Podcasts about bombay mumbai

Viola er backpacker i Indien. Mens hun er i Bombay (Mumbai) tager hun op nord på, gennem byens menneskemylder, men på tilbagevejen sker der mærkelige ting og pludselig er hun alene i verden, uden at forstå hvorfor. Fyldt med angst lærer hun at Indiens største by er lammet af 10 mænd i en gummibåd. Medvirkende: Viola Worsøe. Tilrettelæggelse og lyddesign: Torben Brandt. Kontakt: radiofortaellinger@dr.dk

Viola er backpacker i Indien. Mens hun er i Bombay (Mumbai) tager hun op nord på, gennem byens menneskemylder, men på tilbagevejen sker der mærkelige ting og pludselig er hun alene i verden, uden at forstå hvorfor. Fyldt med angst lærer hun at Indiens største by er lammet af 10 mænd i en gummibåd. Medvirkende: Viola Worsøe. Tilrettelæggelse og lyddesign: Torben Brandt. Kontakt: radiofortaellinger@dr.dk

What is the path of recovery from childhood trauma, abuse and boarding school syndrome?What does it look like? Today I am talking with Bryn Edwards about his journey of recovery. Bryn went to boarding school from age 8-18. He was a complier. 1st XV Rugby, and sportsman.He also talks about colonisation and how that links to boarding school.He talks about the difference between trauma and abuse. And he shares his ideas around the inner indigenous (a subject Nick Duffell explores in Wounded Leaders) and what we can do to reconnect to it.---Bryn Edwards has worked in the dynamic field of organisational and cultural psychology, solving problems at the intersection of culture, team performance, and individual mental and emotional health for many years. He hosted the WA Real Podcast for 4 years hosting over 200 episodes. And he has completed a three-year mentorship to become a practitioner of Roslyn Snyder's Realm Theory, the comprehensive psychology framework revealing the universal principles shaping our lives. Some areas to talk about:Your journey to get where you are today?Actual dynamics of colonisation and the process of assimilating into it (and out).Being British and linking it to boarding school as a fractal of this. Looking at the history of Britain not just as a coloniser but also as a colonised state.Britain was colonised in 40AD and had been ever since by different European elements. Britannia was its first given colonised name (think Bombay-Mumbai or Ceylon-Sir Lanka), it had another before - Albion. So everytime we sing Rule Britannia, we are celebrating our own colonisation; and for me celebrating our collective trauma and servitude. Intergenerational trauma: the cycle of abuser/abusee flowing from generation to generation. This collective trauma invoked from within himself as part of my own bigger healing journey.The well-honed ‘capacity to bear' something he almost celebrated, something drilled into him not just at school but also by merely being British. Colonisation and boarding school and other such inhumane artefacts as acceptable. To find out more about Bryn and the work of Roslyn: His linkedin profile - https://www.linkedin.com/in/bryn-edwards-29a906/ Company link - https://wisdominyourlife.com.au/ Bryn's podcast with Roz - https://www.youtube.com/watch?v=t8m7zLmT_S8#trauma #traumaandrecovery #boardingschoolsyndrome #colonisation --- Piers is an author and a men's transformational coach and therapist who works mainly with trauma, boarding school issues, addictions and relationship problems. He also runs online men's groups for ex-boarders, retreats and a podcast called An Evolving Man. He is also the author of How to Survive and Thrive in Challenging Times. To purchase Piers first book: https://www.amazon.co.uk/How-Survive-Thrive-Challenging-Times/dp/B088T5L251/ref=sr_1_1?dchild=1&keywords=piers+cross&qid=1609869608&sr=8-1 For more videos please visit: http://youtube.com/pierscross For FB: https://www.facebook.com/pierscrosspublic For Piers' website and a free training How To Find Peace In Everyday Life: https://www.piers-cross.com/community Many blessings, Piers Cross http://piers-cross.com/

Filmmaker Saodat Ismailova traces stories of spirituality, dissent, and environmental extraction around the Aral Sea from post-Soviet Uzbekistan and Central Asia, via Melted into the Sun (2024). Uzbekistan is at the crossroads of diverse material histories and migratory legacies. Part of ‘Central Asia' - first defined by the Prussian geographer Alexander von Humboldt in 1843 - the region was governed by the Uzbek branch of the Soviet Russian Communist Party in the 20th century, until the Union's collapse in 1990. As one of the first gener­ations of post-Soviet Central Asian contemporary artists, Saodat Ismailova often draws on shared traditions and transnational connections with groups including Uyghurs in China, to Arabic communities further west, distinguishing between migration and displacement in her practice. From her documentary, Aral: Fishing in an Invisible Sea (2004), to her more recent works on Chillpiq, we discuss the cultural importance of water in this double landlocked country; the Aral Sea, now the Aral Desert, was one of the world's largest lakes until the Soviet government steadily diverted its water sources, reducing it to 10% of its original size. Her most recent film focusses on Al-Muqanna (The Veiled One), an 8th century textile dyer and alchemist who became a ‘protosocialist' political revolutionary in now-Iran. We consider the syncretism of religions and faiths including Islam, Zoroastrianism and Mazdakism, Buddhism, and Christianity, as evidence of cosmopolitan coexistence within empires, and how this figure was appropriated in 20th century communist propaganda. Saodat shares her interests in oriental classical music, and improvision within maqam and raga, as living archives ‘deadened' by notation, alongside archaeology, and the number 40. We discuss her collaborative practice with Davra Collective at documenta in Kassel. From her first residency with Fabrica, to her participation in the Venice Biennale in 2013 as part of the Central Asian Pavilion, Saodat explains her long connection with Italy, ‘the start of her life in Europe'. Saodat Ismailova's film, Melted into the Sun (2024), is on view as part of Nebula, produced by Fondazione In Between Art Film, which runs at Complesso dell'Ospedaletto in Venice until 24 November 2024. Part of EMPIRE LINES at Venice, a series of episodes leading to Foreigners Everywhere (Stranieri Ovunque), the 60th Venice Biennale or International Art Exhibition in Italy, in April 2024. For more about Zoroastrianism, listen to Dr. Talinn Grigor on Persian Revival architecture, and Parsi patronage in India, via the Vatcha Adaran Zoroastrian Fire Temple in Bombay (Mumbai) (1881). On music, memory, and history, hear Barbican curator Eleanor Nairne on Julianknxx's Chorus in Rememory of Flight (2023), and Professor Paul Gilroy, on The Black Atlantic (1993-Now). Find out more about textiles and embroidery across Central and South West Asia and North Africa with Rachel Dedman, curator of Material Power: Palestinian Embroidery at Kettle's Yard in Cambridge and the Whitworth in Manchester: On an ⁠UNRWA Dress from Ramallah, Palestine (1930s)⁠, on EMPIRE LINES. On the exhibition more widely, in this gowithYamo article. Hear Nil Yalter, awardee of the Golden Lion for Lifetime Achievement at the Venice Biennale in 2024, and fellow Paris-practicing artist, at Ab Anbar during London Gallery Weekend 2023, with ⁠Exile is a Hard Job (1974-Now)⁠. WITH: Saodat Ismailova, filmmaker and artist who lives and works between Tashkent, Uzbekistan and Paris, France. She is the initiator of the educational program CCA Lab, Tashkent Film Encounters, and the DAVRA research group, which is dedicated to studying, documenting, and disseminating Central Asian culture and knowledge. PRODUCER: Jelena Sofronijevic. Follow EMPIRE LINES on Instagram: ⁠instagram.com/empirelinespodcast⁠ And Twitter: ⁠twitter.com/jelsofron/status/1306563558063271936⁠ Support EMPIRE LINES on Patreon: ⁠patreon.com/empirelines

