Podcasts about Punjab

It's not often that I feature someone for the first time who's already been on the podcast … not once, but twice. Such is the case for my friend, artist/bartender/nonprofit arts organizer Kundan Baidwan. Before we dig into this one, please go back and check out Kundan's previous appearances on the show: Kundan Baidwan's Oral History of Aub Zam Zam Bar (2018) Rootstock Arts' Color Your Mind Festival (2024) Those podcasts were about important things in Kundan's life—the legendary SF bar where she's bartended for more than a decade, and the Indian arts nonprofit she started with friends just within the last year or so. This episode is all about Kundan herself. We begin Part 1 with Kundan's birth (on Dolly Parton's birthday) in January 1978. She was born in San Jose, but her family soon relocated up the East Bay to Fremont. Her dad had come to the U.S. for college. He went to school in Reno at UNR. When he and his first wife split up, he went back to Punjab, India, to find a new partner. One of his sisters introduced him to the young woman who would become Kundan's mom. Kundan's dad had already graduated and moved to the Bay Area by the time he found his new wife. In fact, he had lived in The City—on Haight and in South of Market—in the late Sixties. He brought Kundan's mom back to The Bay after they got married. The young couple moved around San Jose a couple times, with her dad doing what he could to buy housing for himself and his family. This included their move to Fremont when Kundan was around 2. All of Kundan's early memories are set in the East Bay—Fremont specifically. They spent time there and at relatives' places in San Jose. As a young kid, she enjoyed things like playing dress-up, singing songs in the mirror, hanging out with adults, and asking for recipes. She had visions of being a “culinary genius,” she says now. Kundan has 26 first cousins, and she keeps up with every single one of them. She's on the younger end of her generation in her family, but most of her cousins around her age don't live nearby. In the Bay Area, Kundan was usually the youngest. Owing to this, she feels she benefited from constantly being exposed to culture through her older relatives. Around middle school, Kundan says she became a “bad student.” What she means by that is school got harder and she didn't feel up to the challenge. Other kids also began teasing and taunting her, which didn't help. When it comes to her own creativity, Kundan is quick to credit her mom, who, she says, was pretty much always drawing or illustrating. Her mom's mom was a painter. Creativity ran through her and her siblings' DNA—her brother and sister both wrote at various points in their lives. She went to Mission San Jose High School in Fremont, where she found her people—the “weird kids,” meaning artists and musicians and theater people. High school wasn't too cliquey, but as much as groups mixed, you knew who your people were. At this point, Kundan and I go on a sidebar about the movie Didi, Sean Wang's 2024 film set in Kundan's hometown of Fremont in the early 2000s. Her parents were on board for Kundan's to major in psychology in college. She'd taken art classes in high school, and found a strong art program at UC San Diego. But that's not what she intended to study. Kundan shares some of her early memories of visiting San Francisco from across The Bay. And we end Part 1 with her decision to leave the Bay Area and go to college in San Diego. Check back next week for Part 2. We recorded this episode at Mini Bar in April 2025. Photography by Nate Oliveira

Political furore in Punjab as CM Mann sends police to quiz Partap Bajwa over remark on grenade blasts

What if real change didn't come from the top, but instead sprouted from the ground up—from the heart of our villages, from people who chose to stay and build rather than leave and chase? In this episode of The Good Sight Podcast, we sit down with Simranpreet Oberoi, Co-founder and CEO of Sanjhi Sikhiya, to explore how grassroots leadership, community ownership, and youth power are transforming education in rural Punjab.From reimagining the role of government schools to empowering young changemakers through the Punjab Youth Leaders Program, Sanjhi Sikhiya's work is a powerful reminder that sustainable impact often starts with quiet determination and a belief in the potential of one's own community.Discussion Highlights

From mango orchards in UP to builder floors in Delhi & land in Punjab, property disclosures show the vast & varied real estate interests of Haryana's senior IAS & IPS officers. ----more---- https://theprint.in/india/haryana-ias-ips-assets-revealed-chief-secy-owns-mango-orchard-dgps-wifes-flat-fetches-rs-1-60-cr-yr/2581591/

In this episode of Only Business, we break down exactly what's going on with the stock market as of April 7, 2025—in plain English. From rising tariffs and tech volatility to sector shifts and IPO trends, you'll get a real-time, no-fluff market update made for business owners and entrepreneurs. Learn what these market moves mean for your business, how to position yourself, and where the smart money is heading next.

For those who want to help Sukhwinder Singh financially, below are his bank details:Sukhwinder SinghPNB Kapurthala branchAccount no: 3492000110276098IFSC code: PUNB 0349200Sukhwinder Singh, also known as Dayal Singh or Kaka, was wrongly branded an “A” category terrorist but later became a key figure in the fight against Khalistani militancy in Punjab. He founded the secret group Indian Lions to counter extremism and aided Punjab Police in dismantling terror networks. Targeted by militants with bounties on his head, Sukhwinder survived multiple assassination attempts. His story reflects the personal cost of standing up to terrorism and defending national unity.

ਪੰਜਾਬੀ Podcast 'ਤੇ ਤੁਹਾਨੂੰ ਪੰਜਾਬ ਦੇ ਰਾਜਨੀਤਿਕ, ਸਮਾਜਿਕ ਤੇ ਧਾਰਮਿਕ ਮੁੱਦਿਆਂ 'ਤੇ ਸੰਜੀਦਾ ਗੱਲਬਾਤ ਤੇ ਮਸਲਿਆਂ ਦੇ ਹੱਲ ਸੰਬੰਧੀ ਚਰਚਾ ਦੇਖਣ ਨੂੰ ਮਿਲੇਗੀ। ਮੀਡੀਆ ਦੇ ਸ਼ਬਦਾਂ ਤੋਂ ਦੂਰ ਤੁਹਾਡੀ ਬੋਲੀ ਤੇ ਤੁਹਾਡੇ ਸ਼ਬਦਾਂ 'ਚ ਕੋਸ਼ਿਸ਼ ਕਰਾਂਗੇ ਕਿ ਪੰਜਾਬ ਦੇ ਪਿੰਡਾਂ ਦੀ ਵੰਨਗੀ ਨੂੰ ਪੇਸ਼ ਕਰ ਸਕੀਏ।On Punjabi Podcast, you will get to see a serious discussion on the political, social and religious issues of Punjab and the solution of the issues. Far from the words of the media, we will try to present the diversity of the villages of Punjab in your speech and in your words.ALL RIGHTS RESERVED 2023 © PUNJABI PODCAST

