Children exploited as cheap labour in Myanmar

Forcing minors to work as cheap labour is widespread in Myanmar. Badly hit by cyclone Nargis, many children orphaned or separated from their parents have abandoned schools to work in farmlands, construction sites and the fishing industry for less than a dollar a day.

Child labor has become widespread throughout the cyclone-ravaged Irrawaddy delta, according to sources in the region.  

A member of a non-governmental organisation in the delta who requested anonymity said that children aged 10 to 15 are valued sources of labour for Burmese businessmen, fishermen and farmers, because they work for much lower wages then adults—between 300 and 1000 kyat (US $0.25—0.85) per day for children, compared to wages of 1,500 to 3000 kyat ($1.25—$2.50) per day for adults.

“Many fishing boat owners now prefer to hire children because of the difference in wages. Kids are willing to work for 300 kyat and meals,” he said.

Sources said that businesspeople in the delta also see children are easier to control and hard-working. Nowadays, children as young as eight can be found working on fishing boats, in restaurants, construction sites and with agriculture.   

Myo Min lost his mother when Cyclone Nargis slashed through southwestern Burma on May 2-3. He now lives with his brother and works full-time aboard a fishing vessel in the delta.  “I’m tired, but I’m just grateful to be able to survive,” the 10-year-old said.

Po Po, 11, lost his father and his elder brother in the cyclone. He then left school to work in a restaurant in Labutta Township. He washes dishes and earns about 5,000 kyat ($4.20) per month.  He admitted that he cries every night because he misses his mother.

According to a schoolteacher in Konegyi village in Labutta Township, many children are unable to continue their education because they are orphans or live with families that are struggling economically.  

An estimated 400,000 children did not return to school after the cyclone, according to leading relief agency Save the Children Fund. Of those, the organisation said it helped about 100,000 children get back to school.

The INGO estimated that about 40% of the 140,000 people who were killed or disappeared in the cyclone disaster were children. Many who survived were orphaned or separated from their parents, the agency said.

 

Source : The Irrawaddy

Prayer ceremony highlights plight of Kachin refugees

RELIGIOUS and ethnic groups last week gathered for a prayer ceremony for peace in Kachin State to mark Armed Forces Day.

Held at Judson Church in Kamaryut township, the ceremony was organised by Kindness Women’s Group and attracted about 400 people from a range of political, civil society and non-government groups.

Participants prayed for “eternal peace” in Kachin State, lighting a candle and singing hymns from various religions in a show of solidarity for those displaced by the fighting.

Reverend U A Ko Lay, pastor of Judson Church, said such a multi-faith gathering was “very rare” in Myanmar.

“Let us pray to God deeply and profoundly because we are praying for the sake of the country,” he said.

“Today there is a peace process going on in Kachin State but at the same time there is still fighting.

“We have to pray for the leaders who are discussing peace, for leaders who are administering the country and the people who are working for the national interest. We even have to pray that the by-elections are held freely and fairly.”

Organisers said that while participants were from different ethnic and religious groups they shared a common vision of peace for Myanmar.

“We held this event for the first time on March 3,” said Daw Nang Pu, secretary of Kindness Women’s Group. “We would like to pray for Kachin refugees and also for the by-elections.

We believe God must bring peace to our country and create the funding and rations needed for the refugees from international donors because of our prayers.”

88 Generation student leader U Min Ko Naing urged greater public participation in the peacebuilding process, citing the example of the Myitsone Dam.

“It is not enough for leaders from both sides to discuss the issue. This process cannot create peace. The president halted Myitsone because of the desire of the people. People from different sectors participated and tried to stop the project,” he said.

“So in the case of Kachin State, we have to do like the Myitsone Dam. We must be brave and dare to speak out. Moreover we must launch a campaign. We have to shout the words and desires of the victims so that people around the world can hear them. We need to attract attention to this issue both at home and abroad.”

