Podcasts about Bhutan

In the past decades, various forms of Buddhism have emerged in-between, above, and beyond conventional conceptions of religious and spiritual life in China. Multiple Liminalities of Lay Buddhism in Contemporary China: Modalities, Material Culture, and Politics (Leiden UP, 2024) is a qualitative study exploring manifestations of the massive revival of Buddhism among non-monastic people and communities. The book wishes to answer the central question: How do Chinese groups and individuals practice Buddhism under the socio-political and cultural circumstances of contemporary China?  This inquiry is based on a sample of case studies from the People's Republic of China (PRC) and the Republic of China (Taiwan, ROC), exploring Buddhist communities, individual practitioners, materials, spaces, practice modalities and relationships. Each chapter examines a significant paradigm that plays a role in the revival of Buddhism in China, highlighting how lay practitioners negotiate their spaces, resources, moral and ethical beliefs, and values, in the face of rapid societal changes. The research reveals how state policies, economic shifts, local trends, and global developments, such as environmental concerns and technological advances impact and transform older Buddhist traditions. Overall, the author argues for the concept of multiple liminalities as a framework to describe the contemporary predicament of lay Buddhism in Chinese societies. Accordingly, lay Buddhist actors occupy liminal positions or operate across ambiguous boundaries where realms of in-betweenness, serve as avenues for religious responses to the complex challenges Buddhism in China faces. Dr. Tiatemsu Longkumer is a faculty in the Dept. of Anthropology at Royal Thimphu College, Bhutan. His academic pursuits center on the fields of Anthropology and the Philosophy of Religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

In the past decades, various forms of Buddhism have emerged in-between, above, and beyond conventional conceptions of religious and spiritual life in China. Multiple Liminalities of Lay Buddhism in Contemporary China: Modalities, Material Culture, and Politics (Leiden UP, 2024) is a qualitative study exploring manifestations of the massive revival of Buddhism among non-monastic people and communities. The book wishes to answer the central question: How do Chinese groups and individuals practice Buddhism under the socio-political and cultural circumstances of contemporary China?  This inquiry is based on a sample of case studies from the People's Republic of China (PRC) and the Republic of China (Taiwan, ROC), exploring Buddhist communities, individual practitioners, materials, spaces, practice modalities and relationships. Each chapter examines a significant paradigm that plays a role in the revival of Buddhism in China, highlighting how lay practitioners negotiate their spaces, resources, moral and ethical beliefs, and values, in the face of rapid societal changes. The research reveals how state policies, economic shifts, local trends, and global developments, such as environmental concerns and technological advances impact and transform older Buddhist traditions. Overall, the author argues for the concept of multiple liminalities as a framework to describe the contemporary predicament of lay Buddhism in Chinese societies. Accordingly, lay Buddhist actors occupy liminal positions or operate across ambiguous boundaries where realms of in-betweenness, serve as avenues for religious responses to the complex challenges Buddhism in China faces. Dr. Tiatemsu Longkumer is a faculty in the Dept. of Anthropology at Royal Thimphu College, Bhutan. His academic pursuits center on the fields of Anthropology and the Philosophy of Religion. 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

In the past decades, various forms of Buddhism have emerged in-between, above, and beyond conventional conceptions of religious and spiritual life in China. Multiple Liminalities of Lay Buddhism in Contemporary China: Modalities, Material Culture, and Politics (Leiden UP, 2024) is a qualitative study exploring manifestations of the massive revival of Buddhism among non-monastic people and communities. The book wishes to answer the central question: How do Chinese groups and individuals practice Buddhism under the socio-political and cultural circumstances of contemporary China?  This inquiry is based on a sample of case studies from the People's Republic of China (PRC) and the Republic of China (Taiwan, ROC), exploring Buddhist communities, individual practitioners, materials, spaces, practice modalities and relationships. Each chapter examines a significant paradigm that plays a role in the revival of Buddhism in China, highlighting how lay practitioners negotiate their spaces, resources, moral and ethical beliefs, and values, in the face of rapid societal changes. The research reveals how state policies, economic shifts, local trends, and global developments, such as environmental concerns and technological advances impact and transform older Buddhist traditions. Overall, the author argues for the concept of multiple liminalities as a framework to describe the contemporary predicament of lay Buddhism in Chinese societies. Accordingly, lay Buddhist actors occupy liminal positions or operate across ambiguous boundaries where realms of in-betweenness, serve as avenues for religious responses to the complex challenges Buddhism in China faces. Dr. Tiatemsu Longkumer is a faculty in the Dept. of Anthropology at Royal Thimphu College, Bhutan. His academic pursuits center on the fields of Anthropology and the Philosophy of Religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

In the past decades, various forms of Buddhism have emerged in-between, above, and beyond conventional conceptions of religious and spiritual life in China. Multiple Liminalities of Lay Buddhism in Contemporary China: Modalities, Material Culture, and Politics (Leiden UP, 2024) is a qualitative study exploring manifestations of the massive revival of Buddhism among non-monastic people and communities. The book wishes to answer the central question: How do Chinese groups and individuals practice Buddhism under the socio-political and cultural circumstances of contemporary China?  This inquiry is based on a sample of case studies from the People's Republic of China (PRC) and the Republic of China (Taiwan, ROC), exploring Buddhist communities, individual practitioners, materials, spaces, practice modalities and relationships. Each chapter examines a significant paradigm that plays a role in the revival of Buddhism in China, highlighting how lay practitioners negotiate their spaces, resources, moral and ethical beliefs, and values, in the face of rapid societal changes. The research reveals how state policies, economic shifts, local trends, and global developments, such as environmental concerns and technological advances impact and transform older Buddhist traditions. Overall, the author argues for the concept of multiple liminalities as a framework to describe the contemporary predicament of lay Buddhism in Chinese societies. Accordingly, lay Buddhist actors occupy liminal positions or operate across ambiguous boundaries where realms of in-betweenness, serve as avenues for religious responses to the complex challenges Buddhism in China faces. Dr. Tiatemsu Longkumer is a faculty in the Dept. of Anthropology at Royal Thimphu College, Bhutan. His academic pursuits center on the fields of Anthropology and the Philosophy of Religion. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Steve Zuschin first discovered Rally for Rangers at an ADV event, was drawn in by the mission, and unexpectedly found himself on a plane to Bhutan within weeks. He recounts the challenges of that first rally—from navigating muddy mountain roads in the Himalayas on Royal Enfields to racing tight schedules. It was an unforgettable introduction to a cause that left a lasting impression.

Todays conversation takes place at Rinpoche's residence in Bhutan, where she shares advice as well as her experiences being an emanation of Vajravarahi, a treasure revealer, diviner, and a manifester of miracles. Rinpoche spends most of her time in the Zhemgang District at her monastery for nuns and monks that is also a home to orphans, elders, physically unable and terminally ill people who want to devote their life to the dharma.   00:00:00 Introduction 00:01:59 Being the Incarnation of Vajravarahi 00:03:45 Intention and Action 00:05:56 Being a female tulku 00:06:38 No shortcuts  00:11:40 Revealing treasures 00:16:47 Why Rinpoche stopped teaching 00:22:00 Pure dharma 00:22:00 Manifesting miracles 00:25:49 Obstacles and karma 00:32:00 Divination through Dreams 00:34:00 Practicing carefully and properly 00:37:00 A message to great masters   Thank you to both Karma Lhazom, who you'll hear offering the English translation of Rinpoche as well as to Tshering Tashi who offered the initial translation during our meeting.   Links Rinpoche and her foundation: https://dorjephagmofoundation.org/about/khandro-dorje-phagmo/   Podcast website & transcripts https://oliviaclementine.com/podcasts   Pearl Garland membership https://www.pearlgarland.com/  

Where we selectively recap on the wine headlines in recent months (informative - but also fun) and respond to various questions, comments...and grumbles.We gaze into deep space in search of booze. We consider how global wine can be in the doldrums...but Essex is on the up. We hear a sad tale of vandals destroying scientific research, and a heartening story of how ancient Pompeii wine is set to be revived. Above all, we revel in the wise words of the recently deceased Pope Francis, who declared wine to be a 'gift from God', a 'healthy consumer habit' and, 'a true joy for the heart of man'. Apparently he told winemaker Ricardo Cotarella: 'You can't party without wine.' Our kind of Pope.We play our globally popular Guess the Missing Word in the Wine Headline game, this time featuring Bridget Jones, Bhutan, a wrestling superstar and various forms of wildlife. Just a trigger warning for anyone traumatised by the mention of Peter's pants from our previous episode on fake wine - Peter's pants feature again. Thanks for tuning in. We love to hear from you so please do get in touch! Send us a voice message via Speakpipe. Or you can find contact info, together with all details from this episode, on our website: Show notes for Wine Blast S6 E18 - News and Views 2025Instagram: @susieandpeter

What do you do when your team is full of talent…but you're still carrying all the weight? You know what I'm talking about — that moment you realize you're the one pushing every conversation forward… ...holding everyone accountable… ...keeping the mission alive. It's exhausting. Let's be real — you're not leading a team. You're dragging one.That's why I'm excited to share the conversation I had with leadership expert and #1 NYT Best-selling author, Keith Ferrazzi — a man who's worked with some of the most elite executive teams in the world — think General Motors, the country of Bhutan (yes, the country), and some of the fastest-growing startups in tech. Keith just released a new book called Never Lead Alone and it's a straight-up manual for how the best leaders are shifting from command and control to building teams that actually LEAD WITH THEM. In this episode, you will hear: The most important leadership shift elite teams are making right now How to eliminate conflict avoidance and create real accountability (without killing trust) Why feeling lonely at the top is a choice—and how to change that, fast Key Quotes "High-performing teams cross the finish line together." - Keith Ferrazzi "Most teams avoid difficult conversations, but true high-performers challenge each other in real time. The result? More trust, faster growth, and stronger teams." - Keith Ferrazzi "The struggles of your life can be solved with the people around you — it's a more enriching way to do it." - Keith Ferrazzi “Leaders must shift from focusing on leadership to teamship, where you expect the team to level up and meet you in leadership." - Keith Ferrazzi "You don't think your way to a new way of acting. You act your way to a new way of thinking." - Keith Ferrazzi "If you feel lonely at the top, that's on you. You are choosing to isolate yourself from people who are ready to love and support you." - Keith Ferrazzi Connect with Keith Connected Success (Course): https://www.connectedsuccess.com/ Never Lead Alone (Book): https://amzn.to/4bLusra Never Eat Alone (Book): https://amzn.to/4hIACdb LinkedIn: https://www.linkedin.com/in/keithferrazzi/ Instagram: https://www.instagram.com/keithferrazzi/ TikTok: https://www.tiktok.com/@keithferrazzi Facebook: https://www.facebook.com/keithferrazzi/ X: https://x.com/ferrazzi YouTube: https://www.youtube.com/@keithferrazzi Connect with J.R.  Facebook: https://www.facebook.com/jamesJRreid  Instagram: https://www.instagram.com/jamesjrreid/  LinkedIn: https://www.linkedin.com/in/jamesjrreid/  Twitter: https://twitter.com/jamesJRreid Website: jamesreid.com Check out The Clutch Club™️: jamesreid.com/club (For Men Only) Follow and Review: We'd love for you to follow us if you haven't yet. Click that purple '+' in the top right corner of your Apple Podcasts app. We'd love it even more if you could drop a review or 5-star rating over on Apple Podcasts. Simply select “Ratings and Reviews” and “Write a Review” then a quick line with your favorite part of the episode. It only takes a second and it helps spread the word about the podcast. Episode Credits If you like this podcast and are thinking of creating your own, consider talking to my producer, Emerald City Productions. They helped me grow and produce the podcast you are listening to right now. Find out more at https://emeraldcitypro.com. Let them know we sent you.

India Shoots Down F-16 in Escalating Air Conflict In a dramatic escalation, India's air defence systems went full throttle Thursday night, downing a Pakistani F-16, two JF-17s, and a Pakistani AWACS inside Punjab province. The air battle followed Islamabad's coordinated strikes on Indian military locations in Jammu and Punjab. Drones were also intercepted in J&K and Rajasthan, with one striking Jammu Airport. India's S-400 systems thwarted eight incoming missiles across key border areas. The Integrated Defence Staff confirmed no casualties, calling the response “by the book.” The attacks came just days after India's Operation Sindoor targeted terror bases in Pakistan and PoK, placing the region on high alert. Markets Turn Cautious Amid War Clouds While panic didn't grip the markets, investors showed signs of nervousness after reports of Pakistani missile strikes on Indian targets. The Nifty fell 0.6% to 24,273, and India VIX surged 10% to 21.01, reflecting volatility. The put-call ratio (PCR) hit a record 1.89 before settling at 0.86 by day-end, as traders unwound risky bets. Analysts flagged this as heightened caution. Still, long-term bulls like Mirae's Swarup Mohanty and Kotak's Nilesh Shah believe the skirmish won't derail markets for long—and might offer buying opportunities. Adani's Himalayan Power Play with Bhutan Adani Group has inked a strategic MoU with Bhutan's Druk Green Power Corporation to jointly develop 5,000 MW of hydropower. Building on their ongoing 900 MW Wangchhu project, the deal aligns with Bhutan's 2040 clean energy roadmap. Adani will ensure power offtake via India's commercial markets, reinforcing Bhutan's central role in regional energy trade. With Tata Power and NHPC also eyeing Bhutan, the stage is set for a South Asian hydropower boom. Trump Hints at Major UK Trade Deal Donald Trump teased a “major trade deal” announcement at a press conference, likely involving the UK, according to Reuters and Financial Times. The deal could scrap Britain's 2% digital tax and see U.S. tariffs on aluminum, autos, and steel lowered. Talks with India are also on the table but face “a twist.” Trump claimed multiple nations are eager to negotiate. Markets reacted mildly positive, with S&P 500 futures up 0.5%, even as the 145% tariff wall on China remains untouched. Mumbai Flyers, Brace for Higher Airport Fees From May 16, flying out of Mumbai's Adani-run CSMIA will cost more. For the first time, domestic passengers will pay ₹175 on departure and ₹75 on arrival. International travellers face a steeper hike—₹695 and ₹304 for business class, ₹615 and ₹260 for economy, over 200% higher than current rates. AERA justified the hike citing upgraded infrastructure. The fee changes come amid Terminal 1's planned demolition, which is expected to temporarily dip traffic, with a rebound anticipated once Navi Mumbai airport opens.

weisheit spezial 16 : Öffentliches Gespräch vom August 2024 mit Acharya Lama DRIME DAWA im Buddhistischen Institut Karma Tengyal Ling in Stechlin-Menz. Auch als VIDEO-Podcast : https://youtu.be/3VXBr0p9cMM . Acharya Lama Drime Dawa ist Residenz-Lama des Zentrums Theksum Tashi Chöling in Hamburg. Er wurde 1973 in Bhutan geboren und studierte bis zum Jahr 2000 an der Shri-Nalanda-Universität in Rumtek (Sikkim, Indien) buddhistische Philosophie, Rituale und Englisch. Nach dem Abschluss seines traditionellen Drei-Jahres-Retreats und zahlreichen Unterweisungen und Einweihungen von S.H. dem XVII. Karmapa (Ogyen Trinley Dorje) sowie Jamgon Kongtrul Rinpoche, Gyaltsab Rinpoche und Sangye Nyenpa Rinpoche arbeitete er als Sekretär in der Klosterverwaltung von Rumtek. Im Oktober 2009 wurde Lama Dawa von S.H. Karmapa zum TTC Hamburg entsandt. Karma Tengyal Ling gem. e. V., Neuruppiner Strasse 6, 16775 Stechlin-Menz, Deutschland, Telefon: + 49 (0) 33082 / 50289, Email: karma-tengyal-ling@web.de https://www.buddhistisches-institut.de Spendenkonto: Karma Tengyal Ling e.V. Bank für Sozialwirtschaft neue IBAN: DE32 3702 0500 0003 0698 00 neue BIC: BFS WDE 33 XXX (Spendenquittung auf Wunsch)  Unsere Präsentation (12MB pdf) können Sie hier ansehen und herunterladen: https://docs.google.com/presentation/d/1J3W9B377b7CE3lJWJ8D0QXuVpr8FR55COHxyRy7Ilwk/edit?usp=sharing 

Bhuwan Pyakurel, a former refugee from Bhutan, resettled in the United States in 2009. He and his family moved to Ohio in 2014 and he became a U.S. citizen in 2015. They bought their first home in Reynoldsburg and immediately became involved in the community. Bhuwan and his wife, Dil, have been married for 14 years and they have two children, Aditi and Dev, both who attend Reynoldsburg Public Schools. Aditi loves reading and volunteers her time to raise funds to protect the environment. Dev loves sports and plays basketball and soccer, and enjoys skateboarding, karate, chess, and solving the Rubik's Cube. As a community leader, Bhuwan has worked with the Reynoldsburg Police Department and residents ever since he moved to the city. He believes education is the most important tool to bridge the gap and build trust between those in public safety and the community. Since 2015, Bhuwan has been a manager of interpretive services for Primary One Health, which operates 10 clinics in Central Ohio, and he also serves on the Board of the new Reynoldsburg YMCA. He has also served as President of the Bhutanese Community of Central Ohio (BCCO). For Ward 3 residents and all of Reynoldsburg, Bhuwan's plans include: helping keep Reynoldsburg residents safer by fixing sidewalks, roads and infrastructure and improving lighting, increasing the number of code enforcement officers in the City, boosting communications and transparency between City Council and citizens by using modern technologies, and making City government work better for the people of Reynoldsburg by holding regular town hall forums with constituents. Bhuwan, who has a Bachelor of Science degree from North Bengal University in India, and the City of Reynoldsburg made history in November 2019 when he became the first Bhutanese American to be elected to public office in the United States. After he and 120,000 fellow Bhutanese-Nepali's were forcibly pushed out of Bhutan and their civil, human and political rights stripped away, Bhuwan says he will “always be grateful to this nation for giving me a second chance to live my life and enjoy these freedoms in the greatest country in the world.” Bhuwan deeply values his American citizenship and its inalienable protected rights, and he now works to “pay it forward” and create new opportunities for the people of Reynoldsburg.

