Insight Myanmar

The Art of Letting Go

Episode #471: Sebastian Copija's journey from being a Buddhist monk to embracing lay life is a story of deep introspection and balance. Monastic life had afforded him security and structure, but Sebastian felt detached from the broader world. So after ten years as a monk in Thailand and Myanmar, he disrobed, and returned to Europe to care for his parents. Lay life introduced him to new ways to apply his practice, including re-engaging in relationships. The challenges of navigating the strong and sometimes messy emotions that often accompany social and personal interactions has become an essential aspect of his practice, testing his ability to stay open-hearted amidst everyday struggles. He speaks of his present, romantic relationship as a spiritual partnership, focusing on mutual support and non-attachment. Sebastian emphasizes that the lay path is not a lesser one, requiring mindfulness and insight just as being a monastic does. He is now a lay Dhamma teacher in Poland, focusing on integrating mindfulness into daily life and creating supportive community environments where students openly share their challenges and growth. “When you disrobe, it’s just gone! Ten years of your life is gone, and suddenly, the only thing you have is the clarity of the Dhamma you’ve developed. It’s not the robes that define my practice but the application of Dhamma to every moment of life.”

Reclaiming The Narrative

Episode #470: This episode of Insight Myanmar continues our three-part series covering the Decolonizing Southeast Asian Studies Conference at Chiang Mai University, bringing together voices exploring how colonial legacies still shape knowledge, identity, and power in the region. Thai scholar-activist Thiti Jamkajornkeiat argues that true decolonization requires more than inclusion—it demands structural transformation. “The problem about Southeast Asian studies,” he explains, “is that it has a colonial baggage and is exterior—it’s been developed outside of Southeast Asia.” He calls for scholarship that centers local thinkers as equal contributors and research that serves the needs and livelihoods of Southeast Asians. For Thiti, decolonization must confront global hierarchies of knowledge, funding systems, and academic validation that continue to privilege Western authority. His vision is both intellectual and emotional: a call for courage, tenderness, and solidarity in reclaiming the power to define one’s own story. From Myanmar, Kyaw shares reflections rooted in his upbringing within the country’s monastic education system. Growing up as a novice, he experienced how Buddhist and secular teachings intertwined, shaping his understanding of education as a moral as well as intellectual pursuit. Today, amid crisis and repression, he highlights the resilience of Myanmar’s people. “Despite everything going in a negative way, the resilience of this community is huge,” he says. For Kyaw, endurance is an act of care—protecting the collective spirit and reimagining the nation’s future together. Khaing expands on this, focusing on the importance of communication and advocacy in a time when truth itself is dangerous. Having long listened to Insight Myanmar, she describes it as a vital platform allowing citizens to speak and be heard despite censorship and internet blackouts. “Your podcast is more than useful,” she insists. “It’s advocacy, and information awareness.”

Here Be Dragons

Episode #469: “This is not simply about solving the conflict, but about understanding the conflict to begin with,” explains Bhanubhatra “Kaan” Jittiang, an assistant professor of political science at Chulalongkorn University and director of the Nelson Mandela Center for Conflict Resolution and Human Security. He argues that most external efforts to mediate or manage Myanmar’s conflict fail because they begin from the false assumption that Myanmar functions as a centralized, coherent nation-state. In his view, this assumption collapses because Myanmar is structurally complex, rapidly changing, and shaped by fragmented authority, layered identities, and long-normalized violence. Any workable approach, he insists, must start from how power, legitimacy, and survival actually operate, rather than from abstract peace formulas or standardized political templates. Kaan describes that Myanmar is often perceived in Thailand as a centralized state similar to Thailand itself, with ethnic diversity acknowledged but poorly understood in political terms. Descriptions of Myanmar as “federal,” he argues, are filtered through a centralized Thai frame that mistakes rhetoric for lived governance. This frame breaks down in practice. During early fieldwork after the coup, he encountered a dense landscape of armed groups and organizations that defy simple categorization. That confusion becomes emblematic of Myanmar’s reality: political and social organization operates through overlapping layers, and distinctions within ethnic groups matter deeply for authority and representation. Kaan argues that this complexity defines the conflict itself. Simplifying Myanmar leads outsiders to false solutions such as “bringing everyone to the table” without confronting who “everyone” actually is. He also emphasizes how quickly conditions change, warning that static narratives lead actors to misread shifts in control and governance. “In just two to three weeks, things change,” he notes. Anchoring his analysis regionally, he argues that Thailand experiences Myanmar’s crisis as a direct security pressure, rather than as a pressing tragedy. Capital-focused engagement, he contends, misreads a fragmented reality shaped largely at the border. Turning to humanitarian and security policy, he insists that long-term displacement demands investment in dignity, livelihoods, and prevention, not emergency response alone. He concludes that durable engagement must center people rather than rigid state frameworks, stating, “People have to be at the heart, and it must always be at the heart.”

