Podcasts about Bengal

Sadanand Dhume Sadanand Dhume outlines Narendra Modi's foreign policy hierarchy, prioritizing the United States and Israel for defense. He notes India's strategic energy dependence on Gulf nations, leaving Iran as a significantly lower diplomatic priority. Modi's Strategic Hierarchy: Prioritizing the West and Gulf (3)1900 BENGAL

This episode features a conversation with Ravikant Kisana, Dean of the School of Liberal Education and Languages at Galgotias University in India, about his book Meet the Savarnas: Indian Millennials Whose Mediocrity Broke Everything. We discussed the term “savarna” and how his personal experiences as a student and professor in liberal institutions led him to write the book, the performativity and insularity of upper castes, the importance of endogamy to caste social reproduction, and how to understand the recent shift from claims to castelessness to overt assertions of caste pride. Guest Ravikant Kisana, Dean, School of Liberal Education and Languages, Galgotias University, India References: B.R. Ambedkar, “Castes in India” Babasaheb: an honorific for B.R. Ambedkar meaning “respected father.” IIMs: Indian Institutes of Management Mayawati: first Dalit woman chief minister of India who served in the state of Uttar Pradesh as the leader of the Bahujan Samaj Party. BSP: Bahujan Samaj Party founded in 1984 and focused on representing the interests of Dalits, Other Backward Classes (OBCs) and religious minorities. OBC parties: see above Veds/Vedas: ancient Sanskrit scriptures Kayasth: scribal and administrative caste originating in Maharashtra, Bengal, and Odisha. Marwari: mercantile caste originating in the Marwar region of Rajasthan. Baniya: mercantile caste originating in the states of Rajasthan and Gujarat. Baniya and Marwari are overlapping categories. Jat: agricultural caste originating in the regions of Sindh and Punjab. Noida: a city in the National Capital Region that falls within the state of Uttar Pradesh Congress: Indian National Congress, one of India's main national political parties founded in 1885. MGNREGA: The Mahatma Gandhi National Rural Employment Guarantee Act of 2005 is an Indian labor law guaranteeing at least 100 days of paid, unskilled manual work per financial year to rural households. Read the transcript here 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

This episode features a conversation with Ravikant Kisana, Dean of the School of Liberal Education and Languages at Galgotias University in India, about his book Meet the Savarnas: Indian Millennials Whose Mediocrity Broke Everything. We discussed the term “savarna” and how his personal experiences as a student and professor in liberal institutions led him to write the book, the performativity and insularity of upper castes, the importance of endogamy to caste social reproduction, and how to understand the recent shift from claims to castelessness to overt assertions of caste pride. Guest Ravikant Kisana, Dean, School of Liberal Education and Languages, Galgotias University, India References: B.R. Ambedkar, “Castes in India” Babasaheb: an honorific for B.R. Ambedkar meaning “respected father.” IIMs: Indian Institutes of Management Mayawati: first Dalit woman chief minister of India who served in the state of Uttar Pradesh as the leader of the Bahujan Samaj Party. BSP: Bahujan Samaj Party founded in 1984 and focused on representing the interests of Dalits, Other Backward Classes (OBCs) and religious minorities. OBC parties: see above Veds/Vedas: ancient Sanskrit scriptures Kayasth: scribal and administrative caste originating in Maharashtra, Bengal, and Odisha. Marwari: mercantile caste originating in the Marwar region of Rajasthan. Baniya: mercantile caste originating in the states of Rajasthan and Gujarat. Baniya and Marwari are overlapping categories. Jat: agricultural caste originating in the regions of Sindh and Punjab. Noida: a city in the National Capital Region that falls within the state of Uttar Pradesh Congress: Indian National Congress, one of India's main national political parties founded in 1885. MGNREGA: The Mahatma Gandhi National Rural Employment Guarantee Act of 2005 is an Indian labor law guaranteeing at least 100 days of paid, unskilled manual work per financial year to rural households. Read the transcript here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

This episode features a conversation with Ravikant Kisana, Dean of the School of Liberal Education and Languages at Galgotias University in India, about his book Meet the Savarnas: Indian Millennials Whose Mediocrity Broke Everything. We discussed the term “savarna” and how his personal experiences as a student and professor in liberal institutions led him to write the book, the performativity and insularity of upper castes, the importance of endogamy to caste social reproduction, and how to understand the recent shift from claims to castelessness to overt assertions of caste pride. Guest Ravikant Kisana, Dean, School of Liberal Education and Languages, Galgotias University, India References: B.R. Ambedkar, “Castes in India” Babasaheb: an honorific for B.R. Ambedkar meaning “respected father.” IIMs: Indian Institutes of Management Mayawati: first Dalit woman chief minister of India who served in the state of Uttar Pradesh as the leader of the Bahujan Samaj Party. BSP: Bahujan Samaj Party founded in 1984 and focused on representing the interests of Dalits, Other Backward Classes (OBCs) and religious minorities. OBC parties: see above Veds/Vedas: ancient Sanskrit scriptures Kayasth: scribal and administrative caste originating in Maharashtra, Bengal, and Odisha. Marwari: mercantile caste originating in the Marwar region of Rajasthan. Baniya: mercantile caste originating in the states of Rajasthan and Gujarat. Baniya and Marwari are overlapping categories. Jat: agricultural caste originating in the regions of Sindh and Punjab. Noida: a city in the National Capital Region that falls within the state of Uttar Pradesh Congress: Indian National Congress, one of India's main national political parties founded in 1885. MGNREGA: The Mahatma Gandhi National Rural Employment Guarantee Act of 2005 is an Indian labor law guaranteeing at least 100 days of paid, unskilled manual work per financial year to rural households. Read the transcript here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

This episode features a conversation with Ravikant Kisana, Dean of the School of Liberal Education and Languages at Galgotias University in India, about his book Meet the Savarnas: Indian Millennials Whose Mediocrity Broke Everything. We discussed the term “savarna” and how his personal experiences as a student and professor in liberal institutions led him to write the book, the performativity and insularity of upper castes, the importance of endogamy to caste social reproduction, and how to understand the recent shift from claims to castelessness to overt assertions of caste pride. Guest Ravikant Kisana, Dean, School of Liberal Education and Languages, Galgotias University, India References: B.R. Ambedkar, “Castes in India” Babasaheb: an honorific for B.R. Ambedkar meaning “respected father.” IIMs: Indian Institutes of Management Mayawati: first Dalit woman chief minister of India who served in the state of Uttar Pradesh as the leader of the Bahujan Samaj Party. BSP: Bahujan Samaj Party founded in 1984 and focused on representing the interests of Dalits, Other Backward Classes (OBCs) and religious minorities. OBC parties: see above Veds/Vedas: ancient Sanskrit scriptures Kayasth: scribal and administrative caste originating in Maharashtra, Bengal, and Odisha. Marwari: mercantile caste originating in the Marwar region of Rajasthan. Baniya: mercantile caste originating in the states of Rajasthan and Gujarat. Baniya and Marwari are overlapping categories. Jat: agricultural caste originating in the regions of Sindh and Punjab. Noida: a city in the National Capital Region that falls within the state of Uttar Pradesh Congress: Indian National Congress, one of India's main national political parties founded in 1885. MGNREGA: The Mahatma Gandhi National Rural Employment Guarantee Act of 2005 is an Indian labor law guaranteeing at least 100 days of paid, unskilled manual work per financial year to rural households. Read the transcript here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Rahul Gandhi अपरंपार नौटंकी | LPG Panic - What is the aTruth? | Bengal Latest Opinions