“S.H. Raza” (1922-2016)au Centre Pompidou, Parisdu 15 février au 15 mai 2023Interview de Diane Toubert, archiviste à la Bibliothèque Kandinsky – Centre Pompidou, et co-commissaire de l'exposition,par Anne-Frédérique Fer, à Paris, le 14 février 2023, durée 18'17.© FranceFineArt.https://francefineart.com/2023/02/15/3388_raza_centre-pompidou/Communiqué de presse Commissariat : Catherine David, conservatrice générale des musées de FranceDiane Toubert, archiviste à la Bibliothèque Kandinsky, Centre PompidouLe Centre Pompidou présente la première monographie de l'oeuvre de l'artiste indien Sayed Haider Raza en France, où il a vécu et travaillé de 1950 à 2011. Cette présentation compte près de cent peintures et les développements formels et conceptuels d'une oeuvre moderne exemplaire des dynamiques transculturelles et de leurs enjeux dans l'art du 20e siècle.Les années de formation de Sayed Hader Raza en Inde illustrent le climat d'effervescence artistique et politique des années 1940 à Bombay (Mumbai), dans un contexte économique marqué par la porosité entre activité commerciale et recherche plastique, l'enseignement que Raza reçoit à la Sir J.J. School of Arts, distinct des canons esthétiques nationalistes de l'École du Bengale, porte une attention renouvelée aux formes de l'art classique indien. Les expérimentations formelles du Progressive Artist's Group (PAG) dont Raza est membre fondateur en 1947 dessinent les contours d'une génération d'artistes cosmopolite, déterminée à inventer et à faire connaître de nouvelles formes d'expression.Installé à Paris à partir de 1950, Raza consacre ses recherches formelles à la géométrisation du paysage dans une manière expressive convoquant tant Bernard Buffet, Van Gogh et Gauguin que Francis Newton Souza, compagnon du PAG qu'il retrouve à Paris. Il rencontre la galeriste Lara Vincy, qui le représente dès 1955 et oeuvre avec détermination à sa reconnaissance. Le passage à la peinture à l'huile, travaillée au couteau, favorise un rapprochement avec les peintres de l'École de Paris lui assurant de premiers succès auprès du milieu artistique parisien qui lui décerne le prix de la critique en 1956, suivi de nombreuses expositions internationales. Les principes de composition bidimensionnelle et fragmentée des miniatures rajputes (Rajasthan,17e-19e siècles) permettent à Raza de franchir le pas qui le séparait de l'abstraction. Lors d'un séjour aux États-Unis en 1962, il rencontre ensuite l'expressionnisme abstrait américain (Hans Hofmann, Sam Francis et Mark Rothko notamment). Raza intègre à ses compositions des éléments thématiques issus du rapport singulier qu'il entretient à la terre, objet d'une série de toiles majeures à partir de 1975, et nourrit sa pratique de références à la poésie, la musique classique (râgas) et la spiritualité indiennes (bindus, nagas, kundalini).Les étapes qui marquent le développement de l'oeuvre de Raza, présentées de manière chronologique dans l'exposition, offrent des points de repère pour appréhender la complexité du projet moderne indien des années 1950 à 1990 et les enjeux qui définissent l'espace globalisé de la création contemporaine.PublicationL'Esprit de la nature : Sayed Haider Raza aux Éditions L'Asiathèque, un ouvrage édité par Annie Montaut et Ashok Vajpeyi Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

In this episode of the Dibbly Dobbly Podcast we are looking back at Australia's test series wins in India for our Historical Series. In part 2 we look back at Australia's second test series win in India back in 1959 where Australian captain Richie Benaud led his side to victory. Time Stamps 0:00 Intro 0:16 Introduction to Historical Series 0:50 1959 Australia Test Tour of Pakistan and India 7:07 1959 Australia Test Squad for Pakistan and India 8:43 First Test vs Pakistan, Dacca Stadium, Dhaka 13:39 Second Test vs Pakistan, Lahore Stadium, Lahore 15:23 Third Test vs Pakistan, National Stadium, Karachi 17:55 First Test vs India, Feroz Shah Kotla, Delhi 19:48 Second Test vs India, Green Park, Kanpur 24:06 Third Test vs India, Brabourne Stadium, Bombay (Mumbai) 26:12 Fourth Test vs India, Corporation Stadium, Madras (Chennai) 28:04 Fifth Test vs India, Eden Gardens, Calcutta 31:56 Final Thoughts 37:15 Outro Social Media Facebook Page: https://www.facebook.com/DibblyDobblyPodcast Twitter Page: https://twitter.com/dibblydobblypod Instagram Page: https://www.instagram.com/dibblydobblypodcast/ Podcast Services Anchor: https://anchor.fm/dibblydobblypodcast Spotify: https://open.spotify.com/show/1Bq4N1bCSesF5L9jsY6wP4 Apple Podcasts: https://podcasts.apple.com/us/podcast/dibbly-dobbly-podcast/id1596733214 Blogger Page http://dibblydobblypodcast.blogspot.com