ਪੰਜਾਬੀ Podcast 'ਤੇ ਤੁਹਾਨੂੰ ਪੰਜਾਬ ਦੇ ਰਾਜਨੀਤਿਕ, ਸਮਾਜਿਕ ਤੇ ਧਾਰਮਿਕ ਮੁੱਦਿਆਂ 'ਤੇ ਸੰਜੀਦਾ ਗੱਲਬਾਤ ਤੇ ਮਸਲਿਆਂ ਦੇ ਹੱਲ ਸੰਬੰਧੀ ਚਰਚਾ ਦੇਖਣ ਨੂੰ ਮਿਲੇਗੀ। ਮੀਡੀਆ ਦੇ ਸ਼ਬਦਾਂ ਤੋਂ ਦੂਰ ਤੁਹਾਡੀ ਬੋਲੀ ਤੇ ਤੁਹਾਡੇ ਸ਼ਬਦਾਂ 'ਚ ਕੋਸ਼ਿਸ਼ ਕਰਾਂਗੇ ਕਿ ਪੰਜਾਬ ਦੇ ਪਿੰਡਾਂ ਦੀ ਵੰਨਗੀ ਨੂੰ ਪੇਸ਼ ਕਰ ਸਕੀਏ।On Punjabi Podcast, you will get to see a serious discussion on the political, social and religious issues of Punjab and the solution of the issues. Far from the words of the media, we will try to present the diversity of the villages of Punjab in your speech and in your words.ALL RIGHTS RESERVED 2023 © PUNJABI PODCAST

Punjab Pastor Bajinder Singh: A Mohali court has sentenced self-styled Punjab pastor Bajinder Singh to life imprisonment in the 2018 Zirakpur rape case. The victim accused him of sexual assault and blackmail under the pretense of helping her travel abroad. While Bajinder Singh was convicted under multiple IPC sections, five other accused were acquitted. The victim hailed the verdict but urged authorities for security, fearing possible attacks.#pastorbajinder #bajindersinghministry #punjabpolice Support us on Spotify, Share, Stream & ask your friends to follow us!Created by - Creative Benchers | Saade Aala Radio - A Creative Benchers PropertyWriters & Hosts - Harshdeep Singh, Sarabjeet Singh, Sandeep SinghD.o.P - Harjinder Singh | Sound by - Creative BenchersEdited by - Sandeep Singh | VFX - Harshdeep SinghManaged by - Creative Benchers (www.creativebenchers.com)Created by - Creative Benchers | Saade Aala Radio - A Creative Benchers PropertyWriters & Hosts - Harshdeep Singh, Sarabjeet Singh, Sandeep Singh D.o.P - Harjinder Singh | Sound by - Creative BenchersEdited by - Sandeep Singh | VFX - Harshdeep Singh Managed by - Creative Benchers (www.creativebenchers.com)⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠YouTube⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠LinkedIn⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Twitter ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Hosts⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Harshdeep Singh⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Sarabjeet Singh⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Sandeep Singh⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Support the show⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Want to promote your business?⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠CREATIVE BENCHERS A Content Based Marketing AgencyContact - creativebenchers@gmail.comSaade Aala Radio -  A Creative Benchers Property

Welcoming Ish, aka my twin, to the podcast! She and I dive into how our values as our south asian immigrant parents, her's from Punjab and mine from Pakistan, raised us in the Bay Area while implementing their cultural values. We touch on the differences in how boys and girls are raised and the challenges in those differences of expectations and treatment. We both offer unique perspectives that align and misalign at times and shifted the conversation to specifically how it has translated into our friendships, college life, perspective of life, and dating. Further topics on childhood trauma, societal pressures, self-perception, desi values, the American system, the different versions we live of ourselves, building a relationship with your parents, and the importance of cultural exposure. We hope to open these conversations within our Desi American community. I cannot thank Ish enough for joining on the episode. Her perspective is so unique from my own that I really valued having her on, especially because we have so many of these productive conversations all the time, and I am ecstatic to share our ideas with my listeners. Love you, Ish! ENJOY

ਪੰਜਾਬੀ Podcast 'ਤੇ ਤੁਹਾਨੂੰ ਪੰਜਾਬ ਦੇ ਰਾਜਨੀਤਿਕ, ਸਮਾਜਿਕ ਤੇ ਧਾਰਮਿਕ ਮੁੱਦਿਆਂ 'ਤੇ ਸੰਜੀਦਾ ਗੱਲਬਾਤ ਤੇ ਮਸਲਿਆਂ ਦੇ ਹੱਲ ਸੰਬੰਧੀ ਚਰਚਾ ਦੇਖਣ ਨੂੰ ਮਿਲੇਗੀ। ਮੀਡੀਆ ਦੇ ਸ਼ਬਦਾਂ ਤੋਂ ਦੂਰ ਤੁਹਾਡੀ ਬੋਲੀ ਤੇ ਤੁਹਾਡੇ ਸ਼ਬਦਾਂ 'ਚ ਕੋਸ਼ਿਸ਼ ਕਰਾਂਗੇ ਕਿ ਪੰਜਾਬ ਦੇ ਪਿੰਡਾਂ ਦੀ ਵੰਨਗੀ ਨੂੰ ਪੇਸ਼ ਕਰ ਸਕੀਏ।On Punjabi Podcast, you will get to see a serious discussion on the political, social and religious issues of Punjab and the solution of the issues. Far from the words of the media, we will try to present the diversity of the villages of Punjab in your speech and in your words.ALL RIGHTS RESERVED 2023 © PUNJABI PODCAST

In this episode of the show, Raj and Stu look back at two midweek games: Punjab Kings vs Lucknow Super Giants and Royal Challengers Bengaluru vs Gujarat Titans. We start by discussing the most recent game, which saw Gujarat spoil Raj's return to our IPL coverage with a dominant win in Bengaluru. Mohammed Siraj knocked the top off the RCB batting lineup and despite a recovery through the middle and a messy fielding performance from GT, it turned out that 169 wasn't close to enough. Sai Sudharsan set the platform for GT in the powerplay, before Jos Buttler's 73 guided them home. Next we move to Punjab's impressive win against LSG. There's talk about Shreyas Iyer's excellent run of form, PBKS's Indian core doing the business, LSG's absences, Nicholas Pooran's ball-striking and whether it's time to start worrying about Rishabh Pant's lack of runs. To finish, there's a quick look ahead to the upcoming SRH v KKR clash - a 2024 final rematch that now shapes as an important fixture for different reasons in 2025. We'll be back in your feed on Monday with our weekly IPL Buy/Sell/Hold show. If you're enjoying our content then please take the time to give us a like, follow, share or subscribe on all our channels (@toporderpod on Twitter & Facebook, and @thetoporderpodcast on Instagram & YouTube) and a (5-Star!) review at your favourite podcast provider, or tell a friend to download. It really helps others find the show and is the best thing you can do to support us. You can also find all our written content, including our Hall of Fame series, at our website. You can also dip back into our guest episodes - including conversations with Mike Hesson, Shane Bond and Mike Hussey, current players such as Matt Henry, Sophie Devine and Ish Sodhi, coaches Gary Stead, Jeetan Patel and Luke Wright, as well as Barry Richards, Frankie Mackay, Bharat Sundaresan and many more fascinating people from all across the cricketing world. And if you'd like to reach out to us with feedback, questions or guest suggestions, get in touch at thetoporderpodcast@gmail.com. Thanks for listening. 0:00 Intro 0:20 GT v RCB - Siraj, Buttler & Sudharsan shine in big GT win 14:30 PBKS v LSG - Shreyas Iyer is on fire 33:50 SRH v KKR - Important game ahead Learn more about your ad choices. Visit podcastchoices.com/adchoices

Self-styled 'Prophet' Bajinder Singh was convicted in a 2018 rape case Tuesday, but the judgement did not affect his followers' trust on him. In episode 1633 of #CutTheClutter, Editor-in-Chief Shekhar Gupta and Associate Editor Chitleen K Sethi, uncover the rising influence of pastors in Punjab, increased conversions to Christianity and how political support and psychological beliefs keep the business going.