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. Tonight our show is called Feed Your Heart. Host Miko Lee speaks with the collaborators and creators of the Asian American Pacific Islander Restorative Justice Network: Elli Nagai-Rothe & Tatiana Chaterji.   Restorative Justice is a movement and a set of practices that stands as an alternative to our current punitive justice system. It focuses on people and repairing harm by engaging all the impacted people working together to repair the harm. RJ is built off of ancient indigenous practices from cultures around the globe, including Native American, African, First Nation Canadian, and so many others. To find out more about Restorative Justice and the work of our guests check out Info about the AAPI RJ Network on the Ripple website: www.ripplecollective.org/aapirjnetwork NACRJ conference in New Orleans: www.nacrj.org/2026-conference Show Transcript [00:00:00] Opening Music: 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.   [00:00:44] Miko Lee: Good evening. I'm your host Miko Lee, and tonight our show is called Feed Your Heart. And we are speaking about the collaborators and creators of the Asian American Pacific Islander Restorative Justice Network with the collaborators, Elli Nagai-Rothe and Tatiana Chaterji.   [00:01:03] Restorative justice is a movement and a set of practices that stands as an alternative to our current punitive justice system. It focuses on people and repairing harm by engaging all the impacted folks working together to repair that harm. RJ is built off of ancient indigenous practices from cultures around the globe, including Native American, African, first Nation Canadian, and many others. So join us as we feed your heart.    [00:02:01] Welcome to Apex Express. My lovely colleagues, Elli Nagai-Rothe, and Tatiana Chaterji. I'm so happy to speak with you both today. I wanna start off with a question I ask all of my guests, and Ellie, I'm gonna start with you and then we'll go with to you, Tati. And the question is who are your people and what legacy do you carry with you?   [00:02:24] Elli Nagai-Rothe: Hmm. I love that question. Thank you. My people come from Japan and Korea and China and Germany. My people are community builders and entrepreneurs survivors, people who have caused harm, people who have experienced harm people who've worked towards repair dreamers, artists and people who like really good food.   [00:02:51] And I carry their legacy of resilience and of gaman, which is a Japanese word that's a little hard to translate, but basically means something like moving through moving through the unbearable with dignity and grace. , And I carry a legacy to continue healing the trauma from my ancestral line the trauma and justice. And that's informs a lot of the work that I do around conflict transformation and restorative justice.   [00:03:19] Miko Lee: Thank you so much. And Tati, what about you? Who are your people and what legacy do you carry with you?    [00:03:25] Tatiana Chaterji: Thank you for the question, Miko. The first thing that comes to mind, my people are the people we're, we're, we're coming up on the cusp of a possible teacher strike, and I'm thinking about workers and the labor, movement and comrades in my life from doing work as a classified school worker for about a decade.   [00:03:46] Then my people are also from, my homelands. The two that I feel very close to me are in Finland, from my mom's side, and then in Bengal, both India, west Bengal, and Bangladesh. And my people are also those who are facing facing the worst moments of their life, either from causing harm or experiencing harm as a survivor of violence.   [00:04:08] I think about this a lot and I think about also the smaller conflicts and tensions and issues that bubble up all the time. So my people are those that are not afraid to make it better, you know, to make it right. And I carry, oh gosh, what legacy do I. I wanna say first kind of the legacy of the Oakland RJ movement that really nurtured me and the youth that I've encountered in schools and in detention on the streets in the community.   [00:04:39] Youth who are young adults and becoming bigger, older adults and, and, and also elders. To me. So sort of that's whose legacy I carry in shaping the. Society that we all deserve.    [00:04:52] Miko Lee: Thank you both for answering with such a rich, well thought out response that's very expansive and worldly. I appreciate that. Ellie, I think it was two years ago that you reached out to me and said, I'm thinking about doing this thing with Asian American Pacific Islanders around restorative justice and you're working on a project with Asian Law Caucus. Can you like roll us back in time about how that got inspired, how you started and where we're at right now?   [00:05:22] Elli Nagai-Rothe: Yeah, absolutely. Yeah, I'd forgotten that we, I had reached out to you at the early stages of this miko. The idea for this emerged in the context of conversations I was having with Asian Law Caucus around, anti-Asian violence and restorative justice. There was an enthusiasm for restorative justice as a pathway toward healing for AAPI communities. One of the things that kept coming up in those conversations was this assumption that there are no, or very few Asian restorative justice practitioners. And I kept thinking this, that's not true. There are a lot, plenty of Asian practitioners. And I think that for me reflects the larger context that we're living in the US where Asians are both at the same time, like hyper visible, , right. In terms of some of the violence that was happening. If you roll back several years ago I mean it's still happening now, but certainly was, was at the height several years ago. So like hyper visible around that, but also in terms of like my model minority status, but also at the same time like invisibilized. So that strange paradox. And so my part of that was thinking about, well, what, what opportunities exist here, right? How can we actually bring together the restorative justice, Asian restorative justice practitioners in the Bay Area to be like regionally focused to come together to talk about how do we bring our identities into more fully into our work, , to build community with each other, and then also to build this pathway for new, for emergent practitioners to join us in this work. That's a little bit of the background of how it came to be, and I'd love Tati to speak more to some of that context too.   [00:07:00] Tatiana Chaterji: Yeah, thanks Ellie. Definitely thinking about work that I was doing in Chinatown and San Francisco. I was working with Chinese Progressive Association just before actually Asian Law Caucus reached out to us with this idea. I wanna shout out Lewa and Cheyenne Chen Le Wu, who are really envisioning an alternative process for their the members of this organization who are immigrant monolingual Cantonese speakers and, and working class immigrants. What are the options available to them to respond to harm and violence in any, any number of ways? And one of the things that we really saw.   [00:07:37] Miko Lee: Non carceral, right? Non carceral options to violence and harm, right?    [00:07:42] Tatiana Chaterji: Yes, exactly. That's exactly what we were thinking of is, and in the period of time where people are talking about anti-Asian hate, they're talking about hate crimes and violence against Asian Americans, there's a simultaneous rhetoric and a belief that Asian people love police or want police interventions or actually believe al punishment. And no doubt that can be true for, for some of our community, but it is not the overwhelmingly dominant truth is what I would say. What I would say, and that actually by believing that Asian folks loved the police was its own bizarre and very toxic racial stereotyping that. Very vulnerable communities who are non-English speakers and living un under wage exploitation and other conditions.   [00:08:34] And so what we were doing was looking at what are the ways that we think about justice and the right way to respond to things and our relational ecosystems. And we began with messages from our home and family dynamics and kind of went outwards and, and everything was presented in Cantonese. I'm not a Cantonese speaker. I was working closely with those two women I mentioned and many others to think about. What is. Not just the, the linguistic translation of these concepts, but what is the cultural meaning and what applies or what can be sort of furthered in that context. And there were some very inspiring stories at the time of violence across communities in the city, and particularly between the Chinese community and the African American community and leaders in those spaces working together and calling forth the abolitionist dreams that were kind of already there.   [00:09:28] That people just want this kind of harm or violence not to happen. They don't want it to happen to anyone again. And this is some thing I think about a lot as a survivor, that that is the dominant feeling is like we, you know, vengeance are not desires for some sort of punishment or not, that this should not happen again. And what can we do to prevent that and really care for the healing that needs to happen.    [00:09:53] Miko Lee: I appreciate you bringing up this solidarity between the African American and, and specifically Chinese American communities wanting a more abolitionist approach. We don't hear that very much in mainstream media. Usually it's pitted the Asian against black folks. Especially around the anti-Asian hate. We know that the majority of the hate crimes, violence against Asian folks were perpetrated by white folks. That's what the data shows, but the media showed it was mostly African American folks. So I really appreciate lifting that part up. So take us from that journey of doing that work with a Chinese progressive association, powerful work, translating that also from, you know, your English to Chinese cultural situations to this network that you all helped to develop the A API Restorative Justice Network, how did that come about?   [00:10:45] Tatiana Chaterji: Part of the origin story is, is work that had been happening across the Bay Area. I was speaking about what's happening in Chinatown. There's also this coalition of community safety and justice that really has been diving into these questions of non carceral response to harm and violence. Then on the other side of the bay in Oakland, the Asian Pacific Environmental Network has been working with Restore Oakland to sit with survivors of crime and build up skills around circle keeping and response. So that's just a little bit of this beautiful ecosystem that we are emerging out of. It almost felt like a natural extension to go here, you know, with a pen and restore Oakland. They were thinking a lot about interpretation and language justice. And so this is also just pulling these threads together for more robust future and practice.    [00:11:41] Miko Lee: Thank you so much for making those connections. We'll put a link in our show notes because we did a recent episode on the Coalition for Community Safety and Justice, and particularly the collective Knowledge based catalog, which captures all these different lessons. So I think what you're pointing out is that all these different groups are coming together, Asian American focus groups to, Pacific Islander focus groups to be able to find, alternatives to the Carceral system in an approach to justice.    [00:12:08] Elli Nagai-Rothe: Well, so it came about through lots of conversations, lots of collaborations I feel so, honored to be able to collaborate with Tati in this work. And other folks who were, , partnering alongside the Asian Law Caucus in this larger grant that was being offered to address anti-Asian hate and violence. Ultimately through many conversations, just wanting to create a space that was created for and by Asian restorative justice practitioners. And as far as we know, it's the only. Gathering or, or network if it's kind in the Bay Area, maybe in the nation. Somebody who's listening maybe can chime in if that's true, that's not true. But as far as we know, that's the only space that's like this. And part of what we've wanted to create is certainly first and foremost because this is so much of the work of restorative justice, at least for us, is about relationships. At the end of the day, it's how we relate to each other and thinking of, of different ways than is often modeled in mainstream world about how we relate to each other.   [00:13:11] We wanted to start with those relationships and so. We created space for current practitioners in the Bay Area to come together. And we had a series of both in-person and virtual conversations. And really it was a space to offer to really build this sense of community and these relationships to share our knowledge with each other, to offer really deep peer support. And specifically we were really interested in bringing and weaving more of our cultural and ancestral ways of being into our practice of restorative justice. And so what does that look like? Can we bring more of those parts of ourselves into our work, our lived experiences into our work, and how we address and hold conflict and harm. I'll speak for myself, such a nourishing space to be part of with other practitioners. Just really allowing more of like a holistic sense of ourselves into our work. And what all the things that could that have come from that. So we've been continuing to meet, so what has this been like two years now? [00:14:12] Almost? We had, in addition to the existing practitioners who were based in the Bay Area, we held a training for like an introduction to restorative justice training that built on the things we were thinking about and learning about with each other around our Asian identities. And that was for folks who were kind of in an adjacent field, social workers, therapists, educators, folks who are doing work with API community workers. And so then we train them up and then they join this net, this larger network. And we've continued to have conversations every month, in a community of practice space. For me, such a wonderful space to be able to connect, to continue, explore together how we can bring more of ourselves into our work in a more relational, integrated and holistic way.   [00:14:56] Miko Lee: Thanks so much for that overview. I wanna go into it a little bit more, but I wanna roll us back for a moment. And Tati, I'd love if you could share with our audience what is restorative justice and what does a restorative justice practitioner do.    [00:15:08] Tatiana Chaterji: The big one. Okay. I think of restorative justice as an alternative to criminal and punitive responses to harm and wrongdoing. I think that's where the definition really comes to life. Although people who are in the field will say that actually it's before the harm or wrongdoing happens, and that it's about cultural norms and practices of caring for each other in a communal way, having each other's back relying on relationships, which also includes effective communication and compassionate communication. So Restorative justice in how I've learned it in the, in the Oakland community was, a lot of the practices were carried by a European Canadian woman named Kay PRUs, who's one of my teachers and who had also, studied with first Nations people in Canada that ish and klingit people, and that there's been some controversy over how she carried those teachings and that there's native people on all sides who have sort of taken a stand.   [00:16:12] I wanna name, this controversy because it feels important to talk about cultural appropriation, cultural survival, that circle practice and how circle is done in many restorative justice spaces will feel very foreign to a person who is indigenous, who perhaps has these ancestral practices in their own lineage, their own history and family. And this is because of colonialism and, and erasure and displacement, and. Reckoning with all of this as immigrants who are on native land, you know, from all, most of us in the API RJ network. Just what, what is this? What, how do we grapple with this? You know, how do we do an appropriate recognition of practices and traditions and how do we build and think about interconnection or the inherent and intuitive knowledge that we have to do non-car work, which is at the core, I've sort of expanded off of your prompt, but an RJ practitioner is someone who holds space for for these conversations, kind of when things are the hardest, when there is heartbreak and betrayal and harm or conflict and also what, the work of setting conditions for that not to happen or for the way that we move through those difficulties to go as best as possible.    [00:17:43] Miko Lee: Thank you for expanding on that. I'm wondering if Ellie, you could add to that about like what is a circle practice, what does that look like?   [00:17:51] Elli Nagai-Rothe: A circle practice. It can look like a lot of different things, but ultimately it's being in a circle, and being able to connect with each other. Again, I talked about how relationships are at the core. That might be when we're, when we're in circling together, we are relating to each other. We're telling our stories. We're weaving our stories together that might be happening when there's no conflict and when there's no harm. In fact, ideally that's happening all the time, that we're being able to gather together, to share stories, to be known by each other and so that if and when conflict does occur, we know how to, how to connect and how to come back to each other because the relationships matter. We know. Okay. 'cause conflict will happen. We will, we are gonna hurt each other. We're humans. That's part of being human. We're gonna mess up and make mistakes. And so a prac having a practice to come back together to say, well, what, what can we do to repair this? How can we make this right, as Tati was saying? [00:18:46] And, and so then circling, be circling up and having a circle practice can also mean when there is conflict, when harm has happened, how can we have people be able to hear one another, to understand what's happening and to repair as much as possible. Um, while doing that again in the ecosystem of relationships. So sometimes that's happening with a, a couple folks and sometimes that's happening with a whole community or a whole group of people.   [00:19:10] Ayame Keane-Lee We're going to take a quick pause from the interview and listen to Tatiana recite an excerpt from the A API RJ Network Reflection document.   [00:19:18] Tatiana Chaterji: Mirrors of each other. To prepare for our closing ritual, I pull a small table with a candle and incense from the back room into the circle. This is our last in-person gathering, and we want to end with building a collective altar for the future of RJ that is rooted in the wisdom of our Asian cultural lineages.Please think of an offering to make this vision a reality. I explain that we use our imaginations to sculpt the air in front of us, shaping it into the essence of the offering. As I have done in prison with incarcerated artists who create textures and depth of story without material props, supplies, or the frills of theater production on the outside.   [00:20:01] I volunteered to go first and model how this is done. Standing and walking towards the altar. I bring my fingers to the center of my chest and pinch an imaginary ball of thread. I want to deepen my understanding of Bengali peacemaking and justice traditions. I say pulling the thread in a vertical motion, stretching up and down to create a cord of groundedness. Realizing there are actually many dimensions. I also pull the thread forwards and backwards in a lateral direction, saying this means looking to the past and dreaming the future. I hold this grided net, gather it around my body and ceremoniously place it on the altar. Others echo the desire for bringing forward parts of their Asian lineage that aren't accessible to them. People create shapes with their bodies, making offerings to the altar that symbolize taking up space, staying grounded in a world that is shaky, reciprocity with the earth, ancestors and descendants, bringing in more ancestors permission to create and play forgiveness to self and others. Timelessness with Earth as a mirror and patience.   [00:21:14] Sujatha closes her eyes and forms an image for us through stream of consciousness. She says, I see indra's net infinite with shimmering diamonds. At each point, I notice the goosebumps raise on the skin of my arms as she continues it is as if she has reached inside of me pulling from the sutra of ra, which was part of my childhood. It is a piece of scripture and a spiritual concept that deeply grounds my practice in RJ as an adult. I see her hands, which she has raised, and fingers trembling, glimmering ever so slightly. She speaks slowly carrying us with her in a visualization de drops, mirrors. I cannot be who I am meant to be unless you are who you are meant to be. RJ is the material of the web. This was a rare moment of belonging for me, as I seamlessly reflected in the speech and cultural symbols of a peer seamless. This integration as South Asian and as an RJ practitioner, seamless, being able to hang onto a reference from religious traditions that are hidden in the diaspora or distorted by mainstream social messaging.   [00:22:28] Ayame Keane-Lee We hope you enjoyed that look into the AAPI RJ Network Reflection. Let's get back to the interview.   [00:22:35] Miko Lee: Can you each share what brought you to this work personally?   [00:22:40] Tatiana Chaterji: Sure. As a young activist involved in Insight Women of Color against Violence and aware of the work of Critical Resistance, and I had a pretty clear politics of abolition, but I didn't. Really think that it impacted me as personally as it did when I was in my early twenties and I suffered a brain injury from a vehicular assault, a hit and run that may have been gang affiliated or, a case of mistaken identity. My recovery is, is, is complicated. My journey through various kinds of disabilities has shaped me. But I think the way that I was treated by the police and by the justice quote unquote justice system, which I now call the criminal legal system, it because there was no justice. I sort of don't believe that justice is served in the ways that survivors need. yeah, I really, I got very close to the heart of what an RJ process can do and what RJ really is. I got introduced to Sonya Shah and the work of Suha bga and I was able to do a surrogate victim offender dialogue and then later to facilitate these processes where people are kind of meeting at the, at the hardest point of their lives and connecting across immense suffering and layers of systemic and interpersonal internalized oppression. [00:23:59] Just so much stuff and what happens when you can cross over into a shared humanity and recognition. It's just, it's just so profound and and from that space of healing and, and, and compassion, I've been able to think about. Other ways that RJ can look and have sort of been an advan, what is it evangelical for it? You know, I think that because we don't see these options, I, I, because I knew people, I was able to connect in this way and I would just shout out David uim, who's the one who told me that even if I didn't know the person who harmed me, that this was possible. People so often give up, they're just like, well, I have to feel this way. I have to just deal with it. Swallow the injustice and the lack of recognition. Just sort of keep going. Grit your teeth. I think we don't have enough knowledge of what's possible and so we harden ourselves to that. Yeah, I'll stop there. Thanks for listening.    [00:24:59] Miko Lee: Oh, that's the gaman that Ellie was talking about, right? In Chinese we say swallow the bitter. Right. To be able to just like keep going, keep moving. And I think so much of us have been programmed to just something horrible happens. You just swallow it, you bite it down, you don't deal with it and you move on. Which is really what RJ is trying to teach us not to do, to recognize it, to to talk to it, to speak to it, to address it so that we could heal. Ellie, what about you? How did you get involved?    [00:25:30] Elli Nagai-Rothe: Yeah. And Tati, thanks so much for sharing. I always appreciate hearing. I like your story and what draws you to this work is so powerful. For me, I'll take it a little bit more meta further back. What draws me to this work is my family history. I'm multiracial. My family, my ancestry comes from many different places. And part of that my grandparents, my aunties, uncles, Japanese Americans who were, who were born, some of them, my grandpa, and his family here in Oakland, in this area. And, um, other my grand, my grandmother and her family in Southern California. During World War II, were unjustly incarcerated along with 125,000 Japanese Americans in ways that were so deeply harmful and traumatic and are so parallel to what is happening right now to so many communities who are being detained and deported. And that experience has deeply, deeply impacted certainly my community's experience, but my family's experience of trauma.   [00:26:30] And I'm yonsei, fourth generation Japanese American. And though I wasn't directly involved or impacted by that incarceration, I feel it very viscerally in my body, that feeling of loss, of disconnection of, of severance from community, from family, from place, and, . Even before I knew what restorative justice was, I was in my body striving to find justice for these things that have happened? That drew me into conflict transformation work and ultimately restorative justice work. And that's where I found really at the, at the core, so much of this, this intuitively feels right to me. I didn't wanna have a place of, I wanted to heal. That was what I wanted to feel the feeling of, can we heal and repair and can I heal and repair what's happened in this, my experience and my family's experience and community's experiences?   [00:27:23] That work ultimately led me to do restorative justice work here in the Bay Area. I started doing that work with schools and community organizations. And so I really hold the bigger possibilities of what's possible when we think differently about how we hold relationships and how we hold deep, deep pain and harm and what's possible when we can envision a different kind of, a world, a different kind of community where we can take accountability for things that have happened. And knowing that all of us at, at different places, I know that's true in my family line, have caused harm and also experienced harm, that those things can happen at the same time. And so how can we have a sense of humanity for what's possible when we actually come, come to each other with a humility of what, how can we heal? How can we heal this together? How can we make this as right as possible? So that's, that's a bit of my story.    [00:28:13] Miko Lee: Thank you both for sharing.   [00:28:15] Ayame Keane-Lee Next we're going to take a music break and listen to Miya Folick “Talking with Strangers”   MUSIC   [00:34:05] that was “Talking with Strangers” by Miya Folick   [00:34:09] Miko Lee: I'm wondering, I know this, Asian American, Pacific Islander, RJ Circle, a bunch of it has been online just because this is how we do in these times and I'm wondering if there's something unique and empowering about doing this online. I bring that up because there have been many in person gatherings. I've been a part of this circle, so I'm really happy to be a part of it. For me, the vibe of being in person where we're sharing a meal together, we're in a circle, holding onto objects, making art together is very different from being online. And I'm wondering, if there's something uniquely positive about being online?   [00:34:47] Tatiana Chaterji: I would just say that yeah, the intimacy and the warmth and the sort of the strength of the bonds that we have in this network are, are so beautiful and it's possible to have incredible, virtual experiences together. A lot of us do movement art or theater or creative. We have creative practices of our own. And when we lead each other in those exercises, we are really just a feeling of togetherness. Like that's so special. And for people who have had that online, they know what I'm talking about. That can be really, really incredible. And, you know, we've been in the Bay Area and really in Oakland, but we want to expand or we want to think about what are all the ways that we can connect with other people. Around this intersection of API identity and RJ practice. And so that's the potential, I guess is what I would say is just to really, move across time and space that way.   [00:35:47] Miko Lee: Ellie, do you have thoughts on this, the online versus in real life?    [00:35:51] Elli Nagai-Rothe: I think there's so many wonderful things about being in person because I feel like so much, at least I don't know about your worlds, but my world, so much of it is online these days on Zoom. There is something really special about coming together, like you said, to share a meal to be in each other's physical presence and to interact in that way. At the same time when we're online, there's still so much warmth and connection and intimacy that comes from these relationships that I've been building over now, like two years for some of us. The opportunities are more about being able to reach accessibility, right? Folks to be able to come online and, and potentially even broaden. I mean, who knows what that will look like right now it's regionally focused, but maybe there's a future in which that happens to be outside the Bay Area.   [00:36:31] Miko Lee: And speaking of the future and where it's going. This initially started by, funding from one of the Stop the Hate grants, which sadly has concluded in the state of California. I'm wondering what this means for this, process that it doesn't have any set funding anymore what does the future look like?    [00:36:52] Elli Nagai-Rothe: We really wanna continue this miko and being able to continue to meet and gather in community. Right now we're continuing to meet monthly in our community of practice space to support each other and to continue to explore really this intersection, right, of restorative justice in our idea, our Asian identities. There's so much more opportunity to continue to build together, to create a larger community and base of folks who are exploring and ex doing this work together. Also for the intention of what does that mean for our communities? How can we find ways to take this practice that many of us do, right?   [00:37:27] As practitioners, how can we translate that to our community so that we know, we know at its core that this work, there are things from our cultural practices that are just. So familiar, right? Certain practices around how we you know, this radical, some of the things we talked about, radical acts of hospitality and care are so intuitive to our Asian communities. How can we translate that practice in our work so that we can continue to make this these pathways available to our community? So we hope to continue, we wanna continue to gather, we wanted to continue to build, um, and make space for more people to join us in this exploration and this opportunity for yeah, more expansion of what's possible for our communities.   [00:38:11] Miko Lee: For me as somebody who's Chinese American and being a part of this network, I've learned from other Asian American cultures about some of the practices, well, I did know about things like tsuru folding a paper crane as part of the Japanese American culture, learning different things from different community members about elements that are part of their cultures and how they incorporate that, whether that's yoga or a type of, Filipino martial art or a type of Buddhist practice. And how they fit that into their RJ work has actually helped me kind of expand my mind and made me think about more ways that I could bring in my own Chinese American culture. So for me, that was one of those things that was like a blessing. I'm wondering what each of you has learned personally about yourself from being part of this network.   [00:39:02] Tatiana Chaterji: What comes to mind is the permission to integrate cultural identity and practice more explicitly and to know that there are others who are similarly doing that. It's sort of this, this acceptance of sort of what I know and how I know it that can be special. You know, in the, in the similar way that I mentioned about cultural appropriation and the violence that various communities have felt under capitalism and white supremacist structures. Everything there is, there is, I don't, something, something so magical to just step outside of that and be like, this is, it's a mess. It's a mess out there. We are constantly battling it. How do we actually not make ourselves smaller right here?    [00:39:50] Miko Lee: I totally hear that. And I'm thinking back to this gathering we had at Canticle Farms, where I think Tati, you said, when was the last time you were in a space where you were the only Asian person and how you walk through that mostly white space and what is that like for you and how do you navigate? And so many people in the room are like, what their minds were blown. For me, I'm in mostly Asian American spaces and Pacific Islander spaces, so I'm like, oh wow, that wasn't always true for me. So that's my time in my life right now. So it was really fascinating to kind of ponder that.   [00:40:24] Tatiana Chaterji: Yeah. And I think many of us, I'm so glad that you feel that because many of us, don't really know what exactly our ancestral technologies might be, or even what to name. This gave us, again, permission to look back or to reframe what we know or that we've understood from community as being from various traditions, homelands, you know, longer legacies that we're carrying and just to, to, to, to celebrate that or to even begin to, to, to bring language to that and feel a place of our own belonging. Whereas, I mean, as a South Asian diasporic member of the diaspora, I see so many the words that are coming from Sanskrit, which has its own, history of castes violence and like sort of what the expansion and the co-optation is, is, is really quite massive to the point where I feel like I'm on the outside and I don't believe that I should own it any more than anyone else. But I think if there's a way that it's practiced that is in, in, in integrity and less commodified because it is ancient, because it is medicine. You know, that I, I deserve to feel that, you know, and to tend to be welcomed into it in, in this you know, outside of the homeland to be here in Asian America or whatever it is, and to claim it is something quite special.   [00:41:50] Miko Lee: Love that. Thank you for sharing. Ellie, what about you? What have you learned from being in part of this network?    [00:41:55] Elli Nagai-Rothe: I was just gonna say like, yes, Tati to all the things you just said. So appreciate that. I, it's very similar, similar in some ways to what Tati was saying, like the, the permission giving, the space that we, oh, permission giving that we give to each other, to to claim, like, to claim and reclaim these practices. And I think that's what I heard so often from people in this network and continue to hear that this, the time, our time together and the things that we're doing. Feel like it's, it doesn't feel like a so much about like our, what is our professional practice. And I say professional with quotes. It's more of like, how do we integrate this part, this really profound journey of ancestral reclaiming, of remembering, of healing. And, and when we do that, we're working from this really. A deep place of relationship, of interdependence, of where we're like, our identity and our sense of who we are is so connected to our communities. It's connected to the natural world. And so like how can we, that's part of what I've appreciated is like really in this deep way, how can we remember and reconnect to, in some cases, like practices, pre-colonial practices and wisdom that was suppressed or taken away, certainly in my and family experience, right?   [00:43:11] It was very deliberately state sponsored violence severed those practices. And so some of this reclaiming as a part of my own healing has been really given me more voice and space to say like, yeah, I can, I can, I want to, and I, that's part of my own practice, but also share that with the, the groups that I'm part of. And that feels a little bit. We talked about that a little bit in the network of how do we share these practices in ways that feel authentic, like Tati said, with integrity, but also what does that mean to share these practices in spaces that are outside of, you know, Asian communities? I don't know, like that's a whole other conversation, right? It feels because there is so much cultural co-opting that's happening, right? And so I feel, I think that's why this network is so valuable and, and helpful to be in a space. Of course, it's a very diverse group of Asian identities and yet it's a space where we can feel like we can try on in these practices to see what that feels like in our bodies in ways that feel really like, have a lot of integrity and a lot of authenticity and to support each other in that.   [00:44:12] And so that we can feel able to then share that in spaces than, in our communities and the work that we're doing in terms of, restorative justice work.  [00:44:19] Miko Lee: So how can our audience find out more about these circles if they wanna learn more about how they could potentially get involved?   [00:44:29] Elli Nagai-Rothe: The best way to go is to look at the Ripple Collective website, ripple collective.org. We have some information about, the A API Restorative Justice Network there. I'm hoping that we can continue this. I really am excited about, members of the network continuing to stay in relationship with each other, to support each other. Tati and I are gonna be offering a session at the upcoming national Association for Community and Restorative Justice Conference that's happening in New Orleans in July. We're gonna be sharing what we learned about our experiences with this network and centering our Asian identities and restorative justice practice. We're gonna be holding a a caucus space for Asian practitioners to come and join us. Yeah, so what else? Tati.    [00:45:14] Tatiana Chaterji: We're also compiling reflections from various participants in the network around what this has meant. What, what have they learned or discovered, and what's to come. I think a question that I've had, a question that we've been stewing on with other South Asian, , practitioners is what does you know, what does caste how does caste show up and reckoning with harm doing? And our communities are not a monolith, and, and as we are treated as part of a, sort of like a brown solidarity, third world movement space in the West, there's just a lot of unrecognized and unnamed oppression that is actively happening. So, you know, really like being, being brave and humble to, to, to talk about that.    [00:46:01] Miko Lee: Thank you both so much for sharing your time with me today.    [00:46:05] Elli Nagai-Rothe: Thanks so much, Miko.    [00:46:06] Tatiana Chaterji: Thanks, Miko.   [00:46:07] Ayame Keane-LeeTo finish off our show tonight, we'll be listening to “Directions” by Hāwane.   MUSIC   [00:49:55] That was “Directions” by Hāwane.   [00:49:57] Miko Lee: Thank you so much for listening tonight. Remember to reconnect to your ancestral technologies and hold in the power of tenderness. To find out more about restorative justice and the work of our guests, check out info about the A API RJ network on the Ripple website, ripple collective.org, and about the conference that Ellie and Tati will be presenting at at the NAC RJ Conference in New Orleans, both of which we'll have linked in our show notes.   [00:50:30] Please check out our website, kpfa.org/program/apex Express 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, Preeti 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 – 3.12.26- Feed Your Heart appeared first on KPFA.