In this episode of the Dibbly Dobbly Podcast we are looking back at Australia's test series wins in India for our Historical Series. In part 1 we look back at Australia's first ever test series win in India back in 1956 where Australian captain Ian Johnson led his side to victory. TIme Stamps 0:00 Intro 0:16 Introduction to Historical Series 1:26 History of Test Cricket between Australia and India 5:31 1956 Australia Test Tour of Pakistan and India 10:16 1956 Australia Test Squad for Pakistan and India 11:59 Only Test vs Pakistan, National Stadium, Karachi 16:07 First Test vs India, Coroperation Stadium, Madras (Chennai) 20:19 Second Test vs India, Bradbourne Stadium, Bombay (Mumbai) 24:30 Third Test vs India, Eden Gardens, Calcutta 27:39 Final Thoughts 31:07 Outro Social Media Facebook Page: https://www.facebook.com/DibblyDobblyPodcast Twitter Page: https://twitter.com/dibblydobblypod Instagram Page: https://www.instagram.com/dibblydobblypodcast/ Podcast Services Anchor: https://anchor.fm/dibblydobblypodcast Spotify: https://open.spotify.com/show/1Bq4N1bCSesF5L9jsY6wP4 Apple Podcasts: https://podcasts.apple.com/us/podcast/dibbly-dobbly-podcast/id1596733214 Blogger Page http://dibblydobblypodcast.blogspot.com

Rithika Merchant is a visual artist from Bombay (Mumbai), India. Her work explores myths, stories and ideas shared by different cultures, featuring creatures and symbolism that are part of her personal visual vocabulary. Nature plays a pivotal role in her work and is emphasized by the use of organic shapes and non-saturated colors. Her paintings and collages are made using a combination of watercolor and cut paper elements, drawing on 17th century botanical prints and folk art, to create a body of work that is visually linked to our collective pasts.Rithika received a BFA in Fine Arts from Parsons School of Design, New York. She has exhibited extensively since her graduation including a number of solo exhibitions in India, France, Spain, Germany and the United States. She has also collaborated with Chloé, a French fashion house on multiple collections for which she was awarded the Vogue India Young Achiever of the Year Award at its Women of the Year Awards 2018, as well as named one of Vogue Magazine's VogueWorld 100 Creative Voices. Rithika is also the winner of the Sovereign Asian Art Prize - Vogue Hong Kong Women's Art Prize for her painting “Saudade” as well as Le Prix DDessin Paris '21. Born in Bombay, she now divides her time between Bombay and Barcelona.On this episode, Rithika discusses her cross-cultural and cosmic inspirations, crafting feminine art spells, and the power of painting new myths. Pam also talks about spring flight, and answers a listener question about incorporating elements of a complicated religious past into her witchcraft.Our sponsors for this episode are Blessed Be Magick, The Disco Dolls Studio, Witchy Washy Bath, Baby Bushka, ZOUZ Incense, BetterHelp, Bonearrow, and The Path 365And if you want more Witch Wave, please consider supporting us on Patreon to get access to bonus Witch Wave Plus episodes, Pam's monthly online rituals, and more! That's patreon.com/witchwave

Protima Rodrigues is the founder of True Bay India - India's first homegrown Ashtanga Yoga Workshop and Retreat Organiser, bringing top International Ashtanga yoga teachers to India, since January 2019.  Protima creates awareness as a yoga practitioner, on mental health, social justice, inclusivity, equality, diversity and believes that, yoga is for all, devoid of any barriers. She discovered Ashtanga Yoga in early 2015, in a chance last-minute plan, to go to a Himalayan Ashtanga Yoga retreat. She was a Vice-President in a Private Equity Company at the time. She connected with the practice deeply and fell in love with it. The practice in tandem with the guidance of her teachers, helped her heal, manage her stressful job better and connected her, to her true self. Through the course of the journey of the practice, as she went through her personal and professional transformation, she would travel to study from India, ironic as it sounds from the Land of Yoga, with teachers in North America. This was the seed that led her to eventually founding True Bay India - the frustration of not having access to senior teachers of the ashtanga tradition in India, coupled with the fact, that the few seasonal retreats or workshops that used to happen in India, were primarily meant for the western audience (where Indians were not a part nor particularly welcome). Protima felt that there was a whole set of Indian practitioners who were being denied the opportunity to learn from senior teachers, and that not everyone in India, had the privilege to travel. Most importantly, she wanted more people to experience the transformative practice of Ashtanga Yoga so it could enrich their lives, as it did to hers. As someone who has high-functioning depression, Ashtanga Yoga in conjunction with CBT and medication, helped in a significant way with the healing process. The lessons on the mat, breath and the mindfulness aspect of Ashtanga Yoga are those that she finds transformative and appreciates why it is called a “moving meditation”. True Bay India is the first platform in India, to focus on Premium Ashtanga Yoga Workshops & Retreats with the purpose of making Ashtanga Yoga & its Teachers more available to practitioners in India; something that was not the case when Protima discovered it. True Bay India is actively working with teachers and yoga seekers in building this Sangha (community) in India. True Bay India is an independent Indian (POC) woman-owned small business, and is in no way, affiliated to any institution, religion, race, caste, nationality or gender. True Bay India is committed to doing its part in making our community, more inclusive and accessible in India through its Yoga Outreach Program. Truth, Transparency and Trust are what is at the core of her being. True Bay India stands for these principles. True for Satya or truth and Bay for Bombay (Mumbai). True Bay is a solo, POC, woman-owned small business, based in Mumbai, India. https://www.truebayindia.com/our-story Website: https://www.truebayindia.com Instagram: @truebayindia

