19,425 research outputs found
The wall paintings in the Shwe Myin Mi Pagoda, Meiktila Township
Get PDFThis paper is divided into three parts. Firstly, various etymological meanings and definitions of the cetiya and stūpa are discussed. Secondly, there is a historic pagoda situated in the north-east of Htee Thone Sint Pagoda named in Shwe Myin Mi built by the King Narapatisithu, successor of King Anawrahta. On the wall of this pagoda, the sixteen dreams of King Kosala were painted. Finally, King Anawratha who established the first Myanmar Empire built many Pagodas in Myanmar and “Shwe Myin Mi”pagoda is one of the famous pagodas in Meiktila. Everywhere in Meiktila is full of ancient and historical pagodas and temples in different types. Among them historic Shwe Myin Mi pagoda constructed by Narapatisithu, King of Bagan is very magnificent. Myanmar architectural sculpture and painting can also be seen there
MERCHANT PERCEPTION ON MOBILE MONEY SERVICE OF KBZPay ( Shwe Sin Min San, 2019)
Get PDFThe study focused the merchant perception toward mobile money service of KBZPay in Myanmar. The study used the descriptive method to explore the influencing factors of merchant perception of mobile money service of KBZPay, overview and development of mobile money service of KBZPay, current practices of mobile money service of KBZPay. Questionnaires are used to find out the level of perception and obtained data are identified through the use of five-point Likert Scale rating method. To get primary data,70 KBZPay merchants who used KBZPay mobile money services were randomly selected and interviewed by using the structured questionnaires. The results show that ease of use is highest perception. Second and third is followed by awareness and cost. Merchants are satisfied to use KBZPay mobile money service because of they are very easy to use KBZPay mobile application and make the merchants convenient. The merchants are likely to value the customer services of KBZPay mobile money service eventhough they are dissatisfied for paying commission to the bank for KBZPay service. Security is lowest perception with less mean value. Merchants were not satisfied and confident about security because of some fraud case and crimes are increasingly. Therefore, banks should to upgrade and improve security parts regard with mobile application. The study suggested that bank should process to maintain existing merchants through offering incentive plan, promotion event, doing campaign , educate in order to familiar with the advance technology regards with KBZPay mobile money servic
Letter from [George H. Hand], Rancho San Pedro to Mr. [William] J. Tachibana, January 30, 1924
No full textRefers to an enclosed lease agreement for 18.37 acres of the Maria de los Reyes D. de Francis allotment of Rancho San Pedro. Refers to a pending survey on the land
Article Review: Ten Characteristics of a Good Teacher (Author- Patricia Miller)
Get PDFEntitled Ten Characteristics of a Good Teacher, Patricia Miller discusses characteristics of a good teacher in her article in English Teaching Forum 2012, Volume 50, Number 1 - the first of the 50th anniversary series. Though the article is written by a well-experienced language teacher, it is written solely from her perspectives as a learner of English.Obviously, the purpose of the author in writing this article is to share among fellow teachers some personal beliefs she holds regarding what makes a good teacher. It may well be that she is probably aware of the different yardsticks used by both teachers and students throughout the globe in their interpretations of an ideal teacher, which prompts her to venture her own ideas of a good teacher
Vocabulaire palaong [palaung] et mon recueilli à la pagode Shwe Dagon à Rangoon, Birmanie. Partie 5/6