In our latest interview, Gaia Chinniah and Emilio Ortiz explore new predictions for 2025, as well as the merging of timelines and the healing potential that can rewrite not only the present but also the past, impacting future generations. The podcast emphasizes the importance of being grounded while rising to new heights and trusting in the cosmic laws that guide us. In this conversation, we also explore the themes of sovereignty, personal power, and the importance of embracing one's true self. Gaia emphasizes the need to stop comparing ourselves to others and to recognize our inherent worth. They discuss the inevitability of death and how it relates to rebirth, as well as the emotional complexities surrounding loss and fertility. Finally, they touch on the importance of completing cycles and creating personal ceremonies to honor transitions in life.Meet Gaia Chinniah, born with the sacred name Gāyathirī, inspired by the Hindu Goddess. At 33, she felt an unshakable sense that something life-changing was on the horizon — and she was right. Managing a busy product distribution company in Asia left her stressed, but her deep spiritual roots, shaped by her Hindu upbringing and ancestry from Bhutan, Sri Lanka, and Gujarat — some of the world's most spiritual places — were always within her.A pivotal moment with a friend reminded her of her profound spiritual gifts. From that day forward, Gaia embraced her calling as a healer, specializing in Soul Progression Therapy® (S.P.T) and Soul Evolution Techniques (S.E.T). With her natural abilities, Gaia accesses your Akashic records to uncover past lives, clear energetic blocks, and align you with your true purpose. As a gifted medium, she connects with spirits — whether loved ones who've passed or messages from the Universe — to deliver guidance tailored for you. Through her unique blend of healing and intuitive practices, Gaia empowers individuals to find balance, unlock their potential, and step into their highest selves. Explore the path of soul evolution with her___________________PODCAST CHAPTERS00:00 - Gaia Chinniah Intro02:00 - The Anchor and Phoenix 04:36 - Rising from Suffering06:17 - Discerning Opportunities vs. Tests08:24 - A Vision of Angels: Following Signs from Spirit15:24 - Sacred Symbols & Synchronicities18:46 - Uluru's Call: Reuniting Lost Souls22:14 - Ganesha's Wisdom & Trusting Nature's Timing24:25 - Divine Feminine and Earth Code Healing26:12 - Merging Timelines & Activating Hidden Gifts30:18 - Rewriting the Past 33:48 - Sovereign Power39:58 - Embracing Death: Cycles of Loss and Renewal47:17 - The Layers of Fertility 52:58 - The Key to Authentic Healing in Relationships01:00:20 - Supporting Powerful Women01:04:02 - Entering 2025 New Year with Ceremony01:13:56 - Uniqueness and Sovereignty01:17:17 - Energy Forecast for 202501:23:07 - Alchemizing Challenges into Strength01:24:44 - Rising Christ Consciousness01:26:19 - Awakening the Divine Feminine: Mary Magdalene's Legacy01:30:16 - Anchoring the Golden Age___________________Guest: Gaia Chinniah | Soul 33✦ Website | https://www.soul33.com/✦ Gaia's App | https://www.soul33.com/the-app✦ Book Session with Gaia | https://www.soul33.com/book-now✦ Instagram |   / soulthirtythree  ✦ YouTube | ‪@Soul-yn4kb‬ Host: Emilio Ortiz✦ IG |   / iamemilioortiz  ✦ Subscribe to Channel | ‪@EmilioOrtiz‬ ✦ Watch Emilio's latest series on 4biddenknowledge TV l https://bit.ly/AwakenThe6thSense___________________© 2024 Emilio Ortiz. All rights reserved. Content from Just Tap In Podcast is protected under copyright law.Legal Disclaimer: The views, thoughts, and opinions expressed by guests on Just Tap In are solely those of the guest and do not necessarily reflect the views or opinions of Emilio Ortiz or the Just Tap In Podcast. All content is for informational purposes only and should not be considered professional advice.

This week Sam discusses bordeaux 2024 en primeur, Argentina's 2025 harvest, a new company combining Accolade and Pernod Ricard's wine assets, wildfires in South Africa and the release of Bhutan's first wine. You can read the transcript of this newscast at https://www.jancisrobinson.com/articles/bordeaux-2024-ep-bhutans-first-wine-south-african-wildfires-argentinas-2025-harvest.

De cryptomarkt is deze week opvallend stabiel. De koers van Bitcoin schommelt rond de 95.000 dollar, vrijwel gelijk aan vorige week. De echte beweging zit deze week bij de memecoins. Tokens als FLOKI en BONK laten opnieuw stijgingen zien, wat duidt op een verhoogde risicobereidheid onder beleggers. Toch blijven memecoins als categorie risicovol, met talloze varianten die snel in waarde kelderen. Ondertussen is er nieuws uit de Nederlandse bancaire sector. Bunq wordt de eerste bank in Nederland die cryptovaluta aanbiedt aan haar klanten. Via een samenwerking met het Amerikaanse Kraken kunnen gebruikers toegang krijgen tot ruim 300 cryptomunten. De stap is opvallend, zeker gezien het terughoudende beleid van traditionele grootbanken in Nederland. In Europa en daarbuiten zetten banken steeds vaker in op digitale assets, wat de druk op Nederlandse instellingen vergroot om in beweging te komen. Tegelijkertijd gaan er geruchten dat ING werkt aan een eigen stablecoin. Onder de Europese cryptowet MICAR is het regelgevend kader voor stablecoins duidelijker geworden. Ze vallen voortaan onder de noemer elektronisch geld, wat banken als ING meer ruimte geeft om te experimenteren. Andere Europese banken, zoals Société Générale, gingen hen al voor. Als het gerucht klopt, zou het een volgende stap zijn richting een efficiënter internationaal betalingsverkeer met minder frictie. Duurzaamheid is opnieuw een thema in de wereld van bitcoinmining. Volgens een nieuwe studie van de Universiteit van Cambridge is inmiddels 52,5% van het wereldwijde miningnetwerk afhankelijk van duurzame energie. Twee jaar geleden lag dat percentage nog op 37,6%. De onderzoekers verzamelden data bij 49 miningbedrijven, goed voor ongeveer de helft van het totale netwerk. Hoewel fossiele energiebronnen op sommige plekken nog domineren, is duidelijk dat miners snel verduurzamen vanwege de lagere energiekosten van duurzame bronnen. De geografische spreiding van mining laat ook nieuwe trends zien. Noord-Amerika, en met name beursgenoteerde bedrijven in Texas, blijft een zwaartepunt. Maar er zijn ook minder zichtbare ontwikkelingen, zoals in Rusland, waar bitcoin vermoedelijk een rol speelt in internationale betalingen. Ook landen als Bhutan, Zuid-Amerika en China blijven actief in mining, soms zelfs op overheidsniveau. En het bekende verhaal van James Howells, de Brit die zijn harde schijf met 750 miljoen dollar aan bitcoin op een vuilnisbelt verloor, krijgt een nieuw hoofdstuk. Een Amerikaanse productiemaatschappij maakt er een documentaireserie, podcast en andere content van. Deze week in de CryptocastEen gesprek met econoom en voormalig DNB-directeur Lex Hoogduin over de situatie rond Trump en welke rol goud en Bitcoin daarin spelen. Die twee doen het namelijk relatief goed. En we vragen aan Lex: hoe problematisch is het nu eigenlijk als je als staatshoofd je centrale bankier de huid vol scheldt? En wat als er straks, in lijn met al die andere onafhankelijke organen, ook een ja-knikker als voorzitter van de Federal Reserve wordt aangesteld? Co-host is Paul Buitink.See omnystudio.com/listener for privacy information.

Firefighters are making steady progress fighting a pair of wildfires in Cumberland County... despite gusty winds over the weekend. The fires cover more than 27-hundred acres in Michaux State Forest, between 30-50 miles from Harrisburg. At least 12 Bhutanese refugees and former Pennsylvania residents are now stateless people in India and Nepal after U-S deportations. WITF’s Jordan Wilkie reports the men were sent to Bhutan, despite the fact that they are not considered citizens of the Himalayan nation. Meantime, a suburban Philadelphia sheriff's office is teaming up with US Immigration Customs and Enforcement. Emily Neil from our friends at WHYY reports, if the agreement goes into effect, ICE will provide training to Bucks County sheriff’s office deputies to assist with and carry out arrests for immigration violations and more. It was exactly a week ago... last Monday... when we received the news that Pope Francis had died at the age of 88. The leader of the Harrisburg Catholic diocese attended Saturday’s funeral services for Pope Francis. WITF’s Rachel McDevitt reports the bishop is reflecting on the legacy of the late pontiff. Following Pope Francis’s death, a mural in Philadelphia commemorating his visit to the city of brotherly love nearly a decade ago has become a memorial site. Cory Sharber from our friends at WHYY has more. And the Philadelphia Eagles will visit the White House today. Bernie Sanders is coming to Central Pennsylvania this week as part of his "Fighting Oligarchy" tour. And Selinsgrove would become more walkable, pedestrian and bike-friendly, under a trail connectivity plan. Support WITF: https://www.witf.org/support/give-now/See omnystudio.com/listener for privacy information.

In 2012 we hiked in Bhutan and at that time we were trying to decide between two hikes. One of the choices we were looking at was the 350 km Snowman Trek which in the end we didn't end up doing. This trek is one of Bhutan's and for that matter, one of the world's, best known treks taking around 24 days to complete the whole hike. In today's episode we catch up with hiker Jonty Crane to find out more about his experience on the Snowman Trek. For me this is a bucket list hike and one that I was keen to find out more about! www.australianhiker.com.au   Australian Hiker can also be found on our various social media platforms Australian Hiker Facebook Australian Hiker Instagram Australian Hiker Twitter Australian Hiker Threads Australian Hiker Youtube