An Indian Mother's wisdom seeps through this episode with Sagar's stories and advice for connecting with people. He shares his early days in a Bombay (Mumbai) slum, to a sought-after education in London; not only the formal education that transformed his family, but the hilarious moment that turned the offensive into humour, connection and learning. TIME STAMP Childhood in the slums of Mumbai – 3:11 Being tirelessly optimistic – 4:54 My mum – 6:53 Education beyond school – 9:29 Connection with new people in London – 13:27 Why productivity explorer? – 15:22 Coming back home to Mumbai – 18:38 What do your days look like? – 19:54 Being productive in social media – 23:03 Shifting from the hustle mode – 25:09 How is your business growing – 29:58 Starting Zapro Consultants – 33:00 Getting married – 35:29 Book - At the Crossroads of Life : Creating your own Path when there isn't Any https://amzn.to/3v3Kndf Find Sagar here - Website - https://www.sagaramlani.com/ LinkedIn - https://www.linkedin.com/in/sagar-amlani Instagram - https://www.instagram.com/1sagaramlani/ Find Kerrie here - Website - https://kerriephipps.com/ LinkedIn - https://www.linkedin.com/in/kerriephipps/ Facebook public figure page - https://www.facebook.com/KerriePhipps1/ Instagram - https://www.instagram.com/kerriephipps/ Twitter - https://twitter.com/KerriePhipps Twitter podcast - https://twitter.com/ConnectingPod --- Send in a voice message: https://anchor.fm/kerriephipps/message

Another origins episode, this time on everyone's favourite city - Mumbai! Shownotes: A short film on Gilbert Hill | The BDL museum's collections on the history of Mumbai | The Forts of Mumbai | The English in Tangier | Haffkine and his vaccine for the plague | The Royal Indian Navy Mutiny of 1946 that made the British realize that their time was up | A few more origin stories of names of areas in Mumbai here and here

Historians Dinyar Patel and Prashant Kidambi discuss the life and legacy of Dadabhai Naoroji, who Gandhi referred to as the ‘Father of the Nation’. Dinyar has authored the book, Naoroji: Pioneer of Indian Nationalism (Harvard University Press, 2020).  They discuss Naoroji’s life and work as an Indian nationalist thinker, as a member of the British parliament, and as a leading intellectual whose legacy lives on even beyond India in various anti-colonial, nationalist and suffragette movements.  This episode of BIC Talks was originally streamed live on BIC Streams on February 13th, in association with the Bangalore Literature Festival. Dinyar Patel is a historian of modern India, focusing on Indian nationalism, the city of Bombay/Mumbai, and the Parsi Zoroastrian community. He is currently Assistant Professor of History at the S.P. Jain Institute of Management and Research (SPJIMR) in Mumbai. Naoroji: Pioneer of Indian Nationalism is his first book.  Prashant Kidambi is associate professor of colonial urban history at the University of Leicester, UK. Kidambi’s research explores the interface between British imperialism and the history of modern South Asia. He is the author of Cricket Country: An Indian Odyssey in the Age of Empire and the lead editor of Bombay Before Mumbai: Essays in Honour of Jim Masselos. BIC Talks is brought to you by the Bangalore International Centre. Visit the BIC website for show notes, links and more information about the guests.

Today, Wednesday January 27 – Romans 5:1-2 – One of the saddest things that I have ever faced and dealt with as a pastor, is a person who has come to a place in their life where they have a feeling of utter hopelessness and think that they have no one who cares about them. And they express to me that they are seriously thinking about taking their own life. I've actually received phone calls in the middle of the night with the individual asking me to say one last prayer for them before they commit suicide. We all need a sense of hope, to be able to believe that tomorrow will bring a better day. Over the years on many occasions, I have walked through the slums of Bombay (Mumbai today), and as I looked into the faces and eyes of those I passed, you see the empty look of hopelessness. So, where do you find hope? Here is this passage we learn that one of the endless, eternal benefits and blessings of justification by faith before a holy God is that we can “rejoice in hope of the glory of God.” The first blessing of justification, to be able to stand before God without any guilt, is “peace with God” which takes care of our past. God will no longer hold our sins against us. The next blessing is “access to God” which takes care of the present: we can come to Him at any time for the help we need. And today, we can “rejoice in hope of the glory of God”, which takes care of our future. The word “rejoice” is also translated, “boast or joy” in other verses. When Jesus comes into our lives we find what we have been looking for all of our lives! And that is that sense of “fulfillment” or “completeness”. We can always have the deep down assurance that there is a better day or time ahead of us that we can look forward to! My friend, do you have this hope today! It is my prayer that if you don't, you will find it in Jesus Christ right now! And if you need help with this please text me, email me, or call me. (540-598-1351 or pastormike@pmiministries.org) God bless!

Born and raised in the diverse city of Bombay (Mumbai), India, Karthika later moved to the US. At the time Karthika's beloved mother fell ill several years ago, Karthika was experiencing a personal renaissance as she transitioned from a career in computer science to photography. When Karthika traveled back to India to care for her mother, she entered a period of self-reflection and out of this search for identity was born her enlightening podcast and captivating website, both named “Culturally Ours”. Karthika touches on all of these things in this episode, but especially on memories of her mother, with whom Karthika shared the calm, peaceful morning hours for years and years. During these peaceful hours morning hours, Karthika's mom cooked, Karthika studied, and they both drank from a bottomless pot of chai masala. Could a memory be any sweeter? Listen to Karthika Now Highlights of This Episode Bombay/Mumbai A childhood in the diverse financial capital of India Just Karthika and Mom Disliking cooking The birth of a podcast ("Culturally Ours") Chai Masala - Methods and Memories Why milk is a sacred offering in Hinduism How to Connect with Karthika Gupta and Her Podcast/Website "Culturally Ours" The Culturally Ours Website: CulturallyOurs.com Culturally Ours on Instagram: @culturallyours Culturally Ours on Apple Podcasts: The Culturally Ours Podcast Karthika's Photography Website: KarthikaGupta.com Karthika's Photography on Instagram: @karthikagupta Recipes Associated With This Episode How To Make Chai Masala  

