Taste and observe traditional, seasonal meal Htamanè
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At present, the most prominent seasonal festival is the Htamanè festival. Traditional Myanmar Htamanè is a sweet and fragrant food made by Myanmar people using glutinous rice. Because the cooked glutinous rice is repeatedly stirred and kneaded – similar to the process of making glue or paste – it is called Htamanè. As it is prepared with generous amounts of glutinous rice, coconut, peanuts, ginger, sesame oil, and sesame seeds, it is also known as hnanè-hmanè (sesame Htamanè). The purpose of making Htamanè during that month is that, since it is prepared from glutinous rice, the natural sticky quality of the rice, combined with the vigorous stirring required, causes heat to build up through perspiration, dispelling coldness and making it well suited to the climate of that month. During the same month, Htamanè making competitions are held in various locations by government departments and residents of wards, and villages alike, with participants wearing matching uniforms.
During the Htamanè preparation, strong and energetic men stir vigorously, sweating as they work together in unity and joy. In doing so, they combine mutual affection with the cool seasonal weather, making the activity beneficial for their health. If one wishes to experience and appreciate the delicious taste and meaningful significance of Htamanè, friends and visitors from around the world can come to Myanmar to observe, participate, and enjoy this tradition firsthand.
The judges do not evaluate the entries solely on taste; they also emphasize the team’s unity, morale, organization, cleanliness, and cooperation. In this way, Htamanè is a food that highlights solidarity and harmony. Moreover, with its rich and pleasant flavour, it is a traditional Myanmar delicacy that is especially enjoyable to eat. The traditional Myanmar Htamanè festival is a symbol of unity, and elders have long said that the good taste of the Htamanè produced is itself a sign of the success of that unity. The preparation of Htamanè is not done merely for simple enjoyment. It embodies unity, cooperation, leadership, obedience to guidance according to seniority, mutual consideration, and collective encouragement. In Htamanè making of events, one can observe the admirable and cherished customs of Myanmar society. From such dedicated and collective effort, delicious Htamanè is produced. During the month of Tabodwe, preparing traditional Myanmar Htamanè with care and devotion and offering it to members of the Sangha, as well as sharing it with the public as an act of communal charity (Satuditha), has been a heart-warming tradition passed down continuously from ancient Myanmar times to the present day. During the Htamanè preparation, strong and energetic men stir vigorously, sweating as they work together in unity and joy. In doing so, they combine mutual affection with the cool seasonal weather, making the activity beneficial for their health. If one wishes to experience and appreciate the delicious taste and meaningful significance of Htamanè, friends and visitors from around the world can come to Myanmar to observe, participate, and enjoy this tradition firsthand.
In training and producing health human resources, including doctors, dentists, nurses, midwives, and allied health professionals, the State has been increasing the number trained each year in line with national requirements, so as to provide the public with quality healthcare services.It was noted that the severe COVID-19 pandemic, which the entire world had to face, was successfully overcome through the collective efforts of the government, civil servants and the public under the policy that “nothing is more important than human life”. Moreover, when natural disasters such as Cyclone Mocha in 2023, Typhoon Yagi in 2024, and the Mandalay earthquake in 2025 occurred, healthcare workers could be seen selflessly making sacrifices and working in unity to strive to deliver healthcare services.In terms of strengthening healthcare infrastructure, a total of 25 people’s hospitals were upgraded over the past five years. To reduce disparities between urban and rural healthcare services and ensure equal access, 12 new 16-bed hospitals were newly established and expanded in rural areas. In addition, efforts were made to construct high-quality buildings that are essential for hospital operations. As a result, 41 new hospital buildings and staff housing facilities were also constructed during the five years.In addition, to enhance staff performance, opportunities have been arranged for both domestic and overseas postgraduate training. Promotions for nurses and the upgrading of nursing schools to institutions of nursing science have also been carried out. As a result, when providing healthcare to the public, not only must quality and competence be ensured, but healthcare professionals are also expected to adhere to professional ethics and standards in their respective fields.In upgrading the health sector, emphasis has been placed on achieving Goal 3 of the Sustainable Development Goals (SDGs) – the long-term development of a skilled health workforce. Following the policy of “where there is a hospital, there must be doctors,” over the past five years, every public hospital has been staffed