So what, exactly, was “The Enlightenment”? According to the Princeton historian David A. Bell, it was an intellectual movement roughly spanning the early 18th century through to the French Revolution. In his Spring 2025 Liberties Quarterly piece “The Enlightenment, Then and Now”, Bell charts the Enlightenment as a complex intellectual movement centered in Paris but with hubs across Europe and America. He highlights key figures like Montesquieu, Voltaire, Kant, and Franklin, discussing their contributions to concepts of religious tolerance, free speech, and rationality. In our conversation, Bell addresses criticisms of the Enlightenment, including its complicated relationship with colonialism and slavery, while arguing that its principles of freedom and reason remain relevant today. 5 Key Takeaways* The Enlightenment emerged in the early 18th century (around 1720s) and was characterized by intellectual inquiry, skepticism toward religion, and a growing sense among thinkers that they were living in an "enlightened century."* While Paris was the central hub, the Enlightenment had multiple centers including Scotland, Germany, and America, with thinkers like Voltaire, Rousseau, Kant, Hume, and Franklin contributing to its development.* The Enlightenment introduced the concept of "society" as a sphere of human existence separate from religion and politics, forming the basis of modern social sciences.* The movement had a complex relationship with colonialism and slavery - many Enlightenment thinkers criticized slavery, but some of their ideas about human progress were later used to justify imperialism.* According to Bell, rather than trying to "return to the Enlightenment," modern society should selectively adopt and adapt its valuable principles of free speech, religious tolerance, and education to create our "own Enlightenment."David Avrom Bell is a historian of early modern and modern Europe at Princeton University. His most recent book, published in 2020 by Farrar, Straus and Giroux, is Men on Horseback: The Power of Charisma in the Age of Revolution. Described in the Journal of Modern History as an "instant classic," it is available in paperback from Picador, in French translation from Fayard, and in Italian translation from Viella. A study of how new forms of political charisma arose in the eighteenth and early nineteenth centuries, the book shows that charismatic authoritarianism is as modern a political form as liberal democracy, and shares many of the same origins. Based on exhaustive research in original sources, the book includes case studies of the careers of George Washington, Napoleon Bonaparte, Toussaint Louverture and Simon Bolivar. The book's Introduction can be read here. An online conversation about the book with Annette Gordon-Reed, hosted by the Cullman Center of the New York Public Library, can be viewed here. Links to material about the book, including reviews in The New York Review of Books, The Guardian, Harper's, The New Republic, The Nation, Le Monde, The Los Angeles Review of Books and other venues can be found here. Bell is also the author of six previous books. He has published academic articles in both English and French and contributes regularly to general interest publications on a variety of subjects, ranging from modern warfare, to contemporary French politics, to the impact of digital technology on learning and scholarship, and of course French history. A list of his publications from 2023 and 2024 can be found here. His Substack newsletter can be found here. His writings have been translated into French, Spanish, Portuguese, Chinese, Hebrew, Swedish, Polish, Russian, German, Croatian, Italian, Turkish and Japanese. At the History Department at Princeton University, he holds the Sidney and Ruth Lapidus Chair in the Era of North Atlantic Revolutions, and offers courses on early modern Europe, on military history, and on the early modern French empire. Previously, he spent fourteen years at Johns Hopkins University, including three as Dean of Faculty in its School of Arts and Sciences. From 2020 to 2024 he served as Director of the Shelby Cullom Davis Center for Historical Studies at Princeton. He is a member of the American Academy of Arts and Sciences, and a corresponding fellow of the British Academy. Bell's new project is a history of the Enlightenment. A preliminary article from the project was published in early 2022 by Modern Intellectual History. Another is now out in French History.Named as one of the "100 most connected men" by GQ magazine, Andrew Keen is amongst the world's best known broadcasters and commentators. In addition to presenting the daily KEEN ON show, he is the host of the long-running How To Fix Democracy interview series. He is also the author of four prescient books about digital technology: CULT OF THE AMATEUR, DIGITAL VERTIGO, THE INTERNET IS NOT THE ANSWER and HOW TO FIX THE FUTURE. Andrew lives in San Francisco, is married to Cassandra Knight, Google's VP of Litigation & Discovery, and has two grown children. FULL TRANSCRIPTAndrew Keen: Hello everybody, in these supposedly dark times, the E word comes up a lot, the Enlightenment. Are we at the end of the Enlightenment or the beginning? Was there even an Enlightenment? My guest today, David Bell, a professor of history, very distinguished professor of history at Princeton University, has an interesting piece in the spring issue of It is One of our, our favorite quarterlies here on Keen on America, Bell's piece is The Enlightenment Then and Now, and David is joining us from the home of the Enlightenment, perhaps Paris in France, where he's on sabbatical hard life. David being an academic these days, isn't it?David Bell: Very difficult. I'm having to suffer the Parisian bread and croissant. It's terrible.Andrew Keen: Yeah. Well, I won't keep you too long. Is Paris then, or France? Is it the home of the Enlightenment? I know there are many Enlightenments, the French, the Scottish, maybe even the English, perhaps even the American.David Bell: It's certainly one of the homes of the Enlightenment, and it's probably the closest that the Enlightened had to a center, absolutely. But as you say, there were Edinburgh, Glasgow, plenty of places in Germany, Philadelphia, all those places have good claims to being centers of the enlightenment as well.Andrew Keen: All the same David, is it like one of those sports games in California where everyone gets a medal?David Bell: Well, they're different metals, right, but I think certainly Paris is where everybody went. I mean, if you look at the figures from the German Enlightenment, from the Scottish Enlightenment from the American Enlightenment they all tended to congregate in Paris and the Parisians didn't tend to go anywhere else unless they were forced to. So that gives you a pretty good sense of where the most important center was.Andrew Keen: So David, before we get to specifics, map out for us, because everyone is perhaps as familiar or comfortable with the history of the Enlightenment, and certainly as you are. When did it happen? What years? And who are the leaders of this thing called the Enlightenment?David Bell: Well, that's a big question. And I'm afraid, of course, that if you ask 10 historians, you'll get 10 different answers.Andrew Keen: Well, I'm only asking you, so I only want one answer.David Bell: So I would say that the Enlightenment really gets going around the first couple of decades of the 18th century. And that's when people really start to think that they are actually living in what they start to call an Enlightenment century. There are a lot of reasons for this. They are seeing what we now call the scientific revolution. They're looking at the progress that has been made with that. They are experiencing the changes in the religious sphere, including the end of religious wars, coming with a great deal of skepticism about religion. They are living in a relative period of peace where they're able to speculate much more broadly and daringly than before. But it's really in those first couple of decades that they start thinking of themselves as living in an enlightened century. They start defining themselves as something that would later be called the enlightenment. So I would say that it's, really, really there between maybe the end of the 17th century and 1720s that it really gets started.Andrew Keen: So let's have some names, David, of philosophers, I guess. I mean, if those are the right words. I know that there was a term in French. There is a term called philosoph. Were they the founders, the leaders of the Enlightenment?David Bell: Well, there is a... Again, I don't want to descend into academic quibbling here, but there were lots of leaders. Let me give an example, though. So the year 1721 is a remarkable year. So in the year, 1721, two amazing events happened within a couple of months of each other. So in May, Montesquieu, one of the great philosophers by any definition, publishes his novel called Persian Letters. And this is an incredible novel. Still, I think one of greatest novels ever written, and it's very daring. It is the account, it is supposedly a an account written by two Persian travelers to Europe who are writing back to people in Isfahan about what they're seeing. And it is very critical of French society. It is very of religion. It is, as I said, very daring philosophically. It is a product in part of the increasing contact between Europe and the rest of the world that is also very central to the Enlightenment. So that novel comes out. So it's immediately, you know, the police try to suppress it. But they don't have much success because it's incredibly popular and Montesquieu doesn't suffer any particular problems because...Andrew Keen: And the French police have never been the most efficient police force in the world, have they?David Bell: Oh, they could be, but not in this case. And then two months later, after Montesquieu published this novel, there's a German philosopher much less well-known than Montesqiu, than Christian Bolz, who is a professor at the Universität Haller in Prussia, and he gives an oration in Latin, a very typical university oration for the time, about Chinese philosophy, in which he says that the Chinese have sort of proved to the world, particularly through the writings of Confucius and others, that you can have a virtuous society without religion. Obviously very controversial. Statement for the time it actually gets him fired from his job, he has to leave the Kingdom of Prussia within 48 hours on penalty of death, starts an enormous controversy. But here are two events, both of which involving non-European people, involving the way in which Europeans are starting to look out at the rest of the world and starting to imagine Europe as just one part of a larger humanity, and at the same time they are starting to speculate very daringly about whether you can have. You know, what it means to have a society, do you need to have religion in order to have morality in society? Do you need the proper, what kind of government do you need to to have virtuous conduct and a proper society? So all of these things get, you know, really crystallize, I think, around these two incidents as much as anything. So if I had to pick a single date for when the enlightenment starts, I'd probably pick that 1721.Andrew Keen: And when was, David, I thought you were going to tell me about the earthquake in Lisbon, when was that earthquake?David Bell: That earthquake comes quite a bit later. That comes, and now historians should be better with dates than I am. It's in the 1750s, I think it's the late 1750's. Again, this historian is proving he's getting a very bad grade for forgetting the exact date, but it's in 1750. So that's a different kind of event, which sparks off a great deal of commentary, because it's a terrible earthquake. It destroys most of the city of Lisbon, it destroys other cities throughout Portugal, and it leads a lot of the philosophy to philosophers at the time to be speculating very daringly again on whether there is any kind of real purpose to the universe and whether there's any kind divine purpose. Why would such a terrible thing happen? Why would God do such a thing to his followers? And certainly VoltaireAndrew Keen: Yeah, Votav, of course, comes to mind of questioning.David Bell: And Condit, Voltaire's novel Condit gives a very good description of the earthquake in Lisbon and uses that as a centerpiece. Voltair also read other things about the earthquake, a poem about Lisbon earthquake. But in Condit he gives a lasting, very scathing portrait of the Catholic Church in general and then of what happens in Portugal. And so the Lisbon Earthquake is certainly another one of the events, but it happens considerably later. Really in the middle of the end of life.Andrew Keen: So, David, you believe in this idea of the Enlightenment. I take your point that there are more than one Enlightenment in more than one center, but in broad historical terms, the 18th century could be defined at least in Western and Northern Europe as the period of the Enlightenment, would that be a fair generalization?David Bell: I think it's perfectly fair generalization. Of course, there are historians who say that it never happened. There's a conservative British historian, J.C.D. Clark, who published a book last summer, saying that the Enlightenment is a kind of myth, that there was a lot of intellectual activity in Europe, obviously, but that the idea that it formed a coherent Enlightenment was really invented in the 20th century by a bunch of progressive reformers who wanted to claim a kind of venerable and august pedigree for their own reform, liberal reform plans. I think that's an exaggeration. People in the 18th century defined very clearly what was going on, both people who were in favor of it and people who are against it. And while you can, if you look very closely at it, of course it gets a bit fuzzy. Of course it's gets, there's no single, you can't define a single enlightenment project or a single enlightened ideology. But then, I think people would be hard pressed to define any intellectual movement. You know, in perfect, incoherent terms. So the enlightenment is, you know by compared with almost any other intellectual movement certainly existed.Andrew Keen: In terms of a philosophy of the Enlightenment, the German thinker, Immanuel Kant, seems to be often, and when you describe him as the conscience or the brain or a mixture of the conscience and brain of the enlightenment, why is Kant and Kantian thinking so important in the development of the Enlightenment.David Bell: Well, that's a really interesting question. And one reason is because most of the Enlightenment was not very rigorously philosophical. A lot of the major figures of the enlightenment before Kant tended to be writing for a general public. And they often were writing with a very specific agenda. We look at Voltaire, Diderot, Rousseau. Now you look at Adam Smith in Scotland. We look David Hume or Adam Ferguson. You look at Benjamin Franklin in the United States. These people wrote in all sorts of different genres. They wrote in, they wrote all sorts of different kinds of books. They have many different purposes and very few of them did a lot of what we would call rigorous academic philosophy. And Kant was different. Kant was very much an academic philosopher. Kant was nothing if not rigorous. He came at the end of the enlightenment by most people's measure. He wrote these very, very difficult, very rigorous, very brilliant works, such as The Creek of Pure Reason. And so, it's certainly been the case that people who wanted to describe the Enlightenment as a philosophy have tended to look to Kant. So for example, there's a great German philosopher and intellectual historian of the early 20th century named Ernst Kassirer, who had to leave Germany because of the Nazis. And he wrote a great book called The Philosophy of the Enlightened. And that leads directly to Immanuel Kant. And of course, Casir himself was a Kantian, identified with Kant. And so he wanted to make Kant, in a sense, the telos, the end point, the culmination, the fulfillment of the Enlightenment. But so I think that's why Kant has such a particularly important position. You're defining it both ways.Andrew Keen: I've always struggled to understand what Kant was trying to say. I'm certainly not alone there. Might it be fair to say that he was trying to transform the universe and certainly traditional Christian notions into the Enlightenment, so the entire universe, the world, God, whatever that means, that they were all somehow according to Kant enlightened.David Bell: Well, I think that I'm certainly no expert on Immanuel Kant. And I would say that he is trying to, I mean, his major philosophical works are trying to put together a system of philosophical thinking which will justify why people have to act morally, why people act rationally, without the need for Christian revelation to bolster them. That's a very, very crude and reductionist way of putting it, but that's essentially at the heart of it. At the same time, Kant was very much aware of his own place in history. So Kant didn't simply write these very difficult, thick, dense philosophical works. He also wrote things that were more like journalism or like tablets. He wrote a famous essay called What is Enlightenment? And in that, he said that the 18th century was the period in which humankind was simply beginning to. Reach a period of enlightenment. And he said, he starts the essay by saying, this is the period when humankind is being released from its self-imposed tutelage. And we are still, and he said we do not yet live in the midst of a completely enlightened century, but we are getting there. We are living in a century that is enlightening.Andrew Keen: So the seeds, the seeds of Hegel and maybe even Marx are incant in that German thinking, that historical thinking.David Bell: In some ways, in some ways of course Hegel very much reacts against Kant and so and then Marx reacts against Hegel. So it's not exactly.Andrew Keen: Well, that's the dialectic, isn't it, David?David Bell: A simple easy path from one to the other, no, but Hegel is unimaginable without Kant of course and Marx is unimagineable without Hegel.Andrew Keen: You note that Kant represents a shift in some ways into the university and the walls of the universities were going up, and that some of the other figures associated with the the Enlightenment and Scottish Enlightenment, human and Smith and the French Enlightenment Voltaire and the others, they were more generalist writers. Should we be nostalgic for the pre-university period in the Enlightenment, or? Did things start getting serious once the heavyweights, the academic heavyweighs like Emmanuel Kant got into this thing?David Bell: I think it depends on where we're talking about. I mean, Adam Smith was a professor at Glasgow in Edinburgh, so Smith, the Scottish Enlightenment was definitely at least partly in the universities. The German Enlightenment took place very heavily in universities. Christian Vodafoy I just mentioned was the most important German philosopher of the 18th century before Kant, and he had positions in university. Even the French university system, for a while, what's interesting about the French University system, particularly the Sorbonne, which was the theology faculty, It was that. Throughout the first half of the 18th century, there were very vigorous, very interesting philosophical debates going on there, in which the people there, particularly even Jesuits there, were very open to a lot of the ideas we now call enlightenment. They were reading John Locke, they were reading Mel Pench, they were read Dekalb. What happened though in the French universities was that as more daring stuff was getting published elsewhere. Church, the Catholic Church, started to say, all right, these philosophers, these philosophies, these are our enemies, these are people we have to get at. And so at that point, anybody who was in the university, who was still in dialog with these people was basically purged. And the universities became much less interesting after that. But to come back to your question, I do think that I am very nostalgic for that period. I think that the Enlightenment was an extraordinary period, because if you look between. In the 17th century, not all, but a great deal of the most interesting intellectual work is happening in the so-called Republic of Letters. It's happening in Latin language. It is happening on a very small circle of RUD, of scholars. By the 19th century following Kant and Hegel and then the birth of the research university in Germany, which is copied everywhere, philosophy and the most advanced thinking goes back into the university. And the 18th century, particularly in France, I will say, is a time when the most advanced thought is being written for a general public. It is being in the form of novels, of dialogs, of stories, of reference works, and it is very, very accessible. The most profound thought of the West has never been as accessible overall as in the 18 century.Andrew Keen: Again, excuse this question, it might seem a bit naive, but there's a lot of pre-Enlightenment work, books, thinking that we read now that's very accessible from Erasmus and Thomas More to Machiavelli. Why weren't characters like, or are characters like Erasmuus, More's Utopia, Machiavell's prints and discourses, why aren't they considered part of the Enlightenment? What's the difference between? Enlightened thinkers or the supposedly enlightened thinkers of the 18th century and thinkers and writers of the 16th and 17th centuries.David Bell: That's a good question, you know, I think you have to, you, you know, again, one has to draw a line somewhere. That's not a very good answer, of course. All these people that you just mentioned are, in one way or another, predecessors to the Enlightenment. And of course, there were lots of people. I don't mean to say that nobody wrote in an accessible way before 1700. Obviously, lots of the people you mentioned did. Although a lot of them originally wrote in Latin, Erasmus, also Thomas More. But I think what makes the Enlightened different is that you have, again, you have a sense. These people have have a sense that they are themselves engaged in a collective project, that it is a collective project of enlightenment, of enlightening the world. They believe that they live in a century of progress. And there are certain principles. They don't agree on everything by any means. The philosophy of enlightenment is like nothing more than ripping each other to shreds, like any decent group of intellectuals. But that said, they generally did believe That people needed to have freedom of speech. They believed that you needed to have toleration of different religions. They believed in education and the need for a broadly educated public that could be as broad as possible. They generally believed in keeping religion out of the public sphere as much as possible, so all those principles came together into a program that we can consider at least a kind of... You know, not that everybody read it at every moment by any means, but there is an identifiable enlightenment program there, and in this case an identifiable enlightenment mindset. One other thing, I think, which is crucial to the Enlightenment, is that it was the attention they started to pay to something that we now take almost entirely for granted, which is the idea of society. The word society is so entirely ubiquitous, we assume it's always been there, and in one sense it has, because the word societas is a Latin word. But until... The 18th century, the word society generally had a much narrower meaning. It referred to, you know, particular institution most often, like when we talk about the society of, you know, the American philosophical society