In this episode, Gabe was able to get an exclusive live interview with Reji and blvperd, two of the fellow artists he was honored to share the stage with at the Holy Moly Festival in Goa, India before they returned home to Bombay (Mumbai). During the conversation, they talk about growing up in Bombay and how they each found their way to becoming djs and artists, how difficult it was to source music pre-internet, and how much MTV played a part in their introduction to new music and artists. They also discuss topics like why creativity is so important in our lives, and where to find inspiration when working on creative projects.Support the show

There is no doubt that music touches our hearts ad soul.  And when the music is live, performed right in front of us, we set ourselves free from the day-to-day worry and transcend into a world filled with positive emotion, joy, and abundance.  This is the magic we get to experience at an Indian Wedding with live music.  And today we are here to learn more from a successful songwriter and music composer, Daksh Kubba, from Canada.  Daksh’s musical journey began prior to moving to Canada in 2004 by self-teaching himself to play the guitar.  In this interview, we explore Daksh’s childhood years and the influence his father had on his artistic abilities.  Right in the middle of this interview, Daksh does an impromptu music composition and shares with us his approach when it comes to composing songs for brides and grooms. Aside from his passion for live music performance, Daksh actively creates original soundtracks with his band NaQsh. His voice is sure to touch your soul!  Please join us in welcoming Daksh Kubba to the Indian Wedding Podcast.  @kubbadaksh on Instagram Daksh Kubba on YouTube Daksh Kubba on Spotify  Saptak on Apple Music Decide Entertainment  Show Notes: Daksh’s journey singing and composing music and the influence his dad had on him in his childhood years It is more than a performance, being responsible for creating a song that is the soul of their wedding His first on-stage performance at Indian Independence Day at school as a child Music isn’t yours to keep neither do you possess it Custom writing songs for brides and grooms NaQsh is an Indian-Pakistani band. The goal is to unite through music Getting people connected to their emotions is the goal of live music Finding live singers through Instagram Customizing music to the match the audience’s mood  Creating a playlist for brides and grooms The goal is to engage people, get them dancing, change their moods through music Think about how people are going to feel after listening to music Transitioning from live music to DJ Good sound is a MUST His dream to perform at a theatre in Bombay (Mumbai)  You don’t want to sit in the front row of a theatre. Instead pick a spot within the “isosceles triangle” 

In episode #2, the poet in the darbaar is Sampurna Chattarji - reading her poems "Dogs, Mobs, and Rock Concerts", "Mahim to Goregaon", and "Fear Not". In between the poems, host Lakshya Datta chats with Sampurna about her writing process and how Bombay/Mumbai became her muse. Sampurna Chattarji was born in in Dessie, Ethiopia and lives in Thane, Maharashtra. Her eighteen books include a short-story collection about Bombay/Mumbai, Dirty Love (Penguin, 2013); a translation of Joy Goswami’s Selected Poems (Harper Perennial, 2014, 2018); and nine poetry titles, the most recent being Over and Under Ground in Mumbai & Paris (Context, Westland Publications, 2018) written in collaboration with Karthika Naïr; Elsewhere Where Else / Lle Arall Ble Arall (Poetrywala, 2018) and The Bhyabachyaka (Scholastic, 2019), both co-authored with Eurig Salisbury. She is currently Poetry Editor of The Indian Quarterly.

On Saturday, we met with Mr. Rajan Jayakar, eminent solicitor / advocate at the Bombay High Court, but an even more passionate student of the history of Bombay / Mumbai. A couple of hours with him were an amazing experience!

Salman Rushdie, whose latest novel is “The Golden House,” in conversation with Richard Wolinsky. The author of “The Satanic Verses” and several other novels, discusses his latest work of fiction, which focuses on a wealthy Indian family living in New York, and concerns such topics as the relationship of wealth to criminal enterprises in New York and Bombay (Mumbai), the world of the artist in New York, the recent presidential election, film images in our culture, and more. In this interview, he discusses all of these topics, as well as his views on free speech for Nazis, Islamophobia, and the rise of authoritarian regimes in the United States, India and elsewhere. The post Salman Rushdie: The Golden House appeared first on KPFA.

We often think of South Africa or America when we hear the word ‘segregation.' Or — a popular view — that social groups have always chosen to live apart.But as Carl H. Nightingale shows in his new book, Segregation: A Global History of Divided Cities (University of Chicago Press, 2012), the racial phenomenon is both modern and international. To be sure, laws and informal practices separating individuals by membership in a caste can be found everywhere in the ancient and medieval world. Those with or seeking wealth and power have always sought to preserve or increase their position by disuniting people on the grounds of social category. Yet the idea of “race” and the enduring belief that human beings can be distinguished in such terms has its origins in the rise of European colonialism, starting with British rule in Madras (Chennai) and the East India Company's decision to split Calcutta (Kolkata) into “White Town” and “Black Town.” The word ‘segregation' itself comes from techniques used in Hong Kong and Bombay (Mumbai) in the 1890's, part of a viral “mania” that, Nightingale explains, pivoted around the challenges of mass urbanization and sent the institution north, south, east, and west — even to Latin American cities like Rio de Janeiro and Buenos Aires, where the distinction between ‘white' and ‘black' was murky at best. This globalization depended heavily on imperialist governments, and often just as importantly relied on multinational corporations (real estate especially) and intellectual networks, which provided in the first case institutional precedent and protocol and in the second rationalization and legitimacy for the pseudo-scientific notion of ‘race.' Yet, as this ambitious work demonstrates, segregation appeared under every form of government, with and without the help of capitalism. The line betweende facto and de jure was often hard to tell or irrelevant. (One might note here, for example, that, contrary to popular belief, most businesses in the Old South were not forced by law to put up those ‘Whites Only' signs.) Indeed, there is more than a bit of paradox and irony in this tragic story. And while the late 1900's saw the rise of powerful movements opposed to segregation, the world's population is now majority-urban for the first time, and still lives with these awful legacies. Attempts to rollback segregation will have to grapple with this complex and global history. Thankfully, Nightingale has given us a very useful starting point. Learn more about your ad choices. Visit megaphone.fm/adchoices

