Podcasts about Burmese

Nasty Neal interviews writer-director Arkar Soe Oo and star Li Li Kyaw Khaing about THE LAST FOOTAGE, Myanmar's first found-footage horror film, following its premiere at the Fantasia International Film Festival!Shot entirely from a first-person perspective, THE LAST FOOTAGE follows a group whose getaway to a remote forest cabin becomes a nightmare when a young boy disappears. A desperate blood ritual resurrects a witch's dead son, while a reckless dark-web summoning awakens an ancient predator lurking in the wilderness.Arkar Soe Oo and Li Li Kyaw Khaing discuss bringing this groundbreaking Burmese horror film to life, creating its immersive POV style and introducing Myanmar genre cinema to international audiences.Subscribe for more horror movie interviews, independent film coverage and festival exclusives from Without Your Head with Nasty Neal.Join this channel to get access to perks:https://www.youtube.com/channel/UCOmwH7xVAhD-OOAqFWyTYTA/join#TheLastFootage #FantasiaFilmFestival #FoundFootage #HorrorMovies #MyanmarCinema #BurmeseCinema #HorrorInterview #IndependentHorror #WithoutYourHead #NastyNeal

It's Monday, August 31st, A.D. 2026. This is The Worldview in 5 Minutes heard on 140 radio stations and at www.TheWorldview.com.  I'm Adam McManus. (Adam@TheWorldview.com) By Adam McManus Burmese military killed pastor and another believer The Burma Research Institute has confirmed that Rev. William, who used no last name, and another Chin Christian, Nam Ceu, were extrajudicially murdered on June 4th by the Burmese military dictatorship in Myanmar, reports International Christian Concern.  Rev. William had pastored the Chungcung Baptist Church in Chin State for more than 25 years. He was arrested with Ceu in May and had been detained by the military since then. Sources told the Burma Research Institute that Rev. William and Nam Ceu were killed for allegedly supporting the Hakha Chinland Defense Force, which is fighting against the Burmese military dictatorship. Psalm 116:15 says, "Precious in the sight of the Lord is the death of His saints." Zo Tum Hmung, President of the Burma Research Institute, said, “We call the Trump administration to protect the persecuted Christians in Burma.” Send a polite, 4-sentence note to Kyaw Moe Tun, the Permanent Representative of Myanmar to the United Nations.  Address it to the Myanmar Delegation, 10 East 77th Street, New York, NY 10075. Democrat James Talarico: Muslims and Christians worship same God James Talarico, the Democratic nominee for U.S. Senator in Texas who is running against Republican Ken Paxton, the current Texas Attorney General, falsely claimed that Muslims worship the same God as Jews and Christians. Listen. TALARICO: “Christians and Muslims and Jews all worship the same God. Muslims love Jesus. They love Moses and Abraham. We are all branches on the same tree as the Abrahamic faiths.  “So. it's heartbreaking to watch extremists, whether they are Christian nationalists or whether they're the Taliban or al-Qaeda, perverting these beautiful traditions, that have so much in common, to attack others and consolidate their own power.” There are three primary differences between Christianity and Islam. First, regarding the nature of God, Christians teach that God is the Trinity—one God existing in three co-equal, co-eternal persons: the Father, the Son (Jesus Christ), and the Holy Spirit. (Matthew 28:19) By contrast, Islam completely rejects the Trinity. Second, Christians believe that Jesus is the divine Son of God and God incarnate who physically died on the cross for the atonement of the sins of the elect and rose from the dead. (John 1:1,14) By contrast, while Islam reveres Jesus as a major, virgin-born prophet and messenger of God, it explicitly denies His divinity, crucifixion, and resurrection. And third, Christianity teaches that salvation is a free gift of grace received through personal faith in the finished sacrificial work of Jesus Christ, rather than by human effort. (Ephesians 2:8-9) By contrast, Islam teaches that salvation depends on total submission to Allah's will, adherence to the Five Pillars of Islam, and the final judgment of one's deeds. Therefore, Muslims and Christians clearly do not worship the same God. Georgia Democrat distanced himself from antisemitic leftist Georgia Democratic Senator Jon Ossoff has offered sharp criticism of President Donald Trump which generated buzz about Ossoff potentially running for president in 2028.   That, in turn, has attracted some left-wing figures who have lauded his messaging like left-wing streamer Hasan Piker, who told the Jewish Telegraphic Agency in April that he was “intrigued” by Ossoff. There are two developments of note.  First, Ossoff, whose father is Jewish, is facing criticism from some of Georgia's local Jewish community over his votes to block certain arms sales to Israel. Second, Senator Ossoff has distanced himself from Hasan Piker over recent comments that many interpreted as justifying threats to American Jews,  reports the Jewish Telegraph Agency.   Speaking on a Twitch livestream on August 20th, Piker said this. PIKER: “If Jews in America keep putting this idea out there that they are singularly invested in Israel, eventually someone's going to come around and take action. Not against the state of Israel, mind you, but against American Jews.” Last Thursday, according to Fox News, an Ossoff spokesman said that the senator “unreservedly rejects reckless and dangerous rhetoric suggesting that policy advocacy invites violence against the Jewish community or any community.” In Genesis 12:3, God said, “I will make [Israel] into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on Earth will be blessed through you.” Undercover video exposes GOP Sen. Murkowski on SAVE Act And finally, liberal Republican Senator Lisa Murkowski of Alaska stood on the Senate floor and painted a grim picture of the supposed damage the SAVE America Act, or the Safeguard American Voter Eligibility Act, would do in her home state.  This is the bill that would ensure that American citizens — and only American citizens — should decide American elections. It would simply require: A valid ID before registering to vote in a federal election. Proof of citizenship. No Mail-in Ballots (except for illness, disability, military, or travel). Listen to Senator Murkowski's claim. MURKOWSKI: “What we're talking about right now is just the registration to vote. So, you're in Unalaska -- say you're a fisherman or a teacher -- the flight to Anchorage, because this is where you're going to have to go -- you're going to have to go into Anchorage: 800 air miles, $1,100 per seat, if you can maybe get on a charter.” James O'Keefe, an undercover journalist with the O'Keefe Media Group and the Justice League, flew to Unalaska to find out firsthand if Senator Murkowski's claim was true. Listen to his analysis. O'KEEFE: “I'm James O'Keefe, and I'm in the middle of absolutely nowhere, about 800 miles off the coast of Alaska, on a remote island in the Aleutian Islands. “Now, Senator Lisa Murkowski says that one of the reasons she's not going to pass the SAVE Act is because of people that live here on this island of Unalaska.  “Senator Murkowski saying if the SAVE Act passes, online registration goes away, and the residents here, the few thousand people that live here, are going to have to fly 800 miles and spend thousands of dollars to go to Anchorage to take care of their business.  “But all the people we spoke with here, they all said that that's wrong, including the post office, the library, the city clerk, the DMV. We didn't know there was a DMV here. Everyone we spoke to here said they're able to register to vote here. They're able to prove citizenship by going to the library.  “So, Senator Murkowski says, ‘If you're a fisherman in Unalaska, the closest election office is 800 miles away; it would cost $1,500. You would also need a hotel, cabs, and food while in Anchorage. But the librarian just told us differently.” Here is the portion of the undercover investigation with a female undercover agent, who accompanied O'Keefe, to the library in Unalaska. UNDERCOVER FEMALE AGENT: “Just wanted to learn a little bit more about the process to get an ID. “ LIBRARIAN: “We do passports here.” UNDERCOVER AGENT: “Oh, you do passports here.” UNDERCOVER O'KEEFE: “Mmm.” UNDERCOVER FEMALE AGENT:  “That's good to know, though, that if somebody wants to confirm their citizenship, they can do it here.” UNDERCOVER O'KEEFE: “To get the Alaska ID, do you get it here or back in Anchorage?” LIBRARIAN: “Oh no, here. The DMV should be the near the police station.” UNDERCOVER O'KEEFE: “So, we don't have to go to Anchorage to get it.”  LIBRARIAN: “No, no, no. As long as you have all the paperwork you need.”  UNDERCOVER O'KEEFE: “But I read in the newspaper that the senator [Lisa Murkowski], said, ‘Oh, they're going to pass this SAVE Act, and everyone's got to go to Anchorage to get it.'” LIBRARIAN: “I don't think so.” UNDERCOVER O'KEEFE: “Oh no. Okay.” Proverbs 12:19 says, “Truthful lips endure forever, but a lying tongue lasts only a moment.” Call liberal Republican Senator Lisa Murkowski's office in DC, 24 hours a day/7 days a week, and ask the live operator to connect you to her voicemail, urging her to support the SAVE America Act. Her number is (202) 224-6665. Tell her that you reject her false claim that people in the Aleutian Islands have to travel 800 miles by air to register to vote in Anchorage. Plus, call your two Senators at 202-224-3121 and ask them to vote for the SAVE America Act as well. Close And that's The Worldview on this Monday, August 31st, in the year of our Lord 2026. Subscribe for free by Spotify, Amazon Music, or by iTunes or email to our unique Christian newscast at www.TheWorldview.com.  Plus, you can get the Generations app through Google Play or The App Store. I'm Adam McManus (Adam@TheWorldview.com). Seize the day for Jesus Christ