or something like that. And the idea that there exists something called society, which is the general sphere of human existence that is separate from religion and is separate from the political sphere, that's actually something which only really emerged at the end of the 1600s. And it became really the focus of you know, much, if not most, of enlightenment thinking. When you look at someone like Montesquieu and you look something, somebody like Rousseau or Voltaire or Adam Smith, probably above all, they were concerned with understanding how society works, not how government works only, but how society, what social interactions are like beginning of what we would now call social science. So that's yet another thing that distinguishes the enlightened from people like Machiavelli, often people like Thomas More, and people like bonuses.Andrew Keen: You noted earlier that the idea of progress is somehow baked in, in part, and certainly when it comes to Kant, certainly the French Enlightenment, although, of course, Rousseau challenged that. I'm not sure whether Rousseaut, as always, is both in and out of the Enlightenment and he seems to be in and out of everything. How did the Enlightement, though, make sense of itself in the context of antiquity, as it was, of Terms, it was the Renaissance that supposedly discovered or rediscovered antiquity. How did many of the leading Enlightenment thinkers, writers, how did they think of their own society in the context of not just antiquity, but even the idea of a European or Western society?David Bell: Well, there was a great book, one of the great histories of the Enlightenment was written about more than 50 years ago by the Yale professor named Peter Gay, and the first part of that book was called The Modern Paganism. So it was about the, you know, it was very much about the relationship between the Enlightenment and the ancient Greek synonyms. And certainly the writers of the enlightenment felt a great deal of kinship with the ancient Greek synonymous. They felt a common bond, particularly in the posing. Christianity and opposing what they believed the Christian Church had wrought on Europe in suppressing freedom and suppressing free thought and suppassing free inquiry. And so they felt that they were both recovering but also going beyond antiquity at the same time. And of course they were all, I mean everybody at the time, every single major figure of the Enlightenment, their education consisted in large part of what we would now call classics, right? I mean, there was an educational reformer in France in the 1760s who said, you know, our educational system is great if the purpose is to train Roman centurions, if it's to train modern people who are not doing both so well. And it's true. I mean they would spend, certainly, you know in Germany, in much of Europe, in the Netherlands, even in France, I mean people were trained not simply to read Latin, but to write in Latin. In Germany, university courses took part in the Latin language. So there's an enormous, you know, so they're certainly very, very conversant with the Greek and Roman classics, and they identify with them to a very great extent. Someone like Rousseau, I mean, and many others, and what's his first reading? How did he learn to read by reading Plutarch? In translation, but he learns to read reading Plutach. He sees from the beginning by this enormous admiration for the ancients that we get from Bhutan.Andrew Keen: Was Socrates relevant here? Was the Enlightenment somehow replacing Aristotle with Socrates and making him and his spirit of Enlightenment, of asking questions rather than answering questions, the symbol of a new way of thinking?David Bell: I would say to a certain extent, so I mean, much of the Enlightenment criticizes scholasticism, medieval scholastic, very, very sharply, and medieval scholasticism is founded philosophically very heavily upon Aristotle, so to that extent. And the spirit of skepticism that Socrates embodied, the idea of taking nothing for granted and asking questions about everything, including questions of oneself, yes, absolutely. That said, while the great figures of the Red Plato, you know, Socrates was generally I mean, it was not all that present as they come. But certainly have people with people with red play-doh in the entire virus.Andrew Keen: You mentioned Benjamin Franklin earlier, David. Most of the Enlightenment, of course, seems to be centered in France and Scotland, Germany, England. But America, many Europeans went to America then as a, what some people would call a settler colonial society, or certainly an offshoot of the European world. Was the settling of America and the American Revolution Was it the quintessential Enlightenment project?David Bell: Another very good question, and again, it depends a bit on who you talk to. I just mentioned this book by Peter Gay, and the last part of his book is called The Science of Freedom, and it's all about the American Revolution. So certainly a lot of interpreters of the Enlightenment have said that, yes, the American revolution represents in a sense the best possible outcome of the American Revolution, it was the best, possible outcome of the enlightened. Certainly there you look at the founding fathers of the United States and there's a great deal that they took from me like Certainly, they took a great great number of political ideas from Obviously Madison was very much inspired and drafting the edifice of the Constitution by Montesquieu to see himself Was happy to admit in addition most of the founding Fathers of the united states were you know had kind of you know We still had we were still definitely Christians, but we're also but we were also very much influenced by deism were very much against the idea of making the United States a kind of confessional country where Christianity was dominant. They wanted to believe in the enlightenment principles of free speech, religious toleration and so on and so forth. So in all those senses and very much the gun was probably more inspired than Franklin was somebody who was very conversant with the European Enlightenment. He spent a large part of his life in London. Where he was in contact with figures of the Enlightenment. He also, during the American Revolution, of course, he was mostly in France, where he is vetted by some of the surviving fellows and were very much in contact for them as well. So yes, I would say the American revolution is certainly... And then the American revolutionary scene, of course by the Europeans, very much as a kind of offshoot of the enlightenment. So one of the great books of the late Enlightenment is by Condor Say, which he wrote while he was hiding actually in the future evolution of the chariot. It's called a historical sketch of the progress of the human spirit, or the human mind, and you know he writes about the American Revolution as being, basically owing its existence to being like...Andrew Keen: Franklin is of course an example of your pre-academic enlightenment, a generalist, inventor, scientist, entrepreneur, political thinker. What about the role of science and indeed economics in the Enlightenment? David, we're going to talk of course about the Marxist interpretation, perhaps the Marxist interpretation which sees The Enlightenment is just a euphemism, perhaps, for exploitative capitalism. How central was the growth and development of the market, of economics, and innovation, and capitalism in your reading of The Enlightened?David Bell: Well, in my reading, it was very important, but not in the way that the Marxists used to say. So Friedrich Engels once said that the Enlightenment was basically the idealized kingdom of the bourgeoisie, and there was whole strain of Marxist thinking that followed the assumption that, and then Karl Marx himself argued that the documents like the Declaration of the Rights of Man and Citizen, which obviously were inspired by the Enlightment, were simply kind of the near, or kind of. Way that the bourgeoisie was able to advance itself ideologically, and I don't think that holds much water, which is very little indication that any particular economic class motivated the Enlightenment or was using the Enlightment in any way. That said, I think it's very difficult to imagine the Enlightement without the social and economic changes that come in with the 18th century. To begin with globalization. If you read the great works of the Enlightenment, it's remarkable just how open they are to talking about humanity in general. So one of Voltaire's largest works, one of his most important works, is something called Essay on Customs and the Spirit of Nations, which is actually History of the World, where he talks learnedly not simply about Europe, but about the Americas, about China, about Africa, about India. Montesquieu writes Persian letters. Christian Volpe writes about Chinese philosophy. You know, Rousseau writes about... You know, the earliest days of humankind talks about Africa. All the great figures of the Enlightenment are writing about the rest of the world, and this is a period in which contacts between Europe and the rest the world are exploding along with international trade. So by the end of the 18th century, there are 4,000 to 5,000 ships a year crossing the Atlantic. It's an enormous number. And that's one context in which the enlightenment takes place. Another is what we call the consumer revolution. So in the 18th century, certainly in the major cities of Western Europe, people of a wide range of social classes, including even artisans, sort of somewhat wealthy artisians, shopkeepers, are suddenly able to buy a much larger range of products than they were before. They're able to choose how to basically furnish their own lives, if you will, how they're gonna dress, what they're going to eat, what they gonna put on the walls of their apartments and so on and so forth. And so they become accustomed to exercising a great deal more personal choice than their ancestors have done. And the Enlightenment really develops in tandem with this. Most of the great works of the Enlightment, they're not really written to, they're treatises, they're like Kant, they're written to persuade you to think in a single way. Really written to make you ask questions yourself, to force you to ponder things. They're written in the form of puzzles and riddles. Voltaire had a great line there, he wrote that the best kind of books are the books that readers write half of themselves as they read, and that's sort of the quintessence of the Enlightenment as far as I'm concerned.Andrew Keen: Yeah, Voltaire might have been comfortable on YouTube or Facebook. David, you mentioned all those ships going from Europe across the Atlantic. Of course, many of those ships were filled with African slaves. You mentioned this in your piece. I mean, this is no secret, of course. You also mentioned a couple of times Montesquieu's Persian letters. To what extent is... The enlightenment then perhaps the birth of Western power, of Western colonialism, of going to Africa, seizing people, selling them in North America, the French, the English, Dutch colonization of the rest of the world. Of course, later more sophisticated Marxist thinkers from the Frankfurt School, you mentioned these in your essay, Odorno and Horkheimer in particular, See the Enlightenment as... A project, if you like, of Western domination. I remember reading many years ago when I was in graduate school, Edward Said, his analysis of books like The Persian Letters, which is a form of cultural Western power. How much of this is simply bound up in the profound, perhaps, injustice of the Western achievement? And of course, some of the justice as well. We haven't talked about Jefferson, but perhaps in Jefferson's life and his thinking and his enlightened principles and his... Life as a slave owner, these contradictions are most self-evident.David Bell: Well, there are certainly contradictions, and there's certainly... I think what's remarkable, if you think about it, is that if you read through works of the Enlightenment, you would be hard-pressed to find a justification for slavery. You do find a lot of critiques of slavery, and I think that's something very important to keep in mind. Obviously, the chattel slavery of Africans in the Americas began well before the Enlightment, it began in 1500. The Enlightenment doesn't have the credit for being the first movement to oppose slavery. That really goes back to various religious groups, especially the Fakers. But that said, you have in France, you had in Britain, in America even, you'd have a lot of figures associated with the Enlightenment who were pretty sure of becoming very forceful opponents of slavery very early. Now, when it comes to imperialism, that's a tricky issue. What I think you'd find in these light bulbs, you'd different sorts of tendencies and different sorts of writings. So there are certainly a lot of writers of the Enlightenment who are deeply opposed to European authorities. One of the most popular works of the late Enlightenment was a collective work edited by the man named the Abbe Rinal, which is called The History of the Two Indies. And that is a book which is deeply, deeply critical of European imperialism. At the same time, at the same of the enlightenment, a lot the works of history written during the Enlightment. Tended, such as Voltaire's essay on customs, which I just mentioned, tend to give a kind of very linear version of history. They suggest that all societies follow the same path, from sort of primitive savagery, hunter-gatherers, through early agriculture, feudal stages, and on into sort of modern commercial society and civilization. And so they're basically saying, okay, we, the Europeans, are the most advanced. People like the Africans and the Native Americans are the least advanced, and so perhaps we're justified in going and quote, bringing our civilization to them, what later generations would call the civilizing missions, or possibly just, you know, going over and exploiting them because we are stronger and we are more, and again, we are the best. And then there's another thing that the Enlightenment did. The Enlightenment tended to destroy an older Christian view of humankind, which in some ways militated against modern racism. Christians believed, of course, that everyone was the same from Adam and Eve, which meant that there was an essential similarity in the world. And the Enlightenment challenged this by challenging the biblical kind of creation. The Enlightenment challenges this. Voltaire, for instance, believed that there had actually been several different human species that had different origins, and that can very easily become a justification for racism. Buffon, one of the most Figures of the French Enlightenment, one of the early naturalists, was crucial for trying to show that in fact nature is not static, that nature is always changing, that species are changing, including human beings. And so again, that allowed people to think in terms of human beings at different stages of evolution, and perhaps this would be a justification for privileging the more advanced humans over the less advanced. In the 18th century itself, most of these things remain potential, rather than really being acted upon. But in the 19th century, figures of writers who would draw upon these things certainly went much further, and these became justifications for slavery, imperialism, and other things. So again, the Enlightenment is the source of a great deal of stuff here, and you can't simply put it into one box or more.Andrew Keen: You mentioned earlier, David, that Concorda wrote one of the later classics of the... Condorcet? Sorry, Condorcets, excuse my French. Condorcès wrote one the later Classics of the Enlightenment when he was hiding from the French Revolution. In your mind, was the revolution itself the natural conclusion, climax? Perhaps anti-climax of the Enlightenment. Certainly, it seems as if a lot of the critiques of the French Revolution, particularly the more conservative ones, Burke comes to mind, suggested that perhaps the principles of in the Enlightment inevitably led to the guillotine, or is that an unfair way of thinking of it?David Bell: Well, there are a lot of people who have thought like that. Edmund Burke already, writing in 1790, in his reflections on the revolution in France, he said that everything which was great in the old regime is being dissolved and, quoting, dissolved by this new conquering empire of light and reason. And then he said about the French that in the groves of their academy at the end of every vista, you see nothing but the gallows. Nothing but the Gallows. So there, in 1780, he already seemed to be predicting the reign of terror and blaming it. A certain extent from the Enlightenment. That said, I think, you know, again, the French Revolution is incredibly complicated event. I mean, you certainly have, you know, an explosion of what we could call Enlightenment thinking all over the place. In France, it happened in France. What happened there was that you had a, you know, the collapse of an extraordinarily inefficient government and a very, you know, in a very antiquated, paralyzed system of government kind of collapsed, created a kind of political vacuum. Into that vacuum stepped a lot of figures who were definitely readers of the Enlightenment. Oh so um but again the Enlightment had I said I don't think you can call the Enlightement a single thing so to say that the Enlightiment inspired the French Revolution rather than the There you go.Andrew Keen: Although your essay on liberties is the Enlightenment then and now you probably didn't write is always these lazy editors who come up with inaccurate and inaccurate titles. So for you, there is no such thing as the Enlighten.David Bell: No, there is. There is. But still, it's a complex thing. It contains multitudes.Andrew Keen: So it's the Enlightenment rather than the United States.David Bell: Conflicting tendencies, it has contradictions within it. There's enough unity to refer to it as a singular noun, but it doesn't mean that it all went in one single direction.Andrew Keen: But in historical terms, did the failure of the French Revolution, its descent into Robespierre and then Bonaparte, did it mark the end in historical terms a kind of bookend of history? You began in 1720 by 1820. Was the age of the Enlightenment pretty much over?David Bell: I would say yes. I think that, again, one of the things about the French Revolution is that people who are reading these books and they're reading these ideas and they are discussing things really start to act on them in a very different way from what it did before the French revolution. You have a lot of absolute monarchs who are trying to bring certain enlightenment principles to bear in their form of government, but they're not. But it's difficult to talk about a full-fledged attempt to enact a kind of enlightenment program. Certainly a lot of the people in the French Revolution saw themselves as doing that. But as they did it, they ran into reality, I would say. I mean, now Tocqueville, when he writes his old regime in the revolution, talks about how the French philosophes were full of these abstract ideas that were divorced from reality. And while that's an exaggeration, there was a certain truth to them. And as soon as you start having the age of revolutions, as soon you start people having to devise systems of government that will actually last, and as you have people, democratic representative systems that will last, and as they start revising these systems under the pressure of actual events, then you're not simply talking about an intellectual movement anymore, you're talking about something very different. And so I would say that, well, obviously the ideas of the Enlightenment continue to inspire people, the books continue to be read, debated. They lead on to figures like Kant, and as we talked about earlier, Kant leads to Hegel, Hegel leads to Marx in a certain sense. Nonetheless, by the time you're getting into the 19th century, what you have, you know, has connections to the Enlightenment, but can we really still call it the Enlightment? I would sayAndrew Keen: And Tocqueville, of course, found democracy in America. Is democracy itself? I know it's a big question. But is it? Bound up in the Enlightenment. You've written extensively, David, both for liberties and elsewhere on liberalism. Is the promise of democracy, democratic systems, the one born in the American Revolution, promised in the French Revolution, not realized? Are they products of the Enlightment, or is the 19th century and the democratic systems that in the 19th century, is that just a separate historical track?David Bell: Again, I would say there are certain things in the Enlightenment that do lead in that direction. Certainly, I think most figures in the enlightenment in one general sense or another accepted the idea of a kind of general notion of popular sovereignty. It didn't mean that they always felt that this was going to be something that could necessarily be acted upon or implemented in their own day. And they didn't necessarily associate generalized popular sovereignty with what we would now call democracy with people being able to actually govern themselves. Would be certain figures, certainly Diderot and some of his essays, what we saw very much in the social contract, you know, were sketching out, you knows, models for possible democratic system. Condorcet, who actually lived into the French Revolution, wrote one of the most draft constitutions for France, that's one of most democratic documents ever proposed. But of course there were lots of figures in the Enlightenment, Voltaire, and others who actually believed much more in absolute monarchy, who believed that you just, you know, you should have. Freedom of speech and freedom of discussion, out of which the best ideas would emerge, but then you had to give those ideas to the prince who imposed them by poor sicknesses.Andrew Keen: And of course, Rousseau himself, his social contract, some historians have seen that as the foundations of totalitarian, modern totalitarianism. Finally, David, your wonderful essay in Liberties in the spring quarterly 2025 is The Enlightenment, Then and Now. What about now? You work at Princeton, your president has very bravely stood up to the new presidential regime in the United States, in defense of academic intellectual freedom. Does the word and the movement, does it have any relevance in the 2020s, particularly in an age of neo-authoritarianism around the world?David Bell: I think it does. I think we have to be careful about it. I always get a little nervous when people say, well, we should simply go back to the Enlightenment, because the Enlightenments is history. We don't go back the 18th century. I think what we need to do is to recover certain principles, certain ideals from the 18 century, the ones that matter to us, the ones we think are right, and make our own Enlightenment better. I don't think we need be governed by the 18 century. Thomas Paine once said that no generation should necessarily rule over every generation to come, and I think that's probably right. Unfortunately in the United States, we have a constitution which is now essentially unamendable, so we're doomed to live by a constitution largely from the 18th century. But are there many things in the Enlightenment that we should look back to, absolutely?Andrew Keen: Well, David, I am going to free you for your own French Enlightenment. You can go and have some croissant now in your local cafe in Paris. Thank you so much for a very, I excuse the pun, enlightening conversation on the Enlightenment then and now, Essential Essay in Liberties. I'd love to get you back on the show. Talk more history. Thank you. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

