I grew up in a typical Myanmar society that is ethnically divided. I was born in Northern Shan State near the border of China in north Myanmar where the majority Shan and other minorities like Chinese, Burmese, Kachin, Kayin and Pa Laung, with their diverse cultures and religions, co-exist.

In addition to the ethnic struggles, striving for a bigger share of resources and power generated the conflict between the central government and the ethnic groups.

Myanmar illustrates the paradox of how a country endowed with natural resources can be so poor. The answer lies in the unequal distribution and mismanagement of natural resources and the lack of interest by the central government for environmental conservation and sustainable development. There is little engagement of community members over resource management.

The long-held grievances of ethnic minorities in Myanmar are the major motivating factor for armed conflicts. However, political and economic opportunism by rebel groups also exacerbate the situation. The ongoing insurgency provoked the military government to expand its power and centralize the military in all state affairs. This in turn sustains and increases activities of the rebel groups.

Unequal Distribution of Economic Benefits

Two-thirds of Myanmar's approximately 58.5 million people are engaged in the agriculture sector. However, the development in agriculture and natural resource management cannot keep up with population growth and many people live at marginal levels. The vast majority has limited access to service benefits and employment opportunities. Moreover, rural poverty is pushing up migration to urban fringes and cramped urban centers, increasing the population at urban slums.

The lack of industrial growth limits employment opportunities in the urban areas and a majority of households survives on day-labour wages through street hawking, petty services, and small-scale commerce.

Mismanaging Natural Resources

Myanmar has a land area of about 67.7 million hectares, with forest areas comprising 34.4 million hectares. The natural forest provides teak and other hardwood and is the country's primary source of income. Natural tropical forest covers 13 million hectares, of which 75% is allocated for wood production. Forests are owned by the State, with 30% categorised legally as reserved forests and 70% as public forest or unclassified forest.

Of the total natural forest area, 13 million hectares (37.8% of the total forest area and 19% of the country's land area) are categorised as permanent forest estate (PFE), of which 3.3 million hectares are designated for conservation reserves. Within the PFE, 9.7 million hectares are designated as production forest, comprising 8.3 million hectares of mixed deciduous and 9.4 million hectares of evergreen forests. The natural forests are managed under the Myanmar Timber Enterprise (MTE), a state-owned company responsible for the harvesting of both teak and other hardwoods. It operates 38 extractions and rafting agencies throughout the country.

Myanmar forest produces around 40 million cubic meters of wood yearly, of which 35% are exceptional quality teak that Myanmar is constantly proud of. Most of Myanmar's wood productions are exported unrefined as logs to be processed outside the country. The lack of infrastructure, sufficient technology, and human capacity to produce value-added wood products for competition in the international market place create a considerable loss to national revenue and employment opportunities for Myanmar citizens.

Most of Myanmar raw wood is transported to neighbouring countries: China, Thailand and India. These woods are processed in the respective countries and exported again to western countries, generating better revenues for those countries.

Government is not alone in the exploitation of forest resources in Myanmar. There are others such as state-owned enterprises that deal through logging joint ventures with foreign companies, private companies who have logging permission from the government, insurgent groups who have absolute control over their territories to extract these resources, illegal loggers, Chinese and local business groups, and community members whose livelihoods rely on such resources. Illegal logging accounts for a huge percentage of Myanmar hardwood export.

Proposed Engagements to Different Stakeholders for Resource Management

Given the present state of country's economy and environmental problems, the economists advise the adoption of sound economic policies and confer to its citizens the right to get rich, as part of their political and civil rights. Property rights need to be guaranteed and forced labour halted to create confidence in foreign investment, increase people's support, and ensure the state sovereignty with new legitimacy.

Moreover, the Ministry of Forestry that has the primary responsibility for the administration and management of the forestry sector should give decentralization to the department of forests at state and division level to implement various initiatives for forest conservation. In addition, the Myanmar Timber Enterprise (MTE), the major entity who has monopoly over harvesting, processing and exporting of forest resources should bear the charge of natural resources' management.

With the support of international organizations and civil society network groups, community based forest management should be introduced at community level, with the collaboration of forest departments from government sectors and armed opposition groups, if it is within the armed controlled areas.

With the participation of the youth in the community, resource information and forest operations should be collected and updated regularly. This information will then be fed into the planning, for the continuous maintenance of ecological balance and environmental stability. As some million people are dependent on forests in Myanmar, local working circles, such as farmers' and women's income-generation groups can be formed with the initiative to raise off-farm incomes and help sustainable forest management with a positive effect on social well-being.