ਪੰਜਾਬੀ Podcast 'ਤੇ ਤੁਹਾਨੂੰ ਪੰਜਾਬ ਦੇ ਰਾਜਨੀਤਿਕ, ਸਮਾਜਿਕ ਤੇ ਧਾਰਮਿਕ ਮੁੱਦਿਆਂ 'ਤੇ ਸੰਜੀਦਾ ਗੱਲਬਾਤ ਤੇ ਮਸਲਿਆਂ ਦੇ ਹੱਲ ਸੰਬੰਧੀ ਚਰਚਾ ਦੇਖਣ ਨੂੰ ਮਿਲੇਗੀ। ਮੀਡੀਆ ਦੇ ਸ਼ਬਦਾਂ ਤੋਂ ਦੂਰ ਤੁਹਾਡੀ ਬੋਲੀ ਤੇ ਤੁਹਾਡੇ ਸ਼ਬਦਾਂ 'ਚ ਕੋਸ਼ਿਸ਼ ਕਰਾਂਗੇ ਕਿ ਪੰਜਾਬ ਦੇ ਪਿੰਡਾਂ ਦੀ ਵੰਨਗੀ ਨੂੰ ਪੇਸ਼ ਕਰ ਸਕੀਏ।On Punjabi Podcast, you will get to see a serious discussion on the political, social and religious issues of Punjab and the solution of the issues. Far from the words of the media, we will try to present the diversity of the villages of Punjab in your speech and in your words.ALL RIGHTS RESERVED 2023 © PUNJABI PODCAST

ਪੰਜਾਬੀ Podcast 'ਤੇ ਤੁਹਾਨੂੰ ਪੰਜਾਬ ਦੇ ਰਾਜਨੀਤਿਕ, ਸਮਾਜਿਕ ਤੇ ਧਾਰਮਿਕ ਮੁੱਦਿਆਂ 'ਤੇ ਸੰਜੀਦਾ ਗੱਲਬਾਤ ਤੇ ਮਸਲਿਆਂ ਦੇ ਹੱਲ ਸੰਬੰਧੀ ਚਰਚਾ ਦੇਖਣ ਨੂੰ ਮਿਲੇਗੀ। ਮੀਡੀਆ ਦੇ ਸ਼ਬਦਾਂ ਤੋਂ ਦੂਰ ਤੁਹਾਡੀ ਬੋਲੀ ਤੇ ਤੁਹਾਡੇ ਸ਼ਬਦਾਂ 'ਚ ਕੋਸ਼ਿਸ਼ ਕਰਾਂਗੇ ਕਿ ਪੰਜਾਬ ਦੇ ਪਿੰਡਾਂ ਦੀ ਵੰਨਗੀ ਨੂੰ ਪੇਸ਼ ਕਰ ਸਕੀਏ।On Punjabi Podcast, you will get to see a serious discussion on the political, social and religious issues of Punjab and the solution of the issues. Far from the words of the media, we will try to present the diversity of the villages of Punjab in your speech and in your words.ALL RIGHTS RESERVED 2023 © PUNJABI PODCAST

ਪੰਜਾਬੀ Podcast 'ਤੇ ਤੁਹਾਨੂੰ ਪੰਜਾਬ ਦੇ ਰਾਜਨੀਤਿਕ, ਸਮਾਜਿਕ ਤੇ ਧਾਰਮਿਕ ਮੁੱਦਿਆਂ 'ਤੇ ਸੰਜੀਦਾ ਗੱਲਬਾਤ ਤੇ ਮਸਲਿਆਂ ਦੇ ਹੱਲ ਸੰਬੰਧੀ ਚਰਚਾ ਦੇਖਣ ਨੂੰ ਮਿਲੇਗੀ। ਮੀਡੀਆ ਦੇ ਸ਼ਬਦਾਂ ਤੋਂ ਦੂਰ ਤੁਹਾਡੀ ਬੋਲੀ ਤੇ ਤੁਹਾਡੇ ਸ਼ਬਦਾਂ 'ਚ ਕੋਸ਼ਿਸ਼ ਕਰਾਂਗੇ ਕਿ ਪੰਜਾਬ ਦੇ ਪਿੰਡਾਂ ਦੀ ਵੰਨਗੀ ਨੂੰ ਪੇਸ਼ ਕਰ ਸਕੀਏ।On Punjabi Podcast, you will get to see a serious discussion on the political, social and religious issues of Punjab and the solution of the issues. Far from the words of the media, we will try to present the diversity of the villages of Punjab in your speech and in your words.ALL RIGHTS RESERVED 2023 © PUNJABI PODCAST

ਪੰਜਾਬੀ Podcast 'ਤੇ ਤੁਹਾਨੂੰ ਪੰਜਾਬ ਦੇ ਰਾਜਨੀਤਿਕ, ਸਮਾਜਿਕ ਤੇ ਧਾਰਮਿਕ ਮੁੱਦਿਆਂ 'ਤੇ ਸੰਜੀਦਾ ਗੱਲਬਾਤ ਤੇ ਮਸਲਿਆਂ ਦੇ ਹੱਲ ਸੰਬੰਧੀ ਚਰਚਾ ਦੇਖਣ ਨੂੰ ਮਿਲੇਗੀ। ਮੀਡੀਆ ਦੇ ਸ਼ਬਦਾਂ ਤੋਂ ਦੂਰ ਤੁਹਾਡੀ ਬੋਲੀ ਤੇ ਤੁਹਾਡੇ ਸ਼ਬਦਾਂ 'ਚ ਕੋਸ਼ਿਸ਼ ਕਰਾਂਗੇ ਕਿ ਪੰਜਾਬ ਦੇ ਪਿੰਡਾਂ ਦੀ ਵੰਨਗੀ ਨੂੰ ਪੇਸ਼ ਕਰ ਸਕੀਏ।On Punjabi Podcast, you will get to see a serious discussion on the political, social and religious issues of Punjab and the solution of the issues. Far from the words of the media, we will try to present the diversity of the villages of Punjab in your speech and in your words.ALL RIGHTS RESERVED 2023 © PUNJABI PODCAST

Welcome back to the Kaka Balli Punjabi Podcast – your go-to platform for unfiltered, thought-provoking conversations about Punjab, culture, politics, and global issues! In this episode, Ajaydeep Singh Dhaliwal and I explore some of the most controversial, thought-provoking, and trending topics that affect Punjabis worldwide.

