the daily lived experience of Malaysians, much of the racial profiling of individual citizens break down. People do not necessarily relate to the racial pigeon-hole constructed by the politicians for the purpose of mass mobilisation.

Can you tell which is a Malay, Iban, Bidayuh, Chinese, Kayan, Kenyah, Kelabit and Penan?

We are one race: Bangsa Malaysia

The emergence of the Pakatan Rakyat in past years has also changed race relation for the better in West Malaysia. On the streets, in the market place, in buses and railway cars, whenever I meet people of other ethnic origins, I no longer sense the invisible but intractable cold shoulder that I used to feel two decades ago.

I am an old person, travelling frequently on the crowded LRT and monorail in KL. Those who have offered their seats to me the most are the Malay women!

In Sarawak and Sabah, race relation is even better. We invariably have more than a few friends from other ethnic communities. 30% of all marriages are across racial lines.

Eventually, I have to conclude that racism has its primordial root in politics. The less we discuss politics in racial terms, the better will justice be served.

First, we have to get rid of race based political parties first. We must win this race against racism.

(kenyalang578@hotmail.com )

Proje Dosyası

A neck ring is a band of metal worn as a symbolic adornment around the neck of women.  Some Asian and African cultures practise neck stretching with the use of these rings.  Multiple neck rings are added and worn over time to stretch the neck.  With time neck rings elongate the neck by forcing the collarbone and ribs cage down, then gradually stretching the neck muscles several inches (this takes several years).   This does two things: make the rib cage and colerbone compress, adding the the look of a longer neck and may separate the vertebrae by a marginal amount.  In fact in advanced stages the forces can cause trauma, such as occlusion of venous flow or hematoma.

The Kayan people in Myanmar and Thailand girls begin to wear neck rings when they are very young children.  As they grow so do the rings (made from brass) the more rings the more elongated the neck becomes.   In Africa the women of the Ndebele tribe in South Africa wear the neck rings to signify their marriages and wealth.

Culturally the tradition and mythology surrounding this custom of wearing neck rings is based on their concept of beauty.

An individual that has been wearing neck rings for several years will likely undergo painful difficulties with the neck muscles and pain from the weight of the rings.  Since the area beneath neck rings cannot be properly washed, dirt and crime make for a an ideal breeding ground for bacteria leaving the wearer open  to  infections.  In order to remove the neck rings women must find and go to a hospital to have them professionally taken off.  Unfortunately more often than not the neck rings are taken off with out the care of a doctor.   Once the rings are off the patient undergoes severe pain that typically last the duration of the recovery, which is often  several months for the neck muscles to recover.  Complications are common, in some cases, the  muscles of the neck become so weak over time that recovering women lands up by choking to death on her own tongue (there are supports that maybe given at hospitals, should the rings be removed by a doctor) often the weakened neck muscles are unable to support the weight of the head and to do so without help would result in the windpipe being crushed..  Even over months and years of healing the skeletal structure is to badly deformed and recovery is minimal.

Neck Stretching in Burma and other countries:

A disturbing trend is being seen in tourist industry in the often troubled border between Thailand  and Burma. Many women wearing the brass rings have fled their homes and in the last five years have moved to tourist frequented villages in Thailand. There are countless camps filled with refugees along the Thai Burmese border. Approximately 1.5 million people have poured into Thailand since 1962 fleeing the military dictatorship oppressing Burma.

Sadly the Padaung women  were encouraged to go across the border to Thailand. Extra income was generated by the new tourist attraction to the region. Now at these tourist villages entrance fees are in place and though the Padaung women receive a small percentage of the revenue, it is  mostly taken by a group called the  Karens (Padaung are a sub-group of the Karens). The funds collected go towards the fight against the Burmese Government.   Becasuse fo these viliges the tridation has been given new life and some significant changes have been made.  For instance: the application of the rings, in Burma at the age of five a young girl receives her first rings weighing a kilo. At ten, two more rings are added, then between ten and fifteen two more are added.  Finally at the age of 20 the final two are added.  Since this  process takes too much time to sustain the sudden rise in tourism, the process has been speeded up.  Now the first ring worn at the age of five, the second at the age of eight years old , the third at thirteen and the final two by the fifteen.   Because of this many women have opted out and now  live in the harsher conditions.

Article by:

www.attorney-spinalinjury.com

A neck ring is a band of metal worn as a symbolic adornment around the neck of women.  Some Asian and African cultures practise neck stretching with the use of these rings.  Multiple neck rings are added and worn over time to stretch the neck.  With time neck rings elongate the neck by forcing the collarbone and ribs cage down, then gradually stretching the neck muscles several inches (this takes several years).   This does two things: make the rib cage and colerbone compress, adding the the look of a longer neck and may separate the vertebrae by a marginal amount.  In fact in advanced stages the forces can cause trauma, such as occlusion of venous flow or hematoma.

The Kayan people in Myanmar and Thailand girls begin to wear neck rings when they are very young children.  As they grow so do the rings (made from brass) the more rings the more elongated the neck becomes.   In Africa the women of the Ndebele tribe in South Africa wear the neck rings to signify their marriages and wealth.

Culturally the tradition and mythology surrounding this custom of wearing neck rings is based on their concept of beauty.

An individual that has been wearing neck rings for several years will likely undergo painful difficulties with the neck muscles and pain from the weight of the rings.  Since the area beneath neck rings cannot be properly washed, dirt and crime make for a an ideal breeding ground for bacteria leaving the wearer open  to  infections.  In order to remove the neck rings women must find and go to a hospital to have them professionally taken off.  Unfortunately more often than not the neck rings are taken off with out the care of a doctor.   Once the rings are off the patient undergoes severe pain that typically last the duration of the recovery, which is often  several months for the neck muscles to recover.  Complications are common, in some cases, the  muscles of the neck become so weak over time that recovering women lands up by choking to death on her own tongue (there are supports that maybe given at hospitals, should the rings be removed by a doctor) often the weakened neck muscles are unable to support the weight of the head and to do so without help would result in the windpipe being crushed..  Even over months and years of healing the skeletal structure is to badly deformed and recovery is minimal.

