Insight Myanmar

Episode #221: Our guest, Lorenzo Colombo, talks about the great Italian monk, U Lokānatha. Born Salvatore Cioffi near Naples in 1897, his family temporarily moved to New York due to economic difficulties. Salvatore embarked on a spiritual quest early in life. Though his family were devout Roman Catholics, Salvatore initially explored positivism but eventually found himself drawn to Buddhism, quite unusual for a Westerner at that time.Salvatore abandoned his family and possessions, venturing to Asia in search of spiritual fulfillment. His quest took him through India, Bangladesh, Sri Lanka, and finally to Burma in 1925, where he ordained as a Buddhist monk, adopting the name U Lokānatha. In the remote regions of northern Burma, he engaged in intense meditation, developing supernatural abilities and a deep understanding of Buddhist teachings.U Lokānatha's journey didn't end there; he toured the US and Europe, introducing Buddhism as a practical and spiritual path for the common person. He connected Buddhist principles with science, politics, and psychology, emphasizing inner peace as a means to achieve world peace. His life touched a great many people, including such luminaries as Sayagyi U Ba Khin, Webu Sayadaw, B.R. Ambedkar, the Thai Royal Family, Munindra, S.N. Goenka, Sun Lun Sayadaw, General Aung San, the Sri Lankan head of state, and Mahasi Sayadaw, while also trying to even convert Mussolini and the Pope to Buddhism!Despite facing challenges, U Lokānatha's unwavering determination and commitment to sharing the Dhamma left a lasting impact on the world. His story continues to inspire those on their own spiritual journeys, highlighting the transformative power of spiritual exploration and inner peace.

Episode #220: Elliott Prasse-Freeman, author of the recent book “Rights Refused,” joins the podcast for a wide-ranging, erudite discussion.Prasse-Freeman first distinguishes between two kinds of anti-regime acts. One he calls an act of “refusal.” In other words, one avoids direct confrontation and instead supports various prosocial, community-based society initiatives around things the state is unwilling or unable to support. The other he calls an act of “resistance,” when it the time is ripe to physically protest.Speaking about the culture of sacrifice that has evolved in Myanmar, especially since the coup, he sees Burmese activists carefully considering which pathway of protest is most appropriate in a given situation, while knowing that at some point, great personal sacrifice will eventually be demanded of them. It requires careful consideration to decide “when is the culture of sacrifice is truly sacrificial for the people, and when is it actually just for your own glory.” the years.Another area Prasse-Freeman explores is the concept of “rights,” which is different than they are understood in the West. In Myanmar, they are more often understood as “opportunities,” as opposed to fundamental human privileges safeguarded by a society or nation.In other words, having “rights” is not understood as a fundamental condition that all people should enjoy, but a zero-sum game where communities compete against each other for finite resources. More marginalized populations, such as the country’s ethnic minorities, must compete the hardest—and against each other—to get even a small slice of the remaining pie.In closing, he says: “When you don't ever presuppose you have rights in the first place, you never get caught in that downward spiral of demobilization. You know that if you want something, you have to go out and create it! So it takes a lot of work, but it can also be hopeful at the same time.”

The Center for Advanced Defense Studies (C4ADS) in Washington DC leverages public data to uncover illicit activities linked to global security threats and human rights abuses. As our guest Savanna Slaughter explains, her team focuses on natural resource security, wildlife crimes, and national security concerns. In Myanmar, they have been investigating the junta's military funding and illicit financial flows, including crony financing.However, sourcing data poses significant challenges, especially in Myanmar, where corporate activities are often shrouded in secrecy. C4ADS relies on public data, leaks, and informants to decipher complex networks. The team also utilizes digitized data and extensive cross-referencing with social media to construct clearer profiles of their subjects.Investigating illicit financial operations involves tracing shell companies and obscured transactions, often requiring a mix of diligent research, data analysis, and sometimes luck or insights from criminal probes. Slaughter mentions the constant emergence of shell companies exacerbates their work, making their task akin to playing “Whack-A-Mole.”“Moving forward with this is going to require a lot more innovation,” Slaughter says in closing, “in terms of identifying companies of interest, perhaps working to develop some screening lists, or building out directors of interest and combining corporate data in a new way to form screening lists for shell companies and things like that.”

Episode #219: “The whole military is fragile. The military is collapsing,” says Kyaw Zaw, the spokesperson for the National Unity Government. “This is an unprecedented time, and a turning point in this revolution. It shows that we are winning, and when we are fighting together, then the military is collapsing. When the military fails, then this revolution will succeed!”Despite the pre-coup perception of Myanmar's military might, corruption and defections have significantly weakened it. Battalions are undermanned, while the NUG provides for defectors' families, aiming to rebuild the nation.Concerning Operation 1027, Kyaw Zaw highlights the display of unity and close coordination amongst diverse groups in Myanmar. He envisions a transition from dictatorship to federal democracy, a system change backed by meticulous planning and broad cooperation.He appreciates Western support but expresses disappointment in the lack of sanctions on jet fuel, as the military, bolstered by Russian aid, continues airstrikes. He hopes for greater UN and ASEAN involvement to curb Russian support and advocates for No Fly Zones or defense systems to protect civilians.He also criticizes the UN's approach to humanitarian aid, which he claims bolsters military resources instead of reaching those in need. Kyaw Zaw remains optimistic that post-military rule will not lead to civil war, but ta unified, peaceful Myanmar focused on building a federal democracy. He stresses that the resistance is already laying the groundwork for a new charter and transitional government, with plans for a new Central Bank to revive the economy, highlighting Myanmar's potential for a democratic future.

