Podcasts about cambodians

Mel Huang Buntine on how computers started entering our homes, and the beige box of a machine that changed her own life.Personal computers are so ubiquitous now, it's hard to imagine a time when computers were inaccessible to everyday people.For decades, computers were the size of rooms, and they were used for specialist tasks like processing large data sets for researchers, or sending men to the moon.But by the 1980s computers had become smaller and more affordable, and people started bringing them into their homes.From this point on, how everyday people interacted with technology changed forever.Mel Huang Buntine is a designer and technologist who was gifted her first computer as a tween in 1990s Melbourne.Mel lived in a multigenerational home with her mother, her grandparents and her great-grandmother, all of whom had escaped the Cambodian genocide as refugees.They couldn't understand why Mel was obsessed with this machine, but it completely opened up Mel's world and changed her life.Now with anxiety growing around AI, surveillance and mega tech companies, Mel is trying to get people to understand the history of computers and how they work.She hopes this will give back to people a sense of agency over machines, rather than feeling powerless to the opacity of algorithms and large language models.Radical Computing is exhibiting at the National Communication Museum in Melbourne from 19 September 2026, until 21February 2027.This episode of Conversations was produced by Meggie Morris. Executive Producer is Nicola Harrison.It explores technology, artificial intelligence, Facebook, Instagram, social media, coding, making a website, HTML, CSS, PS5, playstation, games console, computer games, desktop games, Apple iOs 27, Mac, Macbook, Mac versus PC, IBM, Commodore 64, Steam Frame, iPhone, smartphone, dumb phone, Steve Jobs, Jack Tramiel, computer race, home appliances, toy market, super computers, science and technology, future of computers, techno optimist, tech subculture, Demoscene, hackers, jailbreak phone, crack software, pirated software, Dario Amodei, Sam Altman, ChatGPT, Claude, Anthropic, Zuckerberg.To binge even more great episodes of the Conversations podcast with Richard Fidler and Sarah Kanowski go the ABC listen app (Australia) or wherever you get your podcasts. There you'll find hundreds of the best thought-provoking interviews with authors, writers, artists, politicians, psychologists, musicians, and celebrities.

Call it Alex Su, redux. We do not usually have the same guest on LawNext twice in the same year, but there is good reason to have Alex back, as he has just been named president of Latitude Legal, the flexible legal staffing company.  Last February, Alex and host Bob Ambrogi recorded a live episode of this podcast over lunch in a Cambodian restaurant in Alex's hometown of Alameda, Calif., as part of our LawNext on Location series. They talked about his winding career, from Sullivan & Cromwell associate to federal clerkship to legal tech startups and finally to chief revenue officer at Latitude.  In that interview, Bob asked Alex what was coming next. His answer was that as AI got better, the demand for lawyers with real judgment — to direct it, check it, and own the work — would only grow. Seven months later, that prediction is proving prescient. In just the first half of this year, Latitude says it has seen a 52 percent jump in new law firm and corporate clients.  So with Latitude's promotion of Su to president, he returns to LawNext to discuss why he thinks AI is driving more demand for experienced lawyers, not less. He also talks about how Latitude's client-service model relies on former law firm partners and senior in-house counsel, why he pushes back on labeling flex talent as "contract attorneys" or calling Latitude an ALSP, and why he expects the market for flexible legal talent to keep expanding as law firms and legal departments sort out what AI can and cannot handle.   Thank You To Our Sponsors This episode of LawNext is generously made possible by our sponsors. We appreciate their support and hope you will check them out. Paradigm, home to the practice management platforms PracticePanther, Bill4Time, MerusCase and LollyLaw; the e-payments platform Headnote; and the legal accounting software TrustBooks. Briefpoint, eliminating routine discovery response and request drafting tasks so you can focus on drafting what matters (or just make it home for dinner). CosmoLex, helping law firms manage their entire practice in one platform, from intake to payment. Try it free. Ajax, the AI timekeeper lawyers want to use.   If you enjoy listening to LawNext, please leave us a review wherever you listen to podcasts.  

Temple Dedications Belo Horizonte Brazil Temple – #220 Dedication on August 16th, presided by Dallin Oaks Elder Oaks visited in 1998, 2005, and 2007 Interview: Choose Brazil over 6-8 other temples. Brazil recently became the country with the second most members Dedicatory Prayer Temple District: 13 stakes and 2 districts Open house attended by 20,000 visitors Cleveland Ohio Temple – #221 Dedication on August 16th, presided by David Bednar Temple District: 4 stakes Location in Independence: 15 minute drive for all stakes Two temples nearly 200 years apart Oldest Temple and newest Temple  Dedicatory Prayer San Diego California Temple – #45 Rededicated on August 23rd presided by D Todd Christofferson Tank tops! Originally dedicated in 1993 with 23 dedicatory sessions over 6 days Open house attended by 720,000 visitors in 1993 (six weeks) 300,000 visitors in 2026 (3 weeks) Rededicatory Prayer Temple District: 16 stakes Temple Open House Begins Phnom Penh Cambodia Temple – #222 Media day on August 11th, attended by Gerrit Gong Tradition of temples in Cambodia Interior Photos released  traditional Cambodian textiles, local flora and cultural symbols motifs draw inspiration from kbach patterns common in local silverwork, furniture, murals and pottery Dedication: August 30, 2026, presided by Patrick Kearon Dedicatory Prayer Temple District: 2 Stakes, 5 districts in Cambodia and Vietnam Miraflores Guatemala City Guatemala Temple Media Day on August 24th Interior Photos Released Monja Blanca: in addition to being Guatemala's national flower, it's a symbol of peace, resilience, beauty and spiritual calm. The name, “white nun orchid” in English, comes from the shape of its petals, which look like a nun in prayer, wrapped in a white robe. Paintings of local Volcanos in guatemala Cody Wyoming Temple Media Day on August 24th Interior Photos Released “Inspiring the exterior designs was the city's historic Sheridan Avenue — including crenellations and bracketed detailing — as well as Romanesque revival architecture, which is found throughout Wyoming, especially in religious buildings.” “Art-glass windows showcase the green foliage and vibrant-red blossoms of the Indian paintbrush, Wyoming's state flower, viewed from above. Decorative paint throughout the temple combines the repeating stamp patterns of Sheridan-style leather, local wildflowers and foliage, and stylized forms of the aesthetic movement.” Local Artist featured in temple Lobby To be dedicated by Clark Gilbert on October 25th Ephraim Utah Temple Media Day on August 31st Workhorse temple to the showhorse Manti Temple Interior Photos Released The forget-me-not and oxeye daisy, for example, are flowers long cherished in Scandinavia and integrated into the design of the Ephraim temple. Wheat motifs are also prevalent through the building, a nod to the historic Ephraim Relief Society Granary Temple Dedications Announced Torreón Mexico Temple Media Day: October 19th Open House: October 22 to November 7th Dedication: November 22, 2026 by Gary Stevensen Pago Pago American Samoa Temple Media Day: November 2nd Open House: November 4-21 Dedication: December 13, 2026 by Quentin Cook Temple in Apia Samoa closing on December 23rd Fort Worth Texas Temple Media Day: November 2nd Open House: November 7 to 21st Dedication: January 10, 2027 by ? NEW Anchorage Alaska Temple Current Temple to Close on March 22, 2027 to be demolished and replaced with a new meetinghouse. Media Day: May 10, 2027 Open House: May 13 to May 29th Dedication: June 13, 2027 Temple Groundbreaking Ceremonies Santos Brazil Temple Held August 1st, presided by Ronald M. Barcellos Naga Philippines Temple Held August 8th, presided by Steven D. Shumway Huntsville Alabama Temple Held August 15th, presided by John D Amos Tulsa Oklahoma Temple Held August 22nd, presided by Pedro X. Larreal Victoria British Colombia Temple Held August 22nd, presided by James E. Evanson Coeur d'Alene Idaho Temple Held August 29th, presided by Hutch U. Fale Temple Groundbreakings Scheduled Colorado Springs Colorado Temple Scheduled for September 12th, presided by Karl D. Hirst Barcelona Spain Temple Scheduled for September 19th, presided by James W. McConkie III Vienna Austria Temple Scheduled for October 17th, presided by Michael Cziesla  Iquitos Peru Temple Scheduled for October 10th, presided by Sandino Roman Rendering Released: 20,000 square foot, white, center forward steeple, sloped room and pyramid top. Temple Rendering Released Charlotte North Carolina Temple 30,700 square foot temple, granite, pewter roof and top, arched windows Temple Site Announced Queen Creek Arizona Temple 15.5 acre site southeast of the intersection of Ryan Road and Euell Drive, between Meridian Road on the west and Ironwood Road on the east.  Located in Queen Creek, on the Pinal County side. Church Property and Property Reserve land totals 518 acres.  82,000 square foot temple and meetinghouse planned Construction Updates Fairbanks Alaska Temple Portable modules installed San Juan Puerto Rico Reopens after 5 month renovation  Includes new entrance portico to protect from rain storms, better air conditioning,  Cali Colombia Temple No damage after serious earthquake Cuernavaca Mexico Temple Appears to be delayed by government and community concern about cutting down trees without a study of impact.  Lehi Utah Temple Excavation and Parking lot construction well underway  Still no Groundbreaking announced Mountpelier Idaho Temple Open house September 10-26 Paris Tabernacle open late in the season to tours during open house Heber Valley Utah Temple September 4th arguments at the Utah Supreme Court The post Controversies Abound – Temple Ticker – 1067 appeared first on The Cultural Hall Podcast.

Cambodia is discussed by using fun facts, such as Besides the flag of Afghanistan, The Cambodian flag is the only flag in the world with a picture of a building on it and many more over 200 more episodes giving fun mind-blowing facts about different locations around the World and their cuisine can be found on your favorite Podcast platform, including Spotify, IHeartRadio, Amazon Music and many more or you can simply click this link https://learn-about-world-cuisine.simplecast.com