Pakistan's blasphemy laws have placed Christians at constant risk of being falsely accused of blaspheming Islam, the Quran or the Islamic prophet Muhammad – often leading to mob riots and harsh punishments when convicted. Despite the large number of blasphemy cases in Pakistan, most of the accusations were proven to be false. This was the case for two Christian brothers from Jaranwala, a city in the province of Punjab. In August 2023, these young men were accused of desecrating the Quran. As a result of the allegations, churches and Christian homes were targeted by an out-of-control mob. VOMC's Minister-at-Large, Greg Musselman, recently travelled to the Christian community that was devastated by the mob attack. During his visit, he saw firsthand how the incident has impacted local followers of Jesus, and how these resilient believers are working to rebuild their houses, churches and lives in the aftermath of the violence. Length: 10:20 minutes Episode Notes To view the report from Jaranwala https://www.vomcanada.com/pk-videos/video/pk-2025-03-21.htm The Voice of the Martyrs Canada www.vomcanada.com

Loneliness, division, disconnection—these are some of the biggest barriers to human connection. And when people feel unseen, they get mean. This week, I sat down with the extraordinary Somia Sadiq, a trauma-integrated mediator, peace-builder, and absolute powerhouse, to talk about what it really takes to reconcile, reconnect, and rebuild.From post-colonial Punjab to the boardrooms and conflict zones of Canada, Somia's story is a masterclass in resilience, leadership, and the power of showing up. If we want a better world for ourselves and our kids, we have to start here. With tough conversations, with unlearning, with choosing to do the work.This episode is a game-changer.Follow Somia:https://www.instagram.com/somiasadiq/https://www.linkedin.com/in/somiasadiq/Somiasadiq.com Hosted on Acast. See acast.com/privacy for more information.

In this exclusive interview, Journalist Mandeep Singh sits down with Parmjeet Singh Gazi, editor of Sikh Siyasat, to discuss the Punjab government's crackdown on farmers and the impact of police encounters on human rights in the region.

Adam Peacock and former Willow Talk producer/impact sub Sam Ferris join you to recap the latest cricket news including Punjab's win in the IPL, Starc and Marsh dominating for Delhi, the Gabba getting demolished after the Brisbane Olympics, two umpires dumped from the ICC Elite Panel and the Japan Premier League draft - yes, it's a thing! Then we've got a special edition of Ask Heals for you covering all kinds weird and wonderful of topics. Send your cricket club cap to Producer Joel at the following address: Joel Harrison 50 Goulburn St, Sydney, NSW, 2000 Follow on Apple, Spotify and the LiSTNR app Watch on YouTube Drop us a message on Instagram and TikTok! See omnystudio.com/listener for privacy information.

This is the Catchup on 3 Things by The Indian Express and I'm Flora Swain.Today is the 25th of March and here are the headlines.Finance Minister Nirmala Sitharaman's Budget 2025-26 ReplyIn her reply to the Finance Bill debate, Finance Minister Nirmala Sitharaman highlighted that the 2025-26 Union Budget offers "unprecedented tax relief" to honor taxpayers and aims to boost domestic production and enhance export competitiveness. She emphasized the introduction of provisions and reforms via the Finance Bill, hoping for their discussion in the upcoming Monsoon session. Sitharaman also noted that the new Income Tax Bill will be taken up for detailed discussion during Parliament's next Monsoon session.Mumbai Police Summon Comedian Kunal Kamra Over Eknath Shinde RemarksAmid controversy over comedian Kunal Kamra's remarks about Maharashtra Deputy CM Eknath Shinde, Mumbai police have summoned Kamra for questioning. The remarks, calling Shinde a ‘traitor' during a stand-up show, sparked public debate. Kamra, who lives in Puducherry, has been asked to appear before the Khar police by 11 am Tuesday. In response, Shinde acknowledged the importance of freedom of expression but stressed that satire should have its limits. Shiv Sena workers also vandalized the Mumbai studio where Kamra performed.Delhi CM Rekha Gupta Unveils BJP's First Budget in 26 YearsOn Tuesday, Delhi Chief Minister Rekha Gupta presented the BJP's first budget for the national capital in 26 years. With a record allocation of ₹1 lakh crore for 2025-26, the budget reflects a 31.5% increase over the previous year. Gupta focused on key areas like infrastructure, roads, water, and electricity, aiming to transform Delhi into a "Viksit Delhi." Criticizing the AAP government's record, she promised modern expressways and congestion-free corridors, vowing to reshape Delhi's infrastructure.Second Body Found in SLBC Tunnel Collapse in TelanganaRescue teams on Tuesday recovered a second body from the site of the SLBC tunnel collapse in Telangana's Nagarkurnool district. The body was found 50 meters from the original collapse site, where eight workers were trapped on February 22. One body was recovered on March 9, identified as Gurpreet Singh from Punjab. The Telangana government had decided to continue search operations, leading to the discovery of the second body the following day, though the identity remains unknown.Journalist Accidentally Added to US Military Strike Chat on SignalIn a major security breach, journalist Jeffrey Goldberg, editor-in-chief of The Atlantic, was accidentally added to a private Signal chat about secret US military plans targeting the Houthi rebels in Yemen. The chat included senior Trump administration officials, such as Vice President JD Vance and Defense Secretary Pete Hegseth, discussing classified operations. Although Signal is encrypted, it's not approved for sharing sensitive government information. Goldberg deleted the sensitive material, but the incident raised questions about security and accountability in government communications.That's all for the today. This was the CatchuUp on 3 Things by The Indian Express.

Crossing Lines: Cross-Ethnic Coalitions in India and Prospects for Minority Representation (Routledge, 2024) explains why, how, and where ethnic political parties unexpectedly seek votes from non-coethnics and when voters support non-coethnic parties. It draws on case studies of three Indian states (Uttar Pradesh, Punjab, Rajasthan) and of Indian national elections to demonstrate how differences in party systems impact political party strategies and voter choices. It shows that multipolar party systems encourage political parties to provide physical security, representation, and economic benefits for minorities, especially Muslims, in India and as a result, foster cross-ethnic links between parties and voters. However, as political arenas become dominated by two or even one party, advocacy for the interests of marginalized groups declines, weakening cross-ethnic linkages. The book thus explains why representation and advocacy for Muslims in Uttar Pradesh and at the national level has alternated dramatically in the 21st century. Yash is a PhD candidate in Political Science at the School of Public and International Affairs, University of Cincinnati. His research is focused on the interactions of political mobilization and anti-minority violence within Hindu nationalist organizations in India. Twitter Email: sharmaym@mail.uc.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Crossing Lines: Cross-Ethnic Coalitions in India and Prospects for Minority Representation (Routledge, 2024) explains why, how, and where ethnic political parties unexpectedly seek votes from non-coethnics and when voters support non-coethnic parties. It draws on case studies of three Indian states (Uttar Pradesh, Punjab, Rajasthan) and of Indian national elections to demonstrate how differences in party systems impact political party strategies and voter choices. It shows that multipolar party systems encourage political parties to provide physical security, representation, and economic benefits for minorities, especially Muslims, in India and as a result, foster cross-ethnic links between parties and voters. However, as political arenas become dominated by two or even one party, advocacy for the interests of marginalized groups declines, weakening cross-ethnic linkages. The book thus explains why representation and advocacy for Muslims in Uttar Pradesh and at the national level has alternated dramatically in the 21st century. Yash is a PhD candidate in Political Science at the School of Public and International Affairs, University of Cincinnati. His research is focused on the interactions of political mobilization and anti-minority violence within Hindu nationalist organizations in India. Twitter Email: sharmaym@mail.uc.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Crossing Lines: Cross-Ethnic Coalitions in India and Prospects for Minority Representation (Routledge, 2024) explains why, how, and where ethnic political parties unexpectedly seek votes from non-coethnics and when voters support non-coethnic parties. It draws on case studies of three Indian states (Uttar Pradesh, Punjab, Rajasthan) and of Indian national elections to demonstrate how differences in party systems impact political party strategies and voter choices. It shows that multipolar party systems encourage political parties to provide physical security, representation, and economic benefits for minorities, especially Muslims, in India and as a result, foster cross-ethnic links between parties and voters. However, as political arenas become dominated by two or even one party, advocacy for the interests of marginalized groups declines, weakening cross-ethnic linkages. The book thus explains why representation and advocacy for Muslims in Uttar Pradesh and at the national level has alternated dramatically in the 21st century. Yash is a PhD candidate in Political Science at the School of Public and International Affairs, University of Cincinnati. His research is focused on the interactions of political mobilization and anti-minority violence within Hindu nationalist organizations in India. Twitter Email: sharmaym@mail.uc.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