You can send a text, include contact info to get a response. You probably know that by the middle of the 19th century, the  British dominated India.  The British introduced railroads and electricity, public health and infrastructure, and a population boom began.  By the end  Victoria became the Empress.  But before the French Revolution the British footprint in India was relatively small.  It was during the revolutionary wars and the Napoleonic wars that British control and domination greatly expanded, from early footholds in Bengal and Madras.The China trade was responsible of one six of British state revenue during this period so it was of vital importance.  Also, tea had an interesting property, the people who drank it did not need to dedicate so much grain to small beer production, allowing tea to change the supply and demand equation for grain, during a critical period.There is also the argument that the Chinese authorities contributed to the opium trade by not allowing any legal trade.  The drain of silver into the immensity of China is a problem that was going to be solved, whenever the right product was found.The Tokugawa were prompted to make serious reforms by embarrassments  caused by young Pellew and the Russian under Rezanhov.The Vietnam story of Gia Long and Bishop Pigneau is probably the most interesting.Oman and Muscat reinforce the idea of the struggle between imperialism and the pursuit of profits for the East India company.  imperialism is expensive.  The company lost money, and doubled its debt during one of the periods we are discussing.  

First, we listen to an excerpt from the Express Sports podcast as Mihir Vasavda speaks with The Indian Express' Sandip G and Devendra Pandey about India's emphatic 96-run win over New Zealand in the T20 World Cup final.Next, The Indian Express' Atri Mitra explains the Election Commission's Special Intensive Revision of electoral rolls has flagged document discrepancies and procedural lapses, putting nearly 30 lakh voter records under re-verification. (14:35)And in the end, we look at the Delhi excise policy case, which has returned to the Delhi High Court after the CBI challenged a trial court order discharging Arvind Kejriwal, Manish Sisodia and 21 others. (23:58)Hosted by Ichha SharmaProduced by Shashank Bhargava and Ichha SharmaEdited and mixed by Suresh Pawar

Blockbuster Move! | Modi & Shah Planning New UT along Border? | Bihar के 4 और Bengal के 2 जिले

The Sri Lankan navy says it has rescued 32 people after a distress call from the Iranian IRIS Dena, with around 140 people on board currently missing. We also hear from Iraq's Kurdistan region where reports suggest the US could back the Kurdish armed groups to cross over into Iran in a ground operation.Also on the programme: the latest from the onflict in the Middle East, with a lineup of who is in the running to take over from Iran's Supreme Leader; the controversial 'Moonies' church that has contravened the law in Japan, and proof that a woman's brain does change during pregnancy. (Photo: Iranian warship IRIS Dena is seen in the Bay of Bengal during International Fleet Review held at Visakhapatnam in India on 18 February, 2026. Credit: Associated Press)

Besides the fact that Sri Krishna and Ma Kali share the same bīja mantra and besides the significant historical and cultural overlap between these two traditions in Bengal, there is a certain esoteric "bħāvic" connection between these two deities, one of madness and ecstasy that we see so perfectly expressed in Sri Ramakrishna. In this talk, we explore that bhāva of mad love, with some important digressions into the Tāntrik understanding of Deity and of Mantra. Happy Holika/Kama Dahanam! Happy Chaitanya PurnimaHappy Vasant Purnima/ Spring Eclipse Full Moon!You'll find all of our Tāntrik Vaishnavism lectures here & all our stuff on Mā Kālī here. Support the showLectures happen live every Monday at 7pm PST and again at Friday 11am PST Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

Welcome to the (Not So) New 52, a real-time retrospective of DC Comics' New 52 imprint! Discussed this week: 0:00:00 - Intro 0:03:25 - Grayson #12 (Tim Seeley, Tom King and Mikel Janin) 0:13:39 - Flash #44 (Robert Venditti, Van Jensen and Brett Booth) 0:22:48 - Gotham by Midnight #9 (Ray Fawkes and Juan Ferreyra) 0:33:07 - Deathstroke #10 (Tony S Daniel, James Bonny and Tyler Kirkham) 0:42:32 - Batgirl #44 (Cameron Stewart, Brendan Fletcher and Bengal) 0:52:11 - Sinestro #15 (Cullen Bunn and Ethan Van Sciver) 1:01:11 - We Are Robin #4 (Lee Bermejo and James Harvey) 1:10:53 - Justice League 3001 #4 (Keith Giffen, J.M. DeMatteis and Scott Kolins) 1:21:20 - Harley Quinn / Power Girl #4 (Amanda Conner, Jimmy Palmiotti, Justin Gray and Stéphane Roux, Elliot Fernandez) 1:30:02 - Next Week's Books patreon: https://www.patreon.com/mildfuzztv twitter: @DCComicsPodcast (Use #New52) discord: https://discord.gg/8fbyCehMTy Other Links: https://linktr.ee/mildfuzz Find out more at https://the-not-so-new-52.pinecast.co

Ni un grand militaire, ni un homme d'État, ni un artiste remarquable, Sake Dean Mahomed était pourtant, à son époque, une célébrité. Né fils de soldat en Inde, il a réussi à s'élever dans les rangs de l'armée du Bengal. À noter: à 14 minutes on parle de pamphlet, il aurait fallu dire dépliant! Rien de pamphlétaire là-dedans. Adhérez à cette chaîne pour obtenir des avantages : https://www.youtube.com/channel/UCN4TCCaX-gqBNkrUqXdgGRA/join Avec la participation de Catherine Tourangeau, merci Catherine https://www.facebook.com/LaPetiteHistorienne/ Script Catherine Tourangeau Pour soutenir la chaîne, au choix: 1. Cliquez sur le bouton « Adhérer » sous la vidéo. 2. Patreon: https://www.patreon.com/hndl Musique issue du site : epidemicsound.com Images provenant de https://www.storyblocks.com Abonnez-vous à la chaine: https://www.youtube.com/c/LHistoirenousledira Les vidéos sont utilisées à des fins éducatives selon l'article 107 du Copyright Act de 1976 sur le Fair-Use. Sources et pour aller plus loin: Bayly, C. A. Indian Society and the Making of the British Empire. Cambridge: Cambridge University Press, 1988. Fisher, Michael, The First Indian Author in English: Dean Mahomed (1759-1851) in India, Ireland, and England. Oxford University Press, 1996. Teltscher, Kate, « The Shampooing Surgeon and the Persian Prince: Two Indians in Early Nineteenth-century Britain ». Interventions: International Journal of Postcolonial Studies. 2 (3): 2000, 409–23. Ansari, Humayun. The Infidel Within: The History of Muslims in Britain, 1800 to the Present. C. Hurst & Co. Publishers, 2004. Das, Alok, « Life and Legacy of Sake Dean Mahomet: A Forgotten Enigma ». Communication Studies and Language Pedagogy. 2(1–2): 2016, 199–211. Clarke, Sir Arthur. An Essay on Warm, Cold, and Vapour Bathing, with Practical Observations on Sea Bathing, Diseases of the Skin, Bilious, Liver Complaints, and Dropsy. London: Henry Colburn, 1813. Cochrane, Basil. An Improvement on the Mode of Administering the Vapour Bath, and the Apparatus Connected with It. London: John Booth, 1809. Cotton, Sir Evan. “`Sake Deen Mahomed' of Brighton.” Sussex County Magazine 13 (1939): 746–50. Feltham, John. Guide to All the Watering and Sea Bathing Places. London: Longman, Hurst, Rees, Orme, and Brown, 1806–15. Mahomet, Dean. The Travels of Dean Mahomet: An Eighteenth-Century Journey through India. Berkeley: University of California Press, c1997. Mahomed, S. D. Cases Cured by Sake Deen Mahomed, Shampooing Surgeon, And Inventor of the Indian Medicated Vapour and Sea-Water Baths, Written by the Patients Themselves. Brighton: The Author, 1820. ——————. Shampooing, or, Benefits resulting from the use of the Indian medicated vapour bath: as introduced into this country by S. D. Mahomed…containing a brief but comprehensive view of the effects produced by the use of the warm bath, in comparison with steam or vapour bathing. Brighton: The Author, 1822, 1826, 1838. Pratt, Mary Louise. Imperial Eyes: Travel Writing and Transculturation. London: Routledge, 1992. History of champissage de London Centre of Indian Champissage™ https://champissageinternational.com/history-of-champissage/ The Shampooing Surgeon of Brightonm March/April 2018 by Gerald Zarr https://www.aramcoworld.com/Articles/March-2018/The-Shampooing-Surgeon-of-Brighton Autres références disponibles sur demande. #histoire #documentaire #deanmohamed #champissage