When Urmila Srivastava lost both her parents as a young girl, life could have easily silenced her. Instead, it handed her a melody — one shaped by love, loss, resilience, and an unshakable devotion to music. As she raised her younger brothers and continued her schooling against all odds, it was the soul of Eastern Uttar Pradesh — its Kajri and folk songs — that gave her strength and purpose.Over the next five decades, Urmila Ji became a beloved voice on All India Radio and Doordarshan, a guiding force for thousands of music students, and a cultural ambassador who carried India's folk heritage from the heartlands of Mirzapur to global stages in Bhutan, Mauritius, and beyond.Nicknamed the "Kajri Samragyi" — the Queen of Kajri — her songs tell the stories of rural India: of monsoons and memories, joy and longing, and the quiet dignity of everyday life.In this episode, we trace the remarkable journey of a woman who didn't just sing folk music — she lived it.About Padma PridePadma Pride is an inspiring audio series by The Good Sight and Rise Against Hunger India, celebrating Padma Awardees and their extraordinary impact. Every Sunday, webring you the story of a changemaker shaping India's future. (Narration: Shalini Singh, The Good Sight).

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. Important Links [URGENT] ICE Is targeting Nepali-speaking Bhutanese Americans: Learn more Asian Refugees United: Website  |  Instagram Hamro Katha: When the Lotus Blooms:  Instagram  | Spotify |  Youtube Minjoona Music instagram | spotify Transcript: Cheryl Truong: Hey everyone. You're tuned into APEX Express at 94.1 KPFA, 89.3 KPFB Berkeley, 88.1 KFCF Fresno, and online at kpfa.org. This is your host, Cheryl, here. Before we dive into today's episode, I want to start with some important context. This conversation was recorded a few months ago before the recent and deeply distressing wave of ice [00:01:00] enforcement targeting the Nepali speaking Bhutanese community. Since March 26, over 20 Nepali Bhutanese refugees have been deported. Many without legal representation and some moved between detention centers so quickly that they couldn't even contact their family or attorneys. The fear, disruption and trauma that is being inflicted is real and ongoing and raises serious concerns about due process. This is part of a larger ICE operation that is already detained over 60 Bhutanese Americans. This is a rapidly unfolding crisis, and the numbers continue to shift as more people are detained and more impacted families come forward to share their stories. Asian Refugees united is calling for justice, demanding an end to these deportations and immediate protections for their communities. For the latest data and development, or to learn more and take action, please visit Asian Refugees United's website. It will be linked in our show notes.  Now onto today's show. I had the joy and privilege of sitting down with the youth podcast team behind Hamro Katha: When the Lotus Blooms, [00:02:00] a show created by young leaders from Asian refugees United. Asian Refugees united or ARU is a grassroots art and healing leadership center led by and for Asian refugees. We'll hear more about their powerful work later on in the show. One of their programs, the Camp for Emerging Leaders, brings together refugee youth to build community, explore their histories, and grow into their leadership. That's where this podcast team first came together, and they'll of course share more about that as well. They've created something really special and I'm so excited for you all to hear from them. So let's get started. Do you all mind just going around and introducing yourselves? Nawal Rai: Yeah, for sure. Hello, everyone. I'm Nawal Rai. My pronouns are he, him, and I currently live in the East Coast in New Jersey. I'm currently a student studying environmental and urban studies. And right now I currently volunteer and do some work with Asian Refugees United here in the Harrisburg area, and I'm also from the Nepali speaking Bhutanese Refugee community.   Manju Gurung: Hi everyone, I am [00:03:00] Manju Gurung My pronouns are she and hers. I also live and work here in Harrisburg. I work full time as a home care manager but I also do some work with AARU, Asian Refugee United. So glad to be here.  Susmita Tamang: Hi everyone. My name is Susmita Tamang. I am a sophomore majoring in chemistry and I'm from Harrisburg. I interned over the summer at Asian Refugees United and that's how I'm connected. I learned a lot of new skills and got to meet new people. Today we're here mostly to talk about our podcast, Hamro Katha: When the Lotus Blooms, which is under Asian Refugees United.  Sarada Tamang: Hi, everyone. My name is Sarada Tamang. My pronouns are she and her. I currently live in Charlottesville, Virginia, and I'm a student taking classes to enter the Diagnostic Medical Sonography program. And first met my podcast team members through Asian Refugee United's Camp for [00:04:00] Emerging Leadership Program.  Cheryl Truong: Awesome. And our listeners out there, I'm sure you're wondering, what is Asian Refugees United? Nawal, do you want to give us a little introduction on what ARU is about? .  Nawal Rai: Yeah, of course. Again, Cheryl, thank you for having us tonight. Asian Refugees United was born in 2016 in the Bay Area. There was a big influx of Nepali speaking Bhutanese refugees after the third resettlement started for our community.  We had a bunch of community members that resided in Bay Area. And when you look at Bay Area, Bay Area is very diverse. And when you look at the history of Bay Area, there's a lot of social movement and activism that has happened throughout the history. And that kind of gave birth to this organization to unite refugees from different parts of Asia. We as Asian Refugees United here in Harrisburg currently work specifically with Nepali speaking Bhutanese community here since a lot of our population has now moved here. Asian Refugee United started with the focus on connecting our stories with the land that we now [00:05:00] live on and also acknowledging the stolen land that we stand on and also focusing on healing our communities and highlighting the stories of many refugees communities that are often overlooked by the medias and different political agenda. It was a way to find solidarity across communities and also how do we heal. And with that, we use art as a tool to heal and through storytelling where we come together to write stories and perform that stories in front of audience and community members. So we do various different work through Asian Refugees United. Our podcast hamro Katha When the Lotus Bloom is also under Asian Refugees United. So you can tell, there's different things that happens with our org. Cheryl Truong: Thank you so much for sharing all of that. It's so clear how much storytelling and healing are at the heart of ARU work. And one of the ways that it really shows I think that really shows up is through one of ARU's community building projects. Camp for emerging leaders, which brings together refugee youth from all [00:06:00] over and it's actually where this amazing podcast team first met. Can you all share what that space was like for you? What do you remember feeling or learning during that time?  Susmita Tamang: I can go ahead. By the way, I think the first time we all met each other was way before CAMP for Emerging Leaders, but that's when our idea grew. But Camp for Emerging Leaders is a program that Asian Refugees United organized. It was for the Bhutanese Nepali speaking youth in Harrisburg area, but then it also branched to basically across the states, whoever was available because we met virtually, on Zoom every week or so, and we talked about what it means to have our identity as Bhutanese Nepali, our journey from Nepal to America, we talked about our experiences, acceptance, and then ways of connecting to each other. Anything else that you guys want to mention?  Nawal Rai: Yeah. And with the leadership camp, we also focus on different factors that is focused on our, community health and wellness [00:07:00] and also, identity, belonging and um, education. Manju Gurung: Yeah. We had three groups within camp called wellness, education, and identity and belonging, and then. Under identity and belonging there was also storytelling who did more of art and performance, but we divided into those three groups and we created activities to share with each other when we met in person in August.  That was Camp for Emerging Leaders. We got to learn new skills, such as working with each other, being compassionate towards each other, open minded. Yeah,, it was great.   Cheryl Truong: Oh, whoa. I didn't know that camp was mostly virtual apart from that last in-person session, but that makes a lot of sense now, how Sarada could join from Virginia. Nawal from New Jersey. That's so cool. It really shows just how spread out the Nepali Bhutanese refugee community is and how something like camp can bring folks together across distance, and it makes me think about what that means to feel connected. Do you feel like camp was the first [00:08:00] space where you got to meet other people from your community in that kind of way? Or have you felt that sense of community where you're from, even before camp?  Sarada Tamang: When I first moved to America, within a few years, in the city that I live in right now, we had a bigger population of Bhutanese Nepali people compared to now. Back then we did have a strong community to the point where we would host Losar programs which, can someone explain what that is? Susmita Tamang: Oh yeah, Losar means New Year in Nepali but also in our ethnic language. So in Tamang as well as Gurung and maybe other languages in Nepal. It's somewhat like the Chinese Lunar New Year because it's connected to the, lunar calendar. I'm actually also from Charlottesville. We used to live in the same neighborhood, Sarada and me. And back then, we did have a large community, but then people started moving to Ohio, Harrisburg, and then those areas became more of the [00:09:00] hub for Bhutanese Nepali people. And so, now, I do have some family there, Sarada lives there, some of my cousins live there, but compared to 2011, it's very, very low in terms of population, so they don't really have large events compared to Harrisburg.  Cheryl Truong: What was that like for all of you growing up in such conservative states as refugees? I,  Manju Gurung: Yeah, I can share one. So I moved to Concord, New Hampshire back in 2012 from Nepal. And, even back then when we were talking about communities, we did have a lot of Bhutanese refugees living there by the time that my family moved and settled there.  Unfortunately, one of the incidents that happened to my family was some sort of like… Hate crime? It's like,  Nawal Rai: definitely racial, racial racial hatred.  Sarada Tamang: We just received this in a very hateful letter saying, go back to your country. You don't belong here. All of that. We don't really know exactly what we did to make that [00:10:00] person very upset about us being there. So that was one thing that I had to deal with as a young teenage girl who had just moved into a new city, new country with my family and who barely spoke English back then as well. So that was a very difficult experience to go through. But, with that incident, what came was our community showed up, not just the Bhutanese community back then, but other communities that were from different part of the world, basically, you know. They really showed up and let us know that we were in the right place. We're welcome. And there's no space for hate for anybody. That was really nice. After joining ARU and storytelling group, I was actually able to share that story through performance alongside Nawal, which definitely helped me heal some of those traumas that I had to experience back then. So, yeah, very grateful.  Susmita Tamang: Their performance was amazing. They did it in person during the ARU camp In person [00:11:00] summit. We also had people from our community, like uncles and community leaders there and they were all moved by her performance. Surada and I, we were crying. It was so good. So I'm really glad that one day you were able to share your story. As well as everyone else who performed. Manju Gurung: No, we had cried a lot. I think Nawal knows how many times I cried when we were practicing and rehearsing before. Because we started a couple months before we were meeting up in August for the Emerging Leaders camp session.  I remember being in this room and just sharing my stories and not being able to share all of it because I was just crying and I had to let that emotion out. So I think that really helped me get over that traumatic past. I think that I was holding it on for so long. So that's something. I was very grateful for the storytelling group that, you know, that ARU has created. Nawal Rai: Yeah, the talking circle is part of the process of our storytelling and identity and belonging, so we try to focus on sharing each other's [00:12:00] story and trying to create that space to be vulnerable. And I think that's the work that we're also trying to do with our podcast that is kind of extending toward our community and not just us youth and highlighting a lot of personal stories and our community stories. Cheryl Truong: Thank you for sharing that. I love what you said that in telling our stories, especially when it carries themes of pain, it doesn't just help the audience understand and relate, but it also helps you process and heal too.  We are going to take a quick music break, don't go anywhere  Cheryl Truong: More on the power of storytelling when we return. Next up, you're listening to a track called “Juniper” by Minjoona, a project led by Korean American musician, Jackson Wright. This track features Ari Statler on bass, josh Qiyan on drums, and Ryan Fu producing. Juniper is the lead single from Minjoona's newest release, the Juniper EP, a five track p roject rooted in indie rock, 60 throwback vibes, and lyric forward storytelling. You can follow Minjoona on Instagram [00:13:00] at @minjoonamusic or find them on Spotify to keep up with upcoming releases. We'll drop the links in our show notes. Enjoy the track and we'll be right back. [00:14:00] [00:15:00] [00:16:00] [00:17:00] [00:18:00]  Welcome back. You're tuning in to Apex Express at 94.1 KPFA 89.3 KPFB, 88.1 KFCF Fresno, and online@kpfa.org. Before the break, we were talking about the power of personal storytelling and how sharing our own experiences, especially around identity, can be both healing and powerful. Now I want to dig into how that turned into Hamro Katha: when the Lotus Blooms, what inspired you all to start a podcast? Susmita Tamang: So within our Identity and Belonging group, we divided again to different groups. One was podcast, one was an identity wheel activity we had to do in front of everyone in the summit. So that was when the idea initiated, but then, after we were done with our summit we talked again [00:19:00] altogether. Sarada brought up the idea of podcast because her inspiration drew from the Moth podcast. Sarada Tamang: Yeah. Thank you for filling it in. I was in the subdivision of the podcast from Identity and Belonging, and I thought, we should do something. And I was really moved by the Moth podcast, which I was first introduced to in freshman year of high school. I thought maybe this would be a great way for each person in our community to share their individual stories and experiences so that, you know, it's out there for people to hear and in a way it's preserved because of lack of media coverage in our history,  Susmita Tamang: I agree. Bhutanese Nepali people, not a lot of people even know who we are. And usually when people are like, Oh, where are you from? We say Nepal, but we never explain or go into depth. We're actually not really from Nepal, but at the same time we are. Our parents were born in Bhutan, but then they fled, and therefore, blah, blah, blah. There's not a lot of coverage, so that was definitely one of the main ideas that all of us agreed on. [00:20:00] We want to speak about our issues, about our history, our story, so that people know that we do exist, and acknowledge, us. Cheryl Truong: That's such a great point on the lack of representation and coverage. Sarada, I would love to know more about the Moth and what that is for our listeners out there who don't know what the Moth is.  The moth is where they have stories from thousands of people and it's recorded live. You can hear the audience's reaction to the storyteller as they talk about their journey or talk about a core memory. The stories, they don't have to be serious all the time. Sometimes they're just a funny moment from your life or a little snippet of a journey from your life. I, wanted to incorporate that into our podcast. And one of our team members suggested that maybe we should also have a conversational type of podcast that we all listen to nowadays where we cover important topics in our community that are often overlooked. I hope that, from talking about these issues [00:21:00] as a community, we can grow and connect with each other.  Thank you so much for sharing that. I also wanna take a moment to talk about the history that shaped so many of these stories. For folks who may not know, can you, can one of you share a little bit about the history of the Nepali Bhutanese refugee community?  Nawal Rai: Yeah. We were forced to leave our country, basically stripping our citizenship overnight by the Bhutanese government, and obviously it was not overnight, but it was a progress through putting in policies like one people, one nation act which kind enforced one language, one religion, one cultural costume, one way of practicing and worshipping. That became an issue. A lot of Nepali speaking community, a majority who are Hindu, started to resist toward that policies. Then the people were started to labeled as terrorists and anti nationalist. And so a lot of those caused for us to leave. Some families were given notice to leave by certain dates. And if you're not, then you're either going to be evicted or your house are burned [00:22:00] down or you're forced through violence. Some folks left because of scared of this violence from the government, but also some people after seeing those violence that was perpetuated against the people that resisted. Right. So that kind of became mass migration toward Nepal and that's where we ended up. Some people stayed in India, got stuck in India and in between borders with Bhutan and India and then more than 100, 000 people then resettled in the Seven Refugees Camp in Eastern Nepal.  Cheryl Truong: Yeah. This is a really dark and painful history one that often doesn't get told and, and it really pushes back against that popular narrative of Bhutan being the quote unquote happiest country in the world. You all have touched on how important storytelling is not just for healing, but also for connecting with others and building understanding. So I'm curious when you're all recording, when the Lotus blooms. Who do you imagine listening? Who is the audience you have in mind when you share these stories?  Manju Gurung: I think it is for everybody from our [00:23:00] community or the elders who have not been able to share their stories and struggles that they had to go through. And for our parents people our age and younger than us, the next generation. Anybody who wants to share their stories. It doesn't have to be only about their struggles, if they have something funny or happy stories or anything that they want to write and share, we have created the space for them to use and amplify their voices so we can inspire more people or at least their stories can kind of let others know that, Oh, there are people who have gone through similar stuff like I have, or they have, so yes, it's. I would say it's for everybody.  Susmita Tamang: Yeah, I would say our primary audience is definitely our own community. But also outside of our community, people who support us or don't know about us so that again, our main message that our stories are heard and we are acknowledged. Our identity is Shown and talked about. I think that's also [00:24:00] definitely our target.  Cheryl Truong: And your podcast name is Hamro Kata, When the Lotus Blooms. I totally butchered that. Now, could you tell me the symbolism? What, where does this name come from? Susmita Tamang: We actually made a post on Instagram about our name– when the lotus blooms is our username. We couldn't fit the whole entire podcast name because it was too long. So, yeah, please follow us. Hamro Katha, by the way, means our story in Nepali. That's the direct translation. Our name signifies the perseverance of the Bhutanese Nepali refugees. The lotus. I think many know, it's a symbol of how a lotus prospers from muddy waters. Despite our adverse origins, we continue to flourish by learning and sharing our experiences, trying to inspire others along the way.  Cheryl Truong: What are the kind of stories that you're able [00:25:00] to hear from your elders? Are they open to sharing?  Nawal Rai: Yeah, that's a really good question. And are they open to sharing? I think our community is pretty open to sharing those stories. And I think that also comes from not having anyone to listen for them before, right? At least my grandparents are always like ask me questions. I grew up listening to a lot of the stories from Bhutan and of growing up in Bhutan and the impact of migration. So I have had a lot of those conversations with my grandparents, so they always, at least my grandpa, he can be really buggy with our family because some of our family members doesn't ask him questions like that. Not everyone is interested in the political and the social world like I am in the family. So he's always upset that our uncles or our family members is not asking him enough questions. So from my understanding, there's that part of them that wants to share their stories, because of their struggles that has never been really spoken on and I feel they have never been able to share those stories with anyone. I see that in my family coming out in the structural where he started to be upset with us you know, you guys are [00:26:00] not even trying to learn anything about our stories and blah, blah, blah. And I was like, I got you, grandpa.   Susmita Tamang: Without even asking my dad usually when there's a family gathering of any sort, they're always talking about how their life was back in Bhutan. So from their anecdotes and narratives, I'm always able to listen to what happened. I think usually most of the people I've asked about how their life was in Bhutan, or if they have anything they'd like to share, they're always open to sharing and talking more about it.  Sarada Tamang: I was a big yapper growing up when I was small, especially. So I would be like, grandma, where are you from? Oh, what is, what was that? What was this? And so, I would hear a lot of stories from her and I would also hear a lot of stories about Bhutan and even life in camp from my mom and my relatives when they're reminiscing about old times. I heard the quote when your grandparents pass away, it's like a whole library crashes down or something along the lines of [00:27:00] that. Ever since I heard that I was like, oh my goodness I need to know everything that my grandma has been through. Every time we talk on the phone i'm always asking her about Her life and her journey. Cheryl Truong: Wow. This is actually so different from my experience growing up. Like I remember growing up super ashamed. I would tell my parents don't speak Vietnamese. I don't want everyone to hear it I wanted to fit in.  Susmita Tamang: I did experience what you just talked about, trying to assimilate with the American society because early on when we first immigrated here, being in this space where everyone is Very different from you and more of like you're the one who's different from everyone else. You just wanted to hide or how do you say fall into their group so that you're not singled out as a refugee. I did have that crisis where I was ashamed of myself It was only till high school [00:28:00] When I accepted, I am Bhutanese Nepali, I am a refugee, and I'm proud of that, and that's actually when I started asking questions. So, I wasn't always very curious, but then later on learned more about myself, and that's when things actually started going. Was it like that for you guys?  Nawal Rai: Yeah, Cheryl, I was gonna say, you are definitely not alone. I think we've all been through that phase of running away from our community and everything, and we're trying to reach for that whiteness and the validation of white people. And I think even in the structural way. In college, as a freshman, and after Covid and after George Floyd, that's when those were the moments that really looking into politics and like also looking at the systematic racism and how it has embedded in us in our consciousness and the way that we go on about life. Those moments and those phase of life has definitely made me start the process of decolonization and really explore who am I? And those [00:29:00] curiosities became strong. I found ARU at a perfect moment in life and I'm still exploring and I'm still learning. ARU gave me the space and that people and that community. I'd never seen an organization like ARU in our community that really focuses on healing and talking about social and political issues that is impacting people, and not just about about it, but also how do we take action and getting our communities involved in those conversations. Obviously, we're not where we want to be and I think it's a constant everyday process and work that we're constantly trying to do and trying to build and give something back to the movement and to our people.  Cheryl Truong: Yes. Healing is such a powerful part of this work and of course everyone in this room knows that healing and storytelling is really political too, especially as racialized people. So I wanna ask, what radicalized you? Was there a moment in experience or a story that made you start to see the world differently or made you wanna speak out and organize?  Sarada Tamang: [00:30:00] For me, it was seeing other Bhutanese Nepali youth on social media embracing our culture. And I realized, wow, the clothes that we wear, the language that we speak, it's actually really beautiful. And That's when I started digging more into my culture and trying to understand why I was the way I was growing up. And so, yeah, I think seeing my community, but in different states through social media was definitely a way that moved me, pushed me to accept my culture.  After I was able to get over my insecurities or the desire to fit into certain categories in high school, I was like, Well, I had always been dancing ever since I was small and I enjoyed it even more as I grew up and I would perform if I could at school during our talent [00:31:00] show or diversity program and a lot of people complimented me and they were like, wow, you dance so well. Sarada Tamang: And when people are like, how many languages do you speak? And I say two, they're like, what? I can only speak English. And then after that, I was like, you know what? Yeah, I should embrace this because I love everything about our culture, especially the dance part of it. Cheryl Truong: And how did you get into dancing? Was that something you did with your family?  Sarada Tamang: Growing up, I would see my sister practicing with her friends. And that heavily influenced me because I was like, wow, they were so good at dancing. I want to be just like my sister. And so, I continued practicing and improved. Susmita Tamang: I actually have a story about that.  When we were very young, like when we were around eight years old. I'm pretty sure It was our first performance together, but we did dance in front of, what was it? Wasn't it, Kerelama Arubakotoma? Monks Arubakotoma?  Sarada Tamang: Oh yeah, it was [00:32:00] at a Buddhist temple.  Susmita Tamang: Yeah, and we got five dollars as our, I don't know why we got five dollars, but there was an envelope and I opened it and it was money. I was like, oh my god, maybe I could do this for life, you know? But no, no, no. And we actually performed another time too, it was during Losar, a New Year's event. This was in middle school. That was really fun. And I think that was the last time where our community actually got together. Because afterwards, Charlottesville, it became dry. But I have a lot of good memories of dancing with Sarada.  Cheryl Truong: Wow, five dollars. When you're young, five dollars is a lot. Do y'all do the red envelopes, too?  Susmita Tamang: We don't do red envelopes, but we do get money during our holidays, Dashain and Tihar.  From our last October and November GoHolidays, Dashain and Tihar. DR, I made around 800 and I saved that up and I paid my tuition with it.  So I'm always happy when it's around, you know, holiday season. [00:33:00]  Nawal Rai: Also, in our system, the man doesn't get the money.  Yeah, our family often just gives money to a woman in our family Because they often see our women often gets married and lives with husbands, right? And I think there's that respect of showing more appreciation towards that, at least that's what I heard going on, and I was  like, that's kind of cool. I  Susmita Tamang: In my family, they do get money, but obviously lesser than the girls, but for Tihar is when the guys, if they have siblings or cousins, they get gifts, and in return, the girls get money.  Manju Gurung: But  then about that too, guys, I think for in Hindu religion, there is a one goddess who kind of represents wealth and money and all of that. So people who celebrate, our practice Hinduism at least at my household, we practice both Buddhism and Hindu, like holidays and all of those. So, since there is a goddess who people actually pray for wealth and all of that, I think one of the reasons why a [00:34:00] lot of times women in households get a little bit of extra attention and money as a blessing, so. Susmita Tamang: Yeah, it's a bonus point, I guess.  The gender dynamic, I feel in Bhutanese Nepali community is like in most South Asian immigrants community, where the male kind of dominates the household and The females are the ones who are supposed to stay home, do the majority of the housework, look after the kids. So it's very traditional roles, but having come to America, I think those ideas of it being super dichotomous has been lowered because we know what it is. Susmita Tamang: Individualism is.. People are able to kind of work towards that, whether you're a male or a female or any other genders. So I think being in an American society has definitely influenced now our idea of those dynamics. It's much more [00:35:00] free. But there are definitely, communities within our community that still hold on to the older ideals. Yeah.  Nawal Rai: Yeah, like I would say in terms of a lot of gender roles, I will say like our communities pretty progressive and again, I also don't want to under undermine a lot of the violence that happens against women in our community, right? There's still that imbalance in power in different households, right? But I think when I do, look at our community as a whole, I will say like majority of it's like a more progressive learning, I would say in terms of a lot of issues as well. And if we're looking at men and women, I will say our women in our community are a little bit more progressive than men, I would say. And I think that also plays a big dynamic in our community and how women plays a role in society, even at my household, was very much of a on and off of the power dynamic with my mom and dad. I feel like there was a lot of things I knew that my mom [00:36:00] was and like, even my from my grandparents to see what's this, the oldest, daughter in law, she was, her opinion was always needed there and without her presence or without her saying, no family decision could be made. And that was respected by our grandparents and that was implemented in this. But there, I know there are also my friend's family, right, where there is that dynamic of really, uh, oppressive kind of dynamic.  Manju Gurung: I think within my family to what I've seen growing up between my parents when it comes to gender roles and all that. I think we'll just speaking from experience. I think I've had. This is not me like talking bad about my father or anything. He's a great father and husband and brother son all all, He's an amazing man. But I've had in past two, three years I've had conversations with him where he would say Oh, women should learn to cook. He would heavily focus on those words, which didn't really Sit right with me as I grew older and learned from [00:37:00] experience and around the world. And the thing is, his message was not really entirely wrong. Not just to make women be all prepared for their marriage and stuff, but he was just saying in a way as a concerned father would be like, in case if you , get married off and then go to your in laws homes, we don't want to hear your in laws making you feel bad about not knowing how to cook, clean, all of that, you know.  I always argued with him by saying I don't need to be perfect before I get married or, because I think it's a life skill that a man and women should know. The way that My parents have raised me. I would question them and be like, well, have you taught your son how to cook and clean. It's not only my responsibility to cook and clean and provide. I think after that conversation that I've had with him over and over again, he does kind of pause before he speaks to me about those things because he knows since I'm the oldest one from my home. He knows that, it's going to backfire on him. And so it's a lovely conversation to have with parents and I think even with grandparents too, about gender roles and [00:38:00] dynamics and what we are expecting of women specifically in our communities.  Susmita Tamang: By the way, what I love about what Manjutimi just said is that I feel like our generation is the one who's kind of asking them so that they're aware of what they're actually saying. And a lot of our parents are like that. But then I also realize. It's because their parents were like that and then their parents, grandparents were like that. So it's a lot of these things are passed down and I feel like we're here to break that and say, hey, stop, pause. That's not it. And then actually explain why it shouldn't be like that. Nawal Rai: Yeah, and I want to add a little bit because a lot of our listeners are going to be people who grew up in America, most likely, right? And I think I want to, and why I said that, our community is a little progressive is because I compared our community to a general conservative man of the West. And I feel like a lot [00:39:00] of those views about women and what you just mentioned about like your dad About your dad saying that right? It's not coming from like a woman should do this It is something that culturally passed down to that that's what they're used to and what's Susmita said you know, I think we are the ones To break that. And I feel like when break into those conversation, I feel like a lot of the elders often are pretty open to at least listening in my instances and I know it's not the same for everyone. Again, like the talk, speaking from my experience and with a lot of elders, I have been able to break that crack doing those conversation and I feel like they have been open to welcoming those different views and listening and I've been able to do that in my family, quite a bit. So I think that's something that, yeah, we can do.   Cheryl Truong: Yeah, that's so real. Challenging those cultural norms, especially when they've been passed down for generations, isn't easy. It takes a lot of care and courage, and you're all doing that through your stories, and I think that really shows in your first episode! So for all of our listeners out there, the first episode of [00:40:00] Ro Kata, when the Lotus Blooms is available using the links in the show notes. How was your experience recording your first episode?  Susmita Tamang: It was so nerve wracking at first because we wanted to keep it conversational, like we're just talking with our friends, but at the same time people are going to be watching this, so it's like, do we talk to the audience? How do we still retain our natural tone? It was a lot of just talking to ourselves, hey, it's gonna be okay. We can edit this out later, you know? But it was such a fun experience because everybody was on it. They had the same emotions as I did. But as we were talking about each topic, it kind of just naturally flowed. We had so much to say. Seems like all of us are big yappers so it was nice. What about you guys?  Manju Gurung: Yeah, well, definitely, we had to restart so many times just because everybody was so nervous. When we knew that it was recording, I think it really made all of us a little bit nervous, yeah. Sarada Tamang: [00:41:00] definitely a learning experience. This was a trial and error kind of, but I think overall we did great. I think as the more we do this, the more comfortable we'll get. During this process, we're doing our best to improve as we go and we've also been receiving a lot of feedback and we will definitely incorporate them on our following episodes. I  Nawal Rai: yeah, I wasn't on the podcast, but I did the editing. I think it was, it was a really good experience and I watched them while I was editing. I think overall for the first time, no one has ever done a podcast in our group, this was all like new, something new for all of us. And Yeah, putting that in mind, I think it was a very successful. I would say it was a successful first episode and, even for the edit, while I was editing too, there was a lot of things that I was learning as I was editing and there was a lot of things That are also group were incorporating that we were helping each other to produce that. So I wasn't the only editing. My groups were sharing their ideas and how we can really make that product look the way that it came out, you know? It was a lot of teamwork and [00:42:00] learned to take criticism, then how do we implement that in practice?  I think especially being virtual, it's difficult to do all the things. , it's a process. So we're trying to do a different recording in a different method next time and try, if that would make our screen much clearer or just play around with us. It's as we go, I think it's going to be an experience.  Cheryl Truong: Thanks for sharing your reflections with me, everyone. I'm glad to hear that it was overall a good experience. Well, we are at time, but before we close, I want to ask you all one last question. If you could go back and tell your younger self something, something you know now, after being part of this podcast, this community, this journey, what would you tell yourself?  Susmita Tamang: I think for me, it would be, don't try too hard to fit in, because my whole entire elementary to middle to early high school year, it was always trying to do these activities that like trying to get into musicals, and ballet, I did so many, I mean, these were actually really good opportunities, but [00:43:00] it was so that I looked like my peers, my interests and hobbies were the same as theirs, so that they took me in, kind of. They were fun though, I did get into musicals, it was fun, but that was definitely my time where I tried my hardest to be in that group. But I guess I would tell myself, don't try too hard to fit in because you will find your people. Just be yourself and that will help you move on through life.   Manju Gurung: For me, I think I would tell my younger self to be brave. I'm still telling myself to be a little bit brave and be confident. And I think that's a work in progress, but yeah Be a little brave and don't be afraid to share your voice. And I think that's something that I have struggled with, being confident in my own voice. And, thankfully enough at this age and day that I have ARU and this amazing team that we have. So that has allowed me to share my voice and not be scared.  Sarada Tamang: For me, advice I would give to [00:44:00] my younger self. Is that I would tell her to don't be afraid to speak and initiate a conversation because I feel like because I did that. Now I'm more afraid to speak to people. And embrace your culture. Nawal Rai: Yeah, for me, I would say. You didn't have to be a parent. I feel like, that's a sound depressing. I feel like I'm saying that because I feel like I had a lot of little siblings. And a lot of the time. My parent didn't force me to be, but being the oldest, I tried to put that habit of being an adult and being a parent figure. Now I'm 23 and living alone, trying to figure life out, and I'm like, I am still a child and I don't know how to be an adult. I feel like I didn't get time to be a child back then, because I was trying to be an adult so much, now I'm like, okay, I want to be a child now, so , I'm trying to figure out how do I also be a child and also [00:45:00] figure this world out, and I think that's the phase I am in life right now, trying to figure that out.  Cheryl Truong: Well, I'm so excited to see more of y'all. Thank you all so much for coming on the show for our listeners out there. Can you remind me one more time, how can we listen and tune into your podcast and how can we stay updated on all things?  Susmita Tamang: So majority of the things we're going to be posting is going to be on our Instagram, whenthelotusmoons, that is our username. And then we have a YouTube account, Spotify, as well as TikTok, where we're going to be posting more of our materials. So if you guys go there, you can check us out.  Nawal Rai: I think the best way to stay connected would be following on Instagram. That's where I feel like we'll post a lot of the things that will be , updated, and I think a lot of the announcement will come there.  Cheryl Truong: Thank you all so much for sharing your stories, your honesty, and your hearts with us today. Once again, this is the incredible team behind Asian refugees United's new podcast. It's really clear that Hamro [00:46:00] Katha isn't just a podcast. It is a space for healing, for truth telling, and for imagining something better. To our listeners. If you wanna learn more about Asian Refugees United and the work that these incredible youth leaders are doing, please check out Asian Refugees United's website.  It's currently linked in the show notes. And as always, thank you for tuning in to Apex Express. We'll catch you next time.  Cheryl Truong (she/they): Apex express is produced by Miko Lee, Paige Chung, Jalena Keane-Lee, Preeti Mangala Shekar. [00:47:00] Shekar, Anuj Vaidya, Kiki Rivera, Swati Rayasam, Nate Tan, Hien Nguyen, Nikki Chan, and Cheryl Truong   Cheryl Truong: Tonight's show was produced by me, cheryl. Thanks to the team at KPFA for all of their support. And thank you for listening! [00:48:00] [00:49:00] [00:50:00] [00:51:00] [00:52:00] [00:53:00] [00:54:00] [00:55:00] [00:56:00] [00:57:00] [00:58:00]  The post APEX Express – April 17, 2025 – When the Lotus Blooms appeared first on KPFA.