Neck Stretching in Burma and other countries:

A disturbing trend is being seen in tourist industry in the often troubled border between Thailand  and Burma. Many women wearing the brass rings have fled their homes and in the last five years have moved to tourist frequented villages in Thailand. There are countless camps filled with refugees along the Thai Burmese border. Approximately 1.5 million people have poured into Thailand since 1962 fleeing the military dictatorship oppressing Burma.

Sadly the Padaung women  were encouraged to go across the border to Thailand. Extra income was generated by the new tourist attraction to the region. Now at these tourist villages entrance fees are in place and though the Padaung women receive a small percentage of the revenue, it is  mostly taken by a group called the  Karens (Padaung are a sub-group of the Karens). The funds collected go towards the fight against the Burmese Government.   Becasuse fo these viliges the tridation has been given new life and some significant changes have been made.  For instance: the application of the rings, in Burma at the age of five a young girl receives her first rings weighing a kilo. At ten, two more rings are added, then between ten and fifteen two more are added.  Finally at the age of 20 the final two are added.  Since this  process takes too much time to sustain the sudden rise in tourism, the process has been speeded up.  Now the first ring worn at the age of five, the second at the age of eight years old , the third at thirteen and the final two by the fifteen.   Because of this many women have opted out and now  live in the harsher conditions.

Article by:

www.attorney-spinalinjury.com

A neck ring is a band of metal worn as a symbolic adornment around the neck of women.  Some Asian and African cultures practise neck stretching with the use of these rings.  Multiple neck rings are added and worn over time to stretch the neck.  With time neck rings elongate the neck by forcing the collarbone and ribs cage down, then gradually stretching the neck muscles several inches (this takes several years).   This does two things: make the rib cage and colerbone compress, adding the the look of a longer neck and may separate the vertebrae by a marginal amount.  In fact in advanced stages the forces can cause trauma, such as occlusion of venous flow or hematoma.

The Kayan people in Myanmar and Thailand girls begin to wear neck rings when they are very young children.  As they grow so do the rings (made from brass) the more rings the more elongated the neck becomes.   In Africa the women of the Ndebele tribe in South Africa wear the neck rings to signify their marriages and wealth.

Culturally the tradition and mythology surrounding this custom of wearing neck rings is based on their concept of beauty.

An individual that has been wearing neck rings for several years will likely undergo painful difficulties with the neck muscles and pain from the weight of the rings.  Since the area beneath neck rings cannot be properly washed, dirt and crime make for a an ideal breeding ground for bacteria leaving the wearer open  to  infections.  In order to remove the neck rings women must find and go to a hospital to have them professionally taken off.  Unfortunately more often than not the neck rings are taken off with out the care of a doctor.   Once the rings are off the patient undergoes severe pain that typically last the duration of the recovery, which is often  several months for the neck muscles to recover.  Complications are common, in some cases, the  muscles of the neck become so weak over time that recovering women lands up by choking to death on her own tongue (there are supports that maybe given at hospitals, should the rings be removed by a doctor) often the weakened neck muscles are unable to support the weight of the head and to do so without help would result in the windpipe being crushed..  Even over months and years of healing the skeletal structure is to badly deformed and recovery is minimal.

Neck Stretching in Burma and other countries:

A disturbing trend is being seen in tourist industry in the often troubled border between Thailand  and Burma. Many women wearing the brass rings have fled their homes and in the last five years have moved to tourist frequented villages in Thailand. There are countless camps filled with refugees along the Thai Burmese border. Approximately 1.5 million people have poured into Thailand since 1962 fleeing the military dictatorship oppressing Burma.

Sadly the Padaung women  were encouraged to go across the border to Thailand. Extra income was generated by the new tourist attraction to the region. Now at these tourist villages entrance fees are in place and though the Padaung women receive a small percentage of the revenue, it is  mostly taken by a group called the  Karens (Padaung are a sub-group of the Karens). The funds collected go towards the fight against the Burmese Government.   Becasuse fo these viliges the tridation has been given new life and some significant changes have been made.  For instance: the application of the rings, in Burma at the age of five a young girl receives her first rings weighing a kilo. At ten, two more rings are added, then between ten and fifteen two more are added.  Finally at the age of 20 the final two are added.  Since this  process takes too much time to sustain the sudden rise in tourism, the process has been speeded up.  Now the first ring worn at the age of five, the second at the age of eight years old , the third at thirteen and the final two by the fifteen.   Because of this many women have opted out and now  live in the harsher conditions.

Article by:

www.attorney-spinalinjury.com

A neck ring is a band of metal worn as a symbolic adornment around the neck of women.  Some Asian and African cultures practise neck stretching with the use of these rings.  Multiple neck rings are added and worn over time to stretch the neck.  With time neck rings elongate the neck by forcing the collarbone and ribs cage down, then gradually stretching the neck muscles several inches (this takes several years).   This does two things: make the rib cage and colerbone compress, adding the the look of a longer neck and may separate the vertebrae by a marginal amount.  In fact in advanced stages the forces can cause trauma, such as occlusion of venous flow or hematoma.

The Kayan people in Myanmar and Thailand girls begin to wear neck rings when they are very young children.  As they grow so do the rings (made from brass) the more rings the more elongated the neck becomes.   In Africa the women of the Ndebele tribe in South Africa wear the neck rings to signify their marriages and wealth.

Culturally the tradition and mythology surrounding this custom of wearing neck rings is based on their concept of beauty.