On today's program, Gateway Church wins its appeal to dismiss a defamation lawsuit brought by child sexual abuse survivor Cindy Clemishire. We'll have details. Plus, frontline missionaries with Free Burma Rangers are helping Burmese villagers clear landmines and reclaim their homes, one field at a time. We'll take a look. And, LIFE Outreach International unseats Liberty University as this months' top user of private aircraft. It's the latest in our latest Pastors & Planes series. But first, an anti-trafficking group is stepping into a very different line of work. Our Rescue, formerly known as Operation Underground Railroad, just landed a $158 million federal contract. The group will provide legal services to unaccompanied immigrant children. That’s a big shift for them. The producer for today's program is Jeff McIntosh. We get editorial, database, and other technical support from Christina Darnell, Stephen DuBarry, Rod Pitzer, Heidi Allums, and Casey Sudduth. Writers who contributed to today's program include Kim Roberts, Neva Piombino, Marci Seither, Michaela Gordoni, Christina Darnell, Makella Knowles, and Jessica Eturralde. Until next time, may God bless you.

Asher and Mom visit family friend Miral Sattar, whose roots stretch from Pakistan to Burma to Persia, for a hands-on lesson in how food becomes a love language across cultures. Kids will learn about Rooh Afza rose milk, crispy beef samosas, Burmese khow suey noodles, the tradition of chai hospitality, and creamy pistachio kulfi, all while discovering why sharing a meal is one of the most universal ways people show they care. About Miral Sattar:

Evil Dead: Burn (2026)Director: Sebastián Vaneček Starring: Suheyla Yacoub, Tandy Wright, Hunter Doohan, Luciane BuchananThe Deadites are back, and this time they brought a body count and a grudge. This week on the Dewey Pod Monster podcast, we tear into Evil Dead: Burn, the newest entry in the long-running franchise, and figure out whether it earns the name on the poster or just borrows it. Expect strong opinions, a franchise history lesson, and at least one hot dog-based rating system.In this episode, we discuss:Does It Even Deserve the Name? — We dig into whether slapping "Evil Dead" on a movie automatically raises (or wrecks) expectations, and whether this one actually earns the title.Practical vs. Digital Gore — A full-throated rant on the franchise's practical effects legacy and where this entry falls short — or leans too hard on CG in its climax.Characters We Actually Care About (or Don't) — We break down the cast, the family drama at the center of the story, and why some of us just couldn't connect with anyone on screen.The Rules of an Evil Dead Movie — A deep dive into franchise logic, lore-bending choices, and the moments that made us go "how the hell did that happen?"We Also Talked About:Burden of Dreams (Ok.Ru) — Werner Herzog's legendary making-of documentary, discussed as an all-time favorite deep in the show's opening segment.Dark Side of the Ring: Ultimate Fantasy: The Fall of Renegade (DailyMotion) — The wrestling documentary episode covering Rick "The Renegade" Wilson's tragic story, brought up during our wrestling tangent.Python Hunt (Amazon) — A Florida-set documentary about amateur hunters tracking invasive Burmese pythons in the Everglades, discussed as unintentionally hilarious "watch for the bumpkins" viewing.Killer Thong (Tubi) — A gloriously dumb low-budget horror movie about a reanimated killer thong, discussed purely for its "so bad it's good" charm.Jackass: Best & Last (Amazon) — The crew's latest (and possibly final) entry, discussed as low-budget, dumb, and exactly the kind of chaos we love.Some of the above links are affiliate links — if you purchase through them we get a small kickback, and it's the best way to support the show.New episodes of the Dewey Pod Monster podcast drop every week. We're proud members of the YouRun Podcast Network at https://yourunpodcast.com.

Episode #590: Chie Ikeya's work on colonial Burma began almost by accident. Trained as a historian and originally planning to study the Japanese occupation, she found herself in Yangon waiting for archival access that never came. In the meantime, she read Burmese newspapers and periodicals from the early twentieth century, where the notion of the “modern woman” appeared again and again as a source of fascination, fear, hope, and moral panic. Her later work, Refiguring Women, Colonialism, and Modernity in Burma, follows that figure through education, print culture, nationalism, consumer desire, sexuality, Buddhism, and race. In colonial Burma, women's education expanded sharply, especially through missionary schools, and opened paths into medicine, law, teaching, journalism, and public life. Yet those openings also made women symbolic terrain. Their clothing, schooling, work, marriages, sexuality, and public presence became ways for others to debate whether Burma was becoming modern, losing itself, resisting colonialism, or protecting the nation. Ikeya complicates the familiar claim that Burmese women traditionally enjoyed high status. Certain legal rights around property and marriage were real, but rights on paper did not erase domestic violence, social control, class inequality, or the difficulty of forcing law into practice. The claim that Burmese women needed no feminism also carried political force: it could defend Burma against colonial arguments for “uplift,” while feeding a wider ideology of Burmese Buddhist exceptionalism. That ideology later shaped debates over intermarriage, religious belonging, anti-Muslim politics, and the boundaries of the nation. Ikeya does not treat exclusion as only state propaganda. It is diffuse, historical, and embedded in ordinary assumptions about who belongs, who does not, and whose presence must be regulated. Yet she also refuses to make violence the whole record. “Burma has not always been like this,” she says. Alongside histories of estrangement, she asks historians to recover the quieter histories of affection, belonging, and difficult intimacy that rarely survive in the archive.

Episode #589: The AAS Conference in Vancouver brought together thousands of scholars and practitioners focused on Asia, with Burma emerging as a key topic amid its ongoing crisis. Insight Myanmar Podcast was invited to record on site, capturing a series of short, real-time conversations with participants and sharing these perspectives with a wider global audience. This is the second of a four part series, and features two guests. First up is Ponpavi Sangsurasdej, a Thai historian of modern Burma. She studies the years around independence not as the inevitable birth of a nation, but as a struggle among rival political futures, where communists, socialists, and ethnic minority leaders were all attempting to shape what a free Burma might become. The problem, she argues, is that later nationalist history flattened that contested moment into a far cleaner story than it was, since “we only focused decolonizing movement that were successful,” pushing other anti-colonial visions to the margins. In her telling, Burma's history cannot be reduced to a single Burman-centered trajectory, especially given Rangoon's role as a transnational hub of ideas, ideologies, and political networks, where categories like communism or decolonization carried unstable meanings across different actors and contexts. Rather than replacing one dominant narrative with another, she returns to sidelined figures and failed negotiations, asking who was excluded and how labels like collaborator or nationalist concealed deeper fractures. Those omissions, she suggests, continue to shape the distrust and fragmentation that define Burma today, where “there's no easy, simple answer to it,” only the ongoing work of tracing how these narratives were formed and what was lost when one version prevailed. Next up is Wenxu Zhang, a historian of the Indian Ocean world. He examines Rangoon in the interwar period as a cosmopolitan port caught between global connection and social fracture, focusing on the 1930–31 riots to understand how Chinese diaspora communities experienced that instability. What began as labor conflict during the Great Depression escalated into broader violence, where anti-colonial sentiment, economic distress, and opportunistic attacks blurred together, leaving Chinese merchants increasingly vulnerable despite their partial cultural integration. Zhang resists reducing the events to a single narrative, showing how British, Burmese, and Chinese perspectives framed the same violence as revolution, nationalism, or banditry depending on position, while for those on the ground, the sense that society was becoming unstable remained the dominant reality. He situates this moment within a larger shift toward a more inward Burmese nationalism, where identity hardened and cosmopolitan fluidity receded, leaving behind traces still visible in Yangon today—a city that retains the physical remnants of its global past, even as the networks and vitality that sustained it have largely disappeared.