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists. Join Host Miko Lee as she introduces Dr. Robynn Rodriquez's show “Spitting Fire.” Dr. Robynn speaks about Filipinx and colorism with Dr. Joanne Rondilla.   LINKS Dr. Robynn, The People's Professor   SHOW TRANSCRIPT [00:00:00] Opening: Apex Express Asian Pacific expression. Community and cultural coverage, music and calendar, new visions and voices, coming to you with an Asian Pacific Islander point of view. It's time to get on board the Apex Express.   [00:00:35] Miko Lee: Welcome to Apex Express. I'm your host, Miko Lee, and tonight we get to hear the podcast from Dr. Robin Rodriguez called Spitting Fire, and I'm so excited for you to listen to it. Check it out, and if you wanna hear more, we're gonna link in the show notes an earlier interview I did with Dr. Robin Rodriguez. So please listen to Spitting Fire with Dr. Robin   [00:01:01] Dr. Robyn Rodriguez: I can't actually remember a specific episode when my parents or my Lola, who helped raise me, explicitly said, “Don't stay out in the sun.” But I always knew growing up that staying out in the sun was something I shouldn't do because being dark was something to be avoided. I remember being embarrassed by my mom who would bust out an umbrella on a bright and shiny day. “Mom, it's not even raining outside,” I remember complaining. I hated the big hats she would wear or insist I wear, or the comments of, “You're getting darker,” also in a disapproving tone. I remember, too, the high praises anyone with lighter skin was heaped, even when I didn't think they were that particularly attractive. Or how if my relatives knew someone was going to be marrying an American, basically a white person, they would exclaim, “Oh, they're going to have beautiful children.” When I brought home a hapa, a dude who was Filipino and white, I was told that if we got married, I would be improving the race. I've always known, whether I can remember being told, “Don't stay out in the sun,” that if there was a skin hue to aspire to, it was to be light.   [00:02:49] To be called mestiza was to receive one of the best compliments. To be a mestiza is always already to be beautiful. Of course, if anyone said I was mestiza, it was always qualified as mestizang morena. That is, someone who exhibits certain types of physical traits that are associated with a mestiza, like having a more pointed nose or being slightly taller than the average Pinay, but not the lighter skin of a genuine mestiza. So that's why I was sometimes called mestizang morena. Still meant as a compliment. After all, I could still enjoy the privilege of being associated with mestizaje, but only partially So many Filipinas in the diaspora, especially those of us who live in white settler colonial societies like what we now know as the United States as well as Canada, so many of us share experiences similar to the ones I've experienced.   [00:03:58] My dear friend and colleague, a fellow sociologist, Dr. Connolly De Leon, who currently teaches at Ryerson University in Canada, made this shared experience a topic of study in her book chapter, “Mas Maputi Ako Sa'yo,” I'm Lighter Than You: The Spatial Politics of Intraracial Colorism Among Filipina-Filipino Youth in the Greater Toronto Area. It was a chapter that was part of the very historic anthology, Filipinos in Canada: Disturbing Invisibility, edited by Roland Coloma, Bonnie McElvaney, Ellen Ethel Dongohan, John Paul Katungol, and Lisa M. Davidson, and it was published in 2012. Now, I've taught, uh, Dr. De Leon's chapter, Connolly's chapter, in my Filipino American experience courses in the past, and it's always, always deeply resonated with my Filipina students. In Dr. De Leon's chapter, she starts off with a quote that so many of us are familiar with in some way. She writes, quote, “You're so dark. Yuck.' My cousin would say to me in disgust as she would place her forearm beside mine to compare her light skin to my dark skin.” End quote. Dr. De Leon continues, quote, “As early as the age of four, as early as the age of four, I was taught to feel ashamed of my complexion. I did not understand what was so shameful about being the particular shade of brown that I was.” End quote. The shaming that Dr. De Leon and so many of us experience comes from colorism, which scholars define as the discriminatory treatment of individuals falling within the same racial group on the basis of skin color.   [00:06:01] On this episode of Spitting Fire, Dr.- Doctora Robyn Speaks, you'll actually hear less from me and more from yet another friend and colleague, Dr. Joanne Rondilia, who I recently hosted as part of a lecture series jointly sponsored by the Bolosan Center for Filipinx Studies, of which I serve as the founding faculty director, and the School for Liberating Education, my platform for offering Filipinx or Filipinos and ethnic studies courses that are often only available to those who happen to be able to get accepted into the four-year, often elite institutions where they are taught. It's where I get to teach all of these amazing courses that I think all of us should have to the broader community. Dr. Rondilia has researched on colorism in the Philippines and the diaspora for over a decade. It was a topic of her 2012 dissertation, which was entitled Colonial Faces: Beauty and Skin Color Hierarchy in the Philippines and the United States. In her 2007 book, co-edited with Paul Spickard, entitled Is Lighter Better? Skin Tone Discrimination Among Asian Americans, she explores colorism as a phenomenon that no- not only plagues Filipinos, but Asian Americans actually more broadly. So now I'm gonna turn to Dr. Rondilia and her lecture entitled Don't Stay Out in the Sun: Understanding Filipinx and Colorism. Go ahead, Joanne. Take it away. So happy you're here.    [00:07:44] Dr. Joanne Rondilla: All right. Thank you so much, Robyn. It's, uh… Do you mind if I call you Robyn? Shall I call you Dr. Robyn?    [00:07:50] Dr. Robyn Rodriguez: Oh my God. You only know me as Robyn. Okay.    [00:07:56] Dr. Joanne Rondilla: I will call you Robyn, but everybody else, you, you are required to call her Dr. Robyn- … Queen Robyn. You know, that's, that's how. But it's, it's such a, a joy to be here. Um, you know, before we opened the doors, uh, Robyn and I were talking about, um, you know, what it is to be an academic and the type of language and, and spaces in which we share our research. And I think one of the things that's really hard, especially for the soul of a lot of, uh, academics, is that we… it's so rare for us to really share our research, uh, with the community, right? ‘Cause I don't think of myself as a researcher. I think of myself more as a, a storyteller Right? And I think that that's really, uh, when students- when I have students who refuse to, like, engage in research, I try to remind them, like, research is not… I don't think of research as, uh, sort of like the white person's, uh, uh, game. I think of research as something that is connected to us, um, and it's our birthright. It's our ancestral birthright, right? Because storytelling is our ancestral birthright, and that's the lens in which I come into, uh, to exploring this issue of colorism.   [00:09:15] So show of hands, for those of you in the room, I'm curious to know how many of you were told, uh, were, were told this: “Don't stay out in the sun or you're- or, or else you'll get too dark.” How many of you were raised with that sort of mantra? Yes. Right. I, I almost feel like these words, uh, are so quintessential to the Filipino experience or the Filipinx experience. Like, “Don't stay out in the sun or else you'll get too dark.” And I'm someone who, I was born and raised on Guam, um, and so everybody on Guam is dark because we are always out in the sun, right? And my mother is very light-skinned. Uh, she came from a middle-class family from San Pablo City in the Philippines. My father's from Lucena, and he ca- he grew up poor, uh, and rai- was raised by a single mother. And so m- there was this definite class difference between my parents, uh, but there's also a, a skin tone difference between my parents. Like, my dad was someone who was very, very kuripot. He was very cheap, but he had this great love for my mother. Um, you know, and I think part of that was he saw her as like, you know, this, this wonderful, like, prize almost, you know. Because she came from a well-to-do family, and, you know, when they got married, her family did not want them to get married because, uh, he was not wealthy. But he was someone who, because he works on Guam as an engineer for the government of Guam, uh, and, and the US military, like that sort of… and, and he had, uh, I think in total like 13 deeds to his name. That's sort of what eased my, my mother's family into, you know, being supportive of their marriage. But there was… And, and on my mother's side of the family, this is a family, and mind you, I love them very much, but this is a family that, um, values beauty a lot, right? My mom and my aunties were all some form of provincial, uh, beauty queen And so this is why me and my brother and my sister were always told, “Don't stay out in the sun or you'll get too dark.” Because the idea was you had to preserve whatever, whatever it was our mother gave us, right? Even though, um, you know, like, uh, you know, even though, like, members of her family say didn't, didn't necessarily find us attractive , you know, the idea was, like, you know, as children of this, this woman or as chil- as, as, you know, members of this particular family, you had to, um, you had to sort of preserve yourself.   [00:12:18] So as a young kid growing up on Guam, I always wanted to go swimming, uh, 'cause my, my neighbors across the street, actually one of them, uh, represented the island of Guam, uh, during the 1988 Olympics in, in Seoul, right? So I always wanted to go swimming. I wanted to learn swimming, but my mother wouldn't let me because I would get too dark And so that, you know, like, there, there was so much of our lives that were limited because of this need to preserve beauty. And this is how I entered the research, uh, the exploration of colorism. So very quickly, for those of you who do not know what colorism is, simply put, colorism is a looks-based or, you know, um, you know, physical look, a looks-based system of discrimination where light skin and Eurocentric features are favored over darker skin and non-Eurocentric features.   [00:13:13] These discriminations typically occur within the same racial or ethnic community. Uh, the term colorism was coined by, um, the writer Alice Walker. And when she first started writing about colorism, she was talking about, she was talking about colorism in a very intimate way. She was talking about the way in which lighter-skinned Black women evoked pain, right, uh, onto darker-skinned Black women. And so this is where she comes up with this term called colorism. Colorism is intimate. It happens within the same racial or ethnic group, typically. And the reason why I say typically is because, um, in our society, we live in a very colorist society. So I'm sure some of you, and you can throw up reactions, some of you know people, may be related to people who say, “I'm not a racist. I don't have a racist bone in my body, in my body. I love Black people. I listen to Beyoncé. Halle Berry's my favorite actress.” Like, you know, they'll go on and on and on about how they're not racist. But when you look at the patterns of what they deem is attractive or, um, sort of civilized among, uh, the Black or African American community, they always resort to people who tend to be, like, lighter skinned, right? And that's also a way that, um, colorism manifests itself. It starts in the intimate space, but it manifests itself in a much larger, um, you know, in a much larger sphere. So for, um, the Filipinx community, when we look at popular culture, right? And, um, I don't know if any of you have heard of the show or are watching a show called, uh, The Cleaning Lady It's a new show that was, uh, it just premiered last week through Fox. And The Cleaning Lady, the reason why this is really big for, uh, the Filipinx community is because the… It, it's supposed… It originally was supposed to be a Filipino storyline, right? And it was a way to sort of introduce, uh, you know, Filipinx characters in the public sphere. But what happened was S- Shannon Sossamon, the actress Shannon Sossamon, uh, was originally slated to play the main character, who is an undocumented, uh, Filipina maid, right? But something happened during the initial table read, so they end up casting Elodie Yung, who's, uh, French Cambodian. So they changed the character a little bit, but when you look at the setting, it's set in Los Angeles. It's really a Filipino family. And my argument when I look at popular media and colorism is that oftentimes in popular media when they're trying to introduce Filipino, Filipinx characters, it's done through the mixed race body. It's done through a mixed race person, right? So for those of you who may be familiar with Shannon Sossamon, she's mixed race. She's a mixed race Filipina, but she's very white-passing, and it's usually mixed race white-passing or mixed race white-pleasing, what I call white-pleasing, uh, Filipinos that popular culture suddenly becomes interested in us, right?   [00:16:45] And that's what we see in a show like The Cleaning Lady. In the next few months, I think Jo Koy, uh, is going to have a movie called, um, I think it's called Easter Sunday. And again, Jo Koy, very Filipino, right? It, it's ingrained in his comedy. But what makes, what allows his fame to happen in the United States is that he's very white-passing and white-pleasing, very different from someone like a Rex Navarette, whose career is much longer, right, than someone like a Jo Koy, right? So there's definitely colorism at play, right? But when we're looking at the intimate spaces, the way colorism plays out in the Filipinx community, it's the lighter skinned Filipino discriminating against the darker skinned Filipino. In the Asian American community, it's the Chinese person discriminating against the, the Cambodian person, right? So there, there's these different levels of, of colorism at play. Colorism, um… It's important to know that colorism is the discriminatory system that makes anti-Black and anti-Indigenous racism exist. It actually maintains anti-Black and anti-Indigenous racism. And the reason why this is important is, one, when we look at anti-Black racism, and you, you're hearing this a lot, you know, um, either in academic circles or even in, uh, sort of, um, more popular conversations. I feel that it's important to talk about anti-Black racism in conjunction with anti-Indigenous racism because they happen hand in hand. And when we look at the founding of the United States, for example, the founding of this country happens through the genocide of Indigenous peoples as well as the enslavement of African peoples. So they're not separate. They come together. And so when we're looking at colorism, the system of colorism, right? Colorism is what, is what allows anti-Black and anti-Indigenous racism to exist Um, what makes, um… And, and, and we see this through the different, uh, colonial periods of the Philippines. There's something very distinct about colorism in the Filipinx community, and it really has to do with our, um, our, our colonial history.   [00:19:25] And so on the worksheet, there's just a very sort of like quick and dirty kind of list of like these three major periods of colonization in the Philippines. What I really wanna ta- uh, point to is the role of the Chinese throughout these historical periods in the Philippines. Because, um, typically when you talk about colorism, uh, colorism is most prevalent in, um, the African American community and the Black diaspora. But there's something very distinct about Filipinx colorism, and it's that our notion of lightness is defined by Eurocentric standards of beauty, right? And this is because of Spanish colonization. But it's also defined by Chinese standards of beauty or East Asian standards of beauty, and this is because of the positioning of the Chinese throughout these colonial periods. Because the Chinese, um, historically were the, um, were the merchant class, they were often elevated above indigenous Filipinos, right? And so that's why today in the Philippines when you see people who are in power and you look at the mixed race or mestizo, you know, uh, the mixed race people who are in power in the Philippines, they're often, uh, mixed race Chinese, right? And that's because of the, the legacy and the presence of Chinese in the Philippines. And so it's, um, it's, it's the history of the Chinese in the Philippines, th- these notions of Chinese lightness that really make colorism in the Philippines and among Filipinx very distinct. Uh, it's a very distinct conversation.   [00:21:14] Um, uh, I wanted to pause and say if you have any questions or if I'm going too quickly, feel free to, you know, put this in the chat, and I will try to address it, um, as I go along. Um, in– At the beginning of the talk, I asked how many of you were told, “Don't stay out in the sun.” And for those of you who said that you were told this, by show of hands, how many of you heard this in the context of family? How many of you were told this in the context of friends or any other intimate, uh, setting? ‘Cause oftentimes these messages are circulated among the family. And so When w- uh, and again, like colorism, you know, relative to racism, colorism has a very… There is this intimate aspect because oftentimes how we understand our own value and our own self-worth has to do with the messages that are articulated in the family, right? So, uh, one of the interviews that I had conducted, uh, was this, with this woman who when I conducted the interview, this was in the Philippines, and she worked in the entertainment industry in the Philippines. And she, um She, uh, had talked about how her lola would address her and her cousins. So the woman I interviewed, very light skin, light eyes, light hair, and that's why she's an entertainer in the Philippines.   [00:22:47] She's a model, and at the time she was hosting a television show. And she said that growing up, her lola always called her Miss Universe, right? And it was because of the way that she looked. Her lola would call her cousin, who was, um, like Spanish mestiza, sh- so, uh, this person who I called Tyler, Tyler was Miss Universe. Her cousin was Miss Philippines 'cause she was mestiza, and then Tyler's sister was Miss Cebu. So here, you know, like… And this is very blatant, and I'm not saying that all families are like this, but here you have this very explicit example of, a lola articulating the differences between these three young girls. Queen of the universe, queen of the Philippines, queen of the province. And in her interview, Tyler had said, “Yeah, it was very clear that Lola had her favorites, and it was in the way that she designated you in this spectrum of, like, these sort of beauty queen titles,” right? In another interview that I had, uh, conducted there, and this was an interview here in, um, the United States, uh, I- in the research I called her Milen. Milen talked about how whenever there was a dance or prom or something like that, there was this whole process of, you know, her and her brothers having to go to Lola's house so that Lola could see, you know, what everyone was wearing and that there could be pictures. But what was very clear was, um, Milen's youngest brother was clear…   [00:24:29] You know, her words were, “He was clearly not a favorite,” and this was largely because he was darker. He was often omitted from the photos. Um, Lola didn't really care about what he was wearing and things like that. She always put attention to Milen, who was very light-skinned, uh, and her two brothers who are also very light-skinned. So there's a very central role in which the family plays in how we understand, um, colorism and how we understand personal value And so as I was, uh, exploring this, uh, in sociology there's a term called the beauty cue, and the beauty cue is a system of classification. It's a societal system of classification that classifies women from lightest to dark to, you know, from most valuable to least valuable. And so what I did using this theory that Margaret Hunter had wr- uh, she wrote about, I added to this conversation by talking about the intimate beauty cue, because the beauty cue itself is about a societal, uh, a societal structure, but the intimate beauty cue is how we understand our value, how our notions of beauty are created in the most intimate spaces.   [00:25:47] And the reason why this is important to look at is because I think each and every one of us can, um, we can look at the TV and we can look at societal messages and say, “Yes, that's how society understands beauty, but that's not me because I'm my own person.” But in the intimate space among family and friends, when you're getting the messages that you're not beautiful or you're not valuable and it's coming from an unconditional love space such as the family, therein lies the problem and why colorism is such an intimate issue, because these are messages that are articulated by people, usually by people that you love or by people that you're closest to.   [00:26:35] There is a gendered aspect to colorism. Women in families are often seen as being more responsible for, um, you know, for beauty or engaging in beauty practices over men. However, men do… You know, like, there is some pressure for men Uh, when we look at colorism in popular media, again, in the US sphere, the few chances we get to see Filipinos or Filipinx in popular media, they are oftentimes light-skinned, mixed-race people, such as, and again, the example of, um, The Cleaning Lady. We have the example of Jo Koy and his future projects. It's not until we get into the independent sphere that we can see more variation. But when major institutions such as, uh, a Fox network or Netflix is trying to introduce a public to the Filipinx community, they're gonna go with what they feel is safe, and it's usually someone who's light-skinned, someone who is white passing, someone who's white pleasing, right? You know, there is something about, uh, the way in which popular media uses the mixed-race person or the mixed-race body. When you look at skin-lightening advertisements, oftentimes it's a mixed-race person that is being used to model such products. Uh, this is over t- I think it's over 10 years ago now. Um, there is a company in the Philippines called Glutamax, and when they launched their line, they used a mixed-race, um, Black Filipina model named Jinkee Oda.   [00:28:27] And what they did was they showed the sort of before and after, and one of the taglines in the advertisement in Tagalog, it said, “You could be white like me,” because it showed this progression of her being dark-skinned and then being light-skinned. And again, like, here for this particular, um, product, you're seeing the usage of, um, you know, that, that progression. It harks to very old, uh, beauty advertisements that, um, sold products specifically to Black women, um, you know, especially skin-lightening products to Black women. So there's, there's a way in which the mixed-race person is often used to sell beauty, to sell product, to sell, to sell us our notions of, um, lightness Having said that, I'm not trying to demonize the mixed race person. I, you know, I, I don't think it's fair to, um, I do not think it's fair to, for example, um, boycott Jo- Jo Koy because he's so fair, right?   [00:29:35] Or, um, yes, I love that comment, how we lift up Olivia Rodrigo, but our love for her or Saweetie is very, is, it's fairly limited. Exactly. You know, um, you know, like, I, I don't want to attack the person, but if you're light, you cannot… You, you have to recognize the amount of privilege that you have, right? Um, and then when we're looking at skin lightening products, again, like this is a global, um, this is a, you know, a multi-billion dollar global industry. Um, in 2018 it was valued at 8.3 billion. 2022, those numbers have gone, have gone up. Um, and as of late there has been a lot of talk about, uh, skin lightening products for various reasons. Globally it's because that market is so high, but here in the United States this has become an issue because skin lightening products and the usage and sale of skin lightening products has actually reached our policies.   [00:30:41] So for example, uh, the CARES Act. Um, because of the work of… Excuse me Because of the work of Ilhan Omar in the CARES Act, what, um, what was able to happen was the enforcement of the usage of a particular ingredient called hydroquinone. So this ingredient, uh, it's a derivative of mercury, which is very harmful to the skin. Um, this is a very popular ingredient that is used by a lot of, uh, skincare professionals. Now there's an enforcement about how you can buy or have access to this particular, uh, ingredient. So skin-lightening products and the, the conversation about skin-lightening products has been a huge issue as of late. Um, I wanna end with two thoughts, and it's this. I want you to, to reflect, and I know this was a lot of me talking. I want you to reflect on the way in which we articulate ideas of colorism on a daily basis. I want you to think about, you know, just, uh, a few weeks ago, for those of you who may have gathered with family, what are the ways in which you've heard these, you know, certain ideas about colorism articulated? It's often, “Oh, this, uh, this person is so beautiful.” Sometimes there's a comparison of children. Sometimes when you're greeted by the people you love, there's comments about, oh, how dark or light you've gotten. Um, included in the conversations about colorism is body size, how much weight you have or have not lost. You know, um, the, this is all part of the c- colorism conversation. There's a daily… There's a way in which we articulate ideas of colorism on a daily basis. I want you to reflect on, um, the beauty practices that we engage in, you know? If we… You know, like, if I dye my hair blonde or if I wear, you know, green contacts, what is my reason behind it?   [00:32:50] Is it because I want to engage in a sense of play? Or is it because I'm trying to escape a part of my identity, right? These are, these are important questions for us to ask because these are the daily, everyday ways that we, um, sort of, we contribute to these ideas of colorism. Um, and that, um, I believe is connected to the everyday practice of anti-racism, right? Um, you know, it's important to understand that, like, there's no end because, you know, with respect to colorism, this is a systemic issue. And so what we have to do is tackle it piece by piece. Sometimes it's about the practices that we engage in, uh, individually, but it's also about the way in which we engage with the people around us. With respect to colorism, because it's so intimate, right, it's about having the hard conversations, um, with the people that we love the most, right? Our friends and family    [00:33:55] Dr. Robyn Rodriguez: Thank you so much. Thank you so much, Dr. Randilia. You know, I actually have a, a question. I'm wondering, Jo-Ann, do you feel, especially with increasingly more, um, kind of mixed race, uh, especially kind of Black and Filipinx, um, figures, um, you know, uh, in popular culture, is your sense that there is a shifting around colorism, um, or not?   [00:34:28] Dr. Joanne Rondilla: I think that there's small shifts, right? So I think of, uh, for… And I'm looking at the com- the comment, the Magandang Morenx, and then also, you know, we, we do have like, um, you know, the, the Black and Filipinx sort of mixed race entertainers like her and Saweetie. Um, also, uh, there's some no- notable athletes that are Black and, um, Filipinx. Like, I think of, I think of their popularity as moments as opposed to actual, like, movements, right? And the reason being is because white supremacy is so prevalent, it's going to take so much to dismantle that system, right? The magnitude of, of white supremacy is, is beyond anything that we can, you know, like, we can quantify, right? And so, um, I, you know, like, so I, I think of, uh, I, I think of something like the Magandang Morenx movement, I think that they're important. I, I think of them more as moments because… And it's not because, uh, they're not powerful. It's because white supremacy is just so prevalent, right? Um, and so, and I, I don't mean to be the pessimist in, in that, you know.   [00:35:50] Um, I think the way that we, the way we move forward is to do the heart and soul work, right? To do the anti-racist work, to recognize the ways in which, um, we contribute to anti-Black and anti-Indigenous racism, but to make the conscious decision that this is gonna, like, I, I'm going to work towards eradicating it e- while knowing that eradication may not happen in your lifetime. And I'd hate to be the pessimist. It's not gonna happen in our lifetimes. But our jobs right now is to plant the seeds towards that vision, right? It's to plant the seeds to make these moments the actual movement, to make it so overwhelming to white supremist systems that white supremist systems have no choice but to go away. But it takes so much, um, so much seed planting. Um-    [00:36:49] Dr. Robyn Rodriguez: So Joanna, it looks like there's two questions that are sort of interrelated, and both, I think you probably saw them, um, kind of connect with concretely, you know, some ideas around or strategies around addressing, um, both colorism and anti-Blackness in the intimate space of the family or among friends, et cetera.   [00:37:10] Dr. Joanne Rondilla: Okay. Think that is an excellent, uh, question and something that I have grappled with and, you know, is very close to my heart. The first thing I'll say is there's no easy way to bring this up with family and friends, right? Especially, you know, um, in our families, especially in our respective families. Um, how… I mean, you know your moms and dads, you know your lolas. You, you know them, and you know they're hella stubborn, right? Like… And so the advice that I have is this: It's impossible to change someone's mind. What you can do is model certain behavior, right? What you can do is model certain language, right? And that alone will speak volumes- Yeah because you are not gonna change, you know, maybe you're not gonna change, like, your lolo or lola's mind. But the people around you are listening. And so here, here's an example, right? Um- W- uh, for me, e- especially in, like, having these conversations with my mom, because she's very much the driving force, uh, for a lot of the research that I do, you know, um, I know my mom, and I know that if I make her feel like crap, like if I make her feel stupid or if I make her feel like, um, what she's saying is old and antiquated, I, I know that I'm not gonna get through to her.   [00:38:36] So what I had to do with my mom was event- was create a love language of understanding, right? Because by creating a love language of understanding the ways in which, like, some of her comments have hurt me, when I started to actually honestly articulate my pain, it's not that my mom let go of some of these ideas, but she started to create an understanding of the impact of her words. And what that did was it changed the way she would… Like, she wouldn't say the things she would say. She wouldn't tell me how dark I was. She wouldn't make comments about, like, me being fat or whatever, right? Because she understood, she understood the impact of that. And as I started to, to realize, like, okay, we may not come to an agreement, but there's a love language that we can speak to, that's how I started seeing changes in, in the way that we interact, right?   [00:39:33] Um, and so you can't change someone's ideas, but what you can do is plant seeds and sort of, and really stand your ground in terms of how you feel about certain ideas, right? But you have to do that in a love language 'cause Filipinos, the language we speak is love, right? So that, I, I think that's, that's what's important. It- You have to understand that you may not change someone's mind, but you're also making it so that the people around are listening. ‘Cause I see the way that, like, my niece, you know, my nieces and nephews, they had just… They have such a better way of dealing with my mom when she would say terrible racist things, right? They had a better way of communicating with her and articulating their, their frustration and their anger, and it would change. It may not have always changed my mother's ideas, but it definitely changed her behavior, and it changed her consciousness, and I think that that's all we can really do, um, is develop that love language.   [00:40:39] Dr. Robyn Rodriguez: And if I may, if, uh, if I can just also add, you know, I, I, I think what you said is absolutely spot on and really resonates, um, Joanne. And, and I would add also, I think that there's something, um, really important about how these broader social movements can also-    [00:40:55] Dr. Joanne Rondilla: Mm-hmm …    [00:40:56] Dr. Robyn Rodriguez: become so important. I mean, so just in my own family, you know, my eldest was, uh, biracial, Black Filipino. And, um, of course, having a biracial, uh, grandson didn't necessarily mean that my mother could also grapple with her own deep anti-Blackness. Um, and it was always a struggle. And, and I agree with Joanne. Sometimes, you know, it is really understanding the particularities of the, of your own dynamic with, with specific intimates in your circle and understanding that certain kinds of lo-lov-love languages open up possibilities for conversation whi- whereas other approaches close off. But I do have to say, you know My mother, you know, is going to be 79. It really took, it took all the movements that happened- Mm-hmm … in response to the George Floyd murder, it took all of the movements around anti-Asian hate for my mother for the very first time, and this is some- You know, I'm her daughter. I've been teaching around race and talking about race. I, you know, I, I produced a biracial grandson for her, right? Um, and it– we could never have real frank conversations about white supremacy, could not really touch it, you know? There was a way that my mother didn't want to, to name white supremacy as something that actually shaped her life. And, you know, those are really com- there may be complicated reasons for that, but being able to name that was always really, really hard. Talking about anti-Blackness was hard. But all of those movements did something for her, and it shifted things in ways that I thought w-were going to be impossible at, by the time- Yeah you know, in her period of life. And not only did she– was she able to have some real kind of honest conversations, but she actually became a kind of advocate, and then used her own platforms to start conversations about white supremacy, um, and kind of race in our community. So I guess that's to say that it's not entirely hopeless, you know?   [00:42:57] I think- Yeah … it is true change can be slow. It can be incremental. It comes in these gentle kinds of ways, um, over time that require a lot of love and patience. And couple that with, I think, also kind of these movements that are also equally invi- uh, important to grow, um, that together that you can see change is, is really absolutely possible. Um, so, you know, just to kind of share that. But it, it is. You know, it's so hard 'cause even within a family where there are biracial, uh, family members, right? It– that isn't itself even going to necessarily change even when they have, right, a loved one, um, that ought to be- Yeah … challenging that for them.   [00:43:44] Dr. Joanne Rondilla: Yeah, absolutely. And I think, too, um, you know, another thing that helped me, especially, you know, like with my mom… So when I did the research, I did spend some time in the Philippines, and my mom came with me, right? So seeing my mom's very light-skinned, um, you know, uh, Filipina navigate the Philippines. And so I just wanna say for the record, I know I look really light, and it's because we're in COVID, and your girl has not had some sun, okay? Like just, just so that… ‘Cause I'm looking at them like, “God, yeah,” like I know I look light. I swear, you know, I'll show you pictures. But, you know, um, I, I didn't– At the time when my mom came with me to the Philippines, I did not realize how important it was for me to observe her in the Philippines because I was able to get these glimpses of my mom before she was a mom, right? And I was able to understand, like, okay, like… So one of the sort of things that I learned was, like, all these hurtful things that, like, my mom would say to me about the way that I look and what have you, I learned that part of the reason why she leaned in so hard to, with me is because when we would travel, you know, like go around to, like, malls or whatever in the Philippines, people would always tell her, “Oh my gosh,” like, “your daughter looks just like you.”   [00:45:09] And, like, if my mom were sitting next to me, and you can see this in, like, uh, photos with the two of us, like she's very vanilla, and next to her I look like burnt caramel. And I think that there was something about the embodiment of my body size, 'cause I'm big, you know, and, and my, my darker skin tone. It's almost like I was the physical embodiment of everything that she had feared and everything that she was told you should not. And for her, it was confronting, like, I gave birth to this, to this person who's everything that I, you know, that I was told was wrong, right? And so I think I, I… You know, like just watching her navigate, I began to understand, like, the context in which she was raised. I, I started to understand the messaging that she, uh, was, was given. Because when I finished the dissertation, I, I felt like I finished the dissertation at a place where I could actually forgive my mother for all the things that she would say about me. I c- I could forgive her for, like, the comments that she would make because all those things that she imposed onto me was a product of her own pain, and I was able to have something that she did not have, which is a sense of healing. ‘Cause until her very last breath, she was so trapped by these notions of beauty. She was so trapped by needing to be beautiful because this was the constant messaging that she was given, right? And so What we can offer, you know, and the way that we, um, the way that we engage in our sense of healing, especially with the people that we love, really comes down to I know that when my mom left the world, I planted all the seeds that I needed to plant in her, right? I know… Sorry. I know that I have this healing, something that she could not have. I know that her grandchildren don't have to suffer the pain that she did. So I think understanding our family, right? Understanding, like, um, you know, uh, the people, our family and friends, understanding them in that respect, putting into context the reason why they do the painful things we do, choosing how w- choosing the way in which we heal from the things that they did to us, that's all we can really do, right? And all of this, I think, and I'd hate to sound so cheesy but all of this is encased in, like, this deep, profound sense of the love that we have for ourselves, the love that we have for each other. In the midst of confronting immense colonial legacies that time and time again tell us that we are not worth it, right? If we can find that light, and if we can find that value, and if we can share that value with the people around us, that's all we can really do.    [00:48:20] Dr. Robyn Rodriguez: Joanne.   [00:48:25] Thank you.    [00:48:26] Dr. Joanne Rondilla: Sorry about that.    [00:48:27] Dr. Robyn Rodriguez: You don't have to apologize. I think that's one thing about this space, Bulosan's space, the School for Liberating Education, is we all do this out of deep, deep, deep love, right? That that's the whole purpose- Yeah … of being able to host, um, share s- to create space like this, to share space like this. Um, we all know, um, people like you, me, uh, those of us who chose this path into academia, we didn't do this because we wanted to produce knowledge for an institution that wasn't built for and by us.    [00:49:00] Dr. Joanne Rondilla: Mm-hmm.    [00:49:00] Dr. Robyn Rodriguez: But it was precisely to produce knowledge that could heal and liberate our people. Yeah. And so, you know, so appropriate for you to feel all of those feelings, and that's why it was so important to have you here, because this is such, uh, for so many of us, a deeply, deeply hurtful kind of… We s- we struggle with this, and I think what I-    [00:49:25] Dr. Joanne Rondilla: Mm-hmm …    [00:49:26] Dr. Robyn Rodriguez: What's so valuable, what you bring to the table is it's so much more complicated than the colorism. There are all of the ways in which colorism intersects with class, intersects with body. I, I mean, you know, even the whole notion of, like, the magandang morenx. I mean, you know, that there are even these fine distinctions that exist in the Philippines about the morena mestiza. You know? Like, that was, like, the, the way that I would get, like, weirdly, like, sideways complimented. Like, “Oh, she's a morena mestiza, though,” you know? Mm-hmm. What does that mean? But, you know, our bodies, um, are subject to such scrutiny within at least that context, and even in this context, right? We're constantly dealing with… We're actually dealing with multiple contexts, right? Contexts, Filipinx folks in the diaspora, where our bodies are subject to examination and evaluation- Mm-hmm … every single day, and we subjected ourselves also, our bodies to- Yeah … these valuations all the time. And, you know, um, and we do this work because we're trying to find, you know, a way out, right?   [00:50:29] A way, um, to heal all those, um, bits of hurt and brokenness and, you know- I mean, thank you so much, uh, Joanne, for not just sharing your amazing research, but also your heart with us. And I think I can m- I can feel that, um, people came away with, uh, from today with just that much more, um, just healing. And, you know, that's the point. That is why we do what we do here. Yeah. Um, uh, that's why we created, uh, the Balosan Center and, um, why I launched the School for Liberating Education. Um, this is the whole, this is the reason why we do this. And so I, with that, I do wanna thank everybody for joining us, um, and, you know, really invite everyone to continue to follow, uh, the work, um, that we're doing at the Balosan Center, what we're doing at the School for Liberating Education.   [00:51:27] The next major thing actually is next week. So my next book is coming out, um, on Asian American activism. Uh, it's actually really cool to talk about coming full circle, Jo-Ann, because basically this is a collab between our professor, our old professor, um, when we were undergrads at UC Santa Barbara, Diane Fujino and I, um, ended up collaborating on a couple things, and this is the latest collab, which is a anthology on Asian American activism. And one of the things I'm doing is launching a mini course, um, on Asian American activism, uh, that's based on the book, but also stuff I've done, um, on activism. So next week, I guess on Thursday, we're officially launching, um, the, the new, uh, the registration for the new course. And so we're launching it with this conversation I have with, um, Art Nagin Concordia, who is the godfather of ethnic studies in the K through 12 system, basically the ninong of ethnic studies in K through 12. Uh, was one of the key authors for the ethnic studies model curriculum and does m- uh, ethnic studies work at Santa Barbara, actually, also with Diane. So anyway, um, that's coming up next week. But do keep following, um, you know, the, the work that we're doing. This is, uh, you know, such important work, um, supporting our scholars and our artists, our community historians. And again, thank you so much, Jo-Ann. Yeah, no. I really think we have our real, real conversation. ‘Cause one of the projects I always wanted to do is, uh –    [00:53:09] Dr. Joanne Rondilla: Yes.    [00:53:09] Dr. Robyn Rodriguez: No, thank you … a podcast that gets real, real, like real, real. Yes. Like, let's really talk about-    [00:53:13] Dr. Joanne Rondilla: Just so you know, you're- … those    [00:53:14] Dr. Robyn Rodriguez: real stories …    [00:53:15] Dr. Joanne Rondilla: you're looking at, like, 25 years- of friendship, so I know lots of, uh, Robyn's secrets. I have lots of pictures 'cause I- Yeah. Oh, my God … was very good at documenting these things.    [00:53:24] Dr. Robyn Rodriguez: You, you did that photo shoot of my… I think you did a before and after of my ja- my, my, my eyebrows.    [00:53:30] Dr. Joanne Rondilla: I have a photo of you, like, in a, in a, like, a face mask.    [00:53:34] Dr. Robyn Rodriguez: Yes. Yes, yes. You can- So- If, if, if I look this good coming on 50- … it's because Joanne taught me about makeup and skincare regimens.    [00:53:46] Dr. Joanne Rondilla: Well, I'm gonna, I'm gonna launch a course on my skincare regimen.    [00:53:51] Dr. Robyn Rodriguez: Oh my God.    [00:53:54] Dr. Joanne Rondilla: Skincare after your 30s, right?    [00:53:57] Dr. Robyn Rodriguez: No, seriously, I'm about to launch, I'm not, I'm not even joking. I'm totally launching a whole, uh, journey to 50, so y'all can come because I, I'm, I'm, I'm going. I'm getting there. As of next, or the week after next, it's T minus 365 days to 50. So join in the fun. Anyway, Joanne, it's so great to see you. I wish I could give you a big hug. Uh,   [00:54:21] Dr. Joanne Rondilla: well, we'll see each other soon hopefully.   [00:54:23] Dr. Robyn Rodriguez: I can't wait to, like, really break bread with you because- Yes … you know, I always know I eat well when I'm with you. Like, I r- I will still- I still dream about the ice cream, that homemade ice cream you make. Like, nothing compares ever again to the ice cream that I consumed that you make. So thanks again. Thanks everyone.    [00:54:43] Dr. Joanne Rondilla: Thank you so much everybody. Hope to see you. Thank you.    [00:54:58] Miko Lee: Please check out our website, kpfa.org/program/apexexpress to find out more about our show and our guests tonight. We thank all of you listeners out there. Keep resisting, keep organizing, keep creating, and sharing your visions with the world because your voices are important. Apex Express is produced by Ayame Keane-Lee, Anuj Vaidya, Cheryl Truong, Isabel Li, Jalena Keane-Lee, Miko Lee, Miata Tan, Preti Mangala-Shekar and Swati Rayasam. Tonight's show was produced by me Miko Lee, and edited by Ayame Keane-Lee. Have a great night.   The post APEX Express – 8.27.26. Dr. Robynn's Spitting Fire on Colorism appeared first on KPFA.

