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Episode #216: Helena Cing Deih Sian explores the interaction of socio-historical context and urban spaces, emphasizing how history manifests in architecture and planning. Her work investigates the influence of memories in shaping the narrative of a city, particularly focusing on Myanmar. She explores how architecture serves as a medium of identity expression and community remembrance, albeit sometimes warped by those in power.
Helena discusses how the military junta has manipulated historical narratives to maintain dominance, in particular overshadowing minority histories. She critiques the regime's practices, such as the rebranding of significant sites like the Yangon University's Student Union building, the commercialization of the Secretariat building, and the wholesale move to Nay Pyi Daw, as predilections to erase uncomfortable parts of the past. These actions, she suggests, demonstrate a governance style that relies on neglect and selective memory.
Despite the regime's attempts at historical manipulation, Helena finds hope in the persistence of oral histories and personal memories. The people's stories, particularly those shared through movements like the Civil Disobedience Movement, defy the junta's narrative control. Helena concludes that as long as these narratives are passed down, the true essence of Myanmar's history and the spirit of its people remain unassailable.
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Episode #216: Helena Cing Deih Sian explores the interaction of socio-historical context and urban spaces, emphasizing how history manifests in architecture and planning. Her work investigates the influence of memories in shaping the narrative of a city, particularly focusing on Myanmar. She explores how architecture serves as a medium of identity expression and community remembrance, albeit sometimes warped by those in power.
Helena discusses how the military junta has manipulated historical narratives to maintain dominance, in particular overshadowing minority histories. She critiques the regime's practices, such as the rebranding of significant sites like the Yangon University's Student Union building, the commercialization of the Secretariat building, and the wholesale move to Nay Pyi Daw, as predilections to erase uncomfortable parts of the past. These actions, she suggests, demonstrate a governance style that relies on neglect and selective memory.
Despite the regime's attempts at historical manipulation, Helena finds hope in the persistence of oral histories and personal memories. The people's stories, particularly those shared through movements like the Civil Disobedience Movement, defy the junta's narrative control. Helena concludes that as long as these narratives are passed down, the true essence of Myanmar's history and the spirit of its people remain unassailable.
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