NBC's Christine Romans has all the tips and tricks to save on school essentials. “Grown Ups 3” is officially in production as Netflix announces they have started shooting the movie in New Jersey. And, a family found an 8-foot Burmese python living under their backyard shed that was taken to a rescue facility after animal control officers were called in to help. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Episode #585: “We can't go back to the normal life, because our country is not even normal,” says Tone Tone, a former psychology student from Yangon, describing how Myanmar's 2021 military coup shattered any hope of remaining apolitical. In this conversation she is joined by Liberia, a civil engineering graduate who became a strike organizer, and together they recount how violence transformed them from ordinary students into underground activists willing to risk prison and death. Before February 1, 2021, neither had political ambitions. Tone Tone was finishing university and helping with her family's silk-screen printing business, and Liberia had completed an engineering degree and was pursuing further vocational training. When the military detained elected leader Aung San Suu Kyi and seized power, both joined peaceful street protests in Yangon, believing public resistance might restore democracy. That belief eroded as soldiers began shooting demonstrators. In December 2021, Tone Tone witnessed troops ram a vehicle into protesters, killing and injuring friends. Liberia shifted from humanitarian COVID relief work to organizing flash mobs through the Yangon People's Strike, using small, cell-based groups to avoid detection. On August 8, 2022—the anniversary of the 8-8-88 uprising—they staged their most iconic act: four black umbrellas printed with the Burmese numeral eight, photographed near Sule Pagoda under heavy security. Days later, Liberia was arrested, interrogated, and sentenced to three years of hard labor in Insein Prison. Tone Tone narrowly avoided arrest but endured psychological torture when soldiers beat her parents in the background while they called her on a phone. Both eventually fled Myanmar. From exile, they continue supporting underground actions and fundraising through the umbrella symbol. Acknowledging fatigue but rejecting compromise with the military, they insist resistance continues. Their message remains urgent: “Please help to save Myanmar!”

A man in New Jersey found an 8 ft Burmese python in his yard shed...and a man was arrested after cops found him target shooting with his gun at a Love's truck stop!

Today the crazy story involving robots comes from Florida where the state is using solar powered robot rabbits to fight the invasive Burmese pythons!

Episode #582: “If you're having weird meditative experiences, I'll be happy to talk to you about those for free. I won't even take a donation.” Daniel Ingram, a physician, meditation teacher, author of Mastering the Core Teachings of the Buddha, and cofounder of the Dharma Overground, has spent nearly three decades creating language and support for contemplative experiences that can be mistaken for pathology, exaggerated into attainment, or silenced by Buddhist institutions. His concern began with lucid dreams, blissful states, energetic surges, and an out-of-body experience during childhood and adolescence. He hid them from his pediatrician father, who later admitted that he might have responded in a harmful way. Intensive retreat practice in the 1990s made the phenomena reproducible, but the decisive moment came at the Malaysian Buddhist Meditation Center, where an old recording of a Burmese monk described the sequence Ingram had just undergone. Burmese insight maps transformed private confusion into a path that others had already observed. Those maps also placed him in conflict with Western meditation communities that discouraged open discussion of stages and attainments. Ingram accepts that maps can produce scripting, competition, and inflated claims, but argues that silence leaves practitioners isolated and clinicians unprepared. His book and the Dharma Overground created public spaces for experiences that conventional settings often refused to name. After a 2003 retreat with the younger Sayadaw U Paṇḍita, he claimed arahantship as a permanent loss of belief in a separate subject, while acknowledging that fear, irritation, and desire still arise—a result that conflicts with strict readings of the Theravāda ten-fetter model. Ingram now supports research intended to bring physicians, psychologists, neuroscientists, and contemplative practitioners into the same inquiry. Rather than resolve doctrinal disputes through authority alone, he proposes testing advanced practitioners under controlled conditions to see whether classical claims about the eradication of fear, anger, and desire can be observed. The maps once helped him survive territory that seemed unintelligible; he now wants medicine and Buddhism to submit their competing explanations to the same unresolved experiment.

The Ceuta migrant crisis effects continue to ripple throughout politics at home and abroad. Plus: Detained Burmese leader Aung San Suu Kyi has been pictured meeting with the Red Cross, her first sighting in over two years. Is the Burmese military leadership finally softening its stance on the controversial figure?  With Michael Walker & Barry Malone.

Today we're reviewing the feminist classic, The Wild Women of Wongo (1958), which tells the story of two prehistoric tribes: one where all the women are beautiful and all the men are brutes, and the other vice versa. But don't worry – social norms are upheld in the end and everyone is married off to an equally attractive partner. Links Watch The Wild Women of Wongo (1958) on YouTube Pathécolor Burmese pythons in Florida William Marsden, creator or Wonder Woman Our episode on Eegah! (1962) Coral Castle H.H. Holmes' Murder Castle Ancient Aliens: How Were These Mysterious Structures Built?! Magnetic Currents by Edward Leedskalnin The Tubes - Wild Women of Wongo (Live) Billy Idol - Sweet Sixteen Contact Website Bluesky Facebook Letterboxd Email ArchPodNet APN Website: https://www.archpodnet.com APN on Facebook: https://www.facebook.com/archpodnet APN on Twitter: https://www.twitter.com/archpodnet APN on Instagram: https://www.instagram.com/archpodnet APN Store Affiliates Motion Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Burmese filmmaker Arkar Soe Oo spoke with me for the #Fantasia2026 premiere of THE LAST FOOTAGE, his POV found footage horror about a group of friends whose relationships are tested when they encounter malevolent forces in Wingar Forest.Produced by Arkar and Li Li Kyaw Haing's https://www.youtube.com/@atwentythree, #TheLastFootage in which director is also actor and cameraman, stars an ensemble cast with Charlie Nyein, Kyaw Kyaw Bo, Lain Maw Thee, Wam Htet Aung, Thiha Tin Aung Soe, and Adira Oo.https://atwentythreefilms.com/Find me on Social Media at: @CarrieCnh12To support my work, funds can be donated through paypal.com/paypalme/carolynhinds0525My Social Media hashtags are: #CarolynTalks #DramasWithCarrie #SaturdayNightSciFi #SHWH #KCrushVisit Authory.com/CarolynHinds to find links to all of my published film festival coverage, writing, YouTube and other podcasts So Here's What Happened!, and Beyond The Romance. Hosted on Acast. See acast.com/privacy for more information.

