More Than Words
Coming Soon…
“We need to make sure that we build not just a movement, but a resilient community that can stand against oppression for generations to come.”
These are the words of Maw Nwei, who recently launched the Adhikara podcast. He joins the conversation today along with Morgen, who manages the podcast’s technical and media aspects. Adhikara represents a significant new platform in Burmese media. It aims to fill a unique and necessary space within Myanmar's socio-political landscape by navigating complex conversations, particularly around human rights, uses of language, and societal values. The name “Adhikara” is derived from a Sanskrit word meaning “right” or “authority,” reflecting the podcast’s central mission to empower listeners with knowledge about their rights.
Adhikara’s origins are rooted in the 2021 military coup, which drastically changed both the country’s socio-political climate, and along with it, Maw Nwei’s own approach to activism. Prior to the military takeover, he had led over 100 human rights training sessions across the country, but in the coup's aftermath, this kind of training became impossible. Therefore, he launched the podcast, recognizing its effectiveness in facilitating profound discussions on human rights with experts; free from the logistical constraints of in-person training, he was still able to reach and inform an interested audience.
Maw Nwei explains why he landed on podcasting as an ideal solution for navigating Myanmar's restrictive environment. First, traditional media and online spaces for sharing human rights content have been significantly restricted since the coup, and podcasts provide an alternative platform where discussions on sensitive topics can still take place. For example, one of Morgen’s upcoming projects, 'First February 2021,' aims to document personal stories from the day of the coup, adding both emotional depth and historical context to the podcast. Maw Nwei notes, as well, the limited number of online entertainment and information platforms that remain in the wake of the coup, which makes podcasts a more accessible form of media for the Burmese people. Podcasts are also relatively inexpensive to produce. Finally, they reach a broad audience, providing flexible listening options on their own time. This on-demand access is particularly valuable for those experiencing economic hardships and social restrictions under military rule; in other words, people with limited leisure time can listen even as they do other things.
Morgen acknowledges the challenges of transitioning Burmese audiences from more familiar platforms like Facebook to podcast apps like Spotify and Apple, and while the task remains difficult, they are committed to making their podcast accessible and building a consistent presence across various digital platforms.
The Adhikara podcast presents its content primarily in the Burmese language to ensure accessibility to as wide an in-country audience as possible. However, because of Myanmar's linguistic diversity, the team is also working on translating content into ethnic minority languages, to promote inclusivity and expand their reach. This approach influences how they frame the conversations as well. Maw Nwei describes coming from dual Buddhist and Christian background, and has always been open to the teachings of other religions. This further enriches his perspective as a host, enabling him to integrate diverse spiritual teachings within his human rights discourse, based on what will likely resonate with a diverse audience.
Maw Nwei uses his platform to investigate how traditional mores align with contemporary human rights standards, and to advocate for reinterpretation where needed. To this end, it focuses on the need for what Maw Nwei calls an “intellectual revolution,” which he hopes will challenge his listeners to rethink issues like patriarchy, cultural norms, and the role of religion in societal values. Given Myanmar’s socio-cultural landscape, which is heavily influenced by Buddhist teachings, the podcast invites listeners to critically examine how contemporary Buddhism in Myanmar can both support and yet sometimes hinder the realization of human rights.
As an example, Maw Nwei describes how the coup has brought what he calls “military Buddhism” into focus, and along with it, tensions regarding the role of religion in the resistance. He defines “military Buddhism” as what happens when the faith becomes co-opted by the regime and its core ethical and moral principles break down, which creates a profound dissonance for sincerely practicing Buddhists. Others, including a growing number of activists, have even come to question whether traditional Buddhist principles and the exigencies of “real world justice” are compatible in this struggle. Maw Nwei’s personal view is that, despite their corruption by the military, the Buddha’s teachings can and should naturally align with aspirations for justice and human rights. In the end, hosting sensitive, yet essential discussions about these topics is an example of Adhakira’s mission to promoting an “intellectual revolution.”
Another important focus of the Adhikara podcast concerns the linguistic connotations of human rights terminology. Maw Nwei often ponders how to best translate key concepts from English into Burmese, which is crucial because language shapes understanding. Many human rights terms are derived from Western legal and philosophical traditions, making it difficult to find direct, Burmese equivalents. Some issues are specifically gender normative, and others are more broadly semantic. As an example of the latter, “human rights” is usually translated as lu ahkwin aye (လူ့အခွင့်အရေး). Maw Nwei finds this problematic, because “ahkwin” can mean either “opportunity” or “privilege”; this implies that they are granted by an authority, rather than being inherent rights. Instead, he proposes a translation that stresses their innate nature. The possibility of such a fundamental misunderstanding of foundational terms is a serious issue that must be addressed. Moreover, since many ethnic minority communities do not speak Burmese well, translating these concepts into additional languages adds a further, though necessary, layer of complication. This is one of the main reasons that the Adhikara team decided to transform their podcast platform into a broader multimedia repository, incorporating translation projects and an online library to deepen the audience’s understanding and promote intellectual growth.
In sum, the Adhikara podcast is more than a platform for discussion; it represents a transformative approach to democratizing knowledge in Myanmar. It fosters an environment that encourages questioning and reflection, challenging listeners to reconcile tradition with the need for progress. Their endeavor supports Myanmar's journey towards intellectual freedom, emphasizing the role of rights, empathy, and unity in building a more just society.
As Maw Nwei aptly puts it, “This is the best time for the Burmese people to talk about human rights. Because if we did it a bit earlier, people might not be very interested. If we do it later, that will be also a little bit [too late]. Now, people are very eager and hungry to listen about what is human rights, how the military junta is ruining and destroying their human rights. So this is the best time for us.”
If you enjoyed this episode, consider checking out these past shows, featuring related themes:
· Soeya Min talks about his experiences as a travel agent, artist manager, and podcast creator, which evolved significantly during the pandemic and coup, culminating in his work with a mental health counseling service. His exploration of podcasting as a medium for sharing untold stories and engaging in open dialogues underscores the potential of creative platforms to foster community healing, particularly in moments of societal crisis
· Elliott Prasse-Freeman shares that his exploration of human rights translations into Burmese reveals a complex interplay of cultural, linguistic, and social paradigms, where the term for "rights" often aligns more closely with "opportunities" depending on context. His insights underscore the challenges of employing Western rights-based frameworks in Myanmar, highlighting how local realities and linguistic nuances demand alternative approaches to advocacy and civic mobilization.
· Kyunpin Sayadaw tells of his monastery’s encounters with violence, where the sanctuary of meditation clashed with the harsh realities of conflict. His unwavering commitment to peace and the defense of his community illustrates a profound alignment between inner practice and external action, emphasizing that spiritual spaces can also serve as havens of resilience during societal breakdown.
· Min Ma Naing explains how her transition from teaching to photojournalism was driven by her desire to capture untold stories of unity amidst division, particularly those of interfaith cooperation during crises. Her approach highlights the power of storytelling in fostering empathy and repairing fractured communities, showing how art can be a medium for both resistance and connection.
· Derek Pyle describes his engagement with Buddhism as rooted in both contemplative practice and active service, particularly through projects supporting marginalized communities. His insights on bridging personal transformation with societal change underscore the idea that spiritual growth is inherently tied to addressing collective suffering.
· Ayya Yeshe recounts how her experiences as a monastic and feminist led her to advocate for systemic change, particularly in the realms of gender equity and poverty alleviation. Her journey underscores that spiritual awakening often necessitates confronting structural injustices, affirming that personal and communal liberation are deeply interconnected.