Episode #218: Beth Upton, a former Buddhist nun who practiced extensively in Burma and has become an influential teacher in the West, returns to the podcast. She reflects on how the richness of Burmese Buddhism has profoundly impacted her identity and teaching style, and highlights the critical need to acknowledge and preserve its spiritual heritage, especially in the face of the ongoing crisis.The prolonged conflict, she notes, has not only limited access to the depth of Burmese teachings, but she explains how it poses a threat to an understanding of Buddhist teachings globally, given Burma’s rich, diverse and unique depth of Buddhist teachings. She describes the challenge of interpreting suttas through modern cultural lenses, stressing the value of ancient commentaries common in Burmese Buddhist studies. Beth also believes that experiencing Burmese culture enriches one's understanding of Buddhism beyond just meditation techniques. She worries that reducing Buddha's teachings to “technique” overlooks the crucial relational aspects that are vital for spiritual growth.She reflects on the generosity, warmth, and community spirit in Burmese Buddhism, which she has found hard to replicate in the West, but which offer invaluable insights into personal growth. For example, while Buddhist terms like karma and vipassana have spread globally, the key concept of ‘kusala’ (skillful action), which is so commonly referenced in Burmese Buddhist communities, is much less known. This concept encompasses a wholesome way of life, extending beyond meditation. The loss of access to Burmese Buddhist culture, she fears, leaves a gap in fully understanding these broader aspects of the practice.“If we don't reciprocate, then we lose something in ourselves,” Beth says in closing. “We lose some authenticity or alignment in ourselves, on some level, and we know something is out of balance there. Whether you've directly spent time in Myanmar or not, if you are a dedicated practitioner of the Dhamma, then part of that has come from the Burmese tradition, and the dedication of the of Burmese practitioners over hundreds of years. So when we receive that gift, and we don't repay it when reciprocity is needed, we are not fully congruent in ourselves.”

Episode #217: Bo Thanmani has emerged as a pivotal figure in the resistance against the military coup in Myanmar. Born into poverty as Tun Oo, he became a monk to access education, which led to English study, further opening the door to democratic thought. His earlier advocacy for human rights led him to undertake bold Peace Walks across Germany, the US, and Thailand; garnering international attention in the process. However, the brutal response to peaceful protests after the 2021 military coup shattered his belief in nonviolence.Frustrated by international inaction and witnessing the death of a friend, Bo Thanmani regretfully came to conclude that combatting the military required armed as well as nonviolent action. He disrobed and became a regional leader in the resistance. Controversy arose when a group under his aegis, the Yinmabin PDF, faced allegations of abductions and killings. Bo Thanmani vehemently denied personal involvement but admitted to the group's actions. “I don't know whether the international media or international readers will really believe or not if I am the murderer of these 10 people, but I tell you, I can swear, I never ordered, and I never sent someone to kill.”Amidst the controversy, Bo Thanmani critiques the weakened state of Buddhism in Myanmar, blaming the military for destroying monasteries. Looking to the future, Bo Thanmani anticipates that there may very well be fewer monks and devout lay Buddhists in Myanmar… but he’s ok with this. “There will be only pure Buddhists and the monks who really love the Dhamma, and who really want to practice meditation. Those monks will remain in the future. So I don't concern with that.”He remains committed to nonviolent action himself, his focus now on education. He remains hopeful, believing the crisis reveals true monastic allies of the people, and he foresees a future with fewer but more dedicated practitioners. Bo Thanmani's journey reflects the turbulent intersection of spirituality, activism, and the harsh realities of resisting oppressive regimes.

Episode #216: Helena Cing Deih Sian explores the interaction of socio-historical context and urban spaces, emphasizing how history manifests in architecture and planning. Her work investigates the influence of memories in shaping the narrative of a city, particularly focusing on Myanmar. She explores how architecture serves as a medium of identity expression and community remembrance, albeit sometimes warped by those in power.Helena discusses how the military junta has manipulated historical narratives to maintain dominance, in particular overshadowing minority histories. She critiques the regime's practices, such as the rebranding of significant sites like the Yangon University's Student Union building, the commercialization of the Secretariat building, and the wholesale move to Nay Pyi Daw, as predilections to erase uncomfortable parts of the past. These actions, she suggests, demonstrate a governance style that relies on neglect and selective memory.Despite the regime's attempts at historical manipulation, Helena finds hope in the persistence of oral histories and personal memories. The people's stories, particularly those shared through movements like the Civil Disobedience Movement, defy the junta's narrative control. Helena concludes that as long as these narratives are passed down, the true essence of Myanmar's history and the spirit of its people remain unassailable.