In this Conflicted Conversation, Thant Myint-U talks about his new book Peacemaker: U Thant, the United Nations and the Untold Story of the 1960s. It tells the story of his grandfather U Thant, the Burmese schoolteacher turned UN Secretary-General who guided the United Nations through some of the most dangerous crises of the 1960s, yet is now woefully forgotten or badly misremembered. Thant explains: U Thant's forgotten role as UN Secretary-General during the great crises of the 1960s His sociability, humour, directness, and moral imagination How Buddhism shaped U Thant's approach to crisis How newly independent post-colonial states tried to remake the world order Burma/Myanmar after empire: colonial destruction, weak institutions, and postcolonial state-building The Non-Aligned Movement: Afro-Asian internationalism beyond the US–Soviet Cold War Congo, Katanga and sovereignty: U Thant's defence of postcolonial borders against neo-imperial fragmentation The Cuban Missile Crisis: U Thant's overlooked role in helping Kennedy, Khrushchev and Castro de-escalate Vietnam and the lost peace channel: U Thant's ignored 1964 attempt to open talks with Ho Chi Minh The Six-Day War and the UN-Israel rupture: UNEF, Nasser, Israel, and the myth that the UN abandoned Israel U Thant's late one-world vision, the decline of Bandung idealism, and the lost promise of postcolonial internationalism Join the Conflicted Community here: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://conflicted.supportingcast.fm/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Visit Thant's website: thantmyintu.com Find us on X: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://x.com/MHconflicted⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ And Facebook: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/MHconflicted⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ And Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/conflictedpod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Learn more about your ad choices. Visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠megaphone.fm/adchoices⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Conflicted is a Message Heard production. Executive Producers: Jake Warren & Max Warren. Produced and edited by Thomas Small. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Researching apex predators often means putting yourself in situations that are mind-boggling to the average person. Our guest, Rosie Moore, is no stranger to this. She's found herself lost at sea researching bull sharks, waist deep the Everglades trying to find Burmese pythons, and in shark-infested waters right after an attack. This episode, she talks to host Dr. Samantha Yammine about her research. They discuss Rosie's experience on Shark Week, how to use forensics to analyze a shark attack, and the role of citizen science in understanding sharks. Before that, Sam looks into a new study that alleges cats are more selfish than dogs (and people). And later, there's evidence in a study that reveals how to keep mosquitoes from sticking around once summer ends. If you want to learn more about sharks, be sure to check out Shark Week 2026, only on Discovery. Link to Show Notes HERE Follow Curiosity Weekly on your favorite podcast app to get smarter with Dr. Samantha Yammine — for free! Still curious? Get science shows, nature documentaries, and more real-life entertainment on discovery+! Go to https://discoveryplus.com/curiosity to start your 7-day free trial. Terms apply. Hosted on Acast. See acast.com/privacy for more information.

Episode #579: “I did not expect to be conversing in Urdu with someone in Yangon.” Bilal Hassan, a Pakistani creator and doctor, traveled to Burma after noticing how much of Karachi's everyday culture carried unexplained Burmese traces: khao suey, family names, old songs about Rangoon, and stories no one could quite complete. His trip began as a search for those missing links, but Yangon gave him something more complicated than recognition. The city felt to him like the place where South Asia and Southeast Asia meet, with Urdu-speaking caretakers at Bahadur Shah Zafar's shrine, Surti and Memon mosques tied to Karachi business families, Tamil and Chulia Muslim institutions, halal food, and Burmese Muslim cuisine shaped by migration. Yet those familiar traces existed inside a post-coup country marked by checkpoints, fuel shortages, surveillance, airport controls, and a visible gap between wealth and hunger. A roadside woman near Bago had only white rice to offer, while a hotel buffet back in Yangon complete with French champagne cost dozens of dollars. The deepest tension came through Muslim life itself. Downtown Yangon looked visibly Muslim in ways Bilal had not expected, but when the subject of Rohingya was broached, it changed the air in the room. Some Muslims distanced themselves; others admitted fear and sadness but refused to keep speaking. Bilal came to see Muslim communities as connected, careful, and guarded, maintaining names, food, language, and religious life while learning how not to stand out. He left resisting both tourist denial and headline simplification. Burma was not only a war zone, not only a beautiful country, and not only a forgotten extension of South Asian memory. It was all of those at once, and the connections he found could not be separated from the silences people used to survive.

Episode #578: Aye Myat Thwe is a Burmese lay Buddhist practitioner raised inside the Mahasi Vipassana world, where devotion, meditation, and study were braided into ordinary family life. Watching her grandmother sit daily, she grew up assuming the classic Burmese hierarchy of authority was stable and complete, the commentaries as canon, Abhidhamma as the tradition's intellectual summit. For years, she accepted that inheritance without friction. Then scholarship cracked it open. Learning that Abhidhamma may not be the Buddha's original teaching shocked her, not because it erased its value, but because it revealed how much Burmese certainty is cultural as well as doctrinal. Once that door opened, she began questioning everything, and felt the social cost of doubt in a society where deference and inherited interpretation can outweigh inquiry. Her widening view extended to lineage identity. Early impressions, shaped by polemics against Pa Auk, taught her suspicion before she had direct experience. Later, encountering Mogok and Pa Auk more honestly, she came to see these traditions as parallel approaches rather than rivals, with conflict often generated by institutional competition and the anxieties of authority rather than by founding masters themselves. She also rethought the role of samathā and “powers,” recognizing both the risks of misuse and the legitimacy of deep concentration when ethically grounded. And she became attentive to how communities code-switch about cosmology, sometimes muting supernatural discourse to appear rational or modern, even while insiders quietly acknowledge it. The Rohingya crisis then forced an ethical reckoning. She saw how fear of protecting the Sāsana could override compassion, and admits she stayed quiet under communal pressure, turning blame inward. After the coup, the fractures deepened. She believes Burmese Buddhism's future depends less on defending institutions than on recovering moral credibility and everyday application, a reform that keeps roots while refusing corruption.

Episode #577: Thomas Shapwon, a Naga elder and former politician, recounts the long struggle of the Naga people for sovereignty and survival between India and Myanmar. He describes the Naga as an ancient, independent nation with distinct language, culture, and traditions. From the formation of the Naga Club in 1918 to the declaration of Naga independence in 1947— one day before India's own— the community has resisted external domination. Mahatma Gandhi supported their independence, but his successor, Prime Minister Nehru, rejected it, eventually dividing the Naga homeland along the India-Myanmar border without consultation. Shapwon explains that the Naga people have traditionally lived under village councils with no kings or centralized rulers, embodying a democratic, republican ethos. He traces their ancestry to Mesopotamia and describes their migration through China before settling in the region. Christianity, brought by American Baptist missionaries, became central to Naga identity, with 95% of the population now Christian— a fact Shapwon sees as a potential bridge for international support. He emphasizes peaceful advocacy over armed resistance, using careful language: the Naga, he says, “request” recognition of independence rather than “demand” it, asserting equality rather than subjugation. Yet he acknowledges the armed movements that arose after Indian and Burmese military aggression in the 1950s, which forced the Nagas to form their own militias. The Burmese army's campaigns of violence and forced Buddhist conversions devastated Naga villages, while internal divisions— fueled by politics and drug infiltration— further weakened their cause. Despite assassination attempts and near-death experiences, including a bear attack he survived through what he interprets as divine intervention, Shapwon remains devoted to peace. Through his NGO, the Eastern Naga Development Organization, he promotes education, healthcare, women's empowerment, and opium eradication. Reflecting on the post-coup era, he calls for cooperation with other ethnic groups and envisions a future decided peacefully by the Naga people themselves.

David Small's life reads like a movie script. He grew up dreaming of coaching ice hockey, worked as director of hockey operations for Team Canada West, and scouted for the Los Angeles Kings, before spending over a decade with the Free Burma Rangers in one of the world's most forgotten wars. He's walked through minefields, been bombed and mortared, and written a bestselling book, Nameless Faceless People: Ten Years with the Free Burma Rangers, about what he found on the other side of fear.   In this conversation, David talks candidly about how six months of volunteering turned into a decade of service, the difference between relief and development work, and why he stepped away from the Free Burma Rangers to found the Jungle Discipleship School, training young Burmese leaders scarred by war. He reflects on courage, grace, the fatherhood of God, and what it really means to show up for people in their darkest moments, whether that's in a jungle war zone or on a neighbour's doorstep.   WEBLINKS

Episode #572: “The government will survive for as long as it can feed the people,” says Christopher Lamb, former Australian Ambassador to Myanmar, distilling what he believes defines the country's political fate more than any ideology. He reflects on a relationship with Burma that began in the early 1970s, when the generals were drafting a Socialist Constitution and creating a surveillance state, and evolved through the 1988 uprising, which began not as an idealistic revolt but as a desperate reaction to hunger and daily indignities. Years later, he reconnected with Myanmar around humanitarian work in the aftermath of Cyclone Nargis in 2008, and then academic engagement in 2013, when he co-founded the Australia–Myanmar Institute as a platform for academic and civil-society exchange Lamb situates Myanmar's politics within a wider regional frame, drawing on Shan history, federalism debates, geography, and Chinese influence to show why the struggle against the junta cannot be reduced to a simple clash between dictatorship and democracy. He also contrasts the current military leadership with earlier eras, noting that Min Aung Hlaing lacks the ideological projects—whether national unity or the “Burmese Way to Socialism”—that once guided previous generals. Instead, Lamb sees today's junta as driven largely by personal ambition, with Min Aung Hlaing positioning himself to transition into a civilian presidency through a tightly controlled electoral process. Without this sort of guiding ideology, Lamb believes the regime's future becomes harder to predict and possibly more brittle. Myanmar remains close to Lamb's heart. It shaped him as a diplomat, it shaped his curiosity and it shaped his friendships. When asked whether any memory stays with him above all others about the country, he references a remark offered by the senior Burmese official decades earlier over tea: “The government will survive for as long as we can feed the people.”

