Insight Myanmar

A Not So Quiet American

Episode #474: Scott Aronson, a career humanitarian and conflict expert, describes his years in Myanmar between 2015 and the 2021 coup as “a really dynamic but also very challenging time to work in Myanmar.” He reflects on how his professional experience, field expertise, and moral convictions converged during a period of both democratic optimism and deepening crisis. Beginning his humanitarian career in the early 2000s, Aronson worked in Darfur and northern Uganda, where he learned the importance of coordination, adaptability, and respect for civilians in violent settings. Later, with USAID’s Bureau for Humanitarian Assistance, he managed disaster and conflict responses, including the 2015 Nepal earthquake. In 2016, he became USAID’s senior conflict and governance advisor at the U.S. Embassy in Yangon, supporting Myanmar’s transition from dictatorship to democracy. His work focused on strengthening civil society networks and promoting inclusion in a fragile peace process. The 2017 Rohingya crisis shifted his attention to Rakhine State, where he worked with both Rohingya and Rakhine partners to provide humanitarian aid and document abuses. He calls this a time of hope mixed with heartbreak, when Myanmar’s potential for democratic unity collided with long-standing ethnic and religious divisions. When the 2021 coup struck, Aronson was in Yangon under COVID quarantine. He helped coordinate emergency communication and funding for local partners after banks and networks collapsed. He credits Burmese activists with sustaining resistance, describing how local groups organized safe houses, escape routes, and covert aid despite mortal danger. Aronson argues that supporting Myanmar’s democracy serves both moral and strategic U.S. interests, rejects isolationist arguments, and acknowledges the personal toll of the crisis. He remainshopeful that unity among Myanmar’s diverse movements will eventually rebuild the nation: “When that day comes, and it will come,” he says, “there’s going to be so much growth and opportunity in the country.”

Liberal Dreams, Illiberal Ends

Episode #473: “The military was pursuing an illiberal strategy to peace, and Norway became complicit, not necessarily by design, but by its effect, it became a de facto sponsor of a strategy for illiberal peace building by the military.” Kristian Stokke draws on decades of research across Sri Lanka, South Africa, and Indonesia, where Norway’s peace efforts often reinforced state dominance rather than confronting inequality. He argues that Myanmar followed the same trajectory. “Norway became the envoy of the West that went in to test the waters,” he recalls, acting as a diplomatic go-between for Western powers eager to engage Myanmar’s generals. “When we came to Myanmar, it was very clear that Norway’s engagement was interest-based. It was no longer pretending to be just altruistic.” Norway’s involvement, he continues, was driven as much by self-interest as by moral aspiration: “as a diplomat, as an aid donor and as an investor.” He goes on to describe that as a result, the so-called democratic opening of the 2010s was not a genuine transition: “This was not the negotiated transition of South Africa or Latin American countries in the 1980s,” Stokke explains. “It was an authoritarian-led transition to less closed dictatorship or electoral autocracy.” He believes Norway’s peacebuilding “actually undermined the forces for power sharing and democracy,” focusing too much on the state and too little on democratic and ethnic movements. Reflecting on the years since the coup, Stokke laments Norway’s caution: “At times, I find it surprising or unfortunate that they don’t come out in support of those actors who are really at the forefront of the struggle for better democracy in Myanmar.”

Still I Rise

Episode #472: “Where is my grandmother’s vote?!” asks Thiri. Her core argument is that Myanmar’s struggle today is not a failed revolution, but the evolution of a long, cyclical people’s movement, whose legitimacy most recently derives from a valid election overturned by the military, and from the accumulated sacrifice and sustained moral agency of ordinary people. For Thiri, the most powerful form of resistance now is preserving dignity, voice, and mutual care amid prolonged uncertainty. She grounds this argument in lived experience. Her grandmother, eighty-two at the time, insisted on voting in person in the November 2020 general election despite being eligible for early voting at home. On election day morning, she woke before dawn and went to the polling station to cast her ballot for the National League for Democracy; a week later, she died. She never witnessed the coup that overturned the election results, sparing her the pain of seeing what she regarded as a sacred civic duty rendered meaningless. For Thiri, the legitimacy crisis begins there: millions of votes, like her grandmother’s, were cast in good faith but never honored. From this starting point, Thiri argues that any new election organized by the same military lacks moral and political legitimacy. She describes it as an attempt to erase their unresolved theft. Democracy, she insists, cannot be reset without reckoning with the original violation. The election matters deeply to the military and to some international actors seeking closure, but not to people living with airstrikes, displacement, and fear. To the junta, it functions as an exit strategy that just sustains their oppressive rule in the guise civilian governance. To put the despair surrounding these times in Myanmar in context, Thiri turns to movement theory. She describes movements as cyclical, marked by peaks of hope followed by repression and exhaustion. The downturn now, she emphasizes, is but a natural phase, and to not get overly caught up in it. Thiri believes the present moment calls for reflection, role clarity, and recognition of small victories that preserve people power. Survival itself becomes a form of resistance. She frames emotional self-preservation as defiance, concluding, “I would rather choose to remember the kindness and the community and the resilience of people that are against any form of oppression.”

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.”