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APEX Express is a weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. Over the past few years, a series of popular uprisings across the world have been described by mainstream media as “Gen-Z Uprisings” – movements led by young people and described in western media as generally being against government corruption. These movements have been most notably visible in our own media due to their use of technology, including platforms like Discord and TikTok, and internationally consistent adoption of pop culture symbolism, like the flag of the “straw hat pirates,” a black flag depicting a grinning jolly roger wearing a straw hat. The flag is the banner of the protagonists of the long-running hit anime series One Piece whose adventures often find them coming to the defense of marginalized communities around their world. But these movements didn't come out of nowhere (or the internet for that matter). Understanding their origins – and the elections that have resulted from their successes – can shed light both onto the international struggle against authoritarianism and the challenges we face building an alternative. In this episode we are looking at two countries, Nepal and Bangladesh, where popular uprisings in the summer of 2024 and fall of 2025 have led to elections this year. In this episode, we are joined by two US based organizers, Sharmin Hossain and Samir Shrestha, whose work as part of South Asian diasporas has rooted them in movement work here in the US while maintaining relationships and solidarity abroad. Sharmin Hossain is a Bangladeshi Muslim organizer from Queens, New York, who is currently the Organizing Director for 18 Million Rising. To learn more about 18 Million Rising, check out their site at www.18millionrising.org. Follow Sharmin on all platforms at @sharminultra Samir Shrestha belongs to the indigenous Newari tribe of Nepal, where he was born. He has spent the last 18 years involved in movement work here in the US. To learn more about The Ruckus Society and request a training, visit: www.ruckus.org/training-action-support/training-requests/ To learn more about Convergence Magazine and the Block and Build Podcast, follow them at @_convergencemag and @blockandbuildpod. Check out Covergence's work at www.convergencemag.com. Transcript Swati Rayasam: [00:00:00] welcome fellow travelers to Apex Express. It's been a minute, but in case you don't remember, my name is Swati Rayasam, and I'm gonna be your conductor tonight. I have been very excited about this week's episode for a few months because tonight Apex is featuring Convergence Magazine's Block and Build podcast. Block and Build is creating a roadmap for the movement that's working to block the impacts of [00:01:00] rising authoritarianism while building the strength and resilience of the broad front that we need to win. And both the team at Convergence and the guests for tonight's show are close comrades and friends of Apex. On this episode, Cayden Mak, podcast host and editor-in-chief of Convergence, is joined by Samir Shrestha and Sharmin Hossain, two US-based organizers from the South Asian diaspora, Nepal and Bangladesh respectively. Sharmin and Samir will talk about the history and continued struggles of the international Gen Z uprisings, which have only really made a blip in Western media coverage. They'll discuss the history of those movements and the political conditions which created them, as well as help us understand how Americans can be in meaningful solidarity with people's movements abroad. Without further ado, I'll hand it over to Cayden. Cayden: Over the past few years, a series of popular uprisings across the world have been described by mainstream media as the Gen Z uprisings, movements led by young people and described in Western media as [00:02:00] generally being against government corruption. These movements have been most notably visible in our own media due to their use of technology, including platforms like Discord and TikTok, and internationally consistent adoption of pop culture symbolism. but these movements didn't come out of nowhere, or out of just the internet, for that matter. Understanding their origins and the elections that have resulted from their successes can shed light both onto the international struggle against authoritarianism and the challenges that we face building an alternative. In this episode, we're looking at two countries in particular, Nepal and Bangladesh, where popular uprisings in the summer of 2024 and fall of 2025 have led to elections this year. I was recently joined by two US-based organizers, Sharmin Hossain and Samir Shrestha, whose work as part of the South Asian diaspora has rooted them in movement work here in the US while maintaining relationships and solidarity abroad. Sharmin Hossain is a Bangladeshi Muslim organizer from Queens, New York, who's currently the organizing director for 18 Million Rising. Sharmin, thanks so much for joining us today  Sharmin: Thank you for having me. I love Convergence.  Cayden: Thank you. [00:03:00] And, Samir Shrestha belongs to the indigenous Newari tribe of Nepal, where he was born. He spent the past 18 years involved in movement work here in the US, and Samir, it's really good to see you this morning.  Samir: So good to see you too, Cayden.  Cayden: Well, to start us off, let's try and set some context Sharmin. I'm wondering if you can give us kind of a quick gloss of the 2024 uprisings in Bangladesh, where Prime Minister Sheikh Hasina and her party were ousted from power. What are the sort of themes of the protests, and then the way that the state responded, and where are we kind of now? Sharmin: Wow, absolutely. Thank you so much for having me. It's an honor to talk about my country and all the amazing things that happened, because I think the Global South really forges, like, new possibilities as far as, like, what we can do and, and consolidate as far as power goes. So today is actually March 26th, and it's Bangladeshi Independence Day, coincidentally. Cayden: Happy independence Day.  Sharmin: Happy Independence Day. I find it very serendipitous for us to delve into this layered and complex history, um, of the student movement. So [00:04:00] the Bangladesh student protests of July 2024, were deeply rooted in systemic inequalities that the young working class and the poor faced. Nearly 32 million young people were actually out of the workforce, or education in a population of a country of 170 million. So that's a pretty significant number. And so that issue was a focal point for widespread discontent in the country. In July of 2024, the High Court of Bangladesh actually reinstated a quota system for government jobs after an appeal was made when the then-ruling Hasina government abolished the quota system, um because in 2018 she faced a lot of pressure from student protesters. But this quota system is really interesting, and it represents a lot. It reserved 30% of government jobs for descendants of freedom fighters. And in Bangladeshi history, that's a very complex and layered identity. Millions of our [00:05:00] ancestors actually fought in the liberation war against the US-backed Pakistani military, and the Bangladeshi Liberation War, and genocide in Bangladesh actually resulted in the death of over three million people who sacrificed for the birth of our nation. And so for the Hasina government, the quota system was actually what she used to appoint a lot of her loyalists and her supporters to high levels of government, the military, and it basically created the political ecosystem for the Awami League, her party, to maintain dominance. And the Awami League actually was the party that once led the liberation struggle, and over the course of 15 years, we actually saw how much they consolidated power through political repression, the Digital Security Acts that was surveilling and targeting freedom of speech, as well as the corruption and fear that they [00:06:00] stoked against their opposition. And these government jobs, like most of us, it represents many things. It represents the government's responsibility to take care of poor people, um, economic and political opportunity, and it also represents, like, the corruption and the authoritarian rule of the Awami League, and how they were rigging elections, and how the court systems, and even entrance exams for the Bangladeshi civil service, were actually regularly leaked and compromised. And so -within that background, that's when you have the Students Against Discrimination movement take the streets in July demanding fair access to government jobs. And things actually got violent really fast. Within seven days, nearly 174 people were murdered, and thousands were injured. There was an indefinite curfew, social media blackouts, and then a military occupation with shoot on sight orders. And of course, the bullets that were raining upon, Bangladeshis were US, [00:07:00] arms. So students were terrorized by these vigilante groups that were collaborating with the Bangladeshi police. And these student groups were actually organized by the Bangladeshi Awami League. These student groups were notorious for repressing student elections, sexually assaulting students, um really threatening people that were running for student elections. And so there's already this, like, vigilante ecosystem that exists within the campuses that was weaponized during the student protests. And then you have a climax moment on July 14th. Sheikh Hasina went on television accusing the students of being Razakars, and Razakars are collaborators of the Pakistani army, and it's a very derogatory term in Bangladesh, and it refers to people who support the Pakistani military's operation to suppress the Bangladeshi Liberation War. They're also accused of heinous crimes. And so when students were accused of being Razakars, it, like, [00:08:00] lit a fire. Millions took the streets that day, and they were like, “Oh, hell no.” Like, “How dare she disrespect us?” While there's thousands of people who are on the streets, blood, everywhere. Rickshaw wallas are having to pull students into hospitals. There's just so much violence happening on the ground. And so on that National Day of Action, July 15th, clashes happen. Multiple deaths are live-streamed, and one of them, Abu Sayeed, he was a university student at Rangpur University in northwest Bangladesh, really galvanized the country because we watched this student, who is not armed, surrender and get sh- shot, by the Bangladeshi police. And we know what these spontaneous moments of violence do to the public, right? It usually always sets fire to another wave of social protests and action. And so then millions start marching to Sheikh Hasina's home, and [00:09:00] really, her brutal and arrogant response sealed her fate. And the protesters, and at this point, this is a populist movement, millions of people that are rickshaw wallas, working-class people, students, teachers, are taking the streets, marching towards her house. And they demand her resignation. And on August 5th, within 36 days of the movement, she resigns and flees to India, our neighboring country. Over 1,400 people have been killed, under her brutal repression. And so that's some of the background of the student movement, and we can talk more about some of the dynamics of it. Cayden: Yeah, that's super helpful, and I think reflecting on the ways in which also the sort of, like, escalation on the part of the government is, I think, a really important story here, for sure. Samir, I'll also now turn it to you. What should our listeners know about last fall's uprisings in Nepal, which also ousted the sitting government of, K.P. Oli and his, his party and how they led to [00:10:00] elections, earlier this month, in March of this year?  Samir: Thanks, Cayden, and Happy Independence Day to you, Sharmin. I am somebody who was born and raised in Nepal, and am spending most of my life in the diaspora now, and I wanna name the limitations of, uh, my understanding of what's going on in Nepal because of me not being on the ground organizing with the masses. And, I wanna honor the work that's been happening in Nepal, on the ground one of the big things that, that's really n- is important to name is, like, it's only been 20 years since we abolished monarchy. Uh- Mm-hmm. … uh, 2006, right? That is a big thing for us to understand. And the party that was in power, and has been in power since, was the party that has been organizing our movements, and that is the organized left in Nepal, and, like, really betrayed our people once we, once they got into power, right? And, like, started kind of veering towards the right once they got in power. So 20 years later The economic conditions of our people on the ground are really dire. There's no jobs available. People are migrating. A lot of our folks, one of the biggest source of economy and source of money for our, [00:11:00] our people back home is, like, migrant work, uh, in Dubai and, traveling to Dubai, Qatar, and working under very bad conditions. So one- that's one of the big things that's also been informing,, lot of the consciousness of the- our young people in Nepal, right? And then one of the other things that's named really important is, so since the election, since 2006, the Communist Party, the Congress Party, and the Maoist Party have been, they're the only ones who have been in power for the last 20 years, and these are all old upper caste men, even though they were the ones who were leading the movement and were organizing at left. But these were s- the representation and the leaders in these parties were all upper caste, caste Arya people, which is the dominant caste in Nepal, right? And that's a very important layer to name. And that really informed, I think, a lot of the ways they showed up after we won. And, and that's one, one big question that we always have in the left, right? What do we do after we- Yeah … abolish monarchy? What do we do after we win? And we haven't figured that out too, as does any other movements, right? And 20 years later, the frustration is on the very high, against the status quo. And then we, and there [00:12:00] was a lot of, like, obviously there was a lot of inspiration from Bangladesh, like Indonesia, and, like, the uprisings there. And, like, this one, uh, thing started trending the young people started organizing around Nepo babies. There's like, you know, “Yeah, you don't have access to we do, you're gonna take our access away from social media while your kids, and people who have connections to you and have, access to you are just posting about the life, the lavish life they're living abroad and in my homelands,” right? So that's one of the places where it started. And once that started, there was online campaign. And there was already conversations around banning social media in Nepal, and they were- Hmm … finding, like, different ways around it, and that really escalated the way people really responded to the situation, is like once they started organizing around Nepo babies and how they were, like, getting momentum around that, that's when exactly the social media ban went into effect, right? And that's a really important name because, like, one of the biggest pet peeves for me as a diaspora person has been this idea of people only started the uprising and took the streets because of the social media ban. [00:13:00] But just- Hmm. Mm-hmm … all these other things really added up to it. That was just the, just the point of escalation, right? So fast-forward, people started organizing on Discord. Uh, also the irony of it is that was one of the apps that was banned, uh, in Nepal as, uh… And people started organizing in Discord. And also wanna name the reality of, like, the only people who had access to Discord are also, like, privileged folks like us- Sure like younger, upper middle class people. So we were not really getting folks from outside Kathmandu and from our villages and from rural areas, right? So they didn't really have any say in what the organizing would look like. So it happened very, organically, very decentralized. So there was a call for people to show up at Maitighar which has been a popular protest space in Nepal, for a very long time. And it was like at the, at the center of Kathmandu. So there was a call out september 8. A lot of folks came out, and then people from outside Kathmandu that couldn't make it to Kathmandu started coming in big numbers. And the goal of the protest was peaceful protest, right? [00:14:00] And one of the things that happened, don't quote me on this, but my understanding of it from, talking to people there is, like, a lot of political parties who had, who were the opposition from the Communist Party at that time started infiltrating the protest, and the protest started becoming, quote-unquote, “violent,”, which was not, uh, what the young people wanted. So fast-forward, that led to 19 deaths on the first day of the protest, which led to the home minister resigning, at the end of the day. But Oli, the prime minister, is so arrogant and really didn't figure out the power of young people and, like, how they could keep mobilizing and organizing. He decided to just downplay them and say, “I'm not resigning,” which led to more heightened escalated protests the second day, where people started marching to the parliament buildings and started burning down buildings. And people started, people got to a lot of, like, the political parties' political party leader home and started burning them, and, really started, holding them accountable. And also , there was videos of clips of, like, people torching into people's homes and, like, [00:15:00] Sher Bahadur Deuba, who has been in power for the last 20 years in different, ways, who's one of the, considered one of the most corrupt leader in Nepal, from Nepali Congress party, got attacked by the protesters. So fast-forward, more escalation led to, like, 52 more deaths, and the Oli party finally decided to resign at the end of that night, and that's, that's when curfew was impo- imposed by, the army. So that led to, like, a total of 72 deaths. I wanna name, like, in just the two days of mobilization, two days of organizing, because sometimes in the left we don't understand. We talk about the similarities of our struggles but we don't really talk about the conditions that led to it and, like, the level for the risk that our folks leveraged, to be able to topple the government, right? So I just wanna name that out loud and honor that part of, like, how the, how people, like, really leveraged risk. And then fast-forward, people started organizing. The conversation kept going on on Discord, and then there was, like, a town hall style meetings happening on Discord where, like, I think 7 to 8,000 people were on it. And also I still wanna name again, the people who didn't have access to the internet and [00:16:00] phones were not able to part- participate in that. And decided Susila Karki, who was a chief justice 10 years ago, a woman, who also joined protesters during the first day of them mobilizing in the street. They decided, they voted, to hold her as the interim prime minister for now. And There was also one other layer is like a lot of people wanted Balen Sah, who is our prime minister now, but constitutionally if he was part of the interim government, he wouldn't be able to run for prime minister. So that was like a strategic decision that, uh, like he made, and the movement made around not electing him as part of the interim government. So one of the big responsibilities of the interim government was to hold elections in six months, which honestly I was not very-  Cayden: That's hugely ambitious. Samir: It is hugely ambitious, right? And also the reality is it happened, and also there are questions around, yeah, were we able to hold elections in a way where everybody had access to it, right? And that is a big question that I'm still asking, I'm still sitting with. But there were like record numbers that showed up to the polls, but [00:17:00] we haven't really, like we still really don't have answers around what accessibility looked like for people to show up at the polls. And fast-forward now, the Rastriya Swatantra Party which emerged at like a, at a very popular party in 2022, won with majority. And we just sworn in our new Prime Minister Balen Sah yesterday, we can talk about more later. Cayden: Well, thank you for summing up, both of you for summing up- Pretty long, complex histories fairly quickly for us. I've been thinking about the way that, like, Western media largely reports on these kinds of uprisings as if they come out of nowhere. And, like, we know as movement people that rarely, if ever, like, do they truly come out of nowhere. So, like, yeah, I wanna dig into what the longer arc of these stories really is. And I, I really wanna talk about, I guess, like, the specific texture in both Bangladesh and Nepal about how these protest movements position themselves against the government, against, like, other social forces, and, like, how kind of, like, other social phenomena acted on and shaped [00:18:00] these movements as well. Sharmin: I love that question 'cause it allows us to see, like, also the rich history of our, like, respective areas, and how much, like, young people have always been at the forefront of so many revolutionary struggles. And we often, um, you know, uh, post social media era like to make generalizations that this never existed before. But actually, you know, in Bangladesh, students are the most incredibly organized force that has shaped much of our history since 1947. The 1969 uprisings against Ayub Khan, the 1971 Liberation War, and then the , 1987 protests against the military dictator Ershad. And then later, our return to democratic governance in 1990 and the road safety protests of 2018, which actually laid the groundwork for so much of the student, frustration with the government not being able to keep students safe because of road safety issues and [00:19:00] just, the general mismanagement of transportation and, public resources. And so the campus has always been a key space for the pulse of the nation. But it's also a key space for goons and vigilante groups to organize their forces. So the Bangladesh Awami League has their faction, the Chhatra League, and then there's, you know, the Jamaat-e-Islami, which is the right-wing Islamist group of Bangladesh that has been growing, has their faction, the Chhatra Shibir. And then the Bangladesh Nationalist Party, which, you know, has been in opposition to the Awami League, also has their goons on campuses. And so one of the major, trends you'll see during these moments is how these factions are actually weaponized to make sure that the violent state apparatus is deployed within public spaces. And, you know, you asked about, like, missteps and some of the things that political formations, might forget to plan for or think [00:20:00] about. And, you know, one of the things that I, I'm sure Samir can relate a little bit is, like, a lot of these student organizations, you know, students against discrimination, there was a group of men who claimed leadership of the student movement and formed, a party, the National Citizens Party. And you notice quickly the contradictions of their formation. All the women leaders were either asked to leave or they left because of what an undemocratic, unfeminist space it was. And then you noticed quickly that the National Citizen Party started allying itself with the right-wing forces to gain a populist base. And that, to me, is the, one of the biggest contradictions of what do leftists do when we gain power? And also, like, the sober conversation is, are these leaders leftists? Or did-  Cayden: Yeah, were they ever? Were they ever?  Sharmin: Or did we project our leftist dreams onto them and I think one of the things that [00:21:00] we've been doing for many generations, and I think Vincent Bevins' work really synopsizes this well, in looking at the last decade of popular uprisings, is that we've been doing politics without ideology, right? Mm-hmm. That these political for- formations actually don't have a coherent theory of change when they're contesting for power. And so you notice quickly the National Citizens Party was very reactionary, and it was very anti-fascist by, their vernacular, but what anti-fascism meant was that we hate the Awami League, we're gonna ban the Awami League, and the Awami League is no longer going to exist. And then we're- Yes … gonna fight for Sheikh Hasina to be hanged, right? And so that became their populist slogan.  Cayden: Hmm.  Sharmin: And so, you know, there is no left force in Bangladesh, and that's something that we have to name, that for sure there are garment workers that are organizing a party. There's a communist league that does not actually grow in their base. Um- Hmm … and that is why coming out of [00:22:00] the July uprisings, you notice this leadership actually turned center right really fast because they didn't have a, a vision that was rooted in economic and political struggles of the working-class students who made up majority of the base of people that were on the streets. Um, and you know, it was surprising, Cayden, I'll just say, like, after the, the NCP was getting ready for elections that just happened this past February, they joined a coalition with the largest Islamist force of Bangladesh, and this is such a misstep, right? To join forces. W- your enemy of your enemy is not your friend, right? Like, wh- where, like, where, when has that gotten us anywhere? It falls into the traps of organizing without a clear, coherent ideology, and then the post-uprising impact is weakened. And so a lot of that groundwork of, like, theoretical work, we actually have to do that to be able to be ready for fights that take power in the way that [00:23:00] feel, restorative and generative, instead of what we're seeing now, which is a populist right-wing growth in Bangladesh. Cayden: That feels like such an important lesson that we need to learn, unfortunately, over and over again, and I feel like this theme of, the enemy of my enemy is sometimes still my enemy has been coming up on this show a lot lately. That like, it, I, uh, you know, we see it happening in our movement politics here too, especially in, in this sort of moment of authoritarian retrenchment in our own government, that like, there are, there are challenges around that, and there's like ways that I think, yeah, it makes sense that it feels good in the moment to be like, “Yeah, there's more of us than there are of them.” But it's like, well, who, who are us? Like, what is the us that we're talking about? Samir, I will pass it to you to talk about, I guess, some of the texture that we should know about the protest movement in Nepal, and like what are the ways that, other social forces also outside the state have shaped the way that the protests have played out there. Samir: I was listening to Sharmin, and I was like, “Oh, there's so many similarities,” [00:24:00] like in a lot of the political forces that led our movements and also like talking about K.P. Oli, there's so many similarities of like how they were the face of the movement. And as somebody who really admired K.P. Oli because, you know, he was part of the social movement left. He was part of , like the first people's movement struggles, uh, that happened in the '90s that got rid of absolute monarchy. He was the face of the Communist Party. He did take up arms, right? So all of the tools that our revolutionary histories have used to, find liberation, right? So he used a diversity of tactics. Like, he started as somebody who believed in picking up arms. And then he led a people's movement in the '90s of, like with other political parties to get rid of the Panchayat system, which was a system of absolute monarchy and where all the political parties were dissolved right by the king from the 1960 to 1990, right? But one of the big things that I think we didn't think about when our movements were being led, when our movement ancestors were organizing and like really thinking about is like what does identity mean for our movements. There's political forces, [00:25:00] the social movement parties that are leading our people and organizing our people, and they did the organizing that happened in Nepal, the door-to-door, the base building that happened, if that was done by political parties, right? Which is true, and we need to name that layer, too. And I think one of the things that we're missing in this moment right now is we have been so, so frustrated by the last 20 years of governance by these forces. We wanna forget the political history of how we got here, right? Mm-hmm. And that has been one of my big critique of the young people in Nepal, right? And for me, I also think about as somebody who's getting older and also had access to my dad who was part of this movement, right? He was a big force as part of the Communist Party, and now he's heavily traumatized because of the way he got betrayed by his comrades, right? And I think one of the forces I was talking about identity is, like, all of these political forces were led by upper caste Brahmin men, and there was no indigenous representation. So finally, the 1990, we were able to get rid of absolute [00:26:00] monarchy. By '96, we still don't have full democracy in Nepal, so, you know, the Maoists decided to wage a civil war where they really organized the masses, and really created conditions for the monarchy, to bow down, right? And the Maoist party came out of this forest and, like, built a coalition with the Communist Party and the Congress Party to take the streets again. In 2006, we finally were able to get rid of monarchy, but 2006 to 2014 was a struggle to, like, really, draft a new constitution for us, where we made some progress and where we also did some things where it took us back around, like, women's rights, right? And so there was a big feminist movement that really created, like, organizing conditions of 2026 in so many ways, right? And one of the things that we were seeing during the last 20 years is what's happening is all the communist parties, the people who led our movements and uprisings were veering towards the right, right? Hmm. Because they consolidated more power, like, you know, exactly what happened with, uh, Bangladesh. They consolidated more power where, you know, they could stay in power [00:27:00] for long. The indigenous folks were part of the struggles and the uprisings in the 100 years of our movement struggles. But once we won and they got, the Communist Party got into power, they started, like, pushing policies that would not benefit indigenous peoples, right? And then one of the big things that Nepal wanted is federalism in terms of, like, one of the big critiques of Nepal has been the government is so centralized in Kathmandu. Other people outside of Kathmandu really don't get to take part in politics. And, so federalism was one of the big things that we pushed for, right? At Indigenous Struggles, that is the one thing that we pushed for so that we can govern our homelands, and that was the one thing that Oli was, like, against too, and that was also one of the reasons why he started becoming less and less popular, right? But one of the things that's 2026 was, I think it's also really important to understand, is the 2026 uprisings were led by youth who I believe, I dare to say, didn't have, the full understanding, the political understanding of our political histories in that way. And there's this, like, disconnect in terms of, like… it's hard for me to bridge the 100 years of left in Nepal [00:28:00] and like, you know, this youth uprising that's happening in Nepal that has no connection because it's not an organized group, right? It's very decentralized. Right. It happened on Discord. And that is one of the big questions we have now is, like, how do we as young people, the young people who led this uprisings, how do they stay organized, right? And that is a big question we still don't, we don't have answers to, right? The movement histories and, you know, the last 20 years has been very traumatizing, but there's also so many lessons and so many beautiful things that happened during the organizing, right? So how do we make those connections? How do we ask those questions? How do we talk to this feminist group? How do we talk to, like, workers, right? We need to figure that out. And I think one of the big things, like Sharmin talked about too, is like the student protest student movements were a big part of how we got liberation in Nepal, and the student movements are like directly connected to political parties because they have the student wing. But that also doesn't mean they are not organized. Yes, they were organized, and they really figured it out, but they have gotten corrupt. There's goons there, there's only men there. [00:29:00] And, like, how do we really ask those questions as a movement now and start building on some of our social movement histories? And that is a big question. And I haven't heard anything, and I'm very curious what's gonna happen on that, and I've been sitting with that a lot, too.  