H&M, Inditex, Adidas, Gap... Some of the world's most famous apparel brands source from Cambodia, where 1 million people are employed by the garment, footwear and travel goods industry. Low-paid work, work in the informal economy, even work without pay is sadly widespread. By some estimates, half of all fashion workers are indebted to micro-finance because they need to take out loans to make ends meet. And, warns Clean Clothes Campaign, while Cambodian law theoretically protects the right of workers to form unions and bargain collectively, many independent labour organisations face severe legal and practical restrictions.What can, and should, multinational brands be doing about this? Why don't they step up and pay more than survival wages? How does politics come into play here? Plus the curious case of the instant noodle unions - can we really expect trade unions run by management to put workers first?In the latest from our series on workers rights, Clare meets Tola Mouen, executive director of the Center for Alliance of Labor and Human Rights, Cambodia.Find links and further reading at thewardrobecrisis.comSupport the show on Substack - wardrobecrisis.substack.comTell us what you think. Find Clare on Instagram @mrspress Hosted on Acast. See acast.com/privacy for more information.

Founder, Samantha Ong founded Joeydolls because she could not find dolls that reflected her daughter's culture. With attention to detail to skin tones, authentic culturally represented clothing, and names, dolls have skyrocketed in popularity. Signature dolls showcase Korean, Chinese, Cambodian, and Vietnamese culture.  Dr. Stephanie J. Wong talks with Samantha about starting a toy company with no experience and how this mission-driven company has brought joy to her family and many others. The dolls will soon have books that accompany them!  

Can fantasy, time travel, and storytelling help preserve Cambodia's rich history, folklore, and cultural heritage for future generations? Tune in for an inspiring discussion with Som Phin on her new novel The Dancer's Shadow.Moments with Marianne Radio Show airs in the Southern California area on KMET1490AM & 98.1 FM, an ABC Talk News Radio Affiliate!  https://www.kmet1490am.com Som Phin is a Cambodian-American author dedicated to preserving Khmer history, folklore, and culture through storytelling. Writing across historical fiction, fantasy, literary fiction, and romantasy, she blends ancient mythology with modern themes of identity, family, resilience, and belonging. As an independent author, Som has published more than 35 novels inspired by Cambodian history and mythology. Her work has been recognized by Kirkus Reviews and BookLife by Publishers Weekly, including multiple Editor's Picks. Through her stories, she hopes to introduce readers to Cambodia's rich cultural heritage while inspiring them with unforgettable characters and timeless themes. https://www.somphin.com Order on Amazon: https://a.co/d/01MOm66L Discover inspiring conversations with today's leading authors, celebrities, thought leaders, and change makers. To learn more about the Moments with Marianne Radio Show, explore guest interview opportunities, connect with Marianne, and follow her on social media, visit https://www.mariannepestana.comExplore the Moments with Marianne Book Club and find your next great read: https://www.mariannepestana.com/book-club/Listen to the Moments with Marianne Radio Show on KMET 1490AM & 98.1FM, an ABC News Radio Affiliate, weekdays at 8:06 AM PT / 11:06 AM ET and Sundays at 10:06 AM PT / 1:06 PM ET. Learn more at: https://www.kmet1490am.com/moments-with-marianne