with doctors, including 2,649 newly appointed physicians, along with outpatient and inpatient doctors, nurses, health professionals, and public health workers.In addition, to enhance staff performance, opportunities have been arranged for both domestic and overseas postgraduate training. Promotions for nurses and the upgrading of nursing schools to institutions of nursing science have also been carried out. As a result, when providing healthcare to the public, not only must quality and competence be ensured, but healthcare professionals are also expected to adhere to professional ethics and standards in their respective fields.Research activities related to medical treatment and hospital administration must also be expanded and strengthened. In conducting health-related research, the Ministry of Health will collaborate with medical and allied universities, hospitals, disease control programs, primary healthcare staff, and community-based organizations. Only through such cooperation can successive generations of healthy and resilient citizens be developed.gnlm
Kidney disease is a major global health issue that affects millions of people. Many individuals living with the disease experience serious physical and mental health challenges. Patients may face social isolation, stigma, financial difficulties and reduced employment opportunities as a result of their condition.The increasing prevalence of non-communicable diseases such as diabetes, high blood sugar, hypertension and obesity has significantly contributed to the rise in chronic kidney disease (CKD). These conditions are among the leading causes of kidney damage worldwide. As kidney disease can weaken a nation’s workforce and reduce productivity, healthcare specialists, doctors and public health professionals have strengthened efforts to raise public awareness. Educational campaigns now emphasize prevention, early detection and proper management of risk factors to reduce the risk of disease.Kidney disease currently ranks eighth among the leading causes of death worldwide. In response, health experts are expanding preventive programmes and public education initiatives. Awareness activities held during World Kidney Day take place in more than 60 countries, including Myanmar, encouraging people to recognize risk factors, adopt preventive behaviours and maintain healthy lifestyles to protect kidney health.World Kidney Day is observed each year as an international health awareness campaign aimed at highlighting the importance of kidney health and reducing the global burden of kidney disease. Through this campaign, healthcare professionals, patient organizations, policymakers and communities collaborate to promote a better understanding of kidney disease and encourage preventive action.A key objective of World Kidney Day is to improve public knowledge of risk factors and the importance of early screening. Chronic kidney disease often develops gradually and may not show clear symptoms in its early stages. As a result, many people remain unaware that they have the condition until it becomes severe. Public health campaigns, therefore, encourage regular medical check-ups, particularly for those at higher risk.The theme for World Kidney Day 2026, “Kidney Health for All: Caring for People, Protecting the Planet,” highlights the close connection between human health and environmental sustainability. Environmental factors such as climate change, rising temperatures, pollution and exposure to toxins can increase the risk of kidney injury and long-term kidney disease. Extreme heat, air and water pollution may affect the kidneys of patients to suffer from kidney damage over time.Healthcare systems are also encouraged to adopt more sustainable practices. Treatments such as dialysis require large amounts of water, electricity and medical resources. By promoting innovation and environmentally responsible healthcare practices, it is possible to reduce environmental impact while continuing to provide effective care for patients.Kidney disease currently ranks eighth among the leading causes of death worldwide. In response, health experts are expanding preventive programmes and public education initiatives. Awareness activities held during World Kidney Day take place in more than 60 countries, including Myanmar, encouraging people to recognize risk factors, adopt preventive behaviours and maintain healthy lifestyles to protect kidney health.gnlm
In order to reduce the mortality rate from cancer and enable early detection and treatment of the disease, Myanmar has formulated the National Strategic Plan for Cancer Control (2023-2027) and is implementing it as a national-level strategy for the prevention, control and treatment of cancer.Health is the most fundamental foundation for survival and human resource development, as it is said that in human life, “only when one is healthy can one pursue education, and only when one is healthy can one work”. Only when the people are healthy and strong can the nation enhance its productivity, maintain social stability, and promote the development of future generations. Therefore, efforts are being vigorously undertaken with the objectives of enabling the people to live their full life span, remain free from diseases, and maintain good health and physical fitness.Since 2021, seven new radiotherapy machines have