The Fragile Light of Vipassanā

Episode #468: Friedgard Lottermoser, born in Berlin in 1942, first came to Burma in 1959 when her stepfather was sent there on contract. What began as an expatriate posting soon turned into a lifelong spiritual journey, as she became one of the very few Westerners to study closely with the renowned meditation master Sayagyi U Ba Khin at the International Meditation Center (IMC) in Rangoon. At IMC, Friedgard encountered a teaching environment unlike anything she had known. U Ba Khin emphasized the direct observation of saṅkhāras—mental forces—teaching that liberation lay not in theory but in carefully watching the mind and body in real time. Friedgard recalled how his presence alone could anchor those around him, and how he often combined meticulous discipline with compassion and mettā. Her own training was rigorous. She sat thirteen courses at IMC, more than most Burmese were ever allowed, and experienced periods of deep absorption that were both transformative and challenging. She once became ill but refused medicine, convinced that meditation itself would cure her—an ethos that many disciples shared, with sesame oil and turmeric serving as the only remedies at the center. She also witnessed U Ba Khin heal himself of a severe eye infection by meditating directly into the pain, as well as accounts of him easing snake bites and tuberculosis among students through focused awareness and compassion. Friedgard’s life intertwined with other close disciples, such as Mother Sayama, whose delicate meditative states required careful support, and Ruth Denison, who once received “mental healing” from U Ba Khin across continents. Looking back, she emphasized that U Ba Khin never sought breadth but depth—he believed only those with strong spiritual potential would be drawn to him. Foreigners like Friedgard were the exceptions, allowed to stay longer and carry the Dhamma forward, especially after the military regime blocked U Ba Khin from traveling abroad.

The Case for Engagement

Episode #467: “We still believe that engaging is more useful than not engaging,” says Kiat Sittheeamorn , former Thai Deputy Prime Minister and international trade negotiator. In this discussion, Kiat draws on decades of experience in engineering, business, and international diplomacy to reflect on the tough moral and practical choices facing Southeast Asia today. Kiat’s approach to public service was shaped by hardship, self-reliance, and a code rooted in early struggle. From power plant engineer to director of the Board of Trade, to an “accidental” entry into politics at the height of Thailand’s 1997 economic crisis, he moved quickly into three terms as Member of Parliament and one as Deputy Prime Minister. Carrying technical expertise into public life, Kiat saw integrity as the only defense against the temptations and the “confusion” of power. In Parliament, he explains how he fought corruption, intimidation and bribery, and helped force the repayment of billions in ill-gotten gains. Internationally, Kiat rejects “market fundamentalism,” insisting that global progress requires fairness alongside growth. For this reason, he prefers the term “free and fair trade” than “free trade” alone. Kiat views Southeast Asian economic integration as essential, but laments that Thailand’s “bad politics”—corruption, disunity, and passive excuses—have held the country back. His perspective on Myanmar is equally blunt. Thailand has borne refugee burdens faithfully, he says, while Western partners fail to deliver on their promises. On the value of sanctions or “megaphone diplomacy,” Kiat argues that quiet engagement—pragmatic, persistent, and rooted in genuine empathy—offers a better path forward, even when dealing with deeply flawed elections and authoritarian regimes.