In this episode of the show, Baldy, Jamie and Stu look back at the opening game of IPL 2025, before diving into team by team previews of Royal Challengers Bengaluru, Delhi Capitals, Gujarat Titans, Punjab Kings and Lucknow Super Giants. Recorded on Sunday 23 March, we start by discussing game 1 of the tournament, which saw RCB record an impressive victory against the defending champions KKR. New recruit Josh Hazlewood was excellent, as well as Krunal Pandya, as RCB restricted Kolkata from 100-1 to 174-8. Then it was Virat Kohli, Phil Salt and Rajit Patidar who took charge as the away side cruised to a comfortable victory in the end. Was that the perfect formula for RCB? Will they be able to repeat it enough times to make the playoffs in 2025? For the Delhi Capitals, there were questions around how much Harry Brook's decision to withdraw has left them short on options, plus a chat about the potential impact of spin duo Axar Patel and Kuldeep Yadav. Gujarat on the other hand have a big-name Englishman in the squad in the form of Jos Buttler, but do he and Shubman Gill have enough batting support to help out their well-balanced bowling attack? Punjab have completely overhauled their roster, with Ricky Ponting bringing in a host of his fellow countrymen to join Arshdeep, Prabhsimran and Shashank Singh, plus a new captain in Shreyas Iyer. Will the overseas matchwinners bring enough consistency to lead this team to the knockout stages? And will the young Indian talent like Priyansh Arya, Suryansh Shedge and Nehal Wadhera perform well enough to give Punjab a wide range of options for their bowling attack? For Lucknow's not-just-regular giants, their strategy seems to have been to stack the batting with overseas talent and rely on a quality local group of seamers to assist Ravi Bishnoi with the ball. But have injuries to Mayank Yadav and co. already crushed their title dreams? To round out the show, the boys do their best to predict some playoff teams and give their pick for who will be lifting the trophy at the end of May. We'll be back in your feed at least a couple of times a week for the duration of IPL 2025. So if you're enjoying our content then please take the time to give us a like, follow, share or subscribe on all our channels (@toporderpod on Twitter & Facebook, and @thetoporderpodcast on Instagram & YouTube) and a (5-Star!) review at your favourite podcast provider, or tell a friend to download. It really helps others find the show and is the best thing you can do to support us. You can also find all our written content, including our Hall of Fame series, at our website. You can also dip back into our guest episodes - including conversations with Mike Hesson, Shane Bond and Mike Hussey, current players such as Matt Henry, Sophie Devine and Ish Sodhi, coaches Gary Stead, Jeetan Patel and Luke Wright, as well as Barry Richards, Frankie Mackay, Bharat Sundaresan and many more fascinating people from all across the cricketing world. And if you'd like to reach out to us with feedback, questions or guest suggestions, get in touch at thetoporderpodcast@gmail.com. Thanks for listening. 0:00 Intro 1:15 RCB's win against KKR - a template for future success? 13:45 DC: Has Harry Brook's withdraw set them back? 23:15 GT: Do they have enough batting quality? 33:05 PBKS: A talented side, but what will it look like in reality? 44:30 LSG: Have injuries already curtailed their chances? 50:20 Prediction time! Learn more about your ad choices. Visit podcastchoices.com/adchoices

(0:00) Intro(0:02) Makhlooq ka Haq: Bhookay ko Khilana(5:35) Zaroor Description Check karein for Details(6:27) Surah Yusuf Tafseer — Jo Mufti sb ne Aakhri Ashray ke Liye Rakhi Thi(7:18) Hazrat Yusuf (AS) ka Pura Waqiya — A to Z in One Surah(8:16) Qur'an mein Yusuf (AS) ka Zikr Sirf Ek Surah mein(8:40) Poori Surah Yusuf Ek Baar mein Nabi ﷺ par Nazil Hui(9:03) Nabi ﷺ ki Halat Surah Yusuf ke Nazool ke Waqt(11:35) Surah Yusuf Yak Baar mein Nazil Hui — Nabi ﷺ par Kaisa Bojh Tha?(12:06) Surah Yusuf ke Yak Baar mein Nazool ki Wajah — Yahudi ka Sawal(13:28) Hazrat Ibrahim (AS) ka Nasab(14:25) Hazrat Yaqub (AS) ki Do Shaadiyan, Pehli Se 11 Betay aur Doosri Se Yusuf (AS) aur Binyamin(14:48) Yusuf (AS) ka Khaab (11 Sitaaron ka Sajda Karna) — Bap Ko Batana(15:26) Khaabon ki Haqeeqat(16:13) Parents aur Bachon mein Respect vs Love(18:00) Hazrat Yaqub (AS) ka Mana Karna Khaab Step Brothers ko Sunanay se(Sabaq: Nemat Chhupana warna Hasad khatam kar dega)(19:11) Ghamdi par Radd: Hazrat Yaqub (AS) ki Taabeer(20:30) Nemat ki Takmeel: Nabuwwat ke liye Chuna Jaana(20:51) MTM's Advice for Madaris Students(22:25) Hazrat Yusuf (AS) ka Maqam(23:10) Mufti sb ka Beta, Bayan mein Hazir(23:53) Yusuf (AS) ke Waqiya mein Nishaniyan — Brothers ka Hasad, Bap ka Ehtaram(26:14) Bap ke Dil mein Yusuf (AS) ki Muhabbat Zyada Kyun Thi? (Kasrat e Aulaad ke Fawaid)(28:14) Nakami mein Kamyabi ke Asraar(29:15) Yusuf (AS) ke Qatal ka Plan by Step Brothers(30:11) Pending Tauba — Shaitaan ka War(30:15) Aik Bhai ka Mashwara: Yusuf (AS) ko Kuen mein Phenkna(32:42) 11 Bhaiyon ka Bap se Kehna!(Sabaq: Style ka Dhoka aur Zihni Tafreeh ke Liye Khana aur Khelna)(33:55) Hazrat Yaqub (AS) ka Khauf(36:16) Yusuf (AS) ko Kuen mein Phenkne ke Baad Bhaiyon ka Jhoot(40:08) Yusuf (AS) ki Qameez Dekh kar Yaqub (AS) ke Alfaaz(41:11) Musallah Baghawat ka Masla(42:03) Kamzor Insaan ka Option Taqatwar ke Saamne — Sabr(42:48) Yusuf (AS) ko Kuen se Nikala Gaya(43:56) MTM ka Watch Theft Incident — Lahore to Karachi Train(45:16) Allah Zulm kyon Hony Deta Hai?(46:14) Sasti Cheez; Haraam aur Illegal(46:54) Yusuf (AS) ka Aziz-e-Misr tak Pohanchna(48:14) Homosexuality kab Shuru Hui?(49:34) Yusuf (AS) ki Jawani aur Aziz-e-Misr ki Biwi ka Fitna(Sabaq: Zina ke Qareeb bhi na jao)(52:03) Yusuf (AS) ka Shohar ka Reference dena — Kyun?(53:34) Dil ki Khwahish Qur'an mein Zikr Kyun?(55:21) Yusuf (AS) ne Jab Bhaga to Darwaze par Kaun Tha?(55:56) Aurat ko Shohar ka Naam lena Chahiye?(57:28) Aziz-e-Misr ki Biwi ka Bayan Badalna(59:58) USA Imam ko 15-20 Saal Jail — Fohash Ilzaam(1:00:51) Punjab mein Qari par Badfe'li ka Ilzaam(1:01:52) Aziz-e-Misr ka Confidence(1:04:00) Mufti Abdul Raheem sb ki Call — Ramadan mein Ikhtilafi Masail ka Bayan(1:04:43) 3 Witr wale Maslay par Khamosh Rehna?(1:06:23) Yusuf (AS) ka Apni Safai mein Bayan(1:07:00) Aziz-e-Misr ki Samajhdaari(1:09:57) Mufti sb ka Clip: Kawwa Halal — Viral Kyun nahi hua?(1:10:37) Aziz-e-Misr ki Biwi ko Auraton ke Taane Hosted on Acast. See acast.com/privacy for more information.

