Burmese Girls


 

burmese girl

Burmese girls are the prettiest one and the good wives on the world. During English colonial times, there are a lot of good looking girls in Burma. Actually, Most of Burmese girls are beautiful, good mind, sweet, polite, good take care on their husbands, honest, good cooking and innocent heart. If you come to our country, you will see that Myanmar women are with beautiful smile, black hair, attractive eyes, tan skin, firm body.

Myanmar, you will find quite a lot of Myanmar model girls who are more on the Indian looking side and the most used piece of cloth is a longyi or a special garment worn by both men and women. Burmese girls love to keep their traditional culture and religious and once a Myanmar girl married with her lover, then she believes that her lives always belong to with these men (her husbands) forever. Even though her husband falls in love with another young lady, Burmese women doesn’t want to divorce and always respect the love that is giving by her husband. Myanmar girl may less knowledge then American girls, but they never act like American girls on their husbands. Burmese girls are always respectful girls, good wives and also more beautiful. When you come to Myanmar, you will forget pretty girls in your country because of our Burmese girls shyly smiles, their respects, kindness and good take care on you. In Myanmar, everywhere lots of nice Burmese girls. Myanmar is a very interesting place, and also because Myanmar girls are usually quite nice and they won’t give all kind of problems all the time. And when Myanmar people come to the other countries, they still keep Myanmar traditional family custom. Burmese women love to keep this good custom even they live in America or other Europe countries. So when you know about Burmese girls and good characters, you will not want to marry other Europe women. And Myanmar girls can satisfy with their own husbands and property.

Burmese women usually wear a te-mine or petticoat of cotton or silk-lined muslin. It is but little wider than is sufficient to go around the body and is fastened by merely tucking in the corners. It extends from the armpit to the ankles… being merely lapped over infront and not sewed, it exposes on leg above the knee, at every step.. in addition, an ingee or jacket open infront with close long sleeves… it is always made of thin materials and frequently and gauze or lace (Malcolm). Women in Myanmar have been going about freely in the public places of trade of manufacture for centuries. Yet they have made hardly any inroads into the posts of government, politic or some professions. The reasons given for their inactivity in these spheres, which, elsewhere are rejected as discrimination disguised as protectiveness, neither needed nor desired by the women themselves. These reasons are here accepted by women in Myanmar in general as being sound ones.

Myanmar Traditional Wedding Ceremony and Marriage
The manukye Dhammathat announces three ways to affect a valid Burma marriage. These are: First, a Burmese man and Burmese woman given in marriage by their parents who live and eat together; second, a Myanmar man and Myanmar woman brought together by the intervention of a go-between who live and eat together, third a man and woman who came together by mutual consent, who live and eat together.
The essential point is to “live and eat together” and to show evidence of it. No sacrament attaches to this. What is required is to establish the intention to live as a man and wife before a group of elders, pay them respects, and serve a few refreshments to all assembled to mark the occasion. On this essential base are built several different types of marriage ceremonies. But it must be explained that Burmese social pressure, rather than with the fact of people being rural or urban.Ritual has an important place in the marriage ceremony whether the couples are rich or poor and the couples always pay their respects to the elders. A wedding ceremony can be simple at one I recently attended there were hardly any guests, the couple made offerings to the nats(spirits traditionally honored by their parents), and to the mother of the bride as she was the only parent present, and the ceremony was complete.
At the actual ceremony the couple sat together in front of the “Saya” or master of ceremonies, with a bowl of Eugenia springs in front of them. At each call of the “Saya”, the couple made obeisance to the three Gems, Buddha, Dhamma and Sangha, to all spirits, to elders, parents and all the company. This they did by holding the springs between folded hands. The Burma marriage tie was then performed by the officiating couple and as water was poured over their hands the couples were told: “May your life together be free from the heat of strife as this cold water is. May your union be safely contained as this water lies in this bowl without spilling or leaking.” The master of ceremonies then read a poem, and this completed this part of the ceremony. Several other interesting rituals followed. These, although they add color to the marriage, are not directly relevant here.
Soon after marriage, the young couple is expected to visit close elder relatives in turn, paying respects together as man and wife. They will also visit the pagoda and pray to be reunited in the next life. They usually stay with the bride’s parents for the short while (as the equivalent of the honeymoon) even if their own house is ready to move into. In the past, in a purely agricultural society, the groom was expected to live with and help his in-laws with farm work for three years (thus living matrilocally or nearby) before moving to a neo-local residence. If the girl who is loved is given, three years service must be done to the mother and father, in the father and mother’s house. This custom, however, has fallen into disuse in its entirety and except for the initial short stay; the couple subsequently live where they wish to. It is true to say however that there is far less sanction for a virilocal residence. So that while: “In absence of any justification the wife should live with her husband in the same house. The husband has the right to select the residence and the wife should comply,” there is also the provision that: “but when the husband is able to live separately from his parents, the wife is not bound to live in the same house with her parents-in law.”
It is not necessary in Myanmar to register marriages as registration does not make them any more legal. However, couples do register marriages nowadays. A word now must be said about cases where parents refuse to agree to a marriage desired by their child. To marry then and continue with the normal terms of life would amount to unfilial defiance which to this day, few youths care to show, instead they elope another ritual, the sudden flight, the hiding into which they go, is all in accordance with the love-fear-respect they must show to their parents. Friends of the peer group always help with shelter either in the same town if it is a big one, or in another. A few couple are found and brought back on the same day by their parents, the girl’s parents taking her back on the assumption that she is still a virgin. More often the couples hide successfully for a few days while a lot of running to and fro among the families take place. When the couples are found, they are brought back, by now in fact man and wife. The boy’s families then collect some elders mutually friendly with both families and take the couple to go and bag forgiveness from the girl’s parents. If they do not agree, the boy’s mother may hold a wedding reception as it is her son who has hurt someone else’s daughter. The young couple continues to live with her till a month or 12 months later reconciliation is effected. The sentiment regarding such a situation is often summed up in the words One must have regard for another’s daughter, one must think of what if it were one’s own. If a young man and a young woman have clandestine intercourse, the parents of the former are not at liberty to withhold consent to the marriage. (If the parents do not reclaim their daughter, the marriage in any case becomes valid.) the word for elopement is “steal and run”, but the marvelous old Dhammathats are kinder: “if a young woman shall be taken away from her parents with her own consent”, let the young man restore her to them three times(that is , expecting her to re-elope each time): as the young woman is consenting it shall not be called theft.

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