Cayden: Yeah. No, I, I mean, I feel like thinking about the challenges in remembering and then sometimes, like, having movement history misremembered to us by people with motivations. I can see how in that way for these young people who are getting organized, who are, like, trying to figure out what they want from the government in the future . there's some real, delicate territory for them to negotiate around, like, understanding themselves in a lot of ways as political and historic actors, which is really interesting. Swati Rayasam: You are tuned in to Apex Express on 94.1 KPFA, 89.3 KPFB in Berkeley, 88.1 KFCF in Fresno and online@kpfa.org.  Cayden: One of the other trends that [00:30:00] I would love to talk about is this, sort Western media trend where, an uprising happens somewhere, a protest movement happens somewhere, and they're like, “Oh, there's an interim government. Great.” And then, like, in the US, we don't hear anymore the establishment of interim government is, first of all, deeply informed by the social movements and social forces that are already moving on the ground and also glosses over the way politics is done in a particular place. I'm wondering if there's stuff that you've noticed that has really been lost from the international media discourse about the politics of both Bangladesh and Nepal since the sort of student uprising moment. And if there's stuff that you've been seeing in the like, interim government moments that you're like, “Oh, this is something to watch out for.” Like, “This is something that we can draw some lessons from.”  Sharmin: Yeah. Well, in Bangladesh we had a United States favorite Nobel Laureate, you know, Muhammad Yunus- Mm-hmm as our interim government. And, and I think what's so fascinating is that, you know, he is the world's sweetheart because he created [00:31:00] this, like, you know, microfinancing program that is, a program that they say, you know, empowers the poor people. And, we know that in practice it actually did not reverse poverty, and it actually left millions of people in more debt, than, they or- originally were projected to gain. And so I think what's very fascinating about having such a pro-capitalist, figure that is, a sweetheart of empire, it spoke to his legacy in office, you know? During his time, he also signed one of the most devastating US-Bangladesh trade agreements with Trump- Hmm … which actually, further isolates China from the Bangladeshi trade market and, forces Bangladesh to do all of our trade deals with the US. And it's a non-binding agreement. And so it is, deeply unlawful and also devastating to the economy of this area of Southeast Asia that actually needs China as, an ally, as a country that has, contributed a lot to the development of [00:32:00] our, transportation systems and, so for us it- it's also about how much of this interim government was, you know, representing the interests of the global elite and what he was willing to do to be able to s- to, to squash, revolutionary energy within the country. The Women's Commission was one of the most powerful consolidation of feminist leaders under the interim government that were looking to reform land laws for women. And similar to what, Samir was saying, right? Women's rights just are the first thing that these governments throw under the bus and that- women's commission report that was looking to really examine land laws and inheritance laws and and the rights of women economically like actually triggered one of the largest anti-feminist rallies in the country's history- Wow … where millions, millions of Jamaat-e-Islami men and their supporters took the streets in [00:33:00] protest of women having rights. And that was something you did not see the Western media touch, even-  Cayden: No …  Sharmin: even though the Western media was, like, so excited for this revolution, right? You know, on the ground too, you have those people that are like, “This is a CIA-backed, like, uprising,” right? And then on the ground you see, like, oh yeah, people actually don't want to touch the complexities of this country because it is layered within, like, religious nationalisms- Mm-hmm ethnic nationalisms, and caste. And so in my experience, I would just say that people know very little of the political forces within this, greater West Asian political landscape and how it connects to US imperialism here and abroad, you know? Pakistan was once the CIA's closest ally in the Cold War, and they continue to be during the war on terror right now, right? Mm-hmm. The United States provided Pakistan with military, diplomatic, and economic support because a [00:34:00] pro-US military dictatorship in this region that was a staunch anti-communist ally created a buffer between the axis of the USSR, China. Cayden: Hmm.  Sharmin: And then I'll say at the same time, on the ground, there were dozens of reports of mobs that were attacking temples and Hindu leaders. Hindus are a minority in Bangladesh that have been historically, marginalized, and these contradictions were, were getting highlighted, right? Because that violence was eerily similar, right? The partition of South Asia- Yeah …  Cayden: excluded  Sharmin: Hindu-Muslim communalism, and there were tensions and divides that fell across class lines. And for Western and, hegemonic media outlets, this looked like, oh, the Muslims are attacking the Hindus again.  Samir: Right.  Sharmin: And so for me, like, the being able to reckon Islamophobia, communal violence, identity and class politics, but also the way nationalism operates in South Asia, it, it's a tricky dance [00:35:00] And I've been learning how to really convey this complex history because the country's, uh like, beautiful history of, like, using guerrilla warfare to defeat US-backed forces in the region, it also represents something different from its neighbors, India and Pakistan. Mm-hmm. And within that, you know, we have Bangladesh joining the PLO in Lebanon to fight on behalf of Palestinian liberation. We have the fact that the country's actually i- inception was based on a socialist vision, right? And it's now one of the fastest-growing economies in the world with the fast fashion garment industry that's also ravaged by climate crisis and mass displacement. And so for me, it always just comes back to anti-war and anti-imperialism, like all the nodes of my brain, because I'm like, “Here's this US global death-making machine and this defense industry that sells tear gas shells to my country and [00:36:00] sells Israeli surveillance technology to my country.” And then there's this Bangladesh trade agreement that Trump was able to wager during this vulnerable moment for our country and it's at the core of all the political and economic violence within my country. And so the neoliberalization of our campuses and what these students are facing is because of the war economy. And so, so I just, like, zoom out in those moments, and I'm like, “Oh, this, this feels very much so like Cold War politics and the aftermath.”  Cayden: Yeah, like the politics of the Cold War have just simply never left us. Like, they're still here, and it's like we've sort of swapped in China as the big bad in a lot of ways.  Sharmin: Right.  Cayden: Samir, I wonder if there's, stuff that you've been seeing about the interim government in Nepal that you think are worth our sort of examination as kind of like lessons that we can draw from what happens after the protest, and yeah, like how that has been part of the electoral moment also we're in in Nepal right now. Samir: Yeah, [00:37:00] well, the interim government was, what was it, about five months. I think we didn't really see a lot of work that happened from the interim government, but obviously one of the big wins of the interim government was they were successfully able to hold elections. And the Western media has only focused on Balen Saha, this, quote-unquote, “rapper,” this charismatic guy who is gonna, who's 35 years old and is gonna lead. And then like Sushila Karki, I mean, one of the big things that everybody is like, “Oh, she's the first woman prime minister of Nepal, and what does that mean for us?” And, you know, this identity politics of like, “Oh, we finally got a woman president.” And for us it's like when we talk about it, that's the only thing we see in the discourse. But the reality is she was also a woman prime minister in an interim government that she knew was gonna last for six months, right? And also one of the things that a lot of people don't think about and realize is like the youth really didn't know who she was. And I think that's one of the big things that Sarmin talked about too, is like how do our youth have the consciousness? And do we have a left, social movement left, that's actually supporting them to really understand, you know, the conditions [00:38:00] of our people and who we're electing and, like, how we're organizing and what that means for us, right? But one of the big popularities about her was, like, she was not a career, jurist as she was appointed, was a lawyer that was appointed to the Supreme Court in 2009 by the Judicial Council, and she had this reputation of pushing back against some of the political parties and some of the establishments in that time. So that was, like, one of the big things that really lured our folks, there was this one interview of her that went really viral about how she talks about, you know, establishment parties and how she challenged, some of the status quo while she was… Because a lot of times what happens with some of these appointments are people who are loyal to the to the parties, right? That was the one big thing that really attracted a lot of our young folks, to mobilize around her being the prime minister. And it's just, like, a lot of unknowns around, like, we still don't know because with the older parties, it was very clear to us that the Communist Party was, like, more loyal to China, right? And the Congress party was more loyal to India. And then one of the things a lot that we don't see in the discourse even in left spaces, right? Even [00:39:00] in, like, media spaces is, more than US imperialism, India and China is also waging some form of imperialism in our homelands, right? And that we don't wanna name that layer because in the US, as, us being in the belly of the beast, our only responsibility is to fight US imperialism. And then for me, as somebody from the Global South, I understand that how that impacts our movement and how that is dangerous and harmful to our people in our, back in our homeland. Because China and India are bullying Nepal in a lot of different ways politically, right? Because nothing happens in Nepal without the consent of India and China, right? And India obviously has more power, and they're, like, fighting over that power in Nepal right now. And the other thing that I wanted to name is, I was hoping K.P. Oli, during our interim prime ministership, during that interim government, would be held accountable, which didn't happen. And we're not talking about that, right? And also she [Karki] had a lot of limitations, and we still are figuring out what, like, what kind of power she held, right? But the hope was for me was, like, that she would hold the people who were responsible for our people's deaths accountable during the six months she was there, which [00:40:00] really didn't happen and really moved. And that's one of the things that hasn't been talked about, and I think that was a big political opportunity for her to do some of that work to push K.P. Oli out of power because he, after doing all of this, was still able to contest the elections and lost really badly. But one of the things for me, the inspiration was, like, how Sheikh Hasina was pushed out of the country, right? Like, that was one of the hopes and dreams, and that didn't really happen, during this interim government.  Cayden: Hmm. That's interesting that there's, like, a possibility that he might be back. Well, I wanna turn a little bit to thinking about this history that's been unfolding and, like, what it is like to be observing, talking to comrades and loved ones as an organizer who's based here in the US as part of your diasporic community. One of the things I think a lot about is, like- When we talk about solidarity with people's movements internationally in the US, sometimes we forget that, like, people from those diasporas are our comrades. They are here. And that we have a lot to, [00:41:00] like, learn from them. What has it been like watching the sort of, like, social movements in Bangladesh and Nepal respectively, and what has it been like to have that consciousness as an organizer here in the US dealing with all of the political stuff that we've been dealing with here? Samir: I love that you asked that question, Cayden, and also, like, yes, I just wanna start with, like, this layer of like, oh, yes, we have comrades here who are from these diasporic communities who actually can inform us in this. And to add another layer to that, even with, with my, you know, my history of being born and raised in Nepal and, like, being connected to our movements there and, like, living here for the last 20 years now, right? That also creates another layer where I don't have access to everything, and that also creates a layer of, like, that I don't have to know everything, right? And I wish our left- Mm-hmm … Western left understood that layer sometimes because – In our movements, I'm gonna go be a little– I'm gonna little shit about our movements here, you know? Because one of the things that happens is, like, the romanticization of what's going on in our homelands without understanding, and this idea- Mm-hmm of, like-like, we have to know the answers to every… It's okay to not have answers. I think that's a big thing that I reflect on a lot as somebody here, [00:42:00] right? And also, the reality is I have access to my father, who is, for me, the only revolutionary that I know who was part of, like, social movements and who, like, really spent his whole life to the movement and is now still doing things after being betrayed by his party, right? So I think that's one of the big things. I think it's okay to know that. I think the second thing for me as somebody in the diaspora, it's my role in the diaspora. It's also what is my role in the diaspora to inform my comrades. If you're an upper-caste person, it is your responsibility to name that in the movement spaces that you hold and name that layer- Mm … and inform people about that layer. I think about that a lot. I sit up, I sit with that and reflect on that a lot, and that really informs the way I show up as somebody in the diaspora. And my responsibility, one of the things that we saw when all of this was happening you know, the movements, the social movement left was so fast, got into this train of, like, it's a Color Revolution [i.e., the revolution is backed by the US government/is a US-led intervention], as if our peoples don't have the capacity to organize. Yes, there was infiltrations. Yes, India was involved. But yes, there was also uprising where 70 people died, right? So just, bringing it down to, like, it's not really being complex and, like, [00:43:00] being nuance about that. And that really is harmful to our people back home, right? Because that, in that, when we're doing that, we're taking away, like, access from our people in terms of, like, how they are doing things. And also, like, really, I think invalidating the fact that our, the governments that was being oppressing against the uprisings are oppressive. So that just, like, invisibilizes, uh, what the state is doing, right? Because it is a Color Revolution, you know. The, it is not led by the people. We're, there was even sign, things like they said, like, “Oh, there were signs in English.” Like, can you just think about, you know, the, the orientalist, uh, you know-  Cayden: Yeah …  Samir: orientalist way that you are thinking even as somebody who considers yourself a social movement left. So that's, I think, one my, that, for me, that is a big responsibility. And- And that is where I can also make an impact as somebody in the diaspora. I am not on the ground, that is the reality of it, and knowing where I can make impact and how I can make impact, and knowing very clearly that I don't have all the answers, and I'm not– I'm an outsider in so many… I go back home every time I go home for a couple of months, the way I show up in these movement spaces [00:44:00] is I'm here to listen and I'm an outsider, and I'm trying to figure out how I can support you, right? And that is, for me, a role as a diasporic person, and I'm very clear on that. And I think it's also because I have access to my dad who grounds me in that, and it's like- Mm-hmm “Samir, you don't live here anymore.” He will remind me very clearly. He's like, “You don't live here anymore.” And you need to understand that, and that's okay.” And he will ground me in that, and that really helps me in terms of thinking of how I wanna show up as a diasporic person.  Cayden: Yeah. No, that's, that's really helpful, and I think that, like, this thing that you're describing about the sort of like in some ways, like, healthy, but in other ways sort of, like, overblown skepticism that US observers can have about uprisings, revolutions in other countries just because, like… The, the word that came to mind as you were describing it was, like, infantilizing, right? That it's, like, as if people can't independently form their own political opinions without the intervention of the, like, global superpower is just sort of, like, baffling to me. You hit on something that, like, I think about a lot [00:45:00] also as somebody who is, like, a generation removed from the immigrant generation in my family. I don't have a ton of relationships with my family who are in Hong Kong and China, but, like, how do I, like how do I relate to that? It's very challenging, and it's- and I, I think that there's so much in, like, US like left social movement discourse that I'm just kind of like, “I actually don't know how to relate to this as a diasporic person sometimes.” Sharmin, I'm also interested to hear from you on this.  Sharmin: Yeah. Yeah, similarly, I feel, I feel like there is this, like, uh, relationality that it's pushing people that are here to really think about more clearly. I feel like some of the early '70s through the '90s was a very, like, symbolic type of solidarity that we had- Mm-hmm where, where, you know, we would do the cultural attire, the cultural associations, you know, the melas, which are, like, big fairs that we have in these hubs of, like, immigrant communities. And now I think the politics are coming back. Like, I think after the July uprising, [00:46:00] you actually saw solidarity actions popping up across hubs in, you know, New York and California where people were like, “Actually, this impacts me and I wanna talk about what this means. I wanna talk about the cultural and political organizations that run this local community.” And one thing that I really took back from the last two visits to Bangladesh is really learning the skills of talking to somebody who disagrees with me because-  Cayden: Hmm …  Sharmin: I think in the United States the left does not practice, being able to engage, talk, even, like, be in relationship with people that might be politically opposed to you. And so when I go to Bangladesh, I'm actually surrounded by a lot of homophobes. I'm surrounded by a lot of men who, like, support the Awami League, and I've had to kind of, like, sit in this in between of being like, “Oh, yeah, like, I actually have to learn how to debate better. I have to learn how to, like, you know, be that person that's, like, holding humanity but also holding the, the critical left analysis that I, I believed in to be right because I [00:47:00] know I'm right.” Right? And I know that, like, this is a hill that's worth dying on. And I think with Mamdani's win in, in New York, like, there's so many examples of how that, like, South Asian left politic that's actually talking about class exists- Mm-hmm.  Cayden: Yeah …  Sharmin: within the geography of our communities. And, you know, especially for, you know, Samir and I are, like, the minority South Asians, so we're not the Indian upper caste. And so for us, we're like, “This has always been the reality of our people.” They are working-class organizers. They're people who know how to talk about the intricacies of domestic labor, about the unorganized labor forces, about the people that are left out of the political agenda of our government. And so for me, like, I really take some of the lessons that DRUM [ Desis Rising Up and Moving]  is doing on the ground in New York around what it means to actually build a member base that's rooted in relationship, but also towards a North Star. And that North Star, it looks a little socialist. It looks a little working class. It looks [00:48:00] very deeply rooted in a feminist, anti-oppressive politic. And I think for someone in diaspora, that's been the biggest growth area for me, where I'm like, “How do I hold this vision and not lose hope that my people are not, like, all right-wing people that are out to, like, you know, destroy me and my people?” But we are in this center-right populous moment that will require us to do cultural shift. It will require us to do that, like, slow work of tilling the land, like Ella Baker spade work. And you know, a comrade of mine, Nafiz, who's a brilliant writer at Jamhor, when I was talking to him about processing the February elections, he was just like, “You know, I actually think, like, I'm seeing a lot of possibility right now because I saw what happened to Egypt after Tahrir Square, and I saw where Egypt went and what a military dictatorship did to that country.” And he was like, “And Bangladesh, that's not what happened to us.” And, and he was like, “And this is important for us to really reckon with how… Not to [00:49:00] say, like, ‘Oh, it could be so much more worse,' but it could be so much more worse.” And we have to work within these, like, terrains in a way that's, like, really reckoning with why are people wanting to find comfort in these right-wing religious social groups, because they are the only organized groups of people that are providing shelter and food. And so unless the left fills that gap, we are gonna see right-wing populism, and we've seen it within white supremacy here, but it translates to every Global South country, from Brazil to, you know, um, obviously South Asia. And so yeah, I just am trying to be more, like, relative in that way, where I'm like-  Cayden: Hmm Sharmin: “Oh, we're a lot more relative than we think we are.”  Cayden: Yeah. That is such a good insight about, like, having to context switch Across geography, across political context, like builds a, like a really important muscle for us as organizers. This has been an absolutely fantastic [00:50:00] conversation and I've learned so much from both of you. My one sort of like, well I have two outgoing questions and they're sort of related to one another. One is thinking about like as a monolingual English speaker, as somebody who's like in the US, I think one of the things that I've often felt a challenge around is like where do I look to for news, for updates, and for analysis about what's going on in the Global South, especially for places where I have no cultural or language connection. And like when you're assessing news and information that's coming out about movement politics. What do you consider, what do you think about, what are the questions you ask yourself when you're like seeing headlines, kinda day-to-day that you think would be useful for other folks to start thinking about? Sharmin: Yeah. I, I really think about, like, multiple nationalisms right now, that there's, like, these competing forces of, like, who gets to tell the story. And I always, like to think about, like, how, uh, US [00:51:00] interests, Chinese interests, or even, like, Indian interests are determining the news landscape right now. And I don't like to think about it, but I, I've been looking at so much coverage that feels very much like, yikes, like what is going on, with our, like, news ecosystem? And unfortunately, I think we need to get back on Facebook. Like, I think that the fact that- … progressives and the left have left Facebook, like, I get it. Fuck Meta, and Facebook is the main place for so much like organizing. And we-  Cayden: Contest every space.  Sharmin: Get back on Facebook. Who cares if there are right-wing trolls on it? You we have to create alternative like information systems that are, like, really amplifying to these networks and groups of people that are getting inundated with that information. And I think we're really lucky because there's a lot of leftist South Asian publications now, Himal South Asian, Jumphore, you could become Patreon supporter and really be a part of these legacy, South Asian [00:52:00] left, thinkers that are actually thinking about, like, the long-term arc, and they, they're contending with socialism. They're contending with the communist, like, legacies of our organizations. And so, I just really appreciate that they're doing political analysis with politics and not just focusing on, like, symbolic forms of, like, political analysis. So shout-out to them and, and their hard work because yeah, they, they're English media that is getting translated for this day and age, you know? Cayden: Yeah. I… It was really exciting to me to, like, do a lot of the sort of, like, background for this conversation and find, like, English language movement media coming out of South Asia. I was like, “This is so exciting.” Like, this is… I feel like in some ways the thing that they're trying to do is, like they're kind of our comrades- Mm-hmm in a sense, right? Like, they're trying to do a similar thing to the thing that we're trying to do at Convergence, and I was like, “Ooh, this is really cool. Like, I'm bookmarking this.” Yeah. So I don't know. Samir, do you have, do you have other thoughts about, like, what things [00:53:00] US people should be thinking about as they're kind of assessing news and developments? Samir: Yeah, big ups Himal Magazine. I think that is a big source of information for me too. And also as somebody who struggles with reading Nepali now, which I'm very embarrassed of it's really hard for me to get access. to. I have to sit with my dad to, like, really go through some of the news articles, which, you know, my dad gracefully agrees. Uh, I think one of the big things is, like, I do benefit a lot from his free labor. I'll just name that on this podcast. But I think, and one of the things I would say is like- Thanks,  Cayden: dad …  Samir: really, like, figuring out, like, I don't know, like, pushing through the binary of, like, what US imperialism means for Nepal and what also there's, there could be other forms of imperialism that I named earlier, that Sharmin named too. And also right now, I think there's a lot of unknowns for us too, right? We have this party that was not part of the political establishment that came into picture in 2024. So we are still grappling with the idea of, like, what does this mean for us? Who are they gonna be loyal to, and how does, what does this mean for geopolitics in Nepal, right? So we are still sitting with that question. And there is some clarity around, I think one of the things I would say is there's a [00:54:00] lot of excitement, even in diaspora community, and my role in the diaspora also has been talking to some of my friends who are stoked about this prime minister right now because we haven't built a left that is informing them of the nuances and, like, how we can actually figure out the critique of this person, right? Because for me, I think it's really important the social movement left to understand because even my friend, my comrades are sending me, “Oh, this rapper is a prime minister now.” It's somebody that I trust a lot, right? Yeah. And I have to do the work of like, “Hey, this person has this history of governing in this way when he became the mayor of Kathmandu, where he was against poor people,” right? He did some changes, structural changes that helped, upper middle class people. And using that as a way to, like, really assess what he's gonna do for Nepal, and I'm actually skeptical, right? He is somebody from the Madhesi movement, which is a indigenous group that is very marginalized in Nepal, but he also comes from a very upper class background, right? And that's also real. We have to name that. His party's ideology is to push us away from federalism in some sense, right? And also the reality is they had a majority, they won a majority because we didn't have a social movement left outside of political parties that would help us assess him, right? [00:55:00] So that's, I think that's the question. Those are some of the questions I would love people to ask, because I am asking those questions as somebody who is from Nepal and from the diaspora, and I check myself every time. And yeah, I will end it with, like, it's okay to not have all the answers, and just, yeah, do some of that work of, like, reflecting on, like, asking yourself how you are taking in some of the information that you're seeing. And obviously, Himal Magazine is a big source, and one of the Substacks that I would highly recommend too is, I think we could put it in the links later, it's called Kalam Weekly, which is on Substack. I have some critiques of their writing too, but that's really been helping me understand what's going on in Nepal right now.  Cayden: You both have been so incredibly generous with your time, and this has been such a rich conversation. I don't know if there are places also where if our listeners want to follow your work, I don't know, if there's organizations or places where you are publishing thoughts, either your own or organizationally that you wanna share. Sharmin, is there any place people can find you online? Sharmin: Yeah, for sure. We're building the Asian American left at 18 Million Rising, so you could follow us there, and I'm @sharminultra [00:56:00] on all social media.  Cayden: And Samir, is there a place people can find you?  Samir: Uh, yeah, I am a very quiet person. Uh, but direct action has been a big part of our struggles in the last few years, and we are really thinking about, like, how we can escalate strategically, so I am part of a network of direct action trainers called the Ruckus Society. Hit us up. We do trainings, go to our website, request a training if you need any direct action support. We love nerding out on action design and thinking about action curriculum and how we train our people to do action safely. And follow Ruckus Society, and I don't really have a social that's public, so…  Cayden: that's so fair. I respect your choice not to be perceived.  Samir: I mean, also, I'm not Sharmin, I feel I learn from her so much, from Sharmin, so I just wanna name that, and also just from how I- And  Sharmin: we're friends. Like, we, we've done direct actions together. Like, we've been arrested together. Like-  Cayden: Yeah. …  Sharmin: we're comrades, so it's just so fun to be able to talk about this- Well, I really-  Cayden: Yeah …  Yeah. Thanks again, Sharmin, Samir. Absolutely a pleasure to talk, and I'm, I'm sure we'll talk again soon.  Sharmin: Talk soon. [00:57:00] Thank you, guys.  Samir:

A group of Melbourne youth have recently completed their 'basuri‘ training. Melbourne-based community organisation Newa Pucha: Melbourne organised the Taste and Tunes event on Sunday, January 18. Speaking with SBS Nepali, President Sanjeeb Shrestha said the main objective of the program was to formally conclude the traditional flute training, while also showcasing Newari food and music, including Kumari dance and ‘dhime' drums, to the broader multicultural community. Listen to our conversation with the organiser, newly finessed musicians and participants, as they reflect on the cultural significance of the musical instruments and their connection back home. - मेलबर्नस्थित सामुदायिक संस्था नेवा पुच: मेलबर्नको आयोजनामा ‘टेस्ट एन्ड ट्युन्स' कार्यक्रम हालै सम्पन्न भएको थियो। आइतवार, जनवरी १८ मा एपिङमा आयोजित कार्यक्रममा नेवारी गीत-सङ्गीत, कुमारी नृत्य, बाँसुरी र धिमे बाजाको प्रस्तुति रहेको थियो। कार्यक्रमको मुख्य उद्देश्य करिब सात महिनादेखि बाँसुरी सिक्दै आएका विद्यार्थीहरूको तालिम औपचारिक रूपमा समापन गर्ने र नेवारी परम्परागत खाना र सङ्गीतलाई बहुसांस्कृतिक समुदाय समक्ष पस्कने रहेको संस्थाका आयोजक संजिब श्रेष्ठले एसबीएस नेपालीलाई बताएका छन्। श्रेष्ठ लगायत, बाँसुरी बजाउन सिकेका युवा प्रशिक्षार्थी तथा सहभागी केही सदस्यहरूसँग यसको महत्त्व र अनुभव लगायत विविध विषयमा गरिएको कुराकानी सुन्नुहोस्।