We often think of South Africa or America when we hear the word ‘segregation.’ Or — a popular view — that social groups have always chosen to live apart.But as Carl H. Nightingale shows in his new book, Segregation: A Global History of Divided Cities (University of Chicago Press, 2012), the racial phenomenon is both modern and international. To be sure, laws and informal practices separating individuals by membership in a caste can be found everywhere in the ancient and medieval world. Those with or seeking wealth and power have always sought to preserve or increase their position by disuniting people on the grounds of social category. Yet the idea of “race” and the enduring belief that human beings can be distinguished in such terms has its origins in the rise of European colonialism, starting with British rule in Madras (Chennai) and the East India Company’s decision to split Calcutta (Kolkata) into “White Town” and “Black Town.” The word ‘segregation’ itself comes from techniques used in Hong Kong and Bombay (Mumbai) in the 1890’s, part of a viral “mania” that, Nightingale explains, pivoted around the challenges of mass urbanization and sent the institution north, south, east, and west — even to Latin American cities like Rio de Janeiro and Buenos Aires, where the distinction between ‘white’ and ‘black’ was murky at best. This globalization depended heavily on imperialist governments, and often just as importantly relied on multinational corporations (real estate especially) and intellectual networks, which provided in the first case institutional precedent and protocol and in the second rationalization and legitimacy for the pseudo-scientific notion of ‘race.’ Yet, as this ambitious work demonstrates, segregation appeared under every form of government, with and without the help of capitalism. The line betweende facto and de jure was often hard to tell or irrelevant. (One might note here, for example, that, contrary to popular belief, most businesses in the Old South were not forced by law to put up those ‘Whites Only’ signs.) Indeed, there is more than a bit of paradox and irony in this tragic story. And while the late 1900’s saw the rise of powerful movements opposed to segregation, the world’s population is now majority-urban for the first time, and still lives with these awful legacies. Attempts to rollback segregation will have to grapple with this complex and global history. Thankfully, Nightingale has given us a very useful starting point. Learn more about your ad choices. Visit megaphone.fm/adchoices

We often think of South Africa or America when we hear the word ‘segregation.’ Or — a popular view — that social groups have always chosen to live apart.But as Carl H. Nightingale shows in his new book, Segregation: A Global History of Divided Cities (University of Chicago Press, 2012), the racial phenomenon is both modern and international. To be sure, laws and informal practices separating individuals by membership in a caste can be found everywhere in the ancient and medieval world. Those with or seeking wealth and power have always sought to preserve or increase their position by disuniting people on the grounds of social category. Yet the idea of “race” and the enduring belief that human beings can be distinguished in such terms has its origins in the rise of European colonialism, starting with British rule in Madras (Chennai) and the East India Company’s decision to split Calcutta (Kolkata) into “White Town” and “Black Town.” The word ‘segregation’ itself comes from techniques used in Hong Kong and Bombay (Mumbai) in the 1890’s, part of a viral “mania” that, Nightingale explains, pivoted around the challenges of mass urbanization and sent the institution north, south, east, and west — even to Latin American cities like Rio de Janeiro and Buenos Aires, where the distinction between ‘white’ and ‘black’ was murky at best. This globalization depended heavily on imperialist governments, and often just as importantly relied on multinational corporations (real estate especially) and intellectual networks, which provided in the first case institutional precedent and protocol and in the second rationalization and legitimacy for the pseudo-scientific notion of ‘race.’ Yet, as this ambitious work demonstrates, segregation appeared under every form of government, with and without the help of capitalism. The line betweende facto and de jure was often hard to tell or irrelevant. (One might note here, for example, that, contrary to popular belief, most businesses in the Old South were not forced by law to put up those ‘Whites Only’ signs.) Indeed, there is more than a bit of paradox and irony in this tragic story. And while the late 1900’s saw the rise of powerful movements opposed to segregation, the world’s population is now majority-urban for the first time, and still lives with these awful legacies. Attempts to rollback segregation will have to grapple with this complex and global history. Thankfully, Nightingale has given us a very useful starting point. Learn more about your ad choices. Visit megaphone.fm/adchoices

We often think of South Africa or America when we hear the word ‘segregation.’ Or — a popular view — that social groups have always chosen to live apart.But as Carl H. Nightingale shows in his new book, Segregation: A Global History of Divided Cities (University of Chicago Press, 2012), the racial phenomenon is both modern and international. To be sure, laws and informal practices separating individuals by membership in a caste can be found everywhere in the ancient and medieval world. Those with or seeking wealth and power have always sought to preserve or increase their position by disuniting people on the grounds of social category. Yet the idea of “race” and the enduring belief that human beings can be distinguished in such terms has its origins in the rise of European colonialism, starting with British rule in Madras (Chennai) and the East India Company’s decision to split Calcutta (Kolkata) into “White Town” and “Black Town.” The word ‘segregation’ itself comes from techniques used in Hong Kong and Bombay (Mumbai) in the 1890’s, part of a viral “mania” that, Nightingale explains, pivoted around the challenges of mass urbanization and sent the institution north, south, east, and west — even to Latin American cities like Rio de Janeiro and Buenos Aires, where the distinction between ‘white’ and ‘black’ was murky at best. This globalization depended heavily on imperialist governments, and often just as importantly relied on multinational corporations (real estate especially) and intellectual networks, which provided in the first case institutional precedent and protocol and in the second rationalization and legitimacy for the pseudo-scientific notion of ‘race.’ Yet, as this ambitious work demonstrates, segregation appeared under every form of government, with and without the help of capitalism. The line betweende facto and de jure was often hard to tell or irrelevant. (One might note here, for example, that, contrary to popular belief, most businesses in the Old South were not forced by law to put up those ‘Whites Only’ signs.) Indeed, there is more than a bit of paradox and irony in this tragic story. And while the late 1900’s saw the rise of powerful movements opposed to segregation, the world’s population is now majority-urban for the first time, and still lives with these awful legacies. Attempts to rollback segregation will have to grapple with this complex and global history. Thankfully, Nightingale has given us a very useful starting point. Learn more about your ad choices. Visit megaphone.fm/adchoices