been installed at general hospitals in Yangon, Mandalay and Nay Pyi Taw. As a result, there are now five radiotherapy centres, 15 radiotherapy machines and four brachytherapy units in public hospitals and departments under the Ministry of Health. In addition, there are four radiotherapy centres, four radiotherapy machines and one brachytherapy unit operating in military hospitals. Consequently, treatment has been given to 285 inpatients and 3,805 outpatients.In commemoration of the 81st Anniversary of Armed Forces Day 2026, the opening ceremony of the National Cancer Centre (NCC) in Dagon Myothit (Seikkan) Township, Yangon Region, was held recently, and it was inaugurated by the Head of State in person. It was established with the aim of providing cancer patients with comprehensive treatment at a single location as a one-stop comprehensive care centre, as well as carrying out research activities.It is learned that the State allocated more than K34 billion for the five-storey treatment ward, the eight-storey treatment ward and the radiotherapy machine rooms, more than K12 billion for staff housing, and more than K30 billion for three new radiotherapy machines during the 2024-2025 fiscal year. In addition, one machine donated by well-wishers this year is valued at K19 billion.Since 2021, seven new radiotherapy machines have been installed at general hospitals in Yangon, Mandalay and Nay Pyi Taw. As a result, there are now five radiotherapy centres, 15 radiotherapy machines and four brachytherapy units in public hospitals and departments under the Ministry of Health. In addition, there are four radiotherapy centres, four radiotherapy machines and one brachytherapy unit operating in military hospitals. Consequently, treatment has been given to 285 inpatients and 3,805 outpatients.No matter how modern and advanced the available equipment may be, the most crucial factor for successful treatment is the skill and dedication of the human resources who operate and use the machines. As cancer patients may also suffer psychological distress related to their illness, healthcare workers are urged to uphold the three guiding virtues already embedded in their profession and to care for patients with compassion, warmth and kindness, treating them with a family-like spirit.gnlm
Taboung is a month distinguished by abundant pleasantness and natural beauty. According to the Myanmar calendar, it is the twelfth and final month of the year, marking the closing chapter before the New Year begins. Astrologically, Taboung falls under the sign of Pisces, symbolized by the fish. Its corresponding lunar mansion is Phalguni, and its seasonal flower, Calophyllum, is blossoming during the month in harmony with the changing climate. As the cool season gradually gives way to summer, the days grow noticeably hot while the nights remain refreshingly cool, creating a unique and balanced atmosphere.In Myanmar’s central dry zone, known as the Anyar region, the name of the month Taboung is closely associated with traditional rural livelihoods. During this month, sap collected from toddy palm trees is boiled and processed into palm jaggery, an important local product and source of income. The clear skies of Taboung are also said to reveal all twelve constellations, adding a sense of cosmic completeness to the month. Regardless of differing explanations about the origin of its name, Taboung is widely regarded as a time that harmoniously gathers the beauty and charm of all seasons into one.Taboung also marks the completion of the agricultural cycle. For farmers, it is harvest time – the season when paddy is gathered, and earnings are realized. With financial relief after months of labour, communities engage in acts of charity, merit-making, and joyful celebration. Traders travel widely by various means of transport, taking advantage of the dry roads and favourable conditions for commerce.As the weather shifts, pagoda festivals across Myanmar come alive with the resonant sounds of gongs and drums. Among religious celebrations, Taboung festivals are the most vibrant and well-attended. Many annual Buddha Pujaniya festivals, regularly held at temples and stupas throughout Myanmar, take place during this month. These events are not only expressions of devotion to the Lord Buddha but also treasured cultural traditions through which Buddhists seek to help Buddhism flourish and endure.Taboung also marks the completion of the agricultural cycle. For farmers, it is harvest time – the season when paddy is gathered, and earnings are realized. With financial relief after months of labour, communities engage in acts of charity, merit-making, and joyful celebration. Traders travel widely by various means of transport, taking advantage of the dry roads and favourable conditions for commerce.As schools close for holidays due to gradual raising the tempoerature of the weather, families embark on pilgrimages to visit ancient pagodas and sacred sites. Thus, Taboung is not merely a time for leisure, but a season of spiritual reflection, communal unity, and shared happiness. For the people of Myanmar, it stands as a distinguished month that blends worldly fulfilment with spiritual uplift, truly deserving its description as a time adorned with abundant grace and beauty.gnlm