An individual that has been wearing neck rings for several years will likely undergo painful difficulties with the neck muscles and pain from the weight of the rings.  Since the area beneath neck rings cannot be properly washed, dirt and crime make for a an ideal breeding ground for bacteria leaving the wearer open  to  infections.  In order to remove the neck rings women must find and go to a hospital to have them professionally taken off.  Unfortunately more often than not the neck rings are taken off with out the care of a doctor.   Once the rings are off the patient undergoes severe pain that typically last the duration of the recovery, which is often  several months for the neck muscles to recover.  Complications are common, in some cases, the  muscles of the neck become so weak over time that recovering women lands up by choking to death on her own tongue (there are supports that maybe given at hospitals, should the rings be removed by a doctor) often the weakened neck muscles are unable to support the weight of the head and to do so without help would result in the windpipe being crushed..  Even over months and years of healing the skeletal structure is to badly deformed and recovery is minimal.

Neck Stretching in Burma and other countries:

A disturbing trend is being seen in tourist industry in the often troubled border between Thailand  and Burma. Many women wearing the brass rings have fled their homes and in the last five years have moved to tourist frequented villages in Thailand. There are countless camps filled with refugees along the Thai Burmese border. Approximately 1.5 million people have poured into Thailand since 1962 fleeing the military dictatorship oppressing Burma.

Sadly the Padaung women  were encouraged to go across the border to Thailand. Extra income was generated by the new tourist attraction to the region. Now at these tourist villages entrance fees are in place and though the Padaung women receive a small percentage of the revenue, it is  mostly taken by a group called the  Karens (Padaung are a sub-group of the Karens). The funds collected go towards the fight against the Burmese Government.   Becasuse fo these viliges the tridation has been given new life and some significant changes have been made.  For instance: the application of the rings, in Burma at the age of five a young girl receives her first rings weighing a kilo. At ten, two more rings are added, then between ten and fifteen two more are added.  Finally at the age of 20 the final two are added.  Since this  process takes too much time to sustain the sudden rise in tourism, the process has been speeded up.  Now the first ring worn at the age of five, the second at the age of eight years old , the third at thirteen and the final two by the fifteen.   Because of this many women have opted out and now  live in the harsher conditions.

Article by:

www.attorney-spinalinjury.com

A neck ring is a band of metal worn as a symbolic adornment around the neck of women.  Some Asian and African cultures practise neck stretching with the use of these rings.  Multiple neck rings are added and worn over time to stretch the neck.  With time neck rings elongate the neck by forcing the collarbone and ribs cage down, then gradually stretching the neck muscles several inches (this takes several years).   This does two things: make the rib cage and colerbone compress, adding the the look of a longer neck and may separate the vertebrae by a marginal amount.  In fact in advanced stages the forces can cause trauma, such as occlusion of venous flow or hematoma.

The Kayan people in Myanmar and Thailand girls begin to wear neck rings when they are very young children.  As they grow so do the rings (made from brass) the more rings the more elongated the neck becomes.   In Africa the women of the Ndebele tribe in South Africa wear the neck rings to signify their marriages and wealth.

Culturally the tradition and mythology surrounding this custom of wearing neck rings is based on their concept of beauty.

An individual that has been wearing neck rings for several years will likely undergo painful difficulties with the neck muscles and pain from the weight of the rings.  Since the area beneath neck rings cannot be properly washed, dirt and crime make for a an ideal breeding ground for bacteria leaving the wearer open  to  infections.  In order to remove the neck rings women must find and go to a hospital to have them professionally taken off.  Unfortunately more often than not the neck rings are taken off with out the care of a doctor.   Once the rings are off the patient undergoes severe pain that typically last the duration of the recovery, which is often  several months for the neck muscles to recover.  Complications are common, in some cases, the  muscles of the neck become so weak over time that recovering women lands up by choking to death on her own tongue (there are supports that maybe given at hospitals, should the rings be removed by a doctor) often the weakened neck muscles are unable to support the weight of the head and to do so without help would result in the windpipe being crushed..  Even over months and years of healing the skeletal structure is to badly deformed and recovery is minimal.

Neck Stretching in Burma and other countries:

A disturbing trend is being seen in tourist industry in the often troubled border between Thailand  and Burma. Many women wearing the brass rings have fled their homes and in the last five years have moved to tourist frequented villages in Thailand. There are countless camps filled with refugees along the Thai Burmese border. Approximately 1.5 million people have poured into Thailand since 1962 fleeing the military dictatorship oppressing Burma.

Sadly the Padaung women  were encouraged to go across the border to Thailand. Extra income was generated by the new tourist attraction to the region. Now at these tourist villages entrance fees are in place and though the Padaung women receive a small percentage of the revenue, it is  mostly taken by a group called the  Karens (Padaung are a sub-group of the Karens). The funds collected go towards the fight against the Burmese Government.   Becasuse fo these viliges the tridation has been given new life and some significant changes have been made.  For instance: the application of the rings, in Burma at the age of five a young girl receives her first rings weighing a kilo. At ten, two more rings are added, then between ten and fifteen two more are added.  Finally at the age of 20 the final two are added.  Since this  process takes too much time to sustain the sudden rise in tourism, the process has been speeded up.  Now the first ring worn at the age of five, the second at the age of eight years old , the third at thirteen and the final two by the fifteen.   Because of this many women have opted out and now  live in the harsher conditions.

Article by:

www.attorney-spinalinjury.com

A neck ring is a band of metal worn as a symbolic adornment around the neck of women.  Some Asian and African cultures practise neck stretching with the use of these rings.  Multiple neck rings are added and worn over time to stretch the neck.  With time neck rings elongate the neck by forcing the collarbone and ribs cage down, then gradually stretching the neck muscles several inches (this takes several years).   This does two things: make the rib cage and colerbone compress, adding the the look of a longer neck and may separate the vertebrae by a marginal amount.  In fact in advanced stages the forces can cause trauma, such as occlusion of venous flow or hematoma.

The Kayan people in Myanmar and Thailand girls begin to wear neck rings when they are very young children.  As they grow so do the rings (made from brass) the more rings the more elongated the neck becomes.   In Africa the women of the Ndebele tribe in South Africa wear the neck rings to signify their marriages and wealth.

Culturally the tradition and mythology surrounding this custom of wearing neck rings is based on their concept of beauty.