Enormous wildfires have engulfed parts of Northwestern Ontario; a wilderness guide tells us about his escape, and worries about the fate of the lodge where he works.MPP Sol Mamakwa says the devastation is unimaginable – and that First Nations communities in the path of the fire have been hit especially hard. An Edmonton man who survived a deadly gas explosion caused by a car crash tells us why he went back inside his building, knowing he might not come back out.When cats lick each other, it's mass adorbs, but a new study suggests it's not always a sign of love – it's sometimes just another form of cattiness.While visiting for the World Cup, Scottish fans fell in love with Boston and vice versa -- and now, the city of Glasgow is joining the affectionate pile-on by sending an affection pylon. A Florida restaurant is encouraging the hunt for invasive snakes by accepting Burmese pythons as currency – and in return, serving you a pizza topped with snake bits.As It Happens, the Wednesday edition. Radio that's always time well serpent.

Episode #570: The AAS Conference in Vancouver brought together thousands of scholars and practitioners from around the world, creating a dense, fast-moving environment of panels, conversations, and informal exchange across the full breadth of Asian studies. Within that wider landscape, Burma surfaced as one of several pressing areas of focus, shaped by the realities of its ongoing crisis. Insight Myanmar Podcast was invited by the organizers to work from within the conference itself, setting up an on-site recording space and speaking with participants as they moved between sessions. The result is a series of short, real-time conversations—captured in the midst of the event rather than in hindsight—now shared with a wider global audience. This is the first of a four-part series. Gita reconstructs the return of Buddhism to modern India not as a simple story of rediscovery, but as a struggle over ownership, identity, and political meaning. Beginning with Anagarika Dharmapala's late nineteenth-century campaign to reclaim the Mahabodhi Temple at Bodh Gaya, she follows the networks that linked India to Sri Lanka, Burma, Japan, and other Buddhist worlds across the Bay of Bengal. The result is a far wider picture than the familiar colonial tale of British archaeologists unearthing lost Buddhist sites. Her argument is that modern Indian Buddhism emerged through mobility as much as excavation through pilgrims, monks, courts, relics, shipping lines, railways, and reform movements. Burma is especially important in that story. Burmese courts recognized and patronized Bodh Gaya long before Buddhism became newly legible to colonial scholarship, and later Burmese monks and pilgrims helped restore visible Buddhist practice at key sites in India. That revival unfolded alongside a competing effort to absorb Buddhism into a Hindu civilizational frame. As Hindutva thinkers tried to define India as fundamentally Hindu, Buddhism became both useful and inconvenient: useful as proof of India's past influence across Asia, inconvenient when Buddhists insisted on separateness or when Ambedkar turned to Buddhism as a rejection of caste Hinduism. And then, “Nehru chooses Buddhism,” Gita says, describing how the Indian state later used Buddhist symbols, relics, and diplomacy to project a different moral and geopolitical language after independence. What remains unresolved in her account is the question of what kind of Buddhism has reemerged in South Asia. It is now highly visible, but that visibility can serve very different ends. Her interest finally is less in Buddhism as state identity than in whether an older ethical and transnational imagination can still be recovered.

Ryan and Dana talk with National Correspondent Rory O'Neill about Florida's 2026 python hunt getting underway. They discuss the effort to control the invasive Burmese python population and the challenges hunters face in the Everglades.

Ryan and Dana talk with National Correspondent Rory O'Neill about Florida's 2026 python hunt getting underway. They discuss the effort to control the invasive Burmese python population and the challenges hunters face in the Everglades.See omnystudio.com/listener for privacy information.

Florida has been invaded by Burmese pythons. The state is looking for snake hunters to catch these reptiles

On this episode of The Voice Podcast, host Fred Kowal talks with Congressman Tim Kennedy about his work in Washington, D.C. and what it's like to be in the minority of a Republican-led Congress. Kennedy, a longtime friend to UUP, and Kowal discuss several bills Kennedy has sponsored, including the  DHS Release Transparency Act—a strong response to the death of Nurul Amin Shah Alam. Alam, a blind, disabled Burmese refugee, was left by Customs and Border Patrol agents at a closed Buffalo coffee without shoes on a frigid February night after being detained. He died of hypothermia and dehydration days later.In May, Kennedy joined Congressmember Debbie Wasserman Schultz in Buffalo to call for passage of three bills that would provide more funding for cancer research, screening, education and prevention. Kennedy was outspoken in calling for the removal of ousted Secretary of Homeland Security Kristi Noem for the cruel, violent and often unconstitutional immigration sweeps that took place across the country under her watch. Kennedy was one of Noem's most vocal critics on the House Committee on Homeland Security.He also took aim at ousted Attorney General Pam Bondi, leading a coalition of Democrats to stop Bondi and DOGE from weakening the Bureau of Alcohol, Tobacco, Firearms and Explosives and loosen crucial federal gun regulations. In Labor Lookback, Mike Lisi chronicle the history of Chicago's WCFL-AM radio station, the first and longest-running union-owned and union-operated station in the country. The station, owned by the Chicago Federation of Labor, debuted in 1926 and was sold in 1978. In Kowal's Coda, Fred spotlights three books he's reading. They are:"Razorblade Tears" by S.A. Cosby; "Hero of Two Worlds: The Marquis de Lafayette in the Age of Revolution" by Mike Duncan; and "Unthinkable: Trauma, Truth, and the Trials of American Democracy" by Congressman Jamie Raskin.  

rWotD Episode 3351: Toungoo Yazawin Welcome to random Wiki of the Day, your journey through Wikipedia's vast and varied content, one random article at a time.The random article for Tuesday, 7 July 2026, is Toungoo Yazawin.Ketumadi Toungoo Yazawin (Burmese: ကေတုမတီ တောင်ငူ ရာဇဝင်, lit. 'Chronicle of Toungoo') is a Burmese chronicle that covers the history of Toungoo from 1279 to 1613. An 1837 palm-leaf manuscript copy of an earlier copy has survived. The chronicle only provides a brief summary of early rulers. A more detailed account of later rulers begins with the reign of Min Sithu of Toungoo (r. 1481–1485), suggesting that the chronicle was first compiled in the late 15th century.This recording reflects the Wikipedia text as of 00:52 UTC on Tuesday, 7 July 2026.For the full current version of the article, see Toungoo Yazawin on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Bluesky at @wikioftheday.com.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm standard Brian.

Episode #566: Daniel M. Stuart, an Associate Professor of Religious Studies at the University of South Carolina and a visiting scholar in Hamburg, examines the elusive historical figure Maung Po Thet—also known as Saya Thet Gyi—whose place in the lineage associated with S. N. Goenka reveals how modern Vipassana narratives often simplify a far more complicated past. Stuart explains that there is very little firm historical evidence about him, the available sources limited mainly to a colloquial Burmese meditation manual and a later biography written in the 1970s. While these texts preserve important memories, they also reflect the conventions of religious writing, elevating the teacher and blurring the line between devotion and documentation. As a result, Saya Thet Gyi remains historically important yet difficult to reconstruct with certainty. From those sources, Stuart presents a portrait that differs from the polished lineage figure often found in contemporary meditation accounts. He explains that Saya Thet Gyi was a lay farmer who turned to meditation after suffering painful, personal losses, connecting this to other important lineage figures for whom healing was an important part of their Vipassana story. He was also a practitioner whose authority came from disciplined practice and communal recognition rather than scholastic rank or monastic recognition. Saya Thet Gyi's importance also lies in his role as a lay person in the dissemination of the teachings, as the influential monk Ledi Sayadaw recognized his progress and encouraged him to teach. This moment opened the possibility that lay practitioners could become meditation teachers themselves, helping Burmese meditation spread through lay communities and eventually beyond Burma. Stuart also emphasizes that Saya Thet Gyi's training complicates simplified portrayals of Vipassana. Before becoming known for insight meditation, he intensively practiced samathā, or concentration meditation, a practice that many modern mindfulness iterations downplay vis-à-vis vipassana. Within traditional Buddhist cosmology, such concentration could involve experiences interpreted as encounters with spiritual beings, elements that the rational and scientific presentations of contemporary teachers often minimize. By restoring these dimensions, Stuart argues that Vipassana's history becomes more understandable as a tradition shaped by interpretation and change.