Explore APSC's My Family Audio Series A story-driven 3-part audio project about Cambodian, Hmong, Laotian, Vietnamese, and other Southeast Asian families doing everything possible to breathe with ease and live freely besides the people we love.  Created by the Asian Prisoner Support Committee and APEX Express, and hosted by writer and activist Michelle MiJung Kim, My Family seeks to answer many of the questions countless families in our communities are grappling with today. Mass deportation and family separation are fueled by isolation and silence. With My Family, we aim to dismantle both with stories full of heart, compassion, and an honest look at the tangled paths many of us take to reckon with the past, rebuild our lives, and make a new place home.  Our deep gratitude extends to all the community members who shared their stories with us, even while painful to recount. Their commitment to creating stronger, more informed communities is unparalleled.    My Family Ep. 1: How did we get here?  In our first episode, we talk to Roger Viet Chung to bring APSC's longstanding Restoring Our Original True Selves (ROOTS) program from inside San Quentin to listeners outside. Roger is faculty in the Department of Ethnic Studies at Laney College and a founder and faculty lead of Restoring our Communities (ROC), Laney College's program for formerly incarcerated students and justice involved juveniles. He previously served as the lead instructor and curriculum designers of ROOTS.  We also speak with NC, Pam, and T. NC was deported to Laos this past year. Pam was deported to Cambodia three years ago, and T was deported to Cambodia six years ago.  Music from episode 1, as well as related resources, can be found below in the show notes. If you are an impacted community member in California or have a family member who is directly impacted by detention and deportation, we encourage you to contact APSC at info@asianprisonersupport.com or our partners at New Light Wellness and the Center for Empowering Refugees and Immigrants.   Music: Somleng Tro Khmer by Satiya, a Cambodian Australia singer and songwriter Pka Kompong Thom by Satiya   Resources: My Family Episode 1 discussion guide  APSC Data Report on Incarcerated and Formerly Incarcerated Asians and Pacific Islanders Asian Law Caucus legal resources and video explainers for Southeast Asians facing deportation threats Eddy Zheng's story    Transcript Michelle MiJung Kim: [00:00:00] All across the United States, ICE, Immigration and Customs Enforcement, is terrorizing immigrant neighborhoods. Every time I scroll on social media, I see horrifying videos of children being ripped apart from their parents as they get shoved inside unmarked cars of ICE agents. You can hear the family's cries for help, children wailing, neighbors and protesters yelling at the abductors.   The scene is [00:01:00] pure chaos, swirling with desperation and fear. I notice I'm clenching my jaw as I imagine the trauma of the moment that will last a lifetime for these families. But the scene usually ends here, and not long after I scroll away, I'm met with another slew of videos of similar intensity. But what happens to the people after this painful moment?   What happens to the families after the protesters depart? What happens when their loved ones actually get detained, get deported? where do they go, and what happens to those who remain? I'm your host, Michelle MiJung Kim, and I'm partnering with the Asian Prisoner Support Committee and APEX Express to bring you stories from families who are grappling with the impossible choices amid the cruelty and horrors of mass detention and deportation, stories full of truth, understanding, and lived experiences that are too often hidden or silenced. [00:02:00]   Tony (pseudonym): Even though I don't have no family and I don't even have no family over there, and I don't even know nothing about Vietnam because I left the country when I was 10 years old.”   My dad raised all four of m- you know, me and my sibling all by himself. So just emotion and everything rush in, it's just like, you know, heartbreaking.   So every time, when my dad come to visit me, he always break down and cry because he just like, feel sad that his oldest son is gonna get shipped back to his country.   Pam (pseudonym): My son bought a car for me. He bought a car. He's like, “Mama, you're not getting deported. I got you a Honda Civic already. I got you a car. I got a place for you.” You know how, that affect me when your family member bought you stuff be thinking they'd be coming home?   Michelle MiJung Kim: [00:03:00] Every family threatened by ICE is different, with their unique traditions, memories, and inside jokes. But there are also fears and questions that every community being ripped apart shares, whether our families are Asian, Latino, Black, or Arab. For many Southeast Asians in the United States, there's one other thing in common.   Their families found refuge here in the '70s and '80s, fleeing unthinkable genocide and war in Vietnam, Cambodia, and Laos. Most have loved ones who didn't survive. The ones who made it out, around one point one million, are the largest refugee community ever resettled in the United States. Upon arriving here, families were forced into impoverished and under-resourced neighborhoods.   Parents who just lived through war and genocide never got the mental and physical healthcare they critically needed. To survive poverty and attacks in their neighborhoods and schools, some youth turned to gangs and [00:04:00] crimes. After serving their time, they've since grown up, transformed, and found their ways to heal.   They are now mentors, parents, small business owners, homeowners, just everyday neighbors who, like most of us, take their kids to school and pick up groceries and call this country home. And yet, around sixteen thousand of these Southeast Asian community members are facing imminent deportation based on convictions from years, if not decades ago, and despite the fact that they already served their sentence.   Today, California is home to the largest Southeast Asian American population, followed by Texas, Washington, and Minnesota. And these families are seeking answers. How did we get here? What can we do to keep our family safe and together? And their friends and neighbors are asking questions, too. How can this be?   What can we do? That's where these stories come [00:05:00] in. We're taking a closer look at what happens to families after the headlines pass and the blaring noise quiets down. You'll hear directly from people who are living on all sides of this nightmare, all trying to do what's best for their kids, their parents, their loved ones.   Welcome to My Family.   As some listeners may know, the Asian Prisoner Support Committee based in Oakland, California, was born out of the campaign to support the San Quentin 3, Eddy Zheng, Viet Mike Ngo, and Rico Riemedio. The San Quentin 3 advocated for ethnic studies in the California State Prison, and in retaliation, the prison administration sent them to solitary confinement.   Out of that struggle, they started the Restoring Our Original True Selves, or ROOTS program at San Quentin, which the Asian [00:06:00] Prisoner Support Committee continues today, teaching hundreds of people under the motto, ” No history, no self. Know history, know self.” Together in ROOTS, community members incarcerated in California Department of Corrections and Rehabilitation prisons, or CDCR, learn immigrant and refugee histories, address intergenerational and inherited trauma, and build lifelong leadership and community skills.   Many ROOTS alumni are now mentors and counselors in California, while others are working in reentry, violence prevention, faith, and other community organizations across the state.   To kick off our first episode, we'll start with some context from Roger Viet Chung. Roger is faculty in the Department of Ethnic Studies at Laney College in Oakland, and founder and faculty lead of Restoring Our Communities, Laney's program for formerly incarcerated students and justice-involved youth.   He has served as the lead instructor and curriculum developer of the ROOTS in San [00:07:00] Quentin.   A content warning for our listeners that in today's episode we'll be discussing war and genocide, inherited trauma and self-hatred, depression, and family separation. Here's Roger.   Roger Viet Chung: My name is Roger Viet Chung. Uh, I'm from Oakland, California, and I currently work for Laney College. At Laney College I instruct in the Department of Ethnic Studies, a range of classes that range from Southeast Asian studies all the way to courses like race, gender, and sports.   In 2013, um, I had the honor and privilege of, supporting and facilitating a course for Asian Americans and others in San Quentin State Prison, and which launched me on a, a journey of understanding more about incarceration, the prison industrial complex, abolition, the way pipelines form. And since 2013, I've been deeply involved in figuring out how to work reentry, how to support those in custody, how to help people come home, how to help people on parole tell their stories.   Um, [00:08:00] and so since 2013, uh, I've been working for a program called Restoring Our Communities, which is a reentry program at Laney College, where we support the reentry of folks coming home from prison, jail, juvenile hall and help them explore their post-secondary pathways and dreams. In addition to that, I also run our Laney College, a satellite campus inside the Alameda County Juvenile Justice Center, where, we work with, uh, young people who are interested in going to college, transferring to four-year universities, um, and, uh, reuniting with their families.   Uh, I'm a Vietnamese American. I was born in, uh, 1978 and, born in the United States, my proximity to incarceration and the entire carceral landscape you know, was pretty distant up until I went to graduate school. Uh, when I was in graduate school in, um, the early 2000s, I heard a story about a person named Eddy Zheng, who at that time was incarcerated in San Quentin State Prison.   We heard this story about how Eddy and two other folks were asking for ethnic studies programming at their [00:09:00] prison when there was a growing movement for education inside CDCR. Uh, we understood that, you know, that movement, um, you know, landed Eddy in solitary confinement, got him transferred, uh, to another prison.   And I think for me, that was my first moment where as an Asian American, I connected both with this idea that Asian Americans were doing time, but also you know, it intersected with my field of study, ethnic studies. And so, that was probably my first moment where I saw myself possibly in the work.   Michelle MiJung Kim: Before we come back to Roger, we had a chance to talk to Eddy Zheng about his fight for ethnic studies at San Quentin, the early days of APSC, and how he continues to support incarcerated and formerly incarcerated community members. Let's hear from Eddy   Eddy Zheng: Happy New Breath everyone. My name is Eddy Zheng.   The importance of ethnic studies, Asian American study, [00:10:00] is really focuses on the long tradition of the struggles, that many of the immigrants and refugees, the people who came to this country, uh, for multiple reasons, right? Some of them came voluntarily, and some of them came as refugee because the forced migration as a result of the United States' foreign policies, and then many of the push and pull challenges that came from other, uh, countries across the world.   The long tradition of, of that struggle really is a internal one, right? The internal struggle is finding a sense of belonging in a foreign country or in a country even though we may be born here sometimes, there's still this sense of being treated and being respected as an American versus a perpetual uh, foreigner.    And for many of the people who were impacted by the criminal legal system [00:11:00] and by this type of oppressive foreign policy and systemic racism oftentimes people don't necessarily get an opportunity to understand their culture and history that informs their identity. So therefore as even I was learning how to read and write and speak English and to eventually to become thinking critically I have experienced the power of when I was able to comprehend and articulate the connection that I have, right, with my ancestors and my culture and the history that informs my identity.   Immediately, I was able to, find confidence and find that sense of belonging that I was not alone, that there, there was a long lineage of the knowledge, The connected point to, not only who I am as an individual, but then who I am connected [00:12:00] to, the rest of the humanity, right?   I think when we talk about that lineage really ties back to the 1968 Third World Liberation Front, when students and people in the community, the activists that who stood up fighting for the opportunity to have curriculums and, or materials that really teaches a more well-rounded history around, the makeup of the United States of America, So the fight for the Asian American studies, women's studies, and global studies was very important, as it continue to 1969 in UC Berkeley, and then also later on in 1999, where students are also facing threats of having ethnic studies and Asian American studies eliminated, from the university curriculum, right?   So I have experienced all those lineage of struggles to fight for what the basic academic right, for people [00:13:00] to learn about each other's culture and history and how that historically has been continued to also trying to erase history. when I was in San Quentin State Prison, then once I was able to start to become a thinker, then I realized especially after September 11, the scapegoating of people of color, scapegoating of people that who came from other countries is perpetuated within the prison industrial complex, myself and three of my friends, we were advocating for, uh, the opportunity to be able to, uh, engage, in this process of, Asking to have Asian American studies or ethnic studies within the prison college program, And so that, that was when we signed a proposal, you know, advocating not only for the opportunity, to study, Asian American histories a- and cultures, but other people's culture and [00:14:00] histories at the same time, and then also honoring the prisoners' rights, right?   To choose, what we want to learn and how we participate in the decision-making process within the volunteer-ran college program in the San Quentin State Prison. The outcome was the three of my friends who signed the proposal you know, Mike Ngo Rico Riemedio we were, uh, put into solitary confinement uh, for signing that proposal.   And then my other friend that, who signed the proposal, Stephen Liebb, you know, even though he didn't go to solitary confinement, that he, but he was punished as a result of signing the proposal. That's when the forming of an unexpected Asian American movement, right, in the Bay Area, which is the Asian Prisoner Support Committee, where volunteers and activists that who have heard of the struggles, of the activism inside San Quentin advocas- in advocacy for Asian American studies, ethnic studies, and prisoners rights, that they [00:15:00] came together to support us, you know, inside the prison system.   And so it's very interesting in that, the dynamic, uh, between, we want you to, uh, learn and we wanna give you opportunity to learn, but then learning and applying what you learn comes at a price, that's where the importance of why ethnic studies of Asian Americans are important because it allow us to gain power, right? when we gain power of thinking, and critical thinking, then there's this fear from the, the people that, who have power and don't wanna share that power.   And so that's why it's very important. So fast-forward to post-incarceration after… first of all, I spent 11 months, uh, in solitary confinement as a result of that advocacy in San Quentin. And then later on, uh, when I was finally released after, uh, being incarcerated for 21 years, [00:16:00] I've never forgotten the importance of, creating more learning opportunities within the prison system for those that who are still incarcerated.   Around 2012, that's when we, you we meaning that, you know, that's when I me and members of the Asian Prisoner Support Committee, we started thinking about how do we go inside the prison and create Asian American studies and ethnic studies program inside, We were able to went under you know, as volunteers, we were able to go into San Quentin State Prison to participate, uh, in in this program called, TRUST. I believe the acronym is, uh, Teaching Responsibility Utilizing Sociological Training, uh, which is designed to transform incarcerated men, uh, from social liabilities into assets, right?   So, Uh, while we were participating, we were able to get an opportunity to engage The participants who are [00:17:00] AAPIs to ask them if they are interested into creating a program where we're able to, learn about our culture and history, And they all agreed that it's important.   After about, like, almost like a year or more of kind of like a collaboration, brainstorming, and advocacy from within the prison, finally in 2013, I think that's when, we started the first cohort of the ROOTS program. The ROOTS acronym is Restoring Our Original True Selves, uh, which is, really came about as a result of the brainstorming of the prisoners, a lo- of many of the lifetime prisoners who were inside.    Because they felt that along the way they have lost themselves, right, as they were trying to find a sense of belonging.   So the goal is to, uh, use that as a way to heal intergenerational trauma that many of the prisoners experience when they came to the United States, and that ended up, making poor choices and then, [00:18:00] uh, involved in the criminal legal system.   that's when the first ROOTS program was started in 20, uh, 13. And then what is interesting was that when it started, I wasn't allowed to go in to participate in the program that I co-founded with the people inside, it wasn't, uh- Until the graduation of the first cohort of ROOTS, uh, that they allow me to go in to do a keynote speech, right? Because the participants inside, advocated saying that, “Hey, we would like Eddy to come in to be our keynote speaker at our graduation.”   And so that's when I was able to go in and really, experience this fruition of all the advocacy. seeing many of those leaders and participants graduating from the first year of the ROOTS program really solidified why an Asian American study is so important, right? It really focuses on, uh, for the participant to [00:19:00] learn about the connection the, to the ancestors and the culture and, and the history.   I mean, That sense of belonging they had lost along the way or for many was not able to learn in traditional economic environment, and then part of this is also even though the curriculum focused Asian American studies, but then it also connects to other people's colors of histories and how the intersection of that of that experience domestically, internationally, are connected to the same systems of oppression in, in that space.   I think what, what is also important is that once they were able to learn about their own culture and history, they inform their identity. They're able to also learn about other people's history, other people's culture that inform their identities. So immediately there's opportunity to, humanize each other And so that's why this is so important that we must engage in the collective learning [00:20:00] process that allow us the opportunity for collective healing. And when the collective learning, collective healing is invested and engaged in racial solidarity, that's how we can embark on this journey of collective liberation.   The ROOTS program is the first ever Asian American studies ethnic studies program in the history of the penal system, and then this continues on to today, right? since 2013.   Michelle MiJung Kim: That was Eddy Zheng. In 2017, Eddy founded the New Breath Foundation to help underserved frontline groups empower, heal, and change the lives of Asian, Native Hawaiian, and Pacific Islander community members with a focus on the incarcerated, formerly incarcerated, and those who have been impacted by immigration and criminal legal [00:21:00] systems.   Let's return to Roger and what stood out to him when he first started working in San Quentin.   Roger Viet Chung: I think when I first went into San Quentin State Prison in 2013, um, again, I mentioned I was born in 1978, and, um, you know, I looked across the room to people who were around my age, um, none of whom were actually born in the United States. And so I think there's this really interesting question that needs to be pursued around Southeast Asians, Asian Americans that have immigrated at a young age, you know, largely through, the pathways of war that make that experience so much different than a, an experience like my own, right?   Born here in the United States, but also different than my parents, who immigrated to the United States as adults. And so the 1.5 generation as we will frame it today, we're gonna be talking about Asian Americans, Southeast Asians, refugees, immigrants that came to the United States at a, a young age, you know, all the way up until their adolescence. We're looking at a population that has had significant experience with [00:22:00] social institutions like schools, uh, elementary schools, middle schools, and high schools that their parents may not have.   This was a time in California where we began to see more prisons being built, more apparatuses designed to be able to figure out how to work with young people, mainly through the lens of punishment and deterrence.   And so I think the idea of coming into, a state like California during a political landscape where, punishment, prisons and tough on crime positions were being applied to both adults and young people is something to consider when we're thinking about the 1.5 generation, um, that has been incarcerated.   I think that as the 1.5 generation immigrated into the United States you know, through various refugee and immigration policies, you know, they're inheriting a context in California where they've already been criminalized and their pathways into, uh, juvenile halls, into county jails, and into state prisons are being mapped out, without them really even knowing.   In [00:23:00] ROOTS, um, which was an Asian Prisoner Support Committee sponsored program, everyone has an, a unique and individual story, but, you know, the more we learned about people's stories, there just seemed to be a lot of collective threads that, tied everyone together. so if we were to talk about the 1.5 generation, you know, like a common collective journey would be something like this, right?   You know, whether a person escaped from Vietnam, Cambodia or Laos a lot of the common stories were, young people were born in Southeast Asia during or at the tail end of the wars in Southeast Asia, and most of them were not part of the original refugee exodus, which mainly featured, the elite and the educated.   And so one of the collective stories has been that a lot of the 1.5 generation, who would have otherwise left at much younger ages or even been born in the United States were experiencing significant transitions in countries that, were returning from civil [00:24:00] war. a lot of that destruction and a lot of the, the trauma and those experiences, right, began right around there.   And when people began thinking about, exiting, these positions, whether it be for political or, or class-based reasons or both, one of the collective stories that we tended to hear very often was that young people were really able to visualize, remember, right, even today, a lot of violence, a lot of trauma, that, you know, really propelled their, either their escape or, their emigration Young people met, went to camps oftentimes.   If they left Vietnam, they were in the Philippines, Malaysia, Hong Kong or Thailand. And if, you left Cambodia or you left Laos, you ended up in a variety of different forms of camps in Thailand awaiting for United Nations sponsorship. I think this is an important part of understanding the journey, because a lot of the one point five generation that became incarcerated were exposed to a variety of different traumas at [00:25:00] young ages that they still had kind of these vivid memories of.   And so as they, they left camps, you know, many stayed in camps for months, some even years. They were resettled into the United States, often in places that didn't have a lot of Asian Americans. And so at the time, United States refugee policy really asked all the states to share, right, some sort of, right, burden in resettling refugees.   And so a lot of the one point five generation that we met inside San Quentin, you know, their story in the United States didn't actually originate in California. Many of them were in Wisconsin or Ohio or Florida or Arkansas as their first stop into the United States before their parents did a secondary migration into a place that had more support, had a stronger ethnic community, um, and in some cases, right, just had, more protection against racial discrimination.   And so as parents, moved into ethnic communities and, and sought spaces that could protect themselves from racial [00:26:00] discrimination, the young students, right, the one point five generation didn't have, those same protections. And so many of them were enrolled into public schools, oftentimes schools that were underfunded and oftentimes schools that, uh, were in districts that had young people of color competing for resources.   When it came to that, that 1.5 generation, that journey into United States schools, was, I think, the beginning of understanding how to survive in a place where, a unique form of racial discrimination, a unique form, right, of class identity had to be navigated as they began their journeys in education, a lot of them feeling a lot of pressure to be, strong students in order to, you know, deliver their parents out of poverty. A lot of themes came up. One of the approaches that we took in the ROOTS program was looking at trauma.   We're not the first program to look at this, but I, I do think that it's a very important and interesting way to think about, [00:27:00] understanding the stories of people who are incarcerated. You know, oftentimes the, the narrative of people who are incarcerated is that they have committed an act that has traumatized another person, and therefore, right, their own trauma is something that we often either don't allow, ignore, or outright say, right?   “You don't deserve your own trauma because of the things that landed you in custody.” And so I think one of the projects that we really wanted to look at was to help people kind of, like, name their trauma, explore it, and, right, heal from it. And so when we thought about, the activities and the curriculum design, you know, we had people kind of, share stories of immigration, share stories of how, their parents came to name them, stuff like that.   And, you know, one humongous theme that came out in the ROOTS program was this idea of self-hatred and how much being in, right, the United States and being in places where you experience discrimination and you experience poverty led to really, really low concepts of [00:28:00] self and, , really resulted in, people, literally writing, right, reflections, saying things like, “I hated myself.   I hated how I looked,” right? “I hated my name.” Those are some of the themes that kind of were fleshed out as we explored the ROOTS program. And we wanted to take a look at, How that trauma not only would h-help people kind of understand their own trajectories more, but how that trauma could also be translated into, right, a more institutional form of advocacy for themselves and understanding how to do things like describe and explain, right, and be introspective about the things in their youth that led to, right, their incarceration.   Because one of the things we also noticed was that people were struggling to tell stories about their families because they didn't wanna bring shame, they didn't want to blame their families. And so, a lot of our 1.5 generation folks struggled with being able to tell a story to a parole board that kind of held their freedom in their hands.   And so being [00:29:00] able to have people tell their stories, right, to engage, right, some of the things that they experienced as traumatic, help them heal from those things, but also name them, , through ethnic studies concepts, through, history and through culture, was in a lot of ways, very freeing.   I think I'd be remiss to not mention that, you know, when we did programming inside ROOTS, there was a very, very, I think collective agreed upon, workshop that people inside wanted to do, and it was a workshop about gangs. Not just the criminalization of gangs and how gangs have become criminalized into the '90s, into the 2000s, but I think, incarcerated people, were really advocating around things like gang prevention. And so a lot of stories came out around, like, why people join gangs in the first place and, , it's not a brand-new story at all, but it was something that they wanted to explore and they were really, I think, very adamant about exploring among themselves.   And, you know, I think if you talk to incarcerated people, one of the things that they're so passionate about is [00:30:00] making sure their stories reach young people, which has also inspired me to go into juvenile hall to do a lot of work. But, one of the things that they wanted to develop, I think conceptually, was the idea of the migration to school-to-gang pipeline.   And, you know, whether or not the gang itself, should be conceptualized as, right, a protective, mechanism against racism, against bullying, against harassment, against exploitation. I mean, those are all things that we know, young people are looking for, as they join gangs, especially those that are immigrating from Southeast Asia or even, right, Latin America.   I think the folks inside were really, really adamant about making that connection and understanding that, not only their participation in gangs, but the criminalization of the gangs through that participation was one of the pathways that led them to places like juvenile hall, the California Youth Authority, the Division of Juvenile Justice.   I think the folks inside would, um, say that they need to be accountable to you know, the decisions that [00:31:00] they made and they wish that they were stronger about not making decisions to do things like join, criminal-based organizations. But, I think that there is a reality that, you know, there are a lot of social forces that, drove, that type of youth behavior.   And so, when we were in San Quentin, I think a lot of the folks were like, we need to improve this idea by, you know, understanding that, part of our journey has been, as 1.5 generation young people is , our responses to our trauma, our responses to racism, our responses to, disconnects between us and our families, particularly our parents, right, led us through a path, that was laden with policies that were designed to punish us.   You know, I think something that's really important that that I would wanna mention is, you know, the apparatuses that were designed to control and to rehabilitate and to correct youth, those apparatuses have been abolished because they didn't work.   And so when I think about the 1.5 generation that immigrated to the United States during a time of [00:32:00] heavy, heavy juvenile punishment, had they immigrated today, right, and, these systems not existing, you know, would they have done a significant time in state prison? You know, I don't know.   Would they been criminally adjudicated as adults? I don't know. And so I think that when we think about, you know, Asian Americans and Southeast Asians and Pacific Islanders that are coming to the United States at a very specific time, specifically those guys we worked with in ROOTS, you know, history was just not on their side, and that's not something that individuals can control.   And so when we think about the situations that we're put in, I reflect on my own life about, you know, looking at people that look like me that were the same age as me and, just weren't born in the United States and had privileges like I did. You know, I think those are some of the things that, I would ask the community to reflect upon.   That, you know, we're looking at, such a traumatic and punished time in California and U.S. history to really kind of take, a broader approach and to be able to, you know, deconstruct some of the things that have happened to help understand the lives of people who, you know, are in ICE detention today   Michelle MiJung Kim: [00:33:00] That was Roger Viet Chung, faculty in Laney College's Department of Ethnic Studies and founder of Restoring Our Communities. This is APEX Express. We'll return after a short break. [00:34:00]   NC (pseudonym): We were refugees. It was because of the, the war, the secret war in Laos, I guess.   Michelle MiJung Kim: This is NC. He grew up in California after his parents' harrowing escape from war and persecution in Laos. He was incarcerated for 24 years as a result of a conviction when he was a young person. He earned parole last year in [00:35:00] 2025.   NC (pseudonym): You know, I don't know for sure, but I'm just going off what people say and what they tell me is because- we were refugees, and we were hunted, and, so we fled, and crossed the river into Thailand.   And from Thailand we were, um, we were sent to the US. That's it.   When my, when I came here, my dad says, ” Well, you gotta learn everything here, know the language and everything, because this is your country now.   You're gonna live here.” So that's, that's what he told me.   Things were tough because my parents don't know nothing about this country, so they don't, You know, it's help was very, I would say, I think the best word I can use is help was very narrow, because we had, like, an…   I had, like, an uncle who knew the language, and they would help my, dad and my mom. And then, um, my dad actually went to a vocational training school to learn how to do auto body, This was in when we were in, in Long Beach, but they [00:36:00] came over to, uh, Stockton to open up a, um, garage, you to fix cars and do auto body. Growing up it was just hard because, you know, we were, uh, always poor and we didn't know how to adjust to the c- you know, the community.   America is, like, totally different, 'cause we go to school and then we read, write, speak English, and then we don't, we don't do none of that inside the house. So there's kind of that culture clash where, you know, the parents wanna teach you something and then you go to school and you learn something else, and then you're s- you struggle with your, um, you know, everyday life because, those are two different things   I was basically working while I was in prison, taking a lot of self-help classes and, um, earning certifications and trying to better myself, um, learning job skills. So when I, parole, I can, become a productive member of society. So while I was in, also incarcerated, I was taking college courses, to try to, attain a [00:37:00] AA degree.   So I was doing a lot of that stuff while I was in prison programming. My plan was… when I got out, as far as for work I would just like any job will do, just as long as I got work, any job will do.   But the goal was to continue my education, get my, uh, degree in, um, sociology, try to to open up a, a place and to be, um, LCSW certified, a licensed clinical social worker so I can help people, just like how, um, when I was, um, incarcerated, I was talking to, um, an LCSW so they can like, help you when you get back from this environment to the streets to help you adjust. First of all, it's helping people, and a lot of people, when you come out and get out, there's really nothing, like nobody's… the way I see it is, like- I don't see a lot of help, you know?   I don't see a lot of help or any [00:38:00] help, in my community that I'm at. I figured that, you know what? More help or help is always good, and a lot of times people… While, while I was in, um, incarcerated, you know, incarceration does affect you, it, in a way, institutionalizes you and makes you think a certain way, act a certain way, be a certain way, and when you come out, you have to, like, try to adjust to, you know, the norms of, outside living.   When I was talking to my, um, social worker, she was giving me a lot of those pointers. So I was thinking, like, “Okay, you know what? This is something I could do.” I could help, you know, like, a youth who's been incarcerated or young people coming out or anybody of any ages from anywhere that has, um, cultural issues, You know, like, if they're coming from a different country and they're, they're coming to the US and they're having, like, cultural issues. it's just about transitioning from one place to another place.” when I paroled from prison and they told me that, I have a ICE hold, an immigration hold. And [00:39:00] then I wasn't sure, like, what that was, if it's happening or not. And then when they paroled me, uh, immigration came and picked me up and took me to a detention facility.    ICE came and picked me up at the prison and, um, I went to a detention facility in Bakersfield called Mesa Verde   Michelle MiJung Kim: We're gonna come back to NC and what he experienced at Mesa Verde on the next episode, and what happened after he was deported to Laos just four months ago. Right now, I want to introduce you to another community member, Pam. Pam also grew up in California. She was incarcerated for 16 years. Three years ago, she was detained by ICE and then deported to Cambodia   Pam (pseudonym): [00:40:00] So I'm gonna start it off when the day I find out that, um, I probably get deported in 2000… yeah, 2012. ICE came and see me, and they say, ” Well, we got you on record that, you know, you're on a list that you're gonna get deported when you parole.” So if I have any kind, like American citizen to prove that, you know, I can't parole, and this and that.   I was like, “Okay.” I really didn't pay attention. My mind was more like stuck. On that day, my mind was more like, “Wait, my attorney told me I'm not ever gonna get deported,” and it just, my mind is like wondering off, like, why is this happening now? So other than that, I started doing research. I just signed the paper.   I didn't even hear exactly what they told me because I, my mind's already like blow. So I just signed the paper. Didn't even know what I'm signing, so I just signed the paper like so they can leave me alone. I just [00:41:00] need to process something on my own.   When I finally process, I start doing research and…   But before I start doing research, I call my parent up and told them, “What's gonna happen?” And they, you know, and my parents tell me, “Just tell them you don't have a family over there. There's nobody over there that could support you, take care of you. You've been, uh, here in America all your life. There's nobody.   Nobody. So why they came and… why did someone send it to you, send you over there, and since you already did your time?” So it's some kinda- mixed feeling. It's a lot of mixed feeling as I can see there's a lot of hurt inside my family. I can see what they go through, and then I was like, “Okay, now just too much.”   So after I talk to my parent and then see how they feel about it, and I understand, and I do feel them, too.   And I do understand, and, um, ‘ cause I've never been really separate from my family that long until I got [00:42:00] locked up. So it's harder difficulty than anything. I don't even move away from my mom that far.   I live across the street. So it's hard for me to see that, I'm really, like, can't see my mom ever again. I started doing research for years and years and still, hoping that I could fight and why I'm in prison, but people keep on telling me, “You can't fight your case until you get through, um, the ICE detainer, and that's how you fight your case.”   And it's like, eh, I need to find a… You know, I started doing more research on the law library about ICE and, you know, about deportation, everything about the law. I did all that, but it's nothing that really helped me unless it's something against my life. So and I did more research about, like anything They say the only way you could get away from it is, like, something affects your life, something that danger you. It's like, it mean life or death. [00:43:00] But I even do research on that. They say if they stop the war in Cambodian… So it was hard. It was just a lot. It was just a lot of paperwork that I would have to go through and try to do the research and find out.   So I started talking to more about with my family about that, and then my dad say, “You know, I can see this is really stressing you out, and I can see that you're looking through a lot of stuff that don't help you to get out. But we still have hope that you're gonna come home to us.”   Michelle MiJung Kim:  Every person who shared their story with us talked about the family members and friends who supported them through these traumatic experiences, those who have stood with them in the darkest of times. Those relationships are what keeps people going, and it's no different for the person you're about to hear from, T.   T served his time in prison many years ago. After he got out of prison, he led a [00:44:00] full life. He got married, became a father, and grew in his career as a superintendent of a welding business, including jobs for the US Navy. And then one day, everything changed.   T (pseudonym): You know, I, I'd been reporting, uh, as scheduled, to the, you know, the ICE agent e- every, you know, I start out once a month, once every three months, once every six months, once every year.   And I, I, I've been reporting perfectly how they want. And then one day, you know, I, I came home and I went look at, check my mail and, there's a, a mail from them. So I opened the mail up and it tells me, the mail tells me they're gonna detain me. They give me a date to be there, and they say they're gonna detain me.   You know, I, and my, my heart just sank, you know. When I saw that letter- Mm … I'm like, “Oh my God.” And you know, I, I, it broke me down right there, standing over there by the mailbox. And then I told my wife and, , we [00:45:00] both, sat and, you know, did a little, a little crying.   And it's just like depressed knowing that they can, uh, detain me, that scheduled date that they gave me, yeah, it, it, it was tough. It's like a, a little… I think they gave us like a, a month or something. No, three weeks, half a month, something like that. it, it, it was tough 'cause I, I, me, me and my wife and my two daughter we, you know, we have family.   They, they okay, you know. yeah, I, I've checked in and, uh, they, they, they did detain me and, uh, of course my wife's all crying and, you know, my daughter, my, both my daughters young at that time. They're still young. They don't know what, what happened, you know. They asked my wife, “Hey, where's Dad?”   And you know, my, my wife didn't tell them what happened yet because they didn't, my wife didn't want them to, you know, worry. So my wife just told them, “Oh, you know, uh, your dad went to work. Maybe he'll be gone maybe a month or so.” She just don't want them to feel bad.   But yeah, my wife went through some stuff and trying to figure things out while I was in the detention center. and uh, [00:46:00] yeah, I got interview and got deported. and my wife, she was struggling at that time. She didn't work either because she's the, you know, she stayed home as a housewife, take the kids to school and stuff like that.   Michelle MiJung Kim: T's wife and daughter are now with him in Cambodia. He's currently serving as a staff member at New Light Wellness in Phnom Penh providing mental health and healing services to other people and families who are deported and separated   T (pseudonym): Yes. To me it's very important, to have someone to talk to 'cause when you're deported, uh, you, you already broken. you feel like you're a broken person, and, and sometime you don't know who to talk to because you're at a new, new place.   You don't really know no one, you know? And, uh, it, it, it's heartbreaking you trying to, uh, find someone to talk to. You, you feel like you're alone.   But at New Light, [00:47:00] we provide all that. You need someone to talk to, here. We, we, here you could pick one of our team here to talk to. You can go to the facility that we have over there and just talk to someone and just relax over there and just, you know, we, we have, always have someone there to help, talk about anything you want, to guide to bring closure, that, that's the thing, uh, about our team here.   We wanna make sure we have all that, everything Cause we understand, we understand, uh, being deported need someone to talk to, because that's what I, I did when, uh, the first couple years when I got deported here and I, I was so stressed out, and I don't know who to turn to, where to go.   Luckily, I found New Light, and I'm so glad, and I'm still with them now.   Deportation to me, I feel it is very cruel. It breaks families apart, and then it'll change the life and future of, your children. You know, it, it… Deportation, it, it's just a sad [00:48:00] word, it's just a sad word. It, it's just… It's like pain. It's a lot of pain, that word deportation.   It's a lot of pain. I mean, I, I… It, it's just… To me, it's just a lot of pain. It is just getting ripped off from your family, and affect everyone. It affect, you know, your brother and sister, your cousin, your niece, your nephew. You know, that's how, that's how I, I sees it,   Roger Viet Chung: Yeah, I think it's, um You know, I, I think it's important to, understand that, um, you know, deportation, isn't something that existed, since 1776, right?   Michelle MiJung Kim: That familiar voice is Roger, who you heard from earlier. Here's what he thinks about previously incarcerated people getting deported despite having already served their time.   Roger Viet Chung: And so I think when we kinda think about the logics of a [00:49:00] person who is serving a sentence and is being released by even authorities around in the carceral state and determining that they're not a threat to society, that they're no longer harmful to society, that they've done their rehabilitation in order to continue to contribute to, right, the nation and to their families and their communities, I think we have a very contradictory message where, you know, you actually have, a, a carceral apparatus naming a person as no longer a harm to society, but then, right, being deported.   And so when we think about these stories and, you know, I remember talking to a life term prisoner who has children who were born in the United States. And, he's going up to the parole board, and he has, an ICE hold. He has, you know, a mandatory deportation because of his conviction. He's asking the questions to himself, you know, “What do I do? do I fight to be released from prison? If that's the case, I might get taken to ICE custody right away and, [00:50:00] get my travel documents prepared to be deported. Or do I stay in prison so that my family can continue to see me in the United States, right?   And maybe, I don't do the types of things that are gonna win me my freedom in front of a parole board.” And I think those are the types of contradictions in the stories that I think illuminate the contradictions and, right, like, the problems with the way that we approach, deportation today.   There's, the idea of deportation, we often, I think because it's related to law, oftentimes, right, you know, our communities, see that as an objective or neutral phenomenon, that's always been that way. And so I think, when we try to get folks to kinda understand the ways that deportation and, you know, immigration policy, has been shaped, one of the things that I'll ask students, I remember being inside San Quentin, and I, I ask this of my Laney students all the time, you know, I ask them, “When was Immigration and Customs Enforcement founded?”, “What year was like the birth of what we understand now as ICE?” And, [00:51:00] students will guess, they'll guess, they'll guess, and maybe they'll look it up online, and they'll say, ” Oh, Roger, it's 2001.” Then I'll ask people, “Who's older, you or ICE?”   And most of the time, the people that I ask are older than ICE. And so I think one of the ways that we kind of approach this is, you know, by understanding that what's happening now is a, a very new and contemporary phenomenon immigration in its most brutal form, right? Or deportation in its most brutal form.   And I ask people, right, you know, “What was ICE called before it was called ICE?” There was an, a, an organization that existed before. And, you know, people will struggle a little bit, and then, you know, I'll say the initials, uh, INS. And then people will say, “What does that stand for?” INS stands for, uh, Immigration Naturalization Services.   And so you have this really significant institutional difference, just in the name itself around how a migrant is being treated and perceived. Right? On the one hand, right, you have enforcement through [00:52:00] ICE. But for the most part, right, immigration policy in the United States was not ICE. It was Naturalization Services, right?   It was about welcoming people to come to the United States, contribute, be taxpayers, right? And, become citizens, become naturalized. And so I think that's one of the ways that we begin thinking about how to deconstruct the idea that deportation is just a matter of law, it's a neutral idea, and that it's always existed in the form that it has.   And, you know, we know that the law that really is driving Asian American deportation or a- and other immigrant-based deportation today is a law that was designed in 1996. And so- The way that we see, right, immigration today is really kind of like a parcel, a very small piece of immigration history and deportation history for that matter in the United States.   And I think that's one way that I think helps people understand that you know, what we're seeing now is, a phenomenon that doesn't have to be what it is.   I'm lucky enough to be able to be [00:53:00] part of a post-secondary system that is, you know, one of the largest in the world and one of the most welcoming in the world.   I feel like part of my passion or my drive to keep going is I feel like there are some things that are still very much unexplored around this concept of re-entry. When I was in juvenile hall a couple of years ago, I met a young person who told me that he didn't have a good relationship with his dad.   His dad wasn't in his life. His dad has been in and out of prison and learned mostly about his dad through his sister, but began reconnecting with him a little bit. this young person had, a pretty significant conviction inside the juvenile hall which, like I mentioned earlier, which had it happened 10, 15 years ago, he would be in the California Youth Authority.   And, you know, he was telling me about his dad and, you know, there were so many things that felt like I knew him. He told me the job that his dad had, which was a very unique job [00:54:00] that is not very common. And I wrote who I thought his dad was on a piece of paper and I showed it to him and he said, “Yes, that's my dad.”   And so his dad, came to Laney College, um, joined the machining program after years in prison and got you know, a living wage job, in the steel industry, was able to buy a home and he was able to put his daughter through graduate school. but he never mentioned a son to me. And I left the hall that day and, I called him walking to my car and I said, “Hey, like, um, I think I met your son.   I didn't know you had one.” And he said, “Yeah, that's still a shameful part of my life that I'm, still trying to figure out.” And so I, I think that there's something that we're missing still. I think, you know, when in San Quentin we talked about, intergenerational trauma and the trauma that you can inherit from your parents and your parents' parents, and I think there's something here where, you know, we, we can engage both generations at [00:55:00] once to really kind of figure out some of this healing.   I feel like there's still something that, we as a team as a family and as a community are on the verge of understanding a little bit better and breaking those cycles.   Michelle MiJung Kim: I can't stop thinking about what T said about the word deportation. It's cruel. It's a painful word. It's a sad word that rips you off from your family. Many of our listeners are here because you believe a different world is possible, one that replaces isolation with kinship, trauma with repair, and loss with transformation.   You want a future full of families together and safe. That's the kind of future we at My Family want, too. Each story we share is not only a reminder about the violent systems that harm so many communities, but it's also a reminder of how much each of us is [00:56:00] needed in this fight for a more just and liberatory future.   There is so much pain and trauma in each person's story, there's also so much strength, resilience, and a steadfast belief in community and hope. I'm taking a deep breath as I reflect on these stories, and I invite you to do the same.   And if you're impacted by mass deportation and detention, there are organizations and advocates who can help you, from mental health and wellness to legal help and family support. In Northern California, where we are based, we encourage you to reach out to the Asian Prisoner Support Committee, the Center for Empowering Refugees and Immigrants, and New Light Wellness.   You'll [00:57:00] find links to these organizations in the show notes at kpfa.org/programs/APEX-express. The music in today's program is by Cambodian Australian singer and songwriter Satiya. We'll include links to his songs in the show notes, too.   We hope you'll join us for episodes two and three of My Family, where we'll deep dive into what happens when our family and neighbors are detained, and what happens when they are forced to move to a country they've never known. Thank you for joining, and we'll see you next time on My Family.   I'm your host, Michelle Mijung Kim, and this podcast is brought to you by APEX Express and the Asian Prisoner Support Committee. APEX Express is produced by Ayame Keane-Lee, Anuj Vaidya, Isabel Li, Jalena Keane-Lee, Miko Lee, Miata Tan, Preeti Mangala Shekar and Swati Rayasam.   Have a great night.   [00:58:00]    The post APEX Express – 8.20.26 – My Family Ep. 1 appeared first on KPFA.

