The Grace and Wisdom of Years

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Junior Thin

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The Grace and Wisdom of Years

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Ageing is one of the few truths in life that no one can escape. From the moment we are born, time gently carries us forward, shaping our bodies, our minds, and our experiences. While many people fear growing old because of the physical decline it brings, ageing itself holds a deeper and more meaningful value that is often overlooked. To grow old is not simply to become weaker; it is to become richer in wisdom, clearer in judgement, and fuller in humanity. If we can learn not only to grow old, but to grow well, ageing becomes one of life’s greatest achievements.
It is true that as people age, their physical strength gradually declines. The body no longer responds as quickly as it once did. Once simple tasks may require more effort, and energy becomes limited. This reality cannot be denied. However, to judge ageing only by physical ability is to see only one side of the truth. While the body may weaken, the mind and the heart often grow stronger in more meaningful ways. Experience, gained over many years, becomes a powerful guide. It teaches patience, sharpens decision-making, and deepens understanding of life. As the saying goes, “Wisdom does not come with age alone, but age opens the door to wisdom.”
An elderly person may not be able to run as fast as a young person, but they can see farther in terms of life’s direction. Their decisions are not rushed; they are thoughtful and grounded in experience. They have seen success and failure, joy and sorrow, and through these experiences, they have learned how to face life with calmness and clarity. In this sense, ageing is not a loss, but a transformation – from strength of body to strength of mind.
As for me, I am an old teacher. Though I am no longer as energetic as I once was, I continue teaching. However, my way of teaching has changed. In the past, I taught with strength and enthusiasm, focusing on completing lessons and guiding students through their studies. Now, my motivation has become deeper and more meaningful. I teach with the awareness that my time is limited. I often think to myself: “Before I leave this world, I want to pass on as much useful knowledge and wisdom as I can to the younger generation.” This thought has become the driving force behind my teaching. As long as I still have the strength, I will continue to give what I have learned in life.
One of the greatest blessings of growing old is seeing the impact we have made on others. As a teacher, nothing brings me more joy than the success and gratitude of my former students. Their achievements are not only their own, but also a reflection of the seeds that were planted in the classroom many years ago. When those students remember me and show their appreciation, I feel a deep sense of happiness and fulfilment.
I still remember one of my former students who became a doctor. Whenever I fall ill and cannot go to the clinic, he comes to my house without hesitation, no matter whether it is day or night. He treats me with care and respect, and he never accepts any payment – not for his service, nor for the medicine. His kindness is not something I could have demanded or expected. It is a gift born from gratitude and respect. Moments like these remind me that the true value of teaching lies not in salary or recognition, but in the lasting relationships we build with our students.
Another former student of mine lives in Yangon and runs a gold shop business. Once, I mentioned that I wanted a keyboard instrument but could not travel to Yangon to buy one. Without hesitation, he purchased a keyboard worth nearly K3 million with his own money and personally delivered it to my town. I was deeply moved by his generosity. It was not just the value of the instrument that touched me, but the sincerity and respect behind his action. For me, these experiences are among the greatest rewards of growing old. They are proofs that the love and effort we give to others will one day return to us in unexpected and beautiful ways.
These moments have taught me that ageing is not a period of loneliness or decline, but a stage of reflection and reward. It is a time when we begin to see the true meaning of our lives – not through what we have gained for ourselves, but through what we have given to others. The kindness, knowledge, and care we share become seeds that grow in the lives of others, and in time, they return to us as respect, gratitude, and love.
Philosophically, ageing should not be feared but embraced. There is a saying: “It is not enough to grow old; we must learn how to grow old.” This means that ageing gracefully requires awareness, acceptance, and purpose. If we live our lives meaningfully, then growing old becomes a valuable achievement, not only for ourselves but also for the world around us. An elderly person who carries wisdom, compassion, and generosity is like a guiding light for the younger generation.
Moreover, growing old gives us a unique perspective on life. We begin to understand what truly matters and what does not. Material possessions lose their importance, while relationships, memories, and values become more meaningful. We learn to forgive more easily, to appreciate simple moments, and to live with gratitude. In this way, ageing refines our character and brings us closer to the essence of humanity.
In conclusion, ageing is an inevitable part of life, but it is also a meaningful journey filled with valuable lessons and rewards. Although physical strength may decline, wisdom, experience, and emotional depth continue to grow. As an old teacher, I have come to realize that the greatest wealth in life is not money or power, but the love and respect we receive from those we have helped. If we can follow the philosophy of “learning how to grow old”, then ageing becomes a treasure – not a burden. It enriches both our own lives and the lives of others, making the world a more meaningful place.
To grow old, therefore, is not merely to live longer, but to live deeper – and that is the true value of ageing.