Bridging peace through the youth

Although hostility and marginalization are common in society, what can tie us together and break our barriers is the formation of a "Kankaw Youth Group." The Kankaw Youth Group was initially formed with an education purpose: to promote the number of high school graduates in the township. Each year, the group welcomes the freshmen to the group and conduct social activities together. As a consequence, the number of youth graduating in high school increases each year. During interactions in group activities, group members forget about their identities and they all commit to the group activities. They see each other as team members rather than a socially divided group. The peaceful interactions are again passed on to the wider local community and draw the diverse community closer.

This is an indication that the youth can become the bridging entities for peace in a socially diverse society. Given the fact that awareness for a culture of peace is still lacking in many Myanmar communities, peace education should be introduced to the youth and the communities that would make them understand the interrelatedness of cultural diversity, tie them together and stand up together in a non-violent way for country wide democracy transition.
The mobilization and cooperation of the country's diverse ethnic communities are important for the conflict transformation at both local and national levels. Diversity in the community should be taken as strength rather than as a problem.

The democratization process needs the participation of the communities as an engine for socio-political transformation. The civil society network within and between the ethnic minorities communities need to be strengthened. This includes the contribution of local NGOs, community based organizations, and faith-based organizations that have access to the remote and conflict-affected parts of the country.

Given the diverse cultures and religions existing in the country, inter-faith network should be strengthened among different religious entities (Buddhist, Christian, Hindu and Islam). Such informal advocacy networks are essential for the bottom-up social and political transition in Myanmar.

Burmese and other ethnic minorities could live in harmony by learning to understand and respect each other, build trust from respect and value fairness and justice. To bring about peace in the country, we need young generations who can be the main engines of conflict transformation through non-violence dialogues among the government and the opposition groups.

One possible solution is to instill peace education among the diverse youth groups who will be the change agents of tomorrow. Peace education is a critical component of conflict transformation for it constitutes respect for others, values diversity, and formulates a culture of peace.

Insights Gained from a Learning Trip to Bendum

Although, there is a huge difference in the social context and the political nature between Bendum and Myanmar communities, I am convinced that some good practices of Bendum community are applicable in preserving Myanmar forests, and maintaining cultural and ethnic identities of Myanmar minorities, thereby contributing to sustainable development of ethnic communities in Myanmar. Observing the Bendum community has given me the deeply founded insight that how we preliminarily relate ourselves to our land and our environment (the emotional attachment of our own land) is the crucial strength for maintaining the culture and ethnic identities, the fundamental conviction that many Myanmar ethnic communities are relatively weak at.

A learning trip to Bendum community impressed upon me that the cultural heritage handed down by the ancestors generated a personal attachment of younger generations to the environment and the forest they live in. Based on this personal attachment, awareness and participation in the conservation and sustainable utilisation of forest resources can easily be built.

Ethnic indigenous cultures and forest resource management should be strengthened through formal and non-formal education. Observing and having access to the course curricula at the Apu Palamguwan Cultural Education Centre (APC) in Bendum gives me the insight that the holistic education was designed for indigenous children in that community, catering to the local needs. Through introducing a multi-linguistic and culture-based education system, children are exempted from culture-based discrimination. In addition, the culturally sensitive education allows them to have a comprehensive understanding of their culture, their identities, their environment and their local needs. This ties them together to protect their own culture, traditional practices and the environment they live in.

The unity and commitment of Bendum people to their community and environmental sustainability could be a good model for Myanmar ethnic communities. Given the complexity of Myanmar's problems, it may not reach this stage by a single step and probably take a decade or more. The promise of democratic transition and environmental sustainability are unlikely to be achieved overnight, if the diverse ethnic groups cannot unite and do not have commitment over resource management. However, it makes sense to hope if we can uncover the root causes, touch the most sensitive issues in a correct manner, build trust among the diverse ethnic groups, and convene ourselves through agreed political goals.

Ms Nang Khin Lay Nge is from Burma (Myanmar) and is a student of the Dual Campus Master of Arts Programme in International Peace Studies, Asia Leaders Programme at the University for Peace, SY 2009-2010. Nang also holds a bachelor's degree in English from the University of Yangon and an MBA from the Yangon Institute of Economics. Nang worked with UNDP Myanmar from 2004 to 2006. At present, she is with the World Health Organization in Myanmar.

ESSC had the opportunity to engage with Nang when she attended the course Environmental Security, Sustainable Development and Peace last May 2010. Pedro Walpole was the lecturer for this course and this is her reflection paper after a visit to the Pulangiyen community in Bendum, Bukidnon, Philippines.