Last time we spoke about the beginning of the Pacific War. In late 1941, the Second Battle of Changsha ended with Chinese forces claiming victory despite suffering nearly 100,000 casualties against roughly 1,670 Japanese losses. Chiang Kai-shek's government launched an aggressive propaganda campaign, flooding international press with fabricated triumph narratives to sustain national morale. Behind closed doors, Chiang was furious at his generals' tactical failures, executing commanders and dismantling units. Meanwhile, geopolitical forces threatened China's survival. Japan's 1939 defeat at Nomonhan crushed hopes for a Soviet alliance against Tokyo. Germany's pact with the Soviet Union left China isolated, while Western powers remained reluctant to commit meaningful support. Britain offered little; the US provided only modest loans. By 1941, facing potential collapse, Chiang desperately searched for allies while Wang Jingwei's Japanese-backed rival government beckoned as an alternative. China's exhausted people endured horror—including a 1941 bombing massacre in Chongqing that killed over 400 trapped civilians. Then Japan unleashed a surprise attack on Pearl Harbor.   #215 An Implosion in the East Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War.   In the early morning of December 7, 1941, the US Pacific Fleet was anchored at Pearl Harbor in Hawaii. Two waves of Japanese bomber aircraft, launched from six aircraft carriers, attacked the vessels and their sleeping crews, destroying the battleship Arizona outright and damaging seventeen others, as well as most of the military aircraft parked nearby. Some 2,400 Americans died, and another 1,100 were wounded. Within a day Japanese invasion forces had attacked Siam, Malaya, and the Philippines. Chiang Kai-shek heard the news at one o'clock in the morning and immediately dictated a letter of support to President Roosevelt, pledging commitment to a new "common battle." The news reached Zhou Fohai in Shanghai as well. On December 8 across the international date line from Hawaii he had heard the sounds of firing as the Japanese took over the rest of the city, and then received reports that Japan had declared war on the Western powers. "I heard they'd bombed Honolulu, Manila, Singapore, and Hong Kong. From now on, the Pacific becomes a killing ground."   When Japanese carrier planes descended on Pearl Harbor on December 7, 1941, they were executing far more than a tactical strike. They were unleashing the culmination of a strategic vision that had shaped Japanese military planning since the 1920s: the Nanshin-ron, or "Southern Advance" doctrine.    The Nanshin-ron represented a critical strategic choice that emerged from internal Japanese debates during the 1920s and 1930s. Japan faced an inescapable vulnerability: it was an island nation with virtually no natural resources of its own. The nation's population had doubled since the Meiji Restoration, growing to over 70 million by 1941. An industrial economy of tremendous sophistication, capable of producing world-class warships, aircraft, and military equipment, depended entirely on imported raw materials. Oil, rubber, tin, iron ore, bauxite, copper, and manganese all had to be acquired through foreign trade or conquest. This resource dependency was not a luxury problem; it was an existential one. A nation that could not feed itself or fuel its economy was a nation vulnerable to strangulation by enemies who controlled the resources it needed. Japanese strategic thinkers divided into two camps on how to resolve this vulnerability. The Hokushin-ron advocates, primarily within the Army, pushed for expansion northward into Siberia and Mongolia, seeking to conquer Soviet territory and resources. The Soviet Union possessed vast tracts of land, mineral wealth, timber, and agricultural output. From a purely materialist perspective, the Northern Advance made geographic sense—it was contiguous with Manchuria, which Japan had already secured in 1931. Yet by the late 1930s, the Hokushin-ron strategy had suffered a catastrophic blow. In 1938 and 1939, Japanese and Soviet forces clashed at Khalkhin Gol in Mongolia in what the Japanese called the Nomonhan Incident. The battles revealed a terrifying truth: the Soviet Red Army, under General Georgy Zhukov, was far more formidable than Japanese military planners had anticipated. Soviet armor, air power, and coordinated tactics annihilated Japanese forces. Japan suffered over 60,000 casualties while inflicting perhaps 10,000 on the Soviets. The defeat was concealed from the Japanese public, but it was unmistakable to military planners. A direct clash with Soviet power could end catastrophically. The Northern Advance, it became clear, would almost certainly provoke war with a nation capable of destroying the Japanese Army. This strategic defeat tilted the balance decisively toward the Nanshin-ron. If Japan could not safely expand northward, it must expand southward, toward Southeast Asia, the Dutch East Indies, Indochina, and the western Pacific. The appeal of the Nanshin-ron was immediately apparent to the Navy, which had always been more oriented toward maritime commerce and expansion across the ocean. The territories to the south were not militarily formidable. The colonial powers, Britain, the Netherlands, France, were either already defeated in 1940 or distracted by their own desperate struggles leaving Britain fighting alone against Germany. The United States, though potentially a formidable adversary, was not yet at war, and there was a chance, however slender, that a decisive blow against American naval power might convince America to negotiate rather than fight. But beyond strategic opportunity, the Nanshin-ron offered something that the Hokushin-ron did not: it offered resources of staggering abundance. The Dutch East Indies possessed oil reserves that could dwarf Japan's consumption for years. Malaya produced the world's rubber. Thailand offered agricultural bounty and geographic position. Burma's timber and agricultural products could feed Japan's growing empire. The Philippines possessed harbors, airfields, and economic output. These were not marginal additions to Japan's economy—they were transformative. Together, they would convert Japan from a resource-hungry island nation into the master of an imperial domain encompassing hundreds of millions of people and containing most of the strategic materials necessary for sustained industrial warfare. In the last episode I explained the western sanctions and embargoes that drained Japan's military of the resources they required to continue the China War. By 1941, Japan faced a civilization crisis. Japan imported roughly 90 percent of its petroleum, and the bulk of that came from the Dutch East Indies and the United States. Suddenly, the American supply was cut off entirely. Reserves would last perhaps 18 months if Japan's military and industrial consumption continued at existing rates. After that, the military machine would sputter and die. The industrial economy would collapse. Even civilian life would become impossible to sustain. Japan was facing not merely economic inconvenience but literal strangulation by the Western powers.   Yet it would be a mistake to reduce Japanese motivation to just materialism. Japanese military leaders wrapped their conquests in an ideological framework, one that many of them genuinely believed, or wanted to believe, served a higher historical purpose. The concept of the Daitoa Kyoeiken, the "Greater East Asia Co-Prosperity Sphere," posited a new regional order in which Japan would play the leading role in liberating Asian peoples from Western colonial domination and creating an Asian-centered political and economic system. This ideology drew on genuine anti-colonial sentiment. For a century, Western powers had dominated Asia, treating Asian peoples and nations as subordinate, colonized territories existing to serve Western economic interests. Japan, which had modernized and Westernized enough to avoid colonization, saw itself as the natural leader of an Asian renaissance—a civilizing force that would restore Asian dignity and independence even as it established Japanese hegemony. Of course, this was propagandistic. Japanese conquest represented a substitution of one imperial master for another, and often a harsher and more brutal one at that. But for understanding Japanese decision-making, the ideology mattered profoundly. It provided Japanese leaders with a moral narrative for conquest. It allowed them to understand themselves as liberators rather than mere conquerors. It provided a rationale for extracting resources from occupied territories and for mobilizing subject populations to support the Japanese war effort. And it resonated with anti-Western sentiment throughout Asia, making Japanese occupation seem, in some quarters, preferable to continued Western colonial rule. The slogan Hakko ichiu—"eight corners under one roof", captured this ideological vision: a unified Asia and eventually world under Japanese guidance. Whether Japanese leaders truly believed this vision or cynically deployed it as propaganda, it shaped how they understood their actions and justified them to their subjects. Now I know this is a podcast dedicated to the century of humiliation, ie: China's experience. But I thought it was necessary just to have one episode explain what Dan Carlin titled "a supernova in the east" and I have titled an implosion in the east. I won't go into depth into the campaigns as some of them have a lot of Chinese involvement and we will be covering them in depth, but rather I will explain the rationale for Japan's numerous invasions following the surprise attack on Pearl Harbor.   Japan's assault on Malaya began within hours of the Pearl Harbor attack, indeed, Japanese troops were already landing on the Kota Bharu beachhead on the Malaysian peninsula before dawn on December 8, 1941 local time. Malaya was one of the world's largest rubber producers, and Singapore, at the tip of the peninsula, was the linchpin of British naval power in the Far East.The Japanese interest in Malaya was straightforward but crucial: rubber. The Japanese military consumed vast quantities of rubber for tires, gaskets, hoses, and countless other applications. American and Dutch rubber supplies were now cut off by embargo. Malaya's rubber plantations represented perhaps the world's richest reservoir of this strategic material. Beyond rubber, Malaya and the surrounding region were major tin producers—essential for alloys and manufacturing. For Japan to conduct prolonged warfare, Malaya was not a luxury target; it was a necessity. Singapore represented something different: a symbol of Western power in Asia and a strategic chokepoint. As the major British naval base in the region, Singapore served as the anchor of British imperial authority across the South China Sea. By seizing Singapore, Japan would not only capture crucial resources and port facilities but would also deliver a psychological blow to the entire edifice of Western dominance in Asia. The fortress city that the British considered nearly impregnable fell within seventy days, a stunning demonstration of Japanese military capability and the vulnerability of overextended Western empires. If Malaya was critical for rubber, the Dutch East Indies was essential for oil. The region, comprising present-day Indonesia, was the world's third-largest oil producer and had reserves that could sustain Japanese military operations for years. This was the jewel of the resource-conquest strategy. Japanese planners had long eyed the East Indies, but direct conquest had seemed risky while Britain and America remained neutral or opposed. With both now at war, the window of opportunity had opened. Japan needed the oil so desperately that when the Dutch East Indies Petroleum Company initially agreed to some Japanese oil purchases before the war, Tokyo was already planning its takeover. The conquest of the Dutch East Indies would provide not just oil but also tin, nickel, bauxite, and other materials essential to an industrial war machine. The islands would also provide air and naval bases from which Japan could defend its new empire and potentially threaten Australia. The Japanese invasion of the Dutch East Indies, which began in late December 1941 and accelerated through January and February 1942, was methodical and comprehensive. Various island groups were targeted systematically: Java, Borneo, Celebes, and the Moluccas. Dutch military forces, though brave, were overwhelmed. By March 1942, Japan had secured the entire archipelago,a stunning logistical and military achievement that delivered vast resources into Japanese hands. Thailand presented a fundamentally different case from Japan's other targets. Rather than conquest, Japan pursued alliance with military strongman Plaek Phibunsongkhram, who had seized power in a 1938 coup as a nationalist ideologue determined to reassert Thai sovereignty and recover territory lost to French colonialism in the nineteenth century. Thailand was the last independent state in mainland Southeast Asia, hemmed in by British-controlled Burma and Malaya to the west, and French Indochina to the east. For a century, Thailand had survived by playing European imperial powers against each other. But by the late 1930s, this strategy was becoming obsolete. Europe was distracted by Hitler's Germany. Colonial powers were weakening. Japanese power was visibly ascending. Phibunsongkhram recognized both danger and opportunity. He could resist Japan and invite invasion, or he could ally with Japan and profit from rising Asian power. Japanese diplomats approached Thailand with sophistication: they offered military alliance and support for Thai territorial expansion at French expense. This addressed Thailand's deepest national wound, the humiliation of nineteenth-century territorial losses to France. The Franco-Thai War of 1940-1941 became transformative. With Japan providing military support, advisors, tanks, aircraft, Thai forces defeated the French for the first time in history. By May 1941, Thailand had recovered 54,000 square kilometers of Cambodian territory and portions of Laos. For Phibunsongkhram, this was extraordinary: he had achieved what Thai leaders could not in a century, reclaiming territory from a Western imperial power. Domestically, his position was dramatically strengthened. The parallel to China's century of humiliation—the foundation of your podcast is striking: Thailand too was reversing colonial diminishment through association with rising Asian power. The Thai-Japanese relationship was unique. Unlike the Philippines, Malaya, or the Dutch East Indies, Thailand would retain nominal independence. Phibunsongkhram remained in power. Japanese occupation was light. Thai forces maintained their own command structure. Most importantly, Thailand's territorial gains from the Franco-Thai War were recognized and secured. Japan valued Thai cooperation more than conquest. Burma, controlled by the British, was the next target in Japan's southwestward advance. Japanese planners had multiple motivations for invading Burma. First, it was strategically positioned on India's eastern frontier, and Japan harbored ambitions of eventually striking toward India and linking up with Germany in the Middle East or at least destabilizing the British position in South Asia. Second, Burma was a significant producer of timber and agricultural products. Third, and perhaps most importantly, the invasion of Burma was meant to cut the Burma Road, the crucial supply line that allowed American aid to reach Nationalist China. The invasion of Burma began in late 1941 and accelerated through early 1942.  The invasion of the Philippines, which began on December 10, 1941, just days after Pearl Harbor, served multiple strategic purposes. Like the assault on Pearl Harbor itself, it was meant to neutralize American military power in the region, in this case, the American garrison under General Douglas MacArthur and the American colonial administration. But the Philippines were also valuable in their own right. The islands sat directly in the path of what Japan envisioned as its defensive perimeter. By controlling the Philippines, Japan would make it extraordinarily difficult for American forces to project power westward into Southeast Asia. The territory would provide naval and air bases critical to defending Japan's new empire. Additionally, the Philippines possessed some agricultural and industrial resources valuable to the war effort, and their conquest delivered a psychological victory, defeating American forces and ending American colonial rule in Asia, which appealed to anti-Western sentiment that Japan tried to cultivate. Beyond Southeast Asia and the Philippines, Japan rapidly invaded Guam and Wake island to extend Japan's defensive perimeter further into the Pacific and eliminate American air and naval bases that could threaten Japanese operations. Guam, seized on December 10, 1941, fell within two days, the American garrison was small and the island's strategic value lay primarily in denying the United States a forward staging ground for any counteroffensive. Wake Island, attacked the same day and finally captured on December 23 after a brief but heroic American defense, served similar purposes: cutting off American reconnaissance and interdicting potential supply lines to the Philippines.  Now I believe that's enough of the implosion in the east, let's get back to the situation in China. After Chiang Kai-shek sent his letter of support to President Franklin D. Roosevelt, pledging Chinese commitment to what he termed a new "common battle." he did something most revealing about his mood towards the global war. He played "Ave Maria" on his gramophone, celebrating with an almost spiritual gratitude the implications of what had just transpired in the American Pacific. This moment crystallized the profound difference Pearl Harbor would mean to different members of the emerging Allied coalition. For the United States, the attack was pure shock, a violation of the sanctity of American soil and the complacency of American isolationism. For Britain, it was like the pricking of a large, painful blister—painful but perhaps not entirely unexpected given Japan's regional ambitions. But for China, the relief that surged through the government and the consciousness of the Chinese people surpassed even Britain's response. For four long years, China had fought Japan almost alone, watching as Western nations remained neutral or limited their commitment to rhetorical support and modest material assistance. Now, suddenly, the trajectory of the entire conflict had shifted with breathtaking speed. Chiang's emotional state at this moment could scarcely be contained, and those close to him understood that beneath his carefully maintained Confucian composure burned an intoxicating sensation of vindication. These Western powers who had been so impatient with Chinese strategy, who had mocked the retreats of the Nationalist Army and spoken scornfully of Japanese capabilities, were now themselves in headlong retreat from those very islanders. In Hong Kong, Singapore, and Manila, British and American forces would be fighting desperately for their lives against the Japanese military that China had been contending with for years. Chiang could not have failed to perceive the irony: the Japanese had conquered vast stretches of China through relentless campaigns, yet Westerners had dismissed Chinese resistance as inadequate. Now the Japanese were proving that they posed a formidable challenge to Western military power as well. There was a bitter satisfaction in this vindication, even as Chiang understood that the strategic implications of American entry far outweighed any emotional satisfaction. What was pragmatic and strategically clear to Chiang, however, was far more important than any emotional satisfaction. The United States was now at war, and it was on China's side. This represented the transformation for which Chiang had labored for years, bringing the full weight of American industrial capacity and military might to bear against the Japanese enemy. The diplomatic foundations for this alliance had already been laid in the months preceding Pearl Harbor. Beginning in the spring of 1941, the United States had begun to commit significant resources to supporting China. In April 1941, following the conclusion of the Soviet-Japanese neutrality agreement, which had devastated Chinese morale by suggesting that Japan might attack the Soviet Union rather than move southward, the Roosevelt administration had determined to provide $45 million worth of militarily useful commodities to China as an immediate gesture of support. Then, on May 6, 1941, President Roosevelt had made a more formal commitment by announcing that the munitions provisions of the Lend-Lease Act applied to China, declaring a phrase that captured the strategic logic of American assistance: "defending China is the key to defending America." This declaration represented a significant shift in American policy, elevating China from a regional concern to a central element of American grand strategy in Asia. Subsequently, in July 1941, Roosevelt had sent Owen Lattimore to China to serve as political adviser to the Chinese government, a position that signaled deepening American engagement with Chinese affairs. In August, the administration appointed John Magruder as military attaché and head of the American Military Mission to China (AMMISCA), with the primary responsibility of overseeing the delivery of Lend-Lease material to the Chinese armed forces. On the diplomatic front, Chiang moved with remarkable alacrity. He had already severed relations with Germany on July 2, 1941, the very day after Hitler had formally recognized the Wang Jingwei puppet government in an attempt to appease Japan and encourage it to finally implement the Southern Advance. Now, on December 8, 1941, just one day after the Pearl Harbor attack, Chiang took the decisive step of formally declaring war against the Axis powers, Germany, Italy, and Japan. This declaration transformed China's position from a beleaguered nation fighting a war of survival into a formal member of the Allied coalition. Chiang had seized the opportunity that Pearl Harbor presented to ally China with a genuinely strong power against Japan, a gambit that fundamentally altered the diplomatic weight and international legitimacy of both the Chinese government and the Chinese cause. From a strategic perspective, the Japanese had committed what Chiang and others immediately recognized as a catastrophic blunder. On the operational level, Pearl Harbor was indeed a devastating tactical success, the American Pacific Fleet was crippled, and Japanese forces now enjoyed temporary naval superiority throughout much of the Pacific and Southeast Asia. Yet strategically, Pearl Harbor represented a failure of epic proportions, a miscalculation rooted in a fundamental misunderstanding of the intangibles of warfare: what motivated the Chinese people and what motivated the Americans. The Chinese had understood, through four years of brutal conflict, that warfare was about more than territorial conquest and resource acquisition. It was about will, about endurance, about the capacity to absorb punishment and continue fighting. The Japanese had learned this lesson imperfectly in China, where despite overwhelming military advantages they had been unable to force a decisive conclusion or compel Chinese surrender. The Americans would teach the Japanese this lesson even more emphatically. The attack on American sailors in Hawaii instantly galvanized the American population to prosecute an unlimited war, with Tokyo itself as the ultimate destination of American counterattack. While Americans would remember the "date that will live in infamy" primarily because of the assault on Pearl Harbor itself, the strategic consequence was that Japanese actions in Hawaii had introduced numerous new adversaries into the Pacific conflict: not only the United States, but also Britain, Australia, New Zealand, and the Netherlands. These additions transformed what had been, from the Japanese perspective, a regional conflict with manageable parameters into a global war that Japan could not possibly win through any conceivable means. What made this particularly disastrous for Japan was the context in which the new theater had been opened. Japan was already deeply mired in a quagmire in China—a "malignant quagmire," as one observer would later characterize it, that had consumed vast resources, inflicted enormous casualties, and failed to produce decisive victory. In military strategy, it is sometimes wise to open a new theater in order to attack an enemy from an additional and unexpected direction, thereby dispersing their forces and creating new challenges for them to manage. But opening a new theater that introduces an entirely new, powerful adversary, and doing so when one is already overextended in an existing theater is a prescription for strategic catastrophe. This was precisely what Japan had done at Pearl Harbor. Chiang Kai-shek understood the magnitude of Japan's miscalculation with crystalline clarity. He understood that whatever the military complexities that lay ahead, whatever the challenges of coordinating with Western allies, and whatever the limitations of Western military assistance to China might be, the fundamental equation had changed. The United States would ultimately defeat Japan. The Chinese did not need to defeat Japan by themselves; they merely needed to survive long enough for American industrial and military capacity to grind the Japanese military into defeat. In the immediate aftermath of Pearl Harbor, Chinese and American officials moved swiftly to formalize the alliance and establish the mechanisms of wartime cooperation. Roosevelt asked Chiang Kai-shek to serve as commander in chief of the Allied forces in the China theater, a designation that recognized China's central role in the Pacific War and elevated Chiang's international standing to something he had long sought: a position as an equal partner in the Allied coalition, a seat at the "top table of global decision-making" alongside Roosevelt, Churchill, and Stalin. To support this expanded role and to ensure effective coordination of the military effort, Roosevelt dispatched Lieutenant General Joseph W. Stilwell to China. Stilwell was not chosen randomly; he brought fifteen years of experience in China, a deep familiarity with the country, its military, and its complexities that few American officers possessed. Stilwell was appointed to serve simultaneously as the U.S. government's military representative in China, as chief of staff of the China Theater, and as commander in chief of the American forces in the China-Burma-India (CBI) theater. This appointment established the framework for joint Chinese-American military cooperation and represented an American commitment to the Asian theater that, while never receiving the resources devoted to the European theater, nonetheless signified recognition of China's strategic importance. Trust me, going forward we will be having a lot of time dedicated to the hilarious bromance / bro hatred of Vinegar Joe and Peanut.  Yet the formation of an alliance and the establishment of command structures was easier than the practical implementation of military cooperation. The fundamental challenge that would plague Chinese-American relations throughout the war emerged almost immediately: the problem of delivering military assistance to China. Before Pearl Harbor, the United States and China had reached agreement on three major points regarding military assistance. First, the United States would provide training and technical support to assist China in establishing a modern air force. Second, the United States would provide training and equipment for a ground army consisting of thirty divisions. Third, the United States would assist China in constructing railways and highways from Yunnan to Burma, along with the provision of rolling stock and vehicles to support these new transportation routes. These were ambitious plans, reflecting the extent of Chinese need and American willingness to support the Chinese war effort. However, the outbreak of the Pacific War threw American plans into disarray. The fundamental strategic doctrine guiding American policy was the "Europe first" strategy, which meant that the European theater and the defeat of Nazi Germany received priority over the Pacific theater. Additionally, China's geography made it extraordinarily difficult to supply. China could only be reached through supply lines of extraordinary length and complexity, either through the port of Rangoon in Burma and then overland via the treacherous Yunnan-Burma Road, or through the port of Hong Kong, which immediately fell into Japanese hands after Pearl Harbor. The first Sino-American loan agreement had specified that the United States would deliver commodities worth $45 million to China in 1941. However, shipping shortages meant that only $26 million worth of commodities actually left the United States. These commodities were shipped to the transit port of Rangoon, where a massive traffic jam developed as supplies accumulated faster than they could be distributed onward to China. Along the Yunnan-Burma Road, that "much-contested life line" as it came to be known, conditions were chaotic. The road had always been a source of trouble: it was long, extraordinarily difficult to keep in repair, fantastically dangerous to travel, and too narrow to permit much volume of traffic at any one time. Due to mismanagement and pilfering, the commodities that were shipped out of Burma suffered heavy losses in transit, and only one-third of them eventually arrived in Chongqing. Yet the United States had already established one valuable asset in China that could be deployed relatively quickly: an air force nucleus. Just before Pearl Harbor, a group of American aviators had been formally organized in Chongqing who worked on volunteer status for China under the command of Colonel Claire Chennault, an American aviation officer who served as instructor at the Chinese Air Force Cadet School. Some of these men had been flying in China since the Kuomintang first began purchasing American aircraft, having come to demonstrate the aircraft and remaining to pilot and teach. Others had hurried to China after being released from their volunteer service in Spain, where they had gained combat experience during the Spanish Civil War. It was a familiar joke that pilots from both sides of the Spanish conflict were likely to meet and work side by side in China, but political convictions proved immaterial to these professional aviators, they got on well enough with each other, mercenaries of the twentieth century united by their expertise and their willingness to fight. When American traffic on the Burma Road swelled in volume and became chaotic, with cargo lost to pilfering and trucks breaking down from mishandling, the air freight service into Chongqing became increasingly vital to maintaining Chinese military capabilities. The backbone of this organization was American, and it had been in operation for months before the Japanese attack. Halfway down the Burma Road, over the border in Burma, was a plane factory backed by American and Chinese capital, providing some degree of repair and maintenance capacity for the aircraft operating out of China. Recognizing the strategic value of these experienced aviators and the need to formalize and expand their operations, American and Chinese officials moved quickly to incorporate this volunteer group, formally known as the American Volunteer Group or "Flying Tigers," into the U.S. Army Air Force. This transformation of volunteer aviators into official American military personnel represented a commitment to providing air support to Chinese operations, recognizing that air power could compensate to some degree for Chinese numerical disadvantages in ground combat. In Chongqing, it was clear that among the United Nations fighting Japan, America was the only one taking China seriously, the only one prepared to invest significant resources in Chinese military capabilities and the Chinese war effort. Yet Pearl Harbor brought consequences that extended far beyond the strategic and diplomatic spheres. For Western civilians living in China,missionaries, teachers, doctors, businessmen, and journalists, the attack represented a catastrophic change in their status and their fate. Until December 8, 1941, Westerners residing in China had maintained a curious protected status as foreign neutrals, even in areas nominally controlled by the Japanese. This status had provided them with a measure of distance from, and protection against, the grinding reality of the war that had devastated Chinese populations. For a century, Americans had been part of an imperial presence in China, sometimes benevolent, sometimes violent, but always ultimately under Western control. That world came to an abrupt end on December 8, 1941. All across eastern China, Americans and Britons were rounded up and interned. The International Settlement of Shanghai—that remarkable oasis of neutrality that had persisted in the midst of a war-torn city—was now reunified under Japanese control. Thousands of foreigners with Allied nationality were sent to holding camps scattered throughout occupied China. Some, like the eleven-year-old British boy Jim Ballard, would remain imprisoned for the remainder of the war, enduring hunger, cold, and disease in camps like Longhua, which housed approximately 2,000 detainees. Forty years later, as the novelist J. G. Ballard, he would memorialized this experience in his semi-autobiographical novel Empire of the Sun. For missionaries like Velva Brown, the evacuation process was degrading and final. The missionary staff were permitted to pack no more than three suitcases with their belongings. As they prepared to leave, Japanese and Taiwanese "sightseeing" parties arrived to decide which houses they might want to occupy. The journey home aboard crowded Japanese ships offered no concessions to status or dignity; ambassadors, consuls, merchants, and missionaries alike were given "bed-sized strips of Chinese matting which we spread side by side on the iron floor of the hold," as Brown recorded. The humiliation was compounded by the finality of it all. For many, their decades-long presence in China was ending not in orderly retreat but in hasty evacuation, leaving behind "servants, many of whom had been with us for fifteen or twenty years." Despite these immediate human tragedies, the strategic transformation that Pearl Harbor wrought for China was undeniable. Chiang Kai-shek now embarked on an entirely new sort of life, heavily involved with the leaders and generals of the Western powers. He held diplomatic discussions with the leaders of the United Nations and military planning sessions with Western generals. In these unfamiliar circumstances, he did his best to live up to the Confucian ideal of the gentleman, seldom permitting the mask to slip—though the pressure of these new responsibilities and the intoxicating combination of vindication and anxiety would occasionally prove too much even for his considerable self-control. Within weeks of Pearl Harbor, Chiang demonstrated the value he could bring to the new alliance. He visited India and spoke with the leaders of the Indian independence struggle as an ally and friend, as a fellow non-European speaking to others seeking to escape from colonialism and imperial domination. He joined the Allies in their first joint campaign, not in China but in the jungles of neighboring Burma, committing Chinese forces to operations outside China's borders in support of the broader Allied military strategy. Yet the price that Chiang would pay for China's belated entry into the global alliance against the Axis powers would prove to be a heavy one. Chiang desperately needed his new American and British partners, but accepting this alliance would unleash forces within Chinese society that would threaten the very basis of his political control. The complexities of this bargain would become most visible in the four-year struggle between Chiang and General Joseph Warren Stilwell, the American officer who would become simultaneously his chief of staff and the administrator of American military assistance to China. This relationship, shaped by mutual suspicion, different strategic visions, and incompatible political agendas, would define Chinese-American military cooperation during the Pacific War and would have profound implications extending far beyond the battlefields of Asia. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. Pearl Harbor's shock reverberated through Asia. Japan's assault on Hawaii, combined with invasions of Burma, the Philippines, Guam, and Wake Island, inadvertently transformed regional conflict into global war. Chiang Kai-shek, vindicated after four years of isolation fighting Japan, embraced American alliance with profound relief. The U.S. committed military aid, appointed General Stilwell as chief of staff, and recognized China as a co-belligerent. For Chiang, this partnership brought diplomatic status but also internal tensions that would define the Pacific War's final chapter.