Exploring Language & Its Influence: Prof. Madhav Pokharel on Nepal-China Ties. In this insightful podcast episode, join Professor Madhav Pokharel, a leading expert in language studies, as he unpacks the intricate Nepal-China relations through the lens of language, history, and geopolitics. Explore how the complexities of the Chinese language and its cultural influence intersect with Nepal's unique linguistic landscape. Professor Pokharel delves into the evolution of language education in Nepal, highlighting the impact of English introduced during Junga Bahadur Rana's era and how these language dynamics have shaped Nepal's development and foreign policy. This episode also examines the role of language as a tool of power and diplomacy, revealing how language weaponization has historically influenced cultures and political alignments. Discover the significance of Nepal's strategic partnership with China, including the implications of the Belt and Road Initiative and the historic balancing act Nepal performs between its two giant neighbors. The discussion further touches on the similarities between Newari and Chinese languages, showcasing the deep cultural ties that transcend borders. Whether you are interested in language evolution, geopolitical strategy, or Nepal's cultural identity, this episode with Professor Madhav Pokharel offers valuable perspectives that connect linguistic studies with practical diplomacy. Perfect for listeners eager to understand how language shapes national identity and international relations in South Asia.

Join us in this powerful conversation with Gert Matthias, a renowned ethnomusicologist who has spent decades studying and preserving Newa music traditions in Bhaktapur, Nepal. In this episode, Gert shares his journey from his early days studying chemistry to discovering tabla, immersing in the Guru Shishya tradition of Indian classical music, and eventually specializing in ethnomusicology in Nepal. We dive deep into the world of traditional Nepali musical instruments like the Dhimey and Nau Baja drums, the spiritual connection of music and rituals during Jatra, and the significance of music as a bridge between the human and divine realms. Gert also talks about the decline of Newa music culture, the impact of Nepal's guthi system, and the biased copyright laws for musicians in Nepal. As a foreigner navigating the rich Newari cultural heritage, Gert reflects on being accepted by the community, contributing through his work and books, and co-founding the Kathmandu University music department. The discussion also explores his views on homeopathy vs modern medicine, Newari drums vs global percussion instruments, and the spiritual depth of music rituals and blood offerings. This episode is a must-listen for anyone interested in music preservation in South Asia, Bhaktapur's 1980s culture, and choosing passion over money in the pursuit of art. GET CONNECTED WITH Gert Matthias: email: mail@gmwegner.de  

