We are Kayan Youths from Myanmar,US,Thailand, Philippines,Singapore and Malaysia. we are developing this website to collect information about kayan and to upload information, videos,articles etc...For your criticisms, comments and suggestions please contact kayanhill@gmail.com. Thanks for visiting. Tariba nathu Pupra.
Unity is defined as the state of being undivided or unbroken completeness or totality with nothing wanting. It is the smallest whole numeral representation. It has the quality of being united into one.
Khu ngo and Thut Pi cook Dyanpli in Singapore
Unity can denote a combining of all the parts, elements and individuals into an effective whole. It is applicable to people and objects forming whole notions of any concept.
Dyanpli is always compare with unity in kayan land because they have similarity. Kayan assume Dyanpli as a togetherness. Dyanpli is compose of rice and Meat. The best rice for Dyanpli is rice from hill side. Those rice are sticky and perfect for Dyanpli. It is better than the rice from irrigation farm.
To cook Dyanpli a big cauldron(big pan) is needed. It is place on three stone. Three stones are used as the stands for cauldron. The best firewood are selected to cook Dyanpli. Chopped beefs are boiled first. The chef put rice and mix with meats. Rice must be mixed always to avoid over cook. The ingredient are ginger, pounding chili(ta hai yu i ) and lemon grass(myau hai). The flavor of Dyanpli is unbeatable by any flavor of other kinds of soup. The appearance of Dyanpli is different from soup because there is no liquid. It is only rice and meats.
Without Dyanpli, a feast is incomplete. The taste of Dyanpli has nourished us and the meaning of Dyanpli has inspired us. We are only 402,000 while Myanmar population is 59,000,000. It is only 0.68 percent. But wherever we are, from Kayan Land or foreigner land, we can be with Kayan in any form. Let us stick together and be united. Guard our land , raise our flag and write down our name KAYAN. Show the world that we are strong.
Christmas in the Philippines is a festivity, which starts as early as September. It is the longest and merriest fiesta in the whole biosphere and time for family, sharing and good food.
It is a celebration of devotion and giving of thanks to Jesus Christ. A number of radio stations and shopping malls start playing Christmas carol in the beginning of September, while shoppers start on a spree for the December holidays. GMA news countdowns days left to Christmas every night. Christmas light makers and firework maker are preparing for Christmas. These show the importance of the celebration of the birth of Christ to Filipinos.
The Philippines is the only Asian country where Christians predominate. Majority of its people are Roman Catholic. Christmas, therefore, is an extremely important and revered holiday for most Filipinos. It is a time for family, for sharing, for giving, and a time for food, fun, and friendship.
To most Filipinos, Christmas is the most anticipated fiesta of the year and is celebrated accordingly. The splendid climate of this tropical island nation, the abundance and beauty of its flowers, and lovely landscape, its multitude of culinary delights, and above all its warm-hearted people with their true devotion to family and faith all contribute to a holiday celebrated in the true Philippines fiesta tradition. >>>read more(pha kla more)
The dramatic parting of the Red Sea for the Israelites is perhaps the most spectacular miracle described in the Old Testament.
An artist's impression showing how a strong wind could have pushed back waters from two ancient basins, a lagoon (left) and a river (right), and led to the Biblical account of the parting of the Red Sea
Now scientists believe it may actually have happened - although it owed more to Mother Nature than to Moses.
A computer simulation suggests that a powerful east wind, blowing for 12 hours overnight, could have driven back shallow waters for four hours allowing a crossing in an area near that depicted in Exodus. In the biblical account, which was given the Hollywood treatment in Charlton Heston's epic The Ten Commandments, Moses and the Israelites were trapped between the Pharaoh's advancing chariots and the sea.
Thanks to divine intervention, a mighty east wind blows all night, splitting the waters to leave a passage of dry land with walls of water on both sides.
Other theories to explain the parting of the Red Sea
Several previous theories have been put forward to explain the parting of the Red Sea.
One involved a tsunami, which can cause a body of water to retreat and then advance rapidly.
But such an event would not have caused the gradual overnight divide of the waters as described in the Bible, or been so associated with winds.
Other experts have focused on a phenomenon linked to strong persistent winds known as 'wind setdown' which can lower water levels in one area while piling up water downwind.