gnlm

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Practical Ways to Work Out the Meaning of New Words
Practical Ways to Work Out the Meaning of New Words
In theory, whatever we do not know yet will only be new to all of us. Mostly, there is still a lot to know in a language, particularly new vocabulary usages. I have once heard that a scholar read by heart a whole dictionary of English so that he could have mastery of words in the language. But is it possible to be able to learn the English language well by doing so? In actual fact, there is no need to have read an entire dictionary by rote so that we will develop proficiency in lexical items. Herein, based on the British Council, the five practical ways to work out the meaning of new words will be described.The first way is very simple; it is nothing but to use what we already know. What I mean is that we can try to think about the situation due to a sentence if we do not know a word in the sentence. For example, when we are on a bus, and the driver says `Last stop. Alright here,´ we can guess `alight´ means `get off´ just because that is what usually happens at the bus stop! Similarly, when a person says ` Do you mind if I use the phone?´ and the other replys `Be my guest´, we can find that the meaning of `guest´ is not a person, which we normally refer to,  but it says `No, you may´, which additionally means that we are permitted to use the phone with the owner’s willing consent. In my opinion, however, considering the situation tends to hold the clue to get the meaning of new words in English, even though it does not always work. Of course, most words of a language have no dictionary meaning or considerably differ in meaning, depending on the situation. To think it candidly, words are constructed on a situation, and then those words are composed into sentences. This way too will do some good for the guessing ability of students with poor English in answering comprehension questions, such as `Read the passage´.The second way is to break the word into parts, which means that we must take a closer look at the word. As we know well, many English words often consist of prefixes, suffixes or both together with roots. For instance, the prefix `inter-´ can help us understand that it means something ` in between´. With the help of this prefix, we can easily guess the meanings of the words `intermolecular´ and `intercultural´, each referring to `between molecules´ and `between cultures´ respectively. And the suffix `-ed´ shows it is a verb in the past form or in the adjective form. For example, we can know the parts of speech of the words `walked´ and `interested´ thanks to the suffix, expressing the fact that the former is a past verb and the latter is a verb-turned-adjective. Really, the root of a word with a prefix or suffix will tell the literal meaning of the word to the half-full extent. Thus, when we see a word anywhere in sentences or texts, we first try to break it down and guess the meaning.Just using nearby words for clues is the third way to find out the meaning of new words. Truly, the words around a new word can give us hints, so-called `contextualized meaning´. For example, in the sentence `The film was deemed appropriate for children´, if we know `appropriate´ means `suitable´, we can quickly guess that the word `deemed´ represents `judged´ or `considered´. Also, as in the sentence `Pathology is the scientific study of diseases´, if we know the two words `diseases´ and `study´, the word `pathology´ can be seen to mean that it is a systematic discipline of medicine. Clearly, getting the contextualized meaning is probably the most effective and most efficient way to be able to absorb the connotations of a word simply because most words of a language, in my experience,  bring more derivative meanings due to context in a sentence rather than their main meanings. For instance, in the sentence `Did you always want to be a doctor?´, `always´ means `before´ due to the past tense of the verb; in the sentence `He is always criticizing me´, `always´ means `very often´ due to the present continuous tense of the verb; in the sentence `I have always loved not talking about others´, `always´ means `for a long time´ due to the present perfect tense of the verb; in the sentence `We will always be strangers´, `always´ means `forever´ due to the future tense of the verb; and at last, in the sentence `If he can’t help, there is always Ko Ko´, `always´ means `possibly´ due to the modal verb `can´.The fourth way of working out new meanings for us is spotting link words for meaning. Words like `because´ and `whereas´ connect ideas as well as help us work out tricky phrases. In the sentence `We didn’t enjoy the day because the weather was so awful´, `awful´ has a negative meaning since the conjunction `because´ is a reasoning word and the negative verb `didn’t enjoy´ points out the meaning of `awful´ straight away. In the same way, in the sentence `We thought that she was arrogant, whereas in fact she was very shy, `arrogant´ certainly has the opposite meaning (not proud) to `shy´ for the conjunction `whereas´ is known to be a word of comparison and contrast. Additionally, if we see `It was touch and go whether she’d lose her job´, the word  `whether´ signals uncertainty — so `touch and go´ means it was unpredictable.The final way of seeking the meaning of new words is to look only for explanations in a passage. Sometimes the meaning of a word is explained directly to readers by writers, as the readers often find it difficult to understand very quickly. Hence, while reading, we can watch phrases such as `which is´, `which means that´, `that is´, `that is to say´, and `in other words´. For example, in the sentence `I tried matcha, which is a type of green tea´, we can see fast that matcha means something to drink, namely a sort of tea. Simple, right? If not so, when the sentence is `I tried matcha´ only, understanding what matcha means will be no easy task for a person who does not know the meaning of matcha at all.After all, it is always impossible for us to look up words in the dictionary unless we know their meanings correctly, especially when sitting the examination in language. Therefore, we can choose any one of the above-mentioned ways as we wish for our guessing ability on a language, not bluffing. I am strongly of the opinion that the above-shown ways will lead our lifelong learning journey of English vocabulary to a certain extent. Try to start it now.gnlm
