Episode #467: “We still believe that engaging is more useful than not engaging,” says Kiat Sittheeamorn , former Thai Deputy Prime Minister and international trade negotiator. In this discussion, Kiat draws on decades of experience in engineering, business, and international diplomacy to reflect on the tough moral and practical choices facing Southeast Asia today.

Kiat’s approach to public service was shaped by hardship, self-reliance, and a code rooted in early struggle. From power plant engineer to director of the Board of Trade, to an “accidental” entry into politics at the height of Thailand’s 1997 economic crisis, he moved quickly into three terms as Member of Parliament and one as Deputy Prime Minister. Carrying technical expertise into public life, Kiat saw integrity as the only defense against the temptations and the “confusion” of power. In Parliament, he explains how he fought corruption, intimidation and bribery, and helped force the repayment of billions in ill-gotten gains.

Internationally, Kiat rejects “market fundamentalism,” insisting that global progress requires fairness alongside growth. For this reason, he prefers the term “free and fair trade” than “free trade” alone. Kiat views Southeast Asian economic integration as essential, but laments that Thailand’s “bad politics”—corruption, disunity, and passive excuses—have held the country back.

His perspective on Myanmar is equally blunt. Thailand has borne refugee burdens faithfully, he says, while Western partners fail to deliver on their promises. On the value of sanctions or “megaphone diplomacy,” Kiat argues that quiet engagement—pragmatic, persistent, and rooted in genuine empathy—offers a better path forward, even when dealing with deeply flawed elections and authoritarian regimes.

Episode #466: Jonathan Moss, a Free Burma Rangers (FBR) volunteer and former U.S. Explosive Ordnance Disposal officer, speaks on the topic of landmines. He notes that the Burma Army routinely employs these devices around military camps, along roads and trails, and in villages. After the military takes a village, often accompanied by widespread looting and arson, it routinely seeds the ground with landmines near homes, places of worship and transit routes. Displaced villagers returning home face a stark choice: conduct ad hoc demining now or live with constant danger.

“Mines are being laid, not only for defense, but to target civilians,” Moss says. “IDP routes, food paths, water access points – they’re increasingly contaminated.” Mines have been found at church entrances and home doorways, deliberately targeting civilians, in violation of international humanitarian law.

More than 1,600 mine and UXO casualties were recorded in Myanmar in 2024 – the worst in the world for the second year running. Beyond deaths and injuries, contamination creates fear and economic hardship for communities.

“Demining, it’s already happening with or without international support,” Moss says. “People just really can’t wait. They’re clearing paths to farms, water sources, medical clinics and schools out of necessity.”

In partnership with communities, FBR is working to establish an Explosive Hazard Mitigation Center that would support existing efforts and upholding International Mine Action Standards as much as possible. In the midst of the uncertain conflict and a shortfall of international support at the local level, demining efforts face considerable challenges but also solutions that are in sight.

Episode #465: In a rich discussion on Buddhist manuscript cultures in Southeast Asia, Professor Volker Grabowsky and Dr. Silpsupa Jaengsawang explore how handwritten texts—especially those on palm leaf and mulberry paper—carry spiritual, cultural, and scholarly significance. They distinguish literature from manuscript study, which emphasizes the importance of materials, format and scribal context as much as the content.

Manuscripts, they argue, are not just vessels of content, but cultural artifacts, and often used as sacred objects in monastic rituals. In Theravāda traditions, monks often preach from memory, andholding a manuscript mainly to symbolically evoke the connection to the Buddha’s teachings. They explain how traditional manuscript forms can also be used to convey secular content—such as histories and political commentary—and sometimes serve as tools of cultural preservation, such as in the Tai community in China.

The scholars highlight the many challenges of preservation due to the deleterious effects of a tropical climate and natural disasters, as well as the social barrier of restricted access to manuscripts for women. Another challenge to preservation is the declining knowledge of traditional scripts in the modern world.

Digitization efforts like the Hamburg-based Digital Library aim to safeguard these texts, but both scholars insist on the need for public engagement. The pair concludes that manuscript traditions persist not as relics but as dynamic forms coexisting with print and digital media—integrating past, present, and future in a living continuum of cultural practice.