An individual that has been wearing neck rings for several years will likely undergo painful difficulties with the neck muscles and pain from the weight of the rings.  Since the area beneath neck rings cannot be properly washed, dirt and crime make for a an ideal breeding ground for bacteria leaving the wearer open  to  infections.  In order to remove the neck rings women must find and go to a hospital to have them professionally taken off.  Unfortunately more often than not the neck rings are taken off with out the care of a doctor.   Once the rings are off the patient undergoes severe pain that typically last the duration of the recovery, which is often  several months for the neck muscles to recover.  Complications are common, in some cases, the  muscles of the neck become so weak over time that recovering women lands up by choking to death on her own tongue (there are supports that maybe given at hospitals, should the rings be removed by a doctor) often the weakened neck muscles are unable to support the weight of the head and to do so without help would result in the windpipe being crushed..  Even over months and years of healing the skeletal structure is to badly deformed and recovery is minimal.

Neck Stretching in Burma and other countries:

A disturbing trend is being seen in tourist industry in the often troubled border between Thailand  and Burma. Many women wearing the brass rings have fled their homes and in the last five years have moved to tourist frequented villages in Thailand. There are countless camps filled with refugees along the Thai Burmese border. Approximately 1.5 million people have poured into Thailand since 1962 fleeing the military dictatorship oppressing Burma.

Sadly the Padaung women  were encouraged to go across the border to Thailand. Extra income was generated by the new tourist attraction to the region. Now at these tourist villages entrance fees are in place and though the Padaung women receive a small percentage of the revenue, it is  mostly taken by a group called the  Karens (Padaung are a sub-group of the Karens). The funds collected go towards the fight against the Burmese Government.   Becasuse fo these viliges the tridation has been given new life and some significant changes have been made.  For instance: the application of the rings, in Burma at the age of five a young girl receives her first rings weighing a kilo. At ten, two more rings are added, then between ten and fifteen two more are added.  Finally at the age of 20 the final two are added.  Since this  process takes too much time to sustain the sudden rise in tourism, the process has been speeded up.  Now the first ring worn at the age of five, the second at the age of eight years old , the third at thirteen and the final two by the fifteen.   Because of this many women have opted out and now  live in the harsher conditions.

Article by:

www.attorney-spinalinjury.com

A neck ring is a band of metal worn as a symbolic adornment around the neck of women.  Some Asian and African cultures practise neck stretching with the use of these rings.  Multiple neck rings are added and worn over time to stretch the neck.  With time neck rings elongate the neck by forcing the collarbone and ribs cage down, then gradually stretching the neck muscles several inches (this takes several years).   This does two things: make the rib cage and colerbone compress, adding the the look of a longer neck and may separate the vertebrae by a marginal amount.  In fact in advanced stages the forces can cause trauma, such as occlusion of venous flow or hematoma.

The Kayan people in Myanmar and Thailand girls begin to wear neck rings when they are very young children.  As they grow so do the rings (made from brass) the more rings the more elongated the neck becomes.   In Africa the women of the Ndebele tribe in South Africa wear the neck rings to signify their marriages and wealth.

Culturally the tradition and mythology surrounding this custom of wearing neck rings is based on their concept of beauty.

An individual that has been wearing neck rings for several years will likely undergo painful difficulties with the neck muscles and pain from the weight of the rings.  Since the area beneath neck rings cannot be properly washed, dirt and crime make for a an ideal breeding ground for bacteria leaving the wearer open  to  infections.  In order to remove the neck rings women must find and go to a hospital to have them professionally taken off.  Unfortunately more often than not the neck rings are taken off with out the care of a doctor.   Once the rings are off the patient undergoes severe pain that typically last the duration of the recovery, which is often  several months for the neck muscles to recover.  Complications are common, in some cases, the  muscles of the neck become so weak over time that recovering women lands up by choking to death on her own tongue (there are supports that maybe given at hospitals, should the rings be removed by a doctor) often the weakened neck muscles are unable to support the weight of the head and to do so without help would result in the windpipe being crushed..  Even over months and years of healing the skeletal structure is to badly deformed and recovery is minimal.

Neck Stretching in Burma and other countries:

A disturbing trend is being seen in tourist industry in the often troubled border between Thailand  and Burma. Many women wearing the brass rings have fled their homes and in the last five years have moved to tourist frequented villages in Thailand. There are countless camps filled with refugees along the Thai Burmese border. Approximately 1.5 million people have poured into Thailand since 1962 fleeing the military dictatorship oppressing Burma.

Sadly the Padaung women  were encouraged to go across the border to Thailand. Extra income was generated by the new tourist attraction to the region. Now at these tourist villages entrance fees are in place and though the Padaung women receive a small percentage of the revenue, it is  mostly taken by a group called the  Karens (Padaung are a sub-group of the Karens). The funds collected go towards the fight against the Burmese Government.   Becasuse fo these viliges the tridation has been given new life and some significant changes have been made.  For instance: the application of the rings, in Burma at the age of five a young girl receives her first rings weighing a kilo. At ten, two more rings are added, then between ten and fifteen two more are added.  Finally at the age of 20 the final two are added.  Since this  process takes too much time to sustain the sudden rise in tourism, the process has been speeded up.  Now the first ring worn at the age of five, the second at the age of eight years old , the third at thirteen and the final two by the fifteen.   Because of this many women have opted out and now  live in the harsher conditions.

Article by:

www.attorney-spinalinjury.com

A neck ring is a band of metal worn as a symbolic adornment around the neck of women.  Some Asian and African cultures practise neck stretching with the use of these rings.  Multiple neck rings are added and worn over time to stretch the neck.  With time neck rings elongate the neck by forcing the collarbone and ribs cage down, then gradually stretching the neck muscles several inches (this takes several years).   This does two things: make the rib cage and colerbone compress, adding the the look of a longer neck and may separate the vertebrae by a marginal amount.  In fact in advanced stages the forces can cause trauma, such as occlusion of venous flow or hematoma.