Rahul Gandhi in Trouble Over नंगा Protest - Arrest Begins | Bengal Ground Report |YogiUGCControversy

"Maestro" Rob Kellum welcomes "All Day" Kenny Bengal. Live, Thursday nights at 7:30PM ET on vocnation.com, it's WCW Retro! Join us as "Maestro" Rob Kellum is back, full time, in his capacity as host of WCW Retro! Rob talks about all things professional wrestling, including WWE, NXT, AEW, and … WCW! Plus, he takes your calls! Call into any live VOC Nation program by visiting callvoc.com. VOC Nation takes you behind the scenes of your favorite moments in pro wrestling history. Notable show hosts include legendary pro wrestling journalist Bill Apter, former WWE/TNA star Shelly Martinez, former WWE and AWA broadcaster Ken Resnick, former WCW performer The Maestro, former TNA Impact talent Wes Brisco, Pro Wrestling Illustrated's Brady Hicks, independent pro wrestling and Fireball Run star Sassy Stephie, and more! Since 2010, VOC Nation has brought listeners into the minds of the biggest stars in pro wrestling and entertainment. Subscribe to the podcasts for free on most major directories, and visit vocnation.com for live programming. Subscribe to premium - only $3/mo - for commercial full commercial free audio and video episodes. Exclusive access to 50 years of Bill Apter's interview archives is available for a nominal charge. Learn more about your ad choices. Visit podcastchoices.com/adchoices

This echoes of war podcast, hosted by Craig Watson and Gaurav explores the Third Carnatic War (1756–1763) as the Indian theater of the Seven Years' War. It details the decline of the Mughal Empire after Aurangzeb's death in 1707, leading to fragmented provinces like Bengal and the rise of the Maratha Empire as a dominant power. European influences are highlighted: the British East India Company with bases in Bombay, Madras, and Calcutta, and the French with strongholds like Pondicherry. The narrative focuses on key events starting with the Black Hole of Calcutta in 1756, where Nawab Siraj ud-Daulah imprisoned British captives in horrific conditions, prompting retaliation. Robert Clive's victory at the Battle of Plassey in 1757, aided by betrayal from Mir Jafar, secured British control over wealthy Bengal (20-25% of India's GDP). The episode covers the Siege of Madras (1758–1759), where French forces under Comte de Lally failed due to supply issues and British reinforcements. The decisive Battle of Wandiwash in 1760 saw British General Eyre Coote defeat the French, leading to the Siege of Pondicherry (1760–1761), which ended French influence. Britain's naval superiority, alliances, and strategies established dominance, marking 1759 as the "Annus Mirabilis." The podcast emphasizes colonial expansion parallels with North America, using maps and portraits for a documentary feel. It concludes with the Treaty of Paris, where France regained possessions but without fortifications, ensuring British ascendancy in India. Don't forget I have a Youtube Membership: https://www.youtube.com/channel/UCbp8JMZizR4zak9wpM3Fvrw/ join or my Patreon: https://www.patreon.com/pacificwarchannel where you can get exclusive content like "What if Japan invaded the USSR during WW2?"

Chips from a Calcutta Workshop: Comparative Religion in Nineteenth Century India (Cambridge University Press, 2025) explores the development and nature of comparative religion in nineteenth-century India. It focuses on the ideas and intellectual currents behind a range of thinkers who explored comparative religion in India, drawing on a variety of inspirations from Indian religions. Rather than emanate out of a European Christian set of politics as in the Western world, comparative religion emerged out of religious reform movements, including the Brāhmo Samaj in Bengal and the Arya Samaj in the Punjab. With chapters on Rammohan Roy, Debendranath Tagore, Keshab Chandra Sen, and Swami Vivekananda, the book includes a re-evaluation of familiar figures alongside lesser-known thinkers within an intellectual history of modern Indian comparative religion. Neilesh Bose is Professor of History at the University of Victoria. 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

Chips from a Calcutta Workshop: Comparative Religion in Nineteenth Century India (Cambridge University Press, 2025) explores the development and nature of comparative religion in nineteenth-century India. It focuses on the ideas and intellectual currents behind a range of thinkers who explored comparative religion in India, drawing on a variety of inspirations from Indian religions. Rather than emanate out of a European Christian set of politics as in the Western world, comparative religion emerged out of religious reform movements, including the Brāhmo Samaj in Bengal and the Arya Samaj in the Punjab. With chapters on Rammohan Roy, Debendranath Tagore, Keshab Chandra Sen, and Swami Vivekananda, the book includes a re-evaluation of familiar figures alongside lesser-known thinkers within an intellectual history of modern Indian comparative religion. Neilesh Bose is Professor of History at the University of Victoria. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Chips from a Calcutta Workshop: Comparative Religion in Nineteenth Century India (Cambridge University Press, 2025) explores the development and nature of comparative religion in nineteenth-century India. It focuses on the ideas and intellectual currents behind a range of thinkers who explored comparative religion in India, drawing on a variety of inspirations from Indian religions. Rather than emanate out of a European Christian set of politics as in the Western world, comparative religion emerged out of religious reform movements, including the Brāhmo Samaj in Bengal and the Arya Samaj in the Punjab. With chapters on Rammohan Roy, Debendranath Tagore, Keshab Chandra Sen, and Swami Vivekananda, the book includes a re-evaluation of familiar figures alongside lesser-known thinkers within an intellectual history of modern Indian comparative religion. Neilesh Bose is Professor of History at the University of Victoria. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Chips from a Calcutta Workshop: Comparative Religion in Nineteenth Century India (Cambridge University Press, 2025) explores the development and nature of comparative religion in nineteenth-century India. It focuses on the ideas and intellectual currents behind a range of thinkers who explored comparative religion in India, drawing on a variety of inspirations from Indian religions. Rather than emanate out of a European Christian set of politics as in the Western world, comparative religion emerged out of religious reform movements, including the Brāhmo Samaj in Bengal and the Arya Samaj in the Punjab. With chapters on Rammohan Roy, Debendranath Tagore, Keshab Chandra Sen, and Swami Vivekananda, the book includes a re-evaluation of familiar figures alongside lesser-known thinkers within an intellectual history of modern Indian comparative religion. Neilesh Bose is Professor of History at the University of Victoria. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/indian-religions

Chips from a Calcutta Workshop: Comparative Religion in Nineteenth Century India (Cambridge University Press, 2025) explores the development and nature of comparative religion in nineteenth-century India. It focuses on the ideas and intellectual currents behind a range of thinkers who explored comparative religion in India, drawing on a variety of inspirations from Indian religions. Rather than emanate out of a European Christian set of politics as in the Western world, comparative religion emerged out of religious reform movements, including the Brāhmo Samaj in Bengal and the Arya Samaj in the Punjab. With chapters on Rammohan Roy, Debendranath Tagore, Keshab Chandra Sen, and Swami Vivekananda, the book includes a re-evaluation of familiar figures alongside lesser-known thinkers within an intellectual history of modern Indian comparative religion. Neilesh Bose is Professor of History at the University of Victoria. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Chips from a Calcutta Workshop: Comparative Religion in Nineteenth Century India (Cambridge University Press, 2025) explores the development and nature of comparative religion in nineteenth-century India. It focuses on the ideas and intellectual currents behind a range of thinkers who explored comparative religion in India, drawing on a variety of inspirations from Indian religions. Rather than emanate out of a European Christian set of politics as in the Western world, comparative religion emerged out of religious reform movements, including the Brāhmo Samaj in Bengal and the Arya Samaj in the Punjab. With chapters on Rammohan Roy, Debendranath Tagore, Keshab Chandra Sen, and Swami Vivekananda, the book includes a re-evaluation of familiar figures alongside lesser-known thinkers within an intellectual history of modern Indian comparative religion. Neilesh Bose is Professor of History at the University of Victoria.

Writer Radhakrishan wrote this story in the midst of WW II. The war may have been fought in a far off land, but we bore the repercussions too. Everything from food grains to cloth to kerosene was rationed, making it hard for the common person to live a normal life. In some places like Bengal, it caused famine. If the situation wasn't bad enough, traders started hoarding goods, hoodlums took charge and added to the chaos in the midst of desperation. Writing in Ranchi, Radhakrishan helps smile through the pain, with his satirical humorous take on Laila Majnu's story. What if the parents did agree to the marriage of the two? Would they even be able to afford it? लेखक राधाकृष्ण ने द्वितीय विश्व युद्ध के दौरान यह कहानी लिखी थी। युद्ध भले ही दूर देश में लड़ा गया हो, लेकिन इसके दुष्परिणाम हम पर भी पड़े। अनाज से लेकर कपड़े और केरोसिन तक, हर चीज़ राशन पर मिल रही थी, जिससे आम आदमी के लिए सामान्य जीवन जीना मुश्किल हो गया था। बंगाल जैसे कुछ इलाकों में तो अकाल भी पड़ गया था। हालात इतने खराब थे कि व्यापारियों ने सामान की कालाबाज़ारी करना शुरू कर दिया, गुंडों ने अपना दबदबा कायम कर लिया और हताशा के माहौल में अराजकता बढ़ती चली गई। रांची स्थित लेखक राधाकृष्ण लैला मजनू की कहानी पर अपने व्यंग्यात्मक हास्य के माध्यम से दर्द में भी मुस्कुराहट जगाने में मदद करते हैं। अगर माता-पिता दोनों की शादी के लिए राज़ी हो भी जाते, तो क्या वे शादी का खर्च उठा पाते? ---------------- Listen to Hindi kahaniyan and Urdu Kahaniyan by famous as well as lesser known writers. You will find here stories from everyone from Premchand to Ismat Chughtai ; Suryabala to Mohan Rakesh, Kaleshwar and Mannu Bhandari.