The Grace and Wisdom of Years
The Grace and Wisdom of Years
Ageing is one of the few truths in life that no one can escape. From the moment we are born, time gently carries us forward, shaping our bodies, our minds, and our experiences. While many people fear growing old because of the physical decline it brings, ageing itself holds a deeper and more meaningful value that is often overlooked. To grow old is not simply to become weaker; it is to become richer in wisdom, clearer in judgement, and fuller in humanity. If we can learn not only to grow old, but to grow well, ageing becomes one of life’s greatest achievements.It is true that as people age, their physical strength gradually declines. The body no longer responds as quickly as it once did. Once simple tasks may require more effort, and energy becomes limited. This reality cannot be denied. However, to judge ageing only by physical ability is to see only one side of the truth. While the body may weaken, the mind and the heart often grow stronger in more meaningful ways. Experience, gained over many years, becomes a powerful guide. It teaches patience, sharpens decision-making, and deepens understanding of life. As the saying goes, “Wisdom does not come with age alone, but age opens the door to wisdom.”An elderly person may not be able to run as fast as a young person, but they can see farther in terms of life’s direction. Their decisions are not rushed; they are thoughtful and grounded in experience. They have seen success and failure, joy and sorrow, and through these experiences, they have learned how to face life with calmness and clarity. In this sense, ageing is not a loss, but a transformation – from strength of body to strength of mind.As for me, I am an old teacher. Though I am no longer as energetic as I once was, I continue teaching. However, my way of teaching has changed. In the past, I taught with strength and enthusiasm, focusing on completing lessons and guiding students through their studies. Now, my motivation has become deeper and more meaningful. I teach with the awareness that my time is limited. I often think to myself: “Before I leave this world, I want to pass on as much useful knowledge and wisdom as I can to the younger generation.” This thought has become the driving force behind my teaching. As long as I still have the strength, I will continue to give what I have learned in life.One of the greatest blessings of growing old is seeing the impact we have made on others. As a teacher, nothing brings me more joy than the success and gratitude of my former students. Their achievements are not only their own, but also a reflection of the seeds that were planted in the classroom many years ago. When those students remember me and show their appreciation, I feel a deep sense of happiness and fulfilment.I still remember one of my former students who became a doctor. Whenever I fall ill and cannot go to the clinic, he comes to my house without hesitation, no matter whether it is day or night. He treats me with care and respect, and he never accepts any payment – not for his service, nor for the medicine. His kindness is not something I could have demanded or expected. It is a gift born from gratitude and respect. Moments like these remind me that the true value of teaching lies not in salary or recognition, but in the lasting relationships we build with our students.Another former student of mine lives in Yangon and runs a gold shop business. Once, I mentioned that I wanted a keyboard instrument but could not travel to Yangon to buy one. Without hesitation, he purchased a keyboard worth nearly K3 million with his own money and personally delivered it to my town. I was deeply moved by his generosity. It was not just the value of the instrument that touched me, but the sincerity and respect behind his action. For me, these experiences are among the greatest rewards of growing old. They are proofs that the love and effort we give to others will one day return to us in unexpected and beautiful ways.These moments have taught me that ageing is not a period of loneliness or decline, but a stage of reflection and reward. It is a time when we begin to see the true meaning of our lives – not through what we have gained for ourselves, but through what we have given to others. The kindness, knowledge, and care we share become seeds that grow in the lives of others, and in time, they return to us as respect, gratitude, and love.Philosophically, ageing should not be feared but embraced. There is a saying: “It is not enough to grow old; we must learn how to grow old.” This means that ageing gracefully requires awareness, acceptance, and purpose. If we live our lives meaningfully, then growing old becomes a valuable achievement, not only for ourselves but also for the world around us. An elderly person who carries wisdom, compassion, and generosity is like a guiding light for the younger generation.Moreover, growing old gives us a unique perspective on life. We begin to understand what truly matters and what does not. Material possessions lose their importance, while relationships, memories, and values become more meaningful. We learn to forgive more easily, to appreciate simple moments, and to live with gratitude. In this way, ageing refines our character and brings us closer to the essence of humanity.In conclusion, ageing is an inevitable part of life, but it is also a meaningful journey filled with valuable lessons and rewards. Although physical strength may decline, wisdom, experience, and emotional depth continue to grow. As an old teacher, I have come to realize that the greatest wealth in life is not money or power, but the love and respect we receive from those we have helped. If we can follow the philosophy of “learning how to grow old”, then ageing becomes a treasure – not a burden. It enriches both our own lives and the lives of others, making the world a more meaningful place.To grow old, therefore, is not merely to live longer, but to live deeper – and that is the true value of ageing.gnlm
Common Discourse Structures Used in Everyday Life
Common Discourse Structures Used in Everyday Life
