BURMESE WOMEN.

Dunstan Times, Issue 3128, 31 July 1922, Page 7

BURMESE WOMEN.

(By Frederick Stubbs, F.R.G.S.) “Her cheek is more beautiful than the dawn; Her eyes are deeper than the pools of the river; When she loosens the hair upon her shoulders, It is as night coming over the hills.” —Burmese Love Song. British women boast, not without reason, of the privileges accorded to their sex, especially since the franchise has been extended to them andi the doors of every profession thrown open. Some people think that this demonstrates the magnanimity of the stronger sex as much as the capacity of the weaker—but Jet that pass. It must be acknowledged, however, that the British woman has little to boast of in comparison with her Burmese sister. Law, religion, custom, all concede to the Burmese woman practical equality with men. The laws of inheritance make no distinction between male and female children, and the property is divided equally amongst sons and daughters. A girl can marry when she pleases without being dictated to by her parents, and after marriage retains her maiden name, so that her identity is by no means merged in that of her husband, and the name alfords no indication as to whether she is married, or not. She is free to order her life as she pleases. All property that a woman brings into her married life belongs to her alone. She manages her own property. Generally husband and wife have each a different calling, and contribute equally to the expenses of the household. Marriage is just a partnership. The Japanese wife obeys her husband: the Burmese treats him as a comrade. The Japanese woman is more piquant and winsome; the Burmese more practical. In business her capacity is superior to that of her husband. No question arises in Burma as to whether men or women are the superior sex—they are simply regarded (as they ought to' be) as different, having different functions and duties —and that is all. It is true that monks are forbidden to have any intercourse with, or even to look on a woman, but that is not because of any particular wickedness inherent in the female sex. for nuns, too, are warned to be careful as regards intercourse with men. The Criminal Law is the same for both, with this difference, however, that a woman’s life is regarded as being of less value than a man’s. If a woman (a servant, wife or daughter, say) were accidentally killed, less compensation would, be paid than in the case of a man because of woman’s lower value industrially and from a military point of view. She is not equally able to defend the village or the country. Women refrain, too,* from interfering in public and political affairs, not because it is considered that their physical and mental constitution unfits them for such duties. Of course, some Burmese men consider themselves superior to women. I believe that this is occasionally the case even in Australia and Now Zealand. Some Burmese even believe that a woman must be reincarnated as a man before she can gain a step m holiness, but I am sure no Australasian woman will admit such a doctrine, and as a rule the equality of the sexes is not questioned in Burma. The little girl, scantily clad, play« about with her brothers. She does not however, go to the monastery school as hoys do. Except in the larger towns there are no schoolfor girls: then duties do not require hook-lea ruing. They soon begin, however, to learn to draw water from the well, to collect firewood, to husk the rice, to cook simple food 1 , to weave and make their own dress and that of their parents. But neither girls nor hoys are overworked as is frequently the case with us; little housekeeping is required, and not much clothing. As she grows up, she learns also to make cigars and cigarettes (she learned to smoke them Jong ago), or riie takes her place behind u stall in the bazaar or on the pavement. She has no “accomplishments,” such as singing, painting, or playing a musical instrument. When she is thirteen 01 fourteen years of age, her ears are bored. This is an important event necessitating a feast. It is a, '.sort of “coining out,” and she soon begins to cast her eves around for a, husband. She is well looked after, however, by her mother. There is no love-making as we know it; no evening walks; no embracing, no kissing, no holding of hands. This would shock the modest instincts of the Burmese girl. It must not be thought, however, that the Burmese are cold-blooded. They are a passionate people, and the language is full of love songs such as T have quoted above. Nearly all marriages are marriages of affection. Burmese youths and maidens db not marry for money, but that unitedly they may make money. If the girl is willing to receive the attentions of a young man, there is at recognised courting time between nine and ten in the evening, especially on moonlight nights. Then the girl sits on the verandah whilst the young man. accompanied by two or three friends, comes and talk's to her. but there is generally some adult near to see that the proprieties are not infringed._ If she smokes a cheroot and hands it to the young man. it is regarded as a mark of favor In due course, then, a youth is accepted; little presents are sent to the maiden, or some verses praising her licauty; the down- is fixed: the parents’ consent is asked and usually given. A girl must be of a, certain prescribed age before she can marry without such consent. Frequently, indeed. a marriage, is arranged by the parents (under Burmese rule, parents often sold their daughters), and if the vouth can win the mother’s consent" there is usually little difficulty though the girl herself lias the final word. Sometimes the girl proposes. The next step is to consult an astrologer in order to select a lucky day, which must not fall in June, July, August or September, because these form the Buddhist “Lent,” in which marriage is forbidden. The day having been chosen, a. least is made and the marriage takes place in the presence of near relatives. There is no religions ceremony, marriage being a purely social and civil contract. During the feast, which is provided by the bridegroom’s father, a ribbon is stretched round the young couple, thus uniting them; they join hands and feed one another from the same dish ; they chew betel nut and drink tea. Thus they publicly proclaim that they have taken one another as husband, and wife. Sometimes when very youthful they live apart for a time with their respective parents, but there is a strict line of demarcation between tlie married and unmarried, and :1 married woman will see no male visitor whilst her husband is absent. No ring or other sign of marriage is worn by cither party. After the ceremony, the young couple live with the bride’s parents instead of with the bridegroom’s, as is the custom in India, China and Japan. After a year or two they may set op a home oi their own. Practically all Burmese women marry. An old maid or bachelor is rarely met, with. I heard an amusing story illustrating this. Miss Mitton when visiting Burma. wont to see a Burmese lady. Bye and bye the interpreter said to the English visitor: “She wants to know