The Kayan people in Myanmar and Thailand girls begin to wear neck rings when they are very young children.  As they grow so do the rings (made from brass) the more rings the more elongated the neck becomes.   In Africa the women of the Ndebele tribe in South Africa wear the neck rings to signify their marriages and wealth.

Culturally the tradition and mythology surrounding this custom of wearing neck rings is based on their concept of beauty.

An individual that has been wearing neck rings for several years will likely undergo painful difficulties with the neck muscles and pain from the weight of the rings.  Since the area beneath neck rings cannot be properly washed, dirt and crime make for a an ideal breeding ground for bacteria leaving the wearer open  to  infections.  In order to remove the neck rings women must find and go to a hospital to have them professionally taken off.  Unfortunately more often than not the neck rings are taken off with out the care of a doctor.   Once the rings are off the patient undergoes severe pain that typically last the duration of the recovery, which is often  several months for the neck muscles to recover.  Complications are common, in some cases, the  muscles of the neck become so weak over time that recovering women lands up by choking to death on her own tongue (there are supports that maybe given at hospitals, should the rings be removed by a doctor) often the weakened neck muscles are unable to support the weight of the head and to do so without help would result in the windpipe being crushed..  Even over months and years of healing the skeletal structure is to badly deformed and recovery is minimal.

Neck Stretching in Burma and other countries:

A disturbing trend is being seen in tourist industry in the often troubled border between Thailand  and Burma. Many women wearing the brass rings have fled their homes and in the last five years have moved to tourist frequented villages in Thailand. There are countless camps filled with refugees along the Thai Burmese border. Approximately 1.5 million people have poured into Thailand since 1962 fleeing the military dictatorship oppressing Burma.

Sadly the Padaung women  were encouraged to go across the border to Thailand. Extra income was generated by the new tourist attraction to the region. Now at these tourist villages entrance fees are in place and though the Padaung women receive a small percentage of the revenue, it is  mostly taken by a group called the  Karens (Padaung are a sub-group of the Karens). The funds collected go towards the fight against the Burmese Government.   Becasuse fo these viliges the tridation has been given new life and some significant changes have been made.  For instance: the application of the rings, in Burma at the age of five a young girl receives her first rings weighing a kilo. At ten, two more rings are added, then between ten and fifteen two more are added.  Finally at the age of 20 the final two are added.  Since this  process takes too much time to sustain the sudden rise in tourism, the process has been speeded up.  Now the first ring worn at the age of five, the second at the age of eight years old , the third at thirteen and the final two by the fifteen.   Because of this many women have opted out and now  live in the harsher conditions.

Article by:

www.attorney-spinalinjury.com

A neck ring is a band of metal worn as a symbolic adornment around the neck of women.  Some Asian and African cultures practise neck stretching with the use of these rings.  Multiple neck rings are added and worn over time to stretch the neck.  With time neck rings elongate the neck by forcing the collarbone and ribs cage down, then gradually stretching the neck muscles several inches (this takes several years).   This does two things: make the rib cage and colerbone compress, adding the the look of a longer neck and may separate the vertebrae by a marginal amount.  In fact in advanced stages the forces can cause trauma, such as occlusion of venous flow or hematoma.

The Kayan people in Myanmar and Thailand girls begin to wear neck rings when they are very young children.  As they grow so do the rings (made from brass) the more rings the more elongated the neck becomes.   In Africa the women of the Ndebele tribe in South Africa wear the neck rings to signify their marriages and wealth.

Culturally the tradition and mythology surrounding this custom of wearing neck rings is based on their concept of beauty.

An individual that has been wearing neck rings for several years will likely undergo painful difficulties with the neck muscles and pain from the weight of the rings.  Since the area beneath neck rings cannot be properly washed, dirt and crime make for a an ideal breeding ground for bacteria leaving the wearer open  to  infections.  In order to remove the neck rings women must find and go to a hospital to have them professionally taken off.  Unfortunately more often than not the neck rings are taken off with out the care of a doctor.   Once the rings are off the patient undergoes severe pain that typically last the duration of the recovery, which is often  several months for the neck muscles to recover.  Complications are common, in some cases, the  muscles of the neck become so weak over time that recovering women lands up by choking to death on her own tongue (there are supports that maybe given at hospitals, should the rings be removed by a doctor) often the weakened neck muscles are unable to support the weight of the head and to do so without help would result in the windpipe being crushed..  Even over months and years of healing the skeletal structure is to badly deformed and recovery is minimal.

Neck Stretching in Burma and other countries:

A disturbing trend is being seen in tourist industry in the often troubled border between Thailand  and Burma. Many women wearing the brass rings have fled their homes and in the last five years have moved to tourist frequented villages in Thailand. There are countless camps filled with refugees along the Thai Burmese border. Approximately 1.5 million people have poured into Thailand since 1962 fleeing the military dictatorship oppressing Burma.

Sadly the Padaung women  were encouraged to go across the border to Thailand. Extra income was generated by the new tourist attraction to the region. Now at these tourist villages entrance fees are in place and though the Padaung women receive a small percentage of the revenue, it is  mostly taken by a group called the  Karens (Padaung are a sub-group of the Karens). The funds collected go towards the fight against the Burmese Government.   Becasuse fo these viliges the tridation has been given new life and some significant changes have been made.  For instance: the application of the rings, in Burma at the age of five a young girl receives her first rings weighing a kilo. At ten, two more rings are added, then between ten and fifteen two more are added.  Finally at the age of 20 the final two are added.  Since this  process takes too much time to sustain the sudden rise in tourism, the process has been speeded up.  Now the first ring worn at the age of five, the second at the age of eight years old , the third at thirteen and the final two by the fifteen.   Because of this many women have opted out and now  live in the harsher conditions.