First, we start with West Bengal, where the formation of a new political front is threatening the TMC's voter base and reshaping the Assembly poll dynamics. Ravik Bhattacharya, the Chief of Bureau at The Indian Express, Kolkata newsroom, explains how Mamata Banerjee's party is responding to pressure from the BJP, central agencies, and emerging minority-led parties. Next, we speak to The Indian Express' Raakhi Jagga about why Indian farmer unions are protesting the India-US interim trade deal. From fears about the dairy sector to worries over tariffs and American agribusiness, we break down what's at stake. (12:40)And finally, we look at Rahul Gandhi's sharp critique of the India-US deal in Parliament, where he accused the Modi government of signing an agreement that undermines national interest. (22:20)Hosted by Ichha SharmaProduced by Shashank Bhargava and Ichha SharmaEdited and mixed by Suresh Pawar

Guest: Saarang Narayan (Indian Institute of Science Education and Research Mohali) Host and Producer: Maria Bach (University of Lausanne) A political poster issued by the Bharatiya Janta Party in recent years, promoting the Swadeshist message as part of their “Ghar Ghar Swadeshi” (Swadeshi in Every Household) campaign. A list of key terms with short explanations discussed in the episode Swadeshi is a Hindi/Hindustani word that literally means ‘of one's own country' (swa=one's own/self; desh=country). The slogan gained popularity in the early twentieth century, especially in the popular movement against the partition of Bengal in 1905, and went on to inspire the founding of domestic institutions and the production and consumption of goods as modes of anti-colonial politics. Although it remained part of the discourse around developmentalism and economic planning in the mid-twentieth century, it regained popularity in the context of the public debates about globalisation and neoliberalism in the 1980s and 1990s. While it is comparable to slogans like ‘Buy British' or ‘Buy American', there is a characteristic ethical and socio-cultural dimension that separates Swadeshist principles from simple autarky or protectionism. This ethical and socio-cultural dimension concerns the definition of the Swadeshist ‘self' along religious and cultural lines, often limiting it to Hinduism. Hindu Nationalism is a broad term used here to encapsulate those visions of nationalism in India that define the Indian identity and history through the lens of Hinduism. This is to say that Hindu Nationalists often link the modern nation-state to a primordial Hindu past, where the religious and cultural practices of the supposed ancient Hindu peoples defined their identities. While India's contemporary Hindu far-right has spearheaded this form of nationalism, there have been other actors who subscribe to such a vision of the Indian nation. What makes the Hindu far-right different from other such actors is the former's palingenetic, Islamophobic, and xenophobic interpretations of Hindu Nationalism. The Hindu far-right describes its mode of Hindu Nationalism as ‘Hindutva' or Hindu-ness, as outlined in the works of Vinayak Damodar Savarkar. Rashtriya Swayamsevak Sangh (National Volunteers' Union) was founded in 1925. It is the apex body of the Hindu far-right with the goal of (re-)establishing India as a Hindu Nation. The RSS was founded by Keshav Baliram Hedgewar as a para-militaristic body of Hindu men to arm Hindu society against its cultural enemies. The second supreme-leader of the RSS, Madhavrao Sadashiv Golwalkar, identified these enemies in order of the threat that they posed to Hindus as follows: Muslims, Christians, and Communists. The RSS primarily functions through local chapters (shakhas or branches) and is comprised of volunteers (swayamsevaks) and led by preachers (pracharaks). Although Swadeshist ideas were primarily popularised by political actors who were summarily opposed to the politics of the RSS, the RSS adopted Swadeshi in the 1950s, and it has remained at the core of its economic thought ever since. Throughout its century-long existence, the RSS has faced three major bans and, despite its majoritarian, fascistic goals, has adapted strategies of dynamism and flexibility in its tactics, ideas, and political language to meet these challenges. The first two decades of independent India were the lowest point in the RSS's public and political presence, and it gained increasing popularity and political ground in the mainstream from the mid-1970s onwards. Part of its strategy of expansion has been the creation of smaller affiliate organisations, geared towards specialised tasks. This conglomerate of far-right organisations headed by the RSS has come to be known as the Sangh Parivar (Family). The current ruling party in India, the Bharatiya Janata Party (BJP) is the electoral wing of the RSS, and many of its members (including Prime Minister Narendra Modi) started out as swayamsevaks in the RSS before joining the BJP.

Congress has passed — and President Donald Trump has signed — the annual spending bill for the Department of Health and Human Services. But it's unclear whether the administration will spend the money as Congress directed.In 2025, billions of dollars were stalled, disrupting patient care and scientific research, until federal judges ordered funding resumed. Anna Edney of Bloomberg News, Joanne Kenen of the Johns Hopkins Bloomberg School of Public Health and Politico Magazine, and Sandhya Raman of CQ Roll Call join KFF Health News' Julie Rovner to discuss those stories and more.Also this week, Rovner interviews KFF Health News' Renuka Rayasam about a new reporting project, “Priced Out.”Plus, for “extra credit” the panelists suggest health policy stories they read this week that they think you should read, too: Julie Rovner: Politico's “DeSantis' Canadian Drug Import Plan in Florida Goes From Campaign Trail to Tough Realities,” by Arek Sarkissian.  Sandhya Raman: The Washington Post's “Free HIV Drugs Save Lives. Why One State Is Restricting Access for Thousands,” by David Ovalle.  Anna Edney: The Atlanta Journal-Constitution and Associated Press's “Forever Stained: Inside America's Carpet Capital: An Empire and its Toxic Legacy,” by Dylan Jackson, Jason Dearan, and Justin Price.  Joanne Kenen: Inside Climate News' “‘Toxic Colonialism' on the Bay of Bengal,” by Johnny Sturgeon. 

Fluent Fiction - Hindi: A Chance Encounter: Merging Lenses and Conservation Science Find the full episode transcript, vocabulary words, and more:fluentfiction.com/hi/episode/2026-02-05-08-38-20-hi Story Transcript:Hi: जब सूरज की पहली किरणों ने सुंदरबन के घने जंगलों को सुनहरे रंग से नहलाया, तो हवा में एक नई शुरुआत की खुशबू भर गई।En: When the first rays of the sun bathed the dense forests of the Sundarbans in a golden hue, the air was filled with the scent of a new beginning.Hi: ठंडी सर्दियों की सुबह में, छोटे-छोटे जलमार्गों पर धुंधली देखी जा सकती थी, और पक्षियों की चहचहाहट ने वहां के वातावरण को जीवंत कर दिया।En: On the chilly winter morning, a mist could be seen over the small waterways, and the chirping of birds enlivened the atmosphere.Hi: यहीं पर, जंगल के बीचों-बीच अरविन्द यानी आरोव अपनी कैमरा लिए, बाघ के जीवन को अपने लेंस में कैद करने की कोशिश में था।En: Right there, amidst the heart of the forest, Aravind or as he was known, Aarav, was trying to capture the life of a tiger through his lens with his camera.Hi: यह जंगल उसका दूसरा घर बन चुका था।En: This forest had become his second home.Hi: उसके कदमों की आवाज घिसट रही पत्तियों में खो जाती थी।En: The sound of his footsteps disappeared into the rustling leaves.Hi: वहीं कुछ दूरी पर मीरा अपने टूल्स के साथ व्यस्त थी।En: A little distance away, Meera was busy with her tools.Hi: वह एक समर्पित वैज्ञानिक थी, जो बाघ संरक्षण परियोजना के लिए काम कर रही थी।En: She was a dedicated scientist working for a tiger conservation project.Hi: देरियों पर उसके चेहरे पर चिंता की लकीरें छाया हुआ था कि उसके शोध का असर होगा या नहीं।En: Worry lines shadowed her face, pondering whether her research would have an impact or not.Hi: इसी बीच, आरोव और मीरा की मुलाकात पहली बार एक चौड़ी नहर के किनारे हुई।En: Meanwhile, Aarav and Meera met for the first time on the edge of a wide canal.Hi: "नमस्ते, मैं आरोव," उसने अपना कैमरा गर्दन से लटकाते हुए कहा।En: "Hello, I'm Aarav," he said, letting his camera hang from his neck.Hi: "नमस्ते," मीरा ने थोड़ी-सहमज से जवाब दिया।En: "Hello," Meera replied with a hint of hesitation.Hi: वे दोनों बढ़ते BASANT PANCHAMI के उत्सव के बारे में बात करने लगे, जो नई ऊर्जा और उम्मीदों का संकेत देता था।En: They started talking about the upcoming Basant Panchami festival, which signified new energy and hopes.Hi: जल्द ही, एक समस्या ने उन्हें अलग दृष्टिकोण पर पहुंचाया।En: Soon, a problem brought them to opposing viewpoints.Hi: एक दिन, आरोव की फोटोग्राफी ने मीरा के शोध में विघ्न डाला।En: One day, Aarav's photography disrupted Meera's research.Hi: मीरा को ऐसा लगा कि फोटो खींचकर संरक्षण के काम को वह गंभीरता से नहीं ले रहा।En: Meera felt that by taking photos, he wasn't taking the conservation work seriously.Hi: उनके बीच बातचीत में तनाव दिखा।En: Tension was evident in their conversation.Hi: पर, दोनों ने यह महसूस किया कि उनके उद्देश्य साझा हैं और उनका टकराव सिर्फ विचारों का मतभेद था।En: However, both realized their goals were shared and their clash was just a difference of ideas.Hi: आरोव ने तय किया कि वह मीरा के काम में सहयोग करेगा और जूनून से फोटोग्राफी को उसका सशक्त माध्यम बनाएगा।En: Aarav decided he would support Meera's work and passionately use photography as his powerful medium.Hi: मीरा ने खुद को भरोसा दिलाया कि विज्ञान और फोटोग्राफी दोनों प्रकृति संरक्षण में समान योगदान कर सकते हैं।En: Meera reassured herself that both science and photography could equally contribute to nature conservation.Hi: उनके मनमुटाव की समाप्ति के दौरान एक अविस्मरणीय घटना घटी।En: During the resolution of their discord, an unforgettable incident occurred.Hi: गाढ़ी झाड़ियों के बीच, एक विशाल सुंदर बंगाल टाइगर आलसी पगडंडियों पर आहिस्ता से निकल आया।En: Amidst the thick bushes, a magnificent Bengal tiger lazily emerged on the winding paths.Hi: आरोव और मीरा की सांसें थम गईं।En: Aarav and Meera held their breath.Hi: बाघ को देखकर, उनके दिलों में एक अद्वितीय अनुभव ने जगह बनाई और वे इस क्षण को अपने जहन में हमेशा के लिए चित्रांकित कर बैठे।En: Seeing the tiger, an unparalleled experience took place in their hearts, and they engraved this moment in their minds forever.Hi: इस घटना ने उन्हें एकजुट कर दिया।En: This event brought them closer together.Hi: उन्होंने तय किया कि अब वे मिलकर काम करेंगे।En: They decided to work collaboratively from now on.Hi: फोटो के साथ विज्ञान का मेल उन्हें एक नई दिशा देगा।En: The combination of photography and science would lead them in a new direction.Hi: यह उनके बीच सम्मान और समझ का एक नया अध्याय था।En: It was a new chapter of respect and understanding between them.Hi: सुंदरबन से लौटते हुए, दोनों के चेहरे पर मुस्कान थी; उनके मन में उम्मीदों की नयी कहानी थी।En: As they returned from the Sundarbans, smiles adorned their faces; a new story of hope was in their hearts.Hi: आरोव ने यहां अपना मकसद पाया और मीरा को अपने काम पर नई प्रेरणा मिली।En: Aarav found his purpose here, and Meera found new inspiration in her work.Hi: और बस ऐसे ही, उनके जीवन की सर्दियों में बसंत का आगमन हुआ।En: And just like that, the spring arrived in the winter of their lives.Hi: सुंदरबन ने उन्हें सिखाया कि सहयोग में ही असली शक्तियां छिपी होती हैं।En: The Sundarbans taught them that true power lies in collaboration.Hi: उनका सफर यहीं खत्म नहीं हुआ; बल्कि ये बस शुरुआत थी।En: Their journey didn't end here; rather, it was just the beginning. Vocabulary Words:bathed: नहलायाdense: घनेhue: रंगenlivened: जीवंतchilly: ठंडीmist: धुंधलीamazing: अद्वितीयcapture: कैदrustling: घिसट रहीdedicated: समर्पितconservation: संरक्षणpondering: लकीरेंtension: तनावviewpoints: दृष्टिकोणdisrupted: विघ्नevident: दिखाresolution: समाप्तिunforgettable: अविस्मरणीयmagnificent: विशालengraved: चित्रांकितcollaboratively: मिलकरcombination: मेलinspiration: प्रेरणाjourney: सफरbeginning: शुरुआतsprout: अंकुरpower: शक्तिgolden: सुनहरेshadowed: छायाrealized: महसूस