Listen to current week's news from and about the Church in Asia in a capsule of around 10 to 15 minutes. This week we look at deadly Philippine floods, Thai Catholic school security, a Hong Kong sedition ruling, Cambodian dissident arrests, Sri Lankan prison unrest, Indian church clashes, Indonesian dress-code warnings, and Seoul's World Youth Day. Tune in for the latest developments from Asia. Filed by UCA News reporters, compiled by Fabian Antony, presented by Joe Mathews, Cover photo by AFP, background score by Andre Louis, edited and produced by Binu Alex for Union of Catholic Asian News. For news in and about the Church in Asia, visit www.ucanews.comTo contribute please visit www.ucanews.com/donateOn Twitter Follow Or Connect through DM at : twitter.com/ucanewsTo view Video features please visit https://www.youtube.com/@ucanews

Judge rejected fraud claims in June A former Philipstown couple who claim they were victims of fraud is appealing a state judge's ruling upholding the foreclosure and sale of the Route 9 property where they lived and worked. An attorney for Sokhara Kim and Chakra Oeur last month filed a notice of their intent to appeal a June ruling by state Judge Gina Capone. Her decision denied the couple's attempt to regain 3154 Route 9, where they operated Nice & Neat Dry Cleaners and sold Cambodian food. The couple also rented a storefront in the building to the owner of a nail salon. Kim and Oeur, immigrants from Cambodia who also operated an art gallery at the property, were evicted on Dec. 9, 2025, ending a foreclosure process that began in August 2022 when Kim stopped making payments to MT&T Bank on a $570,000 mortgage. An MT&T subsidiary, Chesapeake Holding, paid $620,200 for the parcel at auction in May 2024. Capone rejected Kim and Oeur's main contention — that they were victims of Derek Keith Williams, who met the couple when his girlfriend, Mauny Bun, owned the nail salon. Williams, who is facing fraud and grand larceny charges, convinced Kim that he paid off the mortgage, according to court documents. Then, for the next few years, he hid the foreclosure by demanding that Kim "turn over any mail or paperwork relating to the property," said her attorney, Jacob Chen. In Capone's 31-page ruling, she said both Kim and Oeur were "wholly aware" of the foreclosure and the sale of the property well before they claimed to have learned of the eviction in November 2025. She cited appearances Kim made with Williams in Erie County Court when M&T filed a notice of default on the mortgage loan. She also said a handwritten complaint Kim filed in January 2025 against M&T with the Federal Reserve used the case number for the foreclosure. In addition, said Capone, the contention that Williams withheld mail about the foreclosure "is undermined by the fact that, according to Ms. Kim, Mr. Williams was not living at the subject premises, and present there on a day-to-day basis, until September 2023," a year after the bank initiated the proceeding. "Throughout these many proceedings, stretching across various jurisdictions and courts, one constant, according to the plaintiff, was that Ms. Kim and Mr. Williams acted in concert to prevent, hinder and interfere" with the bank's efforts to gain the property, said Capone. Williams, a self-described "sovereign citizen" who had been serving a six-month sentence in the Putnam County jail for driving an unregistered vehicle without a license, was charged in February with six felonies: four for grand larceny and two for filing a false instrument with the intent to defraud. He pleaded not guilty to the charges and is being held in the Putnam jail on $100,000 cash bail or $200,000 bond. His next appearance in Putnam County Court is scheduled for Wednesday (Aug. 19) before Judge Anthony Mole.

Matthew Campbell penned a whodunit tale about plundered Cambodian art and antiquities, the international market for stolen goods, the sometimes unwitting participation of prominent museums, and the fight to return objects to their rightful places and owners. Politics and Prose Bookstore in Washington, D.C., hosted this event. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of Compliance Champions, Delphine Forma, Head of Policy Europe and APAC at Solidus Labs, speaks with Dr. Vin Pheakdey, Deputy Director General and Chair of the FinTech Working Group at the Securities and Exchange Regulator of Cambodia.They explore how Cambodia has transformed its approach to digital assets — from restricting unlicensed crypto activity in 2018 to establishing a formal, dual-authority licensing framework under SERC and the National Bank of Cambodia. Dr. Vin walks through the architecture of Prakas 093, which classifies digital assets as financial instruments and securities, and explains what firms need to demonstrate to navigate the sandbox process and secure a full licence. He also shares the most common gaps SERC sees in applications — practical intelligence for any firm considering the Cambodian market.The conversation also explores the realities of supervising a borderless market. Dr. Vin shares why offshore unregulated platforms remain one of the biggest challenges facing regulators, why international cooperation and information sharing are indispensable, and how Cambodia is embedding market integrity into its framework through transaction monitoring, trade surveillance, RegTech, SupTech and direct supervisory access to transaction data.They also discuss Project Bakong — Cambodia's blockchain-based digital payment system with over 65% population penetration — and how its success has shaped the country's confidence and approach to broader digital asset regulation.Rounding out the episode: Cambodia's international engagement strategy including its bilateral meeting with the U.S. SEC, lessons learned for other emerging market regulators, and a preview of the joint NBC-SERC guideline on digital asset supervision currently in development.A sharp, forward-looking conversation offering a rare regulator-side view into how emerging markets are building digital asset frameworks — and why Cambodia's approach deserves more attention than it gets.

⚠️ Heads up: this episode opens with combat footage from the Tet Offensive and includes graphic descriptions of battlefield injury, a child in medical crisis, and animal experimentation. If you or someone you know is struggling, the 988 Suicide & Crisis Lifeline is available by call or text at 988.⚠️ Jeb and Blake look at the birth of NDE research: a field of study with a significant footprint in the metro-Atlanta area. Rats are bothered. Soldiers are wounded. Canadian teens are frozen. ...and we're here to talk about all of it.

In the headlines today, violence in Narathiwat is escalating and becoing deadly, then, a Cambodian migrant working is accusing police of extortion, in crime news more troublemakers are turning to disguise themselves as foreigners to commit their crimes, also, a New Zealand teen has been granted bail after an alleged theft watch at an airport, then finally in sports news there's been a major shakeup at the highest echelons of Muay Thai at One Championship.

When a 1,000-year-old Cambodian statue came up for auction at Sotheby’s in New York, it sparked off an investigation that uncovered one of the world’s most extensive art trafficking networks. On today’s Big Take Asia Podcast, host K. Oanh Ha talks to Bloomberg’s Matthew Campbell and American lawyer Bradley Gordon on how Cambodia’s looted treasures ended up scattered around the world and what it takes to bring them home. Read more: Chasing the Man Who Stole the Gods Watch, from Originals: Cambodia to Museums: We Want Our Statues Back We have a special Bloomberg subscription offer for podcast listeners at Bloomberg.com/podcastoffer. Hosted by K. Oanh Ha; Produced by Naomi Ng; Reported by Matthew Campbell; Edited by Aaron Edwards. Fact-checking by Victor Swezey and Yang Yang; Engineering by Taka Yasuzawa and Emma Munger. Senior Producer: Naomi Shavin; Deputy Executive Producer: Julia Weaver. Executive Producer: Nicole Beemsterboer. Photo by Agnes Dherbeys/The New York Times/ReduxSee omnystudio.com/listener for privacy information.