#493 The Nerdlings Podcasts : All the music we played while reviewing Cover Me. (see details)  Cover Me - guitar and isolated vocal stems Drop on Down and Cover Me - demo 1983 sessions  Protection - by Donna Summer, written by Springsteen, 1982, Springsteen on                      guitar & backing vocals, Roy Bittan keyboard/ synth, Clarence                      Clemons sax, Top 20 Japan & Belgium markets Cover Me - album version  Protection - Springsteen's demo Feb 23, 1982 studio outtake given to                      Donna Summer Protection - Bruce Springsteen & Donna Summer Duet edited together  Protection - 1983, Euro Pop singer Margarita Hranove from Bulgaria Cover Me - Undercover Mix 6:09, track 1 from 12" vinyl Protection - home demos 1979 versions 1 thur 6  Cover Me - Dub Mix 1 track 2 from 12" vinyl 4:02 Cover Me - cover version by Soe Thu, 1990, sung in Burmese, Myanmar  Cover Me - Radio Mix Track 3 from 12" vinyl 3:36 Cover Me - Dub Mix 2 4th track from 12" vinyl 4;15 Cover me - Dj Mach 1, Select mix remix, Select mix 80's essentials Vol. 21,                     radio station Chicago  Cover Me - Euro Trance version instrumental, by York featuring Ayla  Jersey Girl - b side of Cover Me live Meadow Lands July 9 1981 Jersey Girl - pronounced Da' Och Nu, 1985, by Sten & Stanley and                       Stan Nilsson sung in Swedish, Sweden Jersey Girl - the original version written sung by Tom Waits 1981  Barbie Girl - spoof parody of Jersey Girl, from WPLK 95.5 Chicago                      Scott and Todd  Jersey Girl - online charity 2020, Bruce Springsteen and Patti Scialfa   The Nerdlings podcast  CLASS IS IN SESSION. Copyright Disclaimer: Under Section 107 of the Copyright Act 1976, allowance is made for "fair use" for purposes such as criticism, comment, news reporting, teaching, scholarship and research. Fair use is a use permitted by copyright statute that might otherwise be infringing. Non-profit, educational or personal use tips the balance in favor of fair use

Why do Burmese regimes with tanks and armies panic over a single flower or a social media comment? In this episode of Naing Ayar from Myanmar, we dissect the hidden fears of dictators. Using the famous "Hopper speech" from Pixar's A Bug's Life as a metaphor, we break down the political science and psychology behind why absolute rulers are deeply terrified of collective truth and how fragile their control truly is.#NaingAyarFromMyanmar #PoliticalPsychology #Authoritarianism #PreferenceFalsification #ABugsLife #PodcastMyanmar

Does a “triangular head” mean danger? Did the wartime Japanese release experimental snakes on Yangmingshan? Do you really collapse after a hundred steps if a hundred-pacer bites you? Herpetologist Gerrut Norval joins John Ross to talk snakes. They focus on Taiwan's six important venomous species: the green bamboo viper, Chinese cobra, many-banded krait, Russell's viper, Taiwan habu, and the famous hundred-pacer. The biggest surprise for John was learning about the wild population of Burmese pythons on Kinmen. Be sure to visit the Formosa Files website for pictures and names of the snakes mentioned.

Episode #560: “We have to get rid of this military dictatorship. Otherwise the whole country and the coming generations will be in a really troubled situation.” Mun Awng, born in 1960 in Myitkyina, Kachin State, is one of Myanmar's most iconic protest singers and a lifelong advocate for democracy. Raised by a teacher father and nurse mother amid conflict between the Burma Army and the Kachin Independence Army, he learned early about danger and resilience. Music became his refuge — “We only had shortwave radio that I could listen to, so that was my main source of knowledge about music,” he recalls. The Beatles and Western pop inspired him, even as such influences were banned under General Ne Win's regime. By the 1980s, Mun Awng led the band The Rhythm, known for original songs that defied the trend of copying Western tunes. His 1984 debut album 8/82 Inya became a sensation among students and marked a new era in Burmese music. But as censorship tightened, he grew disillusioned and joined the 1988 pro-democracy uprising, where he witnessed deadly crackdowns before fleeing into exile. At the Thai-Myanmar border, Mun Awng joined the All Burma Students' Democratic Front (ABSDF) and began composing revolutionary songs. “We believe that armed struggle is the only way we can remove the military dictatorship,” he says. His revolutionary anthems — Battle for Peace, Tempest of Blood, and Moment of Truth — were smuggled into Burma, hidden under luggage and buried underground, eventually becoming rallying cries for generations. Granted asylum in Norway in 1996, he has continued performing for the diaspora, reminding audiences that “music can do that” — bridge generations and renew hope. Today, Mun Awng remains devoted to his cause: “We have to unite… we have to give our life for the country… until we achieve the ultimate victory.”

Today's guest is Elizabeth Hoffman, Executive Director, North America at ONE, a global, nonpartisan organization advocating for the investments needed to create economic opportunities and healthier lives in Africa. In this episode, Alon and Elizabeth discuss the background to the current civil war in Sudan, Elizabeth's on-the-ground observations from her journey to the country earlier this year, the atrocities being committed against the people of Sudan, and what the international community, particularly the US, can do to help end this conflict. Full bio Elizabeth Hoffman is Executive Director, North America at ONE, a global, nonpartisan organization advocating for the investments needed to create economic opportunities and healthier lives in Africa. She has extensive experience in government relations and international policy. Before joining ONE, she held positions at the Center for Strategic and International Studies (CSIS), the National Endowment for Democracy (NED), and as a senior staff member in the House of Representatives focused on foreign policy, national security, and human rights. She also worked at the George W. Bush Institute, where she developed and executed a leadership program for Burmese political leaders. Elizabeth is a nonresident senior associate at CSIS and a term member at the Council on Foreign Relations. She has published articles and analysis for a variety of organizations and outlets and is a frequent media commentator on foreign policy and defense. She holds an M.A. in International Affairs from George Washington University and a B.A. in Political Science from Southwestern University in Georgetown, Texas.

Episode #557: Born in Yangon, Aung Tun grew up listening to foreign news broadcasts, which provided an uncensored view of a world beyond Myanmar's military control. Inspired by the 1988 uprising in which his brother was detained, he felt compelled to ensure the truth was documented.So Aung Tun joined the Democratic Voice of Burma (DVB), an independent media organization. His work was clandestine and risky—using hidden cameras to document the regime's brutality and the resilience of the Burmese people. In 2007, Aung Tun played a vital role in filming large parts of the Saffron Revolution, an uprising led by monks. His footage became part of the documentary "Burma VJ," which garnered international acclaim for bringing Myanmar's struggle to global attention.Despite a temporary setback after being arrested during the revolution, Aung Tun returned to the streets to continue documenting the protests. He believes in the power of citizen journalism to transcend borders and inspire action.In 2021, Myanmar once again faced a military coup, and while technology had evolved, the danger of speaking out remained the same. Aung Tun stresses the importance of learning from the past, being transparent, and fostering growth through self-critique. Now living in exile, he continues to train young Burmese journalists, ensuring that Myanmar's fight for democracy is not forgotten. His dedication stands as a testament to the unyielding spirit of Myanmar's people."In Saffron, all I could do is to just to keep recording," he says. “So as long as you survive, you keep recording! Somebody will use your footage. Even though I am in exile, and I cannot film, I still keep telling the story, like I'm telling right now. So don't think too much! Sometimes you think too much, you'll be overwhelmed by what you have to do. Just look at the present moment."