Daw Nang Raw, a project manager at Nyein Foundation, agreed that activists would have to do more than pray to bring about peace. “People need to do as much they can for the attainment of peace, we need more practical action,” she said.

“In this prayer ceremony, I pray seriously that women [who are in refugee camps] do not think of themselves as simply victims of war because they may be the people who can initiate the movement to stop this war.”

U Thawbita from Thae Inn Gu Monastery in Hmawbi township said peace was one of the country’s “immediate needs”.

“Peace won’t happen just by talking about it. We need to create real peace for all people,” he said.

Migrant workers dead, injured in pickup accident

(Mizzima)

After trying to avoid a police checkpoint, an overloaded pickup carrying Burmese migrant workers in Thailand went off the road and into a canal on Wednesday, killing seven people and injuring 12 other persons.

Police said it appeared that the vehicle was bringing the workers from Mae Sot on the Thai-Burmese border and heading to the central province of Lop Buri.

The truck plunged into an irrigation canal in Ayutthaya, 65 kilometres north of Bangkok. Five women and two men died, including the driver. Twelve migrant workers were sitting in the open back of the vehicle.

Rescue workers spent two hours retrieving the vehicle from the four-metre-deep canal.

Maesai Grace Church (Message by Rev.Go Shin Maung)25.3.2012 Part-2

Burma Among Worst For Religious Freedom

Burma has been declared one of the world’s worst countries for religious freedom as reports emerge of places of worship being savagely vandalized by government troops.

The US Commission on International Religious Freedom (USCIRF) released its 2012 Annual Report on Tuesday which includes Burma on its list of “countries of particular concern” (CPCs) just as incidents of bibles being burnt and Christian gatherings being disrupted emerge in Kachin and Chin states.

“It’s no coincidence that many of the nations we recommend to be designated as CPCs are among the most dangerous and destabilizing places on earth,” said USCIRF Chairman Leonard Leo. “Nations that trample upon basic rights, including freedom of religion, provide fertile ground for poverty and insecurity, war and terror, and violent, radical movements and activities.”

Burmese government troops reportedly ransacked Sin Lum Pang Mu Baptist Church in Pang Mu village, Bhamo District, Kachin State, on March 13, with bibles burned and widespread looting.

Rev. Jangmaw Gam Maw, the pastor of Pang Mu Church, claims soldiers from 33rd Battalion of 88th Infantry Division burned bibles, destroyed church property and stole a video player, loudspeakers and belongings of local people, as well as cash from donation boxes.

The soldiers claimed that the church was a Kachin Independence Army outpost. The pastor and more than 1,000 parishioners had recently returned after abandoning the village on Nov. 19 last year to join Mai Ja Yang refugee camp.

On March 10, Burmese government troops disrupted a Christian conference and threatened a Member of Parliament at gunpoint in southern Chin State, according to the Chin Human Rights Organization (CHRO).

More than 1,000 delegates from 80 local branches of the Mara (Chin) Evangelical Church at Sabawngte village, Matupi Township, had gathered for the conference which had official permission.

The CHRO reported that several Burmese soldiers disrupted the meeting and rebuked the village headman for not informing the army camp about the event. Pu Van Cin, an MP from the Ethnic National Development Party, was threatened at gunpoint when he intervened to stop soldiers confronting the village chief.

 By CHARLIE CAMPBELL / THE IRRAWADDY

Benedict Rogers, the East Asia team leader at Christian Solidarity Worldwide, said, “These incidents illustrate that there is still a very long way to go in Burma’s reform process, and for that reason, the international community should be cautious about lifting too many sanctions too quickly.

“We have seen very welcome progress in Burma at some levels in recent months, but the [Burmese army] continues to perpetrate grave violations of human rights in the ethnic areas, which include religious discrimination and persecution of minorities.”