Send us a Comment, Question, or MessageSupport the showhttp://www.mmtydpodcast.com

On June 10, the Metropolitan Museum of Art in New York returned two pieces of artwork to Cambodia: an Angkor statue and a sandstone lintel. It's the latest repatriation effort by the U.S.'s premier art museum, and the third time the Met has had to give up Cambodian artifacts specifically. Matthew Campbell's The Man Who Stole The Gods: A True Story of War, Obsession, and a Global Art Conspiracy (Penguin, 2026) dives into the story of the Cambodian antiquities trade, from looted temples in the Cambodian forests, through dealers in Bangkok like Douglas Latchford, and then into museums and billionaire homes in the West. And he also digs into how this trade fell apart: How the U.S. Department of Justice and activists in Cambodia pressured dealers and museums like the Met to give this art back. Matthew is an award-winning reporter for Bloomberg Businessweek. His previous book, Dead in the Water—co-authored with Kit Chellel—was selected as a Book of the Year by The Economist, the Financial Times, and The Times. Matt has reported from more than twenty-five countries on crime, corruption, terrorism, economics, and the environment. His work has earned some of journalism's highest honors, including awards from the Gerald Loeb Foundation, the Overseas Press Club, the National Press Club, SOPA, and SABEW for both feature and investigative reporting You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Man Who Stole the Gods. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

On June 10, the Metropolitan Museum of Art in New York returned two pieces of artwork to Cambodia: an Angkor statue and a sandstone lintel. It's the latest repatriation effort by the U.S.'s premier art museum, and the third time the Met has had to give up Cambodian artifacts specifically. Matthew Campbell's The Man Who Stole The Gods: A True Story of War, Obsession, and a Global Art Conspiracy (Penguin, 2026) dives into the story of the Cambodian antiquities trade, from looted temples in the Cambodian forests, through dealers in Bangkok like Douglas Latchford, and then into museums and billionaire homes in the West. And he also digs into how this trade fell apart: How the U.S. Department of Justice and activists in Cambodia pressured dealers and museums like the Met to give this art back. Matthew is an award-winning reporter for Bloomberg Businessweek. His previous book, Dead in the Water—co-authored with Kit Chellel—was selected as a Book of the Year by The Economist, the Financial Times, and The Times. Matt has reported from more than twenty-five countries on crime, corruption, terrorism, economics, and the environment. His work has earned some of journalism's highest honors, including awards from the Gerald Loeb Foundation, the Overseas Press Club, the National Press Club, SOPA, and SABEW for both feature and investigative reporting You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Man Who Stole the Gods. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

On June 10, the Metropolitan Museum of Art in New York returned two pieces of artwork to Cambodia: an Angkor statue and a sandstone lintel. It's the latest repatriation effort by the U.S.'s premier art museum, and the third time the Met has had to give up Cambodian artifacts specifically. Matthew Campbell's The Man Who Stole The Gods: A True Story of War, Obsession, and a Global Art Conspiracy (Penguin, 2026) dives into the story of the Cambodian antiquities trade, from looted temples in the Cambodian forests, through dealers in Bangkok like Douglas Latchford, and then into museums and billionaire homes in the West. And he also digs into how this trade fell apart: How the U.S. Department of Justice and activists in Cambodia pressured dealers and museums like the Met to give this art back. Matthew is an award-winning reporter for Bloomberg Businessweek. His previous book, Dead in the Water—co-authored with Kit Chellel—was selected as a Book of the Year by The Economist, the Financial Times, and The Times. Matt has reported from more than twenty-five countries on crime, corruption, terrorism, economics, and the environment. His work has earned some of journalism's highest honors, including awards from the Gerald Loeb Foundation, the Overseas Press Club, the National Press Club, SOPA, and SABEW for both feature and investigative reporting You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Man Who Stole the Gods. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art

On June 10, the Metropolitan Museum of Art in New York returned two pieces of artwork to Cambodia: an Angkor statue and a sandstone lintel. It's the latest repatriation effort by the U.S.'s premier art museum, and the third time the Met has had to give up Cambodian artifacts specifically. Matthew Campbell's The Man Who Stole The Gods: A True Story of War, Obsession, and a Global Art Conspiracy (Penguin, 2026) dives into the story of the Cambodian antiquities trade, from looted temples in the Cambodian forests, through dealers in Bangkok like Douglas Latchford, and then into museums and billionaire homes in the West. And he also digs into how this trade fell apart: How the U.S. Department of Justice and activists in Cambodia pressured dealers and museums like the Met to give this art back. Matthew is an award-winning reporter for Bloomberg Businessweek. His previous book, Dead in the Water—co-authored with Kit Chellel—was selected as a Book of the Year by The Economist, the Financial Times, and The Times. Matt has reported from more than twenty-five countries on crime, corruption, terrorism, economics, and the environment. His work has earned some of journalism's highest honors, including awards from the Gerald Loeb Foundation, the Overseas Press Club, the National Press Club, SOPA, and SABEW for both feature and investigative reporting You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Man Who Stole the Gods. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/asian-review

On June 10, the Metropolitan Museum of Art in New York returned two pieces of artwork to Cambodia: an Angkor statue and a sandstone lintel. It's the latest repatriation effort by the U.S.'s premier art museum, and the third time the Met has had to give up Cambodian artifacts specifically. Matthew Campbell's The Man Who Stole The Gods: A True Story of War, Obsession, and a Global Art Conspiracy (Penguin, 2026) dives into the story of the Cambodian antiquities trade, from looted temples in the Cambodian forests, through dealers in Bangkok like Douglas Latchford, and then into museums and billionaire homes in the West. And he also digs into how this trade fell apart: How the U.S. Department of Justice and activists in Cambodia pressured dealers and museums like the Met to give this art back. Matthew is an award-winning reporter for Bloomberg Businessweek. His previous book, Dead in the Water—co-authored with Kit Chellel—was selected as a Book of the Year by The Economist, the Financial Times, and The Times. Matt has reported from more than twenty-five countries on crime, corruption, terrorism, economics, and the environment. His work has earned some of journalism's highest honors, including awards from the Gerald Loeb Foundation, the Overseas Press Club, the National Press Club, SOPA, and SABEW for both feature and investigative reporting You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of The Man Who Stole the Gods. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices

The US has once again imposed a naval blockade in the Strait of Hormuz, designed to prevent any ships from leaving or entering Iranian ports. Also, following two powerful earthquakes that devastated Venezuela's Caribbean coast, anger is growing in some of the hardest-hit communities over unsafe public housing. And, a look at how India's caste system persists even in diaspora communities across the globe. Plus, a conversation with Cambodian singer Chhom Nimol on how she developed her unique voice. Learn about your ad choices: dovetail.prx.org/ad-choices

Live July 12, 2026(The Yaron & Nikos Dialogues, Episode 7)Egalitarianism, Khmer Rouge & the Killing Fields of Cambodia | Yaron & Nikos DialoguesWhat Happens When Equality Becomes an Absolute? The Deadly Lessons of Pol Pot's CambodiaCould the pursuit of equality become one of history's deadliest ideas?The Khmer Rouge didn't simply commit mass murder—they attempted to erase individuality itself. Under Pol Pot, Cambodia became history's most radical experiment in egalitarianism, where intelligence, achievement, family, love, private property, and even wearing glasses could become death sentences.In this episode, Yaron Brook and Nikos Sotirakopoulos examine the philosophical roots behind one of the twentieth century's greatest atrocities. They explore how egalitarian ideals became totalitarian terror, why many Western intellectuals excused the regime, and what Cambodia still teaches us about collectivism, freedom, and human nature.The discussion also includes updates on the Yaron Brook documentary project, film recommendations, and the return of the show's music segment.Watch the full episode: https://youtube.com/live/ESzykH4naC8More from Nikos Sotirakopoulos: https://www.nikos.org/Support Nikos: https://www.youtube.com/@nikos_1717Main Topics00:00 Introduction, World Cup & documentary update10:26 Why Cambodia matters12:21 Cambodian genocide overview16:03 French colonialism & Pol Pot's influences22:18 Rise of the communist movement25:10 Vietnam War & revolutionary momentum29:04 Origins of the Khmer Rouge30:12 Mao's influence33:19 U.S. bombing & communist recruitment38:01 Radical egalitarianism becomes terror45:02 Emptying Phnom Penh49:34 S-21 prison & ideological purges54:00 Love and family under communism59:31 Starvation, terror & Vietnam's invasion1:04:28 Fate of Khmer Rouge leaders1:07:18 Western intellectuals and Cambodia1:12:31 Film recommendations1:13:51 Justice after the Khmer Rouge1:13:59 Music Review: R.E.M. – Stand1:23:20 Next Dialogue: Ronald Reagan & Ayn RandLive Audience Q&A1:18:50 Simple Minds – Don't You Forget About Me1:26:27 Brad Pitt on Atlas Shrugged & The Fountainhead1:31:23 Could Western egalitarianism lead to another Cambodia?1:34:22 China's support for the Khmer Rouge1:36:12 Germany, Argentina & defeating bad ideas1:39:39 Is cynicism rational today?1:43:21 Christian New Right vs. Democratic Socialists1:45:00 Why does collectivism demand self-sacrifice?1:48:13 The cost of anti-profit morality1:51:05 Connor McGregor—an egoist?1:54:42 Did Pol Pot use starvation as a purge?1:58:56 Was Vietnam heroic for ending the Khmer Rouge?2:00:19 Richard Wolff revisited2:02:51 Does France owe Cambodia an apology?2:04:42 World Cup red card controversy2:05:53 Did communist leaders think Pol Pot went too far?2:08:00 Why Vietnam embraces capitalism today2:09:25 Did Ayn Rand comment on Pol Pot?2:11:43 Resistance inside Cambodia2:15:35 Why didn't Mao invade Hong Kong?2:16:38 Cambodia reading recommendations2:21:18 London's Muslim neighborhoods & the documentary2:23:55 John Galt's real message2:26:56 Ayn Rand on censorship2:33:49 Why communist Poland & Cuba tolerated Christianity2:34:33 Did Tito prove socialism works?2:37:21 Lisbon event with Nikos?2:39:53 Is colonialism part of Western civilization?

警視庁本部、東京都千代田区カンボジアにある子会社の登記手続きを円滑に進めるため、現地政府職員に賄賂を渡したとして、警視庁捜査２課は７日までに、不正競争防止法違反容疑で、建設業「フジパスク」役員ら男３人と、法人としての同社を書類送検した。 Tokyo police last month sent to prosecutors papers on Fujipassc Co. and three men linked to the Japanese construction company for allegedly bribing a Cambodian government employee.

Geoffrey Wawro, guest author, explains that in 1970, Nixon ordered an incursion into Cambodia to destroy NVA supply dumps and the Ho Chi Minh Trail extensions. While US forces captured significant materiel, the NVA simply withdrew deeper into the interior and rebuilt their supply lines shortly after the Americans left. This widening of the war triggered unprecedented domestic protests, most notably at Kent State, where National Guard troops killed four students. Despite the outcry, Nixon found support among the "Silent Majority" and working-class "hard hats" who loathed the anti-war movement. The Cambodian operation exemplified the mismatch between the US desire for a quick victory and the NVA's strategic patience. Ultimately, the incursion failed to cut the trail permanently as the NVA adapted by establishing new routes through Laos to compensate for the losses. The Vietnam War: A Military History (6)

In the headlines today, an incredibly tragic story of an 11-year-old boy slamming a pickup truck into a group of monks leaves 8 dead, then we also have some horrifying stories involving some pyromaniac attacks, also, heroin smuggling arrests have had such a negative affect on Thailand's reputation that the Prime Minister is stepping in to address it, down in Pattaya, hotels are continuing to struggle as tourism numbers refuse to climb, but finally we'll have a palate cleanser after all of that as Thailand has announced 35 destinations for visa-free travel for Thai citizens.

https://rhr.tv/stream Bitcoin Crowdfunding for Venezuela Earthquake Relief Supplies https://x.com/pakovm/status/2070254848814288935 Strike Now Authorized Under MiCA Across All 27 EU Countries https://x.com/jackmallers/status/2072353197650518196 Bark Wallet Solves Offchain State Backups with Encrypted Snapshots https://x.com/notgrubles/status/2072386304642286029 Blink Wallet Introduces Non-Custodial Accounts https://blink.sv/blog/non-custodial-accounts-in-blink-wallet Calvin Kim Receives OpenSats Long-Term Support Grant https://opensats.org/blog/calvin-kim-receives-lts-grant OpenSats Developer Spotlight: Egge (Coco) https://opensats.org/blog/developer-spotlight-egge-coco OpenSats Developer Spotlight: Rajarshi Maitra https://opensats.org/blog/developer-spotlight-rajarshi-maitra OpenSats Grant Map https://opensats.org/map BitGo CEO Announces ~15% Workforce Reduction for Strategic Focus https://x.com/mikebelshe/status/2070240967479996463 Strategy Announces Digital Credit Capital Framework https://www.strategy.com/press/strategy-announces-digital-credit-capital-framework_06-29-2026 Cambodia Launches Smart Policing Initiative in Phnom Penh Cambodia's Ministry of Interior formally launched a China-backed “Smart Police” initiative in the capital city of Phnom Penh. The new policing system will connect 487 cameras equipped with AI-powered identity and vehicle tracking and send all video feeds into a new centralized command center. To support the rollout, Chinese-backed regional security partners are providing financial and technical support for the project and have pledged to expand the camera grid in the future. Cambodian officials say the project will protect residents and tourists. But in a country where dissent is overtly and systematically punished, these new AI-powered systems can easily double as a surveillance machine capable of identifying anyone who criticizes the ruling party. FinancialFreedomReport.org Ashigaru Terminal v1.0.0 Released: Whirlpool Coinjoin Client Built from Sparrow https://ashigaru.rs/news/release-terminal-v1-0-0/ COLDCARD 5.5.1 and 1.4.1Q Firmware: BIP-322 Proof of Reserves, WIF Store, and Secure Notes Upgrades https://blog.coinkite.com/coldcard-5.5.1-1.4.1q-release/ Wasabi Wallet v2.8.0 Release https://github.com/WalletWasabi/WalletWasabi/releases/tag/v2.8.0 Noah v0.1.3 Release https://github.com/smolcars/noah/releases/tag/v0.1.3 New Checkout Method for in Person BTCPay Stores https://x.com/MrKukks/status/2072677988026421484 Bitcoin Core secp256k1 Pull Request #1884 https://github.com/bitcoin-core/secp256k1/pull/1884 Tails 7.9.1 Release https://tails.net/news/version_7.9.1/ Open Standard Introduces Open USD https://joinopenstandard.com/blog/introducing-open-usd The Secret History of Polymarket – Part 1: DARPA, Thiel, and Prediction Market Origins https://unlimitedhangout.com/2026/06/investigative-series/the-secret-history-of-polymarket-part-1/ Claude Code Accused of Hiding China Proxy Fingerprints Inside System Prompts https://www.internationalcyberdigest.com/claude-code-accused-of-hiding-china-proxy-fingerprints-inside-system-prompts/ Foreign Influence Campaign Against American AI – Part II: Singham Ground Game https://www.btcpolicy.org/articles/foreign-influence-campaign-against-american-ai-part-ii-singham-ground-game AI Drones Rapidly Restoring Degraded Land in Brazil (MORFO) https://x.com/alex_verem/status/2072001777487196662 Home Mining Playbook: https://www.tftc.io/home-mining-energy-playbook 3:33 - Sweaty rip 6:38 - Dashboard 9:28 - Venezuela relief 14:28 - Strike EU 16:13 - Bark 18:43 - Blink 23:23 - Open USD 27:13 - OpenSats 31:03 - BitGo layoffs 32:28 - Strategy update 33:58 - HRF Story of the Week 38:43 - Boosts 44:18 - Software updates 47:58 - Secret history of Polymarket 53:18 - BPI foreign AI 59:38 - MORFO Shoutout to our sponsors: Coinkite https://coinkite.com/ Strike https://strike.me/ Stakwork https://stakwork.ai/ Salt of the Earth https://drinksote.com/rhr Follow Marty Bent: Twitter https://twitter.com/martybent Nostr https://primal.net/marty Newsletter https://tftc.io/martys-bent/ Podcast https://tftc.io/podcasts/ Follow Odell: Nostr https://primal.net/odell Newsletter https://discreetlog.com/ Podcast https://citadeldispatch.com/

In April, a U.S. Army Special Forces soldier was indicted for using classified intelligence to make bets online. It comes as online prediction markets have exploded in popularity. The war in Iran and capture of Venezuelan President Nicolas Maduro have revealed suspiciously-timed bets on when an attack might happen, even the fate of world leaders. Correspondent Jon Wertheim reports on the phenomenon of betting on war and the creation of a whole new category of insider trading. Andy Bast and Jessica Kegu are the producers. A year-long investigation by 60 MINUTES examines what might be the greatest art heist in history: the theft of thousands of sacred stone, bronze and gold artifacts from religious sites across Cambodia. Correspondent Anderson Cooper reports on Douglas Latchford, the British dealer who masterminded the looting amidst genocide, civil war and political turmoil and sold to the world's wealthiest collectors and most prestigious museums. The Cambodian government has spent more than a decade tracking it all down and wants their history and heritage brought home. This is a double-length segment. Michael H. Gavshon and Nadim Roberts are the producers.

LastPass says Klue breach affected customer information, but passwords remain secure. Attackers begin exploiting Cisco Unified CM vulnerability. CISA flags actively exploited Ubiquiti and Lantronix flaws, urges rapid patching. DifyTap flaws could expose private AI conversations across tenants. Researchers find AI plugin registry let unofficial tools masquerade as trusted software. xpl0itrs launches leak site, signaling shift toward full-service cyber extortion. Ransomware attack hits Indian auto giant Bajaj Auto. U.S. presses Meta to submit AI models for national security reviews. Alleged criminal marketplace administrator extradited to the US. U.S. expands sanctions against Cambodian scam network tied to cyber fraud operations. On today's Industry Voices segment, we are joined by Mike Masciulli, Managing Director, Migration Products and Services at Semperis, discussing RC4 and AD Migration: The Break Scenarios Hiding in Your Source Domain. And a lesson in access control. Remember to leave us a 5-star rating and review in your favorite podcast app. Miss an episode? Sign-up for our daily intelligence roundup, Daily Briefing, and you'll never miss a beat. And be sure to follow CyberWire Daily on LinkedIn. CyberWire Guest On today's Industry Voices segment, we are joined by Mike Masciulli, Managing Director, Migration Products and Services at Semperis, discussing RC4 and AD Migration: The Break Scenarios Hiding in Your Source Domain. If you enjoyed this conversation, check out the full interview here. Selected Reading Password manager maker LastPass says hackers stole customer support case data during Klue breach (TechCrunch) Klue says hackers stole credential from 2022 that led to customer data breaches (TechCrunch) Cisco Unified CM flaw CVE-2026-20230 now exploited in attacks (BleepingComputer) U.S. CISA adds Ubiquiti UniFi OS and Lantronix EDS5000 plugin flaws to its Known Exploited Vulnerabilities catalog (SecurityAffairs)  DifyTap: Zafran discovers how attackers can silently wiretap AI data across tenants on a platform powering 1M+ apps  (Zafran)  23 ClawHub Plugins Squat Official Org Scopes (Manifold Security)  Cyber Intel Brief: xpl0itrs Leak Site Launch (Dataminr)  Indian auto giant Bajaj Auto hit by ransomware incident (The Record)  U.S. Presses Meta to Agree to A.I. Reviews as Security Concerns Rise (NY Times) Algerian Man Extradited to US for Running Cybercrime Marketplaces (SecurityWeek) US adds sanctions against accused Cambodian scammers Prince Group (Reuters) Ushering in the Next Frontier of Quantum Innovation (The White House)  Meta Exposed Data Internally From Its Controversial Employee-Tracking Program (WIRED)  Share your feedback. What do you think about CyberWire Daily? Please take a few minutes to share your thoughts with us by completing our brief listener survey. Thank you for helping us continue to improve our show. Want to hear your company in the show? N2K CyberWire helps you reach the industry's most influential leaders and operators, while building visibility, authority, and connectivity across the cybersecurity community. Learn more at sponsor.thecyberwire.com. The CyberWire is a production of N2K Networks, your source for strategic workforce intelligence. © N2K Networks, Inc. Learn more about your ad choices. Visit megaphone.fm/adchoices

Is Papaya Salad, known as Som Tum, the greatest dish on earth? In this food heavy episode, we discuss Thai cuisine, with Adam suggesting that Papaya Salad is a perfect dish. Adam also shares stories of his travels around Thailand, including working on a durian farm on the Cambodian border. If you love Thai food or if you've ever wondered just how big a durian really is, don't miss the debate! We apologize in advance to fans of cheddar cheese.Support the show and access the Lost & Found section, as Alun explains the reason why he can't eat papaya, and we discuss our favourite cuisines from around the world.Patreon: https://www.patreon.com/tripologypodcastSubmit your travel stories: https://www.tripologypodcast.com/talesofatripNeed travel insurance? We recommend SafetyWing! Click here to get started: ⁠⁠⁠https://safetywing.com/?referenceID=26035801&utm_source=26035801&utm_medium=AmbassadorRequire an onward flight? Please use this fantastic flight rental service: ⁠⁠⁠https://onwardticket.com/tripologypodcast⁠⁠⁠Discord: https://discord.gg/yccRBh8fXInstagram: https://www.instagram.com/tripologypodcast/Website: https://www.tripologypodcast.comX: https://x.com/tripologypodThank you, as always, for your continued support. It means the world.

PART 2: With the Cambodian government's ongoing crackdown on the scam industry, tens of thousands of former scammers are stranded on the streets of Phnom Penh. Are they being treated as criminals or as victims themselves of a global industry designed to extract their labor? In part 2 of our series on The Sunday Story, investigative reporter Shibani Mahtani continues the story of one Ugandan scam worker as he tries to make his way home.See pcm.adswizz.com for information about our collection and use of personal data for sponsorship and to manage your podcast sponsorship preferences.NPR Privacy Policy

Who are the workers behind the global scam industry? In Cambodia, more than 200,000 scam workers have been released from fortified compounds, where many of them had been trafficked, held against their will, and forced to work for little pay. The Cambodian government's recent crackdown has enabled reporters to get a closer look at an industry responsible for defrauding Americans of at least 20 billion dollars in 2025.But how did these workers end up in Cambodia, and what was the promise that drew them there? In this two-part series for The Sunday Story, investigative reporter Shibani Mahtani dives into the previously hidden world of the global scam industry. And she follows the story of one Ugandan man, who traveled far from home for a job that was “too good to be true.” Listen to Part 2 here.See pcm.adswizz.com for information about our collection and use of personal data for sponsorship and to manage your podcast sponsorship preferences.NPR Privacy Policy

Today, I'm joined by award-winning journalist Matthew Campbell to talk about his new book, The Man Who Stole the Gods. For decades, the Bangkok-based Brit, Douglas Latchford, bought priceless Cambodian artworks that had been looted from ancient religious sites. Some of these pieces made their way to the collections of museums as august as the Metropolitan Museum of Art in New York. In The Man Who Stole the Gods, Matthew shines a light on the looters who stole this art and the international team of sleuths who helped return these works to their native country. If you'd like to support the show, please consider beocming a patron at www.patreon.com/artofcrimepodcast. 