One study found that winds blowing from the north-west at a near-hurricane force of 74mph could in theory have exposed an underwater reef near the present-day Suez Canal, providing a walkable land passage.
The fleeing Israelites make their escape, but when the Pharaoh's army tries to pursue them the waters come crashing back and drown the soldiers.
Scientists believe the likely location of the 'miracle' was not the Red Sea, but a nearby spot in the Nile Delta region where an ancient river is believed to have merged with a coastal lagoon. Analysis of archaeological records, satellite measurements and maps allowed the researchers to estimate the water flow and depth at the site 3,000 years ago. An ocean computer model was then used to simulate-the impact of a strong wind on the 6ft deep waters.
The scientists found an east wind of 63 mph blowing for 12 hours would have driven the waters back, both into the lake and the river channel. This would have created a land bridge about two miles long and three miles wide lasting four hours.
The waters really would have been parted, with barriers of water raised on both sides of the newly exposed mud flats.
As soon as the winds dropped, the waters would have rushed back, much like a tidal bore.
Anyone stranded on the mud would have been at risk of drowning, said the scientists, whose findings were reported in the online journal Public Library of Science ONE.
Lead researcher Carl Drews, from the National Centre for Atmospheric Research in Boulder, Colorado, said: 'People have always been fascinated by this Exodus story, wondering if it comes from historical facts. What this study shows is that the description of the waters parting indeed has a basis in physical laws.
'The parting of the waters can be understood through fluid dynamics. The wind moves the water in a way that's in accordance with physical laws, creating a safe passage with water on two sides and then abruptly allowing the water to rush back in.'
An old drawing showing Moses parting the Red Sea
The computer simulations showed dry land could also have been exposed at two other nearby sites during a wind storm.
Those events did not fit so well with the Biblical account, since both involved a single body of water getting pushed to one side rather than being parted.
Previous theories have been put forward to explain the parting of the Red Sea. One involved a tsunami, which can cause a body of water to retreat and then advance rapidly. But such an event would not have caused the gradual overnight divide as described in the Bible, or been so associated with winds.
Miracle: Charlton Heston as Moses in The Ten Commandments
Early 1980, the Kayan marry very early, almost invariably in their teens. Marriage can be brought about in three ways
a couple of Lahwi
1. by arrangement between the parents 2. by arrangement between the parties(couple) 3. by the service of their unties, uncles or a person who go between(pra pao ba). Period to 1960, marriages arrange by parents or by a go between are common. Marriage was arranged by a go between when two parties were not from the same village. Most of girls and boys get to know each other at festival.
There was no dating, not cuddling and no kissing. The love making is quite formal, in appearance at any rate. It is done in the gloaming, to hour called lads-go-courting time. The youth comes to the girl house with his friends. They brought their old tradition guitar and sang songs. The girl then entertained them with kayan tradition wine which is drunk with a straw. There is no individual straw. All used the same straw to drink wine. When a boy ask girl to marry him, usually the girl tell him to talk with her parents. After the parents of boy know the relationship or the situation between their children, they pay a formal visit to the girl house and talk about the relationship between their children with the parents of girl and if the parents of girl accept, marriage is arranged.
Bride price is usually some hundred of silver coins, cows, pigs and many pots of wine. Kayan get marriage in the church since 1900. Buddhist Kayan and Kan Kwan get marriage in front of Monk, Pagoda or elders. Kayan do not marry for money, they marry to have children. The common blessing from elders is “may God bless you and have many children”. Divorce is very rare. Average number of children in a family is six. Some have children up to 18. Polygamy is not allowed and incest is strongly prohibited.
No one should marry his/her uncles of unties as well as their niece or nephew because they are not from the same line. In kayan it is called swebo or swe co dawn. The forbidding of getting marriage of swebo has troubled many couples to Kayan lovers. Those who committed these prohibiting will have to get out from the village. They are rejected from the village.
Kayan do not called their wives honey, baby or sweetheart but they called their wives Mao ru or Mao Pra mean dirty woman and old woman. The kayan women also call their husbands Pa ru or Pa Pra which mean dirty Man and Old man. But these calling is a kind of sweet expression that kayan married couple like to call each other.