No full textPalaong [Palaung] and Mon vocabulary collected at the Shwe Dagon pagoda in Yangon, Myanmar, part 5 of 6. As Buddhists, some Palaong people stay at Shwe Dagon; due to a feeling of kinship with the Mon people, some were staying at a Mon pagoda within Shwe Dagon. The Mon scholar Nai Pan Hla introduced Michel Ferlus to two Mon people who could speak Burmese and English, and two Palaong monks [novices]. This offered an opportunity for simultaneous linguistic investigation into Mon and Palaong. Michel Ferlus used English as a language of elicitation; the Mon consultants translated the item into Mon; in turn, the Mon word [sometimes supplemented by an oral translation into Burmese for further clarity and disambiguation] served as a cue to the Palaong consultants for providing the item in Palaong. The Mon consultants are [i] Men Tha Ung Nyun, a student in engineering at the Institute of Technology, from the village of Naɲ Kləɲ, Muk Down city, Mon State, Burma; and [ii] Nai Sɔe La Wɔn Ta, a bonze from the village of Meak kapoh, Pawaŋ Dəŋ Pɔŋ, Mon state. The Palaong consultants were [i] ʔaeʔ Chue [this could be romanized as Ae Chue] and [ii] ʔaeʔ Cha [Ae Cha], both from the village of Man Pon, Nam San district, Shan state. The linguistic inquiry lasted four days.Vocabulaire palaong [palaung] et môn recueilli à la pagode Shwe Dagon à Rangoon, Birmanie. Partie 5/6. Les Palaong vivent dans les états Shan. Ils sont bouddhistes et ont le shan comme langue culturelle, d'où l'extrême dialectisation de ce groupe. Quant ils vont étudier à Ragoon, ils sont accueillis dans une pagode môn sise dans l'ensemble Shwe Dagon. Peut-être parce qu'ils se sentent des affinités de minoritaires, peut-être aussi parce qu'ils savent, par les travaux des linguistes, qu'ils ont une origine commune, de par leur appartenance à la famille linguistique austroasiatique. A Rangoon, Michel Ferlus avait été guidé par un érudit môn, feu Nai Pan Hla. Il avait ainsi été mis en contact avec deux Môn qui connaissaient le birman et assez d'anglais, et deux bonzes [novices] palaong qui connaissaient le birman. L'enquête "coup double" a duré quatre jours. Les consultants môn étaient: 1] Men Tha Ung Nyun. Elève ingénieur à l'Institut de Technologie. Village de Naɲ Kləɲ, ville de Muk Down, Etat Môn. 2] Nai Sɔe La Wɔn Ta. Bonze, village de Meak kapoh, Pawaŋ Dəŋ Pɔŋ, Etat Môn. Les consultants palaong étaient: ʔaeʔ Chue & ʔaeʔ Cha [on peut simplifier en: Ae Chue & Ae Cha]. Tous deux sont originaires du village de Man Pon, district de Nam San, état Shan
Vocabulaire palaong [palaung] et mon recueilli à la pagode Shwe Dagon à Rangoon, Birmanie. Partie 6/6
No full textPalaong [Palaung] and Mon vocabulary collected at the Shwe Dagon pagoda in Yangon, Myanmar, part 1 of 6. As Buddhists, some Palaong people stay at Shwe Dagon; due to a feeling of kinship with the Mon people, some were staying at a Mon pagoda within Shwe Dagon. The Mon scholar Nai Pan Hla introduced Michel Ferlus to two Mon people who could speak Burmese and English, and two Palaong monks [novices]. This offered an opportunity for simultaneous linguistic investigation into Mon and Palaong. Michel Ferlus used English as a language of elicitation; the Mon consultants translated the item into Mon; in turn, the Mon word [sometimes supplemented by an oral translation into Burmese for further clarity and disambiguation] served as a cue to the Palaong consultants for providing the item in Palaong. The Mon consultants are [i] Men Tha Ung Nyun, a student in engineering at the Institute of Technology, from the village of Naɲ Kləɲ, Muk Down city, Mon State, Burma; and [ii] Nai Sɔe La Wɔn Ta, a bonze from the village of Meak kapoh, Pawaŋ Dəŋ Pɔŋ, Mon state. The Palaong consultants were [i] ʔaeʔ Chue [this could be romanized as Ae Chue] and [ii] ʔaeʔ Cha [Ae Cha], both from the village of Man Pon, Nam San district, Shan state. The linguistic inquiry lasted four days.Vocabulaire palaong [palaung] et môn recueilli à la pagode Shwe Dagon à Rangoon, Birmanie. Partie 