The other nations included on USCIRF list of CPCs were China, Egypt, Eritrea, Iraq, Iran, Nigeria, North Korea, Pakistan, Saudi Arabia, Sudan, Tajikistan, Turkey, Turkmenistan, Uzbekistan, and Vietnam.

Foreign arrivals rise in January, February

THE number of foreign travellers arriving in Myanmar through Yangon International Airport jumped by more than 40 percent in February on the previous year, figures from the Ministry of Hotels and Tourism show.

The figures also show that foreign arrivals for January and February were up by nearly 40pc on the same months last year.

A total of 50,243 foreign travellers arrived through Yangon International Airport in February, up 41.41pc on the same month in 2011.

Arrivals for January and February totalled 98,486, up 37.75pc on the same months the previous year.

The overwhelming majority of the arrivals for both months were independent travellers, with 32,960 in February (up from 24,386 the previous year) and 32,250 in January (24,024).

The figures for January and February show that the number of arrivals has made a solid start this year as they account for 27.4pc of the 359,359 foreign travellers who entered the country through the Yangon gateway during 2011.

Myanmar drafts new foreign investment rules

By Aung Hla Tun
Volume 31, No. 619
March 19 - 25, 2012

YANGON – Foreigners will no longer need a local partner to set up businesses in Myanmar and may be granted a five-year tax holiday from the start of commercial operations, according to the draft of a new investment law obtained by Reuters.

The long-awaited new investment regulations, along with plans to float its currency, the kyat, from April mark the boldest economic reforms since resource-rich Myanmar emerged from decades of dictatorship last year, its economy decimated by chronic mismanagement and trade-crippling sanctions.

Its nominally civilian government has begun to court Western investors, who have swarmed into the commercial capital Yangon in recent months ahead of a possible end to US and European sanctions in Myanmar.

The draft law adds to other signs of a remarkable economic liberalisation in the long-isolated country. Foreigners, it said, can now either own companies 100 percent or set up a joint venture with Myanmar citizens or government departments. Such joint ventures must involve at least 35pc foreign capital.

Foreign investors can also lease land from the state or from private citizens who have permission to use land, the law says. The initial lease would be for up to 30 years, depending on the type and size of foreign investment, and could be extended twice, for up to 15 years on each occasion.

Foreign firms will not be allowed to employ unskilled foreign workers, and citizens of Myanmar must make up at least 25pc of their skilled workforce after five years, with companies ensuring the necessary training to achieve that.

The percentage rises to at least 50pc after 10 years and 75pc after 15 years.

It also dropped a requirement from previous legislation that products manufactured by foreign firms in Myanmar must be entirely for export. The aim is to provide more for the domestic market to reduce Myanmar’s reliance on imports, which are often too expensive for domestic consumers.

The draft law goes some way to reassuring investors worried about a reversal of the reforms and the possible seizure of assets.

“The government gives a guarantee that permitted businesses will not be nationalised during the period allowed in the contract or extended in the contract other than by giving compensation based on current prices in the market, in the interest of the general public,” it says, according to a Reuters translation.

The law is likely to be approved by parliament during the current session, which is expected to end later in March. The president then has 14 days to either approve it or send it back to parliament, according to the constitution.

The latest reforms will heighten debate over Myanmar’s economic potential.

As big as France and Britain combined, the resource-rich country sits strategically between India, China and Southeast Asia with ports on the Indian Ocean and Andaman Sea, all of which have made it a coveted energy-security asset for Beijing’s western provinces.