Discourse analysis is an important branch of linguistics that examines how language is used in real-life social interaction. Instead of studying language only at the level of individual sentences, discourse analysis focuses on how meaning is created through connected speech, conversation, and contextual use. It reveals that everyday communication is not random or chaotic. Rather, it follows recognizable patterns, rules, and structures that speakers often use unconsciously. These discourse structures help people manage conversations smoothly by organizing how they begin, develop, and end interactions.One important function of discourse structures is helping speakers manage the entry and exit of conversations. Almost every interaction has a clear opening and closing. These are not accidental; they are guided by social conventions. A common interactional pattern includes three stages: an opening greeting, a main exchange, and a closing sequence. Greetings such as “Hello” or “How are you?” establish social connections and signal willingness to interact. Closings like “Goodbye” or “See you later” mark the end of interaction and show politeness and respect. They also suggest that the social relationship will continue in the future. However, these entry and exit patterns vary across cultures. In some societies, silence may function as an acceptable opening, showing that discourse rules are culturally shaped rather than universal.Once a conversation has started, speakers must manage turn-taking, which refers to how participants decide who speaks, when, and for how long. In most everyday conversations, speakers follow the rule of speaking one at a time. To manage this, they rely on turn-taking signals, such as intonation, pauses, eye contact, and gestures. Another important concept related to turn-taking is adjacency pairs. These are predictable pairs of utterances, such as question – answer, greeting–greeting, or request – response. If the expected second part of an adjacency pair does not occur, the interaction may feel awkward or incomplete. However, in institutional discourse such as classrooms, lectures, or meetings, turn-taking rules are different. One speaker, usually the teacher or presenter, may control the floor for an extended period.In addition to managing turns, discourse analysis also examines topic management. Conversations usually focus on a particular topic, but they often move from one topic to another. These changes are called topic shifts, and speakers frequently use topic shift markers such as “by the way” or “speaking of that”. Successful topic management depends heavily on shared knowledge between speakers. This includes not only personal experiences but also encyclopaedic knowledge, which refers to general world knowledge shared within a culture. For example, when people talk about holidays, the conversation naturally extends to travel, hotels, food, and weather. This predictable development shows how discourse relies on common cultural understanding.Speech is not limited to words alone; it is a form of multimodal social interaction that includes both verbal and non-verbal communication. Discourse analysis pays close attention to relation markers, which indicate the social relationship between speakers. These include physical distance, eye contact, and body posture. Such markers differ widely across cultures. For instance, in some Arab cultures, speakers may sit closer and use more physical contact, while in American culture, greater personal distance is preferred. Structure markers also play an important role. Actions like a handshake, bow, or hug can signal the beginning or ending of an interaction. In British culture, a handshake often marks a formal relationship rather than intimacy. Similarly, greeting rituals vary: sometimes people greet a group as a whole, while in other contexts, they greet individuals separately.Non-verbal signals are especially significant in managing turn-taking. Among these, eye gaze is one of the most important. Typically, listeners maintain more eye contact with the speaker, while speakers may look away while thinking or speaking. When a speaker finishes a turn, they often look directly at the listener to signal a turn transition. Other turn-taking cues include raising a hand, leaning forward, or changing body orientation. Conversely, avoiding eye contact or continuing gestures may signal the desire to hold the floor and continue speaking.Non-verbal behaviour also functions as content markers, which support or clarify spoken meaning. Head movements can indicate agreement or disagreement, but these gestures are not always universal. Finger counting, pointing, and size gestures vary across cultures and may cause misunderstanding if interpreted incorrectly. Some cultures avoid touching a child’s head, while others use specific gestures to express emotion or attitude. These non-verbal cues work together with spoken language to enhance meaning-making. Skilled speakers often coordinate speech and gesture, much like a conductor leading an orchestra. This coordination is more controlled in prepared discourse, such as speeches, than in spontaneous conversation.In conclusion, discourse analysis provides valuable insight into the hidden structures that shape everyday communication. By understanding discourse patterns, turn-taking systems, adjacency pairs, topic management, and non-verbal signals, speakers can communicate more effectively and appropriately. Awareness of these structures helps people interpret meaning accurately, avoid misunderstanding, and manage social interaction successfully. On the other hand, ignoring or misinterpreting discourse structures can lead to communication breakdowns and social discomfort. Therefore, discourse analysis plays a crucial role in improving both language competence and social awareness in a multicultural world.gnlm
To Be More Productive …
To Be More Productive …