At least two more Pennsylvania residents have been deported to Bhutan. That brings the total to eight Bhutanese refugees from Pennsylvania and 20 from across the country who have been deported back to Bhutan, according to leaders from those communities who have been tracking cases. In early March, Immigration and Customs Enforcement agents began arresting members of the Bhutanese refugee community in Central Pennsylvania. The first deportation flight came on March 26, less than three weeks after the initial arrests, with the next flights on March 28 and April 10. On this special episode of The Spark, Democracy Reporter Jordan Wilkie spoke with Bhutanese refugee community leaders Narad Adhikari in Pennsylvania and Sudarshan Pyakurel in Ohio, Dauphin County Commissioner Justin Douglas, veteran immigration attorney and former Department of Homeland Security appointee Kerry Doyle, Nepal-based human rights activist Gopal Krishna Siwakoti, and Craig Shagin, a lawyer for one of the recently deported men. If you want to read the full story, check out Jordan's article here.Support WITF: https://www.witf.org/support/give-now/See omnystudio.com/listener for privacy information.

Your Nightly Prayer

Eugene has a few thoughts to share after a recent trip to Bhutan with a group of our BTJ GateKeepers and supporters.

Today's guest is quite literally a national treasure. She's a Dame, a queen of the kitchen, an author, a restaurateur, and of course, the judge who has been serving up wit and wisdom alongside cakes and crumbles on The Great British Bake Off since 2017… it is the one and only Dame Prue Leith.Born and raised in South Africa, Prue moved to London in the swinging Sixties and quickly became a force to be reckoned with in the culinary world. She founded Leith's - a hugely successful restaurant in Notting Hill that went on to earn a Michelin star - and later opened Leiths School of Food and Wine, which has trained generations of top chefs and food writers.Over the decades, she's written best-selling cookbooks and novels, been a newspaper columnist, a judge on the Great British Menu, and has sat on countless boards and advisory panels, all while campaigning tirelessly for better food in schools, hospitals, and prisons. Her impact on British food culture is hard to overstate. And now, at 85, she's showing no signs of slowing down. She's back on our screens in the new season of her wonderfully warm and personal ITV series, Prue Leith's Cotswold Kitchen, filmed in her beautiful country home, where she shares family recipes, chats with friends, and brings a bit of sunshine to our screens.If you thought Prue's adventures were limited to the kitchen, though, you can think again. From the deserts of Turkmenistan and the ancient silk roads of Uzbekistan to beach drives in Western Australia and mountain drives in Bhutan, her travel diaries are as rich and surprising as her legendary glasses collection.So settle in for a deliciously inspiring chat with a woman whose life has been anything but ordinary.Destination Recap:Holly:Elkstones, Chipping Campden, England (Part of Simon Escapes' collection)Prue:TurkmenistanUzbekistanAshgabat, TurkmenistanKruger National Park, South AfricaUmhlanga Rocks, KwaZulu-Natal, South AfricaIpswich, EnglandParis, FranceCape Town, South AfricaPerth, Western AustraliaKalgoorlie, Western AustraliaLucky Bay, Western AustraliaCore by Clare Smyth, London, EnglandCotswolds, EnglandBhutanAmir Temur Mausoleum, Gur-e Amir Complex, UzbekistanSharm El Sheikh, EgyptThe Kimberley, AustraliaPrue Leith's Cotswold Kitchen continues on ITV1, ITVX, STV and STV Player on Saturday 19th April 2025With thanks to Wexas, Airbnb and Saily for their support of today's episode - Download the SAILY app and use our code TRAVELDIARIES at checkout to get an exclusive 15% off your first purchase Thanks so much for listening today. If you want to be the first find out who is joining me on next week's episode come and follow me on Instagram I'm @hollyrubenstein, and you'll also find me on TikTok. Hosted on Acast. See acast.com/privacy for more information.

How did Noam Lemish's experience living in Bhutan influence his outlook? A lot of Noam's creative life is inspired by bridging cultures and being open to possibility, and you'll be hearing some music from some of his many projects as well as hear his reflections on teaching and learning. It was fascinating to learn about his mentors including George Marsh and W.A. Mathieu, and how he started collaborating with so many incredible artists including the oud player and guitarist Amos Hoffman. I really wanted to shine a light as well on his fantastic Juno-nominated album Twelve, which is comprised of six original compositions for chamber jazz orchestra, and all the music you'll be hearing is linked in the show notes. Dr. Lemish is a Professor at York University in Toronto, Canada and you can learn more about him on his website.Like all my episodes, you can watch this on my YouTube channel or listen to the podcast on all the podcast platforms, and I've also linked the transcript to my website Noam Lemish WebsiteBuy me a coffee? Merch NewsletterOther episodes you'll like: Tal Yahalom, Rachel Eckroth and John Hadfield, Peter Hum and Steve Boudreau, and Ariel Bart(00:00) Intro(02:30) album Twelve(06:38) clip from Song for Lia(08:01) Bhutan(20:08) album Twelve(23:58) clip from Rebirth, recording process(27:05) W.A. Mathieu(35:07) Transcultural Jazz(37:56) Amos Hoffman, album Pardes(40:53) Ishal Elohay(43:37) Noam's music education in Israel(46:27) other episodes, ways to support this project(47:19) York University, Jewish Music series(41:34 )Soveit Jewry, Anna Shternshis(56:07) clip from Between Utopia and Destruction(58:04) access to emotions through music, improvisation(01:01:59) Erlebnis 16(01:04:55) George Marsh(01:11:16) about Beethoven 7th Visit to Romania with clip, Lemish Klezmer historyphoto: Dahlia Katz

In today's episode, we are joined by Bitcoin OG and Jan3 CEO Samson Mow, who's been quietly steering governments like El Salvador and Bhutan into sovereign Bitcoin adoption. We break down the chaos—from exploding tariffs and CPI surprises to a full-blown trade war—and ask the question: Does any of this even matter anymore… if Bitcoin is the endgame? ~~~~~

Following the journey of the AFC Women's Asian Cup Qualifiers, From Dreams to Goals takes you deep behind the headlines to explore the stories from nations aspiring to qualify for the tournament in Australia next year. Each week From Dreams to Goals will focus on delving deep and telling the story of women's football in countries from Saudi Arabia to India, from Indonesia to Nepal and everywhere in between, talking to players, coaches and journalists to explore the unique story of each country as they drive forward on the road to the AFC Women's Asian Cup Australia 2026. In the first of our country profiles, we are joined by former Straits Times reporter Ervin Ang to run the rule over their chances in the AFC Women's Asian Cup Qualifiers. We discuss the development of women's football in the country, the struggles, the stars and the way forward as they get set to compete in Group A alongside Iran, Jordan, Lebanon and Bhutan. Follow Gina Bagnulo on X: https://x.com/GinaBagnulo3  Follow Gina Bagnulo on IG: https://www.instagram.com/ginabagnulo  Follow Anirudh Nair on IG: https://www.instagram.com/annie_rude_  Follow Ervin Ang on X: https://x.com/ErvinAngSP  Follow Ervin Ang on IG: https://www.instagram.com/ervin_ang  Be sure to follow The Asian Game on all our social media channels: X: https://twitter.com/TheAsianGame IG: https://instagram.com/theasiangame Facebook: https://facebook.com/TheAsianGamePodcast 

Ten years ago, recognising the narrow horizons of his sales job, Big Event Media founder Vincent Roazzi Jr started exploring New York City through the lens of a new camera, going on to take gig pictures for music events startup Sofar Sounds.   Accepting an offer to serve as photographer for a friend's project in Bhutan, Vincent found his chops, or his shots, on that eastern edge of the Himalayas. So much so that, returning to the States some 12 months later, he launched Big Event Media.   Talking from the company's headquarters in Austin, Texas, this episode sees Vincent detailing the modern world of professional photography, how he and his team shoot conference/trade show/live event pictures and videos beyond the reach of the madding iPhoners.   With questions from host James Dickson, Vincent discusses the DSLR generation, how camera phones mean everyone knows more about photography, and how understanding, and getting, the angles is the great separator.   An engaging interviewee, Vincent gives his take on creativity, providing for clients' social media alongside traditional picture/video wants, changes in the editing process, match cuts, turnaround times, meaningful content, Billy on the Street-style, and much more.      To keep up to date with all the news, subscribe for free here. If you would like to take part in a podcast, then please complete our submission form.

From Paro, Bhutan...A tech tip about few pieces of pay-once desktop software that remain useful in a world subscription-based web apps.Some concise advice about why specialization is the key to standing out.

This is the Catchup on 3 Things by The Indian Express and I'm Flora Swain.Today is the 9th of April and here are today's headlines.The Reserve Bank of India has slashed the repo rate by 25 basis points to 6% in its latest monetary policy review. This signals lower interest rates on home, personal, and auto loans soon. The Monetary Policy Committee also shifted its stance from "neutral" to "accommodative," hinting at more rate cuts ahead. GDP growth for 2025–26 has been revised down to 6.5% from 6.7%, while retail inflation is projected at 4%. Lower rates aim to boost borrowing and spending amid slowing economic momentum.India has revoked a key transshipment facility that allowed Bangladesh to move export cargo through Indian territory to Bhutan, Nepal, and Myanmar. The decision, announced by the Central Board of Indirect Taxes and Customs, follows Bangladesh's growing economic ties with China in Northeast India. A June 2020 order enabling transshipment via Indian ports and land customs stations has been officially rescinded. The move is expected to strain Dhaka's regional trade logistics and could reflect India's strategic pushback against China's expanding influence in South Asia.India has cleared a high-value defense deal with France to purchase 26 Rafale Marine fighter jets for the Indian Navy. Estimated at over ₹63,000 crore, the deal includes 22 single-seat and 4 twin-seat variants, along with maintenance support, logistics, and training packages. This agreement strengthens naval aviation capabilities aboard aircraft carriers INS Vikrant and INS Vikramaditya. It also supports Make in India goals with offset obligations requiring domestic manufacturing components. The deal is expected to be formalized shortly, marking a major milestone in Indo-French strategic cooperation.Russia has formally invited Prime Minister Narendra Modi to attend its Victory Day Parade on May 9, commemorating 80 years since the end of World War II. Deputy Foreign Minister Andrey Rudenko confirmed that the invitation has been sent, and the visit is under discussion. The gesture comes after Moscow confirmed President Putin's scheduled visit to India later this year. Russia has extended invitations to several “friendly nations,” reinforcing diplomatic ties amid ongoing geopolitical tensions. Modi's participation would signify India's balancing act in global power dynamics.The US has officially enforced a sweeping 104% tariff on all Chinese imports starting April 9, escalating its trade confrontation with Beijing. The tariff includes existing levies and new duties under Section 301 of the Trade Act. This move follows President Trump's ultimatum to China to withdraw its retaliatory 34% tariffs. With Beijing refusing to back down, the White House has proceeded with the measure. The new tariff is expected to impact global trade flows, raise prices in the US, and further strain US-China economic relations.That's all for today. This was the CatchUp on 3 Things by The Indian Express.

Are you seeking a travel experience that is profoundly spiritual, serene, and life-changing? Perhaps a destination that not only satiates your wanderlust but also aligns with your values of sustainability and cultural authenticity? Welcome to Bhutan, a country that embodies a unique, unspoiled cultural and natural heritage you may not have discovered before. Nestled between the towering Himalayas, Bhutan offers more than just scenic vistas and ancient monasteries; it encapsulates a philosophy of travel that is radically sustainable and deeply mindful of cultural preservation. What sets Bhutan apart is its commitment to being one of the world's only carbon-negative nations. This ethos extends into its tourism practices, making every visit to Bhutan not just a journey but a conscientious exploration.In this episode, I'm joined by Sari Freeman, an expert in travel and hospitality. Sari, the owner and chief strategist at Passages of Distinction, shares her insights on Bhutan's captivating allure. Known for its strict visitor regulations, Bhutan limits tourism to maintain its pristine nature and cultural authenticity. The sustainable development fee (SDF) is a testament to the country's dedication, channeling funds directly into healthcare, education, and environmental conservation efforts.Whether you are a solo traveler seeking spiritual awakening, an adventurer eager for hiking and exploration, or someone desiring a serene escape surrounded by breathtaking landscapes, Bhutan offers the perfect backdrop. This unique country invites travelers to immerse themselves fully, reflecting on personal transformations along the way.We talk about:00:00 Introduction02:26 Discovering Bhutan: A Transformational Journey05:53 The Essence of Passages of Distinction07:23 Bhutan's Commitment to Sustainability13:46 Meeting the King of Bhutan17:54 The Vision for Bhutan's Future21:27 Experiencing Bhutan: Culture and Cuisine25:30 Adventure Activities in Bhutan27:35 Luxury and Sustainability in Bhutan32:22 Ideal Itinerary for Bhutan35:05 Unique Festivals and Cultural Experiences45:07 Connecting with SariConnect with SariSari's Personal Instagram: https://www.instagram.com/saripod/ LinkedIn: https://www.linkedin.com/company/passages-of-distinction/ Instagram: https://www.instagram.com/passagesofdistinction/ Facebook: https://www.facebook.com/PassagesofDistinction/ https://passagesofdistinction.com/ Connect with KellyFollow the Podcast on IG: http://www.instagram.com/transformwithtravel Follow Kelly Tolliday on IG: http://www.instagram.com/kelly.tolliday Transform With Travel Website: https://www.transformwithtravel.co More Episodes Like This?

We discuss Modi's appearance on the inexplicably famous Lex Friedman's podcast.

Nearly 2,000 top scientists, engineers and medical researchers signed a letter saying that the Trump administration is decimating the nation’s scientific enterprise. Dauphin County Commissioner Justin Douglas is calling for a pause in deportations of Bhutanese refugees until their safety can be guaranteed upon return to Bhutan. The EPA announced it will finalize water quality standards that aim to protect fish in a portion of the Delaware River. Over the past two years, nearly $18 million flowed to Pennsylvania’s top lawmakers from major players such as casino operators and charter school backers. What are they getting in exchange?Support WITF: https://www.witf.org/support/give-now/See omnystudio.com/listener for privacy information.

From Thimphu, Bhutan...A tech tip about how starting from scratch - whether it's due to a departing employee, lost data, or price hikes and transitions is often an opportunity to rebuild things better than they were before, or get rid of them entirely.5 Some concise advice about 5 mistakes that new solo and small firm founders make that take focus away from bringing in business.+++00:00 Location Update01:37 Tech Tip06:59 Concise Advice15:11 Wrapping up

The owners of a recently demolished coal-fired power plant say the site will become a data center powered by the largest natural gas plant in the country. Youth advocates met in Pittsburgh to discuss the end of a decade-long legal battle for the environment. Pennsylvania health care experts say they’re worried what will happen to already struggling rural hospitals if there are cuts or changes to Medicare and Medicaid. Schuylkill County Commissioners unanimously approved a $3.2 million settlement in the federal sexual harassment and assault lawsuit involving a former Schuylkill County Commissioner. The family of a student-athlete who died in July filed a wrongful death lawsuit against Bucknell University. An environmental group has filed a lawsuit against the operators of the Brunner Island coal-and-natural-gas-fired power plant. The whereabouts of six Pennsylvania residents are unknown after being deported to Bhutan at the end of March. Support WITF: https://www.witf.org/support/give-now/See omnystudio.com/listener for privacy information.

The ceasefire which had halted fighting between Israel and Hamas for two months seems long ago and far away. On Wednesday, Israel announced a major expansion of its military advance in Gaza, vowing to seize ‘large areas' of land and displace residents. Also, President Donald Trump is trying to initiate talks with Iran about the country's nuclear program, but his goals for the talks have not been specified. Iran has agreed to negotiate indirectly with the US. This, after Trump pulled the US out of a previous agreement with Iran during his first term. Also, the role of military chaplains in Ukraine's war effort. And, Bhutan's unique approach to separation of church and state.Listen to today's Music Heard on Air. Learn about your ad choices: dovetail.prx.org/ad-choices

This week we share Nar's journey from displacement to faith, tracing her path from Bhutan to a refugee camp in Nepal and finally to the U.S. Her story challenges us to see refugees with empathy and consider how the Church can respond. DISCLAIMER: The views and opinions expressed in this podcast are those of the cast members and guests. They do not necessarily reflect the official position of Christ Community Church.

Sarah Lyn Rogers is a writer whose recent collection of poems, Cosmic Tantrum, delves into codependent and transactional relationships. She also edits manuscripts and helps writers get their own work across the finish line. We talk MFAs as accountability tools (and releasing them when no longer needed), living in Bhutan, Gilmore Girls and Grey Gardens.Sarah's Website: sarahlynrogers.comSarah on IG: https://www.instagram.com/sarahlynwritesSupport the podcast!Patreon.com/fkdp (you can follow for free and get updates and freebies from me!)https://www.buymeacoffee.com/bevin (safe and secure way to buy me a snack!)Venmo: @bevinbBuy my aerobics video! ⁠fatkiddanceparty.com/video4pack⁠Amazon Wishlist: https://www.amazon.com/hz/wishlist/ls/1SJCL864DDKEH?ref_=wl_shareTee shirts: https://genuinevalentine.com/collections/fat-kid-dance-partyInstagram: @fatkiddanceparty @bevinspartyWork one on one with me: https://queerfatfemme.com/one-on-one-with-bevin/You Tube Channel:https://www.youtube.com/c/SelfCarePartyBlog: queerfatfemme.comSubstack: bevinsparty.substack.comEmail list: http://eepurl.com/dyX3dbThreads, Tik Tok, bsky.app/, Twitter: @bevinspartyFacebook.com/bevinspartyLike/subscribe/review/send a link to a friend! It all helps!

Citing the example of Bhutan as a catalyst, Jan3 founder Samson Mow suggests that other resource-rich countries may replicate this Bitcoin country model. Specifically, he points to the Philippines and Indonesia - both known for their untapped geothermal capacity - as “prime candidates” for state-level Bitcoin (BTC) adoption. “I believe there's a big opportunity for the Philippines and Indonesia to monetize their stranded energy, that geothermal potential,” he notes. Learn more about your ad choices. Visit megaphone.fm/adchoices

Since publishing his debut essay collection—Video Night in Kathmandu, featuring far-flung reportage from 10 Asian countries—in 1988, the prolific travel writer Pico Iyer has gone on to write more than a dozen books exploring themes ranging from displacement and identity to globalization and technology, as well as contribute to publications such as The New York Times, Time, and Condé Nast Traveler. Over the years, Iyer's travels have taken him to some of the world's most remote destinations—North Korea, Bhutan, and Iceland, to name a few—but it's his hundred-plus visits to a Benedictine hermitage in Big Sur, California, that form the heart of his latest book, Aflame: Learning From Silence. Connecting with his inner stillness during these various sojourns in solitude has left him wholly transformed, opening him up to discover the thrumming, ineffable joy of being truly awake to the world and wonderfully alive. On this episode of Time Sensitive, Iyer explores the purpose and joy of travel, and shares deeply moving reflections about what he finds most essential in life.Special thanks to our Season 11 presenting sponsor, L'École, School of Jewelry Arts.Show notes:Pico Iyer[4:25] “Aflame”[4:25] “Autumn Light”[4:25] Philip Larkin[4:25] “The Art of Poetry No. 30”[7:18] Bashō[7:18] Leonard Cohen[10:21] New Camaldoli Hermitage[10:21] Post Ranch Inn [16:25] “Postmodern Tourism: A Conversation with Pico Iyer”[17:08] “The Eloquent Sounds of Silence”[21:48] “The Joy of Quiet”[31:42] “What Ping-Pong Taught Me About Life”[33:14] “Walden”[37:28] “The Open Road”[41:37] “Video Night in Kathmandu”[41:37] “The Lady and the Monk”[41:37] “Lonely Places”[41:37] The Global Soul[44:40] “In the Realm of Jet Lag”[52:35] “Culture: The Leading Hotels of the World”[55:17] Potala Palace[55:17] Naoshima, Japan[55:17] Teshima, Japan[55:17] Narita, Japan[01:00:43] “The Half Known Life”[01:10:10] “No Time”

Did you know that one small country measures its success not by wealth, but by the happiness of its people? Welcome to Adept English, the podcast https://open.spotify.com/show/7ixeOS7ezPTZSaISIx2TTw where we help you learn https://adeptenglish.com/company/learning-system/ English through fascinating real-world stories. Today, we're discussing a unique model of government from Bhutan—a country that prioritises Gross National Happiness over GDP. Along the way, you'll pick up essential vocabulary for discussing politics, economics, and cultural values in English.Now, I'll be honest—when I first heard about Bhutan's approach, I was sceptical. I mean, can happiness really be measured? But as I learned more, I realised there's something truly inspiring about a government that puts its people's well-being first. And that's what we'll explore today: how Bhutan's Buddhist principles and nine domains of happiness are shaping its policies—and what we can learn from them.Join the Adept English https://adeptenglish.com/language-courses/ podcast subscription!