Some expect sanctions to begin to be lifted if by-elections on April 1, in which Nobel peace laureate Daw Aung San Suu Kyi will run for parliament, are free and fair. A November 2010 general election was widely criticised as a sham. – Reuters

A Biblical Theology of Food

More Than Fuel

Food reminds of our dependence on other people. We are tied into a network of farmers, traders, shopkeepers, cooks, families, traditions of gastronomy. Above all we are dependent on God. We are finite beings who need sustenance to sustain us. We need to ‘refuel’. Except that food is so much more than fuel. Think of all your favourite foods: steak and potatoes, thai green curry, crumble and custard... It didn’t have to be this way.
Biscuits would have sufficed to sustain our lives. But God is ridiculously lavish in his creativity and generosity. God’s first act after creating humanity was to present us with a menu: the fruit of all the trees in the garden. Every meal is an opportunity to receive God’s good gifts with thankfulness. Perhaps we need to refresh the practice of saying ‘grace’ before meals as an expression of our dependence and God’s generosity. Food is an opportunity for human creativity and generosity in the image of the Creator.

Food-Gone-Wrong

But food is also at the heart of our rejection of God. The very first act of rebellion was an act of eating. Ever since, our relationship to food often goes wrong because our relationship to God has gone wrong. We find comfort in food instead of refuge in God. We use food – or avoid food – to make ourselves desirable so others worship us. Our fractioned relationships and greed means many in our world go without food. We over eat. We under eat. Food is integral to our humanity so it’s no surprise to find that our brokenness shows up in our relationship to food.

“ Our invitation to the feast of God comes at a price: the precious blood of Jesus his Son.
”

Against this backdrop of food-gone-wrong, God promises a feast. Again and again in the Bible salvation is picture as a feast with God. When God leads the Israelites out of Egypt, the leaders of the people are invited up on Mount Sinai to eat and drink with God (Exodus 24:9-11). The rescue from slavery in Egypt – the defining act of Israelite identity – is itself commemorated in a meal, the meal of Passover. At the high point of Israelite history, in the reign of Solomon, we are told ‘the people of Judah and Israel were as numerous as the sand on the seashore; they ate, they drank and they were happy’ (1 Kings 4:20). Even when things begin to unravel, God promises another meal on a mountain, ‘a feast of rich food for all people’ (Isaiah 25:6-8). On this occasion death itself will be on the menu for God will swallow it up. This is an eternal feast which no-one need ever leave. Jesus provides a foretaste of this feast when he feeds the 5,000. Here is a feast which need never end. Indeed there’s more food at the end than there was at the beginning. It’s a pointer to the fulfilment of God’s promise: that one day we will feast forever in his presence.

There's Something Bigger Here

So the meals of Jesus represent something bigger. They represent God’s coming world. But at same time they give that new reality substance. They’re the real thing in miniature. Food is stuff. It’s not ideas. It’s something you put in your mouth, something you taste, something you eat. And meals are more than food. They’re social occasions. They represent friendship, community, welcome.
Our invitation to the feast of God comes at a price: the precious blood of Jesus his Son. We are outsiders, enemies, excluded. But Jesus takes the judgment we deserve. He becomes the ultimate outsider. Pushed out of the world onto the cross. Forsaken by his Father. As a result we become insiders, friends, included. The invitation goes out to all.
So it’s not accident that at the heart of what it means to be the church is a meal. Jesus told us to remember him not in a pattern of words, but in a meal.

Maesai Grace Church (B M P S) Interview by Teacher - Lee Le

Maesai Grace Church (Message by Rev.Go Shin Maung) 4.3.2012 Part -1

Maesai Grace Church (Message by Rev.Go Shin Maung) 4.3.2012 Part-2

Photo Documentary of Maesai Grace Church; 8th Anniversary Thanksgiving

Refugee Rights

Ethics, Advocacy, and Africa

David Hollenbach, SJ, Editor

Of the over 33 million refugees and internally displaced people in the world today, a disproportionate percentage are found in Africa. Most have been driven from their homes by armed strife, displacing people into settings that fail to meet standards for even basic human dignity. Protection of the human rights of these people is highly uncertain and unpredictable. Many refugee service agencies agree advocacy on behalf of the displaced is a key aspect of their task. But those working in the field are so pressed by urgent crises that they can rarely analyze the requirements of advocacy systematically. Yet advocacy must go beyond international law to human rights as an ethical standard to prevent displaced people from falling through the cracks of our conflicted world.