We often think of South Africa or America when we hear the word ‘segregation.’ Or — a popular view — that social groups have always chosen to live apart.But as Carl H. Nightingale shows in his new book, Segregation: A Global History of Divided Cities (University of Chicago Press, 2012), the racial phenomenon is both modern and international. To be sure, laws and informal practices separating individuals by membership in a caste can be found everywhere in the ancient and medieval world. Those with or seeking wealth and power have always sought to preserve or increase their position by disuniting people on the grounds of social category. Yet the idea of “race” and the enduring belief that human beings can be distinguished in such terms has its origins in the rise of European colonialism, starting with British rule in Madras (Chennai) and the East India Company’s decision to split Calcutta (Kolkata) into “White Town” and “Black Town.” The word ‘segregation’ itself comes from techniques used in Hong Kong and Bombay (Mumbai) in the 1890’s, part of a viral “mania” that, Nightingale explains, pivoted around the challenges of mass urbanization and sent the institution north, south, east, and west — even to Latin American cities like Rio de Janeiro and Buenos Aires, where the distinction between ‘white’ and ‘black’ was murky at best. This globalization depended heavily on imperialist governments, and often just as importantly relied on multinational corporations (real estate especially) and intellectual networks, which provided in the first case institutional precedent and protocol and in the second rationalization and legitimacy for the pseudo-scientific notion of ‘race.’ Yet, as this ambitious work demonstrates, segregation appeared under every form of government, with and without the help of capitalism. The line betweende facto and de jure was often hard to tell or irrelevant. (One might note here, for example, that, contrary to popular belief, most businesses in the Old South were not forced by law to put up those ‘Whites Only’ signs.) Indeed, there is more than a bit of paradox and irony in this tragic story. And while the late 1900’s saw the rise of powerful movements opposed to segregation, the world’s population is now majority-urban for the first time, and still lives with these awful legacies. Attempts to rollback segregation will have to grapple with this complex and global history. Thankfully, Nightingale has given us a very useful starting point. Learn more about your ad choices. Visit megaphone.fm/adchoices

We often think of South Africa or America when we hear the word ‘segregation.’ Or — a popular view — that social groups have always chosen to live apart.But as Carl H. Nightingale shows in his new book, Segregation: A Global History of Divided Cities (University of Chicago Press, 2012), the racial phenomenon is both modern and international. To be sure, laws and informal practices separating individuals by membership in a caste can be found everywhere in the ancient and medieval world. Those with or seeking wealth and power have always sought to preserve or increase their position by disuniting people on the grounds of social category. Yet the idea of “race” and the enduring belief that human beings can be distinguished in such terms has its origins in the rise of European colonialism, starting with British rule in Madras (Chennai) and the East India Company’s decision to split Calcutta (Kolkata) into “White Town” and “Black Town.” The word ‘segregation’ itself comes from techniques used in Hong Kong and Bombay (Mumbai) in the 1890’s, part of a viral “mania” that, Nightingale explains, pivoted around the challenges of mass urbanization and sent the institution north, south, east, and west — even to Latin American cities like Rio de Janeiro and Buenos Aires, where the distinction between ‘white’ and ‘black’ was murky at best. This globalization depended heavily on imperialist governments, and often just as importantly relied on multinational corporations (real estate especially) and intellectual networks, which provided in the first case institutional precedent and protocol and in the second rationalization and legitimacy for the pseudo-scientific notion of ‘race.’ Yet, as this ambitious work demonstrates, segregation appeared under every form of government, with and without the help of capitalism. The line betweende facto and de jure was often hard to tell or irrelevant. (One might note here, for example, that, contrary to popular belief, most businesses in the Old South were not forced by law to put up those ‘Whites Only’ signs.) Indeed, there is more than a bit of paradox and irony in this tragic story. And while the late 1900’s saw the rise of powerful movements opposed to segregation, the world’s population is now majority-urban for the first time, and still lives with these awful legacies. Attempts to rollback segregation will have to grapple with this complex and global history. Thankfully, Nightingale has given us a very useful starting point. Learn more about your ad choices. Visit megaphone.fm/adchoices

Bombay (Mumbai), India, is a city that has never lacked chroniclers from Rudyard Kipling to Salman Rushdie to Suketu Mehta, bards of pluralism have written about Bombay's divers religions and peoples and the interactions between them. Now here comes a fantastic new book on the much touted ‘cosmopolitan culture,' as the natives call it, of colonial Bombay- with a twist. Nile Green‘s well received Bombay Islam: The Religious Economy of the West Indian Ocean, 1840-1915 (Cambridge University Press, 2011) masterfully weaves together the dizzying varieties of Islams current in this port city -Islams that grew up as the Deccan, the Konkan, Gujurat, East Africa, Central, West and Southeast Asia all converged upon the crowded lanes and workshops of Bhendi bazaar, Haji Ali, Mazgaon, Chira Bazaar, Dongri. These neighbourhoods in turn exported systems of belief and practice wherever their denizens went beliefs that were themselves shaped and modified by the time they had spent, and the adherents they had won, in Bombay. Never before has Muslim Bombay been presented as part of a global network – this is a book that traces Muslim life in Bombay and beyond in a framework transcending nationality, race and spatial demarcations- a book, in short, that tells the story of what happened when a global religion came to a global city.