Rumi is perhaps the most famous Sufi of all time. For centuries after he died in 1273, his Persian poems were read and recited from the Balkans to Bengal. But his teachings were also passed down through the Mevlevi order that was established after his death in Konya (in present-day Turkey). From their headquarters around Rumi's shrine in Konya, then subsequently from the Ottoman capital of Istanbul, the Mevlevis became one of the most influential Sufi orders in the eastern Mediterranean. Wrapping Rumi's poetry into a larger package of ritual, music, meditation, and dance, the Mevlevis explored the many layers of meaning in Rumi's masterpiece the Masnavi, on which several Mevlevi leaders penned commentaries. In this episode, we trace the development and teachings of the Mevlevi order, with a focus on the distinct emotional style that characterized its spirituality. Nile Green talks to Jamal J. Elias, author of After Rumi: The Mevlevis and Their World (Harvard University Press, 2025).

VOV1 - Dịch bệnh Nipah xuất hiện tại Ấn Độ đang khiến nhiều quốc gia Châu Á lo ngại. Bắt đầu từ hôm qua, Australia đã chính thức theo dõi dịch bệnh này. Hôm qua, Cơ quan Kiểm soát dịch bệnh Australia ra thông báo về sự xuất hiện của dịch Nipah tại Ấn Độ trong đó cho biết đã có 2 trường hợp nhiễm virus Nipah ở phía Tây Bengal. Cơ quan này cũng khẳng định hiện nay chưa phát hiện trường hợp nào nhiễm virus Nipah tại Australia song sẽ phối hợp với các cơ quan chức năng trong nước và Tổ chức Y tế thế giới để theo dõi tình hình.Thông tin từ Cơ quan Kiểm soát dịch bệnh Australia cho biết, hiện virus này đã xuất hiện ở Bangladesh, Ấn Độ, Malaysia, Philippines và Singapore.Khi nhiễm virus, trong từ 4 ngày đến 3 tuần, người bệnh sẽ có triệu chứng giống cảm cúm như sốt, đau đầu, đau cơ, nôn, ho, đau họng…Với những người bị ảnh hưởng nặng thì sẽ xuất hiện các triệu chứng khác như ngủ gà gật, nhạy cảm với ánh sáng, cứng cổ và bị lẫn.Virus gây ra căn bệnh này được lây lan sang người thông qua việc tiếp xúc với động vật bị nhiễm bệnh là con dơi hoặc lợn hoặc dịch thoát ra từ những con vật này hoặc ăn hoa quả có dính dịch của các con vật này.Trong bối cảnh này, Cơ quan Kiểm soát dịch bệnh Australia đề nghị người dân đi đến gần những nơi có người nhiễm virus Nipah phải thực hiện các biện pháp  bảo vệ bản thân bằng việc tránh tiếp xúc với động vật, đặc biệt con con dơi và lợn; không ăn các loại quả bị nghi ngờ đã bị các con vật tiếp xúc; đồng thời thực hiện các biện pháp vệ sinh cá nhân thường xuyên và tránh gặp những người đang bị ốm./.Việt Nga/VOV AustraliaMáy đo thân nhiệt tự động đã được lắp đặt ở nhiều sân bay Châu Á để sớm phát hiện những người nhiễm virus Nipah. Nguồn7News

VOV1 - Theo thông tin từ Cục Phòng bệnh - Bộ Y tế, từ ngày 27/12/2025 đến ngày 26/01/2026, Ấn Độ ghi nhận 05 trường hợp nghi ngờ mắc bệnh do vi rút Nipah trong đó có 02 trường hợp có xét nghiệm khẳng định tại một bệnh viện ở Tây Bengal.Tại Việt Nam, đây là bệnh truyền nhiễm nhóm A theo Luật phòng, chống bệnh truyền nhiễm và cho đến nay chưa ghi nhận trường hợp mắc bệnh do vi rút Nipah. Tuy nhiên, trước mức độ nguy hiểm của dịch bệnh, chúng ta cần làm gì để kiểm soát, phòng ngừa dịch bệnh xâm nhập?Tăng cường giám sát tại sân bay quốc tế Nội Bài, đặc biệt người đến hoặc trở về vùng dịch nhằm ngăn chặn virus Nipah xâm nhập.

VOV1 - Tối 27/1, Bộ Y tế và Phúc lợi Gia đình Ấn Độ ra thông báo, chính thức khẳng định, chỉ có hai trường hợp nhiễm virus Nipah được xác nhận ở bang Tây Bengal, miền Đông nước này từ tháng 12 năm ngoái đến nay.Trong bối cảnh đó, cơ quan chức năng Ấn Độ đang tăng cường các hoạt động giám sát, xét nghiệm, điều tra thực địa để đảm bảo ngăn chặn kịp thời các trường hợp mắc bệnh.Trong thông cáo, Bộ Y tế và Phúc lợi Gia đình Ấn Độ cũng cho biết, đã có những thông tin sai lệch và không chính xác về số ca mắc bệnh virus Nipah (NiVD) được lan truyền trên một số phương tiện truyền thông. Vì vậy, cơ quan này khuyến cáo công chúng và giới truyền thông chỉ nên dựa vào thông tin đã được xác minh do các nguồn chính thức công bố và tránh lan truyền các báo cáo chưa được xác minh hoặc mang tính suy đoán.Các bác sĩ kiểm dịch theo dõi hoạt động quét thân nhiệt đối với hành khách đến từ bang Tây Bengal (Ấn Độ) tại Sân bay Quốc tế Suvarnabhumi, tỉnh Samut Prakan, Thái Lan ngày 25/1/2026. Ảnh: AP

- Tổng Bí thư Tô Lâm thăm, chúc tết công nhân Ngành than tại Quảng Ninh.- Chủ tịch nước Lương Cường yêu cầu chuẩn bị tốt các điều kiện phục vụ nhân dân vui xuấn, đón Tết Bính Ngọ.- Hà Nội bổ sung 30 nghìn tỷ đồng vào tổng mức vốn Kế hoạch đầu tư công năm 2026.- Chỉ số hạnh phúc - Thước đo nâng cao toàn diện đời sống người dân Lào Cai.- Việt Nam chưa ghi nhận ca nhiễm virus Nipah, Bộ Y tế tăng cường giám sát và phòng dịch từ sớm.- Trong khi đó, Ấn Độ bác thông tin về 5 ca nhiễm virus Nipah ở bang Tây Bengal. Dịch bệnh vẫn đang được nhà chức trách của nước này giám sát chặt chẽ.-  Sau gần hai thập kỷ đàm phán kéo dài, Liên minh châu Âu (EU) và Ấn Độ hoàn tất các vòng đám phán về Hiệp định Thương mại Tự do (FTA) mang tính lịch sử.- Bão tuyết khiến hàng chục người thiệt mạng, Mỹ tiếp tục đối mặt thời tiết khắc nghiệt đến đầu tháng Hai.

13 Padma awards went to Tamil Nadu followed by Bengal, 11, Kerala, 8, & Assam, 5. All these states are headed to polls & so is Puducherry which had one personality in the list.----more----https://theprint.in/politics/political-messaging-in-padma-awards-poll-bound-kerala-bengal-figure-high-in-cross-party-outreach/2836514/

Is BJP in Suicide Mode? | Who Wants Yogi Removed as CM? | क्या हो रहा है Bengal में? | AbhishekTiwari

#bengal #thief #camelIn part two of this story, we learn about how the son of the older thief becomes the best thief in town.Source: ⁠Folk-Tales of Bengal by Lal Behari Day⁠Narrator: Dustin SteichmannMusic: ⁠Guru Na Bhoji Mui গুরু না ভজি মুই by- Milan Mondal⁠Sound Effects: Crickers by Dustin SteichmannPodcast Shoutout: Reddit on WikiListener Shoutout: Kumasi Ghana

Sweet Excess: Crafting Mishti in Bengal (Routledge, 2025) by Ishita Dey is an ethnographic work on excess. Based on a decade-long fieldwork of a single food substance – sweets – it follows sweet-making in sweetshops, domestic spaces, fairs, festivals and its representation in recipe books to understand how caste, religion, science and law inform the life of a food item with an extremely short shelf life. It shows how food items of conspicuous consumption find a meaning in everyday lives of people through its socio-cultural meanings – ritual, pride of craftsmanship, heritage and cultural identity. It also shows how sweets continue to be a ubiquitous part of ‘Bengali' diet in a geography that has been witness to acute hunger, starvation, food movements and social welfare programmes to ensure food security. As a multi-sited ethnography on sweetness in diverse settings and its associated meanings in West Bengal and Bangladesh, this book explores everyday workplace hierarchies between artisans that reveal how caste and religion inform the choice of who is hired into this line of work. It also highlights how discourses on food safety and the overpowering presence of World Trade Organization have affected the life of the Bengali mishti. The volume will be of great interest to scholars and researchers of ethnography, sociology, history and South Asian studies. And if you, dear reader, love mishti, you will love this, too!Satyaki Barua is a PhD student in Political Science at the University of Hyderabad. His research focuses on party organisation, party institutionalisation, and political mobilisation, particularly examining the interactions between the state, society, and political parties in India and South Asia. Outside of academia, Satyaki enjoys watching and discussing movies, as well as practising Hindustani classical music. 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

Majority of Bengal Congress's office-bearers are opposed to tie-up with TMC & in favour of discontinuing decade-old electoral alliance with Left Front, it is learnt.