Myanmar’s Ministry of Health has announced that a nationwide effort will be carried out to completely eradicate the poliovirus in Myanmar. This will be implemented both during the regional immunization days from 23 to 25 January 2026 and the national immunization days from 20 to 22 February 2026.A nationwide assessment was conducted to identify townships at risk of poliovirus transmission. As a result, 171 townships across 16 regions and states were identified as being at risk for polio outbreaks. It has been determined that, during the regional immunization days from 23 to 25 January, approximately 2.83 million children under the age of five will receive additional polio vaccine doses as part of the immunization campaign.In addition, the ministerial announcement stated that approximately 4.60 million children under the age of five will receive immunizations during the National Immunization Days, from 20 to 22 February, including the polio vaccine in the Nay Pyi Taw Council area and in 330 townships across the states and regions.Polio disease can be spread through unhygienic foods and water from person to person. The virus can damage the central nervous system. Even if a child contracts the polio virus in one part of the world, children in all countries remain at risk of infection. This is because the virus can easily enter countries that have been declared polio-free and can quickly infect those who have not yet been vaccinated. Therefore, the World Health Organization has warned that if countries fail to completely eradicate the polio virus, around 200,000 new cases could occur worldwide within the next ten years.In this initiative, people from all walks of life are expected to cooperate with the Ministry of Health in coming immunization activities. During the Regional Immunization Days and National Immunization Days, the Ministry will provide guidance to ensure the participation of primary healthcare workers at all levels. Government bodies, health departments, and related agencies from each state and region, as well as non-governmental social organizations, will work together to carry out the activities, with support and participation from the public.Polio disease can be spread through unhygienic foods and water from person to person. The virus can damage the central nervous system. Even if a child contracts the polio virus in one part of the world, children in all countries remain at risk of infection. This is because the virus can easily enter countries that have been declared polio-free and can quickly infect those who have not yet been vaccinated. Therefore, the World Health Organization has warned that if countries fail to completely eradicate the polio virus, around 200,000 new cases could occur worldwide within the next ten years.Polio cannot be completely cured, but efforts can be made to prevent outbreaks of the polio virus in advance. However, if countries around the world delay eradicating polio, their children could become victims of the disease in a short time. Therefore, everyone should ensure that their children receive the polio vaccination during the upcoming National Immunization Day to protect their future.gnlm
AbstractThis article examines the historical origins of corporal punishment, the psychological mechanisms of shame, and the role of social norms in shaping punitive practices. Integrating research from anthropology, behavioural psychology, and moral philosophy, it argues that pain-based correction is an archaic technology of social control that suppresses behaviour without fostering insight. Shame, as a socially mediated emotion, reinforces conformity but undermines internal moral development. Contemporary evidence supports a shift from punitive to restorative models of justice, emphasizing understanding, relational accountability, and cognitive transformation.1. IntroductionAcross cultures and historical periods, societies have relied on pain – physical, emotional, and social – as a means of regulating behaviour. Corporal punishment, public humiliation, and moral condemnation were long believed to cultivate discipline, responsibility, and moral improvement. However, modern psychological and neuroscientific research challenges these assumptions. Pain may deter, but it does not educate; shame may enforce conformity, but it does not cultivate ethical agency. This article provides a psychoeducational framework for understanding why punitive systems persist, why they fail, and how justice can be reconceptualized as a process of insight rather than suffering.2. Historical Origins of Corporal PunishmentAnthropological evidence suggests that corporal punishment emerged from early human intuitions about power, memory, and morality. In small-scale societies, the ability to inflict pain signified authority and maintained social cohesion (Durrant & Ensom, 2012). Pain was assumed to be memorable and therefore effective in preventing future wrongdoing. Many religious and cultural traditions interpreted suffering as a form of moral purification, reinforcing the belief that pain could correct character (Garland, 1990).These assumptions were not grounded in empirical evidence but in survival-driven reasoning and hierarchical social structures. Pain was used because it was immediate, visible, and required no cognitive explanation.3. Behaviourism and the Limits of PunishmentTwentieth-century behavioural psychology attempted to