Bombay (Mumbai), India, is a city that has never lacked chroniclers from Rudyard Kipling to Salman Rushdie to Suketu Mehta, bards of pluralism have written about Bombay’s divers religions and peoples and the interactions between them. Now here comes a fantastic new book on the much touted ‘cosmopolitan culture,’ as the natives call it, of colonial Bombay- with a twist. Nile Green‘s well received Bombay Islam: The Religious Economy of the West Indian Ocean, 1840-1915 (Cambridge University Press, 2011) masterfully weaves together the dizzying varieties of Islams current in this port city -Islams that grew up as the Deccan, the Konkan, Gujurat, East Africa, Central, West and Southeast Asia all converged upon the crowded lanes and workshops of Bhendi bazaar, Haji Ali, Mazgaon, Chira Bazaar, Dongri. These neighbourhoods in turn exported systems of belief and practice wherever their denizens went beliefs that were themselves shaped and modified by the time they had spent, and the adherents they had won, in Bombay. Never before has Muslim Bombay been presented as part of a global network – this is a book that traces Muslim life in Bombay and beyond in a framework transcending nationality, race and spatial demarcations- a book, in short, that tells the story of what happened when a global religion came to a global city. Learn more about your ad choices. Visit megaphone.fm/adchoices

Bombay (Mumbai), India, is a city that has never lacked chroniclers from Rudyard Kipling to Salman Rushdie to Suketu Mehta, bards of pluralism have written about Bombay’s divers religions and peoples and the interactions between them. Now here comes a fantastic new book on the much touted ‘cosmopolitan culture,’ as the natives call it, of colonial Bombay- with a twist. Nile Green‘s well received Bombay Islam: The Religious Economy of the West Indian Ocean, 1840-1915 (Cambridge University Press, 2011) masterfully weaves together the dizzying varieties of Islams current in this port city -Islams that grew up as the Deccan, the Konkan, Gujurat, East Africa, Central, West and Southeast Asia all converged upon the crowded lanes and workshops of Bhendi bazaar, Haji Ali, Mazgaon, Chira Bazaar, Dongri. These neighbourhoods in turn exported systems of belief and practice wherever their denizens went beliefs that were themselves shaped and modified by the time they had spent, and the adherents they had won, in Bombay. Never before has Muslim Bombay been presented as part of a global network – this is a book that traces Muslim life in Bombay and beyond in a framework transcending nationality, race and spatial demarcations- a book, in short, that tells the story of what happened when a global religion came to a global city. Learn more about your ad choices. Visit megaphone.fm/adchoices

Bombay (Mumbai), India, is a city that has never lacked chroniclers from Rudyard Kipling to Salman Rushdie to Suketu Mehta, bards of pluralism have written about Bombay’s divers religions and peoples and the interactions between them. Now here comes a fantastic new book on the much touted ‘cosmopolitan culture,’ as the natives call it, of colonial Bombay- with a twist. Nile Green‘s well received Bombay Islam: The Religious Economy of the West Indian Ocean, 1840-1915 (Cambridge University Press, 2011) masterfully weaves together the dizzying varieties of Islams current in this port city -Islams that grew up as the Deccan, the Konkan, Gujurat, East Africa, Central, West and Southeast Asia all converged upon the crowded lanes and workshops of Bhendi bazaar, Haji Ali, Mazgaon, Chira Bazaar, Dongri. These neighbourhoods in turn exported systems of belief and practice wherever their denizens went beliefs that were themselves shaped and modified by the time they had spent, and the adherents they had won, in Bombay. Never before has Muslim Bombay been presented as part of a global network – this is a book that traces Muslim life in Bombay and beyond in a framework transcending nationality, race and spatial demarcations- a book, in short, that tells the story of what happened when a global religion came to a global city. Learn more about your ad choices. Visit megaphone.fm/adchoices

Bombay (Mumbai), India, is a city that has never lacked chroniclers from Rudyard Kipling to Salman Rushdie to Suketu Mehta, bards of pluralism have written about Bombay’s divers religions and peoples and the interactions between them. Now here comes a fantastic new book on the much touted ‘cosmopolitan culture,’ as the natives call it, of colonial Bombay- with a twist. Nile Green‘s well received Bombay Islam: The Religious Economy of the West Indian Ocean, 1840-1915 (Cambridge University Press, 2011) masterfully weaves together the dizzying varieties of Islams current in this port city -Islams that grew up as the Deccan, the Konkan, Gujurat, East Africa, Central, West and Southeast Asia all converged upon the crowded lanes and workshops of Bhendi bazaar, Haji Ali, Mazgaon, Chira Bazaar, Dongri. These neighbourhoods in turn exported systems of belief and practice wherever their denizens went beliefs that were themselves shaped and modified by the time they had spent, and the adherents they had won, in Bombay. Never before has Muslim Bombay been presented as part of a global network – this is a book that traces Muslim life in Bombay and beyond in a framework transcending nationality, race and spatial demarcations- a book, in short, that tells the story of what happened when a global religion came to a global city. Learn more about your ad choices. Visit megaphone.fm/adchoices

Bombay (Mumbai), India, is a city that has never lacked chroniclers from Rudyard Kipling to Salman Rushdie to Suketu Mehta, bards of pluralism have written about Bombay’s divers religions and peoples and the interactions between them. Now here comes a fantastic new book on the much touted ‘cosmopolitan culture,’ as the natives call it, of colonial Bombay- with a twist. Nile Green‘s well received Bombay Islam: The Religious Economy of the West Indian Ocean, 1840-1915 (Cambridge University Press, 2011) masterfully weaves together the dizzying varieties of Islams current in this port city -Islams that grew up as the Deccan, the Konkan, Gujurat, East Africa, Central, West and Southeast Asia all converged upon the crowded lanes and workshops of Bhendi bazaar, Haji Ali, Mazgaon, Chira Bazaar, Dongri. These neighbourhoods in turn exported systems of belief and practice wherever their denizens went beliefs that were themselves shaped and modified by the time they had spent, and the adherents they had won, in Bombay. Never before has Muslim Bombay been presented as part of a global network – this is a book that traces Muslim life in Bombay and beyond in a framework transcending nationality, race and spatial demarcations- a book, in short, that tells the story of what happened when a global religion came to a global city. Learn more about your ad choices. Visit megaphone.fm/adchoices