Myanmar’s national high school textbook of Physics was compared by a Japanese textbook in the field of heat and thermodynamics. We found that the content sufficiency rate of Myanmar’s for Japanese was 11% for equations, diagrams and tables and 12% for items and the textbook of Myanmar doesn’t include at all the air’s relation of energy and changing its state. On the other hand, those of Myanmar includes the conduction, convection and radiation of heat, and the thermal expansion coefficient of 2Ds and 3Ds of solid, which are not included in Japanese texts, but are important for engineer to create products working. Knowing those differences is essential for teaching Myanmar’s students Physics in heat and thermodynamics.

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Myanmar is a country where Theravāda Buddhism has been thriving since King Anawyahta, the founder of the Bagan unified dynasty introduced it from the Mon kingdom of Thaton in the latter part of the eleventh century. This Buddhism is generally known as the ‘monastic Buddhism’ which is principally focused on the monkhood. But it has also been permeating among the laity until the present day. We may regard the successive dynasties of Myanmar, which had introduced this Buddhism into the political sphere, as the ‘Theravāda Buddhist State’, which placed the dhamma （Law of Buddha） in the core position of the state structure. Therefore, the relationship between kingship or government （ānācakka） and religious authority （buddhacakka） has always been strained and the former has usually intervened and has been standing at predominance over the latter until today.

Although the Theravāda Buddhist Polity collapsed with the fall of the Konbaung dynasty in the late nineteenth century due to the British colonial rule, it has been regenerated as a ‘sovereign independent state’ after independence under the Constitution of the Union of Myanma adopted in 1947. Even though once Myanmar inclined towards a ‘religious state’ during U Nu’s regime under the Constitution （Third Amendment） Act in 1961 because of his treatment of Buddhism as the state religion, the country was brought back to a secular state by its strict secularity under President U Ne Win’s policy of ‘the Burmese way to Socialism’ under the Constitution of the Socialist Republic of the Union of Burma （1974）. It had principally continued until the end of the regimes of the military administration by both the Senior Generals Saw Maung and Than Shwe in March, 2011 when the new regime of President U Thein Sein began under the Constitution of the Republic of the Union of Myanmar （2008）.

This paper is an attempt to examine the characteristic of a modern Myanmar secular state, through further detailed analysis of its previous studies on the provisions of religious affairs and also a new approach to the preamble of the constitution （2008）, comparing it with those of previous constitutions of 1947, its 1961 （Amendment） and 1974.

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Prevalence of disability among leprosy patients and effectiveness of standard predonisolone treatment for leprosy reaction at field level in some place of Myanmar are shown in this paper as results of joint leprosy research collaboration.
WHO disability grading was measured for all newly registered leprosy patients through 2007 in 5 selected townships of Ayeyarwaddy Division, with the results of G0=66.3%, GI=18.9%, GII=14.7%(N=95). The cross-sectional disability survey at selected 9 townships in Mandalay, Sagaing and Magway Division for all registered patients who had completed WHO/MDT done by JICA project in 2003/4 showed G0=62.5%, GI=2.4%, GII=35.1% (N=10,528). From these two data, it is supposed that considerable number of patients with G1 at registered time developed worsening of disability from G1 to G2. Proportion of G0 also reduced a little bit in patients who completed WHO/MDT.
Early detection and proper treatment of leprosy reaction are one of the main issues of prevention of disability. Effectiveness of leprosy reaction services were evaluated at Mandalay Special Skin Clinic, where WHO fixed regimen of prednisolone were given as routine service. 100 cases were evaluated who developed leprosy reactions from 1st December 2007 to 31st December 2008 and identified severe reaction who needed oral prednisolone treatment. Evaluation criteria of "effective" was defined as "no more signs and symptoms of reactions were present after treatment. And "less effective" was defined as "more than one of signs and symptoms were still remained after treatment". Over all "effective" was 36(36%) and "less effective" was 64(64%). It was also found that rates of improvement of nerve functions, either in sensory or in motor, were little after the standard treatment.