သောတရှင်များကို ၂၀၂၆ ခုနှစ် ဇွန်လ ၁၅ ရက် တနင်္လာနေ့ အတွက် SBS Newsflash သတင်းထူးများကို တင်ဆက်ပေမှာဖြစ်ပါတယ်။

This hour opens with a Dolphins discussion centered around the team's new regime, which Joe says has brought a breath of fresh air and officially moved the organization past the bad vibes of recent years. The conversation quickly turns back to Tua Tagovailoa, with Joe insisting he's moved on while Hollywood isn't fully convinced, leading to debate about Tua's potential future in Atlanta, whether he could realistically win a starting job, and revisiting some of his well-known press conference miscues. The guys also weigh Mike McDaniel's outlook compared to Tua's and which one is more likely to find success moving forward. The discussion then shifts to the NBA and the Knicks, where the Heat-Knicks rivalry, fan behavior, and perceptions of today's Knicks roster are explored, including whether players like Jalen Brunson and Josh Hart make this version of New York more likable despite the intensity of their fan base. The hour wraps with Hollywood's Headlines, featuring Shohei Ohtani's minor knee injury and GOAT debate, ongoing drama surrounding Bill Belichick and UNC involving Jordon Hudson and a public records request, Ben Stiller filming the Knicks' Finals run, Phil Mickelson's reported ban from a golf club, and an Everglades cleanup effort that removed hundreds of invasive Burmese pythons.

In today's edition of Hollywood's Headlines, the guys react to Shohei Ohtani exiting yesterday's game with what appears to be a minor knee injury, and debate whether he is already the greatest baseball player of all time given his unprecedented ability to dominate as both an elite hitter and pitcher. The conversation then shifts to Bill Belichick's off-field drama, as Jordon Hudson reportedly makes a public records request in an attempt to uncover Pablo Torre's source behind a critical story, with Joe placing blame on Belichick for the ongoing media chaos surrounding his time at UNC. The segment continues with lighter but wide-ranging headlines, including Ben Stiller filming an HBO documentary on the Knicks' Finals run entirely on his iPhone, Phil Mickelson being banned from a San Diego golf club over alleged misconduct, and a massive Everglades cleanup effort that removed 177 invasive Burmese pythons totaling nearly 8,000 pounds.

Episode #552: Mon Mon Myat, a journalist, filmmaker, and peace scholar, frames Myanmar's political struggle as a long contest over power, moral discipline, and the possibility of change without domination. Her account begins with U Hpo Hlaing, the nineteenth-century thinker she calls “a kind of very early political theorist in Myanmar,” and moves toward Aung San Suu Kyi, whose politics she sees as part of the same search for accountable authority. For Mon Mon Myat, U Hpo Hlaing matters because he complicates the idea that democracy arrived in Myanmar only through Western influence. He studied Western parliamentary systems, but tried to translate them into Burmese moral and Buddhist terms, creating what she calls “Burma-native democracy.” His work was not a full modern system, but it offered a principle: rulers must be bound by ethical restraint, not merely by power. Aung San Suu Kyi, in Mon Mon Myat's view, widened that principle. She did not speak only to rulers, but to citizens. Through speeches, radio broadcasts, and years of nonviolent resistance, she helped Mon Mon Myat understand politics as personal responsibility. “Politics had nothing to do with me,” she says of her younger self, before Aung San Suu Kyi's example changed her sense of what citizenship required. That is why nonviolence remains central to Mon Mon Myat's reading. She knows it is slow and costly, but argues that armed struggle leaves wounds across society, while nonviolence risks the masses less than others. The post-coup conflict has only deepened her fear of trauma that may last for generations. Her defense of Aung San Suu Kyi during the Rohingya crisis rests on a difficult distinction. Mon Mon Myat does not present her as flawless. She insists that Aung San Suu Kyi was a politician trying to hold together a fragile country, preserve civilian rule, and avoid further conflict under military pressure. Critics saw silence. Mon Mon Myat sees constraint, calculation, and a refusal to inflame communal violence. The hope she still holds is narrow but persistent: that Myanmar's future depends not only on removing military rule, but on whether power can be morally restrained before it consumes everything around it.

Episode #551: Fred Stockwell arrived in Mae Sot by accident more than twenty years ago while traveling through Thailand to photograph temples, a wrong bus dropping him off in what was, at the time, a bustling border town filled with NGOs and young volunteers. Someone told him to visit the garbage dump, and a man drove him there by a route that felt deliberately hard to retrace. “It was like it was a secret where it was,” he recalls. At the dump, Burmese migrant families survived by salvaging and selling recyclables, building shelters from whatever they could pull from waste. “They were living on top of the garbage!” he says. “Everything they built was what they found in the garbage.” Before Mae Sot, his life had already been shaped by self-taught risk and logistics—having introduced paragliding in the U.S. through early testing and instruction, and later becoming the first person to fly in and photograph the devastating effects of Hurricane Katrina, doing so from the air, when ground access had largely collapsed. And now back in the United States after that first Mae Sot visit, the contrast stayed with him: a comfortable life at home, and a border world where small failures—transport, housing, medical access—could turn fatal. His mind now made up,he returned to Mae Sot, and the first step he points to is concrete: “You've got to start somewhere. I started with one kid,” he says, describing a girl “as close to death as you're ever going to get” and taking her to the hospital, then building outward through routines that held children in school, kept housing standing, and kept people connected to services they otherwise could not reach. The critique that follows stays procedural. People arrived wanting to help and then stalled, not from cruelty but because they lacked a method for what came next, and the same problem appeared in organizations that could arrive with structure and still fail to change the conditions at the dump, or elsewhere in the town. “I saw a lot of people here, no disrespect to them, that came in to help but didn't have a clue what to do.” He ties effectiveness to the pairing of resources and competence, and reduces the mismatch to a single blunt line. “There's a very large gap between the people that want to help and the people that need help. That gap is huge.”

When a wealthy businessman is sent overseas to investigate troubling reports tied to his family's latest industrial venture, he expects labor disputes, political unrest, and perhaps a little corruption. What he finds instead is something far worse—an impossible horror lurking beneath layers of greed, secrecy, and human ambition.Featuring a chilling tale from acclaimed author T.W. Grim, this episode delivers a haunting mix of historical suspense, corporate malfeasance, and relentless undead terror.Listen on YouTube: https://www.youtube.com/@chillingtalesfordarknights/

Deep within the Burmese tradition, sila as a contemplative practice. RMERC.  https://www.davesmithdharma.com/https://account.venmo.com/u/davesmithdharmaThank you for subscribing.

Episode #548: Sunda Khin shares a remarkable family journey through contemporary Burmese history. She starts with her father, U Chan Htoon, who suggested that a young Indian businessman named S.N. Goenka learn meditation from Sayagyi U Ba Khin to cure his migraines. Growing up as the daughter of the country's first Supreme Court Justice, she recalls spending time in General Ne Win's home during the "Caretaker Government" years. Ne Win's coup in 1962 marked a shift, leading to economic turmoil and loss of civil liberties, including the arrest of her father. As a means for explaining the many challenges that have befallen her country since 1958, she explains the Burmese Buddhist concept of "tha gyarr thar tha nar," which is a Burmese prophecy that signifies the end of the Buddha's protective period after 2,500 years.Sunda Khin shares several international situations that her father was involved with. The most complex of these was when South Vietnamese members of the World Fellowship of Buddhists (WFB) demanded the organization stand up against Ngo Dinh Diem's discrimination of the country's Buddhist minority. The US was concerned that this move could weaken their ally against rising Communist influence in the region, and indeed, that the influential WFB might be falling under Communist control. U Chan Htoon was making some headway is mediating this crisis, but unfortunately, before it could be resolved, Ne Win had him arrested, perhaps out of a political fear of his popularity and influence.Sunda Khin also describes her father's rather unexpected acquisition of a lakefront property, which was later inherited by Aung San Suu Kyi, and where she endured decades of house arrest.And she discusses her childhood friendship with Louisa Bensen, who transformed from a beauty queen to a Karen insurgent leader, and their involvement together in the democracy movement many years later.“A lot of things have happened, but I have a lot of hope for things to change,” she says regarding the current resistance movement. “I might not see it right now, or before I die, but I'mhoping that it will change and that the people will be able to have their own government and their freedom. That is my hope.”