Punjab में कुछ भयंकर हो रहा है | Aurangzeb | Sambhal New Ayodhya | Baba Ramdas, VN Bhatt

ਪੰਜਾਬੀ Podcast 'ਤੇ ਤੁਹਾਨੂੰ ਪੰਜਾਬ ਦੇ ਰਾਜਨੀਤਿਕ, ਸਮਾਜਿਕ ਤੇ ਧਾਰਮਿਕ ਮੁੱਦਿਆਂ 'ਤੇ ਸੰਜੀਦਾ ਗੱਲਬਾਤ ਤੇ ਮਸਲਿਆਂ ਦੇ ਹੱਲ ਸੰਬੰਧੀ ਚਰਚਾ ਦੇਖਣ ਨੂੰ ਮਿਲੇਗੀ। ਮੀਡੀਆ ਦੇ ਸ਼ਬਦਾਂ ਤੋਂ ਦੂਰ ਤੁਹਾਡੀ ਬੋਲੀ ਤੇ ਤੁਹਾਡੇ ਸ਼ਬਦਾਂ 'ਚ ਕੋਸ਼ਿਸ਼ ਕਰਾਂਗੇ ਕਿ ਪੰਜਾਬ ਦੇ ਪਿੰਡਾਂ ਦੀ ਵੰਨਗੀ ਨੂੰ ਪੇਸ਼ ਕਰ ਸਕੀਏ।On Punjabi Podcast, you will get to see a serious discussion on the political, social and religious issues of Punjab and the solution of the issues. Far from the words of the media, we will try to present the diversity of the villages of Punjab in your speech and in your words.ALL RIGHTS RESERVED 2023 © PUNJABI PODCAST

President Rule in Punjab? | Bhagwat Mann, Amit Shah | Waqf Aurangzeb | Dhirendra Pundir, Neeraj Atri

A fiery session in Parliament has set off a political storm, exposing shocking realities about governance and influence. Arvind Kejriwal's role in Punjab is under scrutiny, raising questions about whether he is acting as the de facto CM while sidelining Bhagwant Mann. The Waqf issue has ignited fresh debates, with Nagpur emerging as a focal point.

ਪੰਜਾਬੀ Podcast 'ਤੇ ਤੁਹਾਨੂੰ ਪੰਜਾਬ ਦੇ ਰਾਜਨੀਤਿਕ, ਸਮਾਜਿਕ ਤੇ ਧਾਰਮਿਕ ਮੁੱਦਿਆਂ 'ਤੇ ਸੰਜੀਦਾ ਗੱਲਬਾਤ ਤੇ ਮਸਲਿਆਂ ਦੇ ਹੱਲ ਸੰਬੰਧੀ ਚਰਚਾ ਦੇਖਣ ਨੂੰ ਮਿਲੇਗੀ। ਮੀਡੀਆ ਦੇ ਸ਼ਬਦਾਂ ਤੋਂ ਦੂਰ ਤੁਹਾਡੀ ਬੋਲੀ ਤੇ ਤੁਹਾਡੇ ਸ਼ਬਦਾਂ 'ਚ ਕੋਸ਼ਿਸ਼ ਕਰਾਂਗੇ ਕਿ ਪੰਜਾਬ ਦੇ ਪਿੰਡਾਂ ਦੀ ਵੰਨਗੀ ਨੂੰ ਪੇਸ਼ ਕਰ ਸਕੀਏ।On Punjabi Podcast, you will get to see a serious discussion on the political, social and religious issues of Punjab and the solution of the issues. Far from the words of the media, we will try to present the diversity of the villages of Punjab in your speech and in your words.ALL RIGHTS RESERVED 2023 © PUNJABI PODCAST

Punjab Sounds (Routledge, 2024) nuances our understanding of the region's imbrications with sound. It argues that rather than being territorially bounded, the region only emerges in 'regioning', i.e., in words, gestures, objects, and techniques that do the region. Regioning sound reveals the relationship between sound and the region in three interlinked ways: in doing, knowing, and feeling the region through sound. The volume covers several musical genres of the Punjab region, including within its geographical remit the Punjabi diaspora and east and west Punjab. It also provides new understandings of the role that ephemeral cultural expressions, especially music and sound, play in the formulation of Punjabi identity. Featuring contributions from scholars across North America, South Asia, Europe, and the UK, it brings together diverse perspectives. The chapters use a range of different methods, ranging from computational analysis and ethnography to close textual analysis, demonstrating some of the ways in which research on music and sound can be carried out. The chapters will be relevant for anyone working on Punjab's music, including the Punjabi diaspora, music, and sound in the Global South. Moreover, it will be useful for undergraduate and postgraduate students in the following areas: ethnomusicology, cultural studies, film studies, music studies, South Asian studies, Punjab studies, history, and sound studies, among others. Radha Kapuria is Assistant Professor of South Asian History at Durham University, UK, and the author of Music in Colonial Punjab: Courtesans, Bards, and Connoisseurs, 1800–1947. Vebhuti Duggal is Assistant Professor in Film Studies at the School of Culture and Creative Expressions, Ambedkar University Delhi, and Associate Editor of the journal BioScope: South Asian Screen Studies. Khadeeja Amenda is PhD candidate in the Cultural Studies in Asia programme at the Department of Communication and New Media, National University of Singapore, Singapore. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In this exclusive interview, journalist Mandeep Singh speaks with Dr. Sikandar Singh, the Head of the Punjabi Department at Sri Guru Granth Sahib World University, Fatehgarh Sahib, about the ongoing marginalization of the Punjabi language in Punjab's education system