Refugee Rights: Ethics, Advocacy, and Africa draws upon David Hollenbach, SJ's work as founder and director of the Center for Human Rights and International Justice at Boston College to provide an analytical framework for vigorous advocacy on behalf of refugees and internally displaced people. Representing both religious and secular perspectives, the contributors are scholars, practitioners, and refugee advocates—all of whom have spent time "on the ground" in Africa. The book begins with the poignant narrative of Abebe Feyissa, an Ethiopian refugee who has spent over fifteen years in a refugee camp from hell. Other chapters identify the social and political conditions integral to the plight of refugees and displaced persons. Topics discussed include the fundamental right to freedom of movement, gender roles and the rights of women, the effects of war, and the importance of reconstruction and reintegration following armed conflict. The book concludes with suggestions of how humanitarian groups and international organizations can help mitigate the problem of forced displacement and enforce the belief that all displaced people have the right to be treated as their human dignity demands.

Refugee Rights offers an important analytical resource for advocates and students of human rights. It will be of particular value to practitioners working in the field.

---

David Hollenbach, SJ, is director of the Center for Human Rights and International Justice and holds the Human Rights and International Justice University Chair at Boston College. He is the author of The Global Face of Public Faith: Politics, Human Rights, and Christian Ethics.

Theology and the Boundary Discourse of Human Rights

Ethna Regan

What are human rights? Can theology acknowledge human rights discourse? Is theological engagement with human rights justified? What place should this discourse occupy within ethics?

Ethna Regan seeks to answer these questions about human rights, Christian theology, and philosophical ethics. The main purpose of this book is to justify and explore theological engagement with human rights. Regan illustrates how that engagement is both ecumenical and diverse, citing the emerging engagement with human rights discourse by evangelical theologians in response to the War on Terror. The book examines where the themes and concerns of key modern theologians—Karl Rahner, J. B. Metz, Jon Sobrino, and Ignacio Ellacuría—converge with the themes and concerns of those committed to the advancement of human rights. Regan also critically engages with the "disdain" for rights discourse that is found in the postliberal critiques of John Milbank and Stanley Hauerwas.

This interdisciplinary volume will be of interest to students and scholars in the fields of systematic theology, theological ethics, human rights, religion and politics, and political theory.

---

Ethna Regan is a lecturer in theology at the Mater Dei Institute of Education, Dublin City University in Ireland.

Theology and human rights

I. The Theological Basis of Human Rights

We appreciate the "Theological Basis of Human Rights" of WARC as the first step on the way toward an ecumenical "Christian Declaration on Human Rights". We therefore recommend that the executive committee should take initiative to enter into dialogue with Roman Catholic, Lutheran, Orthodox and CCIA-study groups in order to develop the "Theological Basis". The discussion with other theological traditions such as the tradition of "natural law", of the "two Kingdoms" etc. would broaden and deepen our theological approach. Such a study should also seek to listen to the questions posed to the Christian faith by secular concerns for human rights, and ask what do they say to our understanding of God and of man. It would furthermore serve to find common theological grounds for the public, the social and political responsibility of Christians and churches in the area of human rights and the humanity of human beings.

II. The Role of Member churches in the Struggle for the Recognition and Realization of Human Rights.

Further studies should be made on how the churches and Christian communities

• can serve in particular dehumanized people in society ( discriminated, marginalized, oppressed, handicapped and under-represented people)
• can protest prophetically against inhuman acts, structures and power in society
• can pray for the victims of human rights violations and speak up for those who cannot speak for themselves
• can participate, where possible, in the constitutional process of translating human rights into civil rights and positive laws
• can cooperate with secular human rights movements, with Amnesty International and with human rights' concerns of people of other faiths.

An educational programme for the promotion of human rights by congregations should be drawn up, in cooperation with other church bodies if possible.