formalise these intuitions. Skinner’s operant conditioning framework demonstrated that punishment can suppress behaviour but does not teach alternative responses (Skinner, 1953). Punishment produces short-term compliance but fails to generate durable behavioural change.Milgram’s obedience experiments further revealed that individuals comply with authority under threat, not because they internalize moral principles but because they fear consequences or displace responsibility (Milgram, 1974). Neuroscientific research confirms that pain activates threat-related neural circuits, inhibiting the reflective processes required for learning and moral reasoning (LeDoux, 1996).The empirical conclusion is clear: punishment controls behaviour but does not cultivate understanding.4. Shame as a Social TechnologyAs societies became more complex, physical punishment was supplemented – or replaced – by shame, a socially mediated form of emotional pain. Shame arises when individuals perceive themselves as failing to meet social expectations or norms (Tangney & Dearing, 2002). It is relational, contingent on the gaze and judgment of others.Shame functions as a powerful regulator of behaviour because it threatens one’s social belonging. However, its psychological effects are often maladaptive:• It promotes concealment rather than accountability.• It undermines self-worth rather than strengthening moral agency.• It encourages compliance to avoid exclusion, not ethical reflection.Shame, therefore, operates as a mechanism of social control, not moral development.5. Social Norms as the Architecture of AppraisalSocial norms constitute an invisible courtroom in which individuals are continuously evaluated. These norms define acceptable behaviour and determine the boundaries of honour, disgrace, and legitimacy (Durkheim, 1915). Corporal punishment and shame both rely on the assumption that the group’s judgment is correct and that deviation is inherently wrong.Yet norms are often shaped by historical contingencies, power dynamics, and cultural biases. Punishment based on norms risks reinforcing inequality rather than promoting justice (Foucault, 1977). Norms can stabilize communities, but they can also perpetuate harm.6. Justice: Self, Others, and the CommunityA psychoeducational understanding of justice requires distinguishing three domains:6.1 Justice to the SelfThis involves cultivating self-reflection, responsibility, and dignity. Punishment often damages the self by inducing fear, shame, or internalised worthlessness (Nathanson, 1992).6.2 Justice to OthersTrue accountability requires repairing harm, restoring trust, and acknowledging impact. Punishment rarely facilitates relational repair; it isolates rather than reconnects (Zehr, 2002).6.3 Justice to the CommunityCommunities require safety and shared values, but punitive systems often satisfy collective anger rather than collective wisdom. They prioritise retribution over rehabilitation (Braithwaite, 1989).7. Pain as Deterrent Versus Pain as KnowledgePain can interrupt behaviour, but it cannot generate understanding. It activates survival mechanisms, not learning mechanisms. Sustainable behavioural change requires:• cognitive insight• emotional regulation• empathy• opportunities for restitution• supportive relational contextsPunishment provides none of these conditions.8. Contemporary Rethinking of CorrectionModern justice systems, educational frameworks, and therapeutic models increasingly recognize that:• Learning requires psychological safety (Porges, 2011).• Insight requires reflection, not fear.• Responsibility requires agency, not coercion.Restorative and rehabilitative approaches emphasize dialogue, meaning-making, and relational accountability. They aim to transform behaviour by strengthening internal motivation rather than imposing an external threat.9. ConclusionPain and shame are ancient technologies of social control. They suppress behaviour but do not cultivate moral understanding. Contemporary psychoeducational evidence demonstrates that justice grounded in insight, empathy, and relational repair is more effective, more humane, and more aligned with human psychological development.Punishment controls the body; shame controls belonging; only understanding transforms the mind.ReferencesBraithwaite, J (1989). Crime, Shame and Reintegration. Cambridge University Press.Durrant, JE, & Ensom, R (2012). Physical punishment of children: Lessons from 20 years of research. Canadian Medical Association Journal, 184 (12), 1373-1377.Durkheim, E (1915). The Elementary Forms of the Religious Life. George Allen & Unwin.Foucault, M (1977). Discipline and Punish: The Birth of the Prison. Pantheon.Garland, D (1990). Punishment and Modern Society: A Study in Social Theory. University of Chicago Press.LeDoux, J (1996). The Emotional Brain. Simon & Schuster.Milgram, S (1974). Obedience to Authority: An Experimental View. Harper & Row.Nathanson, DL (1992). Shame and Pride: Affect, Sex, and the Birth of the Self. WW Norton.Porges, SW (2011). The Polyvagal Theory: Neurophysiological Foundations of Emotions, Attachment, Communication, and Self-Regulation. WW Norton.Skinner, BF (1953). Science and Human Behaviour. Macmillan.Tangney, JP, & Dearing, RL (2002). Shame and Guilt. Guilford Press.Zehr, H (2002). The Little Book of Restorative Justice. Good Books.gnlm