Article by:

www.attorney-spinalinjury.com

A neck ring is a band of metal worn as a symbolic adornment around the neck of women.  Some Asian and African cultures practise neck stretching with the use of these rings.  Multiple neck rings are added and worn over time to stretch the neck.  With time neck rings elongate the neck by forcing the collarbone and ribs cage down, then gradually stretching the neck muscles several inches (this takes several years).   This does two things: make the rib cage and colerbone compress, adding the the look of a longer neck and may separate the vertebrae by a marginal amount.  In fact in advanced stages the forces can cause trauma, such as occlusion of venous flow or hematoma.

The Kayan people in Myanmar and Thailand girls begin to wear neck rings when they are very young children.  As they grow so do the rings (made from brass) the more rings the more elongated the neck becomes.   In Africa the women of the Ndebele tribe in South Africa wear the neck rings to signify their marriages and wealth.

Culturally the tradition and mythology surrounding this custom of wearing neck rings is based on their concept of beauty.

An individual that has been wearing neck rings for several years will likely undergo painful difficulties with the neck muscles and pain from the weight of the rings.  Since the area beneath neck rings cannot be properly washed, dirt and crime make for a an ideal breeding ground for bacteria leaving the wearer open  to  infections.  In order to remove the neck rings women must find and go to a hospital to have them professionally taken off.  Unfortunately more often than not the neck rings are taken off with out the care of a doctor.   Once the rings are off the patient undergoes severe pain that typically last the duration of the recovery, which is often  several months for the neck muscles to recover.  Complications are common, in some cases, the  muscles of the neck become so weak over time that recovering women lands up by choking to death on her own tongue (there are supports that maybe given at hospitals, should the rings be removed by a doctor) often the weakened neck muscles are unable to support the weight of the head and to do so without help would result in the windpipe being crushed..  Even over months and years of healing the skeletal structure is to badly deformed and recovery is minimal.

Neck Stretching in Burma and other countries:

A disturbing trend is being seen in tourist industry in the often troubled border between Thailand  and Burma. Many women wearing the brass rings have fled their homes and in the last five years have moved to tourist frequented villages in Thailand. There are countless camps filled with refugees along the Thai Burmese border. Approximately 1.5 million people have poured into Thailand since 1962 fleeing the military dictatorship oppressing Burma.

Sadly the Padaung women  were encouraged to go across the border to Thailand. Extra income was generated by the new tourist attraction to the region. Now at these tourist villages entrance fees are in place and though the Padaung women receive a small percentage of the revenue, it is  mostly taken by a group called the  Karens (Padaung are a sub-group of the Karens). The funds collected go towards the fight against the Burmese Government.   Becasuse fo these viliges the tridation has been given new life and some significant changes have been made.  For instance: the application of the rings, in Burma at the age of five a young girl receives her first rings weighing a kilo. At ten, two more rings are added, then between ten and fifteen two more are added.  Finally at the age of 20 the final two are added.  Since this  process takes too much time to sustain the sudden rise in tourism, the process has been speeded up.  Now the first ring worn at the age of five, the second at the age of eight years old , the third at thirteen and the final two by the fifteen.   Because of this many women have opted out and now  live in the harsher conditions.

Article by:

www.attorney-spinalinjury.com

A neck ring is a band of metal worn as a symbolic adornment around the neck of women.  Some Asian and African cultures practise neck stretching with the use of these rings.  Multiple neck rings are added and worn over time to stretch the neck.  With time neck rings elongate the neck by forcing the collarbone and ribs cage down, then gradually stretching the neck muscles several inches (this takes several years).   This does two things: make the rib cage and colerbone compress, adding the the look of a longer neck and may separate the vertebrae by a marginal amount.  In fact in advanced stages the forces can cause trauma, such as occlusion of venous flow or hematoma.

The Kayan people in Myanmar and Thailand girls begin to wear neck rings when they are very young children.  As they grow so do the rings (made from brass) the more rings the more elongated the neck becomes.   In Africa the women of the Ndebele tribe in South Africa wear the neck rings to signify their marriages and wealth.

Culturally the tradition and mythology surrounding this custom of wearing neck rings is based on their concept of beauty.

An individual that has been wearing neck rings for several years will likely undergo painful difficulties with the neck muscles and pain from the weight of the rings.  Since the area beneath neck rings cannot be properly washed, dirt and crime make for a an ideal breeding ground for bacteria leaving the wearer open  to  infections.  In order to remove the neck rings women must find and go to a hospital to have them professionally taken off.  Unfortunately more often than not the neck rings are taken off with out the care of a doctor.   Once the rings are off the patient undergoes severe pain that typically last the duration of the recovery, which is often  several months for the neck muscles to recover.  Complications are common, in some cases, the  muscles of the neck become so weak over time that recovering women lands up by choking to death on her own tongue (there are supports that maybe given at hospitals, should the rings be removed by a doctor) often the weakened neck muscles are unable to support the weight of the head and to do so without help would result in the windpipe being crushed..  Even over months and years of healing the skeletal structure is to badly deformed and recovery is minimal.

Neck Stretching in Burma and other countries:

A disturbing trend is being seen in tourist industry in the often troubled border between Thailand  and Burma. Many women wearing the brass rings have fled their homes and in the last five years have moved to tourist frequented villages in Thailand. There are countless camps filled with refugees along the Thai Burmese border. Approximately 1.5 million people have poured into Thailand since 1962 fleeing the military dictatorship oppressing Burma.

Sadly the Padaung women  were encouraged to go across the border to Thailand. Extra income was generated by the new tourist attraction to the region. Now at these tourist villages entrance fees are in place and though the Padaung women receive a small percentage of the revenue, it is  mostly taken by a group called the  Karens (Padaung are a sub-group of the Karens). The funds collected go towards the fight against the Burmese Government.   Becasuse fo these viliges the tridation has been given new life and some significant changes have been made.  For instance: the application of the rings, in Burma at the age of five a young girl receives her first rings weighing a kilo. At ten, two more rings are added, then between ten and fifteen two more are added.  Finally at the age of 20 the final two are added.  Since this  process takes too much time to sustain the sudden rise in tourism, the process has been speeded up.  Now the first ring worn at the age of five, the second at the age of eight years old , the third at thirteen and the final two by the fifteen.   Because of this many women have opted out and now  live in the harsher conditions.