6/6. Les Palaong vivent dans les états Shan. Ils sont bouddhistes et ont le shan comme langue culturelle, d'où l'extrême dialectisation de ce groupe. Quant ils vont étudier à Ragoon, ils sont accueillis dans une pagode môn sise dans l'ensemble Shwe Dagon. Peut-être parce qu'ils se sentent des affinités de minoritaires, peut-être aussi parce qu'ils savent, par les travaux des linguistes, qu'ils ont une origine commune, de par leur appartenance à la famille linguistique austroasiatique. A Rangoon, Michel Ferlus avait été guidé par un érudit môn, feu Nai Pan Hla. Il avait ainsi été mis en contact avec deux Môn qui connaissaient le birman et assez d'anglais, et deux bonzes [novices] palaong qui connaissaient le birman. L'enquête "coup double" a duré quatre jours. Les consultants môn étaient: 1] Men Tha Ung Nyun. Elève ingénieur à l'Institut de Technologie. Village de Naɲ Kləɲ, ville de Muk Down, Etat Môn. 2] Nai Sɔe La Wɔn Ta. Bonze, village de Meak kapoh, Pawaŋ Dəŋ Pɔŋ, Etat Môn. Les consultants palaong étaient: ʔaeʔ Chue & ʔaeʔ Cha [on peut simplifier en: Ae Chue & Ae Cha]. Tous deux sont originaires du village de Man Pon, district de Nam San, état Shan
Vocabulaire palaong [palaung] et mon recueilli à la pagode Shwe Dagon à Rangoon, Birmanie. Partie 2/6
No full textPalaong [Palaung] and Mon vocabulary collected at the Shwe Dagon pagoda in Yangon, Myanmar, part 2 of 6. As Buddhists, some Palaong people stay at Shwe Dagon; due to a feeling of kinship with the Mon people, some were staying at a Mon pagoda within Shwe Dagon. The Mon scholar Nai Pan Hla introduced Michel Ferlus to two Mon people who could speak Burmese and English, and two Palaong monks [novices]. This offered an opportunity for simultaneous linguistic investigation into Mon and Palaong. Michel Ferlus used English as a language of elicitation; the Mon consultants translated the item into Mon; in turn, the Mon word [sometimes supplemented by an oral translation into Burmese for further clarity and disambiguation] served as a cue to the Palaong consultants for providing the item in Palaong. The Mon consultants are [i] Men Tha Ung Nyun, a student in engineering at the Institute of Technology, from the village of Naɲ Kləɲ, Muk Down city, Mon State, Burma; and [ii] Nai Sɔe La Wɔn Ta, a bonze from the village of Meak kapoh, Pawaŋ Dəŋ Pɔŋ, Mon state. The Palaong consultants were [i] ʔaeʔ Chue [this could be romanized as Ae Chue] and [ii] ʔaeʔ Cha [Ae Cha], both from the village of Man Pon, Nam San district, Shan state. The linguistic inquiry lasted four days.Vocabulaire palaong [palaung] et môn recueilli à la pagode Shwe Dagon à Rangoon, Birmanie. Partie 2/6. Les Palaong vivent dans les états Shan. Ils sont bouddhistes et ont le shan comme langue culturelle, d'où l'extrême dialectisation de ce groupe. Quant ils vont étudier à Ragoon, ils sont accueillis dans une pagode môn sise dans l'ensemble Shwe Dagon. Peut-être parce qu'ils se sentent des affinités de minoritaires, peut-être aussi parce qu'ils savent, par les travaux des linguistes, qu'ils ont une origine commune, de par leur appartenance à la famille linguistique austroasiatique. A Rangoon, Michel Ferlus avait été guidé par un érudit môn, feu Nai Pan Hla. Il avait ainsi été mis en contact avec deux Môn qui connaissaient le birman et assez d'anglais, et deux bonzes [novices] palaong qui connaissaient le birman. L'enquête "coup double" a duré quatre jours. Les consultants môn étaient: 1] Men Tha Ung Nyun. Elève ingénieur à l'Institut de Technologie. Village de Naɲ Kləɲ, ville de Muk Down, Etat Môn. 2] Nai Sɔe La Wɔn Ta. Bonze, village de Meak kapoh, Pawaŋ Dəŋ Pɔŋ, Etat Môn. Les consultants palaong étaient: ʔaeʔ Chue & ʔaeʔ Cha [on peut simplifier en: Ae Chue & Ae Cha]. Tous deux sont originaires du village de Man Pon, district de Nam San, état Shan
FINANCING COMMUNITY FACILITIES: A CASE STUDY OF THE PARKS AND RECREATIONAL GENERAL OBLIGATION BOND MEASURE OF SAN JOSE, CALIFORNIA