When I was young, I once heard my father say, “When I play the violin, I can forget everything.” I did not understand what he truly meant at that time. Whenever he played, he seemed completely absorbed in it, as if the rest of the world had ceased to exist. Sometimes, he would even hum or sing along while playing, creating a melody that filled the room with life and calm at the same time.“Playing music is not just entertainment; it is a way to reconnect with oneself,” my father often implied through his actions rather than words.Watching him, I saw a strange magic: a man in his fifties or sixties, sitting quietly, yet as he drew the bow across the strings, the weight of the world seemed to vanish from his shoulders. As a child, I thought perhaps this was simply a hobby or a form of relaxation. Only now, with more years and experiences, do I understand that playing the violin was his personal way to refresh his mind – to restart his thoughts and let go of fatigue, worries, and mental clutter.“Sometimes, the human mind truly needs a break, just like a tired body,” I realized as I grew older.It is fascinating how certain activities – so simple in appearance – can have profound effects on mental health. Music, for example, is not only about producing beautiful sounds. It is about creating a space where the mind can wander freely without judgement, where emotions can flow naturally, and where stress can slowly dissolve. Even when my father struggled with daily responsibilities or felt overwhelmed by work, a half-hour with his violin seemed to restore his energy.“Even a brief moment of focus and creativity can rejuvenate the mind,” I once read in a psychology article, and seeing my father live this truth made it real for me.The idea of “refreshing” or “restarting” the mind, of course, is not new, but in today’s digital age, we have borrowed these very words from technology. Computers, which most of us interact with daily, use “Refresh” and “Restart” as small yet essential tools to maintain efficiency. Every computer user knows that when you right-click and choose “Refresh”, the screen may flicker briefly, but the content resets itself. It is a tiny, almost invisible act that brings order and smooth functioning back to the system. Similarly, when a computer slows down or becomes unresponsive, pressing Restart gives it a fresh start, allowing all processes to work again with renewed energy.“Even machines need to refresh sometimes; why shouldn’t humans?” I often think.This analogy is striking because it shows that all living beings, even ourselves, can benefit from small interventions to restore balance. Mental refreshment does not always require grand gestures. Sometimes, it can be as simple as stepping away from daily routines, taking a walk in nature, listening to music, meditating, or even reading a few pages of a favourite book. What matters is the intention behind the act – the conscious decision to pause, reset, and regain clarity.By coincidence, my friends also happen to be at Ngwehsaung Beach today. These are people in their seventies, more than a hundred of them, gathering not for business or work, but simply to spend time together. They organized the trip carefully, travelling from Yangon in two large buses, yet I didn’t know whether they went to “restart” or “refresh” their minds. When I called one of them, I discovered that they had all been first-year students at Pathein College in 1973, and this beach trip was already the third time they had come together like this.“Friendship is not only about companionship; it is also about refreshing the spirit through shared memories,” I thought, smiling to myself.Seeing them, I realized how much our minds crave such moments. Like my father with his violin, like a computer with a Refresh button, like my friends gathering at the beach – sometimes, we all need deliberate, conscious acts to release the weight of accumulated stress and to renew our spirits. Mental refreshment does not always require elaborate plans; it can be a hobby, a short trip, music, meditation, or simply spending time with old friends. What matters is the act of intentionally giving our minds a break.Reflecting further, I notice that mental refresh is also deeply tied to memory. Just as my father’s music made him forget worries, and just as a computer refresh restores the display to full clarity, our minds need moments of stillness to organize thoughts and strengthen emotional resilience. Stress and fatigue, if left unchecked, accumulate like clutter in a room, making it difficult to focus, enjoy, or make decisions. Refreshing the mind is like tidying that room – it clears the space for creativity, clarity, and emotional health.“A refreshed mind sees opportunities, solutions, and beauty where a tired mind sees only obstacles,” I reflected.In our busy lives, it is easy to forget this truth. We push ourselves to keep working, keep moving, and keep thinking, often at the expense of our own well-being. Yet, observing my father and my friends reminds me that pausing is productive. Pausing is not wasting time; it is preparing ourselves to engage fully and effectively. Even moments of silence or simple joy can serve as mini-resets for the brain and soul.Thinking about my friends at Ngwehsaung Beach, I imagine the laughter, the shared memories, the gentle waves, and the calm sea breeze. All of these are forms of mental refreshment. Each conversation, each joke, each moment of quiet observation helps them release stress and reconnect with life. I feel genuinely happy for them, knowing that at seventy or more, they still value and practice this essential part of living fully.“Life is not just to be lived; it is also to be refreshed,” I thought.As I write this, I feel inspired by both the past and present. I remember my father, still absorbed in his violin, and my friends, laughing together on the shores of Ngwehsaung Beach. Both examples remind me that refreshing the mind is not a luxury – it is a necessity. Our mental health, happiness, and even productivity depend on it. Life itself, like music or a computer screen, sometimes needs a gentle reset. And when we allow ourselves that, we can return to the world with a renewed sense of energy, clarity, and joy.“Refresh. Restart. Reclaim your mind. Life is meant to be lived fully,” I concluded to myself.gnlm
Why Corruption Risk Assessment Matters
Why Corruption Risk Assessment Matters