Article by:

www.attorney-spinalinjury.com

گزارش از حمایت پر شور مردم درۀ کیان ولایت بغلان از کاندیداتوری محترم حامد کرزی

روز شنبه 10 اسد 1388 کیان شهر بغلان حال و هوائی دیگری داشت جماعت گرد آمدۀ از زنان و مردان در گرد و نواح زادگاه و اقامتگاه رئیس حزب پیوند ملی افغانستان محترم الحاج سید منصور نادری که به هزاران تن میرسید جنب و جوشی ایجاد کرده بود که بیننده گان را به حیرت می انداخت همایش کم نظیر به حمایت از کاندیداتوری حامد کرزی که خود نیز در آن شرکت داشت و از جانب رئیس حزب پیوند ملی همراهی میشد و در هر گام از جانب مردم با سر دادن نعره های تکبیر و صلوات بر محمد بدرقه میگردید. ادامه

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گزارش خبری از همایش  اعضای حزب پیوند ملی و شورای مردمی اسماعیلیان افغانستان که 5 سرطان سال روان در استدیوم ورزشی برگزار شده بود

 جمعه پنج سرطان سال 1388استدیوم ورزشی کابل با حضور پر شور شهریان کابل ، حال و هوای دیگری داشت شرکت جماعت 45 الی 50 هزار نفری در حمایت از کاندیداتوری حامد کرزی که از انبوه جماعت موج میزد. گرد هم آئی کم نظیر که حضور زنان در آن چشمگیر مینمود.همایش باشکوهی با شرکت جمعی از اعضای حزب پیوند ملی و شورای مردمی اسماعیلیان افغانستان هواخواهان و دوستان شخصی الحاج سید منصور نادری که با درایت کمیته انتظامات انجمن جوانان حزب اداره وکنترول میشد. ادامه

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تياتر حماسی حجت خراسان به کارگردانی استاد بيسد (پدرتياتر افغانستان) اجراء شد

پنجشنبه، 21 جوزا 1388

با عرض سلام و ادب خدمت خواننده گان گرامی!

کانون فرهنگی حکيم ناصرخسروبلخی به پيشواز افتتاح دفتری مرکزی و کتابخانۀ عامه خويش در سال جاری، بروز پنجشنبه 21 جوزا 1388 هجری خورشيدی نمايشنامۀ ی را تحت عنوان (تياتر حماسی حجت خراسان) در تالار ليسه عالی استقلال به نمايش گذاشت. اين نمايشنامه که به رهبری و کارگردانی استاد عبدالقيوم بيسد، چهره شناخته شده هنر و پدر تياتر افغانستان و جوانان تازه کار انجمن تياتر کانون که برای اولين بار بالای ستيژ ظاهر شده بودند اجرا شد، و در حقيقت بيان کنندۀ قسمت از زنده گی پربار و پر مشقت حکيم، فرزانۀ بلخ، ناصر خسرو قباديانی بود، که چشم و افکار صدها هموطن هنردوست مارا بخود جلب نمود. ادامه

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سيد منصور نادری

 

سيد منصور نادری در سال 1315 در يك خانواده منور روحاني چشم به جهان گشوده. ابتداء زندگي در زادگاهش در پهلوي پدر دانشمند، رهبر مذهـبي، شاعر و مؤلف 54 جلد كتاب تعليم و تربيه يافته و از علوم متداول عصر خود مستفيد گرديدند. ايشان از كودكي تيز هوش،با تدبير تحول پسند، مسؤوليت پذير، سخي طبع و خادم جماعت و اجتماع بود و مانند پدر بزرگوار شان از قريحة شعر بر خوردار است.او در عقيده خويش اسماعليه نزاري آقاخاني ميباشد.سيد منصور نادری از ايام جواني به اينطرف علاقه خاص به خدمتگزاري به مردم داشته و پيرو آيين جوانمردي ميباشد. ازآغاز زندگـي در سيمايش شجاعت و درگفتار و كردارش صداقت هويدا و آشكار است.در سال 1336 خورشيدي شامل وظيفة مقدس عسكري گرديده در سال 1338 خورشيدي آنرا  به پايان رسانيـد. موصوف  مرد شمشير و قلم داراي افكار سياسي و انديشه فرهنگـي بوده، عدالت پسند ميباشدکه بدين ملحوظ، از محبوبيت خاصی ميان مردم برخوردار بوده، پدرش اكثر صلاحيت هاي امور مردمي را به او محول مي ساخت؛ تا  عدالت را تطبيق و در خدمت مردم باشد. ::ادامه::

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کــيــان

كيان درهء است درسي كيلو متري غرب ولسوالي دوشي ولايت بغلان ، مردمانيكه  در آن دره زيست دارند سادات و هزاره ها ميباشند . از آن جمله يك خانوادهء سادات حسيني  نسب بوده  ايشان از كشور  عراق به ايران و از آنجا به افغانستان  مهاجرت نموده پدر جد شان بنـام ابدال صاحب ياد ميشود . اولادهء ابدال هميشه  در طول تاريخ طرف احترام و اغراز مردم قرار داشته و ايشان دربين جامعه به صداقت، ايمانداري و دلسوز مردم مشهور بوده حتي مردمان غير اسماعيلي هم به ايشان احترام داشته و دارد. شاه عبدالهادي  نوهء ابدال  صاحب بگمان اغلب در دورهء امير شيرعلي خان در درهءكيان امرار حيات مي نموده  توسط اسماعيليان آن ديار وديگـر نواحي شمال وادار گرديد تا خدمت امام عصر يعني حضرت  شاه حسن علي آغاخان اول شرف ياب گردند.و دربارهء نمايندهء امام  زمان در افغانستان  عرض مردم  را تقديم  بدارند، چون قبل از شاه عبداهادي از مردمان هند بر تا نوي نمايندهء امام زمان  در افغانستان كه فرهنگ و رسوم  ايشان  با مردم  افغانستان  هــم خواني نداشت  و براي اسماعيليه افغانستان مشكل افزا بود بدين ملحوظ  براي  شاه عبدالهادي پول جمـع  آوري نموده ايشان را خدمت  امام  زمان يعني  مولانا شاه حسن علي كه در  شهر كرمان  ايران متوطن بودند اعزام داشتند و آنحضرت  حضوري مبارك  امام زمان  شرفياب  گرديدند كه بعد از كسب فرمان  مكي گيري مرخص گرديده  به افغانستان  برگشتند تا زمان  حيات خويش بخوبي با جماعت گذاره و رفتار نيك  نموده روز  بروز مردم را به شاهــراه  حقيقت رهنمائي و هدايت  ميفرمودند. :: ادامه ::