Kayan do not divorce easily but love each other faithfully. They keep their promise of marriage forever.
Yoga refers to traditional physical and mental disciplines that originated in India. The word is associated with meditative practices in Hinduism, Buddhism and
Standing Forward Bend
Jainism. Within Hinduism, it also refers to one of the six orthodox (āstika) schools of Hindu philosophy, and to the goal towards which that school directs its practices. In Jainism, yoga is the sum total of all activities — mental, verbal and physical.
Asana is a body position, typically associatedwith the practice of Yoga, intended primarily to restore and maintain a practitioner's well-being, improve the body's flexibility and vitality, and promote the ability to remain in seated meditation for extended periods. These are widely known as Yoga postures or Yoga positions, which are currently practiced for exercise and as alternate medicine. Yoga is a meditative of Hinduism. Can we Christian practice it?
Yes. Yoga is not a Religion it is a method of meditation at the same time doing exercises.
What are the benefits?
It refreshes your mind and spirit. Relax your body. It • improve physical health and quality of life measures in the elderly • improve diabetes management • reduce sleep disturbances • reduce hypertension
It helps you become more aware of your body's posture, alignment and patterns of movement. It makes the body more flexible and helps you relax even in the midst of a stress stricken environment. This is one of the foremost reasons why people want to start Practicing Yoga - to feel fitter, be more energetic, be happier and peaceful.
There is a discussion about a topic, Why some Kayan females dont want to wear neck rings?on Kayan Online forum. Majority of Kayan youths do not want kayan young women wear neck ring. The major reason is it affected their education and the only way to bring out kayan from the place where people said human zoo is let the children study and learn to escape. Some people think they need to wear neck ring to maintain kayan culture.
On Kayan Online forum, a kayan student, Titus, who is studying in Manila said“not wearing neck rings is not equal to throwing away our kayan identity or culture at all”. On the other hand, Naing Oo who is a Oversea Kayan Worker(OKW) add “according to this modern world and Kayan should focus on education but we understand that those who stay wear it mean they are still behind and force to wear by their parents”. Actually they are also forced by business man or local government in Thailand. In Thailand Kayan women are control by local business men and government. Musar, who is kayan, was not allowed to go to where she could receive a high school education. She proceeded to strip off her rings in 2005 and left her village to pursue an education.
Other young women told similar stories. "I can't go out from the village. There is neither freedom nor basic rights living in the village," said 16-year-old Mu Thaung, speaking of life wearing the rings. Until recently, she had studied at a Karenni high school. "The main reason to take off my rings was to be able to further my education freely."
"If we continue to wear these rings, we will not have any choices about what we want to be in the future. Now I am studying at [a Karenni] leadership school. If I tried to study outside the village wearing these rings, local authorities would never allow it," said 22 year-old Mu Youg, who stripped off her rings just last year. "What I want to do is to continue my studies. After I have finished studying, I would like to share what I have learnt with my people. This is my ambition," she said.
Recently more than 10 long-neck girls have gone to high school outside their villages. But life for these students is not easy with their necks bared.
The girls always feel afraid of the local authorities and tour operators who control the villages. Some have been forced to put the rings back on by local Thai businessmen. After wearing the rings for about 15 years, Mu Paw Paw (not her real name) stripped off her rings in order to be able to live a normal life. She said: "The rings are a prison."
But a Thai businesswoman, who controlled Hway Su Thao, where Paw Paw lived, tried to force Paw Paw to put the rings back on. When Paw Paw refused, the woman kicked her out of the village.
"I didn't want them to control me," said Paw Paw. Using her basic English, Paw Paw got a job in Mae Hong Son. She managed to stand on her own two feet without relying on the tourist business in her village. However, she said: "The best thing would be to maintain the traditions and to be free too."
As we are Kayan, we should encourage them to let their children study as other whenever we meet them. Some of young women take away their neck ring and study in the college. Education is the only way that we can save our Kayan children. “Not wearing neck ring does not mean forgetting our culture” said Khu Fumai.
Once upon a time, there was a Kayan hunter in Han lo Du village. He was khu Nwe Du Phan, who was 40, short with red skin, big chest and strong muscle but weak eyes. Usually, He hunted with other villagers but this time he went to jungle alone for hunting. There was a spreading rumor about 12 feet long tiger. He feel scary but keep on going to the deep jungle and remind himself that he is a real hunter. Accidentally, he met a tiger at a corner of a very narrow path. Both of them were scare and shout loudly.