Powerful ToolThe effects of corruption are often intangible, yet they significantly hinder the sustainable development of our future world. Global data shows that the cost of corruption is staggering, with an estimated loss of approximately US$3.6 trillion annually – roughly five per cent of the global GDP. As the saying goes, “An ounce of prevention is worth a pound of cure.” This principle is exceptionally true for corruption; it is a challenge that must be addressed through prevention before it takes root. Among the various strategies available to prevent corruption, the most powerful tool is “Corruption Risk Assessment – CRA”. As a proactive mechanism, CRA is designed to detect and identify specific loopholes and vulnerabilities within a system where corruption is most likely to occur. By pinpointing these high-risk areas, organizations can effectively close the gaps before unethical actions can take root.Another way to combat corruption is through Corruption Investigation, but this is inherently a reactive action. While it is essential to hold corrupt individuals accountable and ensure they face justice behind bars, the process demands significant budgets, resources, and human capital. Furthermore, by the time a perpetrator is prosecuted, the illicit funds often disappear, making it impossible to recover the full extent of the financial losses. Relying solely on investigation means reacting only after the damage to sustainable development and public trust has already been done. Therefore, focusing on Corruption Risk Assessment (CRA) provides a more resource-efficient and sustainable path toward a corruption-free future, and we should use this as an indispensable and proactive tool for all anti-corruption agencies to fight against corruption.How CRA worksAccording to the definition provided by the United Nations Office on Drugs and Crime (UNODC) in the State of Integrity, “A corruption risk assessment is a systematic tool that can be used by public organizations to identify corruption vulnerabilities within their operations and devise efficient, cost – effective strategies to mitigate those vulnerabilities or risks.” In fact, a corruption risk represents the potential for an act of corruption to occur. Therefore, identifying corruption risks is akin to searching for the hidden roots of corruption, while mitigating those risks is essentially destroying the roots of the corruption plant before it can grow.Furthermore, the Corruption Risk Assessment (CRA) acts as a specialized lens for identifying loopholes within public services. In many administrative processes, certain gaps and loopholes or ambiguities in rules, regulations and procedures can inadvertently create opportunities for malpractice. CRA meticulously examines these service delivery channels to uncover structural weaknesses – whether they be a lack of transparency, excessive discretionary power, or inadequate oversight. By proactively identifying and closing these loopholes and gaps, CRA ensures that public services remain resilient, accountable, and beyond the reach of corrupt intent, creating corruption – free public services.Two types of RiskGenerally, every sector faces two categories of risk: internal and external. Internal risks typically arise during the management of public assets. These include vulnerabilities such as embezzlement, fraud, and financial losses resulting from corrupt practices. Key areas of concern include the procurement of organizational equipment, the management of stockpiles, and the overall expenditure of public funds. Furthermore, the safeguarding of confidential information is a critical component of asset management. Vulnerabilities such as the theft or unauthorized sale of sensitive data, including tender details, future acquisition plans, and national security information, must be rigorously addressed within the CRA process.The second category, external risks, typically arises during interactions with the private sector or the general public. Factors such as undue influence, personal favouritism, or bribery can bias decision-making processes, leading to the distortion of an organization’s integrity and objectives. The collection of public revenue—including taxes, license fees, and import duties—presents significant loopholes where corruption may occur. Furthermore, external risks are often prevalent in procurement and contracting, such as showing favouritism towards a specific supplier during tender preparation or the awarding of contracts, as well as through unnecessary change orders. Other critical vulnerabilities include the processes involved in issuing permits, licenses, and official approvals, all of which require rigorous oversight within the CRA framework.Five Practical Steps to Conduct CRATo implement the CRA process practically, the first thing an organization needs to consider is the nature of its operations. Since corruption risks vary significantly across different sectors, understanding the specific functions, mandates, and operational environment of the organization is essential. This foundational step ensures that the assessment is tailored to identify the most relevant vulnerabilities unique to that particular entity.As emphasized in the UNODC’s ‘State of Integrity’ guidance, a systematic five-step methodology is essential for conducting effective corruption risk assessments within any institutional setting.Evaluating the operating environment – The initial step requires every organization to thoroughly evaluate its operating environment. This involves identifying various external factors that influence organizational and employee behaviour, while assessing the extent of the organization’s authority over these factors and the constraints it faces. To ensure a comprehensive assessment, the organization should consider a broad range of influences, including legal, regulatory, financial, technological, economic, natural, and competitive environments.Identifying potential corruption risks – The second step of the process involves identifying the specific types of corruption risks to which the organization is, or may be, exposed. During this stage, the CRA working group meticulously examines the organization’s various functions to pinpoint areas where a dishonest actor could potentially exploit system vulnerabilities for illicit gain. By mapping these functional processes, the group can uncover exactly where the integrity of the organization might be compromised.Analyzing corruption risks – The third step of the CRA process is to analyze the identified corruption risks. Once the working group has compiled a list of potential risks, an in-depth analysis is conducted to establish their nature and underlying drivers. During this stage, the group may interview staff, examine internal documents, or review existing corruption controls. Relevant internal documents typically include past audit reports, investigation findings, and accounting or procurement records to identify recurring patterns of vulnerability.Evaluating corruption risks – During the fourth step, the identified issues are prioritized. Working group members must assess which risks