In this interview I am once again joined by Prajwal Ratna Vajracharya, a tantric priest in a centuries old Newari Buddhist family lineage and master of the religious dance tradition of Charya Nritya. Prajwal Vajracharya reveals the rich world of Newari life rituals, in which major life events such as birth, coming of age, marriage, and death are celebrated by religious and community rites. Prajwal Vajracharya explains the initiation rituals for boys and girls, including a 12-day dark retreat in which girls are taught essential knowledge by community members, and reveals how divination and astrology are used to determine a child's name and life path. Prajwal Vajracharya also discusses the importance of purity and discipline, bespoke rituals to clear obstacles, find a partner, and heal illness, and reflects on the challenges in bringing his ritual tradition to the USA. … Video version: https://www.guruviking.com/podcast/ep295-life-cycle-rituals-prajwal-ratna-vajracharya-3 Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics include: 00:00 - Intro 01:02 - Life cycle rituals of the Newari tradition 02:17 - Pregnancy and birth rituals 04:40 - Is Western culture traumatising? 05:21 - Creating a happy pregnancy 06:28 - Rituals for infancy 08:28 - The baby knows what it needs 09:31 - Naming and earring rituals 11:39 - Divination and adornment rituals 12:50 - The 1 year ritual 13:41 - Egg, fish, and wine 14:26 - 2nd year ritual 16:!6 - 7th year initiation ritual for boys 17:54 - 12-day dark retreat initiation ritual for girls 20:28 - Variations among castes in Nepal 21:23 - Special, old age ritual for the 77th year 23:02 - 88th year and a rebirth ritual 25:42 - Grieving customs for parent's death 27:36 - Science of rituals and living a happy life 28:29 - In Nepal, everyone takes care of their parents 29:07 - Lack of dementia in Nepal 29:44 - Ritual as a family and community activity 31:20 - Obstacle removal, house blessing, and healing rituals 32:44 - Clay-pot rebirth ritual at 99 years old 35:53 - Respecting the elderly 36:48 - How to choose a child's name 38:25 - Spiritual names 38:58 - Divination to determine the child's career and life path 40:39 - What did Prajwal's son choose? 42:02 - Astrology chart for a new baby 42:53 - The Chudakarma ritual and monastic training 43:49 - Ritual obligations as a Vajrācārya 48:40 - When rituals go wrong! 50:28 - Origin of and textual sources for Newari rituals 52:37 - Purity and preparing for ritual 54:47 - Discipline and respecting others 55:52 - Rituals to get a girlfriend and other life situations 58:08 - The many benefits of rituals 01:01:35 - The complexities of married life 01:03:06 - Bringing Newari ritual traditions to the West 01:05:34 - Innovation and training Westerners in Vajrācārya rituals 01:08:10 - Self-initiation and awakening the channel and nerves 01:09:13 - An American Vajrācārya? 01:10:00 - Challenging reactions in Nepal 01:11:52 - Gurū maṇḍala, the heart of Newari ritual 01:13:40 - Mudrā healing … Previous episodes with Prajwal Ratna Vajracharya: - https://www.guruviking.com/search?q=prajwal To find out more about Prajwal Ratna Vajracharya, visit: - https://www.dancemandal.com/ 
For more interviews, videos, and more visit: - www.guruviking.com Music ‘Deva Dasi' by Steve James

Dive deep into the fascinating world of Newari culture and heritage with this episode! We explore the enduring legacy of the Newars of Nepal, from the sacred rituals of the Macchindranath Jatra to the unique beliefs surrounding Guru Gorakhnath, Sankata, and Bhairavs. This podcast reveals how Newari youth are stepping up to revive and preserve their rich heritage, bridging generations by learning from elders and adapting rituals like the famous Jatras of Kathmandu and Bungmati. Discover the cultural significance of symbols like Naag Raja and Jyapu, and learn why traditions evolve yet remain rooted in Newari history. We delve into the pursuit of Macchindranath across Kamaru Kamakhya, and the events leading to his relocation from Bungmati to Patan's Macchindra Bahal. Listen as we discuss the complexities of favoritism in Jatras and the importance of maintaining credibility as cultural custodians. This episode is perfect for anyone intrigued by Nepal's heritage, especially the unique role of the Newar community in preserving these traditions. From the story behind Kupondole's new Jatra to the link between Sankata and Macchindranath, this conversation unveils the myths, mysteries, and living legacy of the Newari people. Join us as we celebrate their dedication to cultural revival and the stories that shape Nepal's soul. GET CONNECTED WITH Bibek Tandulkar: Facebook ( The Newars ) : https://www.facebook.com/TheNewars.Nepal/ Instagram ( The Newars ): https://www.instagram.com/the.newars/?hl=en Instagram ( Puntay Diaries ): https://www.instagram.com/puntaydiaries?igsh=YmRla3FzOXRoZTRh&utm_source=qr Facebook ( Puntay Diaries ): https://www.facebook.com/profile.php?id=100090220344966&mibextid=LQQJ4d TikTok: https://www.tiktok.com/@puntay_diaries?_t=8rAR15ma1rj&_r=1 YouTube: https://youtube.com/@puntaydiaries?si=jSjO9zgrKKrpx-vh  