Khu Nwe Du Phan run away to the north while the tiger run to the south. He hid under a tree quietly, hearing nothing except his (200 beats per minute) beating heart. Normally, human heart beating is 72 beats per minute(bpm). After a few minutes, he noticed that his pants were warm and wet due to accident urinating. With his 62 years old loaded rifle, he move back to the point where he met the tiger slowly slowly and slowly. Finally he found out some piles of tiger shit. Tiger shit was still hot and evaporating as his pants were still warm and wet. he realized both of them experienced the same.
Earlier 1900, Mong Pai was ruled by Sawbwas. Sawbwa is chief of a State, a rank lower than the king but the head or the Chief of a state. The area of Mong Pai division is 660 square miles. The Population was19,358 in 1880. Now the population of Mong Pai region is more than 100,000. The earliest Sawbwa who is discribed in the history is Hkun Ping-nga. He was born in 1881 and he is a Buddhist. The Mong Pai state is for a great part a mass of hills but there is a fair amount of rice land along Nam Hpilu. Nam means river in Shan language. The population of Mong Pai state is very mixed and includes Kayan, Shan as well as Taungthu(Pa-O). The Capital of Mong Pai is Kaung-i, lies in the hills some miles from the Hpilu River but Hpaikon city(Phekon) on that stream is the chief place in the Mong Pai State. Phekon city is the capital city of Kayan now.
If you have some Kayan songs album or new released Kayan songs to share,please contact Kayan youth at kayanhill@gmail.com. we need more Kayan songs. Tariba na.
Thwi tabatha
Khoon Ba's Kayan Amyothalay Kyanaw
Han O Songs
La Kya Songs
Phekon1 Songs
Phekon2 Songs
Kamai Songs
Something wrong with Han Bu songs,sorry for not functioning. Han Bu Songs
The principal agricultural crop is paddy, though ground-nut, maize, cotton, soya bean, sugar-cane, wheat and butter bean are also grown. The mainstays of agricultural are the Ngwedaung Dam and Mobye Dam. Most of the kayan in Demosho township are farmers, growing paddy twice a year with irrigation from Ngwedaung dam while kayan from Phekon township are growing paddy by the irrigation from Mobye Dam.
Resources
The Forest Reserves of Kayan region produce such valuable woods as teak, pyinkado, ingyin, padauk, thitkado, thitya, pyinma, pine and yingat. These resources are at the western Padaung( west Kayan region).
U Mar Ko Ban is one of Kayan Political Leader. He is the founder and leader of Democratic Organization for Kayan National Unity(DOKNU) party. He found this party in 1989 and he was elected by Kayan for a representative of Phekon. Currently he is exiled and a member of NCUB(National Council of the Union of Burma).
U Yu Gin(eugine)
U Yu Gin is the leader of Kayan National Party which he found in 2010 and he is preparing for this coming election 2010. His KNP is planning to contest in South Shan State(Phekon), Kayah state(Demosoe), Karen State(Tantaung tsp) and Mandalay division, east of the Naypyidaw where many Kayan people live.
Tyan Lan sou pa myan Kayan K.A.Y.A.N (click play icon)
This blog is still under construction. This Blog is a new blog for Kayan. Kayan news and Articles will be posted soon. Tariba na han.
>>>read more(pha kla more)
Kayan Online,Kayan bata Kayan has been raising Kayan flag and Kayan name on world wide web for some years successfully. With the 923 members, estimate 600 plus are kayan while 200 are our brothers Karennie and Karen.The rest are guessed to be other from Myanmar and foreigner. We are supporting Kayan Online, Kayan bata Kayan.
Over View of Myanmar Catholic History Christianity reached Myanmar (formerly Burma) in 1500, but evangelization proper began in 1722 when the Holy See entrusted the region to the Barnabites. But it was difficult to spread the Gospel because the Burmese were almost all convinced Buddhists. In the mid 19th century missionaries from France (MEP Paris Foreign Missions) and Italy (PIME Pontifical Missionary Institute) were more successful among the numerous ethnic groups marginalised by Burmese society.