Get PDFThis study of the City of San Jose’s Parks and Recreation General Obligation (GO) Bond Measure seeks to identify the politics-, management-, and planning-related lessons learned by the City as it developed its community facilities using the GO bonds proceeds. The study finds that these lessons include: be conservative in what you promise the residents; be prepared for changes in economic environment by identifying supplementary funding sources should the primary source not yield adequate funds; make sure that the jurisdiction is organizationally capable of handling the increased workload; and prepare detailed project plans prior to the bond issuance.Community Infrastructure and Services; Municipal Bonds; Public Finance
Iglesia de San Pablo del Monte: Tlaxcala
No full textLa construcción del templo de San Pablo del Monte se remonta al siglo XVI. En un primer momento estuvo dedicado a San Miguel Arcángel, y poco tiempo después fue brindado al apóstol San Pablo. El templo fungió como visita del convento franciscano de Puebla, junto con las poblaciones de San Miguel Tenancingo, San Francisco Papalotla y San Cosme Mazatecochco.</p
Vocabulaire palaong [palaung] et mon recueilli à la pagode Shwe Dagon à Rangoon, Birmanie. Partie 4/6
No full textPalaong [Palaung] and Mon vocabulary collected at the Shwe Dagon pagoda in Yangon, Myanmar, part 4 of 6. As Buddhists, some Palaong people stay at Shwe Dagon; due to a feeling of kinship with the Mon people, some were staying at a Mon pagoda within Shwe Dagon. The Mon scholar Nai Pan Hla introduced Michel Ferlus to two Mon people who could speak Burmese and English, and two Palaong monks [novices]. This offered an opportunity for simultaneous linguistic investigation into Mon and Palaong. Michel Ferlus used English as a language of elicitation; the Mon consultants translated the item into Mon; in turn, the Mon word [sometimes supplemented by an oral translation into Burmese for further clarity and disambiguation] served as a cue to the Palaong consultants for providing the item in Palaong. The Mon consultants are [i] Men Tha Ung Nyun, a student in engineering at the Institute of Technology, from the village of Naɲ Kləɲ, Muk Down city, Mon State, Burma; and [ii] Nai Sɔe La Wɔn Ta, a bonze from the village of Meak kapoh, Pawaŋ Dəŋ Pɔŋ, Mon state. The Palaong consultants were [i] ʔaeʔ Chue [this could be romanized as Ae Chue] and [ii] ʔaeʔ Cha [Ae Cha], both from the village of Man Pon, Nam San district, Shan state. The linguistic inquiry lasted four days.Vocabulaire palaong [palaung] et môn recueilli à la pagode Shwe Dagon à Rangoon, Birmanie. Partie 4/6. Les Palaong vivent dans les états Shan. Ils sont bouddhistes et ont le shan comme langue culturelle, d'où l'extrême dialectisation de ce groupe. Quant ils vont étudier à Ragoon, ils sont accueillis dans une pagode môn sise dans l'ensemble Shwe Dagon. Peut-être parce qu'ils se sentent des affinités de minoritaires, peut-être aussi parce qu'ils savent, par les travaux des linguistes, qu'ils ont une origine commune, de par leur appartenance à la famille linguistique austroasiatique. A Rangoon, Michel Ferlus avait été guidé par un érudit môn, feu Nai Pan Hla. Il avait ainsi été mis en contact avec deux Môn qui connaissaient le birman et assez d'anglais, et deux bonzes [novices] palaong qui connaissaient le birman. L'enquête "coup double" a duré quatre jours. Les consultants môn étaient: 1] Men Tha Ung Nyun. Elève ingénieur à l'Institut de Technologie. Village de Naɲ Kləɲ, ville de Muk Down, Etat Môn. 2] Nai Sɔe La Wɔn Ta. Bonze, village de Meak kapoh, Pawaŋ Dəŋ Pɔŋ, Etat Môn. Les consultants palaong étaient: ʔaeʔ Chue & ʔaeʔ Cha [on peut simplifier en: Ae Chue & Ae Cha]. Tous deux sont originaires du village de Man Pon, district de Nam San, état Shan
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