In Nepal, Indra Jatra has been celebrated on Tuesday, 17 September this year. Newari cultural expert Malla K Sundar spoke to SBS Nepali about the annual festival's history and cultural significance. - इन्द्रजात्रा काठमाण्डू उपत्यकामा मनाइने एक पुरानो जात्रा हो। विभिन्न पौराणिक किम्बदन्तीहरूमा आधारित उक्त जात्रालाई काठमाण्डूका बासिन्दाहरूले निकै उल्लासका साथ मनाउने गरेका छन्। इन्द्रजात्राको सांस्कृतिक र सामाजिक महत्त्वबारे नेवारी संस्कृतिका एक जानकार, मल्ल के. सुन्दरसँग एसबीएस नेपालीका लागि प्रयास दुलालले गर्नुभएको कुराकानी सुन्नुहोस्।

This year, Gai Jatra was celebrated on Tuesday, 20 August in Nepal. Known as 'Sa Paru' in the Newari language, this festival is observed in memory of loved ones. Cultural expert Tejeshwar Babu Gwanga says the ways of celebrating this festival have changed over time. Gwanga spoke to SBS Nepali about the history and cultural significance of Gai Jatra. - मङ्गलवार, २० अगस्टमा नेपालमा गाई जात्रा मनाइएको छ। समयसँगै यो चाड मनाउने तरिकामा निकै परिवर्तन आएको नेपाली संस्कृति विद् तेजेश्वरबाबु ग्वंग: बताउँछन्। नेपाल भाषा अर्थात् नेवारी भाषामा 'सा पारु' भनिने चाड गाई जात्राको इतिहास र सांस्कृतिक महत्त्वबारे ग्वंग:सँग एसबीएस नेपालीका लागि प्रयास दुलालले गरेको कुराकानी सुन्नुहोस्।

On Tuesday, 20 August, Nepal is celebrating Gai Jatra. Known as 'Sa Paru' in the Newari language, this festival is observed in the memory of loved ones. Since the 2010s, Gai Jatra has taken on a new dimension with the country's LGBTIQ+ community celebrating it as a Pride Festival. Blue Diamond Society founder Sunil Babu Pant spoke to SBS Nepali about the parade's history and significance. - मङ्गलवार, २० अगस्टमा नेपालमा गाई जात्रा मनाइँदै छ - बितेका नजिकका आफन्तको सम्झनामा मनाइने चाड। नेपाल भाषा अर्थात् नेवारी भाषामा 'सा पारु' भनिने यो चाडमा सन् २०१० को दशक यता एक नयाँ आयाम आएको छ। लैङ्गिक तथा यौनिक अल्पसङ्ख्यक समुदायले गाई जात्रालाई प्राइड फेस्टिभलको रूपमा मनाउने गरेका छन्। नेपालमा फेस्टिभलको सुरुवात र यसको अर्थबारे एलजीबीटीआईक्यु प्लस' समुदायको अधिकारका लागि लडिरहेका अभियन्ता तथा ब्लु डाइमन्ड सोसाइटीका संस्थापक सुनिलबाबु पन्तसँग एसबीएस नेपालीका लागि प्रयास दुलालले गरेको कुराकानी सुन्नुहोस्।

During a recent trip to Nepal, I met with frequent podcast guest Lama Glenn Mullin, spiritual teacher, Tibetologist, and author of over 30 books on Buddhism. Glenn was in Kathmandu to lead a group of over fifty pilgrims into tantric retreat in the nearby mountains and graciously agreed to film with me at various sacred sites before and after their retreat. In this video, we join Glenn before his retreat as he carries out his early morning circumambulation of the Great Stūpa of Boudhanath. As we walk, Glenn explains the story and significance of the renowned holy site, reveals the esoteric symbolism of stūpa design, and discusses the healing and spiritual power of pilgrimage. Glenn also reflects on his own life experiences in Kathmandu, recalls his early dharma training, interacts with people around the stūpa, and considers the implications of Kālacakra prophecies for recent history and current events. … Link in bio. Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics include: 00:00 - Intro 01:06 - Glenn's early dharma training 02:54 - The sacred land of Nepal 03:28 - Movement of Buddhist masters and lineages from India through Nepal 04:30 - A local offering ritual 04:59 - History of Boudha 05:53 - History of the Tibetan exile community in Nepal 10:22 - Shechen Gompa and Dzongsar Khyentse Rinpoche 11:44 - An enlightened being 12:26 - Walk to the stūpa 13:16 - Stūpa architecture and its symbolism 16:59 - Morning circumambulation 17:43 - Glenn and students 18:53 - How to do kora circumambulation 22:59 - Kora in Dharamsala 24:21 - Why morning kora? 25:51 - Clockwise or counterclockwise? 28:51 - Healing power of pilgrimage 31:32 - Anecdote of life extension through kora 33:24 - The power of pilgrimage 33:49 - The meaning of ‘ani-la' 34:49 - Many temples of Boudhanath and city migration 38:02 - Kangyur recitation 39:11 - Cakravartin or spiritual teacher? 41:45 - The story of the Great Stūpa 43:32 - An auspicious lineage 44:12 - Misconceptions about Buddhism in Tibet 45:37 - Damage and renovation of stūpa 47:08 - Making a donation 48:45 - Walking around the stūpa 49:50 - Prophecy of Buddhism coming to the West? 54:37 - Kālacakra prophecy about age of darkness or golden age 55:56 - Buddhist and Newari art 01:01:46 - Glenn's favourite monastery in Boudhanath 01:03:25 - Walking around the stūpa … Previous episodes with Lama Glenn Mullin: - https://www.guruviking.com/search?q=glenn%20mullin 
To find out more about Lama Glenn Mullin, visit: - http://www.glennmullin.com/ - https://www.facebook.com/Maitripa.Glenn 
… For more interviews, videos, and more visit: - www.guruviking.com Music ‘Deva Dasi' by Steve James

OMG Spark is a performer, singer, songwriter, and music producer known for blending traditional Newari folk elements, rhythms,to create vibrant musical energy. Bluesss, is a talented singer, songwriter, and music producer based in Kathmandu, renowned for his debut album "Blue Up High" released in 2019.

Namaste. This week Pirate recounts his experience of attending his nephew's marriage to a Nepalese (Newari) bride, embracing the Hindu culture in this once in a lifetime experience! English weddings are boring in contrast to this wonderful celebration of love, life and community. Big love to the Nepalese people of Plumstead who accepted us into their lives and culture!You can get in touch with Josh and Pirate to tell them YOUR spooky stories at: paranormality.uk@gmail.comShow your support for the show by subscribing to our patreon: www.patreon.com/ParanormalityUKOr join our Discord server: https://discord.gg/ pPUcFxFKGWVisit our online store for all your merch needs... https://paranormality-uk.myspreadshop.co.uk/You can also watch the episodes on YouTube! https://www.youtube.com/channel/UC2b2p_zOHpfZDydnA5QD8sQIf you're enjoying our podcast, please go ahead and give us a review and a rating! We'd love more of YOUR feedback! Hosted on Acast. See acast.com/privacy for more information.

In this interview I am joined by Prajwal Ratna Vajracharya, a tantric priest in a centuries old Newari Buddhist family lineage, and master of the religious dance tradition of Charya Nritya. Prajwal Vajracharya recounts his upbringing and early training, explains why his lineage was kept secret for hundreds of years, the reasons for its emergence into public awareness, and why his family received criticism for opening up their sacred secrets. Prajwal describes the holy dance tradition of Charya Nritya and details its layers of spiritual meaning, impact on the subtle energetic body, and emphasis on embodied awakening. Prajwal also shares the application of Charya Nritya to meditation, deity yoga, and ritual, and reveals the stages of enlightenment in the Newari Buddhist tradition. … Video version: https://www.guruviking.com/podcast/ep227-the-vajra-master-prajwal-ratna-vajracharya Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics include: 00:00 - Intro 00:54 - Prajwal's sacred family lineage 02:53 - 800 years of secrecy under oppressive Hindu rule 04:14 - Newari family rituals of the 10 paramitas 06:20 - 2200 years of lineage 07:38 - Secret Newari tantric masters 10:40 - Prajwal's remarkable father, Ratna Kaji Vajracharya 12:48 - Prajwal's family dynamics 15:23 - Learning holy dance at 8 years old 16:32 - The meditative training process of Charya Nritya dance 17:53 - The importance of the five Buddhas and their animals 19:56 - Charya Nritya key to enlightenment 20:44 - Embodying the deity 21:24 - Inner, outer, and secret mudras 22:12 - Practice in every moment 22:56 - The power of hand mudra 24:37 - The outer mudra of nature 25:20 - The role of sitting meditation 26:52 - Making a mind connection to the deity 27:40 - Becoming one with the deity 28:37 - The effect of holy dance on the audience 29:36 - Embodied vs intellectual dharma 30:31 - Breaking the secrecy and facing opposition 35:36 - Powerful subtle body effects 37:30 - Ritual and working with spirits 39:06 - Stages of Newari enlightenment 42:13 - Prajwal's teaching activities … To find out more about Prajwal Ratna Vajracharya, visit: - https://www.dancemandal.com/ 
For more interviews, videos, and more visit: - www.guruviking.com Music ‘Deva Dasi' by Steve James

The Veterans Cup Football is set to kick off in Western Australia, commencing on October 8th. This event promises to extend until October 16, welcoming players aged 35 and above to participate in the tournament. In celebration of Nepal Samvat, 'Guthi Australia' is organizing a 'samuhik Newari bhoj' group banquet. Stay tuned to discover what's happening in the community - अक्टोबर ८ तारिखदेखि वेर्स्टन अस्ट्रेलियामा भेटरन कप फुटबलको आयोजना हुदैछ। ३५ वर्ष माथिका खेलाडीले भाग लिन सक्ने कार्यक्रम अक्टोबर १६ सम्म चल्ने बताइएको छ। सिड्नीमा भने नेपाल सम्वतको अवसरमा सामूहिक भोज र इही कार्यक्रमको पनि आयोजना हुदैछ। वेर्स्टन अस्ट्रेलिया मै इभेन्ट्स सिनेमामा 'नाङ्गो गाउँ' नामक नेपाली चलचित्र चल्दैछ। कहाँ के कार्यक्रम हुदैछ त? सामुदायिक गतिविधिका बारेमा सुन्नुहोस्।