The two world wars brought upheaval which affected both the people and the missionaries. But nonetheless in 1955 the hierarchy was established. In 1965, following a coup by Ne Win who the set up of a socialist republic – Catholic mission schools and hospitals were nationalised. Foreign missionaries who had entered the country after 1948 were expelled. Since that time only one or two have been allowed to return. This was the start of a period of isolation for Burma and for the Church in that country. In 1961 Buddhism was proclaimed the state religion and people converting to another religion were to be charged with treason. But evangelisation continues, making progress among the Shan Karen, Kayan, Lahu, Akka Mon and Kachin tribes.
Today, out of a population of 45.9 million there are 521, 000 Catholics gathered in 12 dioceses and 252 parishes. There are 21(3 archbishops and 18 bishops), 429 priests (401 diocesan and 28 Religious); there are 65 Brothers, 1,049 Sisters and 204 major seminarians.
Catholic Movement to Kayan Region
According to Khu kayan, Kayans have been convented to Christianity since 1722. In the year 1858, when the Christian missionary Catholic priest "Bigandat" got to Taungu, he found out that some of the Kayan had already become Christians. In 1868, Catholic priests got to 'Laketho', when the Geba lived for missionary works. Since that time, some Geba began to profess Christianity. The priests who had preached on Christianity were 'Bidefi', 'Tonar Torel', 'Cabon' and 'Tangress Conti', who were sent by the priest 'Bigandat'.
In 1870, Catholic priests made Taungu their missionary, head quarters and sent the priest 'Bifi' to the lands of the Kayah to carry out the extensive missionary duties. During that period, the priest 'Cabon' was at 'Laketho', during his missionary works. Later the priest Tonar Torel came to help the priest 'Cabon' with his works. They did the missionary work in the region where the Geba and Gekho lived. Due to their intensive missionary work, in the years between 1873 and 1876, the Geba and the Gekho became Christians.
While during their missionary duty, as there was still no literature for the Kayah, the priest G.Contic invented the literature of the Geba, in which language and written form, the books of prayers and songs for the choir were invented.
In 1890, the head priest 'Bigandat' at Yangon made the priest Tonan Torel the head of the group of priest at Taungu. But Tonan Torel handed over his duty to the priest 'G. Conti' and travelled along the Kayah mountainous regions, doing missionary work. Due to these priests, some of the Kayah, Kayan La-whi, Kayan Ka-ngan, and Kayan Ka-dot became Christians.
In 1909, the priest Tonan Tore died and the priest 'Se Grada' succeeded to his place. During time of 'Se Grada', the number of Christians among the Kayan increased a lot. The Reverend Se Grada made tours yearly in the region, extending missionary branches at suitable places, for each of which a priest was assigned to do missionary work. Thus extended missionary branches were founded in 1915 in Hli-thar-saw, in 1916 in Decmoso, in 1928 in Daw Rauk Khu and in 1933 in Loikaw.
The following are detail histories of dioceses where Kayan are settling.
Kayan’s traditional religion is called Kan Khwan, and has been practiced since the people migrated from Mongolia during the Bronze Age.It includes the belief that the Kayan people are the result of a union between a female dragon and a male human/angel hybrid.
The major religious festival is the 3-day Kay Htein Bo festival, which commemorates the belief that the creator god gave form to the world by planting a small post in the ground. During this festival, held in late March or early April, a Kay Htoe Boe pole is erected and participants dance around the pole.
This festival is held to venerate the eternal god and creator messengers, to give thanks for blessings during the year, to appeal for forgiveness, and pray for rain. It is also an opportunity for Kayan from different villages to come together to maintain the solidarity of the tribe.
The Kayan have a strong belief in augury and nothing is done without reference to some form of divination, including breaking thatch grass, but most importantly consulting the chicken bones(in Burmese it is called kyet yoe htoe).
In present times the annual Kay Htein Bo festival is always accompanied by a reading of the chicken bones to predict the year ahead. Fowl bone prognostication can be witnessed in the Kayan villages in Thailand’s Mae Hong Son province during the annual festival and during “Cleansing Ceremonies” which are held when a family has encountered ill fortune. Dreams are also used to make predictions.
