Le poète est celui qui regarde Gide
We got off the bikes and approached to a friendly-looking man. Having exchanged the Burmese greeting mingalaba (a word from Pali language, roughly translated as ‘auspiciousness’), we broke the ice, and then crossed the gate which separated us from the school courtyard.
Apparently, we came across a sort of graduation ceremony. We left our bikes not far from the gate and stood at a distance from the main stage, on which everything was taking place. Unfortunately, our intention of merging into the crowd, and disappearing afterwards ended up in total failure. Our presence aroused greater interest than the celebration itself.
No sooner did we enter the courtyard, we were greeted by one of the teachers and presented to the school headmaster. Half an hour later, we were invited to a semiofficial party, but the most interesting part of the day was about to begin. The artistic show was planned to start at 5pm.
In the meantime, we talked a bit, just a little, concerning our mutual poor knowledge of English (although, please excuse me, I have to admit, our linguistic skills were, let’s say, a bit more advanced – I apologize for self-flattering). But that linguistic barrier is not the main obstacle in attempts to communicate with the Burmese people. What usually causes misunderstandings is on the one hand broadly understood abstinence in contacts (including the official, strictly observed ban on home-accommodating foreigners), and on the other hand – a sort of idiosyncrasy that would be difficult to find in any European culture.
Burmese society operates on ana (အားနာမှု). This term could be characterised by hesitation, reluctance or avoidance to behave in a certain way because of the fear to offend other people or make them confused or embarrassed. Also, there is the concept of hpon (ဘုန်း), which is used as an explanation of various levels of ethnic, socioeconomic, and gender inequalities among people in the society. This concept justifies the existing in Burma opinion that women are lesser than men, who are considered to have more hpon.
So, we do not know, and probably we will never find out what the people at school really thought when they saw us. Very likely, we were personae non gratae, but nobody told us so, in order not to offend us.
The main show – children’s dances – began only after 6pm. In the meantime we were offered paan, which is one of the most popular stimulants in the world.
Paan, known in Burma kwun-ya (ကွမ်းယာ) is a combination of a betel vine leaf (Piper Betel), areca nut (plants originating from the Philippines, but cultivated throughout the tropical Asia and the Pacific Islands), slaked lime (calcium hydroxide) and powdered milk (reducing the acidity of saliva, which allows for the release of alkaloids acting on the nervous system, causing a feeling of bewilderment), and additives such as cinnamon, cardamom, tobacco, and sometimes even heroin or coca.
The wrapped leaf is chewed. After a while paan releases a red substance, which you need to get rid of somewhere, hence the common spitting. Blackened teeth visible in many smiles are a side effect of excessive consumption.
Since areca nuts and betel pepper leaves contain many substances that possess psychotropic or antibacterial effects, paan has been used for centuries as a means of improving digestion or killing parasites.
At school, where we waited for the performance, betel became only a neutral element of an interaction. How I felt and looked like after taking it to my month may be seen during the video accompanying the text.
We could not stay till the end of the show. About 8.30pm so-called immigration officer appeared and gave us a clear sign to leave, saying shortly – we were to leave the school grounds and made to go to the hotel, located thirty miles away.
Perhaps the essence of every journey is based on what cannot be told about it. There are moments in life that we would like to experience again. There are also moments we seem to be experiencing, although they have not really come yet.