We stumbled upon I am Lost and Found on Google and discovered the talent of Jamie Edwards, a writer and photographer who inspires travel. Jamie Edwards is an ardent sharer of her favorite experiences. Her writing aims to transport people to destinations so they feel right there with her as she waits for the perfect shot. In the literal sense, travel has taken Jamie to far corners of the Earth—from the Arctic Circle to the Antarctic continent. In her travels, she bungee-jumped in New Zealand, climbed the Tiger's Nest in Bhutan, and tracked silverback gorillas in Uganda. Jamie will join us for seasonal conversations to share her experiences about the places she's been, hoping it inspires others to travel, too.Connect with Jamie Edwardshttps://iamlostandfound.comVisit our website for the Latest Luxuries https://www.luxuriesforyoursoul.comInstagramwww.instagram.com/alexiskletjianwww.instagram.com/luxuriesforyoursoul

Zur Feier des heutigen Weltglückstag widmet sich Curse in diesem Podcast den folgenden Fragen: - Was ist eigentlich Glück und kann man es messen? - Wie kann man Glück vermehren? - Was hat Bhutan mit dem Weltglückstag zu tun? - Wie glücklich ist dein derzeitiger Lebensstandard? Viel Freude mit dieser Folge und dem Mini-Workshop. :) www.curse.de Curse auf Instagram: www.instagram.com/cursezeit Curse auf Facebook: www.facebook.com/curseofficial Curse auf TikTok: https://www.tiktok.com/@curseofficial

In this conversation, Keltie Maguire and philosopher, Ruth Chang, explore the complexities of hard choices, and in particular, the decision to have kids or remain childfree. They discuss... The idea of drifting into decisions — and why it's a valid decision tactic. That hard choices aren't about finding the right answer, but about understanding one's values and making a commitment to a chosen path.  The nature of commitment and decision-making, and that commitment is not merely a rational choice based on pros and cons but an active agency that transforms our values and perspectives. Why commitment involves understanding who you can become, not just who you want to be. Plus, the importance of self-reflection in understanding who we can commit to becoming. The necessity of embracing uncertainty in the decision-making process. ...and lots more! About Ruth: Ruth Chang holds the Chair of Jurisprudence at the University of Oxford. Her expertise concerns philosophical questions relating to the nature of value, value conflict, decision-making, rationality, love, and human agency. She has shared her research in public venues including radio, television, and newspaper outlets such as National Public Radio, the BBC, National Geographic, and The New York Times. The institutions she lectured at or consulted for include Google, the CIA, the World Bank, the US Navy, the Bhutan government, Big Pharma, and many businesses and financial institutions. Her TED talk on hard choices has over nine million views. She is a member of the American Academy of Arts and Sciences. As mentioned in the show: Find Ruth online at ruthchang.net. Watch Ruth's TedTalk on hard choices: www.ted.com/talks/ruth_chang_how_to_make_hard_choices __ Join one of our upcoming Support Series sessions: Kids or Childfree Support Series: kidsorchildfree.com/kids-or-childfree-support-series Confidently Childfree Support Series: kidsorchildfree.com/confidently-childfree-support-series Check out our free resources here, or at kidsorchildfree.com/free-resources And don't forget to subscribe, rate, and review The Kids or Childfree Podcast if you love what you're hearing! You can leave a rating and review on Apple Podcasts, or a rating on Spotify. Find us online at www.kidsorchildfree.com. Instagram: www.instagram.com/kidsorchildfree

Israel launched a series of attacks in Gaza overnight. Palestinian health officials say more than 400 people were killed in the strikes, one of the highest death tolls in a single day since the start of the war. This comes after negotiations involving Israel and Hamas failed to reach a deal to release the remaining hostages and maintain the ceasefire. Also, the ongoing efforts to deal with the environmental impact of Agent Orange in Vietnam. And, a visit to a fertility temple in Bhutan.Listen to today's Music Heard on Air. Learn about your ad choices: dovetail.prx.org/ad-choices

Pico Iyer is a travel writer and a novelist who has spent time in far flung places like Ethiopia, Tibet, North Korea, Bhutan and Nepal exploring the history, culture and food of diverse cultures. In contrast to his life on the road in places, Iyer is now spending more time exploring his inner life. That's what his latest book called Aflame Is all about. Several times a year, Iyer visits a Benedictine monastery in Big Sur which he finds to be a refuge from the crowded noisy world he usually inhabits. Iyer examines the benefits of just sitting still and doing nothing. We talk about Iyer's relationship with the Dalai Lama and with singer Leonard Cohen when Cohen was a Buddhist monk living on a mountaintop. “Now What?” is produced with the help of Steve Zimmer, Lucy Little and Jackie Schwartz. Audio production is by Nick Ciavatta.

In today's episode of STR Daily powered by Boostly, we discuss Bhutan's unexpected inclusion in the U.S. travel ban considerations and what it could mean for the nation's economy and global mobility. Plus, we take a look at the booming U.S. travel agency market, where rising demand for high-end experiences and cruises is fueling growth. Tune in for the latest travel insights and trends shaping the industry!Are you new and want to start your own hospitality business?Join our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook group⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Follow Boostly and join the discussion:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠YouTube⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠LinkedIn⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Want to know more about us? Visit our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠website⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Stay informed and ahead of the curve with the latest insights and analysis.