require the most urgent attention in the mitigation plan. This evaluation ensures that resources are allocated effectively to address the most critical and high-impact vulnerabilities first. According to the UNODC outlines, the risk prioritization process should be conducted based on two primary dimensions: Likelihood and Impact Severity. As illustrated in the Risk Matrix below, this process helps the working group categorize risks into different levels, such as Minor, Moderate, or Major. For instance, a risk that has a high likelihood of occurring and a high impact severity (e.g., bribes to allow illegal logging) would be classified as a top priority. This systematic approach ensures that the most critical vulnerabilities are addressed first in the mitigation plan.Preparing and finalizing the mitigation plan to treat the corruption risks – The final step of the process is to prepare and finalize a comprehensive mitigation plan to effectively manage and treat the identified corruption risks. This plan serves as a strategic roadmap for the organization to implement specific controls, assign responsibilities, and establish timelines for reducing vulnerabilities to an acceptable level. Since every organization possesses a unique nature and structure, the risk mitigation plan must be tailored to align with its specific organizational culture. A plan that respects and integrates with the existing internal environment is far more likely to be embraced and effectively implemented by its members.To cut down the rootsUltimately, Corruption Risk Assessment (CRA) has become a powerful strategic tool because it shifts the focus from merely addressing symptoms to identifying and addressing the root causes of corruption. By proactively diagnosing systemic vulnerabilities and implementing targeted mitigation strategies, organizations can effectively cut down the opportunities for illicit behaviour before they manifest. This forward-looking approach ensures a more sustainable and resilient framework for organizational integrity.In conclusion, CRA stands as a powerful and indispensable tool capable of uprooting and eliminating the deep-seated causes of corruption. It is, therefore, vital for every organization to strive for its effective implementation. Beyond merely combating corruption, this process enhances organizational accountability and transparency, ultimately driving overall performance. By improving the quality of public services and fostering greater trust between the government and the citizens, CRA is a cornerstone for institutional integrity. For these reasons, I highly recommend that every organization prioritizes and integrates this essential process into its strategic operations.References• Anti-Corruption Commission of Myanmar (ACCM). Official Website. https://www.accm.gov.mm/• United Nations Office on Drugs and Crime (UNODC). (2020). State of Integrity: A Guide on Conducting Corruption Risk Assessments in Public Organizations. UNODC.gnlm
Two English-language and a Burmese-language poem about ‘time’ written 150 years apart
Two English-language and a Burmese-language poem about ‘time’ written 150 years apart
On the occasion, I am reminded of three poems written in the last 150 years about ‘Time’ and its inexorable march (so to speak) in human affairs and about the human condition. Two poems were written in English and one in Burmese. A reproduction of two English-language poems follows with commentaries. Between the two English poems and commentaries, a translation of a Burmese poem is provided with comments. A third poem is written in English by another Myanmar poet. It is reproduced with commentary.   In presenting and commenting on these three poems, a few juxtapositions by cross-referencing the themes of the three poems are made.A Lament by Percy Bysshe ShelleyPercy Bysshe Shelley (4 August 1792-8 July 1822) was a renowned British poet. His biography and his ‘A Lament’ poem can be easily downloaded from the World Wide Web.QUOTEA LamentO world! O life! O time!On whose last steps I climb,Trembling at that where I had stood beforeWhen will you return the glory of your prime?No more- Oh, never more!Out of the day and nightA joy has taken flight:Fresh spring, and summer, and winter hoar,Move my faint heart with grief, but withDelightNo more-Oh, never more!UNQUOTEThere is a fair number of interpretations and comments on Shelley’s poem, which was composed, perhaps, in the year 1821. After Shelley’s death, his widow Mary Shelley (30 August 1797-1 February 1851) published The Lament posthumously in 1824.The first stylistic usage that this writer notices is the use of the word O (without an immediate exclamation mark, albeit later it follows with O world! O Life! O Time!) at the beginning of the first stanza.The end of the first and second stanzas ends with identical phrases No more-Oh, never more! (Note that it is Oh, not O!)Online sources state that ‘O’ is for direct address for solemn expressions and ‘Oh’ is a ‘common expression’ of surprise, fear or realization’. Hence, in ‘A Lament’, Shelley used the expressions ‘O’ and ‘Oh’ appropriately, compellingly, and effectively. Commentators state that it was one of Shelley’s most ‘despairing’ poems. One commented that in The Lament, there was no ‘cyclical’ renewal like in other romantic poetry: the loss is permanent, joy has fled and will not return.I would briefly comment on the second line of the first stanza of the poem ‘… On whose last steps I climb. The Lament was composed by Shelley, apparently, in the year 1821. Just about a year later, Shelley died by drowning in Italy. By writing ‘on whose last steps I climb’, did the poet have a premonition of his pending death within a year or so?The poem is about loss and non-retrieval loss, for that matter. ‘Oh, no more, never more’ is repeated twice in this short poem. But this dilettante is minded to perhaps overinterpret(?) by postulating that it can have Theravada Buddhist connotations too. Emphatically, I do not mean that Shelley intended to incorporate Buddhist notions or parts of his poem that embodied or displayed Buddhist notions.In the United Kingdom, the Pali Text Society, which translated the Theravada Buddhist texts from the Pali language, the lingua franca of Buddhist South-east Asia, into English,  was established in 1881, sixty years after Shelley composed The Lament poem.  