Welcome to Season 6, Episode 24! Our guest today is Lian Cheun, the Executive Director of the impactful group Khmer Girls in Action. A 1.5 generation refugee from Cambodia, Lian grew up in the Bay Area and has spent more than two decades organizing Cambodian and Southeast Asian youth in Long Beach. Lian along with Khmer Girls in Action turn grassroots activism into real policy change, where youth leaders became part of Long Beach's participatory budgeting process, even helping decide how public funds are spent. Lian has worked with a variety of groups like the Migrant Forum in Asia, the Movement Activist Apprenticeship Program (MAAP) at the Center for Third World Organizing (CTWO), and President Obama's Advisory Commission on Asian Americans and Pacific Islanders. Khmer Girls in Action has been and continues to be a political home as well as a safe and brave space to build youth and community power in order to win racial, gender and economic justice… and, they're led by Southeast Asian women and youth! From refugee camp to prestigious award winner Lian has had a remarkable journey. To learn more about their work, volunteer, or support them, you can visit their website kgalb.org, donate by clicking on the donate link, or follow them on instagram @investinyouthlb. If you like what we do, please share, follow, and like us in your podcast directory of choice or on Instagram @AAHistory101. For previous episodes and resources, please visit our site at https://asianamericanhistory101.libsyn.com or our links at http://castpie.com/AAHistory101. If you have any questions, comments or suggestions, email us at info@aahistory101.com.

Bitcoin just cratered to a six week low below $73,000 as fresh U.S. airstrikes on Iran reignited Strait of Hormuz war fears, triggering $897 million in long liquidations and the second largest daily IBIT outflow on record at $528 million. The pain is everywhere right now. Fund manager Michael Kramer is warning a $150 billion Treasury liquidity drain over the next week could send BTC much lower, while CME finally killed the famous weekend gap by launching 24/7 futures trading. Meanwhile, Iran is calling negotiations a strategic deadlock, the CFTC made a stunning admission that the Gemini case never should have been filed, the FBI just seized a record $8 billion in Bitcoin from a Cambodian scam compound, and Paxos became the first blockchain native firm approved by the SEC to clear and settle U.S. securities on chain. Plus a single enterprise client racked up a $500 million Claude bill in 30 days with no usage limits. We are breaking down whether Bitcoin defends $72K or rolls over to new lows, what the Hormuz escalation means for risk assets, and why this could be the most consequential 24 hours of the entire cycle. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Khmer Rouge almost rid the world of Cambodian rock, but it lives on in the band Dengue Fever. Founded by two American brothers and powered by the voice of Khmer American immigrant Chhom Nimol, Dengue Fever performs songs influenced by the musicians who are mostly gone. Go see Dengue Fever live in San Francisco on June 20, 2026, at the Chapel. Find more tour stops at https://denguefevermusic.com  or at their Instagram @denguefevermusic   Dengue Fever songs played in this episode: "A Thousand Tears of A Trantula" (Escape from Dragon House) "Tiger Phone Card" (Venus on Earth) "Sni Bong" (Escape from Dragon House) "Family Business" (Cannibal Courtship) Check out our website www.infatuasian.com and write to us at: ⁠infatuasianpodcast@gmail.com⁠, and please follow us on social media @infatuasianpodcast  Cover Art and Logo designed by Justin Chuan @w.a.h.w (We Are Half the World) #asianpodcast #asianamerican #infatuasian #representationmatters  

Thailand is rocked by a viral Facebook sex livestream scandal under police investigation, an intoxicated monk is defrocked after causing chaos in Udon Thani, and a deadly train and bus collision leaves eight dead and raises serious safety concerns. Meanwhile, China pushes forward with plans for a year-long space mission ahead of a 2030 moon landing, an Indian man is arrested on Koh Pha Ngan over alarming gun videos, and a Cambodian fortune teller is detained for fraud and sexual assault linked to fake spiritual rituals. Here's everything you need to know.

Mike talks with filmmaker Kimi Takesue, whose work — spanning documentary, fiction, and experimental forms — is now collected on the Criterion Channel. Takesue grew up shuttling between Honolulu and Massachusetts, and that cross-cultural, biracial upbringing informs every frame she has made, from early shorts rooted in identity politics to acclaimed features documenting cross-cultural encounters in Uganda, Laos, and Hawaiʻi.Her films, including Where Are You Taking Me?, 95 and 6 to Go, and Onlookers, examine those encounters through an observational lens, tracing the power dynamics and unspoken tensions that emerge when tourists and locals share the same unequal terrain. Takesue discusses her practice of traveling without research or agenda, letting one thing unfold into the next, and how a devastating failed fiction project directly led to the making of Where Are You Taking Me? She also talks about the rhythm and formalism of Onlookers, the tension between aestheticizing beauty and critiquing the tourist gaze, the influences she only fully embraced later in her career, and her current work-in-progress following tour guides at Cambodian atrocity sites.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-projection-booth--5513239/support.Become a supporter of The Projection Booth at http://www.patreon.com/projectionbooth 

Mike talks with filmmaker Kimi Takesue, whose work — spanning documentary, fiction, and experimental forms — is now collected on the Criterion Channel. Takesue grew up shuttling between Honolulu and Massachusetts, and that cross-cultural, biracial upbringing informs every frame she has made, from early shorts rooted in identity politics to acclaimed features documenting cross-cultural encounters in Uganda, Laos, and Hawaiʻi.Her films, including Where Are You Taking Me?, 95 and 6 to Go, and Onlookers, examine those encounters through an observational lens, tracing the power dynamics and unspoken tensions that emerge when tourists and locals share the same unequal terrain. Takesue discusses her practice of traveling without research or agenda, letting one thing unfold into the next, and how a devastating failed fiction project directly led to the making of Where Are You Taking Me? She also talks about the rhythm and formalism of Onlookers, the tension between aestheticizing beauty and critiquing the tourist gaze, the influences she only fully embraced later in her career, and her current work-in-progress following tour guides at Cambodian atrocity sites.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-projection-booth--5513239/support.Become a supporter of The Projection Booth at http://www.patreon.com/projectionbooth 

Joseph fled through the Cambodian jungle as war surrounded him, crying out for God to save his life. Years later, after escaping the devastation of the Killing Fields, he discovered the One who had been pursuing him all along — Jesus.Help us record more testimonies

Episode #537: “Refugees are incredibly remarkable. They're working day-in and day-out to provide for their communities, but they're working under a set of assumptions and a set of regulations that prohibited them from working.” Maximillian Mørch, Head of Program Development and Quality Assurance at The Border Consortium, describes how a system built as an emergency response in 1984 has hardened into a four-decade reality along the Thai–Myanmar border. TBC has long provided food, shelter materials, cooking fuel, nutritional support, and technical assistance across nine border camps. Today, more than 100,000 refugees live inside those camps, with tens of thousands more in rural border areas outside the camp system and at least 50,000 in Thailand's cities. The displacement is not temporary, and it has only further deepened again since the 2021 coup. For decades, camp refugees were largely confined. Leaving without authorization risked being treated as an undocumented migrant, and work outside the camps was prohibited. That restriction made food aid the central pillar of survival. Mørch emphasizes that dependence was structural, not moral: refugees sustained their communities through constant labor, but under rules that prevented real economic participation. Over time, the camps evolved from transplanted villages into organized settlements with homes, schools, clinics, markets, religious life, and refugee-led governance. The Karen Refugee Committee and Karenni Refugee Committee oversee services, coordinate with Thai authorities and NGOs, and manage disputes. Yet the system's viability rested on uninterrupted funding—and in 2025 it began to fail. Food and fuel alone exceptionally costly, and funding gaps at one point left camps without food support for weeks, as global humanitarian crises competed for shrinking resources. With return to Myanmar unsafe and resettlement opportunities collapsing—especially after the suspension and termination of a major U.S. process—Thailand's August 2025 resolution granting eligible refugees the right to work marked a historic rupture. The policy reframes survival around income, with research suggesting a week's wages can exceed a month of past food assistance. Labor shortages in Thailand, particularly after reported departures of Cambodian workers, helped push the reform. Eligibility remains limited, rollout is complex, families generally stay in camps, and around 10% of residents will still need direct aid. “Everyone wants to be self-dependent,” he says. “No one wants to be held hostage to the changing fluctuations” of humanitarian funding. Mørch's portrait is of a system forced to reinvent itself—opening a breach in confinement, but not yet a full pathway out.

Today on Scope Conditions: when the bombs don't go off, the war isn't over.We tend to think of peace as beginning when the bombs stop falling. But as our guest today shows us, this is only half the story. Over the course of the Vietnam War, the United States engaged in massive bombing in Cambodia. Between 1965 and 1973, the U.S. dropped 500,000 tons of explosives there — more than the combined weight of every man, woman, and child in the country. Dr. Erin Lin, an Associate Professor of Political Science at the Ohio State University, set out to understand the continued impacts of this cataclysmic bombing campaign on Cambodian society. A landmark 2011 study had given us a partial answer: it had concluded that US bombing had no measurable long-term effects on economic outcomes in Southeast Asia. For years, that finding set the terms of the debate.In her award-winning book, When the Bombs Stopped: The Legacy of War in Rural Cambodia, published by Princeton University Press, Erin pushes back. She argues that those analyses were looking at the wrong level — that district-level aggregates conceal devastating effects on individual households and farms. More than that, they were looking at only half the intervention. It's the bombs that didn't detonate — an estimated 26 million cluster munitions still embedded in the soil — that are shaping life today in rural Cambodia.Erin spent years farming alongside families, combing through declassified military records, and building some of the most granular data ever assembled on the American bombing campaign. Her creative multi-method research design allows her to trace the dramatic long-term consequences of unexploded ordinance for the economic livelihood of Cambodian farmers.We talk with Erin about the many ironies laced through her findings: that cluster munitions are most likely to fail in soft, fertile soil, meaning Cambodia's most agriculturally valuable land is also its most contaminated; that bomb contamination can paradoxically shield farmers from predatory land seizures by political elites; and that unexploded ordnance, rather than forging solidarity among those living with it, tends to deepen ethnic divisions within villages.We hope you learn from this conversation. To stay informed about future episodes, follow us on X and Bluesky @scopeconditions and check out our website, scopeconditionspodcast.com, where you can also find references to all the academic works we discuss. And if you like the show, please rate and review us on Apple Podcasts or Spotify.We note that we recorded this interview before the recent US-Israeli war with Iran. Now, here's our conversation with Erin Lin.Works cited in this episodeBiddle, Steven. 2004. Military Power: Explaining Victory and Defeat in Modern Battle. Princeton University Press.Brooks, Rosa. 2014. “Cross-Border Targeted Killings: ‘Lawful but Awful'?” Harvard Journal of Law and Public Policy 38:233–50.________. 2014. “Drones and the International Rule of Law.” Ethics & International Affairs 28(1):83–103. ________. 2016. How Everything Became War and the Military Became Everything: Tales from the Pentagon. Simon and Schuster.Horowitz, Michael C. 2010. The Diffusion of Military Power. Princeton University Press.Lyall, Jason, and Isaiah Wilson. 2009. “Rage against the Machines: Explaining Outcomes in Counterinsurgency Wars.” International Organization 63(1):67–106.Reiter, Dan, and Allan C. Stam. 2010. Democracies at War. Princeton University Press.Pape, Robert A. 2014. Bombing to Win: Air Power and Coercion in War. Cornell University Press.Schelling, Thomas. 2008. Arms and Influence. Yale University Press.Sheehan, Neil. 1971. “Should We Have War Crime Trials?” New York Times Book Review. 

On this week's show, Patrick Gray and James Wilson are joined by special guest-host Dmitri Alperovitch. They discuss the week's cybersecurity news, including: The US government is mad as hell about Chinese firms stealing American AI technology Dmitri has an opinion or two about the US selling Nvidia chips to China Speaking of Chinese AI, Kimi's new 2.6 is very interesting The US sanctions a Cambodian senator for earning mega bucks through scam compounds And a ransomware family is promoting itself as being … quantum-safe? This week's show is sponsored by Trail of Bits. CEO and co-founder Dan Guido chats to Pat about how private inference works and Trail of Bits' audit of WhatsApp's private AI setup. This episode is also available on Youtube. Show notes Exclusive: US State Dept orders global warning about alleged AI thefts by DeepSeek, other Chinese firms | Reuters moonshotai/Kimi-K2.6 · Hugging Face Discord Sleuths Gained Unauthorized Access to Anthropic's Mythos | WIRED Newly Deciphered Sabotage Malware May Have Targeted Iran's Nuclear Program—and Predates Stuxnet | WIRED Hackers deployed wiper malware in destructive attacks on Venezuela's energy sector | The Record from Recorded Future News Mystery Around Venezuelan Cyberattack Deepens, with New Discovery of "Highly Destructive" Wiper Risky Business #819 -- Venezuela (credibly?!) blames USA for wiper attack - Risky Business Media AI Tools Are Helping Mediocre North Korean Hackers Steal Millions | WIRED CISA: US agency breached through Cisco vulnerability, FIRESTARTER backdoor allowed access through March | The Record from Recorded Future News US, UK authorities warn that Firestarter backdoor malware survives patching | Cybersecurity Dive Surveillance campaigns use commercial surveillance tools to exploit long-known telecom vulnerabilities | CyberScoop UK regulator closes loophole that allowed rogue companies to track phone users' location | Reuters US sanctions Cambodian senator for millions earned through scam compounds | The Record from Recorded Future News Vercel says some of its customers' data was stolen prior to its recent hack | TechCrunch Supply Chain Security Incident Update Apple fixes bug that cops used to extract deleted chat messages from iPhones | TechCrunch Kyle Daigle on X: "Wanted to provide more clarity about this. Yesterday, we had a regression in merge queue behavior where, in some cases, squash or rebase commits were generated from the wrong base state, making earlier changes appear reverted in branch history. 2,804 pull requests out of over 4M" / X Securing the git push pipeline: Responding to a critical remote code execution vulnerability - The GitHub Blog One ransomware crew now drives half of all cyber claims: At-Bay | Insurance Business In a first, a ransomware family is confirmed to be quantum-safe - Ars Technica What we learned about TEE security from auditing WhatsApp's Private Inference

Separated from her family and trained as a child soldier, Loung Ung's unbreakable spirit helped her survive Pol Pot's regime, which killed nearly a quarter of Cambodia's population.In the Chinese tradition of Loung Ung's mother, the element of fire was dangerous in a daughter: too bold, too defiant, too difficult to control. And, according to her, Loung had been born with ‘too much' of it. But when the Khmer Rouge seized power in April 1975, that fire became key to Loung's survival. Between 1975 and 1979, up to 2 million Cambodians died through execution, famine and disease. Forced into the countryside to do hard labour, Loung's family struggled. As their world was torn apart, Loung was told by her mother to run away. Loung would end up as a child soldier, separated from the rest of her siblings. Once the regime fell, she became the only child from the family chosen to go to the USA for a better life. But it was a dangerous journey and Loung would suffer with PTSD for years afterwards. The plan was to reunite the family within a few years, though due to financial constraints that wasn't possible. As an adult, Loung has worked on campaigns addressing violence against women, the use of child soldiers and landmine eradication worldwide and has managed to reunite with her siblings. Her story was eventually made into a film, directed by Angelina Jolie, named after Loung's memoir of the same name: First They Killed My Father. Loung has written two other memoirs: Lucky Child and Lulu in the Sky. Presenter: Asya Fouks Producer: Emily NaylorLives Less Ordinary is a podcast from the BBC World Service that brings you the most incredible true stories from around the world. Each episode a guest shares their most dramatic, moving, personal story. Listen for unbelievable twists, mysteries uncovered, and inspiring journeys - spanning the entire human experience. Step into someone else's life and expect the unexpected.   Got a story to tell? Send an email to liveslessordinary@bbc.co.uk or message us via WhatsApp: 0044 330 678 2784   You can read our privacy notice here: https://www.bbc.co.uk/programmes/articles/5YD3hBqmw26B8WMHt6GkQxG/lives-less-ordinary-privacy-notice

Locked Shields wraps another year. Open models challenge Mythos. CISA tracks FIRESTARTER inside a federal agency. The White House targets foreign AI model extraction. Microsoft lets admins remove Copilot. Treasury sanctions a Cambodian scam-compound senator. Breeze Cache rushes a patch. Researchers downplay OT malware hype, while NIST pushes for better OT visibility. Our guest is Eric Russo, Director, SOC Defensive Security at Barracuda, discussing the risks posed by employees downloading pirated software. Con artists charge crypto for counterfeit clearance. Remember to leave us a 5-star rating and review in your favorite podcast app. Miss an episode? Sign-up for our daily intelligence roundup, Daily Briefing, and you'll never miss a beat. And be sure to follow CyberWire Daily on LinkedIn. CyberWire Guest Our guest is Eric Russo, Director, SOC Defensive Security at Barracuda, discussing the risks posed by employees downloading pirated or cracked software onto corporate devices. You can learn more here. Selected Reading Locked Shields 2026: 41 Nations Strengthen Cyber Resilience in World's Biggest Exercise (SecurityWeek) Open source models can find bugs as well as Mythos (The Register) CISA: US agency breached through Cisco vulnerability, FIRESTARTER backdoor allowed access through March (The Record) Trump Administration Vows Crackdown on Chinese Companies 'Exploiting' AI Models Made in US (SecurityWeek) Microsoft now lets admins uninstall Copilot on enterprise devices (Bleeping Computer) US sanctions Cambodian senator for millions earned through scam compounds (The Record) Cloudways Patches Actively Exploited File Upload Flaw in Breeze Cache Plugin (Beyond Machines) Dragos: Despite AI use, new malware targeting water plants is ‘hype' (CyberScoop) NIST cyber center to launch OT ‘visibility' project (Federal News Network) Crypto scam lures ships into Strait of Hormuz, falsely promising safe passage (Ars Technica) Share your feedback. What do you think about CyberWire Daily? Please take a few minutes to share your thoughts with us by completing our brief listener survey. Thank you for helping us continue to improve our show. Want to hear your company in the show? N2K CyberWire helps you reach the industry's most influential leaders and operators, while building visibility, authority, and connectivity across the cybersecurity community. Learn more at sponsor.thecyberwire.com. The CyberWire is a production of N2K Networks, your source for strategic workforce intelligence. © N2K Networks, Inc. Learn more about your ad choices. Visit megaphone.fm/adchoices

Monday, 30th March 2026 Monday Night Meditation at the Cambodian Society of WA (CBSWA) with Ajahn Kassapa. These weekly teachings give an introduction into meditation and some guidance and basics into the practice of the Buddhist Path. They usually consist of a thirty-minute meditation, a short talk and then questions & answers. Chapters     00.00.00    Metta Sutta in English     00:03:27    Guided Meditation     00:36:10    Dharma Talk     00:58:00    Sharing of Merits       01:00:00    Close If you wish to support the BSWA, please use this link Ko-Fi BSWA teachings are available from: · BSWA Teachings · BSWA Podcast Channel · BSWA DeeperDhamma Podbean Channel · BSWA YouTube Teaching retrieved from CBSWA please visit to find out how to attend the monastery in person.

3. Westmoreland's three-phase plan focused on building massive infrastructure and then launching "crushing operations" to force North Vietnamese negotiations. However, the "search and destroy" metric of success—body counts—failed because 90% of operations made no enemy contact. The NVA often disappeared into trackless jungles to live to fight another day. Meanwhile, President Johnson respected Cambodian and Laotian neutrality despite NVA exploitation. He feared that widening the war into these vast sanctuaries would require massive troop increases the U.S. could not sustain, choosing instead to focus combat within South Vietnamese borders. (3)

SPONSORS: - Sponsored by Pepsi. Go try Pepsi Zero Sugar today. Let Your Taste Decide. - Protect your family with life insurance from Ethos. Get up to $3 million in coverage in as little as 10 minutes at https://ethos.com/BEARS. Application times may vary. Rates may vary. - Get 10% off your first month of BlueChew Gold with code BEARS at https://bluechew.com - Sign up for your one-dollar-per-month trial and start selling today at https://shopify.com/bears - Sponsored by BetterHelp. BetterHelp makes it easy to get matched online with a qualified therapist. Sign up and get 10% off at https://BetterHelp.com/bears - Head to https://factormeals.com/bears50off and use code bears50off to get 50 percent off and free breakfast for a year. - Get up to 55% off at https://Babbel.com/BEARS. This week on Two Bears, One Cave, Tom Segura and Bert Kreischer spiral gloriously through brand loyalty, fast-food hot takes, donuts, Super Bowl commercials, health scares, and the kind of brutally honest conversations only best friends can have. The Bears break down why Pepsi Zero Sugar might actually be better than Coke Zero, debate McDonald's fries vs. literally everyone else, and revisit classic brand wars like Burger King vs. McDonald's and Dunkin' vs. Krispy Kreme. From Blooming Onion horror stories to why you should never order seafood at a steakhouse, this episode is packed with food takes that will absolutely start arguments. Bert also opens up about his recent blood clot scare, panic attacks, medications, and how the experience completely shifted his perspective on health, mortality, and gratitude. The guys also talk sleep apnea machines, Benadryl addictions, Mounjaro side effects, testosterone confusion, and why medical advice somehow never agrees ever. Plus: donut shop conspiracies in Los Angeles, Cambodian vs. Vietnamese sandwich excellence, Krispy Kreme's wild history, Instagram's “fatties eating” algorithm, tracking down Ari Shaffir in the jungle, and why the 2 Bears 5K might literally save lives. 2 Bears, 1 Cave Ep. 324 https://tomsegura.com/tour https://www.bertbertbert.com/tour https://store.ymhstudios.com Chapters 00:00:00 - Intro 00:00:06 - Brand Wars 00:07:07 - Weight Loss Drugs 00:14:58 - Pepsi Challenge 00:22:40 - I Bought A Donut Shop 00:39:22 - Coin Pusher 00:40:54 - 2 Bears 5K Is Back! 00:45:13 - Bert's Blood Clot 00:49:38 - Where In The World Is Ari Shaffir? 00:54:39 - Black Appreciation 01:00:41 - Wrap Up Learn more about your ad choices. Visit megaphone.fm/adchoices