Statistics published in 2004
Statistics published in 2004 lists 306 Kayan villages, out of which 209 are Roman Catholic, 19 Kan Khwan, 32 Baptist, 44 Buddhist and 2 Byamaso.
Taungngu Diocese is, in the middle part of Myanmar and the area of the diocese is 49,600 square kilometers.
Population Ethnic Groups in the diocesan territory are: Gheba Kayins, Ghekho Kayins, Sgaw Kayins, Bwe Kayins, Sokhu Kayins, Burmese, Indians, Chinese, few Kayahs, few Kayaws and few Shans. Transportation Taungngu Diocese coveres low land areas and high land areas. In the low land there is a railway passing through from south to north and car roads are mainly used for transportations. There is a rough car road passing the high land from south to north east. Traveling on foot is still a main way of transportation in high land.
Education The literacy rate in the diocesan territory is about 75 percent.
Cultural Dimension The tribal groups are much interested in music songs and dances. They are to be praised for their natural talents in singing, dancing and playing of musical instruments.
Brief History 1868 - Arrival of PIME Missionaries, they took charge of Eastern Burma, were stationed in Taungngu 1870 - Apostolic Prefecture of Eastern Burma erected 1890 - Vicariate Apostolic of Taungngu erected 1950 - Kyaingtong was taken from the Vicariate of Taungngu and raised to that of Vicariate Apostolic of Kengtung (Kyaingtong) 1955 - Diocese of Taungngu erected 1961 - Division of the Diocese of Taungngu and Diocese of Taunggyi
Bishop Bigandet's first tour of the country brought him to Taungngu on Jan. 17, 1857. Father George D'Cruz had been there for about one year as chaplain to soldiers established there. Apart from soldiers, there was hardly a Catholic in town.
The first priests of the Milan Foreign Missions Society, PIME arrived in 1868.They found a station with two catechists at Leitho and about 150 Catholics - apart from the soldiers - in town and in the countryside. Father Eugene Biffi, Father Rocco Tornatore, Father Carbone and Father Conti were the first missionaries.
PIME Bishops who ruled the Prefecture of Eastern Burma • Msgr. Eugene Biffi, PIME (1870 -1881) • Father Tancredi Conti, PIME (1882 - 1889) • Father Rocco Tornatore, PIME (1889 - 1908) In 1890, Taungngu was raised to the status of Vicariate Apostolic and Msgr. Rocco, the Prefect was consecrated by Bishop Bigandet on the occasion of the solemn of the Cathedral of Mandalay.
On Jan. 26, 1908 Bishop Rocco died in Yado and was buried in Leiktho. On Jan. 24, 1909, Bishop Emmanuele Sagrada was consecrated and worked more than 30 years and died in 1939. Bishop Alfredo was consecrated in 1937 when Bishop Sagrada retired and succeeded him as Vicar Apostolic of Taungngu. In 1950, Kyaingtong was separated from the Vicariate Apostolic of Taungngu and raised to Vicar Apostolic of Kyaingtong and Fr. Guercillena became the first Vicar Apostolic of Kyaingtong.
On Jan. 1, 1955, the Vicariate Apostolic of Taungngu was elevated to the status of a diocese with Bishop A. Lanfraconi as first residential Bishop. In 1959 Bishop A. Lanfraconi returned to Italy for medical treatment and died there in November 1959. The diocese was ruled by Vicar Capitular Msgr. Pasquale Ziello, PIME from 1959 to 1961.
In March 1961, the Diocese was divided into a southern part namedTaungngu Diocese and a northern part called Taunggyi Diocese. T Bishop of Taungngu Msgr. Sebastian U Shwe Yauk was consecrated on May 21that year by Pope John XXIII in Rome and he ruled the diocese for 27 years. On June 4, 1984, Father Isaac Danu was appointed Auxiliary Bishop of Taungngu and then consecrated on Jan. 17, 1985 at Leiktho Takone by Bishop Sebastian U Shwe Yauk. Bishop Sebastian U Shwe Yauk died on July 13, 1988. Bishop Isaac was appointed Administrator of the Diocese on July 18, 1988 and he was nominated Bishop of Taungngu on Sept. 20, 1989.