On this episode of The South Florida Roundup, we speak with filmmaker Xander Robin about his new documentary “The Python Hunt.” The film examines the rise of Burmese pythons as “exotic pets” that often end up in the Everglades, and the state sponsored 10-day competition to hunt and remove them (0:13). Alex Harris, lead climate change reporter for the Miami Herald, also joins to talk about the impact of Climate Change in South Florida (20:28), featured in the film "Facing the Future: South Florida vs. Climate Change." In an interview with Marshall L. Davis, Sr. and documentary director Brian Bayerl (“An Instrumental Start: A Model for the Nation”), we learn about the development of Marshall L. Davis, Sr. African Heritage Cultural Arts Center., which provides access to educational and artistic resources for kids in Liberty City (33:56).

Episode #538: The fifth episode in our five-part series features conversations recorded at the 16th International Burma Studies Conference at Northern Illinois University, where scholars, students, researchers, and practitioners gathered under the theme Dealing with Legacies in Burma. Held in the midst of political upheaval and humanitarian crisis, the conference offered a rare space for open exchange, collective reflection, and connection. Insight Myanmar was welcomed into this setting to record dialogues with a diverse range of attendees, produced in collaboration with NIU's Center for Southeast Asian Studies. With these episodes, we hope to bring listeners into the atmosphere of the gathering and into conversation with the people who continue to shape the field today. Khaing Wai Wai Zaw taught English in Myanmar for eight years, and went to Northern Illinois University for a higher degree in her field. But she also became a research assistant there cataloging artifacts, in particular 228 rare, scared sasi jo ribbons. While having no qualifications in this area, she relied on her Buddhist literacy and background to interpret inscriptions, andensure they have a safe home at the NIU library, at least until her country regains its stability. She also reflects on the political crisis in Myanmar and wrestles with the role monks should play, balancing her own reluctance to criticize with her belief in social responsibility. “I'm a totally different person when I get on stage.” With this feeling, Karen dancer and community leader Hsa Win reflects on how dance preserves his identity. He grew up in a refugee camp in Thailand after his family fled Burma, and later moved to the U.S. Wanting to educate others about his Karen heritage, he began performing traditional dances at community events. Hedescribes competitions, bamboo dances, and the spiritual dances of the thirty-seven nat spirits. Onstage, he feels confident and transformed, adopting the personalities of the spirits he portrays, and American audiences are enthusiastic. He now lives in Ohio, where he teaches dance to Karen youth to help them “embrace their identity” and keep their culture alive. Researcher and artist Ni Ni Win describes how Burmese marionettes have become a powerful link to her identity now that she lives in America. She explains that puppetry developed to portray particularly sacred Jataka Tales that humans were not permitted to depict. Under royal patronage, puppet shows became very popular; the marionettes conveyed religious teachings, history, and even political concerns, since civilians sometimes asked puppeteers to voice criticisms through the puppets. This art form declined when the monarchy was dismantled by the British, and then as other forms of entertainment became increasingly popular. Amy also draws inspiration from pagoda engravings, known as gnot patterns, which are used on traditional Burmese textiles as well. Living abroad has increased her appreciation for these traditions, which help her stay connected to her homeland.

Episode #536: “I never feel that war is this close to me,” Bencharat Chua, a Thai human rights professor and activist, reflects as she explains how decades of engagement with Myanmar have reshaped her understanding of conflict, democracy, and regional responsibility. Her central argument is that without democracy and a lived culture of human rights in Myanmar, Thailand will continue to experience instability, displacement, and violence spilling across the border. Human rights language, she insists, only matters if it becomes political practice and public will. Her involvement with Myanmar began in 1999, when she worked with the NGO Friends Without Borders and spent two years visiting refugee camps along the Thai–Myanmar border. There, she learned directly from displaced Burmese communities about repression and conflict, while also witnessing widespread hostility toward them within Thai society. She later joined the Institute of Human Rights and Peace Studies at Mahidol University, where she worked with Burmese students and long-time activists, including members of the 1988 generation living in exile. During Myanmar's political transition in the late 2010s, she became deeply involved with universities inside the country. Around 2018–2019, she helped train law lecturers after international human rights law became mandatory in Myanmar's law faculties. Although many lecturers initially struggled, she later saw lasting gains in confidence and political awareness that endured even after the 2021 coup dismantled the formal education system. Bencharat also traces political change through shifting attitudes toward the Rohingya. She recalls earlier denial among democracy supporters, followed by a significant shift, noting that “now everyone acknowledges what happened.” For her, this signaled that Burmese human rights advocates were beginning to extend rights principles beyond nationalist exclusion. She situates these changes within a broader regional context. While Thai state policy toward Myanmar remains cautious, tied to business interests and the “ASEAN way,” she identifies the Thai youth movement as a countercurrent, arguing that prolonged military rule has politicized a generation despite severe repression. After the 2021 Myanmar coup, her work shifted towards supporting parallel education for students resisting the junta, where she continues to confront the gap between human rights ideals and lived violence. These experiences have made war feel immediate and reinforced her belief that change depends on people willing to insist on dignity and rights, even at great cost. “We are ready to fight for democracy, we are ready to fight for human rights!”

Hour 1: Savannah Guthrie's Mother's Day post. Taylor Frankie Paul was mad on Mother's Day. Britney Spears will also be associated with the albino Burmese python snake. Is listening to Alice 97.3 the easiest way to get concert tickets these days? The Giants won 2 out of 3 games against Pittsburgh, and they're headed to LA! The Hantavirus ship passengers are returning home - including to the Bay Area. Your word of the day: Humanol. Oh boy… Hour 2: The Kevin Hart roast was RAUNCHY. Tom Brady stole the show with his revenge. The Rock's jokes are totally NSFW. Kevin Bacon was attacked by bees. ‘Hit Me Hard and Soft' was disappointing at the box office. ‘The Devil Wears Prada' is #1. Let's talk about the 1990s. Sarah and Vinnie can only remember grunge music, but the internet remembers these fads. Hour 3: Sarah and Vinnie as tussling. The good news: Matt Damon was great on SNL. The bad news: He's being sued. We have a new OnlyFans star! Did Shannon Elizabeth inspire Jaime Pressly? Can you remember when Martha Stewart went to jail? What about Paris Hilton? Let's play a game! Sugar is a nickname not everyone can pull off. You should get what you want for Mother's Day - even if it's to be left alone. Science! All of life on Earth can be traced back to ONE ancestor, and it's even older than you think. Well, swallowing is better than prison. Hour 4: Demi Lovato is at the Chase Center tonight! Who is the oldest rocker on tour this summer? Does Bob even know these guys? Eric Clapton storms off stage after being struck in the chest by a vinyl record sleeve thrown from the audience. Billie Eilish doubles down on her controversial meat-eating take. Cara Delevingne is doing music. Debbie Harry and Pamela Anderson are playing mother and daughter in an upcoming comedy. Vinnie's got an update on gas prices - it's about to get even worse. These women in China don't need men. Plus, the most popular baby names, and How Old Is That Guy?

Savannah Guthrie's Mother's Day post. Taylor Frankie Paul was mad on Mother's Day. Britney Spears will also be associated with the albino Burmese python snake. Is listening to Alice 97.3 the easiest way to get concert tickets these days? The Giants won 2 out of 3 games against Pittsburgh, and they're headed to LA! The Hantavirus ship passengers are returning home - including to the Bay Area. Your word of the day: Humanol. Oh boy…

My guest has been a vendor at St. Roch Market since its 2015 reopening — and when the historic food hall was on the brink of closing in 2023, he refused to let it die. Today he runs the whole operation, a 150-year-old New Orleans landmark home to twelve independent vendors serving everything from Gulf oysters to Egyptian falafel to Burmese noodles under one roof on St. Claude Avenue. Join me and Kevin Pedeaux as we discuss the St. Roch Market.