Over the course of the year, a group of two dozen Nepali students has convened every Saturday afternoon with a shared goal: to learn the Newari language and immerse themselves in its cultural dances. Spearheaded by Guthi Australia, a community-driven volunteer organization, 'Guthi Bone kuthi' has been established as a language school to impart the Newari language to Australian children of Nepali heritage. - विगत एक वर्षदेखि गुठी अस्ट्रेलियाको पहलमा सिड्नीको क्याम्प्सीमा नेवारी भाषा विद्यालय सञ्चालन भइरहेको छ। 'गुठी बोन कुथी' अर्थात् गुठीबाट सञ्चालित विद्यालयले नेवार समुदायमा बालबालिकालाई मात्र नभएर अन्य समुदायका बालबालिकालाई पनि नेवारी भाषा र संस्कृतिका विभिन्न पक्षका बारेमा सिकाउने लक्ष्य राखेको छ। अस्ट्रेलियामा अङ्ग्रेजी सिकेर हुर्कँदै गरेका बालबालिकाका लागि परम्परागत भाषा र ज्ञानको महत्त्व कत्तिको रहन्छ त? हामीले नेवारी भाषा कक्षामा लागि पुगेका विद्यार्थी, अभिभावक, शिक्षक एवम् पदाधिकारीहरुसँग गरेको कुराकानी सुन्नुहोस्।

  This week, The Musafir Stories speaks with Ila Reddy, a returning guest and listener as she takes us to the ancient kingdoms of Newar.  Today's destination: Nepal Nearest Airport: Tribhuvan International Airport, KTM Nearest Railway Station: N/A Prerequisites:  N/A Packing: Pack according to the season Time of the year:  September - Feb Length of the itinerary: 9 days Itinerary Highlights:  Ila takes us overseas as we discover the Newari capitals of Nepal - Patan, Bhaktapur along with other places like Panauti and Bharatpur! Historically, the Nepal valley and adjoining areas made up a confederation known as the Nepal Mandala. Until the 15th century, Bhaktapur was its capital, when two other capitals, Kathmandu and Lalitpur (Patan), were established.  The trip was done with the Community Homestay Network (CHN). The Community Homestay Network (CHN) is a social enterprise that supports a network of homestays run by local women and families across Nepal. Their homestay model provides hosts with an additional source of income and the opportunity to meet travelers from around the world, while travelers get a taste of the local way of life.  The best part is that 80% of the revenue goes directly to the community and is used for family and household expenses, education, personal development, community activities, and community development We begin the journey by flying into Kathmandu and making our way to Patan/Lalitpur, one of the ancient cities of the Newari kingdom.  The Durbar Square is one of the iconic locations of Patan that is made up of a number of temples and provides a view into the wonderful architecture of the region.  The prominent temples of Patan Durbar Square include:: Krishna Temple, Royal Palace Patan, Jagannarayan Temple, Keshav Narayan Temple, Char Naarayan Temple, Golden Temple and others.  On the east side of the square looms the impressive Ancient Royal Palace, which dates back to the late 1600s. With its red-brick walls, tiered rooftop pavilions and latticed window screens, the palace is a shining example of traditional Nepalese architecture. The next stop is the Golden Temple Also known as Kwa Bahal and Hiranyavarna Mahavihara, this Buddhist monastery takes its English name from the beautiful golden metalwork which adorns its façade. We also speak of the rich traditional food from Nepal - including local candy, thalis, daal and sabzi.  The next pitstop is Bharatpur - to experience the life of the Tharu community that lives around the Chitwan national park. Besides the rhinos and mustard fields, the experience is all about the time spent with the community, sampling their way of life, food and celebrations!  Ila makes a short trip back to Patan again, which they used as their base camp. In this leg, Ila covers the Paubha painting workshop which she was a part of. The painting is native to Nepal and is similar to the Tibetan Thangka paintings and involves detailing of Hindu mythological figures and deities and Mandalas. Paubha painting is treated as a form of meditation by its practitioners, and mastering the pattern of even a single leaf, wave, or cloud can take weeks. The next stop from Patan is Bhaktapur, another of the capitals of the Valley. Bhaktapur, the "City of Devotees," is also known for Newar traditions, food, and artisans, and is one of the most popular tourist destinations in Nepal The Bhaktapur Durbar Square - is similar to the one in Patan, except that the temples are more massive. There are several smaller squares or chowks and the one with pottery shops was particularly beautiful. Like Patan, the area is best explored on foot and the local mitho doi (similar to Bengali mishti doi, or sweet curd) is a must-try! Ila moves to Panuati after spending time in Bhaktapur -  Panauti is a historical city in Nepal, originally it was a small state given by King Bhupatindra Malla as a dowry to his sister.  Ila explores a few temples, walked around the market and alleys, and even made a day trip to Namobuddha Monastery, located atop a hill and offering exceptional views of the snow peaks. The final stop is a quick return to Patan where Ila takes part in a Ranjana lippi workshop, the traditional script of the Newari people as well as a quick visit to Kathmandu to visit the Pashupatinath temple and a sound bath meditation!                                                                             Links: Link to Ila's substack: https://ilareddy.substack.com/ Link to blog posts:  https://ilareddy.substack.com/p/nepal-part1 https://ilareddy.substack.com/p/nepal-part2 Link to Community Homestay network: https://www.communityhomestay.com/ Link to Ila's episode on Nagaland:  Ep. 110: Headhunters of Nagaland with Ila Reddy The ...Applehttps://podcasts.apple.com › podcast › ep-110-headhu... Photo by binaya_photography on Unsplash Follow the Musafir stories on: Twitter : https://twitter.com/musafirstories?lang=en Facebook: https://www.facebook.com/themusafirstories/ Instagram: https://www.instagram.com/musafirstoriespodcast/?hl=en website: www.themusafirstories.com email: themusafirstories@gmail.com Do follow IVM Podcasts on social media. We are @IVMPodcasts on Facebook, Twitter, & Instagram.  Follow the show across platforms: Spotify, Google Podcasts, Apple Podcasts, JioSaavn, Gaana, Amazon Music Do share the word with your folks!See omnystudio.com/listener for privacy information.

On Saturday, May 13, Nepali girls of Newari background participated in a unique tradition of Ehi in regional Victoria. Organised by the Brishti Ganesh Temple located inside the campus of the Great Stupa of Universal Compassion in Myers Flat near Bendigo, the participants told SBS Nepali such events help promote social harmony and help the next generation of Nepalis to learn more about their culture. - शनिवार, १३ मेका दिन रिजनल भिक्टोरियामा केही नेवारी पृष्ठभूमिका नेपाली बालिकाहरूको सामूहिक इही कार्यक्रम आयोजना गरिएको थियो। बेन्डिगो नजिकैको मायर्स फ्ल्याटमा रहेको ग्रेट स्तूपा अफ युनिभर्सल कम्प्यासनको हातभित्र रहेको ब्रिष्टी गणेश मन्दिरद्वारा आयोजित कार्यक्रमले सामाजिक सद्भाव प्रवर्द्धन गर्न र नयाँ पुस्तालाई आफ्नो संस्कृतिबारे थप जान्न मद्दत गर्ने सहभागीहरूले एसबीएस नेपालीलाई बताएका छन्।

On the new year's day according to the Nepal Sambat calendar, the Newari community celebrates Mha Puja as a festival for self-purification. Far from home, Australia's Newar community is continuing this tradition of worshipping oneself for good health and longetivity. What is Mha Puja, and how is it celebrated in Australia?

A singer, songwriter, composer, and performer, Dharmendra Sewan began his career with the band ‘Damage Glitters' before pursuing a solo career and making his debut with "Yo Andheri Raat." He has given numerous songs, including Herda Ramro Machhapuchhre, Ranga Ranga, Joripari, Maya Marera, and others. In this episode of On Air, we discuss heaven and hell, growing up in the Newari culture, father-son relationships, Balen, Resham Firiri, collaborating with Vten, and many other aspects of his journey.

Kengal Mehar Shrestha is a brilliant singer who gained popularity after she participated in Nepal Idol Season 1. She is the singer of the 'Type Three' band. In this podcast, Kengal and Sushant talk about her Nepal Idol experience, Newari culture, and much more. Follow Kengal on Instagram: https://www.instagram.com/kengalmeharshrestha Follow Kengal on Facebook: https://www.facebook.com/kennymstha Follow Type Three band on Instagram: https://www.instagram.com/typethree_officialband

Live Interview with Anand KarkiAnand Karki, a popular name in Nepali music industry, is the most leading singer of Nepal. Born in Solukhumbu district, a beautiful place in Nepal, he was the one who started a trend with Ghazals in Nepal. He has sung in over 4000 plus songs in different language such as Hindi, Newari, Nepali, Bengali, Bhojpuri, Maithili and Choudhary. He is also one of the first Nepalese singers who sang in the Korean Language.He has sung everywhere from the famed Albert Hall in London which every singer’s dream to play in: Denmark, Bangkok, Singapore, HongKong, Malaysia, China, Pakistan and all over India. Mr Karki has been awarded dozens of national and international honours from the late King and Queen of Nepal and from the prestigious Birendra Aishwarya Padak, Gorkha Dakshin, Zee TV Close-up’ Sa Re Ga Ma (London) in 1999 for the best singer, Chhinnalata award for vocal, Kollywood award for best singer in the film Bharia 1997 and Parai Ghar 1999, KTV award for the best playback singer and so on. He has devoted 33 years of his life in the music industry and is one of the busiest artists in Nepal. His contribution to the Nepali music industry has been outstanding.Live at:https://www.facebook.com/thedeepeshshowhttps://www.youtube.com/thedeepeshshowhttp://www.twitter.com/thedeepeshshow#Nepalipodcast #LiveInterview #TheDeepeshShow#anandkarki #music Please Subscribe: Facebook: http://www.facebook.com/thedeepeshshow Twitter: http://www.twitter.com/thedeepeshshow YouTube: https://www.youtube.com/user/thedeepeshshow http://www.thedeepeshshow.com You can also listen to us on Hamro Patro, Apple Podcast, Google Podcast, Sticher and Spotify. PodcastLinks,●Apple Podcast ➤ 