Shelley could not have been aware of the Buddhist concept of life-cycles, viz. that sentient beings have to go through the loop of samsara (‘cycles of births and deaths’). The Buddhist summum bonum (‘the highest good’) is the non-return, not being reborn:  to adapt a phrase from  Shelley’s poem,  it connotes indeed it wishes for ‘no more future lives’.  Ostensibly, almost obviously, Shelley’s ‘no more!’ ‘Oh, never more!’ is, as the title of the poem indicates, a lament and a longing for ‘a joy [that] has taken flight’ and the frustrated query:  ‘when will return the glory of your prime?’.On the contrary, a Buddhist concept of ‘no more, never more’ would be not to experience again (in future lives) the human condition, indeed the samsaric human predicament of the round-and-round of future births. No more samsaric round of births! In one sense or in one philosophical slant, Shelley’s poem can perhaps be stated as ‘non-Buddhistic’. Shelley wrote ‘Fresh spring, and summer, and winter hoar, Move my faint heart with grief, but with Delight’. That phrase indicates Shelley’s attachments to worldly things, and he implicitly, indeed almost explicitly wished to return, to be ‘forever more’ (not ‘no more’) so that ‘the glory of your prime’ will return and ‘the joy will not take flight’. That, one submits, does not conform with and may be contrary to the Buddhist ideal of non-attachment and a Buddhist aspiration for non-becoming.The poem can also be seen from the perspective of the movement, so to speak, of the phenomenon or phenomena of Time. The lament of Shelley on the non-reversibility of time can also be seen in a shorter poem in Burmese simply titled ‘Time’ by Burmese poet Tin Moe.‘Time’ by Tin MoeTin Moe (19 November 1933-22 January 2007) was a Burmese poet. During his lifetime, he composed well over a thousand poems in Burmese. He composed his last poem on the night of 21 January 2007 in his daughter Moe Cho Thin’s house in Baldwin Park, near  Los Angeles, in the United States. Around 20 hours after he composed his last poem, he passed away at a tea shop near one of his daughters’ houses on 22 January 2007. He has been in exile mainly in Belgium and the United States since 1999.  I am not aware of any other translation of Tin Moe’s ‘Time’ poem.QUOTETimeBy Tin MoeTranslated by Myint Zanthough one tries to hide awayfrom itit arrives in one’s hiding placetaking my energy and strengthto whither?Composed on 12 March 1966Translated on 12 March 2026, sixty years to the day after Tin Moe composed the poem.UNQUOTEThe poem,  first published in 1966, is not quite  ‘A  Lament’ which Shelley searingly and passionately composed about 145 years earlier in the year 1821. It does have a twinge of a lament, though that perhaps is not an overarching theme. It does indicate or reflect the movement, the inexorable march of time, as indicated in the opening paragraph. The poet tries to hide from the sweep of time, which inevitably arrives in one’s hiding place, sapping one’s energy and strength.  The poem relays the message that one cannot hide from the ageing process.   Tin Moe was 32 years old when he composed his ‘Time’ poem. Shelley was twenty-nine when he wrote The Lament. While Shelley lamented about the non-return of ‘the glory of your prime’ which moved ‘his faint heart with grief but with Delight’, Tin Moe pondered whether his ‘energy and strength’ has gone.  Have they gradually, slowly ‘wither away’? That leads to the next poem written in English by another Burmese poet, which, in part, deals with the movement of time.‘Grass on the Hill’ poem by Myat  LinThe late Burmese poet Kenneth Ba Sein, who died around October 1980, was from 1966 to 1976 the ‘Sunday Supplement’ Editor of the now defunct English language daily The Guardian (Rangoon). The Sunday Supplement published poems, occasionally short stories and articles. Many Sundays saw the English poems composed by Kenneth Ba Sein in his real name and sometimes under the pseudonym  Myat Lin. The following poem appeared in the December 1974 issue of the now also defunct  Guardian magazine (separate publication from that of the newspaper).QUOTEGrass On The Hillby Myat LinWhile time stood stillin doubts and fearsgrass grew on the hilldripping silent tearsWhen time moved once againthe hill landslidedthe grass crinkled with painbrowned and dried:That seared patch was once a green spotnow with brown mimosa overgrownmoans O winds, I’m touch-me-nottell passers-by to leave me alone.UNQUOTEI searched the World Wide Web to see if the poem is reproduced there. I could not find it.Myat Lin was perhaps in his early to mid-fifties when he composed the poem. It was published eight years after Tin Moe’s poem and about 150 years after the first publication of Shelley’s The Lament.  Perhaps it has more connotations with Tin Moe’s ‘Time’ poem than Shelley’s. All three poems used the word ‘Time’, but Myat  Lin’s poem, like that of Shelley,  has despair as its theme. Shelley’s poem is more passionate than Myat Lin’s. Myat Lin ends his poem with a plea, ‘tell passers-by to leave me alone’. Shelley ends his poem with a lament and negative affirmation, ‘No more-Oh, never more!’ Both Tin Moe’s and Myat Lin’s poems lament the movement of time: ‘When time moved once again’, wrote Myat Lin; Tin Moe wrote that his strength and energy (as a result of his being unable to hide from ‘Time’) have gone.  Though tinged with just a touch of sadness, maybe regret, Tin Moe’s poem leans somewhat towards the whimsical. In contrast, the use of the words ‘doubts’, ‘fears’, ‘tears’ and emotional as well as physical ‘pain’, at least metaphorically, makes Myat Lin’s poem a searing one (slightly paraphrasing the phrase ‘seared patch’ in Myat Lin’s poem). The ‘seared patch’ as well as ‘brown mimosa overgrown’ are used both as similes (ravages of time as ‘seared patch’ and overgrown ‘brown mimosa’) as well as metaphors. The great American poet  Robert Frost (26 March 1874-29 January 1963) stated that ‘Poetry begins with delight and ends in wisdom’. Both confirming and moving away (somewhat) from the Frostian wisdom (so to speak), yours truly would state that all three poems, in their own ways and with varying degrees and permutations, display wisdom, albeit not necessarily only ‘in the end’. They may also display poetic  ‘delight’ (‘Delight’ as used by Shelley in his poem), but that delight might also be tinged with, indeed suffused by, an existential sorrow.gnlm
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