Vision A diocese of evangelization and unity led by model and competent leaders in practicing deep spiritual Life and promoting holistic development in communion with others.
Mission We the people of Taungngu diocese, commit to: • Mature and prayerful life, self-sacrificing and witnessing our faith to be model to others under guidance of the Church and obedience to civil laws. • Proclaim, preach and teach the Good News of salvation of mankind with perseverance and redemptive love of Christ, harmonious relationship with other religions in sharing our faith and common beliefs. • Spiritual, technical, social and leadership formation relevant to our program, services and relative to Church social teachings. • Uplift the living standard of the poor and the needy through education and promoting abilities in using and sustaining community resources. >>>read more(pha kla more)
Pekhon diocese is situated in the southern part of Shan State, in eastern Myanmar. There are five townships in the diocese. They are Pekhon, Pinlaung, Naungtaya, Hsi Hseng and Mawkmai. The diocese covers an area of about (16,240 square kilometers), and is mostly hilly and mountainous. It borders Taunggyi diocese in the east and north, Mandalay diocese in the west, Loikaw diocese in the south and Taungngu diocese in the southwest. The population in the diocese is about 235,000. Buddhism is the predominant religion whereas Christianity, animism and a few other religions are the in the minority. Ethinic minorities are the Shan, Paoh, Intha, Kayan, Kayah and Lisu. The diocese was originally part of the Archdiocese of Taunggyi, Evangelization works started in the late 19th century by PIME Missionaries. The mission territory was made a diocese by Pope Benedict XVI on Dec. 15, 2005, as a suffragan of Taunggyi archdiocese.It was inaugurated as a new diocese by Monsignor Salvatore Pennacchio, Apostolic Delegate to the Union of Myanmar, on April 1, 2006. Monsignor Peter Hla, who was elected Auxiliary Bishop of Taunggyi in 2001, was installed its first bishop on the same day.
Vicar Foranes (Zonal areas) • Pekhon Zone 1. Pekhon 2. Mobye 3. Kuntha 4. Lunke 5. Hsi Hseng • Santa Maria Zone 1. Santa Maria 2. Hwarikhu 3. Han-O 4. Nanki
Loikaw Diocese located in Kayah State, is the smallest of all 14 States and Divisions in Myanmar. It covers an area of 4,500 square miles, mostly hills and mountains. It borders to Thailand in the East, Shan State in the North, and Karen State in the West and South.
Population The population of Kayah State is about 310, 000 resulting in an average population density of 17 persons per square kilometer. About three quarters of the population are ethnic minority groups: Kayan, Kayaw, Kayah, etc., while the remaining quarter are Burmese, Shan and Kayin.
Religion Christianity and Buddhism are the two dominant religions in Kayah State. This place is regarded as the stronghold of Catholicism in Myanmar. Efforts have been made to reach out or have dialogue with people of other religions.
Brief History The 20 years old history of Loikaw Diocese actually began with the arrival of zealous, self-sacrificing and lifelong dedicated PIME Missionaries in 1868. All present areas of the dioceses of Taungngu, Taunggyi, Kengtong, Lashio and Loikaw have been almost exclusively evangelized by PIME apostles out of whom at least four priests died a martyr's death, many preferred and actually laid down their lives in the missionary lands.
It is recorded that Father Antonio Cazzuloni, PIME, was the first missionary to have visited and resided in Solyaku, 20 miles from Loikaw in 1893. From there, missionary activities were extended to Yado, Hoya, Dorawkhu, Moso, Ghekaw, Dolasaw, Mawchi, Shadaw, Taunggyi and Kengtong as part of Taungngu Diocese.
In 1960, the diocese of Taunggyi inclusive of the whole Kayah State was established with territories taken from Taungngu Diocese. The tireless efforts of the first Bishop, Msgr. J.B. Gobatto, produced abundance of Catholics, priests and religious and it was felt that Kayah State with Loikaw as capital was ready to be a diocese on her own.
The prophetic vision of Father Paolo Manna (a candidate to sainthood) in 1907 that Loikaw should be established as a center from which to expand the evangelization works in the whole of Kayah State came true on April 22, 1989, when Pope John Paul II erected the diocese of Loikaw and created its first Bishop Msgr. Sotero Phamo from Kayah soil.