Sharing stories about working with different languages in the room. Helene Jewell, podcast co-host and freelance facilitator based in Bristol,  Martin Gilbraith (CPF facilitator and trainer and consultant based in London – who also took part in Episode 7 on facilitation values), Simon Wilson has been running facilitation company for 20 years CPF working internationally and in the UK, based in the Peak District. The podcast starts with some examples of working with people who speak different languages. Simon shares a story about working with a UN agency 5 years ago doing a mix of facilitation and training over 20 sessions. Virtual sessions using Webex platform in English, French and Spanish and Simon co-facilitated all of these. He talks about his different levels of competence in these languages and the different dynamics and energy. He used Google Translate to help him and when he was speaking in English which was often not the native language for many participants he had to keep his language simple and avoid too many metaphors. Helene talks about her time in Nepal as a VSO volunteer Speech and Language Therapist where she delivered lots of different training sessions. She explains that although she had learnt Nepali she initially lacked the confidence to use it initially and how she got through that. And the difficulties of there being “side talk” in another language in the room (Newari). Martin talks about a Middle East regional gathering for a global NGO – 60 people over 3 days. Martin began his career as an international volunteer for ICA and learnt Arabic in Egypt so still enjoys joining in conversations when he can.  He explains why even though he could speak Arabic he had to hold his tongue so as not to exclude the non- Arabic speakers. If there are any questions please ask at: e-mail: podcast@iaf-englandwales.org twitter: @IAFEnglandWales Working with interpreters Simon talks about how developing a relationship with interpreters is key a key part of facilitating and how he has a relatively relaxed attitude to losing nuances in translation. He describes how getting interpreters involved in the processes can be helpful and shares an example of a large event he facilitated in Istanbul with 7 different languages that involved interpreters and how it felt a but chaotic but ended up being very collaborative. Martin talks about whether the interpretation is needed for the facilitator or the participants. He describes a conference in Switzerland which had several different languages that often had interpreters in booths and mediated by technology. The parts that he facilitated were much more participatory and encouraged people to work together at tables, even if they didn’t understand each other’s languages. He notes how this allows communication and connection at a human level even without any language in common. Helene talks about her experience of being an interpreter with the ICRC for delegates during the conflict in Nepal. She talks about translating every single work (or not) and how as an interpreter it enabled her to concentrate on the spoken words and not get too emotional about the content. She also observed how much the delegates would begin to pick up for themselves even when they didn’t understand the language. Martin comments that in training facilitation, working with interpreters who don’t understand facilitation is problematic and conversely working with interpreters who are facilitators can sometimes give their own explanations which can also be problematic. Martin gibes a shout out to Mikael Rossus from Personal Image in Moscow is a facilitator and know the ICA’s Top really well and is really good at translating what is said and not giving his own interpretation. Simon comments on interpretation in virtual and how he has had experienced where it often looks like the participants aren’t there as they are sat to the side of the interpreter who is visible on the screen. He also talks about text translation closed caption text in Googlish which is “almost communication”. Martin talks about having ideas written in both languages and how you need to be careful in mistranslations when they are written down that they mean the same thing. Helene talks about working in Devanagari script and how writing and training and facilitating was not something she could efficiently do, so she involved participants to help her. Simon talks about co-facilitation and working with Jean from Formapart mainly in French and discovering new words in another language that might not be present in your own language. He has also brough the warmth he discovered from Anna in Peru to his English sessions – he has never net her but has developed a connection nonetheless. Martin recalls working in Russia and how certain phrases don’t mean what you want them to mean if you are not careful – “I want to break you into small groups” can sound painful! Simon talks about having good French but not having the facilitation words so bringing your language up to date is important. Pilar herself has learnt all her professional language in English but has been working recently in Spanish (her native language) but doesn’t necessarily have the words. Helene and Martin both gave examples of when words do not exist in different languages and how you might Pilar returns to Helene’s comments about working in groups where two languages were spoken and she only understood one (Nepali and Newari) and how she didn’t ever really resolve the difficulties they presented but somehow got around them. Martin talks about being quite relaxed about not understanding side conversations and that if he misses something he encourages participants to draw his attention to it. And the fact that a lot can be understood without being able to speak the language. He shares an example of working with ICA in Bosnia and how although he didn’t know the language he was able to work out what was going on as he was familiar with the materials and approaches. Simon recalls some early IAF conferences running facilitated development sessions with different language groups. and that checking with the group that everything is okay is often enough. But when the objective is developing a common understanding then different language groups can be a barrier and how it’s harder to push across language barriers but this is the role of the facilitator. Martin reminds us that the role of the facilitator anyway is to know when to step in and push people across their comfort zone and when is better to help people stay in their comfort zone. Helene comments on how even when people don’t share a common language they will usually find a way. Martin talks about helping a group of different language speakers to come up with a mission statement in English but that for it to make sense in different language (25/30 different languages in this case) they closed the session with coming up with versions in their own languages. What have these experiences taught us? Helene talks about how when everyone has to work hard to understand or help others understand a language there can be a feeling of being all in it together. And about confidence and getting on with it. Simon talks about how co-facilitation being a joy and how it reinforces and challenges his practise and that language barriers can usually be transcended. This is harder in the virtual world. Martin talks about the fact that there are joys and struggles with working in different languages, but that language and culture are just two different dimensions of diversity. As a facilitator our job is to accommodate diversity as best as we can all the time. You can get in touch with us on twitter@ Simon Wilson @wilsonsherriff Martin Gilbraith @martingilbraith Helene Jewell @Helenejewell Pilar Orti @pilrorti @IAFEnglandWales; use #iafpodcast Get in touch via email podcast@iaf-englandwales.org - Send us some text, or even an mp3 audio! Find out more about us over at the EnglandWales page on https://www.iaf-world.org ( https://www.iaf-world.org/site/chapters/england-wales for show notes ) This has been Facilitation Stories brought to you by IAF England and Wales.

This episode with 86 years old Dhammawati Guruma was recorded on March 6th & 12, 2020 at the Dharmakriti Vihar in the Sheegha neighborhood of Kathmandu by Aji’s Co-founder Lorina Sthapit.Please become a patron of Aji’s Podcast to help us bring you more episodes.

You can also listen to Aji’s podcast on YouTube, Apple Podcasts, Google Podcasts, and Spotify.Please support us on Patreon to help us bring you more episodes.

This episode with 84 years old Dil Hera Tuladhar was recorded on 9 January 2020 at a recording studio in Ganabahal, Kathmandu by Aji’s Co-founder Lorina Sthapit.Please support us on Patreon to help us bring you more episodes.Watch Dil Hera Tuladhar on BBC. Purchase her Dhaka baby blankets.

This episode with 71 year old Pragya Devi Shakya was recorded on 5 September 2019 at a recording studio in Ganabahal, Kathmandu by Aji’s Co-founder Lorina Sthapit.

This episode with 82 year old Dil Ratna Shakya was recorded on 10 September 2019 at a recording studio in Ganabahal, Kathmandu by Aji’s Co-founder Lorina Sthapit.

In this episode, your hosts Big and White reunite with an old friend who lived in Nepal four years ago. They talk about her experience coming back now that so much has changed, and all the things that she missed about Nepal (including amazing Indian food!) Her husband also joins the conversation and describes his traumatic experiences brushing his teeth with Perrier, sleeping on a hard bed, and trying to embrace ambiguity (not easy for a software developer). Big and White also wax poetic about two of their favorite things: Jazzmandu and Newari food!

In this episode, I hope you’re feeling hungry, because your hosts Big and White talk all about Nepali food! They discuss such mysteries as the food-snack continuum, weird eating customs, and what category dried yak cheese belongs in. They also talk about momos, chowmein, thukpa, Newari food, all the parts of the national dish (dal bhat, literally: lentil rice), and snacks forever. All the snacks. They also talk about how Big is doing actual linguistics and White has actual friends!

I'm so grateful to be able to share with you the highlights of this past week in Kathmandu, Nepal from the rooftop of my hotel-Pilgrims Hotel. I've already seen 3 festivals and I've only been here a week. One of the highlights was witnessing Gunla, the Newari Buddhist tradition of prayer, fasting, singing, playing musical instruments and making pilgrimages to Swayambhunath, The Monkey Temple. I arrived on the platform of the stupa of Swayambhunath greeted by drums, flutes, singing, and a incredible diversity of musical styles ranging from the traditional flute instrumentation of Newari ensembles to traditional Nepal folk music. It was inspiring! In this episode I play some of the highlights. I'm often asked what am I eating when I'm traveling. Naturally I want to experience as much local food as possible so I'm eating what alot of locals eat, Nepal food, momos,(dumplings), fried noodle dishes, and Indian food like curries, and snacks. Kathmandu has great international food as well and staying in Thamel affords you the ease of walking only a few steps to sample many cuisines of the world from Japanese to Thai, Italian, Middle-Eastern, American and more. There is good pizza and pasta to be had in Kathmandu! I'm primarily here to trek and I'll be leading a small group soon up to Everest Base Camp. One of the many things I do besides creating travel stories and content online and mobile is promoting travel to Nepal through a company I partner with called Sacred Trekking. If you want to find out more about trekking whether you are a beginner or looking for something more advanced contact me at john@fareasttravels.com. If you want to support the podcast and the other work I do consider becoming a patron. You can support travel and production expenses with a monthly contribution while gaining access to exclusive content including extra podcasts only available to patrons. To find out more visit my Patreon page:http://patreon.com/FarEastAdventureTravelHelp others discover Far East Travels by writing a review in the iTunes Store:https://itunes.apple.com/us/podcast/john-saboes-far-east-travels/id1079513943?mt=2

Tonight's guest is an Esoteric Vajrayana Buddhist Monk. The particular type of monk he is called a “Ngakpa,” which is a non-monastic Buddhist monk. He's been fascinated with Sasquatch, in foreign locations, since he was a kid. On tonight's show, which is part 1 of a 2-part show, Sun's going to talk about his first Sasquatch experience, as well as several other interesting Sasquatch-related topics. Because of his desire to learn as much about Sasquatch as he could. He studied under a Nepalese Shamaness, from the Newari region of Nepal. Newari Shamans are renowned for their frequent interactions with Yeti. That's how he learned how to interact with Sasquatch on a frequent basis.

नेवाड़ी(पहाड़ी)-जॉन 01 के सुसमाचार.3gp

Sankhu, is a historic town that sits on the old Tibetan salt trade route in the Kathmandu Valley, 17kmh away from the capital of Kathmandu. I made a few trips to the village in May 2015 that had suffered severe damage and loss from the series of earthquakes and aftershocks that began on April 25. This was a well-preserved traditional Newari town with many entrance gates to the village, and at least 100 different temples and shrines in the area. I listened to many stories from villagers who had lost their loved ones-brothers, sisters, parents, and neighbours. Almost twelve hundred homes damaged, 200 completely destroyed and at least 2000 forced to live in nearby tents or move to another village or town. It was one of the most heart-wrenching experiences during my visit in May. I also met some brave women and men from the Canadian Armed Forces on disaster relief and local people with more money than others willing to share their temporary shelter with other families of Sankhu. Truly the best of humanity. The post My Beloved Nepal-Earthquake Stories Part 4-Sankhu Devastation appeared first on Far East Adventure Travel.

Patan's Durbar Square was closed for several weeks following the earthquakes of 2015. It is currently open to the public. Patan is one of three royal cities in Nepal's Kathmandu Valley, the other two are Kathmandu and Bhaktapur. All three former kingdoms feature a Durbar(royal) Square that are made up of temples, idles, shrines, and a former palace where each royal family lived. When I visited Patan in May 2015 I was saddened by the temporary closure, due to the recent earthquakes, of the beautiful square with it’s intricate carvings, glimmering deity statues and wonderfully restored Newari buildings. I was relieved however to see that many of the structures of the square were miraculously still in tact and overall although there was noticeable damage, it didn’t look as bleak as the first media reports of a tourism industry in ruins. Patan’s official name is Lalitpur along with a number of small communities it’s included in Lalitpur District. It could be argued that it’s Durbar Square is the prettiest of the three in the Kathmandu Valley. It was in the opening scene of the 1992 documentary “Baraka”, that featured scenes of religious and human life from around the world. There is a refinement to the square, it’s fixtures, and buildings unlike the other two Durbar Squares. Perhaps that could be attributed to the community of artisans, and crafts people that have been based there for centuries. Patan is one of my favorite places to visit in the valley. A 15 minute taxi ride from Kathmandu's Thamel section makes it a convenient morning, afternoon, or day trip. Currently Patan's Durbar Square has been undergoing restoration and reconstruction and is open to the public. It's estimated it will take several years for the square to be fully restored to it's pre-earthquake state. As part of the My Beloved Nepal Earthquake Stories series on Far East Adventure Travel part 2, a look at Patan’s Durbar Square, shortly seen after the last massive earthquake on May 12, 2015. The post My Beloved Nepal-Earthquake Stories Part 2-Patan’s Durbar Square appeared first on Far East Adventure Travel.

Video of Lau Aakha Bhijyo

Jems Pradhan's song from Awaaz

We invited Madeleine to sit in with us in this episode as we talked about Nepal. Nepal is the birthplace of one of the many Buddhas. This got us into a discussion of the idea of enlightenment and what it might mean. Our conclusion, umm, we don’t know. Nepal is of course the home of the tallest mountain in the world, and apparently people want to climb it and get naked, these people are idiots (clearly Dave is writing these show notes...) We spoke a bit about the Nepalese culture, which seems to be a multicultural one. Sort of a melding of Indian and Tibetan traditions, which seems cool. One group the Newari are a multicultural ethnicity, which is odd and quite well, almost Canadian, except for their music videos... Next time it is off to Mongolia!