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References in periodicals archive ?
Before Myanmar's opening up in 1988, the Myanmar people referred to the Chinese as Pauk Phaw (brothers) and Indians Kala (foreigners).
The two countries developed ties that came to be known as 'Pauk Phaw' (fraternal), lasting until 1967.
Their cordial relations were dramatically challenged by the 1967 anti-Chinese riots in Rangoon, which brought about the end of 'Pauk Phaw' ties.
(121) It marked the end of 'Pauk Phaw' between China and Burma, which was established in the mid-1950s.
In 1954 both countries jointly advocated the 'Five Principles of Peaceful Coexistence' and adopted it as the 'rudder of China-Burma relations' (123) After 1954 Beijing and Rangoon maintained closer contacts and embarked on the 'Pauk Phaw' era of friendly diplomatic relations.
(4) See, for instance, Yu Dingbang, Zhongmian Guanxi Shi [The history of Sino-Burmese relations] (Beijing: Guangming Ribao Chubanshe, 2000); Lin Xixing, Zhongmian Youhao Guanxi Yanjiu [A study of the friendship between China and Burma] (Guangzhou: Jinan Daxue Chubanshe, 2000); Wang Jienan, Zhongmian Youhao Liangqian Nian [Two thousand years of friendship between China and Burma] (Mangshi: Dehong Minzu Chubanshe, 1996), Zhuo Renzheng, Yinyin Baobo Qing: 1956 Zhongmian Bianmin Da Lianhuan [Pauk Phaw friendship: Cross-border gathering between China and Burma in 1956] (Beijing: Zhongyang Wenxian Chubanshe, 2003); Zhongguo He Miandian Youhao Guanxi Shi Ziliao Huibian [Documents on China-Burma friendship] (Kunming: Yunnan Lishi Yanjiu Suo, 1954).
They were also the targets of sayasaat in the form of a phithii saap chaeng, which employed a ritual technique called phithii phaw phrik phaw khlya (rite of burning chillies, burning salt), publicly enacted by a group of local farmers.
The ritual employed the techniques of phithii phawphrik phaw khlya.
This link is reflected in the word 'phaw' contained in the term for the ritual, which means not only 'to burn' or 'to roast', but also 'to cremate'.
Buddhists (che phaw, ba phaw) differ from Animists only in that they abandon the practice of aw cha; in general, all other traditional rituals linked to rice production are still performed.