Establishment Loikaw Diocese was officially established on April 22, 1989 with territory taken from the Archdiocese of Taunggyi, consisting of 7 townships, within the Kayah State, Eastern Part of Myanmar.
Soon after its erection as the new diocese in 1989, Loikaw Diocese continued with the Little Evangelizers program which was instituted a year before in 1988. After four years of evangelization activities in Shadaw area, there was a conversion of about 3, 500 people. Since then (593) young people joined Zetamans and committed at least 3 years services happily. Their zeal and dedication proved that lay people can contribute immensely in the missionary work. Even five of them lost their lives while working in the field of evangelization.
During the preparation of the "Bishops' Synod on the Laity in the Church" and the program "Evangelization 2000" new forms of lay apostolate were developed in the dioceses Loikaw and Taunggyi in Kayah state, called the "Zetaman-Movement" (Movement of Young Missionaries). This movement, founded by Bishop Sotero Phamo of Loikaw, brings together young people in the age bracket 16-24 who commit themselves to share the life of the indigenous people living in the villages along the Chinese border for up to five years in order to act as messenger of the Gospel and to assist in development projects.
The young people are prepared for their task by taking training courses in catechesis, liturgy, bible sharing, but also in practical skills such as midwifery and basic medical knowledge. These training courses enable them to serve as catechists, as teachers in elementary schools, as medical assistants and as "barefoot doctors". (From: Georg Evers, The Churches in Asia, Delhi, 2005)
The institution of the Diocesan Pastoral Council on Feb. 5, 1993 has been a big step in the building and growth of the diocese. Every parish formed its own Pastoral Council to coordinate the apostolate activities of every pious association in the diocese such as Catholic Action, St. Anne's Association, Legion of Mary, Youth, Daughters of Mary, Catechists, Zetaman, Kyaungdagas, Religious and Priests.
The evangelization work of the Church is not limited only to the spiritual aspects but it covers the integral human being based on the teaching of the Church. To promote human and social development in the diocese, Loikaw Karuna was founded on Aug. 23, 1993 and it began the works for all in basic health, education, rural water supply, agriculture and community development animation courses.
The Diocesan Pastoral Centre constructed in 1990 for clergy and administration office was completed and blessed in 1995.
The first Diocesan Pastoral Congress was held on April 17-18, 1996 participated by the then 24 parishes. After presentations and proposals were made by parishes, institutes and other associations, decisions and plans were laid down for future pastoral activities for the diocese.
The diocese celebrated its Tenth Year Anniversary on April 22, 1999. The anniversary celebration was marked by the second Diocesan Pastoral Congress held on April 17-21, 1999. The primary objective of the Congress for the diocese was to become a self-governing and self-evangelizing Church.
On the occasion of the Millennium Jubilee celebrated on Nov. 25, 2000, the new Christ the King's Cathedral was consecrated. The occasion was solemnized with the ordination of 7 new priests attended by over 30,000 faithful, 4 Bishops, 200 priests and 300 religious.
The diocese had its third Diocesan Pastoral Congress on May 21-23, 2003. With its aim towards a participatory Church, the congress urged every faithful to actively get involved in all the liturgical leading roles of the Church and to begin the self-supporting projects by Sunday donation, regular contribution of tithe and giving Mass offering by every family.
Loikaw Karuna, the local branch of the national Caritas organisation (Karuna Myanmar) celebrated its Tenth Anniversary on Dec. 10-12, 2003 reevaluating the role it has played in sectors of social development, education and rural health-care. It is the goal of Loikaw Karuna to become witness of God's love and for the evangelization work of the local Church.
In communion with the Universal Church, the diocese is celebrating the Eucharistic Year from Oct. 2004 to Oct. 2005 at diocesan level. Diocesan Eucharistic Day was celebrated on Nov. 21, 2004 with ordination of 5 new priests, attended by over 10, 000 faithful. The program also consisted of the Holy Eucharist adoration by groups and concluded with the Eucharistic procession in the evening.
On April 19, 2009, Bishop Sotero Phamo and all the parish priests concelebrated Mass at the Christ the King Cathedral to commemorate the 20th Anniversary of Loikaw Diocese. They also had a get-together with local authorities later that day.
