Phyo/Thant Zin (NP News) - October 29
According to delegates from political party groups and parliamentarians contacted by the Statesman Journal, the current five-year government term is a reasonable time to amend the 2008 Constitution.
It is reported that President U Min Aung Hlaing submitted 43 proposed constitutional amendments to the Pyidaungsu Hluttaw on June 1.
These 43 proposed constitutional amendments reflect the outcomes of frequent discussions among the National Solidarity and Peacemaking Negotiation Committee, political parties, and ethnic armed organizations.
Therefore, some of the sections among the 43 proposed constitutional amendments could be amended during the current five-year government term, a delegate from the political parties group stated.
“It could potentially happen within five years. During the previous term, we held discussions with the NSPNC. We also engaged in talks with the NSPNC and various ethnic armed organizations. From these interactions, we were able to extract points of common agreement,” he said.
He added that the 43 points are considered the best time to ament during the current government's term, and that the preparation capabilities will be enhanced.
“We expect that the current new government will be able to do more with this constitutional amendment. Because we have also had trilateral meetings with the NSPNC and the ethnic armed groups. So we expect that the constitutional amendment will be able to do more. It is also part of the peace process that we will go through. We will have to negotiate to completely stop the armed conflict after the ceasefire,” he added.
Pyithu Hluttaw representative U Sai Kaung Thet San said that there will be some tension in the parliament during the discussion on amending the constitution, and that he is 50 percent confident that the amendment will be successful.
“Regarding the constitutional amendment, it is a period of intense discussion during the five year term of the parliament. It is not possible to amend all 43 points completely. It is possible about half of them. Since sections such as Section 261 are not included in the amendment process and are somewhat contentious for the ethnic regions, I think there is only a 50 percent chance of success in this process,” said U Sai Kaung Thet San.
U Sai Aik Paung, Chairman of the Shan and Nationalities Party, said at the 11th anniversary ceremony of the NCA held in Nay Pyi Taw that the National Assembly needs to be amended within one year after its initial holding, as it can take a long time to amend the constitution in parliament.
In addition, the current government's term of five years is the best time to amend the constitution, and if it is amended next term, U Sai Khaung Thet San also considered that there may be difficulties in facing both internal and external pressures.
"The current term is the best time to fix it. If we can't fix it in this term, we may be pressured by internal and external pressures and internal conflicts. Therefore, this five year is the best time to fix it," said U Sai Kaung Thet San.
Among the 43 constitutional amendment points currently before the Pyidaungsu Hluttaw, 16 points must be amended under Section 436(a) and 27 points must be amended under Section 436(b). –
zawgyi version
When the Mon dance for the Buddha: three traditions from Myanmar
By Hsu (NP News) - October 29
On the third day of a village festival in Kamawet, Mudon Township, young people dressed in Mon traditional clothing carry flower- and light-adorned Buddha images around the village. A small ensemble of drums, flutes and cymbals follows the procession. The walk is devotional, but it is also a performance: music keeps the group moving together, while the community’s young people make religious practice visible in public.
The scene, recorded in a university field study of Mon life in Mon State, points to the way dance and music are woven into Mon religious and community life. Mon people have a long history in southeastern Myanmar. Their kingdoms flourished in the region in successive periods, and Mon Buddhist scholarship and writing shaped the wider history of Myanmar. Today, Theravada Buddhist observances coexist with inherited practices of honoring family and local spirits. In village festivals, the two are not necessarily separate worlds; both can gather families, neighbors and musicians around shared rites.
Mon dance is not one fixed style. Its form shifts with the setting: a stage performance for a cultural festival, a movement-filled offering to the Buddha, or a spirit rite organized by kin. Three Myanmar-documented examples show how those contexts shape what dancers do and what the music means.
Shwe Hin Thar: a dance taught across generations
Shwe Hin Thar is identified as a Mon traditional dance and was selected for the ethnic dance category of Myanmar’s 2022 national singing, dance, composing and performance contest. Organizers chose the familiar song “Shwe Hin Thar Pyaw San Yar” and arranged instruction for dance teachers. Mon instructors were sent to different regions, and all 14 competing state and regional groups were to present a Mon dance.