Punjab Sounds (Routledge, 2024) nuances our understanding of the region's imbrications with sound. It argues that rather than being territorially bounded, the region only emerges in 'regioning', i.e., in words, gestures, objects, and techniques that do the region. Regioning sound reveals the relationship between sound and the region in three interlinked ways: in doing, knowing, and feeling the region through sound. The volume covers several musical genres of the Punjab region, including within its geographical remit the Punjabi diaspora and east and west Punjab. It also provides new understandings of the role that ephemeral cultural expressions, especially music and sound, play in the formulation of Punjabi identity. Featuring contributions from scholars across North America, South Asia, Europe, and the UK, it brings together diverse perspectives. The chapters use a range of different methods, ranging from computational analysis and ethnography to close textual analysis, demonstrating some of the ways in which research on music and sound can be carried out. The chapters will be relevant for anyone working on Punjab's music, including the Punjabi diaspora, music, and sound in the Global South. Moreover, it will be useful for undergraduate and postgraduate students in the following areas: ethnomusicology, cultural studies, film studies, music studies, South Asian studies, Punjab studies, history, and sound studies, among others. Radha Kapuria is Assistant Professor of South Asian History at Durham University, UK, and the author of Music in Colonial Punjab: Courtesans, Bards, and Connoisseurs, 1800–1947. Vebhuti Duggal is Assistant Professor in Film Studies at the School of Culture and Creative Expressions, Ambedkar University Delhi, and Associate Editor of the journal BioScope: South Asian Screen Studies. Khadeeja Amenda is PhD candidate in the Cultural Studies in Asia programme at the Department of Communication and New Media, National University of Singapore, Singapore. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

Punjab Sounds (Routledge, 2024) nuances our understanding of the region's imbrications with sound. It argues that rather than being territorially bounded, the region only emerges in 'regioning', i.e., in words, gestures, objects, and techniques that do the region. Regioning sound reveals the relationship between sound and the region in three interlinked ways: in doing, knowing, and feeling the region through sound. The volume covers several musical genres of the Punjab region, including within its geographical remit the Punjabi diaspora and east and west Punjab. It also provides new understandings of the role that ephemeral cultural expressions, especially music and sound, play in the formulation of Punjabi identity. Featuring contributions from scholars across North America, South Asia, Europe, and the UK, it brings together diverse perspectives. The chapters use a range of different methods, ranging from computational analysis and ethnography to close textual analysis, demonstrating some of the ways in which research on music and sound can be carried out. The chapters will be relevant for anyone working on Punjab's music, including the Punjabi diaspora, music, and sound in the Global South. Moreover, it will be useful for undergraduate and postgraduate students in the following areas: ethnomusicology, cultural studies, film studies, music studies, South Asian studies, Punjab studies, history, and sound studies, among others. Radha Kapuria is Assistant Professor of South Asian History at Durham University, UK, and the author of Music in Colonial Punjab: Courtesans, Bards, and Connoisseurs, 1800–1947. Vebhuti Duggal is Assistant Professor in Film Studies at the School of Culture and Creative Expressions, Ambedkar University Delhi, and Associate Editor of the journal BioScope: South Asian Screen Studies. Khadeeja Amenda is PhD candidate in the Cultural Studies in Asia programme at the Department of Communication and New Media, National University of Singapore, Singapore. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/music

“If you ask someone how something impacted them, it's a very big question," says Somia Sadiq, founder of Narratives, Inc. “Say ‘tell me what happened' - then the story starts." On my podcast, she dives deep into her fascinating journey from her roots in Abu Dhabi to becoming a leader in conflict transformation and environmental advocacy in Canada. With a rich background in negotiations and community engagement, Sadiq shares her unique insights on the intersection of environmental issues and conflict resolution. She discusses her work supporting Indigenous communities in reclaiming their rights and negotiating land access, emphasizing the importance of storytelling as a powerful tool for peacebuilding and understanding. Tune in to discover how Sadiq's diverse experiences shaped her career and how her passion for community and storytelling can inspire your own path of reinvention.   About Somia: With ancestral roots in post-colonial Punjab and Kashmir, Somia Sadiq holds experience in environmental sciences, natural resources management, negotiations, counterterrorism and countering/preventing violent extremism. Somia is the founder of Narratives Inc., a consulting firm based in Winnipeg focused on impact assessment, conflict transformation, and territorial planning. She also founded Kahanee, a non-profit dedicated to amplifying stories and promoting peacebuilding. Connect with Sonia: Website LinkedIn    Time Stamps: 01:07 - Somia Sadiq is a Canadian expert on conflict resolution 03:02 - Somia's reinvention story 06:26 - How did you get from environmental studies into conflict? 09:35 - Give us an example of a conflict resolution process in the modern world 15:01 - Do you think being a woman gives you any advantages in conflict resolution? 18:31 - Do you think it's a certain type of personality that goes into it? 19:32 - Do women have a bigger sensitivity to, in this area than men do? 22:21 - How about age? Do you get more respect as you get older? 24:26 - What's your biggest win? 26:13 - Telling stories can be a powerful tool for bringing people together Connect with Lesley Jane Seymour: Website Instagram LinkedIn Substack If you found this episode insightful, please follow the podcast and leave a review on Apple Podcasts. For more resources and community support, join me on Substack. Until next time, keep reinventing!

WAQF और SAMBHAL के बाद होगा बड़ा धमाका | Muslim Strategy of Modi | Kejriwal & Punjab | AbhishekTiwari

ਪੰਜਾਬੀ Podcast 'ਤੇ ਤੁਹਾਨੂੰ ਪੰਜਾਬ ਦੇ ਰਾਜਨੀਤਿਕ, ਸਮਾਜਿਕ ਤੇ ਧਾਰਮਿਕ ਮੁੱਦਿਆਂ 'ਤੇ ਸੰਜੀਦਾ ਗੱਲਬਾਤ ਤੇ ਮਸਲਿਆਂ ਦੇ ਹੱਲ ਸੰਬੰਧੀ ਚਰਚਾ ਦੇਖਣ ਨੂੰ ਮਿਲੇਗੀ। ਮੀਡੀਆ ਦੇ ਸ਼ਬਦਾਂ ਤੋਂ ਦੂਰ ਤੁਹਾਡੀ ਬੋਲੀ ਤੇ ਤੁਹਾਡੇ ਸ਼ਬਦਾਂ 'ਚ ਕੋਸ਼ਿਸ਼ ਕਰਾਂਗੇ ਕਿ ਪੰਜਾਬ ਦੇ ਪਿੰਡਾਂ ਦੀ ਵੰਨਗੀ ਨੂੰ ਪੇਸ਼ ਕਰ ਸਕੀਏ।On Punjabi Podcast, you will get to see a serious discussion on the political, social and religious issues of Punjab and the solution of the issues. Far from the words of the media, we will try to present the diversity of the villages of Punjab in your speech and in your words.ALL RIGHTS RESERVED 2023 © PUNJABI PODCAST