III. The Role of the State and Government in the Struggle for Human Rights.

As the reality of the human rights problem is that of the way in which governments and states give particular expression in legislation and in practice to human rights articles, this area presents itself as one demanding study and action. Various questions seem to demand clarification:

• how can human rights be translated into civil rights and liberties?
• the ideology of national security - civil rights and martial law - relation of national security and supranational interests - the question of whether there are certain human rights which may never be suspended under any circumstances
• the relation between national law and international law - the participation of the state in the securing of fundamental human rights for humankind
• the state and its education programmes for civil liberties.

IV. WARC and the Implementation of Human Rights.

We would suggest an information and communication centre whereby member churches of WARC might offer for the intercession and action of the other member churches, cases of severe violation of human rights, especially the names and situations of our imprisoned sisters and brothers.

V. Specific Situations

I. South Africa

We ask the executive committee to

1. write to South African member churches, pledging solidarity on human rights issues.
2. write to the Government urging the implementation of Article 9 of the UN Declaration of Human Rights (ie no one to be subjected to detention without trial), and protesting against the high rate of death of those in detention.
3. to call upon the member churches to urge their governments to join the general boycott of South Africa on levels of arms trade, economic and financial support.

2. South Korea

We ask the executive committee to express disapproval to the South Korean government in whatever way possible because of the violation of the human freedom of opinion, dissent and expression and to call for the release of political prisoners.

3. Helsinki agreement (1975)

We ask the executive committee publicly to appreciate the agreement of the Helsinki Conference (CSCE) in 1975 and to bring to the attention of the Belgrade Conference the importance of human rights, individual and social, including the right of religious freedom.

4. Right to Employment

We ask the executive committee of WARC to request all member churches to work in their nations to the end that the Right to Employment (Universal Declaration, Article 23; International Covenant on Economic, Social and Cultural Rights, Article 7) be recognized as a human right, and be incorporated into the constitutions and that the governments make the realization of this right into a goal of their social politics.
Reasons

1. The recognition of the one, indivisible dignity of human beings as being in the image of God demands that human rights be considered as an indivisible unity.
2. Consequently a basic right to employment must correspond to the basic right to "free development of personality". Without the social possibility of employment, the freedom of a person cannot be realized.
3. The basic right to employment must at least receive equal ranking with the right to property because otherwise social justice (in conflict between capital and labour) cannot be desired or reached.
4. In the light of the threat of massive unemployment - also in the industrial nations - the time has come to make full employment a goal of national and international social politics through the recognition of the human and civil right to employment.

Song for Week

When We All Get To Heaven
recorded by Allan Jackson
written by Eliza Edmunds Hewitt, Emily Divine Wilson

C
Sing the wondrous love of Jesus
G7                     C
Sing His mercy and His grace
                F
In the mansions bright and blessed
C        G7            C
He’ll prepare for us a place
 
                
When we all get to Heaven
                D7                G7
What a day of rejoicing that will be
        C       F
When we all see Jesus
C              G7            C
We’ll sing and shout the victory
 
repeat #2
  
Onward to the prize before us
G7                      C
Soon His beauty we’ll behold
                F
Soon the pearly gates will open
C        G7                   C
We shall tread the streets of gold
 
repeat #2

Congratulations ေစာအယ္မြီး ႏွင္႔ ေနာ္ေစးေဖာ္၀ါး

Date 17.3.2012

MAESAI GRACE CHURCH, CHURCH'S CHOIR

သခင္ေယ႐ႈသက္ေတာ္စဥ္

Above of All

It is time to worship the Lord!