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In South East Asian countries, how did an individual accept the great changes in social structure resulting from the change from colonialism to independence? How did an individual face the breakdown of traditional ideas which accompanied this transition? In modern Myanmar, the works of U Sein Tin, well-known in Myanmar as ‘Theippan Maung Wa’ give many hints.
In the first part of the 1930's, while working for the English colonial government as a high level public servant, U Sein Tin wrote many essays and short novels which vividly describe the reality of the rural life based on his own experiences. Because of his unique writing style and themes, his works became popularly known as ‘Khitsan Sapei’ (Modern Literature), and had a great impact on Myanmar literature.
However, in the last part of the 1930's, the period when Myanmar began to change drastically, U Sein Tin stopped focusing on social matters. Instead, he began to write mainly about his own private life-his wife, children, relatives, and so on. He even wrote many stories about the dogs which were kept at his home. This sudden change in focus seemed unnatural to him. However it reveals his reactions towards the transition in modern Myanmar. It is clear from eight essays and novels about his dogs, that he changed his focus in order to show his opinions and feelings about the changes in Myanmar.
Particularly, through the story ‘Fire of Love’ (Achit Myi) which was written in 1936 and describes the love relationships of young dogs, U Sein Tin showed that he identified himself as a man who belonged to the colonial older generation. Although he loved Myanmar people, he belonged to the colonial government, and he could not reject the colonial government as the new generation did.
In another story, ‘The Separation’ (Khwekhwayei) U Sein Tin symbolized his situation through an episode of the separation of a master and his dogs. This story was written in 1938, after further changes in Myanmar. At that time, he began to lose his publishing patrons, because ‘Khitsan Sapei’ was not the fashion any more and other new literature movements had begun to capture attention. The collapse of colonial social structure and losing his status in the world of literature made him feel as though he had lost his identity.
Those stories reflect the sorrow and agony of an intellectual who was raised with a ‘colonial’ identity, then faced with revolutionary ways of thinking. U Sein Tin's literature was underestimated during his lifetime, but after his death the value of his literature was recognized. Many Myanmar people loved his literature in the 1930's and still love it today. His works represent the feelings of modern Myanmar people.

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Since the transition to civilization in 2011, Myanmar has attracted the interest of Japanese companies as the last frontier in Asia. With the inauguration of the NLD administration in 2016, it has been thought that the progress of democratization will be solid and there will be no turning back. Therefore, Japan has been working together with the public and private sectors to support Myanmar and advance into the business.

However, in the coup d’etat on February 1, 2021, things went awry. As international criticism of the armed forces that caused the coup d’etat intensified, Japanese companies continued to wait and see, exposing them to the risk of international sanctions, civil disobedience, and reputation.

Japanese companies need to be close to citizens, but they are in a difficult position between the armed forces that have become authorities and citizens.

Japanese companies did not see Myanmar’s political risks, but criticism of Myanmar has increased since the Rohingya issue became apparent in 2017. However, no concrete measures were taken because international sanctions were not yet enforced. As the criticism grows due to the coup d’etat, concrete measures are required.

After formulating a scenario in Myanmar in the future, retroactive measures are required, but in addition to dealing with old political risks, new measures for human rights issues and reputation risks are required. It suggested, the ability to manage investment risk in emerging countries is being questioned again.

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In the aftermath of Cyclone Nargis, Myanmar’s disaster management system has been developing with technical support from international aid．However, the support activities tend to center around the area stricken by Cyclone Nargis. Thus, a precise picture about community-level disaster management in areas other than that affected by Cyclone Nargis has yet to be revealed. This study deals with a flood management in Bago township, where a large-scale flood hit in 2011. We conducted interviews with local residents and government officials in charge of disaster management to clarify the actual conditions and problems they faced during the disaster. SWOT analysis was then conducted by dividing these conditions and problems into four categories (Strengths, Weaknesses, Opportunities and Treats). Finally, three strategies were proposed to improve Myanmar’s disaster management capacity in terms of government human resources, disaster management system, information infrastructure and capacity of community.

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