The format matters. Shwe Hin Thar moves from the community’s repertoire onto a public stage, where the dance is taught, rehearsed and presented to a national audience. Training helps performers outside Mon communities learn the set, while Mon organizers retain a role in choosing and teaching the form. The dance therefore does more than display skill: it becomes a vehicle for passing Mon identity and artistic knowledge to young people.
The crescent-shaped vat-gine gong is associated with Hin-tha dance, solo performances, Mon traditional dances and national observances. Its bright, ringing tones give the dancers a distinct musical frame. While sources identify the dance and its occasions more clearly than a universal step-by-step choreography, they document an important feature of the performance tradition: dance is carried through named repertoire, live instrumental music and organized teaching.
The lamp-offering dance at Jaya Pagoda
At the Jaya Pagoda festival in Kamawet, religious devotion has also taken a distinctly theatrical form. A study of the village’s Mon community records an earlier practice in which maidens carried oil lamps while young men sang and danced with a troupe, offering a thousand lamps to the Buddha. The study says children had joined the lamp-donation practice by the late 2000s.
This is not a dance detached from ritual. Its movement accompanies an offering, and its performers include young people whose participation links festival observance to the next generation. The same festival includes processions with Buddha images, Mon dress, devotional acts and communal gatherings. In later descriptions of the procession, the musical group includes short drums, flutes and cymbals, an ensemble whose crisp pulse can support both a measured walk and more animated movement.
The detail of the thousand lamps makes the dance’s purpose legible: the performance is an act of giving as well as an expression of grace and coordination. It brings religious merit, music and public participation into one event, with the village itself as both route and audience.
The spirit-rite dance: music around an altar
The same field study describes a different setting in Kamawet: a ritual feast organized by families who honor inherited household or ancestor spirits. A marquee is built with a reserved space for dancing. Musicians occupy one side; family members gather on the other. At a dais, images and ritual objects are placed with offerings of flowers, candles, fruit, bananas, coconut and traditional foods.
Here, dance belongs to a rite of propitiation. Its performance gathers relatives who honor the same spirit and, according to the study, reinforces unity and Mon identity. The published account documents the arrangements, offerings and participants, rather than prescribing one choreography. That distinction matters: the dance is best understood through its role in the ceremony and its communal setting, not through invented descriptions of fixed gestures.
The music is equally specific to its setting. The Myanmar inventory of traditional instruments records the vat-gine as a Mon crescent-shaped gong set. Its original form contained 14 gongs and, according to the inventory, was used in spirit-propitiation rites; an additional gong tuned to the fifth note was added from 1962. The instrument later accompanied Hin-tha dance, solo performances, Mon traditional dance and national celebrations.
A wider Mon ensemble can include the kyam, a long, fretted three-string zither carved in a crocodile form; the hta bone pone pon, a group of drums played by one musician; a three-string fiddle; bamboo xylophones; flutes; reed instruments; cymbals and wooden clappers. The mix of pitched gongs, melody instruments and timekeepers means the music does not simply mark a beat. It supplies a sound world for a ceremony, a staged dance or a procession, and signals that each belongs to a shared Mon repertoire.
A heritage performed, not preserved in silence
Mon dances carry religious meaning, but their life is also historical and social. The pagoda procession connects movement to Buddhist offerings; spirit-rite dancing gathers families around inherited beliefs; and Shwe Hin Thar is taught and presented as Mon cultural heritage at festivals and national competitions. Each form gives younger generations a way to learn through practice.
In Yangon, the Mon Ethnic Literature and Culture Association included cultural dance in plans for the 79th Mon National Day celebration, describing the festival as a means of helping younger people value and preserve Mon literature and culture. That purpose is echoed in the dance traditions themselves. A gong is struck, a song begins, and the dancers make history visible in the present—not as an artifact, but as a practice sustained by performers and communities in Myanmar.