Episode #215: Ko Ko Aung's life journey is a testament to resilience and purpose amidst Myanmar's political unrest.He was raised in a middle-class family in southern Myanmar, yet unlike his two brothers, Ko Ko Aung chose to focus on academics rather than the family business, making ngapi. He went to study law in Australia, aiming to aid his homeland's transition to democracy.Upon graduation, Ko Ko Aung specialized in immigration law, unknowingly preparing for the post-2021 coup crisis that saw countless Burmese seek asylum. He found himself confronting an Australian system that often rejected Burmese visa applicants without proper review, contrasting starkly with the more positive treatment of refugees from Hong Kong, Ukraine, and Afghanistan. He labored pro bono, developing guides to navigate Australian immigration bureaucracy, yet faced a daunting rejection rate for Burmese applicants.Despite the grim scenario, Ko Ko Aung remained hopeful, spotlighting options like the Protection Visa and the Skilled Refugee Visa Program. These alternatives gave a glimmer of hope for Burmese refugees, with the latter allowing community sponsorship. He also expresses the need for the Burmese community in Australia to do more outreach to educate people, including immigration officials, about what is happening in Myanmar“During these difficult times, because we come from a Buddhist country, the teaching of the Dhamma, we cannot be we cannot forget about that. Meditation and our Buddhist teachings have been helping me a lot going through this,” he says in closing. “During these tough times, being mindful will help a lot in terms of getting through these tough times.”

Episode #214: Whit Hornsberger's spiritual journey began unexpectedly when a devastating ACL injury ended his basketball career at the University of Calgary. The loss of his identity as an athlete plunged him into darkness, and he sought solace in surfing and partying in Australia. His path took a significant turn, however, when he discovered the teachings of the Dalai Lama and delved into the Yoga Sutras of Patanjali. “I laughed to myself, and I realized in that moment, I was certainly not happy!” Whit recalls upon reading The Art of Happiness. “If this was an art—that is happiness—I wanted to pursue it with as much intention as I did basketball and everything else that I've pursued in my life. So that's what got me going.”So Whit signed up for a Mahasi-style vipassana course in California led by Jack Kornfield, and then later he sat an intensive (and life-altering) meditation course with Alan Clements at the Mahasi monastery in Yangon. Eventually, Whit returned to Canada, and became a sought-after teacher. Whit’s approach merges yoga and meditation, emphasizing mindfulness in all activities. He challenges the Western approach to yoga and meditation, advocating for a deeper, more holistic understanding of the practices. He encourages students to embrace discomfort and foster awareness within it.Notably, Whit also emphasizes the interconnectedness of spirituality, shifting the focus from self-centered meditation to dedicating the fruits of one's actions to others and society. “This is the antithesis of a selfish path! It's possible to do things, including meditation, from a selfish perspective,” he says. “The ego instinct has many strategies as to how to make anything about itself, including spirituality.”Whit's dedication to giving back extends to supporting monasteries and humanitarian missions in Myanmar, and does so despite not charging anything for his courses. He believes in honoring the wisdom that originated from these places and urged his students to express their innate generosity.“When that mind goes back [after a meditation retreat] into its conditioned, myopic perspective, it doesn't think about Burma… the collection of dana for Myanmar is something that is hugely important for my own spiritual practice! And from what I've heard from practitioners, it's very important to them that we're helping out a place that has given us so much through these practices and through these teachings.”

Episode #213: Isaac Evans-Frantz outlines the mission of Action Corps, a U.S.-based organization dedicated to justice and solidarity in the face of global disasters. One of their initiatives is in support of ethnic and religious minorities facing persecution in Myanmar.Even though Isaac has never visited Myanmar, the work hits home in a personal way. “When I was a child, somebody came to my class and spoke about surviving the Holocaust. He had been in a Nazi death camp, he showed us the number on his arm, and he told us horrific stories. I promised myself after that, that if I were ever in a position where I knew about some genocide that was happening… I would do everything that I could to stop that!” So for him, it was only natural that the situation in Myanmar would find a place in his heart.Jade, a Kachin-American, has been working with Action Corps, and joins Evans-Frantz in the discussion. She emphasizes the importance of building a collective identity among diaspora communities, which has two parts. One regards the younger generation of the Burmese diaspora and their struggles with cultural identity as “third culture kids.” The other is the challenge of unity within the diaspora community, which is hindered by historical social, cultural and political divisions. The ability of the wider diaspora community to engage in advocacy is further complicated by the economic struggles many face in the U.S. and cultural norms of stoicism in the face of difficulties.“Feel encouraged that there are people out here who are trying to make a difference and that you can too!” Jade says in closing. “No one is ever alone. Our power really does come from coming together and being in solidarity.”