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Algunas lecturas recientes me han llevado a analizar el papel de la imagen turística de los destinos y la experiencia del choque cultural entre huéspedes y anfitriones. Vayamos por partes.

Obvio es que no viaja uno cuanto quiere y se añade además que cuando lo hago, tal como recomendase Robert Smithson me dejo llevar más por el azar que por las indicaciones de las guías turísticas de turno. Más bien acudo a buscar información práctica y precisa en relación con mis intereses personales. Pero en este caso, y tras leer este verano un reportaje y otros textos en el diario EL PAIS sobre la imagen que las guías turísticas contribuyen a forjar en los turistas que visitan España (imaginen la retahíla: el lugar donde se leen menos periódicos de Europa, donde el jamón se considera parte de la dieta vegetariana, donde sacan a pasear a Dios con cualquier pretexto…), cayó luego vía BlOG DE VIAJES, el enlace con l tesis doctoral de Mª Cecilia Palacios, “La mirada de los otros”, donde reflexiona sobre la construcción de la ciudad y los habitantes de Buenos Aires por las guías turísticas internacionales. Algunos conceptos introducidos en la primera parte de la tesina, me han parecido interesantes para relatarlos en esta nota:

- Las guías turísticas son mediaciones sociales que representan la realidad, eligiendo una explicación particular y no otra. Un análisis crítico de éstas debe posicionarse ante las argumentaciones elegidas en la guía. La interpretación del lugar que representan, conlleva un proceso ideológico y socio-cognitivo en busca de determinadas significaciones.

- Las guías turísticas en tanto que herederas de la creación de imagen romántica de los lugares visitados, se dedican abiertamente a mostrar su “autenticidad”, de una realidad tal cual el turista debiera percibir y vivir.

- Cada guía lleva a cabo su objetivo de explicación del mundo con su retórica y estilo propio, siguiendo la estela descrita desde la antropología del consumo respecto a dos premisas que aunque paradójicas, se complementan: la homogeneización interna de la cultura por un lado, y por otro, la necesaria atracción étnica de ciertos grupos.

- La hipótesis bajo las que en concreto se construyen las guías de Buenos Aires –y no parece ser un enfoque excepcional-, es la visión eurocéntrica, europeísta y norteamericana, conforme a la procedencia mayoritaria de sus lectores. Una Buenos Aires “casi” europea, dispuesta a construir la alteridad y la identidad basada en una visión subjetiva del destino, con las contradicciones, tensiones y ocultaciones consiguientes.

Paralelamente a la construcción de la imagen viajera de los destinos, el choque cultural entre habitantes y turistas ha sido un tema al que también ha prestado atención la antropología turística. En su día escribí respecto unas notas respecto al  choque-cultural, que ahora recupero, al conocer la denuncia hecha por Tourism Concern, sobre la situación en la que se hallan los refugiados birmanos Padaung, también conocidos como los “Kayan”. Sin derechos  humanos que les protejan e impedidos de reasentarse fuera del país, éstos son víctimas de las autoridades y operadores turísticos tailandeses, país donde se refugiaron hace dos décadas y donde son usados como atracción turística debido al interés que levantan en los turistas los vistosos aros de metal que llevan algunas mujeres y jóvenes. Convertidos en un verdadero Human Zoo, ahora denunciado en un documental que relata la situación de esta población. Las mujeres que portan los largos aros de latón reciben una media de 24 £ al mes en la estación turística alta –un turista paga 4 £ por a visita a los poblados-, en tanto que el resto de la población no recibe nada y sobreviven gracias a la ayuda humanitaria. El gobierno tailandés controla el dinero ingresado repartiéndose los beneficios con los touroperadores, e impidiendo cualquier posibilidad laboral o de realojamiento a esta población al negarle los derechos de refugiados. Algunas mujeres del poblado han comenzado a rebelarse ente esta explotación y Naciones Unidas junto a algunas ONGs han denunciado la situación.

msn programinin amacı şarkı dinlerken msn de ne dinliyorum özelliğinin yazdığı yere istediğiniz iletiyi yazmanızı sağlar.
yani istediğin msn nickinizi oraya yazabilirsiniz.
ilk yapmamız gereken ne dinliyorum özelliğini aktif hale getirin.Resimde gördüğünüz gibi boşluğa istediğiniz yazıyı yazın sonra ‘Medio’ yu seçin sonrada ‘Activar’ a tıklayın bu kadar basitİşte böyle gözükecek…
NOT=normalde mavi çıkar ama bende siyah çıkmış

MSN’de Kayan Yazı (Combomix – Nickmatic – Messmatick)

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.Ewet arkadaşlar bu programın amacı müzik dinlerken msninizde kişisel iletinin yerine çıkan yazının yerine istediğiniz şeyi yazmak…Öncelikle ne dinliyorum özelliğini aktif hale getirin.Resimde gördüğünüz gibi boşluğa istediğiniz yazıyı yazın sonra ‘Medio’ yu seçin sonrada ‘Activar’ a tıklayın bu kadar basit…İşte böyle gözükecek…NOT=Benim msn skinimden dolayı yazı siyah çıkmıştır normalde mavi çıkar yani aynı şarkı dinlerken çıktığı gibi...

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