This episode we will finish up the travels of Xuanzang, who circumnavigated the Indian subcontinent while he was there, spending over a decade and a half travelings, visiting important Buddhist pilgrimage sites, and studying at the feet of learned monks of India, and in particular at Nalanda monastery--a true center of learning from this period. For more, check out our blogpost page:  https://sengokudaimyo.com/podcast/episode-122 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 122:  Journey to the West, Part 3 The courtyard at Nalanda was quiet.  Although hundreds of people were crowded in, trying to hear what was being said, they were all doing their best to be silent and still.  Only the wind or an errant bird dared speak up.  The master's voice may not have been what it once was—he was definitely getting on in years—but Silabhadra's mind was as sharp as ever. At the front of the crowd was a relatively young face from a far off land.  Xuanzang had made it to the greatest center of learning in the world, and he had been accepted as a student of perhaps the greatest sage of his era.  Here he was, receiving lessons on some of the deepest teachings of the Mahayana Buddhist sect, the very thing he had come to learn and bring home. As he watched and listened with rapt attention, the ancient teacher began to speak….   For the last two episodes, and continuing with this one, we have been covering the travels of the monk Xuanzang in the early 7th century, starting around 629 and concluding in 645.  Born during the Sui dynasty, Xuanzang felt that the translations of the Buddhist sutras available in China were insufficient—many of them had been made long ago, and often were translations of translations.  Xuanzang decided to travel to India in the hopes of getting copies in the original language to provide more accurate translations of the sutras, particularly the Mahayana sutras.  His own accounts of his journeys, even if drawn from his memory years afterwards, provide some of our most detailed contemporary evidence of the Silk Road and the people and places along the way.  After he returned, he got to work on his translations, and became quite famous.  Several of the Japanese students of Buddhism who traveled to the Tang dynasty in the 650s studied under him directly and brought his teachings back to Japan with them.  His school of “Faxiang” Buddhism became known in Japan as the Hosso sect, and was quite popular during the 7th and 8th centuries.  Xuanzang himself, known as Genjou in Japan, would continue to be venerated as an important monk in the history of Buddhism, and his travels would eventually be popularized in fantastic ways across East Asia. Over the last couple of episodes we talked about Xuanzang's illegal and harrowing departure from the Tang empire, where he had to sneak across the border into the deserts of the Western Regions.  We then covered his time traveling from Gaochang, to Suyab, and down to Balkh, in modern Afghanistan.  This was all territory under the at least nominal control of the Gokturk empire.  From Balkh he traveled to Bamyan, and then on to Kapisa, north of modern Kabul, Afghanistan.  However, after Kapisa, Xuanzang was finally entering into the northern territories of what he knew as “India”, or “Tianzhu”. Here I would note that I'm using “India” to refer not to a single country, but to the entirety of the Indian subcontinent, and all of the various kingdoms there -- including areas now part of the modern countries of Afghanistan, Pakistan, Bangladesh, and Sri Lanka.  The Sinitic characters used to denote this region are pronounced, today, as “Tianzhu”, with a rough meaning of “Center of Heaven”, but it is likely that these characters were originally pronounced in such a way that the name likely came from terms like “Sindhu” or “Induka”.  This is related to the name of the Sindh or Indus river, from which India gets its name.  Xuanzang's “Record of the Western Regions” notes that the proper pronunciation of the land should be “Indu”.  In Japan, this term was transmitted through the Sinitic characters, or kanji, and pronounced as “Tenjiku”.  Since it featured so prominently in the stories of the life of the Buddha and many of the Buddhist sutras, Tenjiku was known to the people of the Japanese archipelago as a far off place that was both real and fantastical. In the 12th century, over a thousand stories were captured for the “Konjaku Monogatarishu”, or the “Collection of Tales Old and New”, which is divided up into tales from Japan, China, and India.  In the famous 9th or 10th century story, “Taketori Monogatari”, or the “Bamboo-Cutter's Tale”, about princess Kaguya hime, one of the tasks the princess sets to her suitors is to go to India to find the begging bowl of the Buddha.  Records like those produced by Xuanzang and his fellow monks, along with the stories in the sutras, likely provided the majority of what people in the Japanese archipelago knew about India, at least to begin with. Xuanzang talks about the land of India as being divided into five distinct parts—roughly the north, south, east, west, and center.  He notes that three sides face the sea and that the Snow Mountains—aka the Himalayas—are in the north.  It is, he says, “Wide in the north and narrow in the south, in the shape of a crescent moon”.  Certainly the “Wide in the north and narrow in the south” fit the subcontinent accurately enough, and it is largely surrounded by the waters of what we know as the Indian Ocean to the west, the east, and the south.  The note about the Crescent Moon might be driven by Xuanzang's understanding of a false etymology for the term “Indus”, which he claims comes from the word for “moon”.  Rather, this term appears to refer to the Indus River, also known as the Sindh or Sindhus, which comes from an ancient word meaning something like “River” or “Stream”. Xuanzang also notes that the people of the land were divided into castes, with the Brahman caste at the top of the social hierarchy.    The land was further divided into approximately 70 different countries, according to his accounts.  This is known broadly as the Early Medieval period, in India, in which the region was divided into different kingdoms and empires that rose and fell across the subcontinent, with a total size roughly equivalent to that covered by the countries of the modern European Union.  Just like Europe, there were many different polities and different languages spoken across the land – but just as Latin was the common language in Europe, due to its use in Christianity, Sanskrit was the scholarly and religious language in much of India, and could also be used as a bridge language.  Presumably, Xuanzang understood Sanskrit to some extent as a Buddhist monk.  And, just a quick note, all of this was before the introduction of Islam, though there were other religions also practiced throughout the subcontinent, but Xuanzang was primarily focused on his Buddhist studies. Xuanzang describes India as having three distinct seasons—The hot season, the rainy season, and the cold season, in that order.  Each of these were four month long periods.  Even today, the cycle of the monsoon rains is a major impact on the life of people in South Asia.  During the rainy season, the monks themselves would retreat back to their monasteries and cease their wanderings about the countryside. This tradition, called “Vassa”, is still a central practice in many Theravada Buddhist societies such as Thailand and Laos today, where they likewise experience this kind of intensely wet monsoon season. Xuanzang goes on to give an in depth analysis of the people and customs of the Indian subcontinent, as he traveled from country to country. So, as we've done before, we'll follow his lead in describing the different locations he visited. The first country of India that Xuanzang came to was the country of Lampa, or Lamapaka, thought to be modern Laghman province in Afghanistan.  At the time it was a dependency of Kapisa.  The Snow Mountains, likely meaning the Hindu Kush, the western edge of the Himalayas, lay at its north, while the “Black Mountains” surrounded it on the other three sides.  Xuanzang mentions how the people of Lampa grow non-glutinous rice—likely something similar to basmati rice, which is more prevalent in South Asian cuisine, as compared to glutinous rice like more often used in East Asia. From Lampa he headed to Nagarahara, likely referring to a site near the Kabul River associated with the ruins of a stupa called Nagara Gundi, about 4 kilometers west of modern Jalalabad, Afghanistan.  This was another vassal city-state of Kapisa.  They were still Mahayana Buddhists, but there were other religions as well, which Xuanzang refers to as “heretical”, though I'm not entirely sure how that is meant in this context.  He does say that many of the stupas were dilapidated and in poor condition. Xuanzang was now entering areas where he likely believed the historical Buddha had once walked.  In fact, Lampa was perhaps the extent of historical Buddha's travels, according to the stories and the sutras, though this seems unlikely to have been true.  The most plausible locations for the Historical Buddha's pilgrimages were along the Ganges river, which was on the other side of the subcontinent, flowing east towards modern Kolkatta and the Bengal Bay.  However, as Buddhism spread, so, too, did stories of the Buddha's travels.  And so, as far as Xuanzang was concerned, he was following in the footsteps of the Buddha. Speaking of which, at Nagarahara, Xuanzang mentions “footprints” of the Buddha.  This is a Buddhist tradition found in many places.  Xuanzang claims that the Tathagatha, the Englightened One, or the Buddha, would fly, because when he walked the land itself shook.  Footprint shapes in rock could be said to be evidence of the Buddha's travels.  Today, in many Buddhist areas you can find footprints carved into rock conforming to stories about the Buddha, such as all the toes being of the same length, or other various signs.  These may have started out as natural depressions in the rock, or pieces of artwork, but they were believed by many to be the actual point at which the Buddha himself touched down.  There are famous examples of these footprints in Sri Lanka, Thailand, and China.  Of course there are also traditions of creating images of the footprint as an object of worship.  Images of footprints, similar to images of the Great Wheel of the Law, may have been some of the earliest images for veneration, as images of the Buddha himself did not appear until much later in the tradition.  One of the oldest such footprints in Japan is at Yakushiji temple, and dated to 753.  It was created based on a rubbing brought back by an envoy to the Tang court, while they were in Chang'an. Like Buddha footprints, there are many other images and stories that show up multiple times in different places, even in Xuanzang's own narrative.  For example, in Nagarahara Xuanzang also shares a story of a cave, where an image of the Buddha could be just barely made out on the wall – maybe maybe an old carving that had just worn away, or maybe an image that was deliberately placed in the darkness as a metaphor for finding the Buddha—finding enlightenment.  This is not an uncommon theme in Buddhism as a whole.  In any case, the story around this image was that it had been placed there to subdue a naga. Now a naga is a mythical snake-like being, and  we are told that this particular naga was the reincarnation of a man who had invoked a curse on the nearby kingdom, then threw himself from a cliff in order to become a naga and sow destruction.  As the story went, the man was indeed reborn, but before he could bring destruction, the Buddha showed up and subdued him, convincing him that this was not right.  And so the naga agreed to stay in the cave, where the Buddha left an image—a shadow—to remind the naga any time that its thoughts might turn to destruction. Later in his travels, at a place name Kausambi, Xuanzang mentions another cave where the Buddha had subdued a venomous dragon and left his shadow on the cave wall.  Allowing for the possibility that the Buddha just had a particular M.O. when dealing with destructive beings, we should also consider the possibility that the story developed in one region—probably closer to the early center of Buddhism, and then traveled outward, such that it was later adopted and adapted to local traditions.  From Nagarahara, Xuanzang continued to the country of Gandhara and its capital city of Purushapura, aka modern Peshwar.  This kingdom was also under vassalage to the Kapisan king.  Here and elsewhere in the journey, Xuanzang notes not only evidence of the historical Buddha, but also monasteries and stupas purported to have been built by King Kanishka and King Asoka.  These were important figures who were held in high regard for spreading Buddhism during their reign.  Continuing through the region of Gandhara, he also passed through Udakhand and the city of Salatura, known as the birthplace of the ancient Sanskrit grammarian, Daksiputra Panini, author of the Astadhyayi [Aestudjayi].  This work is the oldest surviving description of classical Sanskrit, and used grammatical and other concepts that wouldn't be introduced into Western linguistics for eons.  Daksiputra Panini thrived around the 5th or 4th century BCE, but was likely one of the reasons that Sanskrit continued to be used as a language of scholarship and learning even as it died out of usage as the day to day language of the common people.  His works and legacy would have been invaluable to translators like Xuanzang in understanding and translating from Sanskrit. Xuanzang continued on his journey to Kashmira, situated in the Kashmir Valley.  This valley sits between the modern states of Pakistan and India, and its ownership is actively disputed by each.  It is the namesake of the famous cashmere wool—wool from the winter coats of a type of goat that was bred in the mountainous regions.  The winter coat would be made of soft, downy fibers and would naturally fall out in the spring, which the goatherds harvested and made into an extremely fine wool.  In the 7th century and earlier, however, the region was known not as much for its wool, but as a center for Hindu and Buddhist studies.  Xuanzang ended up spending two years in Kashmira studying with teachers there.  Eventually, though, he continued on, passing through the country of Rajpura, and continuing on to Takka and the city of Sakala—modern day Sialkot in the Punjab region of modern Pakistan.  Leaving Sakala, he was traveling with a group when suddenly disaster struck and they were accosted by a group of bandits.  They took the clothes and money of Xuanzang and those with him and then they drove the group into a dry pond in an attempt to corral them while they figured out what they would do—presumably meaning kill them all.  Fortunately for the group, there was a water drain at the southern edge of the pond large enough for one man to pass through.  Xuanzang and one other went through the gap and they were able to escape to a nearby village.  Once they got there, they told the people what had happened, and the villagers quickly gathered weapons and ran out to confront the brigands, who saw a large group coming and ran away.  Thus they were able to rescue the rest of Xuanzang's traveling companions.  Xuanzang's companions were devastated, having lost all of their possessions.  However, Xuanzang comforted them.  After all, they still had their lives.  By this time, Xuanzang had certainly seen his fair share of life and death problems along the road.  They continued on, still in the country of Takka, to the next great city.  There they met a Brahman, and once they told him what had happened, he started marshalling the forces of the city on their behalf.  During Xuanzang's stay in Kashmira, he had built a reputation, and people knew of the quote-unquote “Chinese monk”.  And even though the people in this region were not necessarily Buddhist—many were “heretics” likely referring to those of Hindu faith—the people responded to this pre-Internet “GoFundMe” request with incredible generosity.  They brought Xuanzang food and cloth to make into suits of clothes.  Xuanzang distributed this to his travel companions, and ended up still having enough cloth for 50 suits of clothes himself.  He then stayed at that city a month. It is odd that they don't seem to mention the name of this location.  Perhaps there is something unspeakable about it?  Still, it seems that they were quite generous, even if they were “heretics” according to Xuanzang. From the country of Takka, he next proceeded to the kingdom of Cinabhukti, where he spent 14 months—just over a year—studying with the monks there.  Once he had learned what he could, he proceeded onwards, passing through several countries in northern India until he came to the headwaters of the sacred Ganges rivers.  The Indus and the Ganges rivers are in many ways similar to the Yellow River and Yangzi, at least in regards to their importance to the people of India.  However, whereas the Yellow River and Yangzi both flow east towards the Pacific Ocean, the Indus and Ganges flow in opposite directions.  The Indus flows southwest, from the Himalayas down through modern India into modern Pakistan, emptying into the western Indian Ocean.  The Ganges flows east along the base of the Himalayas and enters the eastern Indian Ocean at Kolkatta.   At the headwaters of the Ganges, Xuanzang found a Buddhist monk named Jayagupta and chose to spend the winter and half of the following spring listening to his sermons and learning at his feet. From there he continued his travels, and ended up being summoned by King Harshavardhana of Kanyakubja, known today as the modern city of Kannauj.  Harshavardhana ruled an immense state that covered much of the territory around the sacred Ganges river.  As word of this strange monk from a far off land reached him, the King wanted to see him for himself.  Xuanzang stayed in Kannauj for three months, completing his studies of the Vibhasha Shastra, aka the Abhidarmma Mahavibhasha Shastra, known in Japanese as the Abidatsuma Daibibasharon, or just as the Daibibasharon or the Basharon, with the latter two terms referring to the translations that Xuanzang performed.   This work is not a sutra, per se, but rather an encyclopedic work that attempted to speak on all of the various doctrinal issues of its day.  It is thought to have been authored around 150 CE, and was influential in the Buddhist teachings of Kashmira, when that was a center of Orthodoxy at the time.  This is what Xuanzang had started studying, and it seems that in Kannauj he was finally able to grasp everything he felt he needed to know about it in order to effectively translate it and teach it when he returned.  That said, his quest was not over.  And after his time in Kannauj, he decided to continue on. His next stop was at the city of Ayodhya.  This was—and is—a city of particular importance in Hindu traditions.  It is said to be the city mentioned in the epic tale known as the Ramayana, though many argue that it was simply named that later in honor of that ancient city.  It does appear to be a city that the historical Buddha, Siddhartha Gautama, visited and where he preached.  It was also the home of a famous monk from Gandhara who authored a number of Buddhist tomes and was considered, at least by Xuanzang, a proper Boddhisatva.  And so Xuanzang spent some time paying homage to the places where the Buddha and other holy figures had once walked. “Ayodhya” appears in many forms across Asia.  It is a major pilgrimage center, and the city of “Ayutthaya” in Thailand was named for it, evoking the Ramayana—known in Thai as the Ramakien—which they would adopt as their own national story.  In Silla, there is a story that queen Boju, aka Heo Hwang-ok, wife to the 2nd century King Suro of Geumgwan Gaya, traveled to the peninsula all the way from the foreign country of “Ayuta”, thought to mean Ayodhya.  Her story was written down in the Gaya histories and survives as a fragment found in the Samguk Yusa.  Members of the Gimhae Kim, Gimhae Heo, and Incheon Yi clans all trace their lineage back to her and King Suro. From Ayodhya, Xuanzang took a trip down the Ganges river.  The boat was packed to bursting with some 80 other travelers, and as they traveled towards a particularly heavily forested area, they were set upon by bandits, who rowed their ships out from hiding in the trees and forced the travelers to the shore.  There the bandits made all the travelers strip down and take off their clothing so that the bandits could search for gold or valuables.  According to Xuanzang's biography, these bandits were followers of Durga, a Hindu warrior-goddess, and it is said that each year they would look for someone of particularly handsome features to sacrifice to her.  With Xuanzang's foreign features, they chose him.  And so they took him to be killed.  Xuanzang mentioned that he was on a pilgrimage, and that by interrupting him before they finished he was worried it might be inauspicious for them, but he didn't put up a fight and merely asked to be given time to meditate and calm his mind and that they perform the execution quickly so that he wouldn't even notice. From there, according to the story, a series of miracles occurred that ended up with Xuanzang being released and the bandits worshipping at his feet.  It is times like this we must remember that this biography was being written by Xuanzang's students based on stories he told them about his travels.  While being accosted by bandits on the river strikes me as perfectly plausible, we don't necessarily have the most reliable narrators, so I'm going to have to wonder about the rest.  Speaking of unreliable narration, the exact route that Xuanzang traveled from here on is unclear to me, based on his stated goals and where he was going.  It is possible that he was wandering as opportunities presented themselves —I don't know that he had any kind of map or GPS, like we've said in the past.  And it may be that the routes from one place to another were not always straightforward.  Regardless, he seems to wander southeast for a period before turning again to the north and eventually reaching the city of Shravasti. Shravasti appeared in our discussion of the men of Tukhara in Episode 119.  With the men of Tukhara there was also mentioned a woman from Shravasti.  While it is unlikely that was actually the case—the names were probably about individuals from the Ryukyuan island chain rather than from India—it is probably worth nothing that Shravasti was a thriving place in ancient times.  It was at one time the capital city of the kingdom of Kosala, sharing that distinction with the city of Ayodhya, back in the 7th to 5th centuries BCE.  It is also where the historical Buddha, Siddhartha Gautama, was said to have spend many years of his life.  This latter fact would have no doubt made it a place of particular importance to Xuanzang on his journeys. From there he traveled east, ending up following the foothills of the Himalayas, and finally came to some of the most central pilgrimages sites for followers of the historical Buddha.  First, he reached Lumbini wood, in modern Nepal, said to have been the birthplace of Prince Siddhartha Gautama, the Buddha.  And then he visited Kushinagara, the site where the Buddha ascended to nirvana—in other words, the place where he passed away.  From there, he traveled to Varanasi, and the deer park monastery, at the place where the Buddha is said to have given one of his most famous sermons.  He even visited the Bodhi tree, the tree under which Siddhartha Gautama is said to have attained enlightenment.  He spent eight or nine days there at Bodhgaya, and word must have spread about his arrival, because several monks from the eminent Nalanda Monastery called upon him and asked him to come to the monastery with them. Nalanda Monastery was about 80 km from Bodhgaya.  This was a grand monastery and center of learning—some say that it was, for a time, the greatest in the world.  It had been founded in the 5th century by the Gupta dynasty, and many of the Gupta rulers and others donated to support the monastery, which also acted as a university.  After the fall of the Gupta dynasty, the monastery was supported by King Harsha of Kannauj, whom Xuanzang had visited earlier.  It ultimately thrived for some 750 years, and is considered by some to be the oldest residential university—meaning that students would come to the temple complex and stay in residence for years at a time to study.  According to Xuanzang, Nalanda hosted some 10,000 monks. Including hosts and guests.  They didn't only study Buddhist teachings, but also logic, grammar, medicine, and divination.  Lectures were given at more than 100 separate places—or classrooms—every day.  It was at Nalanda, that Xuanzang would meet the teacher Silabhadra, who was known as the Right Dharma Store.  Xuanzang requested that he be allowed to study the Yogacharabhumi Shastra—the Yugashijiron, in Japanese.  This is the work that Xuanzang is said to have been most interested in, and one of the works that he is credited with bringing back in one of the first full translations to the Tang dynasty and then to others in East Asia.  It is an encyclopedic work dedicated to the various forms of Yogacara practice, which focuses on the mental disciplines, and includes yoga and meditation practices.  It has a huge influence on nearly all Mahayana schools, including things like the famous Zen and Pure Land schools of Buddhism.  The Yogacharabhumi Shastra is the earliest such encyclopedic work, compiled between the 3rd and 5th centuries—so even if the monk Faxian had brought portions of it back, it was probably not in the final form that Xuanzang was able to access. Silabhadra, for his part, was an ancient teacher—some put his age at 106 years, and his son was in his 70s.  He was one of the few at Nalandra who supposedly knew all of the various texts that they had at the monastery, including the Yogacarabhumi Shastra.  Xuanzang seems to have been quite pleased to study under him.  Xuanzang stayed at the house of Silabhadra's son, Buddhabhadra, and they welcomed him with entertainment that lasted seven days.  We are told that he was then given his own lodgings, a stipend of spices, incense, rice, oil, butter, and milk, along with a servant and a Brahman.  As a visiting monk, he was not responsible for the normal monastic duties, instead being expected to spend the time in study.  Going out, he was carried around by an elephant.   This was certainly the royal treatment. Xuanzang's life at Nalandra wasn't all books: south of the monastery was the city of Rajagrha, the old capital of the kingdom of Magadha, where the ancient Gupta kings had once lived, and on occasional breaks from his studies, Xuanzang would venture out to see the various holy sites.  This included the famous Mt. Grdhrakuta, or Vulture Peak, a location said to be favored by the historical Buddha and central to the Lotus Sutra, arguably the founding document of Mahayana Buddhist tradition. After all, “Mahayana” means “Greater Vehicle” and it is in the Lotus Sutra that we see the metaphor of using different vehicles to escape a burning house.   We've already talked a bit about how the image of Vulture Peak had already become important in Japanese Buddhism: In Episode 112 we talked about how in 648, Abe no Oho-omi had drums piled up at Shitennoji in the shape of Vulture Peak. But although the sightseeing definitely enhanced his experience, Xuanzang was first and foremost there to study.  He spent 15 months just listening to his teacher expound on the Yogacarabhumi Shastra, but he also heard expositions on various other teachings as well.  He ended up studying at Nalandra Monastery for 5 years, gaining a much better understanding of Sanskrit and the various texts, which would be critically important when it came to translating them, later. But, Xuanzang was not one to stay in any one place forever, and so after 5 years—some 8 years or more into his journey, he continued on, following the Ganges east, to modern Bangladesh.  Here he heard about various other lands, such as Dvarapati—possibly referring to Dvaravati, in modern Thailand, as well as Kamalanka and Isanapura.  The latter was in modern Cambodia, the capital of the ancient Chenla kingdom.  Then Mahacampa—possibly referring to the Champa region of Vietnam—and the country of Yamanadvipa.  But there was still more of India for Xuanzang to discover, and more teachings to uncover, and so Xuanzang decided instead to head southwest, following the coast.  He heard of the country of Sinhala, referring to the island of Sri Lanka, but he was urged not to go by ship, as the long journey was perilous.  Instead he could stay on relatively dry land and head down to the southern tip of the subcontinent and then make a quick hop from there across to the island.  He traveled a long distance, all the way down to Kancipuram, the seat of the Pallava dynasty, near modern day Chennai.  From the seaport near Kancipuram, it was only three days to Sinhala—that is to say Sri Lanka—but before he could set out, he met a group of monks who had just arrived.  They told him that the king of Sinhala had died , and there was a great famine and civil disturbances.  So they had fled with some 300 other monks. Xuanzang eventually decided not to make the journey, but he did talk with the monks and gathered information on the lands to the south, on Sri Lanka, and on the islands south of that, by which I suspect he may have meant the Maldives.  While Sri Lanka is an area important to Buddhist scholarship, particularly to the Theravada schools, this likely did not impress Xuanzang, and indeed he seemed to feel that his studies in Nalanda had more than provided him what he needed.  Sri Lanka, however, is the source of the Pali canon, one of the most complete early canons of Buddhism, which had a huge influence on Theravada Buddhism in Southeast Asia and elsewhere. So Xuanzang took plenty of notes but decided to forego the ocean voyage and headed northwest, instead.  He traveled across the breadth of India to Gujarat, and then turned back east, returning to pay respects once more to his teacher in Nalanda.  While there he heard of another virtuous monk named Prajnabhadra at a nearby monastery.  And so he went to spend several months with him, as well.  He also studied with a layman, Sastrin Jayasena, at Stickwood Hill.  Jayasena was a ksatriya, or nobleman, by birth, and studied both Buddhist and non-Buddhist texts.  He was courted by kings, but had left to continue his studies.  Xuanzang studied with him for another couple of years. Xuanzang remained at Nalanda, learning and teaching, expounding on what he had learned and gathering many copies of the various documents that he wished to take back with him, though he wondered how he might do it.  In the meantime, he also acquired quite the reputation.  We are told that King Siladitya had asked Nalanda for monks who could refute Theravada teachings, and Xuanzang agreed to go.  It isn't clear, but it seems that “Siladitya” was a title, and likely referred to King Harsha of Kannauj, whom we mentioned earlier.  Since he was a foreigner, then there could be no trouble that was brought on Nalanda and the other monks if he did poorly.  While he was waiting to hear back from Siladitya's court, which was apparently taking time to arrange things, the king of Kamarupta reached out to Nalanda with a request that Xuanzang come visit them.  While Xuanzang was reluctant to be gone too long, he was eventually encouraged to go and assuage the king. Kamarupta was a kingdom around the modern Assam region, ruled by King Bhaskaravarman, also known as King Kumara, a royal title.  This kingdom included parts of Bangladesh, Bhutan, and Nepal.  Bhaskaravarman, like so many other regents, seems to have been intrigued by the presence of this foreign monk, who had traveled all this way and who had studied at the famous Nalanda Monastery in Magadha. He invited Xuanzang to come to him.  Xuanzang's teacher, Silabhadra, had exhorted him to spread the right Dharma, and to even go to those non-Buddhists in hopes that they might be converted, or at least partially swayed. King Bhaskaravarman was quite taken with Xuanzang, wining and dining him while listening to him preach.  While there, Xuanzang learned about the country of Kamarupta.  He also learned about a path north, by which it was said it was a two month journey to arrive at the land of Shu, in the Sichuan Basin, on the upper reaches of the Yangzi – a kind of shortcut back to the Tang court.  However, the journey was treacherous—possibly even more treacherous than the journey to India had been. Eventually word reached the ears of King Siladitya that Xuanzang was at the court of King Bhaskaravarman, and Siladitya got quite upset.  Xuanzang had not yet come to *his* court, so Siladitya demanded that Bhaskaravarman send the monk to him immediately.  Bhaskaravarman refused, saying he'd rather give Siladitya his own head, which Siladitya said he would gladly accept.  Bhaskaravarman realized he may have miscalculated, and so he sailed up the Ganges with a host of men and Xuanzang to meet with Siladitya.  After a bit of posturing, Siladitya met with Xuanzang, who went with him, and eventually confronted the members of the Theravada sect in debate.  Apparently it almost got ugly, but for the King's intervention.  After a particularly devastating critique of the Theravada position, the Theravada monks are blamed for trying to use violence against Xuanzang and his fellow Mahayana monks from Nalanda, who were prepared to defend themselves.  The King had to step in and break it up before it went too far. Ultimately, Xuanzang was a celebrity at this point and both kings seem to have supported him, especially as he was realizing it was about time to head back to his own country.  Both kings was offered ships, should Xuanzang wish to sail south and then up the coast.  However, Xuanzang elected to take the northern route, hoping to go back through Gaochang, and see that city and its ruler again.  And so the Kings gave him money and valuables , along with wagons for all of the texts.  They also sent an army to protect all of the treasures, and even an elephant and more – sending him back in style with a huge send-off. So Xuanzang retraced his earlier steps, this time on an elephant.  He traveled back to Taxila, to Kashmir, and beyond.  He was invited to stay in Kashmira, but because of his retinue, he wasn't quite at leisure to just go where he wanted.  At one point, near Kapisa—modern Bagram, north of Kabul—they had to cross a river, and about 50 of the almost 700 documents were lost.  The King of Kapisa heard of this and had his own monks make copies to replace them based on their own schools.  The King of Kasmira, hearing that he was in Kapisa, also came to pay his respects. Xuanzang traveled with the King of Kapisa northwest for over a month and reached Lampaka, where he did take some time to visit the various holy sites before continuing northwest.  They had to cross the Snow Mountains—the outskirts of the Himalayas, and even though it wasn't the highest part of the range it was still challenging.  He had to dismount his elephant and travel on foot.  Finally, after going over the high mountains and coming down, he arrived back in the region of Tukhara, in the country of Khowst.  He then came to Kunduz, and paid his respects to the grandson of Yehu Khan.  He was given more guards to escort him eastward, traveling with some merchants.  This was back in Gokturk controlled lands, over a decade later than when he had last visited.  He continued east to Badakshan, stopping there for a month because of the cold weather and snow.  He eventually traveled through the regions of Tukhara and over the Pamir range.  He came down on the side of the Tarim Basin, and noted how the rivers on one side flowed west, while on the other side they flowed east.  The goings were treacherous, and at one point they were beset by bandits.  Though he and the documents were safe, his elephant panicked and fled into the river and drowned.  He eventually ended up in the country of Kashgar, in modern Xinjiang province, at the western edge of the Taklamakan desert. From there he had two options.  He could go north and hug the southern edge of the Tianshan mountains, or he could stay to the south, along the northern edge of the Himalayan range and the Tibetan plateau.  He chose to go south.  He traveled through Khotan, a land of wool and carpets.  This was a major trade kingdom, and they also grew mulberry trees for silkworms, and were known for their jade.  The king himself heard of Xuanzang and welcomed him, as many others had done.  While he was staying at the Khotanese capital, Xuanzang penned a letter to the Tang court, letting them know of his journey, and that he was returning.  He sent it with some merchants and a man of Gaochang to deliver it to the court. Remember, Xuanzang had left the Tang empire illegally.  Unless he wanted to sneak back in his best hope was that the court was willing to forgive and forget all of that, given everything that he was bringing back with him.  The wait was no doubt agonizing, but he did get a letter back.  It assured him that he was welcome back, and that all of the kingdoms from Khotan back to the governor of Dunhuang had been made aware and were ready to receive him. With such assurances, Xuanzang packed up and headed out.  The king of Khotan granted him more gifts to help see him on his way.  Nonetheless, there was still a perilous journey ahead.  Even knowing the way, the road went through miles and miles of desert, such that in some places you could only tell the trail by the bleached bones of horses and travelers who had not been so fortunate.  Eventually, however, Xuanzang made it to the Jumo River and then on to Dunhuang, from whence he was eventually escorted back to the capital city. It was now the year 645, the year of the Isshi Incident in Yamato and the death of Soga.  Xuanzang had been gone for approximately 16 years.  In that time, the Tang had defeated the Gokturks and taken Gaochang, expanding their control over the trade routes in the desert.  Xuanzang, for his part, was bringing back 657 scriptures, bound in 520 bundles carried by a train of some 20 horses.  He was given a hero's welcome, and eventually he would be set up in a monastery where he could begin the next part of his journey:  Translating all of these books. This was the work of a lifetime, but it is one that would have a profound impact on Buddhism across East Asia.  Xuanzang's translations would revolutionize the understanding of Mahayana Buddhist teachings, and students would come from as far away as the Yamato court to study under him and learn from the teacher who studied and taught at none other than Nalanda monastery itself.  His school would become popular in the Yamato capital, and the main school of several temples, at least for a time.  In addition, his accounts and his biography would introduce many people to the wider world of central and south Asia.  While I could go on, this has already been a story in three parts, and this is, after all, the Chronicles of Japan, so we should probably tune back into what is going on with Yamato.  Next episode, we'll look at one of the most detailed accounts we have of a mission to Chang'an. Until then, I hope that this has been enjoyable.  Xuanzang's story is one of those that isn't just about him, but about the interconnected nature of the entire world at the time.  While his journey is quite epic, there were many people traveling the roads, though most of them didn't write about it afterwards.  People, artifacts, and ideas traveled much greater distances than we often consider at this time, well before any kind of modern travel.  It was dangerous, but often lucrative, and it meant that various regions could have influence well beyond what one might expect. And so, thank you once again for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan

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