Above all powers
Above all kings
Above all nature
And all created things
Above all wisdom
And all the ways of man
You were here
Before the world began

Verse 2
Above all kingdoms
Above all thrones
Above all wonders
The world has ever known
Above all wealth
And treasures of the earth
There's no way to measure
What You're worth

CHORUS
Crucified
Laid behind a stone
You lived to die
Rejected and alone
Like a rose
Trampled on the ground
You took the fall
And thought of me
Above all

Verse 1
Above all powers
Above all kings
Above all nature
And all created things
Above all wisdom
And all the ways of man
You were here
Before the world began

Verse 2
Above all kingdoms
Above all thrones
Above all wonders
The world has ever known
Above all wealth
And treasures of the earth
There's no way to measure
What You're worth

CHORUS
Crucified
Laid behind a stone
You lived to die
Rejected and alone
Like a rose
Trampled on the ground
You took the fall
And thought of me
Above all

CHORUS
Crucified
Laid behind a stone
You lived to die
Rejected and alone
Like a rose
Trampled on the ground
You took the fall
And thought of me
Above all

Like a rose
Trampled on the ground
You took the fall
And thought of me
Above all

Favourate Picture and Saying from Face Book

Art Exhibition of Burmese Migrant Children

Update Received Fund for Church Extend Land

MAESAI GRACE CHURCH

Update Received the Contribution of Church Extend Land

No	Names/Organization	Amount /THB
1	Fund Raising Program	79,965
2	Weekly Collection	40,876
3	Pastor Go Shin Maung Family	50,000
4	Mr Thang Suan Mung & Wife (USA)	30,000
5	Sayama Nem Theih Kim (Malaysia)	20,000
6	Rev Lee Eun Hoo (OK. In Church, Korea)	20,000
7	ARLDF (Rescue)	5,000
8	Khoo Soo Teong (Singapore)	5,000
9	Saya Aik Nap Ywan (Tachileik)	5,000
10	Lian Khup,Pau Bawi,Khai Pi	6,000
11	Sayama Aye Phet	3,600
12	Naw Thway Thein	3,500
13	Sayama Easter Hkaung Nu	3,300
14	Mr Nung Bawi (USA)	3,085
15	Mr Nang Htun	3,000
16	Martha	3,000
17	Daw Nah	3,000
18	Lay Dia	3,000
19	Mr Nyi Swar	3,000
20	Saya Cung Lian Mawi	2,000
21	Yeh Kap Rone	3,000
22	Mr Kyaw Win (Germany)	2,000
23	Ma Hsaw Htee	2,000
24	Ko Gin Pi Family	2,000
25	Pa Pau Khan Khup (Singapore)	2,000
26	Saw Willson	2,000
27	Jenny Woon (Malaysia)	1,800
28	Ma Mee Hsaw	1,500
29	Ma Amm Pyang	1,000
30	Daw Nang Mwe	1,000
31	Daw Massih	1,000
32	Saw Lay Eah Thaw	1,000
33	Saya Law Dar Family	1,000
34	Daw Nar Daw	1,000
35	Ko Nyi Tao	500
36	Ko Dominic Family	700
37	Ma Nan Dar & Eah Nee	600
38	Khaipi,Thangpi,Sangpi&Ei Kap and Ko Aik Tao	800
39	Daw Am Mwar,Daw Hla Khin,Daw Shwe Nyunt	600
40	Ko Htoo Htoo Ee	500
41	Ma Ei Su	1,000
42	Sayama Myint Myint Phyu	500
43	Ko Kyaw Myo Htet	500
44	Ei Lwe Mit	10,000
45	Ko Kyaw Thura	3000
46	Ko Sai Sam & Daw Lu Niem	28,000
47	U Wary Chit+Daw Yin Yin Myint	3,000
48	Ma Mya Mya Khin	7,000
49	Mg Cha Oo Laung	1,000
50	Ko Lian	2,000
51	Ma Aye Aye Nwe	500
52	Mr Nang Pian Khai(USA)	12,000
53	Ko Sam Nap Family	200
54	Rev Lee In Gun (Korea)	2,000
55	Nyi San Family	500
	TOTAL AMOUNT RECEIVED	389,526

Our Goal: 970,000 Baht

Needed Amount: 580,474 Baht