Sweet Excess: Crafting Mishti in Bengal (Routledge, 2025) by Ishita Dey is an ethnographic work on excess. Based on a decade-long fieldwork of a single food substance – sweets – it follows sweet-making in sweetshops, domestic spaces, fairs, festivals and its representation in recipe books to understand how caste, religion, science and law inform the life of a food item with an extremely short shelf life. It shows how food items of conspicuous consumption find a meaning in everyday lives of people through its socio-cultural meanings – ritual, pride of craftsmanship, heritage and cultural identity. It also shows how sweets continue to be a ubiquitous part of ‘Bengali' diet in a geography that has been witness to acute hunger, starvation, food movements and social welfare programmes to ensure food security. As a multi-sited ethnography on sweetness in diverse settings and its associated meanings in West Bengal and Bangladesh, this book explores everyday workplace hierarchies between artisans that reveal how caste and religion inform the choice of who is hired into this line of work. It also highlights how discourses on food safety and the overpowering presence of World Trade Organization have affected the life of the Bengali mishti. The volume will be of great interest to scholars and researchers of ethnography, sociology, history and South Asian studies. And if you, dear reader, love mishti, you will love this, too!Satyaki Barua is a PhD student in Political Science at the University of Hyderabad. His research focuses on party organisation, party institutionalisation, and political mobilisation, particularly examining the interactions between the state, society, and political parties in India and South Asia. Outside of academia, Satyaki enjoys watching and discussing movies, as well as practising Hindustani classical music. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/food

Sweet Excess: Crafting Mishti in Bengal (Routledge, 2025) by Ishita Dey is an ethnographic work on excess. Based on a decade-long fieldwork of a single food substance – sweets – it follows sweet-making in sweetshops, domestic spaces, fairs, festivals and its representation in recipe books to understand how caste, religion, science and law inform the life of a food item with an extremely short shelf life. It shows how food items of conspicuous consumption find a meaning in everyday lives of people through its socio-cultural meanings – ritual, pride of craftsmanship, heritage and cultural identity. It also shows how sweets continue to be a ubiquitous part of ‘Bengali' diet in a geography that has been witness to acute hunger, starvation, food movements and social welfare programmes to ensure food security. As a multi-sited ethnography on sweetness in diverse settings and its associated meanings in West Bengal and Bangladesh, this book explores everyday workplace hierarchies between artisans that reveal how caste and religion inform the choice of who is hired into this line of work. It also highlights how discourses on food safety and the overpowering presence of World Trade Organization have affected the life of the Bengali mishti. The volume will be of great interest to scholars and researchers of ethnography, sociology, history and South Asian studies. And if you, dear reader, love mishti, you will love this, too!Satyaki Barua is a PhD student in Political Science at the University of Hyderabad. His research focuses on party organisation, party institutionalisation, and political mobilisation, particularly examining the interactions between the state, society, and political parties in India and South Asia. Outside of academia, Satyaki enjoys watching and discussing movies, as well as practising Hindustani classical music. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

“There's nothing dead about the Indian classics. It's not a revival of anything. It's not a museum piece. I think our classical tradition is alive through the stories our parents and grandparents told us…[and through popular culture]…..but with few exceptions, we don't know about the classics from our neighboring state, right? I always hope that the girl in Chandigarh can read a Mangal Kavya from Bengal, a boy in Patna can read a Telugu classic. Someone sitting in your old hometown, Pune can read Bulleh Shah.”

Sri Lanka has long sat astride the monsoon winds between the Bay of Bengal and the Arabian Sea – a small island at the centre of a very big story. For over a thousand years, Muslim pilgrims, merchants, scholars, and soldiers have passed through “Lanka” or “Sarandib”, leaving traces in Arabic, Tamil, Persian, Malay, Ottoman Turkish, Urdu, Dhivehi, and Sinhala. Serendipitous Translations: A Sourcebook on Sri Lanka in the Islamic Indian Ocean (University of Texas Press, 2026) brings together many of those voices for the first time in English. From medieval travellers marvelling at Adam's Peak to modern novelists and newspaper editors wrestling with reform, nationalism, and civil conflict. Dr. Nile Green holds the Ibn Khaldun Endowed Chair in World History at UCLA. A former Guggenheim Fellow, he is the celebrated author of ten monographs and the editor of seven books and several journal issues, with a particular focus on Islam and the Indian Ocean world. He also hosts the excellent podcast Akbar's Chamber: Experts Talk Islam. Dr. Ahmed AlMaazmi is Assistant Professor of History at the United Arab Emirates University. His research explores the intersections of empire, occult sciences, slavery, law, environmental infrastructures, and material culture in the Arabian Peninsula and the wider Indian Ocean world. 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

Sri Lanka has long sat astride the monsoon winds between the Bay of Bengal and the Arabian Sea – a small island at the centre of a very big story. For over a thousand years, Muslim pilgrims, merchants, scholars, and soldiers have passed through “Lanka” or “Sarandib”, leaving traces in Arabic, Tamil, Persian, Malay, Ottoman Turkish, Urdu, Dhivehi, and Sinhala. Serendipitous Translations: A Sourcebook on Sri Lanka in the Islamic Indian Ocean (University of Texas Press, 2026) brings together many of those voices for the first time in English. From medieval travellers marvelling at Adam's Peak to modern novelists and newspaper editors wrestling with reform, nationalism, and civil conflict. Dr. Nile Green holds the Ibn Khaldun Endowed Chair in World History at UCLA. A former Guggenheim Fellow, he is the celebrated author of ten monographs and the editor of seven books and several journal issues, with a particular focus on Islam and the Indian Ocean world. He also hosts the excellent podcast Akbar's Chamber: Experts Talk Islam. Dr. Ahmed AlMaazmi is Assistant Professor of History at the United Arab Emirates University. His research explores the intersections of empire, occult sciences, slavery, law, environmental infrastructures, and material culture in the Arabian Peninsula and the wider Indian Ocean world. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

The Browns have fired Kevin Stefanski after six seasons. We think it's a terrible decision by the Steelers and that Stefanski is a good coach. Bo Nix has won 24 games in his first two seasons. Joe Burrow wants the Bengals to make changes, but the Bengals are not making any coaching changes.

Hour 2 with Joe Starkey: Nick thinks the Texans defense is the best unit in the NFL. He gives the Steelers their best chance in a playoff game in years. The Texans don't have a great offense. Nick thinks the Texans' offensive line is putrid. He is worried about Jalen Ramsey and Kyle Dugger. Joe predicts the Steelers to win by 12! The Browns have fired Kevin Stefanski after six seasons. Joe Burrow wants the Bengals to make changes

In this episode of The Your Level Fitness Podcast I am catching up with my friend Chad Williams from Doing Hard Things My Way. We start with some football talk and Bengal and Dolphin emotions, then move right into what it looks like for Chad to keep running through a cold northeast winter while managing cerebral palsy, back pain, tight muscles, and the mental side of wondering if each new injury is the big one. Chad shares how he is trying to find a better balance between running, the gym, recovery, and assisted stretching so he can keep moving without ending up back in the dark place he was a few years ago.We talk about what it really means to have a home base gym when you have CP or any visible difference, why environment and support matter, and how easy it is to slip from a little back pain into full shutdown when you stop reaching out. Chad walks through the story behind Doing Hard Things My Way, how a Spartan race invitation showed up right when he needed it, and how that personal motto has grown into races, community, and real impact for other people with CP.We also dig into Chad's plans for future races, including pushing an athlete in a wheelchair, his involvement in adaptive running events, the launch of the Doing Hard Things My Way adaptive athlete scholarship, and his ongoing work on a memoir that aims to give younger athletes with cerebral palsy a powerful sense of possibility.If you are someone navigating chronic limitations, long term injuries, or the mental weight of staying active into your thirties and forties, this is a real and honest conversation about balance, fear, support systems, and refusing to let circumstances decide your story.Links for Chad:Follow Chad on Instagram.https://www.instagram.com/chadwillia1/Learn more about Doing Hard Things My Way.https://doinghardthingsmyway.com/Support the Doing Hard Things My Way Adaptive Athlete Scholarship Fund.https://bold.org/funds/doing-hard-things-my-way-adaptive-athlete-scholarship-fund/Komuso affiliate link shared by Chad.https://affiliate.komusodesign.com/CW1Links for Daryl:Visit Your Level Fitness.https://yourlevelfitness.comListen to The Your Level Fitness Podcast and other shows.https://yourlevelfitness.com/podcastFor questions comments or collaboration ideas email.daryl@yourlevelfitness.com

RAF Liberator bombing operations in India, Burma, and Thailand remain one of the least explored air campaigns of the Second World War. Flying long-range missions from Bengal, RAF crews attacked Japanese targets across Southeast Asia, including the infamous Thailand-Burma Railway, under demanding and often dangerous conditions. In this episode of the WW2 Podcast, I am talking to historian Matt Poole, author of Far East RAF Liberators: Roy Andrews and 215 Squadron. Together, we explore this campaign through the experiences of Roy Andrews, a Royal Australian Air Force wireless operator and air gunner who flew with RAF 215 Squadron on B-24 Liberator bombers during the final months of the war. Between October 1944 and April 1945, Roy Andrews flew bombing, strafing, and air-sea rescue missions over Burma and Thailand. By viewing the wider RAF air war through the lens of one airman, this episode examines long-range Liberator operations, low-level attacks, and daily life on a forward airfield in India, offering a personal perspective on an often overlooked chapter of the Second World War.   patreon.com/ww2podcast  

In this music-filled re-release, Raghu Markus is joined by spiritual musician Jai Uttal to chat about opening our hearts through the magnitude of melodies.Get your copy of All In This Together, the latest book from Jack Kornfield! Let this new book be your guide, as Jack reveals how to navigate our human experience with wisdom and care. Inside you'll find a beautiful collection of stories, inspiration for conflict resolution, and powerful teachings on healing, justice, and human kindness—anchored in the teachings of the Buddha and poetry from luminary voices like Mary Oliver. Click here to learn more!In this episode, Raghu and Jai Uttal discuss:The formation of melodic structures and how music is as boundless as an oceanLetting go of the idea that we must master an instrument in order to create musicGetting into the flow of devotional music and honoring God through our presence rather than perfectionThe friendship between Jai Uttal and Ram Dass and Jai's journey to IndiaThe Baul's of Bengal and mystical, spontaneous verseJai's single, Holy Mad Men, inspired by Bengali-style musicMore Bengali-influenced music by The BandThe dotara, an Indian folk instrument Jai frequently usesMusical creation as the legacy of satsang and a path to continued connectionCheck out Ali Akbar Khan to hear some classical Indian Ragas and the sarod instrument that Raghu and Jai discuss.About Jai Uttal:Jai Uttal is a Grammy-nominated sacred music composer, recording artist, multi-instrumentalist, and ecstatic vocalist. Having traveled extensively in India, he met many great saints and singers and Bhakti Yoga became his personal path. Jai has been leading, teaching, and performing kirtan around the world for nearly 50 years. He creates a safe environment for people to open their hearts and voices.“Music is way more vast than any one human person can understand.” –Jai UttalSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Get Up resumes with an NFC North skirmish. Is this game more critical for the Bears or Packers? Meanwhile - What's next for Joe Burrow? Will he be a Bengal next season? Then - The Rams and Seahawks meet in a Thursday night battle that could decide the NFC's one seed. The crew breaks down some keys to this battle that is sure to thrill. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Ben Maller talks about Bengals WR Ja'Marr Chase blaming the media for making it seem like Joe Burrow is not happy with the Bengals, Philip Rivers having a 70 overall rating in the updated Madden rosters, Maller to the Third Degree, and more!See omnystudio.com/listener for privacy information.