what your husband does.” “Tell her,” was the reply, (whether in sad or joyous tone, deponent sayeth not) “I have no husband.” On this, the old lady looked very solemn, and was observed to be saying something. “What does she say?” asked Miss Mitton. “She says she is praying for you.” It was very nice of the old lady; very nice, too, for Miss Mitton to know that she was not regarded as being past praying for. The story may convey a hint to’ the friends of ladies threatened with single blessedness in Australasia! After 40, a woman hands her jewellery to her daughter-in-law. I believe there i® little polygamy in Burma, though I am not aware that it is forbidden. Sometimes rich men maintain two establishments, but I am afraid this is not peculiar to Burma. Monogamy is the rule. Many women marry Chinese and some marry Indians, but patriotic sentiment is not favorable to such unions, especially with Indians. A Burmese Women’s Association has been formed to discourage mixed marriages, and any member marrying one of another race and religion is expelled. But “love laughs at locksmiths” in Burma as elsewhere, and mixed marriages still take place, in fact there is quite a considerable population of half-breeds. The Chinese mixture, here, as elsewhere in the' East, is the best: the Indians the worst. Children born of Chinese fathers and Burmese mothers are usually strong and capable; those with Indian fathers are apt to be treacherous. Divorce is easy; is granted for very slight cause, and is not looked on as scandalous In any way. Old Burmese law recognised a marriage as a temporary arrangement. If a wife bears no male child, or if she is not affectionate in disposition, or if she is disobedient, this is regarded 1 as sufficient ground for divorce. The law is the same for both sexes. As a matter of fact, women ask for a divorce more frequently than men do; and the woman’s interests are always carefully guarded. All that anyone has to do is to appear- before the village elders and demand it. A writ is then made out and the parties are free. Each retains his or her own property: what has been jointly acquired is divided: and the party asking for divorce has to leave the house to the other. But in spite of the ease with which divorces can. be obtained (perhaps because of it), very few manied people avail themselves of the privilege, and of those divorced nearly a. third repent, and marry again. Public sentiment is also* against divorce except for adequate reasons. The worst offenders. I was told, are public officiate. In cases of divorce, it is customary for the father to take the boys and the mother the girls. As a matter of fact, however, people blessed with children, very rarely seek divorce. Since leaving Burma, I have been asked on several occasions whether Burmese girls are really as bewitching as some writers make them out to be. Young girls are bewitching in most countries, hut if the reader has the impression that all or even most young] Burmese girls are pretty, he is mistaken. He is mistaken, too, if he thinks that crowds of charming women, clad in silk attire and garlanded with flowers, are waiting the wooing of the European tourist. I confess I got that impression myself from some of the books I read. All I can say is that if ever such a state of things existed, as to some extent it may have done, that state has passed away. Many young Burmese women are certainly very dainty and attractive, but such rarely welcome the attentions of the foreigner. The temporary unions quite frequently formed between resident foreigners and native women, belong to another category.