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

Today on TPE we look at the incident in Jaffar Express, BLA, Mahrang Baloch, the history of military operations in Balochistan, potential solutions and the 7 dimensions of the conflict in Balochistan.The Pakistan Experience is an independently produced podcast looking to tell stories about Pakistan through conversations. Please consider supporting us on Patreon:https://www.patreon.com/thepakistanexperienceTo support the channel:Jazzcash/Easypaisa - 0325 -2982912Patreon.com/thepakistanexperienceAnd Please stay in touch:https://twitter.com/ThePakistanExp1https://www.facebook.com/thepakistanexperiencehttps://instagram.com/thepakistanexpeperienceThe podcast is hosted by comedian and writer, Shehzad Ghias Shaikh. Shehzad is a Fulbright scholar with a Masters in Theatre from Brooklyn College. He is also one of the foremost Stand-up comedians in Pakistan and frequently writes for numerous publications. Instagram.com/shehzadghiasshaikhFacebook.com/Shehzadghias/Twitter.com/shehzad89Join this channel to get access to perks:https://www.youtube.com/channel/UC44l9XMwecN5nSgIF2Dvivg/joinChapters:0:00 Jaffar Express Hijacked4:11 Intelligence and Security7:53 HIstory of operations in Balochistan15:00 Are Sardars Balochistan's Problem?16:40 Mahrang Baloch21:38 BLA and Terrorism23:00 Do you condemn BLA?29:00 Public Mandate and Elections32:00 Gwadar, CPEC and resources of Balochistan34:41 Punjab as a symbol of oppression39:50 International Saazish47:00 Solutions

ਪੰਜਾਬੀ Podcast 'ਤੇ ਤੁਹਾਨੂੰ ਪੰਜਾਬ ਦੇ ਰਾਜਨੀਤਿਕ, ਸਮਾਜਿਕ ਤੇ ਧਾਰਮਿਕ ਮੁੱਦਿਆਂ 'ਤੇ ਸੰਜੀਦਾ ਗੱਲਬਾਤ ਤੇ ਮਸਲਿਆਂ ਦੇ ਹੱਲ ਸੰਬੰਧੀ ਚਰਚਾ ਦੇਖਣ ਨੂੰ ਮਿਲੇਗੀ। ਮੀਡੀਆ ਦੇ ਸ਼ਬਦਾਂ ਤੋਂ ਦੂਰ ਤੁਹਾਡੀ ਬੋਲੀ ਤੇ ਤੁਹਾਡੇ ਸ਼ਬਦਾਂ 'ਚ ਕੋਸ਼ਿਸ਼ ਕਰਾਂਗੇ ਕਿ ਪੰਜਾਬ ਦੇ ਪਿੰਡਾਂ ਦੀ ਵੰਨਗੀ ਨੂੰ ਪੇਸ਼ ਕਰ ਸਕੀਏ।On Punjabi Podcast, you will get to see a serious discussion on the political, social and religious issues of Punjab and the solution of the issues. Far from the words of the media, we will try to present the diversity of the villages of Punjab in your speech and in your words.ALL RIGHTS RESERVED 2023 © PUNJABI PODCAST

In this episode of Guerrilla History, we discuss a wonderful resource for revolutionary scholars and activists - Revolutionary Papers.  Revolutionary Papers is a transnational research collaboration exploring 20th century periodicals of Left, anti-imperial and anti-colonial critical production, and in this discussion, we talk about the goals of the project, the intended audience, and forms that this project has taken.  You'll want to be sure to check out their fantastic work! Some additional resources for you are the South Asian Research & Resource Center, as well as https://www.jamhoor.org which is a Left media platform focusing on South Asia and its diasporas.   Koni Benson is a historian at the University of the Western Cape. Her research focuses on collective interventions in histories of contested development and the mobilization, demobilization, and remobilization of struggle history in southern Africa's past and present.  You can find her Revolutionary Papers page here.   Sara Kazmi is a scholar, translator, and protest singer, a professor of Literature and Culture of the Global South whose research looks at poetry and drama from 1970s Punjab, in particular focusing on the re-working of oral, folk genres as a literary mode for subverting the bordering logics of the Indian and Pakistani state, and for critiquing the boundaries drawn by caste, patriarchy and institutional religion in the region.  Follow her on instagram and find her Revolutionary Papers page here.   Mahvish Ahmad is an educator, scholar and organiser. She is an Assistant Professor of Human Rights and Politics at the Department of Sociology, London School of Economics, where she studies state violence and the intellectual and political labour of movements targeted in repression. Follow her on twitter @mahvishahmad and find her Revolutionary Papers page here. Help support the show by signing up to our patreon, where you also will get bonus content: https://www.patreon.com/guerrillahistory 

Get MORE Coaches Don't Play at our patreon!Thank you to our Sponsors: Lucky Chahal, Poonam's Kaurture & Crown Tents Contact Lucky Chahal for Annieville Heights!Poonam's Kaurture Pop-Up Shop March 28-20 in Surrey! Get tickets here Crown Tents & Party Rentals: Mention the pod for 10% off⁠⁠⁠⁠Follow Gurk ⁠⁠⁠⁠⁠⁠⁠⁠Follow Gurveen⁠⁠⁠⁠⁠⁠⁠⁠Desi Dontdoze Playlist⁠⁠⁠Producer/Audio Engineer ⁠⁠⁠Kyle Bhawan⁠⁠⁠Song "Be Like That" by⁠ ⁠⁠REVAY ⁠⁠⁠⁠--------------------------------00:00 Much needed break 03:30 India wedding recap  25:20 Punjab 27:30 Catching strays 32:15 Dong the tenant 40:05 Stampede Mela 41:20 Gori in the group chat 46:20 Milk bro 53:46 Diamond ring humble  1:04:22 Panjabi nobility 1:09:51 Whole life a lie 

In today's episode on 13th March 2025, we delve into the mounting water crisis in Punjab, which is caused by the prized Basmati rice that sustains its farmers. Speak to Ditto's advisors now, by clicking the link here - https://ditto.sh/9zoz41 

Punjab में कुछ बड़ा होने वाला है | Attack on Hindus | Waqf हटने वाला है | Anuj Choudhary | HarshKumar

Why is Bhagwant Mann suddenly on edge? The ongoing Kisan Andolan appears to be shifting against Arvind Kejriwal and the AAP government, creating fresh political challenges in Punjab. With farmers voicing their dissatisfaction and tensions rising, AAP finds itself caught in a tough spot. Is this just another protest, or does it signal a deeper crisis for the party? How will this impact Bhagwant Mann's leadership and AAP's future in Punjab? Join Baba Ramdas and Sanjay Dixit as they unpack the growing unrest, the demands of the farmers, and the potential fallout for Punjab's political landscape.

As global uncertainty rises, further exacerbated by the election of Donald Trump as President of the United States, the Indian government, led by Narendra Modi and Amit Shah, has faced accusations of targeting Sikh activists abroad, including in the USA, Canada, and the UK, through its agents. Punjab, due to its geo-strategic location, and Sikhs, due to their political history, have become increasingly relevant in the evolving situation in South Asia.